A Humble Motion

The preface of the author.

W Ere it not (gentle reader) that the truth of the cause, & the want in the practice, had a long time called unto me, in reading of God's book, and by experience of former time, drawing out before me, in the daily knowledge of my conscience, the manifold necessity of Christ's discipline: I would not have adventured, seeing mine own wants, to put pen to the paper in a matter of so great weight. But knowing that by this my motion, there might be occasion to the learned & wise, to think upon very good things for the benefit of this realm, & (if need be) to set forth more deep & settled demonstration, with far more exceeding excellency: & for that I see the wiles of Satan, by works of disgrace to hinder the good of my country: I thought it my duty to our high God, to his holy church, the Queens most excellent Ma ^tie , & my native cuntrie, by such means as these troublesome times would give me leave, unto my loving mother that bare me, & my tender nurse y ^t fedeth me, those good & honest fruits wherewith God hath vouchsaved me for hir use: beseeching all my loving cuntrimen, charitably, soberly & wisely to think & with sanctified affections to deal in these matters: that the hand of our God may be with us, to give us this honor, that at the length his cause may have favor and prevail to the profit & joy of us & our posterity. And I desire no other good will of thee (gentle reader) whosoever thou be, in the Christian accepting of this work, than my very soul, in doing hereof, did with great care & godly love seek the prosperous estate of this land, & the flourishing of God's church: for whose peace let us pray night and day.

Amen.

TO THE READER.

W HEN I had read over this treatise (which by the providence of God light into my hands) and considered not only the declaration of Christ's discipline in the beginning thereof, though briefly, yet plainly set down, and plentifully proved by those testimonies of Scripture, that (after many assaults) doth confirm the cause vnanswerably but also the equity, easines, the benefit and necessity thereof even in reason and policy, for the safety of hir Majesty, the peace of the Land, the rooting out of popery and all other ungodliness; and that by such reasons as answer the foolish objections of ignorant politikes: and in such manner laid open and urged, as may satisfy all that be not be sotted with willful ignorance, and stir the turbulent affection of none: as I took just occasion to praise God for his labors, whosoever was the penner of it: so did it give me matter to increase my perswasiō in that which long before I had conceived, to wit that the Lord meaneth certainlye either to establish this same scepter of his son Christ Jesus in a glorious manner among us, or to make England an example of his vengeance for the rejecting of it. For first it is evident that God hath cleared it so evidently, & that by so dyuer and sundry sorts of handling the same, as no man of what state soever (if he desire to know it,) can want wherewith to satisfy his expectation. For if thou desire to have it disputed against a professed and bitter enemy thereunto, thou hast the first and second reply of T. C. against D. W. If thou wouldst hear it handled in a sweet and pleasant latin style, the Ecclesiastical discipline is able to content thee, if thou be unlearned & desire the same course in thy mother tongue, behold the Learned discourse (which D. Bridges assaying to confute hath confirmed) the sermon upon Rom. 12. &c. If thou desire to see it laid open and concluded in scholastical manner, the demonstration doeth that way satisfy thee and lastly, if thou wouldst see it freed from the sclander that are against it, answer the objections that may be, and are coined to disgrace it, and understand how it overturneth not, neither (in the substance) altereth any tolerable common-wealth; but is the only stay and prop of every good policy: besides the forenamed, and many other worthy writings, this present treatise professeth & notablye performeth the same: so that there is no man, learned or unlearned, fervent or mild, employed or at leisure, but God hath prepared some of these books (except he be as the deaf adder) every way to justify the truth of his discipline unto him: which causeth me to gather unto myself a comfortable persuasion, that these several gifts, bestowed upon diverse men, and manifested unto the Church in so diverse a manner, and all to one end; are not in vain: But for the great good and comfort of those that shall strive for this cause in this age, and for their certain direction that shall reap the benefit of it, in the ages to come. But (alas) if we diligently wey on the other side, how this glorious and heavenly offer of the Lord unto us hath been and is reiectcd, and shamfully disgraced by all estates and conditions. How great ones cast of the yoke & break the bands: yea, & how that many who should have commended the same unto the prince with Helkijah, have employed all their wit and learning to traduce it with Amasiah yea and spent all their time in converting, sclaundering, displacing & imprysoning those that have been but suspected to favor this truth: & lastlye when the increase of God's dishonor that ary seth from hence is dulie weighed, it giveth us rather cause to fear, that God hath cleared his own light thus manifestly unto us, rather to make us the more without excuse, than to make us partakers of so heavenly a condition. For we see how it cometh, that our great Cleargye masters spend all their time, in vexing of God's people, and set themselves to disgrace all that favor this way: the ministers of God that should be always busied in studying God's word, and teaching their people, ar constrained to spend the most of their time, in seeking to be quite of those intolerable molestations wherewith they ar daily vexed: the nobles & gentlemē take occasion hereby to do what they list: and the people seeing the ministers in such disgrace, care not a button for their doctrine, so that if any of them be reproved for their sins, they can be thus revenged, complain of him to the Bishop that he is a mislyker of the state of L. Bishops: and they are so jealous of their honor, that they admit the information of known Papists, or any other notorious wicked wretches, & will (yea do usually) give more countenance to the veriest varlet in the Land that cometh with such a complaint; than to the most learned minister in all their diocese, if he be thought to like of the discipline, and (which is the greater argument of God's vengeance not far off) ignorance and contempt of God's word, and all kind of sin aboundeth in every place, and in all estates and conditions: so that as the consideration of God's mercies towards us in offering us this blessing, giveth us some cause to trust that he will perfect his good work begun in this Land: so the regard of the increase of all kinds of monstrous transgressions doth justly occasion us to fear that the land hath prepared (which without speedy reformation we shall shortly feel) such a scourge as shall mak us more wondered at for our punishment, then we have been admired for our peace: yet may none of these things discourage the seekers of this holy Reformation, for if they look to be crowned, they must strive to the end. And let the adversaries of the same know, that it may be their wickedness shall being thus much to pass, as to keep it from us for a time: but if they think either to weary the defenders, or lessen their number, or overthrow the cause: the mistress of fools, their own experience doth show them that they deceive themselves. For is not the cause far more cleared, and the mumber of them that favor and seek to advance it, since they have waged war against it under their last general, mightily multiplied above that which was to be seen before? Yes doutles, & so it must be still: for it being a portion of the Gospel, must needs be of the nature of the Gospel, even to spring where it is cut down, and to spread where it is trodden upon: and though the love of Egypt cause this generation never to know what so heavenly a conditiō meaneth, yea and Moses his ill managing of the matter be the cause that he shall only see it: yet certainly the days will come, when our posterity shall no more be gainsaid for desiring & practicing Christ's discipline, (for which we ar so many ways abused) then we ar for professing of the doctrine, for which our fathers shed their blood. Let this be the conclusion of all, though the Lord do not vouchsafe this generation an honor so excellent, yet take thou heed that thou be no means of keeping it back: for if thou be a minister, & give thy heart, hand or countenance against it; if a magistrate, & do any way discountenance it, if a private person, & cease to pray for it or live a life unworthy of it: thou shalt answer at the day of judgment, & be convicted as an enemy to the kingdom of Christ Jesus, and an occasion that in thy time be reigned not over that generation: & therefore by this book & such others inform thyself in the truth of it: & when thou knowest it, be in love with it & so labor by all the means of thy calling to advance it: so shalt thou be comforted whether with it, or without it.

AN HVMBLE MOTION WITH SVBMISSION TO THE Ll. OF THE COVNSELL CONCERNING THE NECESSITY of Christ's discipline in our Land.

W HO so calleth to mind the woeful estate of this land, before the happy entrance of the gracious reign of our dear Sovereign, Queen Elizabeth, (whom God long continue & preserve,) in what sort the foreign and usurped power of the Romish Antichrist, was injurious to the common-wealth, and cruel to the true members of Christ's church: and compare it with the joyful liberty and godly tranquility of all sortes and degrees of people, in the midst of so many most apparent dangers, most mildlye and sweetly begun, and through so strange, so secrete, so mighty, so continual, mischievous and monstrous platforms, constantly & firmly seated and established: he shall see great cause that we Englishmen have, both to admire the wonderful providence of our merciful God, & to magnify the high glory of his vaspeakeable goodness; not only for his rich blessings both heavenly and earthly, with abundance of peace: but also for his rare kindness of great long suffering and miraculous deliverance. Surely we may be truly said to be the vineyard of the Lord, and his pleasant plant set in the fruitful hill, dressed and fenced by God himself. And this hath he done this thirty year, looking we should have brought forth fruit accordingly. Now I would to God that it were not true of us, as of Israel, that God looked for judgment & behold a leaper fore, for righteousness but behold a crying. Many good laws for maintaining of a quiet and dutiful civil life, are very wisely & providently provided; I pray God it be notlaide to our charge, that they are negligently and corruptly executed: yea, the abundance of suits, quarrels, complaints appeals, presentments, indightments and supplications do argue apparently the cruelty, extortion, contention, deceit, oppressiō, murders, thefts, whoredoms, and many other strange villainies wherewith the unthankful people of this land be guilty. And how swearing, lying, idleness, drunkenness, excess of meat, wantonness, excess by pride, and an unmerciful and cunning gripping of the poor by many strange reatches, & Machiauelian plots, ar left almost without check or controlment, it grieveth them who weep over Zion, and maketh good men to fear very much, seeing that for these things God hath punished many people and caste off them that were moste nearest and dearest unto him, as it is written: for the transgression of the land there are many princes thereof. And again, he turneth the floodes into a wilderness, and the springes of water into drynes, and a fruitful lande into barrenness, for the wickedness of them that dwell therein. This latter we have felt in some sort of late, which might make us to suspect our own wretchedness: and the former (which the Lord in mercy keep far from us,) hath been wonderfullye in the great patience and tender compassion of God, and yet not without many fearful threatenings hitherto prevented, and (as it were) waiting our conversion, put off and prolongued: god give every English man the grace to see it.

But look we into the Churches among us (oh that the nakedness thereof is so open,) shall we not find there, Demas embracing this present world, Diotrephes loving preeminence, to cast out the brethrē that do better than himself, the Scribes and the Pharisees, making the commandment of God of no authority by their traditions: buyers and sellers & money changers in the temple? Shall we not find there blind watch men that have no knowledge, dumb dogs that cannot bark, they lie and sleep, and delight in sleeping, even greedy dogs that can never have enough. Amasiah the Priest complaineth against Amos the prophet and the prophets which deceive the people, byte thē with their teeth and cry peace. Shall we not find that by these, some of the statutes of Omri, and of the manner of the house of Ahab, are kept and maintained, even the marks of the second beast, which cometh out of the earth? How can these things become the holy Churches of Christ, and yet we do think our selves riche, increased with goods, and to have need of nothing: not knowing our wretchedness, misery, poverty, blindness and nakedness. I pray God it befall not us, (as was threatened unto the Angel of the Church of the Laodiceans) that because we ar neither hot nor cold, the high-priest of our profession Jesus Christ, spew us out of his mouth. Here we see the exceeding riches of the bountifulness, patience, and long fuffering of God, leading us to repentance: and our unthankfulness & disobedience, giving occasion of the altering of God's mercy and our happiness. What is then to be done? Solomon answereth very wisely: A prudent man seeth the plague, & hydeth himself, but the foolish go on still & ar punished. And again, Ease slayeth the foolish, & the prosperity of fools destroyeth them, Very sober and wise were those priests, Levites, chief fathers, and ancient men, who having seen the first temple of Solomon, wept in the days of Ezra, when they saw the foundation of the Temple, which was after the captivity of Babylon, notwithstanding that many others shouted aloud for joy. And in the time of Nehemiah, the people in the day of their joyful solemnitye, wept and mourned, and with one consent joined unto their feast, wherein they covenāted with God to amend their lives, and make statutes for themselves to follow his Law. So I am verily persuaded, that many grave and prudent Christians have their rejoicing mixed with grief, when the want of things yet not attained unto, maketh them to feel the less comfort in that which they have, and the fear of God's anger for the abuse of that which we possess, & for the refusing of other more graces offered, doeth daunt their courage; while other men think all is well, and follow the pleasures of their hearts: and this is of all other moste lamentable, that neither mercy nor threatenings, corrections nor comforts, fears nor deliverances, though the warnings of God be never so apparent, can yet move our hearts to go one degree forward in the reedifiing of the decayed places of gods churches, but we say with the people in the days of the Prophet Haggai. The time is not yet come, that the Lord's house should be built: but we mark not what God saith again: Is it time for yourselves to dwell in your seeled hou2es, & this house lie waste: Consider your own ways in your hearts, you have sown much, and bring in little, &c. you looked for much, and lo it came to little: and when you brought it home, I did blow upon it, and why saith the Lord of hosts? because of my house that is wast, &c.

For this cause (Right H.) I have taken in hand this treatise, that I might show a way for the continuance of our happy estate, which I take to be, by establishing the church government according to God's apointment, by which all the former enormities, and all other being taken away, the glory of God may flourish the more among us, the honor of hir Maiestye more highly advanced, and by the favor of God our joys may be exalted. Which work as an humble motion, I do with all dutiful submission present unto your honorable wisdoms, desiring no further to be esteemed herein, than the divine wisdom of God's word which cannot err, & good reason (not contrary to the same) do warrant that which I say, and persuade that which I speak.

The proposition which I take in hand to prove is this: It is the best and surest policy for the maintenance of peace, & the good estate of this land every way, to reform the disorders of the church according to the holy Scriptures of God, and to have no other church-government, than that which Christ hath ordained & the apostles practiced. The reason why I frame my propositiō after this order, to mak it a matter of very good policye to set up discipline in England according to gods word ariseth upon this: that I hear in many places, and lately have read publikelye set forth, as à defense of L. Bb. that it is esteemed (by the abuse of the true rules of policy) to be dangerous to the state, full of many inconveniences, & not fit, yea impossible for a main country or region as ours is. Which when I considered to be in reason and truth far otherwise, and that the vnseated wisdom of men's frailty and ignorance do greatly stumble at it, I thought it my duty to God, to hit Majesty, and my native country to unfold the secrete meditations and observations of my heart: which as I submit to the consideration of the wiseand godly learned, so I refer it wholly to the master of the house (which is a God of knowledge, by whom enterprises do come to pass) to give that succes which his good pleasure thinketh best.

In the next place my humble desire is, that this my proposition and whole treatise, be understood, not as any invectine against the present state, or that either I disanulled the churches of England to be the churches of God, or that the true doctrine of the gospel were not preached, or the true sacraments administered, which ar the infallible tokens of y ^e true visible church: but that certain things of very good moment for the due and right administration of the church & the holy things thereof (whereof God hath left as straight commandment as for the rest) have not yet obtained their due authority, but for lack of that good entertainment which God looketh for of his churches, may argue a change and a small continuance of our present welfare.

After this I pray that my meaning may be known touching the disorders of the church: that I take them to be of two sortes: namely, of Ceremonies which ar variable according to time, place, & occasions, which come under this general rule, Let all things be done honestly and orderly. Whereby the church is authorized to consider and ordain in small matters, not particularly determined in the word, touching the time & manner of doing such or such a thing, which thing is prescribed in the word, that there be no confusion or vnseemlines in the time and manner of doing. The other sort of disorders whereof I especially speak & mean to stand in, is a thing of greater importance: namely, where the church presumeth to add, diminish or take away any of those things which God hath ordained to be observed, or to bring in other of their own, whereof God hath given hir no authority by his word: as in the administrations, gifts, and works of the church: that where 1. Cor. 12. the administrations are under one Lord, the gifts of one spirit, & the works of one God: if the church do take upon hir to make new administrations, apointing unto thē gifts and works, whereof the Lord, the spirit, and god have made no assignment to hir, that this is a great disorder: and so I understand the church government or discipline, not to be in small and trifling ceremonies, (such as are hours, places, garments, seats, tables, &c. which yet in their kinds are necessary, being ordered after the former rule of comeliness and order:) but in the very swaye and frame of the church, the pillars, foundations, building and builders thereof: as the king which is Christ, his officers, their offices & commission with their callings, abdications, continuance, gifts, works, and perogatives: for the good squaring and laying together of each stone, and rearing up the whole form and beauty of the temple of God, ac cording to the pattern given, not by the servant, but by the son who is over the house, and whose house every church is, and who is over all, God blessed forever. Amen.

In the last place that I say no other government of the church ought to be suffered but that which Christ hath ordained, &c. although by many men the same hath been learnedly and truly described, yet because it is the thing wherewith only in all this treatise I bind myself to medle, I will briefly set forth a small and plain pattern thereof (as it were in a card lightly.) Leauing the reader to other books already extant, for the larger discourse, and ample confirmation: as by evident and clear places of scripture, God shall make me able to show. First this is called (Taxis) order, to which soundness of faith, in Christ being joined, the churches of god ar highly commonded, as those which having the foundation laid, are to walk in Christ after the manner of the same, rooted and built in him, and confirmed in the faith. It is also for the manner thereof, compared unto a body, where the head is joined to the body, and all the members receiving nourishment from it, do grow by joints and bands into the head, & one into another, where every member hath his several action. The head here is Christ, the body ar the churches, the members are the people of all sortes in the churches, having several callings, gifts & works. as it is said: You are the body of Christ, and members everyone for his part: and again, Unto everyone of us is given grace according to the measure of the gift of Christ. Now as a body haviug all his members under one head seated in their proper places, and according to their several faculties doth bring forth in every menber the proper action for the good of the whole; is a goodly and well ordered body: So the members of the church by the scriptures are set in the church, 1. Cor. 12 28. under one head Jesus Christ. Colos. 1.18. and have several gifts as faculties given according to the will of the spirit to aedifie withal. 1. Cor. 12.7.11. and everyone hath his office accordinglye in his place, either to prophesy or otherwise, which he must wait upon: Rom. 12.6. Act. 20.28. 1. Pet. 5.2. and the people are to obey and submit themselves: Heb. 13.17 Euerye thing being thus constituted, ordered and furnished, is a well and right governed Church of Christ.

