Church History of Britain
19. We must not forget Margaret the Wife of Arch-Bishop Parker, a pattern for all Presates Wives. In the reign of King Henry the eighth, though seven years contracted (by mutual consent forbearing marriage, then unlawful for Clergy-men ) such her fidelity, that she was deaf to richer proffers. When married under Edward the sixth, so modest, that BP. Ridley asked, whether Ms. Parker had a sister, intimating that such a Consort would make him recede from his resolution of a single life. In Queen Mary's days, not only great her patience to partake of, but industry to relieve her Husbands wants. In Queen Elizabeth's time, so admirable her humility, as no whit elated with prosperity.
20. S r . Francis Englefield, of whom formerly in the College of Valladolt, to leave a Monument to posterity, of his industry and good will to the Catholic-Cause; He with William Allen obtained of Pope Gregory the thirtieth, thirteen Indulgencies for the English Nation and the will-wishers of their Conversion. Whereof this the first,
That whosoever should carry about him such consecrated Beads, fast on Wednesday, forbear one meal on Saturday, pray for the Holy Father the Pope, the peace of the Church, and chiefly for the reconciling of England, Scotland, and Ireland, to the Church of Rome, should have an hundred years pardon. But if this fast be observed with bread and water, a thousand years pardon.
It may seem in some sort an argument for the Antiquity of those Indulgences, that the resent of the vivacity of the ancient Patriarchs before the Flood in pardoning so many years above the possibility of our age. Now what becometh of the Surplus-age of these Pardons after the Parties life, let others dispute. Namely, whether Indulgentia moritur cum persona, or whether they be bequeathable by will, and in case the person dies Intestate, fall like goods and Chattels to his next heir. Sure I am S r . Francis is beheld by Catholics as a Benefactour General to our Nation, and these Grants were solemnly passed sub annulo Piscatoris, and Glorierius attesting the same. This S r . Francis was afterwards buried in the English College at Valadolid in Spain having bountifully contributed to the erecting thereof.
21. James Pilkinton BP. of Durham ended his life, formerly Master of S t . Johns College in Cambridge. He was (as appeareth by many of his letters) a great Conniver at Nonconformity, and eminent for commencing a Suite against Queen Elizabeth, for the lands and goods of the Earls of Northumberland and Westmorland after their attaindor, as forfeited to him Prince Palatine within his Diocese. But the Queen prevailed, because on her charges she had defended Bishop and Bishopric against that Rebellion, when both his Infant-Daughters (conveyed away in Beggars clothes ) were sought for to be killed by the Papists. These afterwards with four thousand pounds apiece, were married (the one to S r . James Harrington, the other to M r . Dunce of Bark-shire ) which portions the Courtiers of that age did behold with envious eyes, for which the Bishopric sped no whit the better.
22. The same year concluded the life of Edward Deering an eminent Divi • e, born of a very ancient and worthy family in Kent, bred Fellow of Christ's College in Cambridge, a pious man and painful Preacher, but disaffected to Bishops and Ceremonies. Once preaching before Queen Elizabeth, he told her, that when in persecution under her sister Queen Mary, her Motto was Tanquam Ovis as a sheep, but now it might be, Tanquam indomita juvenca as an untamed Heifer. But surely the Queen still retained much of her ancient Motto as a sheep, in that she patiently endured so public (and conceiveed causeless) reproof, in inflicting no punishment upon him, save commanding him to forbear further preaching at the Court.
23. Rowland Jenkes, a Popish Book-seller was indicted at the Summer Assiscs in Oxford, for dispersing of scandalous Pamphlets defamatory to the Queen and State. Here, on a sudden happened a strange mortality, whereof died,
- S r . Robert Bell, Lord
- Chief Baron, a great
- Lawyer.
- S r . Robert De Oile.
- S r . Will. Babington.
- M r . De Oile. High Sheriff.
- M r . Wenman.
- M r . Danvers.
- M r . Fettiplace.
- M r . Hare-Court.
