IT is but ignorance, if any man finde it strange that the state of Religon (especi­ally in the dayes of peace) should be ex­ercised and troubled with controversies: for as it is the condition of the Church mili­tant to be ever under trialls, so it commeth to passe that when the fiery triall of persecu­tion ceaseth, there succeedeth another triall, which as it were by contrary blastes of do­ctrine, doth sift and winow mens faith, and proveth them whether they know God a­right, even as the other of afflictions disco­vereth whether they love him better then the world. Accordingly was it foretold by Christ, saying: That in the latter times it should bee said, Loe here, loe there is Christ; which is to be understood, not as if the very person of Christ should bee assumed and counterfeited, but his authority and prehe­minence (which ought to bee truth it selfe) that should bee chalenged and pretended. Thus have we read and seene to bee fulfil­led [Page 2] that which followeth: Ecce in deserto, ec­ce in penetratio: while some have sought the truth in the conventicles and conciliables of Heretickes and Sectaries: others in the ex­terne face and representation of the Church, and both sorts been seduced. Were it th [...]n that the controversies of the Church of Eng­land were such as did divide the unity of the Spirit, and not such as doe unswaddle her of her bands the bands of peace) yet could it be no occasion for any pretended Catholicke to judge us, or for any irreligious person to despise us: or if it be, it shall but happen to us all as it hath used to doe; to them to bee hardened, and to us to endure the good plea­sure of God. But now that our contentions are such, as we need not so much that gene­rall Canon and sentence of Christ: Erratis nescientes Scripturas, &c. as wee need the ad­monition of Saint Iames: Let every man bee swift to heare, slow to speake, slow to wrath: And that the wound is no way dangerous, except wee poyson it with our owne reme­dies. As the former sort of men have lesse reason to make themselves musicke in our [Page 3] cord: so I have good hope that nothing shall displease our selves which shall bee sincerely and modestly propounded for the appeasing of these dissentions. For if any shall bee of­fended at this voyce: Vos estis fratres, yee are brethren, why strive yee? hee shall give great presumption against himselfe, that hee is the party that doth his brother wrong. The controversies themselves I will not en­ter into, as judging that disease requireth ra­ther rest then any other cure. Thus much we all know and confesse, that they bee not of the highest nature: for they are not touch­ing the high mysteries of faith: such as de­tained the Churches after their first peace for many yeares, what time the heretickes mo­ved curious questions, and made strange a­natomies of the nature and person of Christ; and the Catholicke Fathers were compelled to follow them with all subtillity of disputa­tions and determinations, to exclude them from their evasions, and to take them in their owne Labyrinths; so as it is rightly said: Illis temporibus ingeniosa res fuit esse Christianum: In those dayes it was an inge­nious [Page 4] and subtile matter to bee a Christian: Neither are they concerning the great parts of the worship of God; of which it is true, that Non servatur unitas in credendo, nisi­eadem adsit in colendo: There will bee kept no unity in beleeving, except it bee intire in worshipping: such as were the contro­versies in the East and West Churches touching Images, and such as are many of those which are betweene the Church of Rome and us, as about the adorati­on of the Sacrament, and the like. But wee contend about Ceremonies, and things indifferent, about the externe policie and government of the Church: In which kinde, if wee would but remember, that the ancient and true bonds of unity, are one Faith, one Baptisme, and not one Ce­remonie, one Policie. If wee would ob­serve the league among Christians, that is penned by our Saviour Christ (Hee that is not against us, is with us) if wee could but comprehend that saying, Differentia rituum commendat unitatem doctrinae: and that, Habet religio quae sunt aeternitatis, ha­bet [Page 5] quae sunt temporis: Religion hath parts which belong to eternity, and parts which belong to time.