Now in this government we may observe diverse sorts of persons, and their proper works, in which two things the whole policy is contained. For when everyone doeth his proper works of his place, the church is very well guided. Now these persons are the master of the house, and the household. And here first we ar very reverently and wisely, to acknowledge the master and chief governor, who is Lord & king, and this is the only son of God made man, who by his wise and powerful administration, ordereth and establisheth his church, and defendeth it against all enemies and till all be destroyed, and he deliver up his kingdom to his father in the day of glory, and so the scripture speaketh saying: Unto us a child is borne, & unto us a son is given, and the government is upon his shoulder, and he shall call his name wonderful, counselor, the mighty God, the everlasting father, the prince of peace, the increase of his government & peace shall have no end: he shall sit upon the throne of David, and upon his kingdom to order it, and to establish it with judgment and justice from hence, evē forever, &c. Which the Apostle interpreting, saith, that God hath appointed Christ over all things to be head to the church, which is his body, &c. Moreover because his kingdom is not of this world. John. 18.36. that is to say, after the manner of earthly princes, which in comparison of this government is called the ordinance of man, 1. Pet. 2.13. being in the earth, he took upon him no earthly or civil government, but submitted himself, teaching that Caesar ought to have his due, Mat. 22.21. paying tribute voluntarily, Mat. 17 27 and refusing so much as to devide between brethren, making such civil matters pertain to other judges, Luk. 12.13.14 and yielded himself to die without resistance, when by civil authority he was wrongfully judged, John. 19.11.13.14. &c. Hereof it cometh, that the things by which he governeth, are not of the right of any civil regiment, being holy and spiritual, and his servants or officers are not furnished with civil power or dignity, 2. Cor. 10.3.4. Luk. 22.25. & his throne is, where he sitteth at the right hand of the majesty in the highest places. Heb. 1.3.

The first thing he ruleth by in his visible church, is his word, which is a scepter of righteousness. Psal. 45.7 even the word of truth which is the gospel. Col. 1.5. which because it is spiritual, is called the sword of the spirit. Ephes. 6.17. in sharpness to exceed any two edged sword, entering even to the deviding a sunder of the soul and the spirit, and of the iointes and marrow, discerning the thoughts and intents of the heart, Heb. 4.12. This is the rod of his mouth, and of his power, wherewith he smyteth the earth, and slayeth the wicked. Esa. 11.4. Psal. 110.2. and in the elect who believe, Tit. 1.1. it casteth down the imaginations & every high thing that is exalted against the knowledge of God, and bringeth into captivity every thought to the obedience of Christ. 2. Cor. 10.5. being the power of God unto salvation, Rom. 1.16. and this is unto the church a perfect law, Psal, 19.7. teaching them judgment and equity and every good path. Pro. 2.9. The second thing be the censures of the church adjoined to the word, as vengeance ready prepared if any disobeye, 2. Cor. 10.6. with 2. Thes. 3.14. These hath Christ given to his church, as a power to purge out the leaven of malitiousnes, that they may celebrat the Lord's feast, and serve him sincerely: Mat. 18.17. 1. cor. 5.4.7.8. These censures are of two sorts, according to the party which offendeth, either to heal and reform, or else to cut off forever. Men are reformed by admonition or sharper affliction. Admonition is taught in 1, Thes. 5.14. Gal. 6.1. 1. Tim. 5.20, Where admonition will not serve, according to the qualitye of the offense and disposition of the person, there are two degrees in seeking his reformation. First suspension, whē a man is cut off from some of the holy exercises in the fellowship of Saints. Mat. 5.23.24. as namely the lords table, 1. Cor. 11.28. For the greater offenses and greater contumacy followeth excommnnication, which is a casting of them out of the church, and delivering them to Satan, in which state they are to be holden of us as heathen and publicanes, that is such as ar not of the church. 1. Cor. 5.5. Mat. 18 18. and all these upon their true repentance ar to be forgiven and comforted of the church, 2. Cor. 2.6. The other censure which cutteth off is spoken of in 1. Cor. 16.22. If any man love not the Lord Jesus Christ, let him be anathema. [Maranatha] viz. accursed till the Lord come. Wherevpon saith John epist. 1. cap. 5.16. There is a sin unto death, I say not that thou shouldst pray for it: and Christ saith, that he which speaketh against the holy ghost, it shall not be forgiven him, neither in this world, nor in the world to come. Mat. 12.32. These are then far distant from the things which earthly princes use to rule their subjects with: the one meddleth with the outward man, afflicteth the body, and things of this life: but this toucheth, reformeth, and afflicteth the soul, the thoughts, and intents of the heart: and concerneth the things of the life to come.

In the next place are the other persons to be considered which are under Christ the king: and these are his household, the servants and subjects of Jesus Christ in his church: according to the dignity of the Lord, & amplitude of his kingdom; are partly superiors, and partly inferiors: the first ar such as either have charge committed unto them over others, as the disposers of the secrets of God, 1, Cor. 4.1. or ministers about the holy things of the church, 1. Tim. 3.13. and the other are all the members of the church, called Saints: who submitting themselves to the voice of the gospel, are sanctified in Christ Jesus. Rom. 1.5.6.7. 1. Cor. 1.2. The duty of these latter, is in two words, submission, and obedience. Heb. 13.17. The former are of diverse degrees and several functions, and therefore require a larger discovery, in speaking whereof I bind myself to that only which is ordinary and perpetual. In general terms they ar called Bishops & deacons. Philip. 1.1. The general terms of their office, be likewise two, prophesy, and a ministry, Rom. 12.6. In description of which diverse offices and officers, the scriptures appointeth their calling and works. In their calling, there is this general rule, that no man take upon him this honorable function except he be called. Heb. 5.4. Secondly that there be a place or charge whereunto there is need that they should be called: such was Mathias, Act. 1.20. the Deacons, Act. 6.1.2. the Elders Act. 14.23. Bishops in Creta, Tit, 1, 5. In their callings, common to all be election and ordination. Election is a free choice with the consent of the people, and ordination is, by imposition of hands, and prayer: to commend them to the work of their calling. Act. 6.2.5.6. 1. Tim. 14.13, Act. 4.23. Unto this election as a forerunner this rule is adjoined, let them first be proved, then let them minister if they be found blameless: 1. Tim. 3.10. that is everyone must be examined before he be chosen.

The works of these offices are either proper according to the distinct nature and gift in their several office: or else mixed, where they join in some common action of the church. In prophesy, this is peculiar and common to all Bishops, that they attend upon the administration of the word and prayer, Act. 6.4. & these Bishops are of two sorts, Pastors and Teachers. Ephes. 4.11. their gifts diverse, to the one that is Pastors, is given the word of wisdom, to the other the word of knowledge. 1. Cor. 12.8, their works also distinct, for the former, is to tend on exhortation, and the latter on teaching. Rom. 12.7.8. In the ministrye, (that is such offices as have not to do with the prophesy or preaching of the word,) there ar governing Elders, & those which properly are called Deacons. The first have their authority and title, 1. Cor. 12.28. Governors, their gift: 1. Tim. 5.17. to rule well their work, Rom. 12.8. a diligent practice in ruling. The deacons are nominated & set down what manner of men they should be, 1. Tim. 3.8. their gifts to be full of the holy Ghost and wisdom. Act 6.3. their work to look to the tables, ver. 2. that is, to distribute with simplicity, Rom. 12. Unto these are joined widows or servants of the church, whose title, gifts, and properties are set down Rom, 16.1. 1. Tim. 5.1.2.3.4.5.6. &c. and their work, Rom. 12.8. to show mercy with cheerfulness.

The mixed work is of the Pastors, teachers and governing Elders, who are joined in one work or gift of ruling well, 1. Tim. 5.17. have the same title of Elders, Act. 14.23. & 20.17. and their work is joined to look to themselves, and the whole flock. ver. 28. and to watch over the people's souls. Heb. 13.17. the meeting or assembling in this office of governing is called an Eldership. 1. Tim. 4.14. And because they bear herein the power of Christ in the church, they are called by excellency of speech, the church. Mat. 18 17. their work is to see all things done according to the commandment of God, and ordinance of christ. In the callings of the several offices, and in the use of the censures that every man do his duty, as in election to direct the people, and to examine the party to be chosen, and to lay their hand, and pray over the party in his ordaining, Act. 6.2.3.6. cap. 14.23. 1. Tim. 4.14. and in the censures they have the full authority, Mat. 18.17.18.19. except that in so great a matter as excommunication, the people have their interest, in that a member is to be cut off. Therefore that was done in a fuller assembly, namely of y ^e whole church 1. Cor. 5.4. and the whole church is directed by Paul to receive such a one again. 2. Cor. 2.6.7. Lastly, in & about all the former things Christ ordained for his church, they have authority given thē to appoint, and see that all things be done honestly & in order, 1. Cor. 14.40. But if a matter fall out too hard or weighty for one church, or y ^e any manner of ways someone church hath need of help: this is supplied by other churches. 2. Cor. 8.13.14. When a matter of controucrsie was at Antiochia, they sent chosen men to Jerusalem, and there by a greater meeting of the Apostles and Elders, the matter being decided: there were also chosen men returned with the decrees of that synod. Act. 15.1.23. &c. In these meetings of synods and Elderships, someone for the time did moderate the assembly, not by any standing office of superiority, but for order to see all things well and orderly done, and to gather the conclusion. Such was Peter Act. 1.15. and James, Act. 15 13.22. and this is the description of the church government, according to the scriptures of God, left & commanded by God to his holy churches forever: & therefore I take that no other can stand with the safety of our estate.

They which oppugn this doctrine do not simplye deny, that such a thing is taught and commanded in the word, (for it is so clear that no man can but with a shameless face, and seared conscience open his mouth to the contrary) but they partly cavil at some places, but especially affirm, that it was not commanded as unchangeable, that it was of force when the civil magistrate was not friend, but now it is determinable according to the diverse estats and governments of countries: as being not so needful or convenient. Whome I desire in the fear of God to consider these few things First, that I have here shown it by God's word (and other have done it, and can do a great deal better) if they bring in such an exception, they must show some reason out of the word for the same. For can anything which God hath ordained in his word, be altered by man, without his authority which ordained it? If God have set Elders to be governors in his church as 1. Cor. 12.28. Who that is wise will dare to pul them out except he have commission from him that set them there? If the question were touching the officer of an earthly prince, men would keep silence waiting the pleasure of their sovereign: then must it needs be arrogancy, to deny him whom God hath appointed. Remember them who said, we will not have this man to reign over us. Secundlye, consider this order of Christ is not limited to be only when the civil magistrate is no friend, and that the civil government supplieth nothing in the room of anything here spoken off: for these are (as is shown) for the spiritual and heavenly administration, & theirs is carnal and earthly. And howe can an earthly king thrust into the house of God, an officer, a gift, or a work, which he knoweth not whether it will be fit, or will be accepted as agreing with the heavenly pattern These then being plants which our heavenly father hath not planted shall be rooted up, & where the fear of God is taught by the precepts of men, there the wisdom of the wise shall perish, Isaiah. 29.2.13.14. Thirdly we have heard that Christ is head unto the church in all things, and that princes and judges should learn to be wise, and kiss the son least he be angry: if thē the church take upon hir to alter his ordinance, or a king do keep out that which he commandeth, and maintaineth other things diverse or contrary, ar they wise and learned? do they kiss the son? may they not fear his anger? If it appear by the gospel, that all these officers are members of the body of Christ's church, & are admistrations under one Lord; if they have gifts by one spirit, and operations by one God for the aedifiing of the church: who loving Christ, and knowing Christ, will readily disfigure Christ's body, by mangling the members, changing the gifts of the spirit, altering the works of God. Again, if all this be appointed to endnre for the work of the ministry, to the aedifiing of the body of Christ, till we all meet together in the unity of the faith, and the knowledge of the son of God, unto a perfect man, & unto the measure of the age of the fullness of Christ. Ephes. 4.11.12. And this commandment of church-government is to be kept without spot, and unrebukable until the appearing of our Lord Iefus christ. 1. Tim 5.21. cap. 6.13.14. then, who is he? or where is he whose arm is flesh, that will not tremble to speak against them? Last of all, it is against the duty of the church, (who as the pure and chaste spouse of Christ should always be obedient to hir head and lord) to limit the authority, and check the wisdom of hir king: ought she not rather to hearken & consider, and incline hir ear (being swift to hear, and slow to speak,) forgetting also hir own people & hir fathers house: so shall the king have pleasure in hir beauty, for he is hir Lord, and she ought to reverence him. Būt can this be reverence to his majesty, or taking him to be Lord: when she submitteth hir self, to the laws of government which she hath received of his greatest enemy, evē Antichrist, or can she be said to forsake hir fathers house and to hearken: who punisheth & afflicteth as a stepmother those hir children, that meeklye putteth hir in mind of the husband of hir youth, and the oathe of God: detecting and bewraying the filthiness of hir skirtes, when she hath defiled hir self with strangers, & standeth stiffly for the customs and manners of hir fathers house, even of vile flesh and blood, brickle constitutions of blind men? And who I pray you can say (except he will tell a lie for his mother, and that against God his father) that she doth not limit his power and control his prudencye, when he giveth hir charge to observe all things whatsoever he hath commanded hir, affirming most amiably and comfortably unto hir, that by his godly power he hath given hir all things that pertain unto life and godliness, through the knowledge of him that hath called us unto glory & virtue, and namely a perfect Law, teaching judgment and equity, and every good path: & yet she leaning to hir own wisdom, and presuming of hir own power, will alter, add, diminish, and change as she thinketh best. Therefore the Lord most earnestly complaineth, and in the vehemency of his godly iealousy crieth against hir, and saith. Ye heavens be astonied at this, be afraid and utterly confounded saith the lord: for my people have committed two evils: they have forsaken me the fountain of living waters, to dignity them pittes, even broken pittes that can hold no water.

In this last place, for clearing of my proposition, & that my reasons for the policye of our country may plainly be seen: I am further to show in parte, what these disorders be, small or great, and howe near we come to the ordinance of Christ. First we hold the head Christ Jesus and renounce all other heads of the church, giving unto the royal person of the Queens highness, the due and lawful supremacy over all persons within hir dominions, and in all causes to use the sword of justice, for the maintenance of well doing, and punishing of vice: renouncing all foreign power and potentate to have any interest or title of any such supremacy. Secondly, we receive the scepter of christ the gospel of truth, holding and teaching the doctrine of faith & love according to the same: the Sacraments also as seals of the doctrine in their true nature, are taught & administered with prayers, singing of psalms and reading of holy scripture: We allow also pastors in every church, and some teachers: and by these ministries the word is taught ordinarily in many churches, by means whereof the church of England, our mother hath brought forth many notable children to God the father, and notable members of Jesus Christ: Here one steppeth in and saith: Is not this well? you would have been glad in Queen Mary's days with less liberty, can you not be content? Truth, this is well indeed, and I pray God we may be thankful as we ought to be thankful. Yet as I take it, and they confess, all is not well. And if a man have the foundation of his house laid, and many parts of the building framed, he will not content himself till all be fastened together, and the roof covered. And shall we content our selves to see the house of God full of breaches, and uncovered, because some principal parte is well begun? Let us then see those breaches.

Surely, surely, I would your good Highness. should understand, that of all other, I am loathest to speak of those things: neither would I, if I thought the truth of this question might appear without it: therefore I humbly crave your favorable patience, submitting all that I speak (as before) to your Highness. wise considerations, not willingly doing any thing that might give juste occasion of offense. The imperfections of our churches are of two sortes, either in matter of ceremonies, or in things substantial presrcibed of God. Of the first I will say only this, that it is well known, that some of our ceremonies, are part of the character of the beast, and therefore not comely for Christ's undefiled spouse: but if the other greater things were reformed, they would fall away of themselves, like untempered mortar, after a hard frost. The other, ar either in the holy things, or holy offices. The first holy thing is the word, here some part of the holy scripture is commanded to be left vnread, the Apocrypha are appointed to be read, and that under the name of holy scripture, for instruction of manners: and homelies in steed of preaching: this I take to be an abuse to the scepter of Christ, which is before shown to be perfect The other holy things are the censures, and namely excommunication, which is made a civil ordinance committed to a civil judge in matters of heritage, in a quarrel often groates, for not appearing the partye may be absolved by his proctor. A ministers name is used in the form, but he hath nothing to do to judge or determine, or to receive again. And besides all this, the penance may be changed into money or some other thing. Here the Elder-ship is despised, the congregation looseth hir right, and earth and heaven are mingled together: no small disfigure unto Christ's church, if you remember howe God would have it ordered and adorned.

The disorders in the holy offices are either by mingling or mangling. Mingling is of two sorts, first the superfluity of offices and officers, as Archbishops, L. Bishops, Chancelors, Commissaries, Archdeacons, Officials Deans, Vicedeanes, Treasurers of Cathedral churches, Prebendes, Cannons, Peticannons, Singing men, Quiristers, Vergers, Curates and Readers, everyone of these have a certain dignity above others: & besides that there are Deacons, who have no charge of the poor at all, Church-wardens, Sidemen, and collectors for the poor. Are these the maidens whom wisdom sendeth forth to cal the simple to hir banquet? Are these the pillars that God hath set in his church? Can it be said that Christ when he ascended up on high, gave these? There is also a second mingling in their works, as he that preacheth will also sit in commission, he will be a Pastor over some 2. or 3. churches, & an Archdeacon over many churches. One man will be a Pastor to one church, a Chaplain to another, and a prebend to another. In their prayers they ar bound to such a form as for the most part is translated out of the popish portues, having diverse ungodly mixtures of signs, with sacramental signification, as the cross in baptism, imposition of hands in confirmation, and of other rites and observations which God's book never dreamed of. Concerning all these and other such minglings, howe shall it be answered when the Lord shall say, Who required these things at your hands? The manglings ar very little better. For first diverse members are cut off, as governing Elders and Deacons: Presbyteries of particular churches, and free Synods: In the calling of ministers many are made without a place, few have their election with the consent of the church: the right of imposition of hands, is in a L. Bishop, and such as he choseth, many are made ministers of the word that have no gifts, contrary to the rule in examination. In their works, there wanteth residency in many able men: there is no practice of preching in many resident: four sermons a year dischargeth a man before our church. But what should I repeat all? I fear and tremble, that the glorious spouse of Christ Jesus, should thus be defiled with the filthy clouts & rotten patches of the foul & beastly strumpet, the whore of Babel, which fitteth on the feven hills of Rome. where is the fullness of Christ? Col. 1.9. Where are the treasures of wisdom and knowledge that are hid in him? cap. 2.13. and howe are we complete in him? ver. 10. if we suffer our selves to be led as a pray, through philosophy, and vain deceat after the traditions of men, and not after Christ. ver. 8.