- Justices.
- M r . Kerle.
- M r . Greenwood.
- M r . Foster.
- M r . Nash.
- Gentlemen of good account.
- Sergeant Bernham an excellent Pleader.
Almost all the Jury-men, and of other persons there present three hundred died in the Town, and two hundred more sickning there died in other places within a Moneth. Amongst whom not either Woman or Child.
24. Sanders calleth this, ingens miraculum, and ascribeth it as a just punishment on the cruelty of the Judge for sentencing the Stationer, to lose his Ears. Adding moreover, that the Protestants (whose Philosophers and Physicians could not find the natural cause thereof) gave it out, that the Papists by Magic arts had procured this infection. The best is, his words are no slanders.
25. But hear how a profound Scholar, no less happy in finding, then diligent in searching the mysteries of nature, and utterly unconcerned in this quarrel, delivereth his judgment in the like case.
The most pernicious infection next to the Plague, is the smell of the Jaile; When Prisoners have been long, and clese, nastily kept, Whereof we have had experience twice or thrice in our time; When both the Judges that sat upon the jaile, and numbers of those that attended the business, or were present, sickned upon it, and died. Therefore it were good wisdom that in such cases, the Jaile were aired, before they be brought forth. Otherwise most dangerous are the smells of man's-flesh, or sweat putrefied; For they are not those stincks, which the Nostrills straight abhor, and expel, which are most pernicious; But such airs as have some similitude with man's body; And so insinuate themselves and betray the Spirits.
Of these Mortalities mentioned by this Author, the first probably was this at Oxford (happening within the verge of youthful memory) the other two at Hereford in the Reigns of King James, and King Charles. The like chanced some four years since at Croydon, in Surrey, where a great depopulation happened, at the Assizes of Persons of quality, and the two Judges, Baron Yites, and Baron Rigby getting their banes there, died few days after. Yet here no Papists were arraigned to amount it to a Popish miracle, so that Saunders his observation is no whit conclusive, natural causes being afforded of such casualties.
26. We may remember how in the year, One thousand five hundred seventy and one, a severe Law was made against such who brought any superstitions Trinkets (Badges of the Romish vassalage) into England. This Law lay Dormant for these last six years, and was never put into execution, that Papists might not pretend themselves surprised into punishment through the ignorance of the Law, so long a time being allowed unto them, that they might take serious cognizance of the said statute in this behalf: And therefore let such Catholics who complain of cruelty herein, produce a Precedent of the like lenity amongst them used to Offendors. But now one Cuthbert Maine a Priest, was drawn, hanged and quartered at Lanston in Cornewall, for his obstinate maintaining of the Papal power, and one Trugion a Gentleman of that County, was condemned to loss of all his goods and perpetual imprisonment for affording harbor unto him.
27. Hitherto the English Bishops had been vivacious almost to wonder. For necessarily presumed of good years, before entering on their office, in the first of Queen Elizabeth it was much that but five died for the first twenty years of her reign. Whereas now seven deceased within the compass of two years. Thus when a generation of contemporary persons begins to crack, it quickly falls, and the leases of their clay cottage, commencing it seems, much from the same date, at the same term did expire. We will severally reckon them up, the rather, because all the Remarks of Church-History for those two years, is folded up in their characters.
28. Nicholas Bullingham began the breach, translated from Lincoln to Worcester, whereat my Author doth much admire, conceiving [belike] such advancement a degradation, and can only render this reason, that for his own ease he changed a larger, for a lesser Diocese. But what if Worcester were also the better Bishopric, and so the warmer seat for his old age?
29. William Bradbridge bred in Magdalene College in Oxford, Bishop of Exeter, was snatched away with a sudden death. And in the same year Edmond Guest, BP. of Salisbury, bred in Kings College in Cambridge, who wrote many books (reckoned up by J. Bale ) bought and bestowed more on the library of Salisbury, the case whereof, was built by BP. Jewell.