And if wee did but know the vertue of silence, and slownesse to speake, com­mended by Saint Iames, our controver­sies would (of themselves) close up and grow together. But most especially, if we would leave the overweening and turbu­lent humours of these times, and renue the blessed proceedings of the Apostles and Fathers of the Primitive Church; which was in the like and greater cases, not to enter into assertions and positions, but to deliver counsels and advices, we should need no other remedy at all. Si eadem con [...]ulis frater, qua affirmas, debetur consulenti reve­rentia, cum non debetur [...]ides affirmanti: Bro­ther, if that which you set downe by way of assertion, you would deliver by way of advice, there were reverence due to your counsell, where credit is not due to your affirmation. Saint Paul was content to speake thus: Ego, non Dominus; I, and [Page 6] not the Lord: & secundum consilium meum, according to my counsell. But now men do so lightly say, Not I, but the Lord; yea, and binde it with heavie denunciations of his judgements, to terrifie the simple, which have not sufficiently understood out of Salo­mon, that the causlesse curse shall not come: Therefore seeing the accidents are they which breed the perill, and not the things themselves in their owne nature, it is meet the remedies bee applied unto them by ope­ning what it is on either part that keepeth the wound greene, and formaliseth both sides to a further opposition, and worketh an indisposition in mens mindes to be reuni­ted; wherein no accusation is pretended. But I finde in reason, that it is best built by repe­tition of wrongs, and in example that the speeches which have been by the wisest men, De concordia ordinum, have not abstai­ned from reducing to memory the extremi­ties used on both parts. So as it is true which was said, Qui paccem tractat non repe­titis conditionis: dissidit, is magis animos dul­cedine pacis fallit quam aequitate componit. [Page 7] And first of all, it is more then time that an end were made of this unmodest and defor­med kinde of writing lately entertained, whereby matters of religion are handled in the stile of the stage. Indeed bitter and ear­nest writing is not hastily to be condemned: for men cannot contend coldly and without affection about things they hold deare and pretious. A politicke man may write from his braine without touch or sense of his heart, as in a speculation that pertaineth not unto him; but a feeling Christian will ex­presse in his words a character either of zeale or love: the latter of which as I would wish rather to be embraced, as being more fit for the times, yet is the former warranted also by great examples. But to leave all re­verend and religious compassions toward e­vils, or indignation toward faults, to turne religion into a Comedy or Satyr, to search and rip up wounds with a laughing coun­tenance, to in [...]ermix Scripture and Scurrili­lity sometime in one sentence, is a thing farre from the devout reverence of a Christian, and scant beseeming the honest regard of a [Page 8] sober man. Non est major confusio quam serii & joci: there is no greater confusion then the confounding of jest and earnest. The majestie of religion, and the contempt and deformity of things ridiculous, are things as distant as things may be. Two principall causes have I ever knowne of Atheisme, cu­rious controversies and prophane scoffing. Now that these two are joyned in one, no doubt that Sect will make no small progres­sion. And here I do much esteem the wise­dome and religion of that Bishop, which re­plied to the first pamphlet of this kinde, who remembred that a foole was to be answered, but not by becomming like unto him, and considered the matter hee handled, and not the person with whom he dealt. Iob speak­ing of the majesty and gravity of a Iudge in himselfe, saith: If I did smile, they beleeved me not; as if he should have said: If I diver­ted or glanced unto conceit of mirth, yet mens mindes were so possessed with a re­verence of the action in hand, as they could not receive it. Much more ought this to be amongst Bishops and Divines disputing a­bout [Page 9] holy things: and therefore as much doe I mislike of him, who as it seemed, plea­sed himself with it, as no mean policie. That these men are to be dealt withall at their own weapons, and pledged in their owne cup. This (no doubt) seemed to him as profound, as when the Cardinall counselled Iulius the second to encounter the Councell of Nice with the Councell of Lateran; or as lawfull a chalenge as M. Iewell made to confute the pretended Catholicks by the Fathers.

But these things will not excuse the imi­tation of evill in another: It should contra­riwise be with us as Caesar said: Nil malo quam eos similes cum sui, & me mei. But now, dum de bonis contendimus, in malis consentimus; while we differ in good things, we resemble in e­vill. Surely if I were asked of these men, who were the more to bee blamed, I should perhaps remember the proverbe, That the se­cond blow maketh the fray; and the saying of an obscure fellow, Qui replicat multiplicat, he that replieth multiplieth. But I would de­termine the question with this stutterer: Alter principium malo dedit, alter modum abstulit: by [Page 10] the one means we have a beginning, by the other we shall have none end.

And truely, as I doe marvell that some of those preachers which do call for reformatiō (whom I am farre from wronging, so farre as to joyne them with these scoffers) doe not publish some declaration, whereby they may satisfie the world, that they dislike, their cause should be so sollicited: so I hope assu­redly, that my Lords of the Cleargy have no intelligence with these other libellers; but do altogether disallow that their dealing should be thus defended: For though I ob­serve in him many glozes, whereby the man would insinuate himselfe into their favour; yet I finde too ordinary, that many pressing & fawning persons, do misconjecture of the humours of men in authority, and many times veneri immolant suem, they seeke to gra­tifie them with that they most dislike. For I have great reason to satisfie my selfe touch­ing the judgement of my Lords the Bishops in this matter, by that which was written by one of them, whom I mentioned before with honour. Neverthelesse, I note, there [Page 11] is not an indifferent hand carried toward these pamphlets as they deserve. For the one sort flieth in darknesse, and the other is ut­tered openly. Wherein I might advise that side out of a wise writer, who hath set it downe, that punitis ingeniis gliscit authoritas; and indeed we ever see it falleth our, that the forbidden writing is thought to be a certaine sparke of truth that flieth up in the faces of them that seeke to choke and tread it out; whereas a booke authorized, is thought to bee but temporis voces, the language of the time. But in plaine truth I doe finde to my understanding, these pamphlets as meet to be suppressed as the others. First, as the for­mer doe seeke to deface the government of the Church in the persons of the Bishops and Prelates: so the other doth lead into con­tempt the exercise of religion in the persons of sundry Preachers; so as it disgraceth the higher matter, though in the meaner per­son. Next, I finde certaine indiscreet and dangerous amplifications, as if the civill go­vernment it selfe of this estate, had neere lost the force of its sinewes, and were ready to [Page 12] enter into some convulsion, all things being full of faction and disorder; which is as un­wisely acknowledged as untruly affirmed. I know his meaning is to inforce this unreve­rent and violent impugning of the go­vernment of the Bishops, to bee a suspe­cted fore-runner of a more generall-con­tempt.