The question being thus cleared, the reasons that prove the same, will show themselves more readilye, and be seen more apparently. My reasons are either general or special- Generally I first consider the author of church-discipline, on the one side Christ furnished with authority from God: on the other side, man's wisdom and Antichrist, adversary against GOD, whose coming is by the effectual power of Satan: seeing that it is already shown, that God is the author of that we want, the consideration of his person may teach us that his is best and surest for our estate: for he is wonderful in counsel, and excellent in works, Esa. 28.29. the foolishness of God is wiser then men. & the weakness of God is stronger then men, 1. Cor. 2.25. If God thā in counsel be wisest, & in works most perfect & stable: howe should not all state-men think that to reform our churches after his coūfell, & to practice his works were safest for the estate of our lande. Look we upon mā, Antichrist, & Sathā, what are these to y ^e almighty? & their wisdom to his? Can they teach a church-government more certain for our safety, than he? Is not the wisdom of this world foolishness with God? 1. Cor. 3.19. Doth he not take y ^e wise in their craf tines, & make y ^e counsel of the wicked foolish? Job. 5.13. And concerning Antichrist: ought we not to hearkē to him, who calleth unto us from heaven, and saith: Go out of hir my people, that ye be not partakers in hir sins, and that ye receive not of hir plagues: for hir sins are come up unto heaven, and God hath remē bered hir iniquities. As for Satan, his wiles are but to deceive, even as he deceived Eve, to the misery of all mankind: and as he seduced Ahab to his destruction. Therefore I think it best, and the surest policy, to be ruled by God.

And this reason will be the more evident, if we consider our selves: what we have done, and now do. We have entered into covenant with God, by submitting our selves to the scepter of his word, and taking upon us his sacraments as badges of our profession. Here peradventure a wise Politian doth not see, that it is not safe to serve two masters: though the Lord saith, You cannot serve God & Mammon. And what concord hath Christ with Belial.

The next general reason is from the thing it self, I mean the church-government which is of God's commandment: first, if we consider that the same being Christ's, and we Christians, what can be better for us? the same is from heaven, heavenly, and spiritual: and we profess the Lord from heaven, what then can be safer for us? What do we (fuppose you) if we judge anything unfit for us, when he saith: All the words of my mouth are righteous, there is no lewdness nor frowardness in them, If the commandment of God by Moses the servant was such, that no nation was comparable to God's people, because no nation had laws and ordinances so righteous, as all that law which he set before them: and if those laws should be their wisdom and understanding before all people: so that they which should hear, should be forced to confess only this people is wise and of understanding: Shall we think, that the Laws of the son, Lord and master of the house, would make us less righteous, wise, and honorable before all people? If Solomon for the wisdom which he had of God, was admired & sought to of all people, & the glory, wealth, and peace of his kingdom, was herein especially, in that he built the material temple after the pattern given him of God? Is there not a greater than Solomon with us, and shall not the glory of our Queen and country, be as great, if we in the building of the spiritual temple, use no other platform, but that which God doth send unto us?

Ioine hereunto the use and end of Christ's government: namely, why god appointed Christ's kingdom: the kings of the earth, and civil states, being ignorant of the mystery of Christ's ruling, are many times troubled, when they hear that a king is borne: and when they perceive, that the never fay ling word of the Almighty, doth set down that it must be so, where, and how, they lay privy netts & engines to prevent him: but wise men are contrary minded & do come from their own country, to seek him out: & are exceeding glad when they see the tokens of his coming, rejoicing to do homage before his holy Majesty, for they know plainly that he came not to dissolve the Law, as to teach subjects to disobey their natural princes, but to fulfill it: and to make men of conscience, even without fear of temporal sword, to be subject; and to pay tribute to whom it belongeth. What good state-man that is a Christian, can wisely, and by warrant of good policy once dream, that that manner of government which not meddling or usurping one whit upon the civil power, but by the spiritual powerfrom Christ, binding and loosing the soul & conscience, doth subdue the will of all evil doers, which are set against the wholesome laws of God and man, and by the terror of Satan doeth make them learn to leave such evil ways, that when this is done, as it ought to be done, and by those persons and orders, which the ordainer thereof hath appointed: that it should hurt the estate, and diminish the happiness of a Christian nation? Therefore well said the Prophet Isaiah of this government. He shall not make to smok nor bruise, till he have set judgment in the earth, and the Yles shall wait for his Law. By which he meaneth that the government of Christ is such, that of itself in his proper nature, it disquieteth & troubleth no man, no not to the bruising of a reed, or quenching of smoking flax: but it peaceably bringeth men to good order, yea, saith he, the nations shall attend upon him to be ruled by his Law. See how God hath determined the good of the nations by his sons government: cā it be good policy to refuse it? And we have great experience of this thing since we submitted our selves unto Christ by receiving the gospel so far as we have done. What works of righteousness God hath wrought among us? Howe is our Queen become an helper of the oppressed, and a succor, & a nurse to the bannished? Howe hath our peace under hir flourished? What age can show the like in this land? And what praise hath God brought upon this lande, and glory unto hir Royal Majesty, by worshipping Christ, and constant defending of his truth? If we forget all the mighty deliverances, yet this last years overthrow of God's enemies may testify: being strange to all nations, admired of all people, an astonishment to the enemy; and triumph to the godly: not by power or policy, but by the faithful and merciful hand of God. Doeth not this (I say) testify: Blessed is that people that hath the Lord for their God. But if we have so great profit and pleeasure by a part of Christ's government: what would it be, if we received all? would he not say of us, as he did sometimes of Zion. This is my rest forever, here will I dwell, for I have a delight therein: I will surely bless hir victuals, and satissie hir poor with bread: and I will clothe hir priests with salvation, and hir saints shall showt for joy. There will I make the horn of David to bud, where I have ordained a light for mine anointed: his enemies will I clothe with shame, but on him his crown shall flourish. Look upon Jehu king of Israel, he was zealous a little, destroing the house of wicked Ahab, and the abomination of Baal, & god blessed his seed to sit on the thron of Israel, unto the fourth generation: what would he have done if he had been zealous in all the will of god: but because he left not the sin of leroboam, god loathed Israel, and smote them in all their coasts by the sword of Hasael. Look on Asa also king of Judah, when he sought the Lord our God, the lande had quietness ten years, and after he had a wonderful victory and much spoils of an huge host, often hundredth thousand and three hundredth chariots: but when he made flesh his arm, and cast the Seer for admonishing him into prison, and oppressed certain of the people, he had an extreme disease in his feet in his old days, which took from him the glory of his youth. Look we farther on that good king Jehoshaphat who caused the people to be taught in the law of god, he was wonderful in peace, prospering in wealth, & marvelous in victory: yet when he joined with wicked Ahab's house, helping the wicked, and loving thē that hate the Lord, did he not hazard his own life? was not he & his people put in fear with a great multitude from beyond the sea: and were not his ships broken that they were not able to go to Tarshish. And generally from Joshua, and thenceforth in all the story of the Bible, you shall hardly or not at all find, that ever God blessed the people long with peace and prosperity, when they declined from his Laws, or that he spared good kings, when they followed their own minds, and left the will of the Lord's word unperformed. So if we would consider what hath followed the disorderly and rash urging of subscription, (a thing under pretence of unity, to cut the throat of God's ordinance in discipline) when the mouths of God's faithful servants were stopped, and very many of hir Majesty's moste faithful subjects fearing God, grieved and molested, it may be it were good policy for us to besturre our selves to set up reformation: for we know that one fear or plague hath ever since followed another: first in that very year, howe many ways was hir Majesty's sacred person endangered by the devilish and traitorous Papists, then followed a dear year of corn, and after many were punished with penury: besides this, we have sent forth soldiers kept watch & ward, & lastly forced to forsak all to wait upon the enimye, whom God brought even in our sight before our doors, and at this hour we are still busy in labor and study, to keep the sword out of the land. If unto Judah and Israel such things as these were warnings, threatenings, and corrections: let us take heed, that we go not to far in flattering our selves molesting God's servants, refusing Christ's ordinance, till it be too late, and there be no remedy. O Lord for christs sake, bow thou our harts, that we may not lean too much, unto the uncertain staff of earthly policy, but look unto thee that smitest us.

An other general reason is this, that now it is easy to establish it, and hard to keep it back: yea saith a mild and reverent man: I would gladly know, whether it be possible or safe, to plant discipline in this land, before that God's holy truth be soundlye both taught and received: and that there be fit church-men and people to execute the discipline. I am sory that by public authority such a boke should be allowed, that hath no better reason against discipline, then that which standeth with the accusation of the whole state and dispraise of the whole land. For what can be greater shame to our state which profess the true & sound doctrine of the gospel, then that the same should not be soundly taught: and what greater dispraise, then after 30. years teaching, there should want fit Churchmen and people, Paul was but one, and yet in very few years he caused the gospel to abound from Jerusalem, and round about unto Illiricum: So that he durst not speak of anything, which Christ had not wrought by him, to make the gentiles obedient in word and deed: & we have diverse L. Bishops through all the shieres in England, dispersed in several charges, and have not all they done as much in one country, as he did in many? He had the civil power against him, these have it for them: he was many times troubled, imprisoned, these have nothing to fear that might amongst men discourage them: he was poor and labored for his living diverse times, these have great livings: he had no humiane help, but the simple & sincere teaching of the truth; these have very large authority: and have they not yet prevailed so far, as that God's holy truth, is soundly taught and received, but that the lack hereof must hinder the good course of discipline? In a very small time did Pauland Barnabas preach, and teach, many in Derba, Listra, Iconium, and Antiochia: and ordained them Elders in every church. At Ephesus Paul continued three year in which space he taught them all the counsel of god, and left them Elders to look to themselves and to all the flock. It may be some man will object, that Paul's calling being extraordinary, and his blessing extraordinary, to blame our Bb. may not be fit. I answer, if they will take upon them an office and charge of many congregations as Paul, & claim authority in ordering of churches and church men, as Paul: why should it not be looked for, that they should do as much good in their place, as he did in his, having many more helps, then he. But this cometh to pass, by no other reason, but by the want of God's church government. For when they take a calling whereof they have no warrant as Paul had, how can they be blessed as Paul: when they meddle with civil causes which Paul did not: how can they, or do they attend unto preching in themselves, & promote it in others, as Paul did: when they by articles and devised plots make daily traps to entangle good preachers, and thrust many out because they teach all the counsel of God, as Paul did: and maintain, & bear with some which preach against the counsel of God: and more, which preach never a whit of gods counsel, which Paul did not: when they have in their mouths the way of preferment, and in their labors the care of honor, and give dispensations to Non-residensy, tollerations to naked Readers, which all were far from Paul: how can we look for the fruit of their loyterings, which came of his labors: or that such as strive against the gospel, should do good, as he which strove for it. Let all men consider by this, what it is to be L.B. (jure humano) by man's law, and to be a poor minister and true servant of Christ, (jure diuino) by gods Law. But it should seem by this question, that if the holy truth of God wer soundly taught, &c. then it were possible and safe to plāt discipline in this land, and surely I think so too. But herein I differ, that I am persuaded that gods truth is soundly taught in this land (which he seemeth secretly to deny, or else his question were no question) and so I think all men that speak advisedly, and all the churches of god will witness with me: so that I think in a matter so clear, I need not to use many unnecessary reasons: therefore it followeth by his own judgment, that it is possible and safe to plant discipline in England, where the holy truth of god is soundly taught. As touching fit church men and people (god be thanked for it) there be more known then be accounted of, and more unknown than we are worthy of, and more would have been if the resisting of discipline, and maintening of popish disorders, had not discouraged some, and prevented very many. But I would fain be taught either by the scripture of God, or by sound reason; howe in many places of this Land the holy truth of God, can be (as it ought) soundly taught and received, and fit church men and people: till the rule and law of Christ be observed. For see you not, that the orders now keep them out, which would like kind shep-herds feed the flock, and that it feedeth and fostereth the Idle & proud Prelacy, who lie lurking in their warm nests, having many easy impedimentes, and sweet silver coardes to pull them back from their duty, they are so invested into offices civil, and so preferred to the honor of the high commission, that their leisure is small, some dwelling in Cathedral churches, are so pestered with consultations about leases, & changing of church lands, with feasting and flattering one another, with rhewmes and stitches, and the farnes of the places, or vnholsomnes of the air, where their charge is: that they commend that business to their curate. Some having been put to learn their Catechism, & to make exercises now thirty years, are as fit church-men for knowledge and utterance, as a child of eight years of age. No marvel then, though the people in all places be not so fit as they should be: when by the order of our disorderly church government, such wicked & blind guides may be suffered and defended. But if according to the law of Christ's church-government there were diligent search made in all places of the lande, for wise, learned and stayed men of all degrees to be called to the office of Pastors and teachers: and that by the wise circumspection of these, discreet and sober men, with the consent of several churches were adjoined as helpers: think you that there would be many places void of able and godly teachers. And if there should some be, could it long so continue, seeing that the power and spiritual authority of these, would soon breed such a light, and bring forth such a harvest, as the beauty and glory of such churches as were established and furnished, would soon draw on the other, and cause them like wise to be provided. Now men thrust in themselves, then they should be called by other. Now men seek (like journey men) a curatship, and (like farmers afore hand) get an advowsen before the incumbents lease (I should say life) be out: then should such as be good men and of fit gifts be sought for, not only in the vniversity, but in the country, court city, and gentlemen and noblemens houses, wheresoerver any might be found worthy of so high a calling. Now many are violently thrust out, because they do their duty: then should many be set in, who would tremble of themselves, to enter into that calling, for fear they should not discharge it Now many change their studies from divinity, many after study go to other trades, many parents are discouraged from bestowing cost on their children, because they see how little they be esteemed, if they will not yield to the corruption of our disorders. Then many would change their studies from law, physic, music, schooling, &c. and many would leave their trades, and parents would think their cost well bestowed, & be diverse ways comforted, to prefer their children to the study of divinity. Again, many who now are dumb, if they saw Christ coming but a fair of with the scourge of discipline, would soon find their tongues, and the uniting of small parishes would make us need fewer than be: and the sending of bish, and non-residentes (such I mean as are meet) to a charge, would supplye some that want: and some of their curates, (being as learned, as they) would serve to fill a gap: and diverse other things would God offer, if we would go about it. If the Apostles in a short time found fit men to place for Pastors, Teachers, Elders, and Deacons in every church: how much more would it appear easy among us, if so be now after 30. years of peace, and increase of all kind of learning, there were liberty for Christ; orders, and authority to further the same. The worthy example of Jehoshaphat, in this place, might both teach this thing, and encourage our state men. For he first sent teaching Levites throughout all his kingdom to teach the people: and after went through all towns, causing them to turn to the Lord. And so by little and little in a short time restored the church to a wonderful beautye and perfection.

But it may be the godly reader hearkeneth and longeth to know, how I can prove it easy at this time to reform the disorders in our church, and to plant christs discipline: he thinketh peradventure, that he seeth many things of contrary persuasion. He that had lived in the day of the death of Christ, seeing howe despitefully he was handled, would not easily have believed that which Christ speaketh John 12.32 I, if I were lift up from the earth, will draw all men after me. But if he living in the days of Constantine the great, the first Christian emperor of Rome, he had read over the horrible battles of all Potentates by fire and sword, for the space of three hundredth year against Christ, he might easily stand astonied to think, that through so many years of immeasurable affliction, such horrible torments, and infinite butcheries, that the kingdom of Christ stood fast and increased, according as it is written: Be thou ruler amidst thine enemies. How much more may we think it easy to set up Christ's discipline in the church, now under so Christian and mild a Queen, so highlye honored of God, so ten derly beloved of hir subjects, after so many years of peace and preaching the Gospel, upon so good occasion as these wonderful warnings and merciful deliverances, when thousands sighe for it, and ten thousands have sought it: and approved and worthy men of all sheires have consented unto it, and in some sort craved it, and all men almost confess that we ought to have it (only they say they cannot tell how it may be accomplished,) and no man is able soundly to confute it. In the days of King Henry the eight, a prince of noble memory, by the means of one man the true right of the King being revealed: how soon, & how easily was the Popes supremacy cast out of England, in a time of great danger, when the Realm had very little acquaintance with the gospel, and the Pope did rule in men's hearts as God. And without the realm (for the most part) the whole world on the contrary: yet did that worthy King prevail and keep his right. King Edward the sixte, that rare young prince, being tender for years, how did he set up the Gospel in the midst of darkness? What fit church-men and people was there, if he had tarried till they had come of themselves, howe long might he have stayed. Or if the Queens Majesty had cast all perils that in reason might have fallen out in restoring the churches at hir joifull entrance into the seat of hir rightful throne: she might have said it was impossible, and not safe to alter the state of religion. How much more would it be easy now to overcome and turn out the remnants, & tail of the Pope, when there was no hurt to this land nor great matter in the doing of the thing, to subdue & bannish his head.

The easines of this, may farther appear if we consider, first how the maintainers of men's traditions against Christ's church-government by the juste judgment of God, (as he telleth them in the Prophet) are made to be despised & vile before all people: because they kept not his ways, but have been partial in the Law. So that a poor simple minister that handleth the word of God aright, though all his living peradventure be not worth forty marks the year, is hard with more reverence, & resorted unto with more diligence, than one of those that imagineth that the dignity of ministers consisteth in outward things, though he have the great bell rung, and men to help him to the pulpit. Again, who is ignorant howe men cry out for able ministers in every place: what suits and supplications in time of Parliament, what means hath been made to counselors?

In the next place consider, that the same which the L.Bb. and the Cathedral churches do possess, if it be takē in time, before it be too much scambled, how well would it serve to redeem impropriations, and augment the smaller livings, and with the overplus serve to other good uses, for hir Majest. wars, & increase of learning: how easily might two or three, or more small congregations be united into one, when there is law already to do the same.

Again, some of themselves will say in some places, that if it pleased hir Majesty they would be willing, but we must not go before a law. But I cannot be persuaded, but they slander hir godly & Christian mind: for if they would deal faithfully with hir, & by themselves, & by suffering others, make this holy truth of Christ's Ecclesiastical government, plainly known to hir royal and princely understanding: it is impossible that so zealous and godly a prince, having so many years in so many perils of hir life, against so many mighty men abroad, and false harts at home, so wisely & constantly maintained the gospel of Jesus christ, and comfortably received so many blessings, deliverances, and advancements of honor, so that hir name is great and terrible to all lands, would be so negligent of hir duty, so unthankful to God, so fearful of any danger, or any way so backward: that in hir only, so holy, so worthy, so hye and necessary a thing, moste profitable to hir subjects, most certain for hir safety, should be withstood & resisted. Do not they preach? do they not persuade? do not they sue for cōmissions? Do not they suspend, imprison, and keep back all they can from the court and Paul's cross, which might detect their unfaithfulness to God, and abusing of hir Majesty.