30. Richard Cheyney, Bishop of Bristol, holding Gloucester therewith in dispensation, bred in Cambridge, of whom M r . Camden giveth this character, that he was Luthero addictissimus, Most addicted to Luther. Bishop Godwin saith, Luthero addictior fortasse quàm par erat, Perchance more addicted to Luther then was meet. Adding moreover, that in the first convocation in the reign of Queen Mary, he so earnestly opposed Popery, that he wonde reth how he escaped with life. But I wonder more, how since his death, the scandalous rumour is raised, that he died a Papist, suspended by Arch-Bishop Grindall from his Episcopal function, and this one (his successor in that See) will persuade others to believe.
31. However the words of Mrs. Goldsborrough (widow to BP. Goldsborrough of Gloucester ) a grave Matron, prevailed with me to the contrary. Who at a public entertainment, in the presence of many, and amongst them of my judicious friend, gave a just check to this false report, and avowed that to her knowledge he died a true and sincere Protestant.
32. Robert Horne succeeded. Borne in the Bishopric of Durham, bred in S t . John's in Cambridge, one, valido & faecundo ingenio, saith my Author. Of a spritefull and fruit full wit. One who would go thorough whatsoever he undertook, be it against Papists or Nonconformists, and his adversaries playing with his name, (as denoting his nature hard, and inflexible ) nothing moved him to abate of his resolution.
33. Thomas Bentham followed him, Bishop of Coventry, and Leichfield, bred in Magdalene College in Oxford, of whose Christian valor in that College, against superstition in Queen Mary's reign, we have spoken before.
34. Richard Cox, Bishop of Eli, concludes this Bill of Mortality, Tutor to King Edw. the 6. of whom largely before in the troubles at Frankford. I am sorry so much is charged on his memory, and so little can be said in his vindication, and would willingly impute it, not to his want of innocence, but ours, of intelligence. It moves me much his accusation of covetousness, dilapidating (or rather delignating his Bishopric, cutting down the woods thereof) for which he fell into the Queens displeasure: But am more offended at his taking (if true) the many ancient manuscripts from Oxford, under the pretence of a visitation. He was an excellent poet, though the verses written on his own tomb, are none of the best, and scarce worth our translating.
It seems some took exceptions at the Epitaph, as parcel-Popish, because (though supposing his possession ) praying for the perpetuation of his happiness, and on that account, twenty years after his death, it was partly demolished.
35. This year also S r . Thomas Gresham ended his life, whose Royal-Exchange in London, with all the Magnificence thereof, could not properly entitle him to a mention in this our Church-History; had he not also, by his will bequeathed maintenance, for the erecting of a College in Bishops-gate-street, allowing an annual Salary of fifty pound to several Professors in Divinity, Civil Law, Physic, Astronomy, Geometry, Music, and Rhetoric. It is therefore no mistake in Mercator when counting three Universities, in England, Cambridge, Oxford, and London, seeing the last may be so esteemed, both in relation to the Inns-of-Court, and this College.
36. The Family of love, began now to grow so numerous, factious, and dangerous, that the Privy Council thought fit to endeavor their suppression. Being now to deduce the Original of this Sect, we desire that the Clock of Time on the margin of our Book may stand still, intending not to discompose the method of years therein: though we go backward for awhile in our History, to fetch in the beginning of these Familists. Most obscure was their Original, according to the Apostles words, There are certain men crept in unawa • es, Crept in, showing the slowness of their pace, and the lowness of their posture. The later proceeding partly from their Guiltiness, not daring to go upright, to justify, avouch, and maintain their doctrine, partly out of Policy, to work themselves in, the more invisibly. But these Creepers at first, turned Plyers afterward ( flying Serpents no contradiction) so that the State accounted it necessary to cut down their arrogancy and increase, whose beginning with the means thereof we come now to relate.