And I grant there is a sympathy between both the estates: but no such matter in the civill policie as deserveth a taxation so dishonourable. To conclude this point: As it were to bee wished that these wri­tings had been abortive, and never seene the Sunne; so the next is, that seeing they be common abroad, that they bee censured of all that have understanding and consci­ence, as the untemperate extravagants of some light person: yea further, they may beware (except they meane to deprive them­selves of all sense of religion, and to pave their owne hearts, and to make them as the high way) how they bee conversant in them, and much more how they delight themselves in that veine, but rather to turn [Page 13] their laughing into blushing, and to bee amazed as at a short madnesse, that they have in matters of religion, taken their dis­port and solace. But this perchance is one of those faults which will bee soonest ac­knowledged, though I perceive never­thelesse, there wants not some which seeke to blanch and excuse it. But to descend to a more narrow view and consideration of the accidents and cir­cumstances of these controversies, where­in either part deserveth blame and imputa­tion; I finde generally in causes of Church­controversies, that men do offend in some or all of these five points:

• 1. The first, the giving of occasion un­to controversies, and also the inconside­rate and ungrounded taking of the occa­sion.
• 2. The next is the extending and multi­plying of controversies to a more generall opposition and contradiction then appea­reth at the first propounding of them, when mens judgements are least partiall.
• 3. The third is the passionate and unbro­therly [Page 14] practises and proceedings on both parts towards the persons each of others for their discredit and suppression.
• 4. The fourth, is the courses holden and and entertained on either side, for the draw­ing of the practizants to a more streight uni­on within themselves, which ever importeth a further destruction of the intire body.
• 5. The last, is the undue and inconveni­ent propounding, publishing, and debating of the controversies. In which point the most palpable error hath been already spo­ken of, as that which through the strange­nesse and freshnesse of the abuse first offereth it selfe to the conceits of all men.

Now concerning the occasion of contro­versies, it cannot be denied but that the im­perfection in the conversation and govern­ment of those which have chiefe place in the Church, have ever been principall cau­ses and motives of schismes and divisions: For whilest the Bishops and governours of the Church continue full of knowledge and good workes, whilest they feed their flock indeed, while they deale with the secular e­states [Page 15] in all liberty and resolution, according to the majesty of their calling, and the pre­tious care of soules imposed upon them; so long the Church is situate, as it were, upon an hill, no man maketh question of it, or seekes to depart from it: But when these vertues in the Fathers and Elders of the Church have lost their light, and that they wax wordly, lovers of themselves, and pleasers of men: then men begin to grope for the Church as in the darke, they bee in doubt whether they bee the successors of the Apostles, or of the Pharisees; yea, howsoe­ver they sit in Moses Chaire, yet they can ne­ver speake, tanquam authoritatem habentes, as having authority, because they lost their re­putation in the consciences of men, by de­clining their steppes from the way which they trace out to others; so as men have need continually sounding in their eares, this say­ing, Nolite exire, goe not out, so ready are they to depart from the Church upon every voyce: And therefore it is truely noted by one who writeth as a naturall man, that the hypocrisie of Friers did for a great time, [Page 16] maintaine and beare out the irreligion of Bi­shops and Prelates. For this is that double policie of the spiritual enemy, either by coun­terfeit holinesse of life to authorize and e­stablish errors, or by the corruption of man­ners to discredit and call into question truth and lawfull things.

This concerneth my Lords the Bishops, unto whom I am witnesse to my selfe, that I stand affected as I ought: no contradicti­on hath supplanted in mee the reverence I owe to their calling: neither hath any de­traction or calumnie embased my opinion of their persons; I know some of them, whose names are most pierced with these accusations, to be men of great vertues, al­though indisposition of the time, and the want of correspondence many wayes, is e­nough to frustrate the best indevours in the Church. And for the rest generally, I can condemne none, I am no judge of them that belong to so high a master, neither have I two witnesses: and I know it is truely said of Fame, Pariter facta atque infecta canebat. Their taxations arise not all from one coast: [Page 17] They have indifferent enemies, and ready to invent slander, more ready to amplifie, and most ready to believe it, & magnes mendacii credulitas, credulity is the allurement of lies. But if any be who have against the supreame Bishops not a few things, but many: if any have lost his first love, if any bee neither hot nor cold, if any have stumbled to folly at the threshold, in such sort that he cannot sit well that entred ill; it is time they returne whence they are fallen, and confirme the things which remaine. Great is the weight of this fault, Et eorum causa abhorrebant homines à sa­crificiis Domini: and for their cause did men abhor the worship of God. But howsoever it be, that those have sought to defame them, & cast contempt upon them, are not to beexcu­sed. It is the precept of Salomon, That the Ru­lers be not reproched, no not in thought, but that wee draw our conceit into a modest inter­pretation of their doings. The holy Angell would give no sentence of blasphemy a­gainst the common slanderer, but sayd, In­crepet te Dominus, the Lord rebuke thee. The Apostle Saint Paul, thought against [Page 18] him that did polute sacred justice with tyran­nous violence, hee did justly denounce the judgement of God in saying, Percuciet te Dominus, the Lord shall strike thee, yet in saying, Paries dealbate, he thought he had gone too farre, and retracted it: whereupon a learned Father sayd: Ipsum, quam vis inane, nomen & umbram sacerdotis cogitans expavit. The ancient Councels and Synods, as it is noted by the Ecclesiasticall story, when they deprived any Bishop, never recorded the offence, but buried it in perpetuall silence. Onely Cham purchased his fathers curse with revealing his fathers disgrace: and yet a much greater fault is it, to ascend from the person to the calling, and to draw that in question. Many good Fathers rigorously complained of the unworthinesse of Bi­shops, as if it did presently forfeit & cease their office. One sayth: Sacerdotes nominamur & non sumus, we are called Priests, and are not. Another sayth: nisi bonum opus amplectaris E­piscopus esse non potes, except thou undertake the good worke, thou canst not be a Bishop; yet they meant nothing lesse then to move [Page 19] doubt of their calling or ordination.