Furthermore, if we weigh how the Papists courages are well alayed, their nets broken, and many fallen into their own pits, and their long wouē spiders web, their filthy plots, by God's merciful providence made void, & that the zeal of many hath been lately sturred up, and made more desirous to serve God, & follow his law: were it not easy now to plant discipline? and would not all men think, that the mercifulnes of God calleth unto it? and would not his mercies bow thousands to like of it? how redily did the people leave their work without all constraint, and with very small and slight warning in many places, when they kne we that hir highness was desirous that God should be solemnly praised of hir people, howe did this pierce the people's harts towards hit? how much more would the Lord frame the people's harts towards hir, if this noble work were enterprised, and the fruit thereof would be a thousand fold doubled.

Lastly, consider that since the time of Luther, the Lord hath breathed upon the Pope, and stricken him in a mervelous consumption: and that is a sure word of prophesy, that by preaching he shall be consumed, and the people of God have commission to reward him, and give him double, according to his works: think you it will be a hard thing to cast out of England, some relics and scattered remnantes of the rail of the beast, when we have experience that these prophosies are true, in the great and most substantial fromtiers of his power. Let us not fear then, as an hard thing, when God and man, heaven and earth, time & place do favor the work, and warrant good success.

Out of this followeth the second part of my reason, for if the Pope must consume, and that by the breathe of Christ's mouth, then surely Christ's meaning is, that his own kingdom shall prevail. This is the stone that was cut without hands, that breaketh the image in pieces, & maketh the great monarckes of the world like the chaff of the summer flowers, carried by the wind, where the place cannot be found, and it self groweth into a great mountain to fil the whole earth. This is Michael the great prince that standeth up for his people, and casteth out the great dragon. This is the King of Kings, and Lord of Lord's. Now seeing we crave no other government but his, and his cannot be withstood: let all state-men judge, whether it be not hard, and contrary to safety, to stand against him. And if we knew what the Prophet meaneth, whē he saith: that Kings shall be the nursing fathers of the church, and Queens hir nources, that they shall worship with their faces towards the earth, and lick up the dust of hir feet, & that Christ shall be judge among the heathen. He shall fill all with dead bodies, and smite the head over great countries. We might soon perceive that it will be hard kicking against the prick, and as the Apostle said to the Corinthians, for mingling themselves with the table of the Lord, and table of Devils. So it may be considered of us for mingling the holy things of Christ, with the profane things of Antichrist. Do we provoke the Lord to anger, are we stronger than he?

When D.W. was made Archb. and set forth his unadvised device of subscription, it seemed as a strong pot of brass that would soon have broken in pieces all the power of poor ministers, and made discipline in utter contempt. But mark what followed by distur bing God's servants and many churches, the cause of discipline is better known and more favored, & their Highness. and Lordly presumptions, by a contemptible & very base and strange means, not once dreamed of by a thousand of gods saints, even when their creases were set up, and they began to say, all is ours, was so dashed, daunted and taken down, that the more they stir for their own glory, against the glory of God, the more shall they fall before the presence of his power and the glory of his truth. And in them is fulfilled that which the Lord spake against Eli, who suffered his sons to profane the holy things of God. Thē that honor me I will honor, and they that despise me, shall be despised. Alas, what armor had David against Goliath the great, armed with spear, shield, and sword, and brigandine, that he made the whole host to fear: had he anymore but his sheep-heardes sling with a stone, who fighting in a good cause, and in the name of the Lord, subdued the Philistim, and smote off his head with his own sword. How did the princes of Succoth, and the men of Penuel despise Gideon with his small power, refusing to give them bread, when he pursued Zcba and Zalumna kings of Midian, yet we know, that he had the victory, and they the smart of such contempt.

Let them consider I pray you, that by that very means which the children of Jacob thought to be rid of Joseph, did God bring to pass, that which they feared: and a time came wherein they remembered that they had no compassion on the tears of their brother It may be remembered, what hard dealing was against the reverend and godly man, B. Hooper, and howe God made them to see their faults, and to be reconciled that did it. It may be considered that Anno do. 1538. there was an injunction by the noble king Henry the eight, that the byble should be set in churches to be read of all men: and anno 1540. the 6. articles followed. These two, like unto the ark of God, and Dagon in the very temple of Dagon, had their conflict, but where was the victory? we this day see. So can it not be possible to keep out discipline, seeing we have the scepter of Christ, not only read, but preached among us? For in the days of King Henry, Dagon fell down upon his face on the ground before the ark, and his head and hands were cut off in King Edwards time: he was set up in a patching manner in the days of Queen Mary: he hath received the second wound by Queen Elizabeth. And I pray God, that by the emrodes sent from God, those which maintain the stomp that remaineth, be not forced with homage and honor to Christ, to give the Ark of God his free passage. I would wish rather, & I desire God most heartily, (that now they are in a rage, & furnished with commission for their private revenge,) the Lord would stryk them as he did Paul, when he went with letters to Damascus, and make them to see their folly, that by their happy conversion there may be rest to the churches of England: and that they may be aedified and walk in the fear of the Lord, and be multiplied by the comfort of the holy Ghost. O if it would please God to give them grace like good Elders to fall down before him that sitteth on the throne, and worship him that liveth forever, to cast away their popish crown, and cursed jurisdiction before his throne, and suffer not themselves to be called Rabbi, or lords of God's heritage, but let Christ be the only Teacher, chief sheep-heard, and Archbishop, and live with their brethren, as examples to the flock. Let them consider the good example of the faithful and humble servant of Christ, John the Baptist, who gave Christ the honor, (though his own disciples repined) to be the bridegroom, and he as a friend stood by, rejoicing to hear his voice, and confessing this to be his joy, and to fill him with joy, saying: He must increase, but I must decrease.

Seeing then that God is the author of this Ecclesiastical discipline which we seek, and that he is the wisest, and his works moste permanent, and that man's vain wisdom, Antichrist which consumeth before him, and Satan the deceauer, be the inventers and maintainers of disorders and usurped authority in the church: and that we have covenanted with God in Christ, profess his word, renounce Antichrist, and God accepteth not Iuke-warm gospellers, and to be worshipped by piece-meal, seeing the thing itself is pure, perfect, and full of all goodness, for the peace, wealth and honor of God's people, and that it is ordained for the joy and happiness of all nations. Seeing that it is easy to be done among us, having the gospel soundly taught, and received now thirty years, and the head of Antichrist broken in pieces, in more dangerous times, and the sincerity of doctrine is and hath been among us set up, maintained, and zealously and constantly defended by a moste Christian Princesse, & that the enemies are in derision, the Papists cooled, the people inflamed with zeal, and the occasion of God's mercy calleth us thereunto; and the very time of Antichrists consumption, and that there is living sufficient, and men, and means to accomplish it. And lastly, seeing it is hard, dangerous, and impossible to stand against it: I moste humbly beseech, and move your Highness. to consider, whether it be not the best and surest policy for this realm, that it may continue quiet and happy, to reform all disorders in the church, after the scriptures of God, and to suffer no other churchgouernment, but that which Christ ordained, and the Apostles practiced.

The special reasons are now to follow, which are such as specially concern, either the common-wealth or the church, for these are two twins which are united together, and remain distinct in every nation fearing God, for the double benefit of the inhabitants thereof, whereby God hath that which is his, and Caesar that which is his: and some are put a parte in the church, for the matters of God, and some in the common wealth have civil offices for the affairs of the King. When these two are rightly ordered, and being joined together, and remaining distinct, do in their several natures and proper places work together, they make a happy state and people. Which two things, if it may appear that the establishing of discipline after God's word, will bring to pass: I hope it will be granted that the true rules of policy will challenge Christ's church government for this Land, and bannish the usurped and Antichristian hierarchy.

In the common-wealth, there are the persons and times to be considered: the persons, for the wise and upright executing of Laws, and the times of peace & war, or any other calamity, which require a diverse kind of travail and providence. Concerning the temporal and common Laws and statutes of this realm, so far as I can see, there can be few nations preferred before us, and for the wise fore cast of things in the sway of the common-wealth, both for the main tenance of peace, and strength for war, as my purpose is not to meddle with it, so I cannot but admire, & give god thanks for the rare and honorable virtues of wisdom and magnanimity, in hir most excellent Majesty, and the constant, faithful, and diligent providence and labor of hir most honorable and grave counsellors: praying God always for the blessed continuance of the same. The thing which I endeavor, is only to show how this happy tract of time, under so wise, both laws and governors may be best and surest kept and enlarged, either by that church government which is borrowed and left as the smoking tail of Antichrist, or by the ordering of the churches, after the word of God.

If we speak of the persons in common, howe the good and wholesome laws should take good effect both in them, and for them: & we consider the loose handling of holy things, which is in the very nature of the bastard discipline, & the great occasions which the church governors and church-men have, to be drawn away from the juste and due practice of their offices, you shall easily perceive, that the matter is cleared by the experience of times paste: for as touching the word, when on the one side in the most places, there wanteth the quickening work of preaching: and on the other side, where that work is, it is hindered with dispensations, Totquots, & civil dignities: how can the word of God enter into the conscience of all degrees, as it were necessary to breed a conscience, either in the Magistrates to execute the laws justly, or in the people to obey them faithfully, being so little, being slightly & so untimely taught. Whereas God's order is, that every church be furnished with able mē; of good life and diligent teaching, to be as soldiers free from all business to serve their captain Christ, which a thousand times more effecteth the due executing, & practice of Laws wholesome and good.

And as touching the censures; first when they may be executed for trifles, and then in weighty matters changed for money: thirdly by persons which in the nature of the thing ought not to meddle with such ho lie matters; and in regard of distance of place cannot deal so justly as a good man would and should, (for a man though he be letted with sickness, or the Queens Majesty's business, is excomunicated before the cause of his not appearing be examined.) Verily all these things which lie in the very nature of our disordered government, & not in the corruption of the persons, make the holy things of God contemned, the execution hated and derided. Very hardly then can any man be well and soundly brought to be a good Magistrate, or subject by these, whereas God's order is, that the Eldership shall watch over every congregation or parish, and so every man's cause may easily be known: and that shall be by men of Ecclesiastical function, set apart only for the same, according to the qualitye of the offense, without change of any censure into a civil mulct, without respect of person be duly and truly exercised. If you compare these together, and judge in the lykelihood of the several nature of things (for I meddle not with persons, in whom always there may be corruption) you shall perceive that the one is like the leaden rule of Lesbos, which will bend where the party to be ruled will not bow, and the other is the blade of a shaken sword in the hand of the Cherubims, to keep the way of the tree of life. Tell me then I pray you, which most agreeth with policy (if we were desirous to have all good laws duly executed) a thing contemptible and vile, which is far from true justice, or that which hath power and pierceth the soul.

And surely this may easily be observed, that the most part of such as are against the orders of god, are a people that delight in licentiousness, which cannot abide to hear of their sin, and hate to be admonished. By which it is manifest, that the other is of no powerful nature to keep men in good order, & that which of all other is a very weighty matter, the nature of these disorders is such, that they keep out & thrust out of the ministry, such worthy men as of all other, are known most diligent and wise, in framing the cō science to all good laws, for executing of justice, and practice of obedience. Here it is objected, that the whole state of the laws of this realm will be altered, which is a manifest untruth, as all men may see, that the church-government intermeddleth not in the temporal laws, but only with such cannons and laws, as concern the ecclesiastical jurisdiction and orders: & the proofs from the cannon law, and state of ciuilians, of tithes and matrimonye, &c. which contain but some very small parte of the law, do of themselves convince the contrary. But as for the cannon law, it is no way hurtful, but good for the state of the laws of this realm, if it were abolished: being (as hereafter will appear) not necessary but dangerous to the state, and by former statutes already indighted, and to remove a dangerous thing already found guiltye by other wholesome laws, was never inconvenient. As for the maintaining of ciuilians, as the law already maketh no great necessity of them, having little other way to set them on work, but by the cannon law: if such men's studies were converted another way to more profit, in the church and common wealth, little or no loss or inconvenience would follow. As touching tithes, testament, and matrimony, judgments of adultery, slander, &c. if they be temporal, why should not the magistrate have his right to deal with them: and the alteration will not be great, but only peradventure some small addition unto those laws and statutes which are already provided, with an increase of matter to those courts and offices already established, whose process and proceeding in judgment, will be no harder to be appointed, then from time to time in every statute, that hath been made, partly in those matters, & partly in others, since the first year of hir highness reign, hath usually been accustomed. Touching the Judicial laws, that is nothing to the question, for whether these things be altered or no, it is all one in respect of discipline, which intermeddleth not therewith, and they may be altered if the wisestates of this land see it necessary, though the discipline crave it not: and if they should be altered, the inconvenience can be no greater, than in such cases is usual: for Princes re peal and alter such laws without hurt, as they find necessary to be repealed and altered, or else what need so many parliaments, and so many new Laws. As for that is alleged, concerning the laws which maintain the Queens supremacy. &c. It is a manifest slāder, as is declared plainly in an answer to D. Bridges preface, entitled, A defense of the godly ministers, and shall after be seen also in this treatise. As for impropriations and patronages, if they confess a lamen table abuse, then they join with us, that there ought to be amendment. As for the difficultye, it is ra her presumed, than any way proved, as shall appear afterward: and to speak generally to all the rest, what hurt can there now come to go forward in religion, to augment and alter a little, seeing that when indeed the whole state of laws were altered, at the entrance of hir Majesty's moste happy regiment, in time of more danger as is aforesaid, the Lord gave a contrary event and happy blessing. And though it seem a matter of great weight, to alter one of the three estats, by which the laws have stood, yet the Lord hath by the ministry of your honorable wisdoms, effected more greater and difficult matters than this. Howbeit (as the Lawiars report) the L.Bb. are not one of three estats in making laws, but are mingled with the Lord's of the upper house, which Lord's are one of the three estates. For they describe the state and body of a Parliamen, & the members it consisteth of, in this order: Namely, that it doth consist first of the King as chief: secondly, of the Lord's as chief members of that body: thirdly, of the commons, that is knights, citizens & burgesses as the inferior members, & all this make the body of the Parliament by which the laws do stand. Whereby I gather, that as before the pride of Antichrist brought in the L.Bb. to be lords, joined to the lords temporal in the upper house, the laws stood by the said three estates without them: so it may be very well at this time, seeing they are not an estate of themselves, but joined to the estate of the lords, and that diverse statutes have been made without them. And if their lordly title and dignity were taken away, might there not be present in the Parliament house, some wise and grave ministers of especial gifts & learning, sorted out of all the land, to yield their counsel according to God's heavenly law, even as the civil judges are ready to give their advise, according to the temporal law, and for matters of greater difficultye, there might be a free Synod after the manner of the Convocation house, at all times to minister further help.

Come we now to the several sortes of persons, they are either superiors or inferiors: and amongst these (as Peter saith) the King is the chief. David on a time was in a hazarde by a mighty Philistime, and rescued by a valiant and faithful captain Abishai. To whom his men sware, that he should go out no more to battle, least he quench the light of Israel. These men no doubt did know that the glory and safety of the whole common wealth did depend upon a good ma gistrate: who being taken away, as a light quenched, the whole land was like to be in great distress and hazarde, and this verily is always a principle that never faileth. When the righteous are in authority, the people rejoice, but when the wicked bear rule the people sigh. Therefore we of England are much bound to praise God, both for so happy a light which he hath vouchsaved to give and keep unto us, our moste sacred sovereign lady Elizabeth, and for the great and wise travail of hir honorable counselors, so far as in them lieth, to prevent all dangers to hir person, and perform every action that may make for hir preservation. Grant me then I beseech you, your gracious favor, though I be the lease and basest of the thousands of England, to show my good-will, my hartye desire and faithful mind in this thing. For I am persuaded that there is nothing that can by any pollicye be devised, comparable for hir safety; unto the establishing of discipline after gods word. For if it be true, that they that do wickedly shall perish with their king and to disobey Christ's commandment be sin and wickedness, and he saith you are my friends if you do whatsocuer I command you: then it is a point of great policy that you labor wisely, to set up God's orders in his churches, if you desire the continual preservation of our Queen.

Again, in all historics it is found to be most agreeing to policy, when thou hast subdued thy capital enemy, or bannished him, to root out all his friends, and whatsoever may minister occasion of his return: and in your books of policy, you shall find diverse princes for their safety, have both takē away the heads of the men that might have been dangerous to their estate, and as conveniently (as possible they could) altered the form of government. But seeing we have sufficient in God's word, I will not lade you with other. Solomon was a wise king as ever lived, he used this policye towards Adonijah, Joab, and Shimei: and the text saith, after he had slain these three, the kingdom was established in the hand of Solomon. Now this king needed not to change the law, because coming to his crown by lawful succession, he might safelye continue the old. And yet in the matters of God, he went farther then his father, in building the temple, and setting forth the true service and worship of Almighty God therein: which when he swerved from, and followed the laws of the nations round about him, which were enemies by nature unto him, his estate was troublesome, and his ende not so glorious. For this cause God gave his people when they should enter into the lande of Canaan this law, that they should utterly destroy those nations, make no covenant nor have compassion of them; nor make any marriages with them: and secondly, that they should destroy their Idols, and all monuments of Idolatry, so that the very names of such should not be heard of among them. Which when they did not carefully follow, they were pricks in their sides, and snares to their feet, and greatly to their woe and misery. So I do sear, and very much believe, that one great cause of many scourges and fears, and flights that we have been put unto, cometh by a contrary policy which fostereth the enemies of hir Majesty, and giveth occasion of many mischiefs. What made the I urke prevail against the east churches, and that he came even to the borders of Germany, even the supremacy of the Pope, which is the main breach of this discipline. But when & how was he stayed? even then when Luther had detected the disorder of the Antichristian Prelacy, and at Vienna where served the value of resolute Prote stantes, he had his first stop, and a very great overthrow: & why prevailed he so far into Hungarye, but only because they which should have given rescue, as vassals to the Pope, were so busy in healing the wound which the triple crown had received in Saxonye: and that they neglected the true duty to their country. When Phocas to get favor after the murthering of Maurice his Lord and master, had granted to the B. of Rome, to be B. of Bb. and head of all Christian churches: did not the authority of the Empire decay and the power of the Empire wax weak ever since? have not the servants benelords over their Lord? Consider I pray you what difference there is between the B. of Rome under the Emperor, to be made chief B. of all Bb. in the Empyie: and that the B. of Canter. should be chief, or Archb. Primate and Metropolitan over all the Bb. & churches in England. If that were dangerous to the empyre & Emperor, how can this be fafe for England and the Queen thereof? If Thomas Becket his predecessor, could wrestle with the King, who then was Henry the second: peradventure this man (if occasion were offered) by his place (I speak not of his person) might be made strong to do something. If king Henry the eight had not been wise & stout, it is to be doubted that the wiles of Stephen Gardener, & the pride of Cardinal Woolsey (as one of them in diverse things did cross him, and the other many ways led him) might have very greatly endāgered him and his country. If you look on our L. Bb. their Chancelors, Archdecons, Commissaries &c. and join (that which they work by) the cannon law: What shall you find but that the Pope hath his horse ready saddled and brydled, watching but the time to get up again. For if Allin that filthy traitor, and such like, had not been set on fire with the love of the Sea of Canterbury, and other like places, & that the cannons were not so fit for popish purposes, would there not be a great deal less stomach in those men, to venture their lives, and very vnhand some sitting for the deadly man of sin. These seas and Cathedral cloisters, are fit for their pompous dwellings, and the cannon law is the foundation of his throne. What policye can there be to leave any thing in the lande which might either encourage, or entice, or any manner of ways, serve, help, or strengthen, the greatest and most deadly foe & hostile enemy, which hir Majesty hath, or can have: and howe can we long hope that our armies shall stand before our enemies in battle (though for a while God spare us and call us to repentance) as long as the greedye minds of many Achams which lust after the Babilonitish garment, and the wedge of gold, and the cursed and damned thing of the cannon Law, be suffered and fostered among us.