37. One Henry Nicholas born in Amsterdam, first vented this doctrine (about the year 1550.) in his own country. He was one who wanted learning in himself, and hated it in others, and yet was conceived, (which at first procured pity unto him) though of wild and confused notions, with absurd and improper expressions, yet of honest and harmless intentions. Men thought him unable, both to manage his Apprehensions whole (as to make sense of them) and too weak by distinctions to parcel and divide them (wanting Logic for that purpose) and yet they charitably conceived, his mind might be better then his mouth, and that he did mean better, then he could interpret his own meaning. For meeting with many places in Scripture, which speak the union and communion of Christians with Christ, Christ with God (how quickly are mysteries made blasphemies, when unskillful hands meddle with them?) he made of them a most carnal-spiritual exposition.
38. Yea in process of time, he grew so bad, that charity itself would blush to have a favorable thought of his Opinions. Not content to confine his Errors to his own Country, over he comes into England, and in the later end of the reign of King Edward the sixth, joined himself to the Dutch Congregation in London, where he seduced a number of Artificers and silly women, amongst whom two daughters of one Warwick, (to whom he dedicated an epistle) were his principal Perverts. M r . Martin Micronius, and M r . Nicholaus Charineus, then the ministers of the Dutch Congregation, zealously confuted his errors, but it seems their Antidotes pierced not so deep as his poisons. Many of our English Nation were by him deceived, and may the Reader but peruse this his mock-Apostolic Style, (his charm to delude silly people therewith) and let him tell me whether the Ape did not well deserve a whip, for his over-imitation therein.
H. Nicholas through the grace and mercy of God, through the Holy Spirit of the love of Jesus Christ. Raised up by the highest God from the death, according to the providence of God, and his promises. Anointed with the Holy Ghost, in the old age of the holy understanding of Jesus Christ. Godded with God in the Spirit of his love. Illuminated in the Spirit with the heavenly truth, the true light of perfect being. Made heir with Christ in the Heavenly goods, of the riches of God. Elected to be a minister of the gracious word, which is now in the last times raised up by God, according to his promises in the most holy service of God, under the obedience of his love.
The followers of this Nicholas assumed to themselves the Title of the family of Love. Family of faith, we find in Scripture, but this new-name was one first invented by, and falsely applied unto this Faction, who might more fitly, from Nicholas their father and founder, be styled Nicolaitans, as their name-sakes (hated by God for thir filthiness) were called so, from Nicolas the proselyte of Antioch. These Familists (besides many monstrosities they maintained about their Communion with God ) attenuated all Scriptures into Allegories, and under pretence to turn it into Spirit, made them aery empty, nothing. They counterfeited Revelations, and those not explicatory or applicatory of Scripture, (such may and must be allowed to God's Servants in all ages) but additional thereunto, and of equal necessity and infallibility to be believed therewith. In a word, as in the small pox, (pardon my plain and homely, but true and proper comparison) when at first they kindly come forth, everyone of them may severally and distinctly be discerned, but when once they run and matter, they break one into another, and can no longer be dividedly discovered; so though at first there was a real difference, betwixt Familists, Enthusiasts, Antinomians (not to add highflown Anabaptists ) in their opinions, yet (process of time plucking up the Pales betwixt them) afterwards they did so interfere amongst themselves, that it is almost impossible to bank, and bound their several absurdities.
39. The practices of these Familists were worse than their opinions. They grieved the Comforter, charging all their sins on God's Spirit, for not effectually assisting them against the same: accounting themselves as innocent as the maid forced in the field, crying out, and having none to help her. Yea, S t . Paul's supposition, Shall we continue in sin that grace may abound? was their position. What he started from, they embraced; what he branded with a God forbid, they welcomed with a well done good and faithful servant: sinning on design, that their wickedness might be a foil to God's mercy, to set it off the brighter.