The second occasion of cōtroversies, is, the nature & humor of some men. The Church never wanteth a kinde of persons that love the salutation of Rabbi, not in ceremo­ny or complement, but in an inward autho­rity which they seeke over mens mindes, in drawing them to depend upon their opini­on, and so seeke knowledge at their lippes: these men are the true successours of Diotre­phes, the lovers of preheminence, and not Lord Bishops; such spirits doe light upon a­nother sort of natures which doe adhere to these men, Quorum gloria in obsequio, stiffe fellowes, and such as zeale marvellously for those whom they have chosen to bee their masters. This latter sort of men for the most part, are men of young yeares, and superfi­ciall understanding, carried away with par­tiall respect of persons, or with the enticing appearance of godly names and pretences. Pauci res ipsas sequuntur, plures nomina rerum; plurima nomina magistrorum: few follow the things themselves, more the names of the things, most the names of their masters. [Page 20] About these general affections are wretched accidentall and private emulations and dis­contentments. All which breake forth to­gether into contentions, such as either vio­late truth, sobriety, or peace. These genera­lities apply themselves. The Vniversities are the seates and continent of this disease, whence it hath been, and is derived into o­ther parts of the realme. There some will be no longer è numero, of the number: there some others side themselves before they know the right hand from the left. So as it is truely said Transeunt ab ignorantia ad pre­judicium: They leap from ignorance to a pre­judicate opinion, and never take a good judgement in their way. But as it is wel no­ted: Inter juvenile judicium, & senile prejudicium omnis veritas corrumpitur: When men are in­different and not partiall, then their judge­ment is weake and unripe, through want of yeares; and when it groweth to strength, and ripenesse, by that time it is fore­stalled with such a number of prejudicate opinions, as it is made unprofitable, so as between these two all truth is corrupted; [Page 21] while the honourable names of sincerity, and reformation, and discipline, are put in the forward, so as contentious and evill zeales cannot be touched, except these holy thinges are first thought to be violated. But howsoever they shall inferre the solicitation for the peace of the Church: not to pro­ceed from carnall sinnes: yet will I ever conclude with the Apostle Paul: Cum sit inter vos zelus & contentio, nonne carnales estis? While there is amongst you zeale and contention, are ye not carnall? And howsoever they esteem the compounding of controversies, to favour of mens wisedome and humane policie, I thinke themselves led with the wisedome which is from a­bove; yet I say with Saint Iames, Non est ista sapientia de sursum descendens, sed terrena, animalis, diabolica. Ibi zelus & contentio, ibi inconstantia & omne opus provum. Of this inconstancy it is said by a learned Fa­ther: Procedere non ad perfectionem, sed ad permutationem. They seeke to goe forward still, not to perfection, but to change.

[Page 22]The third occasion of controversies, I ob­serve to be an extreame and unlimited dete­station of some former heresie or corruption of the Church acknowledged & convicted. This was the cause that produced the here­sie of Arrius, grounded chiefly upon dete­station of Gentilisme; lest the Christians should seeme by assertion of the coequall di­vinity of our Saviour Christ to approach to the acknowledgement of more Gods then one. The detestation of Arrius heresie pro­duced that of Sabellius, who holding for exe­crable the dissimilitude which Arrius preten­ded in the trinity, fled so farre from him, that he fell into the other extreame, to deny the distinction of persons, and to say they were but onely names of severall offices and dispensations; yea, most of the heresies of the Church have sprung up of this root, while men have made it their scale to mea­sure the bounds of their religion, taking it by the farthest distance from the errour last condemned. These be Posthumi haeresium filii, heresies that arise of the ashes of other here­sies that are extinct and amortised. This [Page 23] manner of apprehension doth in some de­gree possesse many of our time: they thinke it the true touch-stone to try what is good and holy, by measuring what is more and lesse opposite to the institutions of the Church of Rome, be it ceremony, be it poli­cie or government; yea be it other instituti­on 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 entertaine, 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 laid be­fore our eyes, had long since brought us to the rebaptizing of children baptized accor­ding to the pretended Catholicke religion. For I see that which is a matter of much like reason, which is the reordaining of Priests, is a matter very resolutely maintained. It is very meet that men beware how they be a­bused by this opinion, and that they know it [Page 42] is a consideration of much greater wise­dome to be well advised: whether in the ge­nerall demolition of the institutions of the Church of Rome, there were not (as mens actions are unperfect) some good purged with the bad, rather then to purge the Church as they pretend, every day anew, which is the way to make a wound in her bowels, as it is already begun.