But let us go a little nearer, may we not see that these offices are fit for Papists, whom no reward (if we believe D. Parry) can make true subjects: may they not be civilians, and doctors of the cannon law? may they not be Chancelors, and L. bishops chief counselors? may not they in their courts, nay do we not see them daily to spare and wink at open recusants and trouble honest poor men, and especially those which are readiest, to detecte and bewraye their disobedience to hir Majesty? So the very order and nature of these unnatural disorders, is against the safety of hir Maiestye. For whatsoever fostereth the fittest instruments, to obey the bulls in the great day they look for, that must needs be against the Queens Maicsties safety.

But besides that before said, there is another thing in the being of this corrupt church-government: first the lack of teaching of youth: secondly, by these couloured offices a man may have a popish school-master, especially if he can semble a little: thirdly, when some are secretly enticed and wauereth; who shall resolve them? the vanity of some, and the ignorance of so many, (though a few no doubt, be well able and meet) doth so drive them back, and make them stumble, that hardly can you hear, that by these any be drawn to their due and true obedience. But on the other side, the whole frame of God's order is clean another way. First, all the officers and cannons, horse, sadle, and brydle is taken away. Secondly, a learned ministry, every way to write obedience in their heart is here seated. And as he that planteth a right & true catholic Papist, cannot plant any other, but a traitor in heart & conscience: so he that by preaching frameth a true Christian, cannot but frame a true subject in heart and conscience, when the preaching is the right way to make true Christians, many revolters may be prevented, which otherwise swarm and grow into great numbers.

This saith one, is [non causa pro causa,] a wrong cause, that for lack of preaching the evil of revolting hath happened: seeing it was not so, or so much in King Edwards days, or in the first ten years of hir Majesty's reign, when we had not half so much preaching and a thousand less preachers: but the true cause is the evil heart of men, who hear the word of God vnreuerētly, the schism of the church, and the Devil taking occasion by schism. Whome I meekly desire to consider, that the merciful providence of God, might, did, and doth wonderfully stay the hearts of the people, when it pleaseth him, even without & contrary to means: yet by all reason, seeing it is written, that without knowledge the mind is not good, and that the people perish, where the vision faileth, and the ordinary means of God to instruct and bring into the way of truth, is the preaching ministry, it must needs follow that the lack hereof is some cause of their revolting and backsliding. For inquire we into all men, and they will answer, so we did, because so we wereledd and taught. And though the wicked heart of man and schism, and the Devil be great occasions, and sometimes causes of such things, yet the power of preaching & the due administration thereof, is the means to prevent and bridle all these: as may appear, in that the preaching is ordained to open the eyes of the people, that they may turn from darkness to light, & from the power of Satan to God. And how can any man in reason think, that teaching men obedience & truth should not more draw them to obedience and truth, than not teaching. And if God have ordained it to do it, why should not the want of God's ordinance be a cause, that it is not done: as it is written, My people is destroyed for lack of knowledge. And whence is the evil heart of men maintained, and schism fostered, & the Devil occasioned to work his will, but hence: namely, that the one is not taught diligently by preaching, and kept in order by discipline, and the other are let out at random for lack of them both. For if by God's order things were squared, where were the schism, and the door for the Devil: where doth the wolf prevail, but where the sheep-heard sleepeth, and the dog doth not bark, and why should we pray the lord of the harvest, to thrust in laborers into his harvest, if the want of such laborers, could be no cause of harm. For trial hereof, look on the country and parishes where preaching is by a standing ministry, and compare them with other, I could name some place of two thousand communicantes, where there is not a suspected papist, and hardly shall you see such a one tarry in such a place, except it be in hope, through the popish disorders, to drive away him who is the means of the good subjects faithful hearts. Secondly, if there had been an Eldership joined with such a ministry, think you that there could have been so many seduced as there are, and so many hanged, drawn and quartered as there are? When the nature of our disorders doth so negligently provide a remedy, no marvel though the Jesuits prevail as they do. Add hereunto, that by these disorders, those men are brought into contempt, which have written most for hir Majesty's right and labored with most profit, for the increase of good hearty subjects.

Here another steppeth forth and saith, that instead of those you find fault withal, you would have a Pope in every parish, and the Queen should be subject to your Pastor, and that by the discipline, the just power of hir royal magnificence shall be abridged, & in that sense slander us with the abuse of the words of Isaiah, that Kings and Queens shall worship with their faces to the earth, and lick up the dust of the churches feet. First consider, that to be a Pope over one Parish, is farther from the crown and power of a kingdom, than an Archb. or L.B. over many parishes and shieres, yea, Metropolitan of all England: And yet the Pastor hath no Papal authority to do as he listeth, but hath his voice only as the rest, and is subject to the Eldership. Neither can he excommunicate without the consent of the church: but as Peter and John were sent by the Apostles from Jerusalem, and Paul and Barnabas from Antiochia, and Judas & Silas to Antiochia were sent by the church: so every pastor is subject to the church and censure, as well as other men, save only that he hath an office that every man cannot have. Then it is a slander also to say, that we make hir subject to the Pastor, for whatsoever authority any prince can have over their subjects, that we give unto hir, teaching every soul to be subject to the higher power, neither is it to be feared which some men dream of, for we affirm not (as god knoweth) that the homage that Isaiah speaketh of, is of any such nature, that hir royal crown and dignity should be subject to any man whatsoever, but only unto Christ, which I am persuaded hir most excellent Majesty most freely, and of godly zeal doeth embrace: Namely, that Jesus Christ the Lord of life, is Lord of Lord's, and King of Kings, and that his laws are to be preferred, before all Princes laws, and that they ought to be obedient unto them, and not contrary. Here of it cometh to pass, that hir Maiestye counteth it no subjection to kneel down in the presence of a minister in prayer to God, to hear him preach, and admonish hir of hir duty, to deliver to hir as from god the sacraments, and by hir royal authority to command and enforce all hir subjects to do the like, and in all other things to submit them selves to the ordinance of Christ: and in doing this, hir royal Majesty doth greatly honor the church, after the meaning of Isaiah, who speaketh in a borrowed speech from earthly potentates, to show the obedience and honor of Princes to Christ in the church, and their care to advance his church. So then, herein hir highness worshipping God after his own Law, and thereby making hir self as a member of the church and not head, and reputing Christ only for head, to whom in all things she giveth homage, and taking hir self only under him as chief governor over all hir people, to see every man, as well church-officers as others, to do their duty according to God's law, having the lawful sword to punish them that do it not, & to defend their churches in their right, doeth leese no one little jot of hir princely supremacye, for she hath the honor of the building of the Temple with Solomon, to see by hir royal authority everything done according to the pattern of God, and the Priests and Levites to take their courses as God hath appointed, and with Joash to command the Priests to look to the repairing of the temple, and to proclaim in hir dominions, that men shall do after the law of Moses, and by hir authority with Jehoshaphat to set the Priests and Levites, and of the chief of the families, for the judgment and cause of the Lord: & for the establishing of hir supreme magnificence above all persons, the Lord will give unto the harts of all sorts of people to do hir commandment, & of the rulers under hir, according to the word of the Lord, as he did for the advancement of the throne of Hezekiah: so that by his direction and commission, the Priests and Levites did sanctify themselves, to stand in their places after the manner according to the law of Moses the man of God. Out of all which I gather, that the discipline hindereth not, but that by hir supreme authority she may compel all the people to keep the commandment of God, and the ministers to be, and do, after the law of Christ his son. And by hir commission she may have, as she hath already, rulers and officers in every shire and great town, as commissioners in causes Ecclesiastical, to be as it were, hir eyes, ears, and hands, to hearken after the due and orderly proceedings of the ministers, Elderships, and Synods: to compel them to do everything after God's word, by civil authority: and if need be, to punish them which handle God's holy things out of order, and to force the people to be obedient unto the ordinance of Christ Jesus: so that she still shall remain over all persons, in all things supreme governess, (and hir self, under none, but God in his son Jesus Christ) in that full and royal authority, superiority, preeminence, supremacy & prerogative, which the Laws already established do now give unto hir, and hir Majesty's injunctions, and the articles of the Convocation house, & other writings Apologetical of hir royal authority and supreme dignity, do declare and explain. Now I say, seeing hir highness doth acknowledge Christ to be hir head, and renounceth the Pope, is it not for hir safety, by hir authority to set up that which remaineth of Christ's moste holy laws, and to bannish all the Popes cannons? May not hir princely mind perceive it to be so, if she remember that it is said of Christ: By me Kings reign, and princes decree justice: by me princes rule, and the nobles and all the judges of the earth.

An other reason may be drawn from the common effects of the church government. For if it be true, that a certain Politick counselor gave to a heathen Emperor, Omnes imperiti & vitiosi, bono Principi suspecti esse debent: that a good Prince may suspecte & stand in fear of all ignorant and wicked men: then seeing that both heaven and earth do witness, that our sovereign is a good prince, that church-government which breedeth moste learned and good men is best, and surest for hir safety. What our disorders do breed all the world seeth, it maintaineth blind guides, how can it make a learned people? and howe wicked men do shroud them selves under them, this one thing may stand instead of many: that partly by color of Law, they can so molest a good man that would teach them and make them good, and partly by commutation of penance, licenses, dispensations and tollerations, any evil man especially if he be rich, can tell howe to escape their slender cob-webs well enough, that men are discouraged from presenting or dealing any way against wicked men. And let a good minister once suffer a harlot to be presented, she is so reformed that she will have two or three bastards on in an others neck, do the minister and the parish what they can to the contrary. But how such should or might be scourged out, with the through preaching of the Gospel in every church, & the good use of the discipline of Christ, and knowledge and wisdom planted in man's heart, it may appear by this, that for civil, wise, and good behavior, compare them which are under continual teaching of Pastors, with them that be further removed, you shall find a great difference. And how can it choose but nourish learning, when the wisdom of the word shineth in every church, by a standing Pastor, and Teacher? Will it not inflame men's hearts, with the beauty thereof? There shall you see young & old called from blindness to light, from wickedness to virtue and piety: must it not needs turn a great many more, where it wanteth? Consider what M. Fox saith of M. Thomas Bilney of Hadley, that the same church seemed in his time, rather to be like an University, than a poor town of clothing. Tel me whether a Non-resident, or idle & dumb minister can or hath done the like? and verily when men know their duties to hir Majesty, it is the way to make them do it: but if they be not taught, how shall they know.

But of all others, I find that flatterers are reported of some to be most dangerous to the safety of a prince, as in the life of Alexander the great, when he delte hardly with them that told him the truth, & yielded to flattery, to bear the reputation of lupiters son, he was never without one treason, or tumult or another, and in the ende, (as some esteem) poisoned. Now the disorders of our church, what are they, but a very mass of flattery, and a pit that casteth out flatterers: for while men contrary to their own knowledge say all is well, and there is nothing contrary to God's word, and that by subscription and other means, they would drive men to allow of everything, & that this by order is so, that a man were better to swear or lie, (which are manifest breaches of God's moral Law) then to break one of these traditions, is not this to make us, not only secure, but to think that even the law of God is not comparable to ours. How may this endanger a virtuous Prince; if the Lord by his grace did not uphold hir? Again, if it be suspected that a man do mean to speak plainly, and truly before hir Majesty, is there not order provided by our disorders and for their maintenance, that if it be possible such shall not come in place? Lastly, those great dignities and spiritual promotions may easily beget flatterers. Mee thinketh I see a further sore here, than I can hādsomely express. I pray God to deliver hir Majesty from all flattering, lying, and deceatfull tongues.

One thing more there is which maketh for the honor and safety of our noble Lady & mistress: namely, that by this means when all things shall be reformed by God's word, as it is certain that she cannot have more hatred than she already hath of the wicked, so the Christian princes of all parts will be a great deal the surer, and the league with them the more certain, and that which is more, many will be drawn by hir example, being a monarch, and a mighty people, to go forward in religion: for all wise and good potentates, must needs think, that this Christian Lady and Queen increaseth much in zeal, wisdom & courage, and her people grow in the fear of God, and constancy in religion: therefore is it our best to make much of her and her people, & it is a shame for us if we should not be as forward in zeal, and as valiant in the cause of God, as a woman & maiden Queen. Howe much will these and such like thoughts and speeches turn to her immortal fame, & present safety? for if it were honorable to king Josiah, from age to age, more & more to establish religion in the purity thereof: and that Solomon was no longer honorable and safe, then he kept the same rule: howe much more shall it be for her renown and safety, to deal more wisely then Solomon the wisest, and to be as zealous as Josiah, who was for zeal as highly commended as ever any.

And here fall down two vain & fond reasons, that if she should reform the Church, she should be reputed inconstant, and purchase greater hatred: for hatred, can there be greater then to seek her life, and to rob her of her crown and dignity? this hath been sought after (all the world knoweth) by hatred, and can there be greater by discipline? all wise men will also think that inconstancy is in going backwarde, & not in going forward. It is inconstancy to begin abuilding and not to make an end if one be able: and not to finish a good work well begone is inconstancye, but this is the very nature of a Christian, to grow from faith to faith from strength to strength, and from virtue to virtue, that we may appear before GOD in Zion.

Concerning the nobillitie and comminaltye of this land, there is a great cause both for the one and the other, to seek after discipline as God commandeth it: first the one leseth a right in civil offices, & functions, for when it appertaineth not to the ecclesiastical functions to medle with works mere civil, as is before declared, then do they usurp upon the temporal estate, to medle with these callings, which must needs be an injury, and therefore in times past (as lawyars say) there have been diverse laws made to bridle this insolency, and it is a matter punishable at the sessions, if they medle with any subject, to cal him before them or to put him to an oth, otherwise then in causes matrimonial, and of restament, but if they do not only bear upon their shoulder the commission of peace and other great commissions, but also in their spiritual courts against law, call her majesties subjects before them in matters which pertain to the civil judges, then it doth appear that such disorderly government is not to be suffered, as a thing plainly injurious to the nobillitie, and comminaltie: besides, that howsoever peradventure some godly Princes have reposed great trust in such persons, yet is it a great dishonor to the nobility and gentillitie of this land, that there could not be wise and honest men enough found out amongst them to deal in civil causes, but that ministers must be taken from the study of diuinitye wherewith they ought to beautify the Church, to the study of law and executing of commissions, for they which by the nature of their calling, and manner of bringing up, they are most unfit. And how can a Christian man delight in that government, which by the nature thereof, will take out of his chapel a learned wise and zealous minister, whom he knoweth to be honest and of good conversation, and maintain in other places such as are clean otherwise, may not all the cominaltie have little delight in that dissipline, which in one year could stop the mouths of a hundredth godly and faithful preachers, and not in thirty years to root out thirty blind guides, otherwise then nature it self and the mere blessing of God hath afforded? Can they delight in that which contrary to law can cal them for every trifle, & excommunicate them, which is to deliver them to the Devil, if they do not appear? I will not here use such terms which my matter and proposition requireth, because I see the people in their wound, and it is not good to stir and cherish an il sore, but rather to heal it, in as much as God hath appointed another way. Therefore we lie here at her majesties feet, craving, begging, & humbly suing, that she would look well unto her self, tender the honor of her nobillitie, and have compassion upon her poor people, who for lack of Christ's holy dissipline, have great cause to doubt of her safety, and to fear their own misery, and to suspect the present happiness.

What a godly thing were it, that the nobility & cominaltie had some help in every place by a learned ministry, even in the infancy of their children, to breed that fear of god, which might prevent worse matters, which we see come to pass when the rains are laid loose in their necks, and there hath been little dissipline? What a comfort were it that a man might be sure, no licenses could steal away his daughter, & what ease were it for the people, and readiness to find out the truth and perfection for justice? that in causes ecclesiastical a man might be censured in the Church where he liveth: the wicked could not bear it out with changing or perjurye, neither would the innocent be so soon oppressed (as touching the nature of the thing, I speak not of the person) but everyone should have occasion to be dealt withal according to sight, rightly and honestly.

Now we are to consider of the times of peace & war, here one speaketh soughtly & saith, if your majesty should set up dissipline, you should have present rebellion. What might this man have said unto Luther, a poor simple Friar, that set up the Gospel almost under the Alps of Itallie, which remaineth so steady, that all the power of princes cannot take it away: and when diverse Popes who sought his life, and that with strong hand, died, he lived an old man and ended his days peaceably. In the entrance of her highness gracious reign, there was more policy in reason, to have soe objected against the setting up of the Gospel, but now God be thanked, the case is altered, as I have before shown, I do not doubt but that the lively faith, which her good & princely heart hath in Christ Jesus, and that royal magnanimity which she hath always shown, if she might be let to see the certain truth of the venerable doctrine of Christ's discipline, would easily persuade her that she could not doubt, but have as good success with this, as with the first, & the long experience of God's merciful and assured protection, now in a time less dangerous, would make a matter of so great necessity, to be cheerfully sought for, and spedilye put in practice. Moses first brought the people out of Egypt, after he declared the law, and lastly erected the tabernacle, so I do not doubt, but as God hath mightily blessed her in the two first, he will as greatly honor her in the last.