40. The Privy Council therefore took them into consideration, and tendered unto them this following abjuration.
Whosoever teacheth that the dead which are fallen asleep in the Lord, rise up in this day of his judgment, and appear unto us in godly glory, which shall henceforth live in us everlastingly with Christ, and reign upon the earth, is a detestable heretic. Whosoever teacheth, that to be born of the Virgin Mary, out of the seed of David after the flesh, is to be expounded of the pure doctrine out of the seed of love, is a detestable Heretic, Whosoever teacheth, that Jesus Christ is come again unto us according to his promise, to the end, that they all which love God, and his righteousness, and Christ, and perfect being, might presently enter into the true rest, which God hath prepared from the beginning for his elect, and inherit the everlasting life, is a detestable heretic.
No fewer than ten of the Privy Council tendered this abjuration to each Familist, but with what success I find not. If any of these Familists were of their opinion in Higher Germany, who were called Liberi Fratres, Free Brethren, who maintained themselves delivered by Christ from all covenants, vows, and debts, (if from prison too on denial of payment, it were excellent) all was to little purpose, seeing a bird may as soon be impounded, as these spirits confined by any oaths, or carnal obligation. Pass we from them to others more dangerous, because more learned, even the Jesuits (hoping at last to light on the temperate zone, when we have done with these dull, frozen, ignorant Sectaries, and fiery, torrid, overactive Papists) whereof two principal ones, Persons, and Campian, living at Rom • , importuned his Holiness for license to come over into England.
41. Having obtained this gracious faculty, over they come into England, and distill superstition, and disloyalty into the Queens Subjects. This Persons was a Summerset-shire man, formerly of Baliol College in Oxford, till for his dishonesty he was expelled with disgrace. But, what Oxford cast away for dross, Rome received for gold, entertaining, and rewarding him as a man of a daring, and undertaking spirit, and of a nature turbulent, and seditious. Campian, born in London, and bred in S t . Johns College, of the same University (whereof he was Proctor Anno 1568.) was one of a sweet nature, constantly carrying about him the charms of a plausible behavior: of a fluent tongue, and good parts, which he knew how to show to the best advantage. These two effectually advanced the Roman cause, appearing in moe several shapes than Proteus himself, in the disguised habits of Soldiers, Courtiers, Ministers of the word, Apparitours, as they were advised by their profit, and safety: and, as if his Holiness had infused an ubiquitariness into them, they acted in city, court, and country. Persons was the axe to hew knottie controversies, where deep learning was needful; Campian was the plainer to come after him, and smooth matters with his eloquence; yea, the former frighted fearful people into Popery with his fierceness, the later flattered them in it with his courteous behavior. But, none can give a better account of Campians proceedings, then this his own letter which followeth.
To the right Reverend Father Everard Mercurian, Provost General of the Society of Jesus.
AFter that, trusting on God's goodness, I live now the fifth month in these parts, I thought it my duty, Reverend Father, to acquaint you by letters, what the state of our matters is, and what it is likely to be. For I know full well, that you desire to know, what I do, what I hope, how I profit, and that both out of constant care for the common good, and also out of the great love you bear unto myself. The former I wrote from S t . Omers, now receive in few words, what things have since happened unto us.
I impute it as proceeding from Divine Providence, that, whereas I had waited four full days for a prosperous wind; at last on the fifth (which was the feast of John the Baptist, any my tutelary Saint, to whom I had often commended both my cause, and journey) at even we put forth to sea. The next day very early we arrived at Dover, I and my little man, where we escaped very narrowly, that both of us were not taken. Being commanded, we appear before the Major of the town, he conjectures several things, guessing us to be, what indeed we were, namely, enemies to the heretical party, lovers of the old religion, that we had dissembled our names, gone away for Religion, being returned with desire to propagate it. One thing he pressed that I was Allen, which I denied, (and if need had been) I would have deposed the contrary on my oath.