The fourth and last occasion of these controversies (a thing which did also trou­ble the Church in former time) is the partiall affectation and imitation of forraigne Chur­ches: for many of our men, during the time of persecution, and since, having been con­versant in Churches abroad, and received a great impression of the government there ordained, have violently sought to intrude the same upon our Church. But I answer, Conveniamus in eo quod convenit non in eo quod receptum est: let us agree in this with every Church, to doe that which is conve­nient for the estate of it selfe, and not in par­ticular customes. Although their Churches had received the better forme, yet many [Page 25] times it is to be sought. Non quid optimum, sed è bonis quid proximum: Not what is best, but of good things what is next and readiest to be had. Our Church is not now to place, it is setled and established. It may be in ci­vill States a republique is better then a king­dome: yet God forbid that lawfull king­domes should be tied to inovate 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 ill customes, 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. Consule providenti­am Dei cum verbo Dei: Take counsaile of the providence of God, as well as of his word. Neither yet doe I admit that their forme (although it were possible and con­venient) is better then ours, if some abu­ses were taken away. The party and e­quality, is a thing of wonderfull great con­fusion, and so is an ordinary government by Synods, which do necessarily ensue upon [Page 18] the other. It is hard in all causes, especially in matters of religion, when voyces shall bee numbred and not weighed. Equidem (saith a wise Father) ut verè quod res est scribam, prorsus decrevifugere omnem conventum E­piscoporū: nullius enim consilii bonum exitum unquā vidi: consilia enim non minuunt mala, sed augent potius. To say the truth, I am utter­ly determined never to come to any Coun­cell of Bishops: for I never yet saw good end of any Councell: for Councels abate not ill things, but rather increase them: which is not so much to bee understood of generall Councels, as for Synods ga­thered for the ordinary government of the Church, as for deprivation of Bishops, or such like cases, which mischiefe hath taught us the use of Archbishops and Patri­arkes, and Primates, as the abuse of them since hath caused men to mislike them. But it will bee said, Looke to the fruits of the Churches abroad and ours. To which I say, I beseech the Lord to multiply his bles­sings & graces upon these an hundred fold. But yet it is not good we fall a numbring [Page 19] them. It may bee our peace hath made us wanton. It may be also (though I would be loath to derogate from the honor of those Churches, were it not to remove scandals) that their fruits are as torches in the darke, which appeare greatest a farre off. I know they may have some more strict order for the repressing of sundry excesses. But when I consider of the censures of some persons, as well upon particular men as upon Churches, I think of the saying of a Platonist, who saith: Certe vitia irascibilis partis animae sunt gradu praviora quam concupiscibilis tametsi oc­cultiora. A matter that appeared well by the ancient contentions of Bishops: God grant we may contend with other Churches as the Vine with the Olive, which of us beareth best fruits: and not as the Brier with the Thistle, which of us is most unprofitable. And thus much touching the occasion of controversies.