But me thinketh this man in this case misseth the true rules of policy, for where the Papists are so full of plots, is it not because they are in hope that things will change? and why do they hope? but because they behold the image of their father the Pope and his marks: they think he is not so gone, but that if they did their duty, he might return. Therefore they are busy, and many nets are spread for the feet of our inno cent Princesse (whom God bless and maintain) and engines of diverse forts are made to break in sunder our peace. Will you be without fear? With all speed, and yet with wisdom and understanding, set up Discipline & reformation that is amiss after God's book, and you shall see their hope will be turned into fear, they will see Jerusalem so to be built, as a City at unity in it self, that when they behold it, they will marueill and be astonied, and suddenly driven back. Thus was it with the people of God after their captivity: they never had quietness till Nehemiah's that worthy Prince arose, who though he were never so much put in fear, that he was driven to cause y ^e people to work with one hand, & hold the weapon with the other, yet he never ceased til he had finished the wall, & made all things in his order about Ierusalē. Wherof, when all the enemies did hear, even all the heathen that were round about, they were afraid, and their corage failed them, for they knew that this work was wrought by God, and shall we, who by her gracious and godly government, are brought out of the spiritual Babylon, into the fellowship of the Citizens and saints of God, doubt more of his blessing, if we should strive to garnishe gods City with this goodlye wall of Ecclesiastical Discipline? should not all Papists be forced to say, that the Lord hath done this? especially now, when he hath so wonderfully driven back our enemies. Jehoshaphat after that he had escaped in the battle where Ahab was slain, and had been admonished by Jehu the son of Hananie the Seer, for taking part with the wicked, gave himself to reformation, and not only in Judah, but even from Beer sheba to mount Ephraim, he brought the people again to the Lord God of their fathers. What followed? could there any prevail against him? No no: It is written, that the fear of God was upon all the kingdoms of the earth, when they had hard that y ^e Lord had fought against the enemies of Israel, so the kingdom of Jehoshaphat was quiet, and his God gave him rest on every side. Shall we think that the Lord's hand is shortened, if we be as zealous as he? Moses would not leave a hoof behind him in Egypt: did he speed any whit the worse in the end? and shall we think that if some Achitophel should fortify some wicked Absalom, to resist his liege Lady and peaceable mother; that God would not stir up a thousand Hushais to overthrow all his counsels?

Let us remember wherein our peace consisteth, and the strength thereof: is it not in serving of God, and walking in his commandments, and putting our trust in his mercy? Then must we take heed of all those Baalamites, who under pretence of preventing rebellion, give crafty counsel for the devil: to make us careless, in our duty towards God, that when we refuse to go forward, we might fall backward: and then God proclaim war against us and say, if they will not obey, then will I utterly destroy and pluck up that nation. And again, there is no peace to the wicked saith my God. So was it with Jeroboam, who to establish his kingdom over the ten tribes to himself and his posterity: he altered the precepts of God and made two Calves, the one in Dan, and the other in Bethel, least the people going up to worship at Jerusalem after God's law, should rebel and fall away from him: but this turned to be such a sin, that it rooted out his house, & many other houses after him, and in the end, the whole ten tribes, whereof he was king, were spewed out of that land, soe dangerous athing it is to choose that policy, which is against gods law and commandment.

Now in peace as one saith, small things are made great, riches & honor are multiplied. Let us see whether these disorders do not maintain the contrary, I cannot say but God hath blessed us in our peace with both, and yet I must say, that the state of our churches and church government is rather a hinderer. First there lacketh that orderly seeing to the poor which were expedient, and men for the most part are left to them selves, so that by idleness and liberty, great pouettie are among us, which fall into many noisome things, which might very well be amended by Christ's discipline. Secondly there are among us, suffered & nourished by order in Cathedral churches a cloister of idle men, who living upon the goods of the Church and Common wealth, do little or no service for the same. It is a heavy burden in a common wealth to suffer men to live in pleasure and ease like oxen in a stall, to do almost no labor. For most of these (I will not say all) do little or nothing, as by the nature of this order they are occasioned: Is not this to be amended? they will say they are rewards of learning, but it is scarce good policy (as I take it) that when men have learning, they should be maintained to idleness, and put their learning to no use. But they do preach, that is to say, some of them sometimes do preach, and some do hier others to preach for them. But to look nearly to the thing, one man may do as much as all the orders of the house (in the place of the house) do require. Then if one of necessity should be there, all the rest of the livings might well be spared for the helping of churches which have small livings, and to further the increase of learning.

But as touching honor, it may be that they would say, that we should loose one estate, and so the Common-wealth decayed in wealth and honor. The honor of a Common-wealth standeth, not in an estate which is of another nature, but in the honorable and wise carriage of true Common-wealth men, counselors, Judges, Justices and Captains. Now when their living should be employed to better uses, it would be a greater honor, and riches of more profitable increase. This would (say they) turn to the domage of the common treasure, which by first fruits in the remove of L.Bb. and Cathedral Prelates, is somewhat augmented. Not a whit: for if it were so that the money should be carried out of the land, as in times past it hath been to that powling City of Rome, then it were something that were said, but seeing it is to be bestowed in the land, it can be no loss. For in the conuaiance, that benefit might be reserved: yet I pray you, how did out treasure hold out, when that a great deal more was wanting, which hath come in within these 80. years. If our forefathers in blindness, thought nothing to much for the Churches advancement, neither almost had any ende in giving their lands and goods that way, shall we think that God cannot another way bless us as much, if we parted from alitle, for the competent and decent erecting of his ministry? but God be thanked, the Common-wealth (as I hope) may the rather be increased: for if things be wisely handled, the Ministry may be well and decently maintained, and yet there will arise such a portion of good lands, to be bestowed at her Majesty's pleasure, as may make a large recompense by a yearly certainty, and this will be a great deal more honor to our Common-wealth, to have God's house well and rightly built, and his servants comely entertained, then for the making of one L.B. unnecessarily, there should be a hundredth Bb. beside to the realm, as poor almost as beggars. It would be more honor & wealth to the realm, then to maintain a sort of idle, red or blew coats, to have in every parish, an honest, & learned B. who in a competent living would feed the poor, and by giving and lending, keep many a good Subject in heart, that he might be able to serve his Prince in time of need.

In time of peace, a great waster of prosperity is contention and strife, and many houses lie wast by such inordinate jarring and suites of law: here to let pass howe many suits are bred and fed by these disorders, as about aduowsons, privileges and presentments. This one thing will show the excellency of discipline, for the wealth of the Realm and quiet of subjects, that the Church is to censure such a party, who is apparently troublesome and contentious, and without reasonable cause, and upon a mere will and stomach doth vex and molest his brother, & trouble the country. And the daily showring dew of the preaching of peace, will bring forth many counselors of peace, and many, when they see that such a thing is vncomlie, and to be answered before the Church, will be well advised what suits they take in hand. Thus when the authority of the Church and good preaching, cutteth asunder the cords of discord, men must needs increase in wealth, and so at all times shall be able to bear any burden that the Common-wealth shall require, and this will be a great deal better, then if the treasure lay unprofitably and without use in Coffers, and to the honor of the Realm far more excellent, when men shall be in all places, found able to relieve themselves and other.

Now as concerning wars, we may learn of the children of this world, that it is the best policy to advance the Lord's holy Discipline, and that as well in the preparation for war, as in the time of war it self. This doth altogether further our estate. The Bb. of Rome have Seminaries erected, for the training up of young men in their abhominable errors, out of which, as out of the dragons mouth, there go these unclean frogs the Jesuits and Seminary Priests, who go about as it were, by night closely and secretly croaking, at the consciences of her Majesty's subjectes, to bring them from their dutiful obedience and subjection. Now in war it is an ordinarye pollicye to have a countermine, because the enemy most commonly useth to undermine where he cannot well come nere in fight. So if we had Discipline, and every Parish his learned Pastor, these creeping crokers would be so narrowly looked unto, that they could not have any hole to hide their heads: and the people, would be so well instructed in the knowledge of God in Christ Jesus, and of their duty to their true Sovereign, that all the frogs in those moorish Seminaries, should not be able once to move them, and by this means, so prepared for war, if need be, that whereas now there go a great many only with their bodies, and some only of a natural love to their Country, then would they go with a resolute judgment, and of conscience to God, they would willingly do any service, and that, which in this case is not small, they would not so easily be drawn after any great man, or mean man, to sedition and rebellion. For how ignorant men, are like children carried with every wind, all state men do understand. Therefore, seeing as is already proved, and all men by too too lamentable experience may know, that the nature of our Church government, as it is now imperfect, doth very slowly bring forth, true resolute Christian men of knowledge: we may easily perceive, that it is dangerous for the state to suffer it in the Common-wealth, and to let the church be over run with such careless and blind guides.

Besides this, when men have knowledge and understanding, what is fit for God's glory, and their duty at such a time: they will not murmur and grudge at every trifling charge, which cometh to pass, for the supply of the wars, but willingly and cheerfully, do anything that may become good Subiectes, in cases of necessity: But what I see both in this, and in the other for lack of good teachers, maketh my heart to bleed, and my pen cannot utter. Wherof think you, was it that Abraham ha in his house, 318. men, so ready at an hours warning, to go with him to pursue them which had taken Lot, but by the good instruction & Discipline of his house, which he is commended for to have, according to God's ways? What made the Reubenites, the Gaddites, and the half tribe of Manasseh, so willingly to leave their wives and Children, on the hither side of Jordan, and to go before their brethren against Canaan, & to bind themselves on pain of death, every man to be obedient to Joshua, and to go whither so ever he would send them? Was it not because they knew the Lord, and that Joshua was appointed by him, to be their governor? was there ever king provided more royally of all store of good things, for peace and for war, then Solomon? Was there any at any time, that did more advance God's ordinances, then he did in the time, he got all this abundance? Who went forward more in all prosperity, and in all plenty and provision for war, then Vziah, so long as he sought the Lord God, in the dais of Zechariah that understood the vision of God? but when his heart was lifted up, & he presumed to break the order that God had appointed in his Church, he became a pitiful leaper, and so for his transgression, lost his great honor, which he had of the Lord. See then, that it is good policy, for provision of good and faithful soldiers, and all manner of store of munition, for honorable service in war, to follow gods word, and his ordinances in the governing of our churches.

In war it self, there is nothing more needful, then faithful obedience, which where can it be more truly found, either in Captain, or common soldier, then where the conscience is catechised in the ways of the Lord: which if it be wrought by this, in the things of preparation, it will be also as firm in the very time of war it self: I will not say, but something is, and may be done, as the state of the Church now standeth, for God be thanked, there be diverse good Preachers: but the question is, of the best and surest policy: If now then by a few, much good is done, what would it be, if every congregation were rightly informed, and truly reformed? a thousand to one.

In war unto obedience, there is to be linked courage and patience, courage to bear the assault of the enemy, his force and terror of warlike weapons, and patience to endure all distresses, pennury and scarcity. Now if men be not well resolved by good knowledge of their duty, they will fly, for fear of the one, & fall to mutinies, for grief in the other. Therefore if there be in every congregation, a worthy teacher, he will be able so to prepare their hearts, that they shall stand immooueable, with liuelines of spirit, to go through the one, and with modest quietness to go under the other: which thing, is not possible to be, where the order of the Church, suffereth or fostereth so many unfit and raw scholars, which have more need to be taught, then to teach others.

Again, the presence of an honest, wise, and grave Minister (the Captains can tell) doth more then many fresh water soldiers do think, especially in extremity, for he shall sweetly comfort them in grief, mightily embolden them in fear, meekly stay them in rage, and prudently prevent many evils. Hereof was it, that Joab, that valliant warrior, when he was beset before and behind, by the Aramites and Amonites, having divided his army, and set his battle in array, could and did use these words of encouragement: be strong, and let us be valiant for our people, and for the cities of our God: and let the Lord do that which is good in his eyes. Hereof was it, that when Saneherib, king of A shur, besieged Jerusalem with a mighty host, and sent his servants to rail upon God, and to make weak the hands of the people: There was great silence by the servants of Hezekiah that godly king, and no man stirred, for he had caused them to be instructed in the ways of the Lord.

Last of all, that you might know how good a policy it is, for strength & victory in war, to have the church ordered aright, with the proper offices, and proper works, namely what corage it may work, and what good success it may bring in the end, consider well the battle which Abijath the son of Rehoboam had with Jeroboam the son of Nebat. The first being king of Judah bringeth into the field, 400000. able figh ting men, the other being king of Israel had 800000. valiant men of war. Abijath setting his men in array, calleth unto Israel, and admonisheth them to remember that they had forsaken their God, and therefore should not prosper: amongst other things he cometh to this present point: and saith: Have you not driven away the Priests of the Lord, the sons of Aaron and the Levites, and have made you priests like the people of other countries, &c. And again, but we belong to the Lord our God, and have not forsaken him, and the priests the sons of Aaron minister unto the Lord, and the Levites in their offices, &c. and again. Behold, this God is with us as a Captain, and his priests with the sounding trumpets to cry alarm against you. O ye children of Israel, fight not against the lord God of your fathers, for you shall not prosper. Loe here what courage, and confidence, the true order of God's ministry may breed and bring forth. in the day of a dangerous battle, let us hear the success. Jeroboam caused an ambush to compass Judah behind, so that the battle was behind & before: but the men of Judah cried unto the Lord, the priests blew the trumpets, and the people gave a shout: and the men of Israel fled before them, and were slain with an exceeding greatslaughter, so that there fell down wounded of Ifrael, 500000. of chosen men, and Israel was brought under, and Judah prevailed, because they stayed upon the lord God of their fathers. Oh happy success: oh wonderful victory, blessed is that people who can follow this example, to reform themselves after God's law, and to order the churches with these holy administrations, & sanctified works which God hath appointed, & to leave the proud, antichristian, profane, unclean, lame, blind offices and officers, of countries estranged from God, and the unholy & defiled rites and ceremonies of the unrighteous Babylon, from whence we are returned unto the city of the living God.

Let us now look unto the church, and see whether all be well and safe: namely whether it were not better & safer to have reformation after God's word: the Church is called God's house, the ministers are God's stewards, set in by him, and no man is to take this honor except he be called, and those he putteth in office have talents, these work the works of God, both to speak the oracles of God, and to minister of the ability which God ministereth, delivering that which they receue of the Lord, & teaching the whole counsel of God that the church may observe whatsoever Christ hath commanded, & that without spot and unrebukable until the appearing of our Lord Jesus Christ. When therefore it is already declared, and all men may see that many offices, works, & rites, are added to that of Christ's out of the house of Anti-Christ, & that many of these, want that which Christ hath appointed, and that the house of God is daubed with untempered mortar of man's devise, with hey & stubble not agreeing with the foundation, and that the church is his truespouse, and with us is maimed, in many members, and her nakedness & wounds covered, with the filthy and stinking clouts and patches borrowed of that damnable whore of Rome, Christ's mortal enemy. I cannot tell howe it can be safe for our churches if they be not reformed, for if we be the temple of God, and he dwelleth among us, we are to know, that he calleth us to come out of Babylon, and to separate our selves, & to touch no unclean thing that he may receive us: & if we suffer our lord Christ to stand and knock at our doors, as it is said in the Canticles, til his head be full of dew, and his locks with the drops of the night: & we as half a sleep and half a wake, are loath to go out of our warm beds, to put one our clothes, and to foul our feet: it may come to pass, that when we would open unto him, he will be gone, and when we shall seek him, we shall not find him, and call for him, & he not answer: and that counterfeit watchmen, of the wicked Synagogue, shall find us, and beat us, as in times past, and take away the veil of Christ from us: then will we think, that it had been better to have been zealous, and opened unto him, that he might have come in, & supped with us, and we with him.

To leave out all other things, especially, because they are partly contained in the former reasons: there are two things, that men marvelously stand upon, for the upholding of this Antichristian lordlines, and usurpation of Church government: the dignity of the Ministry, and the unity of the Church: two things of very great weight, whereof the one is so great, that every minister ought to look very carefully to it, studying to show himself approved, a workman that needeth not to be ashamed, deviding the word of truth aright: speaking, exhorting, and rebuking withal authority: the other is such, that if it be not looked unto, the contrary thereof, is the ruin and downfall of the Church, as it is written: if you bite and devour one another, take heed least you be consumed, one of another. Now say they, if there were not L.Bb. the pore ministers would be borne down, and made no account of, but they are a countenance and defense unto them, and whereas, everyone would be master, and do as they list, by them, men are kept in awe, and things are made quiet: therefore you know not what you do, when you go about to pull them down. Surely, a goodly show at the first sight, but not such as will abide the breath of God. Is not Christ sufficient, that hath promised to be with his servants unto the worlds end, to countenance and defend his ministry, as well as he did three hundredth years together, when all the power of earthly authority was against it, and shall he need now a devise which he long since forbad: saying, it shall not beso with you, but he that will be gretest, let him be your servant, especially, when he hath reared up the Christian magistrate, to be a nurse-mother to his church, and to defend all the ministers for well doing, as she doth all other subjects in their callings: and is not Christ by his own order, as well able to keep his church in unity, as by that which he abhorred: and may not also the civil sword (if need require) help to bridle the insolent and unruly?

But in very deed, these men are greatly deceived, who think, that either unity, or good ministers, are furthered by their lordships: for as their callings are not of God, so they countenance such as are like them selves, corrupt offices and works, Cathedral churches, non-residence, pluralities, dumb Idol ministers, &c. These, if they subscribe, and show them selves conformable, though they slay never fo many souls, shall be borne out and countenaunced to the utmost. I would we had not too lamentable experience: what a countenance is this? that though a man live neuerso honestly-preach Christ never so soundly, wisely, and profitably, yet if he answer not their expectation, in that bastardly government, and canonical obedience, he shall be as much regarded, as though he were the vilest man alive: and I would it were not true, that very wicked men are maintained, while good men are put out, and can anything be more to the contempt of the Ministry & rent of the church, and making of seisme, then when men are quiet, and follow their calling, with great care of the peace of the church, they should be called forth to subscribe, to human constitutions, as unto the boke of God: & without due time of examination, consideration, & resolution, to be suspended or deprived, and tossed from court to court, what can make the gospel more hated, then to see bad fellows, & dumb Idols to be set free, with credit and commendacion, & they that have woon many to the fear of God, & duty to her Majesty, by diligent preaching: even against the law of God and man, to be entangled with troubles, torn and turmoiled with diverse molestations.