At last he determines, and this he often repeats, that we ought to be sent with a guard to the Privy Council. Nor do I know who altered his mind, except it were God, to whom in the mean time I made my silent supplication, using the intercession of S t . John, by whose favor I came thither. Presently out came the old man (well fare his heart for it) it is our pleasure (said he) that you shall be dismissed. Farewell. Away we flew. These and the like things, which here I find, when I recount them with myself, I am confirmed in this opinion, that when the matter shall make more for God's glory, then I shall be taken, and not before. I arrive at London. A good Angel led me, without my knowledge to the same house, which had formerly received Father Robert. Many Gentlemen run to me, salute me, clothe me, adorn me, arm me, send me out of the city. Every day almost I ride about some coast of the Country. The harvest is altogether very great. Sitting on my horse I meditate a short Sermon, which coming into the house, I perfectly polish. Afterward if any come to me, I discourse with them, or hear their confessions. In the morning, Service being done, I make a Sermon, they bring thirsty ears, and most frequently receive the Sacraments.
In the administering of them we are assisted by the Priests, whom we find everywhere. Thus it comes to pass, that both the people are pleased, and the work is made less wearisome unto us. Our Countriemen which are Priests, being themselves eminent for learning, and holiness, have raised such a reverend esteem of our Order, that I conceive, that Veneration which the Catholics give us, is not to be mentioned but with some fear. Wherefore the more care is to be taken, that such as shall be sent as a supply unto us (whom now we very much want) may be so qualified, that they may well undertake all these things. Above all things, Let them be well exercised in preaching. We cannot long escape the hands of Heretics, so many are the eyes, the tongues, and treacheries of our enemies.
I am in a most antick habit, which I often change, as also my name. Just now I read a letter, in whose front it was written, Campian is taken. This old song now so rings in mine ears, wheresoever I come, that very fear hath driven all fear from me. my life is always in my hand. Let them that shall be sent hither for our supply, bring this along with them, well thought on before hand.
But the comforts which are mingled in this matter, are such, as not only do recompense the fear of pain, but any pains whatsoever, with an infinite pleasure; namely, a pure conscience, unconquered strength, incredible zeal. Eminent work we have effected, innumerable number of converts, high, low, of the middle rank, of all ages, and sexes. Hence it is grown into a proverb amongst the Heretics themselves, that if any of them be better natured then others, they presently call them Catholics, who will pay the debts which they owe. Insomuch, that if any Catholics should chance to use a man hardly, he is expostulated with in this respect, that in no case such things ought to be done by men of their profession.
In brief, heresy is ill reported of all, nor is there any sort of men more vile, and rotten then are their Ministers. We are deservedly full of indignation, that in so bad a cause, men so unlearned, so wicked, so dissolute, so vile, do domineer over most flourishing wits.
Most threatening edicts are carried about against us. By wariness, and the prayers of good people and (which is the main) by God's goodness, we have in safety gone over a great part of the Island. I see many forgetting themselves to be careful for us. Something happened in those days by God's will, which I did not so much as hope for
I had articulatly set down in writing our points, and certain most equal demands, confessing myself to be a Priest of the Society, coming with an intent to amplify the Catholic faith, teach the Gospel, administer Sacraments. I requested audience of the Queen, and the Peers of the Realm, and challenged my adversaries to the combat. I resolved to keep one copy to myself, that it might be carried to the Judges with me; another I had committed to my friend with this intent, that if they took me, and my copy, the other should presently be spread abroad.
My friend did not conceal it, he published it; it is worn in every man's hand. Our adversaries are stark mad. Out of their Pulpits their Preachers answer, that they indeed desire it, but the Queen is not willing, that matters now being settled, there should be any farther disputation. They rend us with their railings, call us Seditious, Hypocrites, yea and Heretics also, which is most laughed at. The people in this point are altogether ours. This Error hath made marvelously for our advantage. If we be commanded on the Public Faith, da • im is non curiam. But they intend nothing less.
All our Prisons are filled with Catholics, new ones are preparing. Now at last they openly maintain, that it is better to deliver a few Traitors over to death, then to betray the souls of so many men. Now they say nothing of their own Martyrs, for we conquer in Cause, Number, Dignity, and the Opinion of all men.