Now briefly to set down the growth and progression of these controversies, whereby will be verified the wise counsell of Salo­mon, that the course of contention is to bee stopped at the first, being else as the waters, [Page 28] which if they get a breach, will hardly ever be recovered. It may be remembred, how that on their part who call for reformation, was first propounded some dislike of cer­taine ceremonies, supposed to bee superstici­ous: some complained of dumb Ministers, who possessed rich Benefices: some made invectives against the idle and monasticall continuance within the Vniversities, by those who had livings to be resident upon, and such like causes. Thence they went on to condemne the government of Bishops, as an Hierarchy remaining to us of the cor­ruptions of the Romane Church, and to except to sundry institutions, as not suffici­ently delivered from the pollutions of for­mer times. And lastly, they are advanced to define of an onely and perpetuall forme of policie in the Church, which (without consideration of the possibility, or foresight of perill, or perturbation of the Church & State) must be erected and planted by the Magistrate. Here they stay. Others not a­ble to keep footing on so steep a ground, de­scend further, that the same must bee en­tred [Page 29] into, and accepted by the people at their perill, without attending the establish­ment of authoritie; and so in the mean time they refuse to communicate with us, reputing us to have no Church. This hath been the progression of that side, I meane of the generality; For I know that some persons (being of the nature not onely to love extremities, but to fall to them with­out degrees) were at the highest streame at the first: the other part that maintaineth the present government of the Church, hath not kept one ten or neither. First, those ceremonies which they pretended to be cor­rupt, they maintained to bee things indiffe­rent, and opposed the examples of the good times of the Church, to that chalenge that was made unto them, because they were used in the latter superstitious times: then were they also content mildly to acknow­ledge many imperfections in the Church, as Tares came up amongst the Corne, which were not as yet according to the wisedome of our Saviour Christ, to be with­out strife pulled up, lest it might spoile and [Page 30] supplant the good corn, but to grow on to­gether till the harvest. After this they grew to a more absolute defence & maintenance of orders of the Church: and stifly to hold that nothing was to be innovated, partly because it needed not, and partly because it would make a breach upon the rest. Thence (exasperate through contention) 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 deroga­tive speech, and censure of the Churches a­broad: and that so farre, as that some of our men (as I have heard) ordained in for­reigne parts have beene pronounced to be no lawfull Ministers. Thus we see the beginnings were modest, but the extreames violent: so as there is now almost as great a distance of either part from it selfe, 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 doe admonish the maintainers of the above named discipline, [Page 31] to weigh and consider seriously, and atten­tively, how neer they are unto those with whom I know they will not join. It is hard to say that the discipline which they say we want, is one of the Essentiall parts of the worship of God: and not to affirme, that the people upon perill of their salvation without staying for the Magistrate are to ga­ther themselves unto it. I demand if a civill State should receive the preaching and bap­tisme, and exclude the sacrament of the supper: were not men bound upon dan­ger of their soules, to draw themselves to congregations, where they might celebrate that Ministery, and not content themselves with that part of worship which the Ma­gistrate hath authorised? This I speake not to draw them into mislike of others, but in­to a more deep consideration of themselves. Fortasse non redeunt, quia progressuum suum non intelligunt, Againe I say, to my Lords the Bishops that it is heard for them to a­vo [...]d blame in the opinion of an indiffe­rent person, in standing so precisely, in alte­ring nothing. Leges novis legibus non [Page 32] recreate descunt, Lawes being not refreshed with new lawes, wax sowre. Qui mala non permutat, in bonis non perseverat, without change of ill, a man can not continue the good: to take away abuses, supplanteth not good orders, but establishes them. Mo­rosa moris retentio res turbulenta aque ac no­vitas est, A contentious retaining of cu­stome is a turbulent thing as well as inno­vation. A good husbandman is ever pru­ning and stirring in his vineyard, or field; not unreasonable indeed, nor unskilfully, for he lightly ever findeth somewhat to do. We have heard of no offers of the Bishops of bils in Parliament, which no doubt pro­ceeding from them to whom it properly appertaineth, would have every where re­ceived acceptation, their own constitutions, and orders have reformed little. Is nothing amisse? can any man defend the use of ex­communication, as a bare processe to lackey up and downe, for duties and for fees, it being the greatest judgement next unto that generall judgement at the last day? Is there no means to nurse and traine up Ministers? [Page 33] (for the yeld of the Vniversities will not serve, though they were never so well go­verned) to traine them I say not to preach (for that every man adventureth confi­dently to doe) but to preach soundly and handle the Scriptures with wisedome and judgement. I know Prophecying was sub­ject to great abuses; and would be more a­bused now, because the lease of persecution is encreased. But I say, the onely reason of the abuse was, because there were ad­mitted to it a popular auditory, and it was conteined with a private conference of Ministers. Other thinges might be spoken of. I pray God inspire the Bishops, with a fervent love, and care of the people, and that they may not so much urge thinges in controversie, which all men confesse to bee gracious, and good. And thus much for the second part.