And is this the fruit of unity, that is pretended? to begin the quarrel with the quiet, and to pursue it with all violence, to make them, who in town and country were very greatly at unity, took sweet counsel together, for the profiting of the church, to be now sundered as strangers? O Lord deliver my soul from such honor and unity, and deliver thy pore servants from such bondage and contempt, and thy Churches from such reptoches and disturbance.

But if these disorders were removed, and Christ's Discipline planted, where were all these mischiefs? they would be thrown into the bottom of the Sea: then would be the glory and beauty of the ministry, in the true work of every calling, and the power of the spirit, which accompanieth the same: then would be the unity of the Church, when their causes of contention should be taken away, and the house of God, joined and built with the right stuff & gold of God, and God's grace in the midst of it. Then should the Papist quail, to see the glory of Christ's kingdom: then should the Annabaptist wail, that he hath abused God's people: Then should the Atheist be forced to stand amazed, at the wonderful brightness of the chaste and holy spouse of God, looking forth, as the morning, fair as the moon, pure as the sun, terrible, as an army with banners: For this I hope, all deuines will grant me, that there never was, or can be in the church, by the members thereof, any dishonor, schism, disorder, or disquietness, but by the breach of the law, and order of Christ: whereof, in all the complaints of God's spirit, you shall find these, and such like phrases. Diuisions and discensions, contrary to the doctrine ye have received. I have received of the Lord, that which I also delivered unto you. Withdraw yourselves from every brother, that walketh in ordinatly, and not after the instruction which he received of us. As many as walk according to this rule, peace shall be upon them. It is not the persuasion of him that calleth you, you have made the commandment of God of no authority by your traditions: & such like: therefore I may boldly hold, that Christ's Church government is best for the Church every way, and namely for the honor and unity thereof.

And here I most humbly beseech the reverend fathers, by the mercies of God our father, by the consolation which is in Christ Jesus our Savior, & by the fellowship of the spirit, by whom we be renewed, setting apart, all affection to themselves, and faction with others, in a simple and single eye, to consider these few things. First, that seeing by themselves, in their public sermons, and writings, and other books, set forth with authority and privilege: The seekers of reformation, may learn, that the government and direction by God's word, prevaileth more, than any devise of man: and that there are infinite examples, of unarmed men, who obeying gods commandments, have scatered the most puissant armies of the infidels, and of most mighty Emperors, who for mingling sometime, and sometime changing the precepts of the Lord, with their inventions, have come under most vile bondage: And y ^t where the people are not taught, they cannot serve God, the Prince is not so dutifully obeyed, the rebellion in the North is proof of that. And that this authority which you have, was not ordained by the commandment of Christ, for his Apostles, but by sufferance of other Bb. and that only with this prerogative, that in all doubts of doctrine or discipline Archbb. and patriarks might assemble the rest of their brethren, or consult them with letters, & see that ob. served which the most part of them determined. So that the Bishops are greater, then Ministers or Elders, rather by custom, then by any truth of the Lord's appointment, and ought to govern the church in common, and that there is described out of God's word, a certain order of governance and form of Ecclesiastical discipline, which ought to be observed in every Church, if it be well ordered: which by desire of impunity, and liberty to sin, is long since decayed. And seeing we have most plainly and perfectly teaching, the whole discipline out of the word of god, & ancient writers, and Cannons of the Church, translated into the English tongue. Peter Martyrs Common-places, Calvin's-Institutions, Bullingers Decads, Beza's confessions, the Apoligie of the Protestants of France, and diverse others: Whereof, some I have seen lying openly to be read in some of your gret chambers, some are commanded to be studied, by the unlearned ministry, and all printed with public allowance. Here I say, you are to consider, whether it be equal and just, for you to do contrary to your doctrine: to punish others for seeking humbly, that reformation in Discipline, which by your means, they have learned to be according to God's word. or what comfort you can have in your consciences, (if God should but a little call you to account) to stand so stiff for that, you cannot but confess to be of man's custom, against that which was of Christ's institution. And lastly, whether you can be said to have a care of the safety of her Majesty, and the good flourishing estate of this land, especially now, when God calleth us unto repentance and reformation by many troubles, when you do so aegerly fight for that, which made the mighty Emperors, vile slaves, and that against such a thing, as made the naked men great conquerors.

Secondly, seeing that now thirty years, taking upon you, the governing of all the Churches in England, you have put out more godly, learned, and zealous Ministers, for your own traditions: then you have removed, of other unfit and ungodly, for breaking God's commandments: and that S. Paul having but a while preached at Creta, an Island of an hundredth Cities, left Titus there after his departure, to set all things in order, and namely, a learned ministry in every City, (and that without help of the civil Magistrate) appointing him to stay but till winter, and then to come to him to Nicapolis. Consider I beseech you, that in so many winters and summers, in this little Island, you have done so little good, and cry out still, it is impossible to have a learned Ministry, when you have the most renowned Prince in the world for religion, to back you with civil power and countenance. As it is to her immortal fame, to give you this liberty & authority, thinking it not to much to aduanceyou to great dignity and honor: so, wey with yourselves, what may be thought of you, that have so meanly discharged the great trust committed unto you.

Thirdly, where you say, that the godly seekers of reformation, contend about trifles, (which is not so) and that they ought not for small matters, to disturb the peace of the Church, and provoke her Majesty. Consider I pray you: whether that, when you do so earnestly stand to maintain them, and are not as earnest against the greater offenses, suffering thousands of souls to perish, by ignorant ministers and non-residents, you tithe not mint, and leave out the weighty matters of the law, and whether you ought not for the peace and good of the Church, to yield to your brethren, in that you count small matters (as Abraham did to Lot) especially, seeing youcannot deny, but that they seek that which God commandeth, & refuse that which is of man's ordinance, & that, not as new fangled heads, and singular, but with the agreement and consent of most approved, both old and new writers, and as most reformed Churches have also determined and practiced. Consider I beseech you herein, whether the word of God went from you, or came only unto you, and that when in so many years, you have found these things to be inconvenient, it were not your duty, to do as the Apostle saith, that in lawful things, which were not profitable, he would not be brought in subjection unto anything, which while you neglect: Consider I pray you, whether it be not you, that disturb the peace of the Church, and provoke the good and peaceable mind of our gracious Sovereign, against your brethren, and that you have not need to take heed, least the master of the house come suddenly upon you, and find you beating your fellows, and separate you, &c.

Lastly, whereas you mistrust some Machiauilian plot, by deep sleights, to maintain this contention, for the bringing forth of diverse mischiefs, noisome to religion and godliness, and hurtful to yourselves. Consider I beseech you, whether it be not in you to prevent it: For if you would leave discountenauncing of your brethren, for that which you call small matters, and join with them in humble suite to her Majesty, to take away all the stumbling blocks of offense, or at least wise, obtain some godly toleration, if you would not leave your brethren, nay oppose yourselves, exprofesso, against them, and have your ears so open to popish information, and malicious accusation, and force them by oth, to be their own accusers. If you could see what it is, to be so highly commended, by open recusants, and desperate Atheists, and that the worser sort of people, under the shadow of your proceedings, begin to make an head, and to be strong against the gospel, and the sincere professors thereof: you might easily cut in sunder, and break to powder, all the pollitike reaches which you fear: For what is it, that the joined labors of faithful brethren might not do? But when you make light of these things, wey with yourselves I pray you, whether you have not great cause to suspect, your own inconsiderat doings, and to fear, if God prevent it not, your dealing with your brethren (as Eliab with David) be not voluntary instruments of your own overthrow, and of the gospel, while you weaken yourselves, by cutting of frō you, your faithful brethren, by unjust separation, and that (which many men bewail, when they behold the increase of your gifts, and other your dealings) whither it be not fulfilledin you, which is prophesied against them that teach the fear of God by men's precepts, namely, a strange work and a wonder: The wisdom of the wise shall perish, &c. I pray God give us all grace, that we be not wayward conceited, and opiniate by contention & vain glory, provoking one another, and envying one another, but that our care may be united to tender the young lambes, for whom Christ Jesus our Lord and Savior, did shed his most precious blood.

Seeing then, that the Discipline of Christ, doth most properly teach every soul to execute and practice good laws, both for the constant doctrine, continually taught, & also for the Eldership being at hand, without charge of penance, reforming the disobe dient, and that the other government ministereth less able men, and practiseth the censures a far of, by a person unfit, with change of penance, and that wicked men, love this, and hate that, and that this keepeth out good men, and that helpeth them in: seeing, by the orders of Christ, the Queens safety is best provided for, being a thing of obedience unto prosperity: and by it, all the helps of Antichrist be removed, and the other orders, have always hurt the lawful authority of princes, and to be chief B. in one country, is all one, as to be chief Bishop in one Empire, and these have hurt kings, as well as our Popes the Emperor: and that by the common law and these offices, there is a hope left, for the deadliest enemy to her Majesty to enter in, & that papists (who in conscience can never be true, nor by rewards be made faithful) are fit for such offices, to cover themselves and others, that for lack of teaching, and by licenses, the breed of Papists is not hindered, neither can the doubtful be everywhere resolved, and that Christ's laws do take away all these, and make faithful and obedient subjects, keeping out the recusants, and bewraying the Jesuits, and that the ill orders do hardly entreat the doers of such good works and that Christ's Discipline, doth give all kings their just titles, perogatives, and dignities over all persons in their dominions, and that in all causes, keeping out all ignorant, wicked, and flattering men, making strong y ^t league with Christian Princes, to her immortal fame, and fear to the enemy, seeing that by this holy discipline of GOD, the Nobility and Comminalty have their right: are freed from diverse wrongs and disturbances, receiving comfort to themselves, & their children, being terrible to the wicked, & easy to the godly: seeing that by Discipline, there can be no fear of rebellion, but a sure confirmation of peace, when all hope shall be taken away from the known adversary of recovering strength in this Lande, beholding the Lord's hand to prosper this work, and that the Lord shall not be provoked against us, for our disobedience: and that by this, the wealth and honor of the realm are increased, and contentions, and brawls, and unnecessary pleas prevented and alaied: & that idle men, of all sorts, might be set in order, and poor men greatly comforted. Seeing that this maketh best for war, as in the preparation to prevent all seducers of the dutiful subject, and by instruction, to make men resolute, in the right, so that they will not be drawn after great or small, nor murmur at any pains, or charges reasonable, but be always willing, ready, and cheerful to serve her Majesty: and that GOD hath given them great store of munition, and faithful soldiers, who followed his ordinance, and punished the contrary, and that in the war it self, it maketh courage to fight, and patience to bear extremities, united to just obedience of the Magistrate, making Princes in time of danger bold and confident, and in the end victorious.

Lastly, seeing that Christ hath ordained all manner of offices and works of his Church, for the right ordering and establishing thereof: and therefore it is unnecessary, and an ungodly thing, provoking God's anger to defile it with the things of Antichrist, and that Christ doth call us to repentance, and that he hath promised sufficiently to defend his Church in honor and unity, by his own order and means by him appointed, and hath added for that purpose, the civil Magistrate, and that by these disorders, all dishonor to the good Ministry, and disturbance to the Church hath been broached, and never any dishonor, confusion, or disquietness, did or can come to the Church, by the members thereof, but by violating the sacred law of Christ. I beseech, and humbly move your honors to consider, whether it be not the best and surest policy, for our estate in England, to reform all disorders after the word of God, and to set up that Church government which Christ hath ordained, and the Apostles practiced and no other.

Now, if in civil policy, all that I said were nothing, (which I am verily persuaded is not so) yet unto Christians, there is further matter, and more reason for upholding of that discipline which God ordained For we by profession (if we be not counterfeit) by belief also of the heart, look not only to have promises of this life, by Christ our Lord and savior, but also of the life to come, and do know that we shall all appear before the seat of Christ, who shall come again to take account of his servants, & of every man, and render unto everyone according to the works which he hath done in his body, either good or bad, and that these are to be judged by the law of God, & not of man: Therefore, when we know these things are the commandments of God, and that such as continue obstinate in the breach thereof, without repentance, shall not inherit the kingdom of heaven: it were not good policy for us to obtain a little peace, wealth, honor, and ease in this world, to purchase all misery, disquietness, anguish, shame and torment in the world to come, for love of our bodies, to leese both body and soul: for an earthly crown, to leese a heavenly, for the pleasures of sin for a season, to leese the pleasures of the righteous God forever, and to avoid a light and momentary affliction among men, to leese an eternal & exceeding weight of glory: when kings of the earth, great men, rich men, and the chief Captains, the mighty men, and every bond man, and free man shall covet to hide them selves in the great and terrible day from the lamb: when he that hath not on the wedding garment shall be speechless, and the evil servant and slothful, shall have his tallent taken from him, and such as think he will defer his coming, and begin to smite his fellows, and eat & drink with the drunken, shall be cut off and cast into utter darkness: when the beast and the false Prophet shall be taken & cast alive into the lake of fire, burning with brimstone, and all unclean things whatsoever, worketh abomination or lies, shall be kept out of the holy and heavenly Jerusalem, and they that add or take away from God's book: shall have the plagues therein written, and leese their part in the book of life, when the lord Jesus shall show himself from heaven, with his mighty angels, in flaming fire, rendering vengeance unto them that do not know God, and which obey not the gospel of our Lord Jesus Christ, which shall be punished with everlasting perdition, from the presence of the Lord, & the glory of his power, when he shall come to be glorified in his saints, & to be made marvelous in thē that believe: then shall it be found the best and surest policy, to have heard Moses & the prophets, y ^e beloved son of god: then shall it be known that the temple of the Lord is built upon the foundation of the apostles & prophets, Jesus Christ being the chief corner stone: and that he hath given gifts for the gathering together of the saints, for the work of the ministry, & for the edification of the body of Christ, til we all meet together, in the unity of faith, and knowledge of the soon of God unto a perfect man, and unto the measure of the age of the fullness of Christ.

Now, while we of good and single meaning, open the necessity of reformation, other which never peradventure deserved anything of the Commonwealth, stand gaping to run away with the spoils, of such goods as may be well bestowed, upon the great need of many churches. I have thought good therefore, partly, because it may appear, that in this style, I shout not against any man's person, or envy or desire his goods: and partly, because it seemeth amongst many, to be a great objection: how sufficient livings should arise, for the maintenance of a learned Ministry: and especially, that it is high time to consider of it, before that by leasing, chopping, and changing of such things as might supply the want, it be made in deed a hard matter, which as yet, may very well and easily be done. I have thought good (I say) and appertaining to this treatise, to show a way how, the Churches, may have sufficient living for an able ministry, wherein as in the rest: I only make an humble motion, & as it were, the light opening of a window, put your wisdoms in mind of this thing, which I take to be one principal matter, worthy consideration, knowing that with far more deepness of judgment, and soundness of counsel, you are able to enlarge, either where it wanteth, or to cut of where it aboundeth.

Two things in this, I hope I shall not need to stand upon, that is, first to show that there are many mean livings for ministers, partly by impropriations, and partly by the littlenes or situation of the parishes, for this is in the knowledge of all men very clear, that there are diverse livings, that are not worth above 20. marks yearly, some twenty pounds, which come nothing near that competency, that were fit for the man of God: who in this last age, not having gifts extraordinary, is driven to study much, and thereby his charges be increased, by buying of books and order of diet & something for the decensy of that calling, would be considered in the comeliness of aparrell and household, that it be not contemptible, and lastly, it is required, that he should keep hospitallity, all which, by many degrees cannot come so low as twenty marks or twenty pound, as if we look upon the proportion of God's provision under the law, which the holy Ghost teacheth to be our pattern 1. Cor. 9.8.9.10. it may appear: there shall we find, that for the maintenance of the Ministry, they had not only the tenths and convenient dwelling places, but even all the first fruits, and of all offerings of diverse sortes, and they were bound to three feasts every year, (besides every new moon and Sabbath) wherein every male was to appear before the Lord, but he might not come empty: yetin all these, and many mo charges, they prospered, though it seemed never so chargeable, so long as they willingly served God after his order, and for so much as our land, by the blessing of God, may well be accounted among the fertile and rich soils of the world: I hope we are not so ungrateful, as to recompense God, with a vile and base entertainment of his servants, understanding very well, that it is a small matter, that the Minister should reap carnal things of them, upon whom they sow spiritual things.

The other thing, which I trust I shall not need to stand upon is this: that seeing there is need, and that very great, that the ministry should be better pro uided for: It were the duty of the Common wealth, to convert those things (which by their foundation were first meant and ordained for the service of God, and now have been, and are in the opinion of all men bestowed to that use) in the time of reformation, should be kept for that very use, that the reforming of things be not thought rather a bait to feed our bellies, then to proceed of any godly zeal, or love of religion, for who would not think it a plain mockery of God, and a scorn of godliness, that men going about to beautify the Church, should rob and ransack the same: and pretending to further the service of God, should give occasion to prophaneit? This were the most devilish policy in the world, and the only ingen almost, to overthrow both Prince and people: For God saith, if men offer the blind and the lame unto a prince, he would not be content, nor accept the person, and shall we think that God can put it up at our hands, if the things of his holiness should be lightly regarded, & that his ambassadors should be so spitefully shaven, and their coats cut off to the middle. No, no: he will not take it in good part: for in the zeal of his wrathful indignation, he pronounceth such men accursed, with a curse, because they have spoiled him, and maketh the heaven over them to stay it self from dew, & the earth to stay her fruit, because his house lieth wast. I hope rather we will hearken unto Solomon, who saith: Honor the Lord with thy riches, and with the first fruits of all thine increase: so shall thy barns be filled with abundance, and thy presses shall burst with new wine. Be it far from us in so clear light of the gospel, we should be flower in this duty, then our forefathers, who did they know not what.