We produce, for a few Apostates, or Cobblers burnt, Bishops, [ Regulos ] petty Princes, Knights, and most eminent of the Gentry, (mirrors of learning, honesty, and wisdom) the choicest youth, illustrious Matrons. The rest of middle estate almost innumerable, all of them at once, or every day consumed. Whilst I write these things, a most cruel persecution rageth. The house is sad; for they presage, either the death of their friends, or that to save their lives, they must hide, be in prison, or suffer the loss of all their goods; yet they go on courageously.
Very many even now are reconciled to our Church. New Soldiers inlist their names, and old ones freely shed their blood. Herewith, and with these holy sacrifices, God will be merited, and out of doubt, in short time we shall overcome. You see therefore Reverend Father, how much we need your sacrifices, prayers, and heavenly assistance.
There will be some in England, who may provide for their own safety; and there will be those, who may promote the good of others. Man may be angry, and the Devil mad: so long the Church here will stand, whilst the shepherds are not wanting to their sheep. I am hindered with a report of a most present danger, that I can write no more at this time. Let God arise, and let his enemies be scattered.
Edmond Campian.
Secretary Walsingham, one of a steady head (no more than needful for him, who was to dive into such whirl-pools of State) laid out for Campians apprehension. Many were his lime-twigs to this purpose. Some of his Emissaries were bred in Rome itself. It seems his Holiness was not infallible in every thing, who pai'd pensions to some of Walsinghams spies sent thither to detect Catholics. Of these, Sled and Eliot were the principal. Surely these Setters could not accomplish their ends, but with deep dissembling and damnable lying. If any account such officers evils, I deny it not, but add them to be necessary evils, in such a dangerous juncture of time. Always set a—to catch a—;and the greatest dear-stealers, make the best Park-keepers. Indeed these spies were so cunning, they could trace a labyrinth, without the guidance of a clew of thread; and knew all by-corners at home, and abroad. At last Eliot snapped Campian in his own lodging, and in great triumph he was carried to the Tower.
42. The Papists tell us of seven deadly racks in the Tower, all of them exercised on some or other their prisoners therein. One rack called the Duke of Exeters, the other the Scavengers daughter, and these haply had their grand-children: God keep all good men in the joyful ignorance of them, and their issue. Campian is said thrice, or four times, to have been tortured on them, ad l • xationem, ac quassationem omnium membrorum; if the report thereof be not racked beyond the proportion of truth. However we request the ingenuous;
43. First, to consider, there scarce passed a leap-year, wherein the Papists did not lay their eggs, or hatch some treason against the Queen, which excuseth such severity used to detect conspiracies. Secondly, I find when Father Bri • nt, a Priest was racked most cruelly, he confesseth, Se nihil quicquam doloris sensisse, That he felt no pain at all. Were this false, I wonder so religious a man would report it; were it true, I wonder that Campian (every inch as religious as Briant ) had not the same miraculous favor indulged to him. Thirdly, Campian presently after his racking, wrote letters with his own hand; which shows he was not so disioynted, with such cruelty as is pretended. Lastly, those who complain of Campians usage have forgotten, or will not remember, how Anne Askue, and Cuth'ert Simpson (on whom no shadow of treason could be charged) were most cruelly, and causelessly racked by Popish persecutors, as a preface to their ensuing martyrdom.
44. We leave Campian for a time in a safe place, where we are sure to find him at our return, to behold how it fared with Father Persons, diligently sought for by Walsinghams setters, and therefore as eminent for making his three escapes, as writing his three conversions.
1. By hiding himself in a stack of hay, hard by a public Inn, whither messengers were sent to attach him.
2. Being amused with grief, and fear, and fright, he could not find an house in London (otherwise well known unto him) whither he intended to go, and by losing his way saved his life, that place being beset with soldiers to apprehend him.
3. When scarce gone out of an house on the Thames side, but the same was searched by the officers, who routed an army of crucifixes, medalls, Agnus Dei's, and other Papish trinkets therein.