Now as to the third part of unbrother­ly proceeding on either part, it is directly contrary to my purpose to amplifie wrongs, it is enough to note and number them: [Page 34] which I doe also to move compassion and remorse on the offending side, and not to animate chalenges and complaints on the other. And this point (as reason is) doth chiefly touch that side which doe most: In­juriae potentiorum sunt, injuries come from them that have the upper hand. The wrongs of them that are oppressed, of the government of the Church towards the o­ther, may hardly bee dissembled or excu­sed: they have charged them as though they denied to pay tribute to Caesar, and withdraw from the civill magistrate their obedience, which they ever performed and taught: They have sorted and coupled them with the family of Love, whose here­sies they have laboured to descry and con­fute: they have been swift of credit to re­ceive accusations against them from those that have quarrelled with them. But for speaking against sin and vice, their examina­tions and inquisitions have been streight, swearing them to blanks & generalities (not included within the compasse of matter cer­taine, which the party that taketh the oath [Page 35] is able to comprehend) which is a thing cap­tious and strainable. Their urging of subscri­ption to their owne Articles, is but lacescere & irritare morbos Ecelesiae, which otherwise would spend and crush themselves, Non con­sensum quaerit, sed dissidium auget, qui quod fa­ctis praestatur, verbis exigit: hee seeketh not union but division, which exacteth inward­ly that, which men are content to yeeld in outward action. And it is true, there are some, which (as I am perswaded) will not easily offend by inconformity, who notwith­standing make some conscience to subscribe. For they know this note of inconstancie & defection from that which they have long held, shall disable that good which other­wise they would do. For such is the weak­nesse of many, that they thinke their Mini­steries should thereby be discredited. As for their easie silencing of them, in such great scarcity of Preachers, is to punish the people and not them. Ought they not (I meane the Bishops) to keep one eye open to looke upon the good that those men do; not to fix them both upon the hurt that they suppose [Page 36] commeth by them. Indeed such as are in­temperate and incorrigible God forbid they should be permitted to teach. But shall every inconsiderate word, sometimes captiously wa [...]ched, and for the most part hardly infor­ced, be as it were a forfeiture of their voice & gift in teaching? As for particular molesta­tiōs, I take no pleasure to recite thē. If a mini­ster shal be troubled for saying in Baptisme, Do you believe? or, dost thou believe? If another shal be troubled for praying for her Majesty without addition of her stiles, 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 & fiat certamen, whereby was meant, that the prejudice of the law remo­ved, other reasons should be equally cōpa­red of calling for mutinie and sedition: as if he had said, Away with the Law, and try it out by force. If these and other like parti­culars be true, which I have but by rumour, and cannot affirme, it is to bee lamented that they should labour amongst us with so [Page 37] little comfort. I know restrained govern­ment is better then remisse. And I am of his opinion that said: Better it is to live where nothing is lawfull, then where all things are lawfull: I dislike that lawes bee con­temned, or disturbers unpunished. But lawes are compared to the grape, which be­ing too much pressed, yeeldeth an hard and unwholesome wine. Of these things I may say, Iram viri non operatur justitiam Dei: the wrath of man worketh not the righteous­nesse of God. As for the injuries on the o­ther part, they are, Ictus vermium, as it were headlesse arrowes, they are fity and eager in­vectives: and in some fond men, uncivill and unreverent behaviour towards their persons. This last invention also which ex­poseth them to derision and obloquie by li­bels, chargeth (as I am perswaded) the whole side; neither doth that other, which is yet more odious, practised by the most [...]or [...] of thē, which is calling in as it were to their aid, certain mercenary bands, which impugned Bishops & other Ecclesiasticall dignities, to have the spoile of their endowments and li­vings. [Page 38] Of this I cannot speake too hardly: It is an intelligence between incendiaries and rob­bers, the one to rob or fire the house, the o­ther to rifle it. And thus much touching the third part.