The matter then I will stand upon, is the thing which may thus be employed, what it is, and how it is to be ordered: The first point what it is, may partly be understood by that which is already spoken: for I mean the Archbb. and L.Bb. livings, and all the Cathedral churches, houses and lands, & whatsoever profits adjoined excepting the free schools, & alms houses, or such like, which unto some of them belong. The nature of reformation, as may appear by that which is already declared, and the good of our land requireth, that these dignities or spiritual promotions, which are not of God's planting, should be pulled up by the roots, & the men of those places (such as are fit for learning and reverend behavior) applied and tied to some congregation, where they should labor to feed souls: then would there be many a fair palace void of a master, and goodly houses, churches, and lands void of owners. Here I take it to be the duty of the common wealth to keep these livings still for the maintenance of the Ministry, seeing there is a very great need of them, and to change only the order and manner of the applying: that whereas before they served to uphold a lordly pomp, idleness and bravery in some few: they might now by a wise and godly distribution, be communicated unto many: for the benefit of many Churches. The lands, houses, and palaces may be sold, and the money bestowed to the redeeming of impropriations and increase of small livings: and surely, this is of all other most equal, that where the people do pay their tenths under the name and propriety of the Churches use, they should be so applied indeed. And again: seeing the corruption of our time, hath made impropriations, as fee simple lands, they which have reasonable recompense for the value of them they possess, should by no means think them selves injured. It is no reason that seeing the people do already stand burdened with such a great charge, that they should be oppressed with a second, especially when there is a means to relieve them. And it is against all conscience, that the Ministry should be left without iustand comely provision & maintenance. But of all other, it were most unwise, and ungodly, to foreslowe the occasion, especially when the Commonwealth was never so rich, by yearly fruits and commodities. And it is yet more horrible wickedness, that private men (although peradventure some of them have done service) should prevent the Church, and commit so great sacrilege. For if they deserve, there is sufficient besides to reward them. There is no good Christian, or man, either of valure for fortitude, and wisdom, or of estimation for religion and honestye, or of any good name for justice and clemency, can be of so base and servile a mind, as to grope after the spoil and havoc of the Church, or to suffer himself to be rewarded with those goods, which should by all reason and conscience, be employed to the service and immediate honor of almighty God. But I hope these speeches shall not need, and that the example of Nehemiah that honorable and zealous Prince, will be followed in this case, he having the fear of God before his eyes, being twelve years governor over the people that returned from Babel: when his labor was to build the wall of Jerusalem, and to set up the purity of religion: that he might give good example to the Princes and Rulers, and that the people might no way be over charged, that so the business of the Lord might go cheerfully and prosperouslie forward, as it did indeed. He not only took nothing to him, which was due unto him, as he was chief Governor, but also spent of that which he had of his own, for the common charges of the wall, and fed many at his table, lent his money to the poor, redeemed them that were captive, and caused his servants to do the like in their place, and that all of them came to help forward the work. The example of Jehoash King of Judah, is very memorable for this purpose, when the priests had neglected the repairing of the decayed places of the Temple (notwithstanding the Kings commandment) till the three & twentieth year of his reign. The charge and money for that business was committed to others, who were so far from gaining by it, that they shown such faithfulness in doing of it, that it was not thought needful that they should give any accounts of their doing. If ever it please GOD to give reformation amongst us, I pray God that this mercy in framing of the hearts of all sortes and degrees, after the good of these examples, may be also a blessing upon us, as I hope that through his tender compassion and bounty it will.

Now as great a matter standeth in the second point, how this shall be ordered: one saith that it would be very good, that it should be all, and all the other church livings likewise taken out of the ministers hands, and that they should have their several pensions or stipends of a reasonable sort, for this saith he, would be easiest and quietest, so that they should be troubled with nothing, but to follow their books, and look to their charge: if it might be so indeed, as these words do roundly bear us in hand in very good show, it were the best, and every minister would be glad of the quietest way, and most benefit to the church. Another peradventure is of a diverse mind, & thinketh it very inconvenient, especially at this time, when there is a settled provision for most places, and that by such a means, as is no great trouble to the minister, that will not willfully be a loyterer. It is better to keep a good way which we have, then to follow a new, and change for the worse: and truly this latter, agreeth most with policy for the state, and with benefit for the church: for the state, it is found a point of tried policy to alter as few things as may be, (especially when they are good and well) wherein the people have had a long custom or interest, for this is a way unto murmurings, discontentment, stirs and sedition, and the people will quickly suspect, that for the private gain of some few, such things are invented, when they see plainly that it is very well already. I doubt it will be found a hard measure to some, an unlucky piece of work to begin, heavy in the carriage, and a day of blackness unto posterity. Secondly, there must be offices erected and augmented, and a great many men must have leases or some other authority and office to gather the fruits: and what will come of this (which requireth many devices) a man cannot tell at the first fight, neither shall he see all the mischiefs till it be practiced: but this must needs fall out, that many men for gathering the fruits, for receiving and paying again, must have a fleece, and so the church shall be shortened & shorn of her right, by a needles occupation: when the people shall pay peradventure well the more, for he that hireth must live by it: again, when the right & property is out of the churches hold: it may offer occasion in time, that it shall be taken away altogether, and then there will be injury to the church and oppression of the people.

But the other is every way better: First, it is easier to be done when there remaineth no more but the due examinations of the livings, and to redeem the impropriations, and to augment the smaller livings: it is without all suspicion, for we see the practice, we know it to be good, and need not fear any ill to come of it: and it is more just, for then the whole living goeth that way it should, and the people will the better away with it, partly, because they see it is bestowed according to their mind, & partly, because they are likely to be better used and the minister for his part shall be better able to keep hospitality, & to feed the pore by the use of such things as arise by that means, and that which is no small commodity, he may let out part or all, as he shall find most for his ease, and best for his profit, and if there do any benefit arise, this openeth the door to him, whereas the other way penneth him in to one certain place, be it good or be it bad: and it may be, that his neighbors of good will for his ease, will gather his fruits for him, and he shall save all, that by the other way should be lost, both to him and the people: Briefly, the more one looketh in the comparison of these two ways, the more he shall perceive, that the order now established, is the best: if the impropriations were redeemed, and the small livings increased. Now for the furthering of this good work, there are two things to be added, which will help this matter very well: First, the uniting of diverse little parishes in one, a thing of common practice, out of which cometh this commodity, the living is increased: and by the number of the people, there are the more wise men to be chosen for Ecclesiastical officers: and the church shall be the more cumly, and as easily taught in a manner. The next is, there are certain things scattered here and there without cure, these may be joined to help the smaller livings.

Then as touching the impropriations: in some there is great ease, & in some there is no great hardness. Those which be in L. Bb. hands, and pertaining to these great churches, may easily be redeemed, if they be sent from whence they came: there need be no charge: and I dout not, but the third part will be thus redeemed: but if there be any in the Queens possession, or of any temporal man, or in Colleges, the lands and houses and other temporalities of the L.Bb. and other great Churches may be employed to redeem them: If the consideration and account of these things, be committed to wise and godly men, inhabiting in every shire, where such livings & churches are (as Joshua appointed 3. of every tribe to walk through y ^e land to describe it) it will easily be found out, that y ^e living of the ministry will be brought to a good and cumly measure: and that every Church would have at the least two hundredth marks yearly for the Pastor and teacher, and some above two hundred pound, which might also be holpen in some places by tithe wood and medowe, and a greater sise of pasture, where such things are either not paid, or not according to the value of the tenths by much.

But here groweth a question: What if the L.Bb. and the Cathedral churches come to more then will serve for the redeeming of the impropriations, or less: If more, (as I am verily persuaded it will) it may serve to recompense the wonted first fruits and tenths, which were from these seas and churches, it may serve to erect in all shires, a Lecture of all sciences, that such as cannot put their sons to Cambridge and Oxford, may have them in the free Schools, and after by those Lectures brought through all arts: which would greatly increase learned and wise men in this land, and make a flourishing time.

But if it should fall short of our reckoning, there is yet an easy help, that is, a free benevolence, and as it were an offering of all sortes of people, young and old through this land: this way hath the church of God been very much holpen and advanced, and who is it that will not be willing to further such a worthy, honorable and holy work. In the time of Moses, when he built the Tabernacle, & made the altars & priests garments, things of a wonderful great charge, for gold, silver, silk, precious stones, incense and all costly things: The people came so willingly, and offered so plentifully, that there was to much, so that Moses proclaimed that they should offer no more. And when Hezekiah commanded to bring a part to the priests and Levites, to encourage them in the law, they brought in such abundance, that they did eat and were filled, and yet there remained plenty in heaps that they had made. And in David's time for the building of the Temple, the Princes of the families, and the Princes of the tribes of Israel, and the captains of thousands, and of hundreds, with the rulers of the kings work, offered willingly, and gave for the house of God, five thousand talents of gold, and 10000. pieces, & 10000. talents of silver, 18000. talents of brass, 100000. talents of Iron, and they with whom precious stones were found, gave them to the treasure: and the people rejoiced when they offered willingly, for they offered willingly unto the Lord, with a perfect heart, and David the king also rejoiced with great joy. And there is no reason to fear the contrary in our time, of which it is written: the people shall offer willingly in the time of the assembly. I doubt not therefore of God's mercy and blessing, if we were as forward to go about such a matter, with singleness of heart, and simplicity of Godly wisdom, and would follow after it with earnestness of zeal, and painfulnes of knowledge, forgetting our own ease, pleasure, wealth and will, to prefer the true worship of God, the benefit of our souls, the glory of the Gospel of Jesus Christ, unto the praise of God the father, and this would be the glory of our land. For thus speaketh God unto his own people, whom he honoreth with his word. Bring ye all the tithes into the storehouse, that there may be meat in my house, and prove me now herewith, if I will not open the windows of heaven unto you, saith the Lord of hoastes, if I will not open the windows of heaven unto you, and power you out a blessing without measure, & I will rebuke the devourer for your sakes: and he shall not destroy the fruit of your ground, neither shall your vine be barren in the field, saith the Lord of hosts.

If I should stay here, I might be accused either of vnjustice or cruelty, of injustice, bicaus I have but slightly spoken of her Majesty's due, in the first fruits, tenths, and subsidy of the Clergy (as they call it) and of presentations never a word. The first of these is the greatest doubt: for if the common wealth stand in need (as it is likely in this troublesome time) then there is good reason, that all men help without any privilege, in as much as everyone hath part of the benefit & comfort, otherwise, I am persuaded that the royal and Christian heart of her Majesty, would as willingly part from it, and especially the first fruits and tenths, knowing howe they came in, as ever David did, who considering that it was the house of God and not man, and because he had a delight in the house of his God, besides the great preparation which he made, of gold, brass, iron, silver, & precious stones of diverse sorts for y ^e sanctuary, he gave of his own, three thousand talents of gold of Ophir, & seven thousand talents of fined silver.

First it may be seen, whether the overplus of the lands, after the impropriations be redeemed, there be not sufficient to repay the valu of so much, as the abundance of those first fruits tenths and subsidies of L.Bb. and Cathedral churches do amount, which if it do (as I verily think it will, and spare if things be handled wisely & with a perfect heart) thē there need no further dealing for recompense: & all other churches may be as in times past: but if not, then the foresaid benevolence may stop the gap for the redeeming of the foresaid impropriations, that the lands may remain to this use of buying out of the said first fruits, which would be a great ease to the church, and the burden would not be great, at once to give, every man a little of his superfluity, to have a continual benefit forever: Besides that, the ministry would be better able, and willing at all times, if need be, to give a benevolence, to further all necessary purposes to the ease of the common wealth, as a recompense of this kindness.

Besides this if need be, those livings that be increased by the restored impropriations, or otherwise: may be set up to hier and greater first fruits, tenths and subsidies: and where three or four, less or more be made one, they may follow the rate of so many, so that there need be no diminishing of the treasure of the land by this alteration, except it please her highness, of her gracious bounty, upon the trial of gods rare blessings towards her and her people, to mitigate some part, as a drink offering of a sweet smelling sacrifice unto almighty God: knowing that he can a thousand manner of ways send it in again by other means, with great interest and increase, as it is written. The liberal person shall have plenty, & he that watereth shall also have rain. He that soweth sparingly, shall reap sparingly, and he that soweth liberally shall reap also liberally, and God is able to make all graces abound towards you, that ye always having all sufficiency in all things, may abound in every good work. The blessing of the Lord, it maketh rich, and he doth ad no sorrows with it. Again, if thou shalt diligently obey the voice of the Lord thy God, blessed shalt thou be in the city, and in the field, in thy basket, and in thy dough, whē thou comest in, & when thou goest out, the Lord shall cause thine enemies that rise against thee, to fall before thy face, they shall come out against thee one way, and fly before thee seven ways, and the Lord shall bring upon thee his good treasure, even the heaven to give rain to thy land in due season, and to bless all the work of thy hands, and thou shalt lend unto many nations, and shalt not borrow thyself.

As touching Presentations, it would be a very good and commendable thing, if they were contained in the free gift of Prince and people, to be resigned to every church, which by the laws of Discipline, ought to have their free choice of their ministers. It will be no loss to the patrons, except a man will stand upon a dignity. For every man holdeth it Simony, for patrons to take any rewards or gain, and men are sworn against it. But if it shall not be thought good so to do, the order that now is of presenting of able and sufficient Clerks may remain, so there be sufficient caution that the Cannon of Christ be not broken, the order of his Discipline violated, nor the church whereto he shall be presented robbed of their right in election. Yet in all these things I prefer not mine own judgment or wisdom, neither do I set it down as the judgment of all or many of them that seek the reformation: but as I have often said, I submit this my private motion, to your honorable wisdoms, and to all godly learned men, that if a better and easier way may be found, this may be rejected, only I crave that the things and my reasons, first and last, may be rightly weighed, and that if a better cannot be found, this may be wisely considered and not neglected.

Now in the second place it were cruelty (saith some) to put down these spiritual lords, and great men of the church, and to turn them into small livings, but especially to turn out the unfit men: it were pity to see them, their wives and their children to be put to misery and begging. If a man should make comparison with their doings, what pity eought there to be shown upon them, which justly for breaking God's commandments are turned out, when there is no pity shown to such as stand to God's truth, and break only the traditions of men: To the one, the scripture pronounceth woe, and therefore why should they be pitied? to the other, the scripture joineth in league as it were, pronouncing unto thē mercy, & saith with them against the other. In vain do you worship God, teaching for doctrine the traditions of men, why should not they be pitied?

As touching the L.Bb. and great clergy men, which have soe laden themselves with thick claye, that they have much ado to get up in the pulpit of God: do they not know that it is their duty, that they may please him who hath chosen them to be his soldiers, not to entangle themselves with the affairs of this life, and that they ought for the peace and wealth of the church, to follow the example of their Lord and Master Christ Jesus and to have his mind in them, who being God, made him self of no reputation and took upon him the form of a servant, and was made like unto men, and was found in shape as a man, and humbled himself & became obedient unto death, even the death of the cross, & he being rich became poor that we through his poverty might be made riche: then is it a small matter for them to leave their thousands, and be content with their hundreds: and surely I hope so of the men that they will: for God forbid that they should be of that cursed crew of unbelievers: who they know love the praise of men more then of God: & seeking honor one of another, seek not the honor that cometh of God alone: or of those unfaithful stewards, which seck their own, and not that which is Christ Jesus, or of those damnable belly gods: whose glory is to their shame, and mind earthly things, when all the true Ministers have their conversation in heaven.

As for the other, which by no means can be fitted to be workmen, and to labor in God's building and husbandry: although they are worthy of nothing for their presumption and rash entering where they should not, but as unsavory salt to be cast forth and trode under foot of men, especially such vnthrifts, as being broken from living by their trades, or are thrust out of their untimely occupation of a seruiture, do choose as their refuge, and for an easy life to be in the ministry: yet because the Church is to correct her children to edification and not destruction: and the law of charity wisheth to do good unto all men, yea unto them that have done us evil, and it may please God by this means to give them repentance, it may be a very good thing, that these have a stipend for their life time, or some stock to help them that are not able to get their living otherwise by their trades: and especially such as being very honest men at the beginning of her Majesty's reign, were drawn in of simplicity, not knowing the great burden of the calling: only herein they have greatly offended, that through idleness they have not, in all this time, attained to any knowledge fit for that calling, and they have been diverse ways admonished, yet some may be one degree more charitably thoght of, because they have so small living, that they are driven to labor and care, to make it hold out, being burdened with very many and too heavy payments.

And in this point, the honorable and noble care of King Henry the eight, hath purchased his due praise in giving stipendes or pensions, for the life time of them that were turned out of the Abbeys and Monasteries which were no more worthy to be suffered in a common wealth, then these L.Bb. and vnpreching prelacy: & it will be found a better thing & esier for the church, a little while to bear the burden of these men's pensions, or stocks, then to suffer the Church to be damnified by them forever: for we see that it is a brood of such a nature that will hardly be weeded out, except this good way of turning them out together be taken in hand: and while men will look to do it by little and little, a time wilfal out, that they will wax too strong: & oppress the good ministers as the Canaanites did Israel under Jabin twenty years. Delay is dangerous, and cursed is he that doth the work of the Lord loosely or negligently.

But what should I run through everything: I know your honorable wisdoms can do a great deal more sufficiently in the consideration, searching, & applying, of everything to his proper place, that God hath raised up at your hands, very notable men which are endued with gifts: which like unto Bezaleel and Aholiab are filled with an excellent spirit of wisdom and understanding, and knowledge in all the work of God, and to teach other likewise. Therefore as this is every way the fittest time for such a holy and honorable purpose, so I thought I was in conscience to make known, that which hath diversely and many times been advised of in my mind, as it were by an humble motion to bring to your remembrance, that which I hope you cannot be ignorant of: and in some sort to enter you in that, which I trust you are willing and forward unto, and to draw that out with a coal, as it were rudly, which you by good advise and mature judgment, may bring forth & make perfect with great profit, beuty and glory. And I refer all that I have done, unto your honorable wise and godly censure, that if I have swerved anything from the word of God, or good reason agreing to the same, it might be rejected, protesting that I meddle not with any man's person, but with the cause, and understand & mean when I reprehende some men's doings in the naming of the persons, only by the title of their place, the thing which is the ground and occasion of such doings: which being taken away, I suppose the evil of such persons will be purged. And thus in all humbleness, desiring your Honors, and all wise men, to consider in the fear of God of everything, without prejudice to the truth, or affection to men or times: from my very soul I commend you to the tuition and government of almighty God, and whom from the bottom of my heart, in fear and trembling, I do pray and beseech, to pour down the riches of his graces upon us all, in all wisdom and spiritual understanding, that we may walk worthy of the Lord, and please him in all things, and namely upon his Anointed and gracious handmayde, Elizabeth our dear Sovereign Lady & Queen, to bless her with longe days, and good among us, with daily increase of honor before God & men, and joy of heart in the holy Ghost: and that we all which are under her, may worship our true and everlasting God, according to his word: in truth, sincerity and uprightness, and live in all faithful duty to her Majesty, and godly love one with another, being blessed with peace wealth and godliness, from generation to generation, through Jesus Christ our Savior, to whom with the Father and the holy spirit, one God, be all honor & glory forever AMEN.

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