The fourth part wholly pertaineth to them which repugne the present Ecclesiasti­call government, who although they have not cut themselves from the body and com­munion of the Church: yet they effect cer­taine cognisants & differences, wherein they seek to correspond amongst themselves, and to differ from other: and it is truly said, Tam sunt mores Schismatici, quam dogmata Schisma­tica: There be as well Schismaticall factions as opinions. First, they have impropered to themselves the names of zealous, syncere, & reformed, as if all other were cold, minglers of holy things, and prophane, and friends of abuses. Yea to be a man endued with great vertues, and fruitfull in good workes, yet if he concurre not fully with them, they terme (inderogation) a civill and morall man, and compare him to Socrates or some heathen Phylosopher: whereas the wise­dome [Page 39] of the Scripture teacheth us contrari­wise to denominate him religious accor­ding to the workes of the second table: be­cause they of the first are often counterfei­ted and practised in hypocrisie. So saith Saint Iohn, that a man doth mainly boast of loving God whom he hath not seen, if he loveth not his neighbour whom he hath seen. And Saint Iames saith, This is true religion to visit the fatherlesse and widow; and so that which is but Phylo­sophicall with them, is in the phrase of the Apostle, true religion and Christianity. As in affection they chalenge to themselves the said vertues of zeale, and the rest, so in knowledge they attribute to themselves light, and perfection. They say the Church of England in King Edwards time, and the be­ginning of her Majesties, was but in the cradle: and that the Bishops of those daies did somewhat for day-breake, but the ma­turity and fulnesse of light proceeded from themselves. So Sabinus Bishop of Heraclea of Macedonia, said, that the Fathers in the councell of Nice were but infants, and igno­rant [Page 40] men: that the Church was not so to persist in their decrees, as to refuse that far­ther ripnesse of knowledge which the time had revealed. And as they censure vertu­ous men by the names of civill and moral, so doe they censure men truely, and godly­wise who see the vanity of their assertion) by the names of Politique, saying that their wisedome is but carnall, and favou­ring of mans braine. So likewise if a Prea­cher preach with care and meditation (I speake not of the vaine Scholasticall forme and manner of preaching) but soundly in­deed, ordering the matter he handleth di­stinctly, and draweth it downe from au­thorising of it by strong proofes and war­rents: they censure it as a forme of prea­ching, not becoming the simplicity of the Gospel, and referre it to the reprehension of Saint Paul speaking of the intising speech of mans wisedome. Now for their owne manner of preaching, what is it? Surely they exhort well, and worke compuction of minde, and bring men vell to the que­stion, Viri fratres quid age [...] us? but that is [Page 41] not enough, except they resolve this questi­on. They handle matters of controversies weakly and obiter, and as before a people that will accept of any thing in doctrine or manners: there is little but generality and repetition. They move the bread of life, and tosse it up and downe, they breake it not: They draw not their directions downe ad casus conscientiae, that a man may be warran­ted in his particular actions whether they be lawfull or not; neither indeed are they able to doe it, what through want of grounded knowledge, what through want of study and time. It is an easie thing to call for ob­servation of the Sabbath day, and to speake against unlawfull gaine: but what actions and workes may be done upon the Sabbath day, and in what cases; and what courses of gaine are lawfull, and what not: to set this downe, and to cleare so the whole matter with good distinctions and decisions, is a matter of great knowledge and labour, and asketh much meditation and conversation in the Scriptures and other helpes which God hath provided & preserved for instru­ction. [Page 42] They carry not equall hand in teach­ing the people their lawfull liberties as well as their restraines and prohibitions. But they thinke a man cannot goe too farre in keeping a commandement; they forget that there are sinnes on the right hand as well as on the left, and that the sword is double edged, and cutteth on both sides, as well the superstitious observances, as the profane transgressions. Who doubteth but it is as unlawfull to shut where God hath o­pened, as to open where God hath shut? to binde where God hath loosed, and to loose where God hath bound? Amongst men it is as ill taken to turne backe favours, as to disobey commandements. In this kinde of zeale (for example) they have pronounced generally and without difference all untruth is unlawfull, notwithstanding that the Mid­wives have been reported to have been bles­sed in their excuse, and Rahab is said by faith to have concealed the spies. Farther, I heard some Sermons of mortification, which (I think) with very good meaning they have preached out of their owne experience and [Page 43] exercise: and things in private counsell not unmeet, but surely no sound conceits: much like to Parsons his Resolutions, or not so good, rather apt to breed in men weak opini­ons, and perplexed despaires, then filiall and true repentance which is sought. Another point of great inconvenience and perill, is to intice the people to heare controversies, and all manner of doctrine: they say no part of the counsell of God is to bee suppressed, nor the people defrauded. So as the difference which the Apostle maketh between milke and strong meats, is confounded; and his precept that the weake bee not admitted to questions & controversies, taketh no place. But most of all it is to be suspected as a seed of further inconvenience for manner of handling the Scriptures: for while they seek expresse Scripture for every thing; and that they have in a manner deprived themselves and the Church of a speciall helpe, and sup­port by embracing the authority of Fathers, they resort to naked examples, conceited in­ferences and forced allusions, such as doe bring ruine to all certainty of Religion. [Page 44] Another extremity is that excessive magni­fying of that, which though it be a princi­pall and holy institution, yet hath limites as all things else have. We see (in a manner) wheresoever they find in the Scriptures the word spoken of, they expound it of prea­ching. They have made it almost of the Essence of the sacrament of the Lords sup­per to have a sermon precedent. They have (in manner) annihilated liturgies and formes of divine service. As for the life of the good Monkes and eremites of the Pri­mitive Church, I know they will con­demne a man as halfe a Papist, if he should maintaine them as other, then prophane, because they heard no preaching. In the meane time, what preaching is, and who may be said to preach, they make no que­stion. But as farre as I see every man that speaketh in chaire is counted a preacher. But I am assured, that not a few that call wholly for a preaching ministerie, deserve to be of the first themselves, that should be expelled. These and some other errors and misproceedings, they doe fortifie and in­crease [Page 45] by being so greatly addicted to their opini­ons, and impatient to heare contradiction or argument. Yea I know some of them, that would thinke it a tempting of God to heare or read what may be said against them. As if there could be a Quod bonum è tenete, without an Omne probate going be­fore. This may suffice to offer unto them­selves a view and consideration whether they do well or no, & to correct & asswage the partiallity of their followers and de­pendents. For as for any man that shall hereby enter into a contempt of their Mi­nistery, it is but his owne hardnesse of heart. I know the word of exhortation doth chiefly rest upon these men, and they have zeale and hate of sinne. But againe let them take heed that it be not true which one of their adversaries saith against them, that they have but two small wants, knowledge, and love. And so I con­clude the fourth part.

The last point teaching the due publi­shing, and debating of these controversies, needeth no long speech: this strange abuse [Page 46] of Antiques and Pasquils hath been tou­ched before. So likewise I repent not that which I said before, that a character of love is more proper for debates of this nature, then that of zeale. As for all direct and direct glaunces or levels of mens persons, they were ever in these cases disallowed. Lastly, whatsoever is pretended, the people is no meet judge or arbitrator; but rather the moderate, quiet, and private assemblies of the learned. Qui apud in capace loquitur non disceptat, sed calumniatur. The Presse & Pulpit would be morefreed and dischar­ged: neither promotion on the one side, nor glory and heat on the other, ought to continue these chalenges at the Crosse, and such places. But rather all Preachers especially such as are of a good temper, and have wisedome, with conscience ought to inculcate and beat upon a place, peace, si­lence, and sufferance. Neither let them feare Solons law which compelled in facti­ons, every particular person to range him­selfe on the one side, or the other: nor the fond calumnie of neutrality. But let them know [Page 47] that it was true which was said by a wise man, that neuters in contention were better or worse, then either side.

These things have I in all syncerity and simplicity, set downe touching the contro­versies which now trouble the Church of England, and that without all art or insi­nuation: and therefore not likely to be grate­full to either part. Notwithstanding I trust what hath been said, shall finde a correspon­dence in their minde, who are not embar­ked with partiality, and which love the whole better then the part. Whereby I am not out of hope that it may doe good. At least I shall not repent my selfe of the medi­tation.