To these a fourth may be added, more miraculous than all the rest, When Persons was apprehended by a Pursuivant at Northwich in Cheshire, and put into a chamber fast bolted, and licked upon him, the door did, three times together, miraculously, and of its own accord fly open.
45. By the Readers favor, as I dare not deny belief to this passage attested by a Catholic Father: so I cannot but wonder thereat. Peter, and Paul, each of them had once their prison doors open: Persons exceeds them both, three several solemn times his prison was set open. Did he not tempt Divine providence, which once, and again offered unto him a way to escape, to expect a third call to come forth? Had Providence (angry that the courtesy twice tendered, was not accepted) left him alone, none would have pitied him if caught, and sent to keep company with his dear friend Father Campian in the Tower.
46. But Persons knew full well, that miracles (though cordials in extremity) are no bill of fare for men's daily diet, and therefore he must not constantly expect such wonderful deliverances. Besides, no doubt he remembered what passed in the fable; though this his good Genius had helped him at a dead lift, yet the same intended not to wear out all his shoes, and to go barefoot himself, in making a trade constantly to preserve him. Wherefore, Juniores ad labores, Let younger men take the task, and trouble upon them. This wary bird would not be catched, to whistle in the cage to the tune of Walsingham. Wherefore over he went to Rome, and there slept in a whole skin, as good reason it was, so great a General should secure his person from danger.
SECTION IIII.
To M r . James Bovey of London Merchant.
ONe (if not the only ) good which our civil war hath produced, is, That on the ransacking of Studies, many manuscripts, which otherwise would have remained concealed, and useful only for private persons, have been printed for the public benefit. Amongst which, some may suspect the following letter of Arch-Bishop Grindall to be one.
But to clear that scruple, I must avow, that a Reverend person was proprietary of an authentic Copy thereof, before the thing plunder was owned in England, and may (I shall well hope) notwithstanding his gray hairs remain so, after it is disclaimed.
1. KNow that a Parliament and Convocation, being this year called, the latter appeared rather a trunk, than a body, because Edmond Grindal, Arch-Bishop of Canterbury, groaning under the Queens displeasure, was forbidden access to the Convocation. Whereupon, it began sadly (not to say sullenly) without the solemnity of a Sermon, abruptly entering on the small business they had to do. Some hotspurs therein motioned, that they should refuse to meet together, till their company were completed, and the Arch-Bishop restored unto them. But the gravity of the rest soon retrenched this distemper, and at last all agreed, that Toby Watthew, Dean of Christ-Church (commanding a pure, and fluent pen) should in the name of the Convocation, draw an humble supplication to Her Majesty for the restitution of the Arch-Bishop to his place, which was done according to the tenor following.
Serenissimae, ac Potentissimae Reginae Elizabethae, Angliae, Franciae, & Hiberniae Reginae, Fidei Defensatrici &c.
ETsi Majestatem Regiam sive verbo, five scripto interpellare (Serenissima Princeps Elizabetha ) non decere, nisi rariùs; non licere, nisi gravioribus de causis arbitramur: tamen cum praecipiat Apostolus, ut, dum tempus habeamus, benefacimus omnibus, maxim vero domesticis fidei, committere nullo modo possumus, quin illud hoc tempore à Tua Celsitate humiliter contendamus, quod nobis ad petendum utile, & necessarium; toti Ecclesiae, & Reipublicae ad obtinendum salutare, & fructuosum; Tuae denique Majestati ad concedendum, perfacile, & honorificum sit futurum. Quanquam igitur acerbissime dolemus, & contristamur, Reverendissimum Patrem, Cantuariensem Archiepiscopum, post tot annos, in tantam, tamque diuturnam Majestatis Truae offensionem incidisse; tamen valde vehementer speramus, nos veniam adepturos, si pro uno multi, pro Archiepiscopo Episcopy, pro tanto Praesule tot Ministri, serio, & suppliciter intercedamus. Quod si deprecantium authorit as in petitione valeret, haec causa jamdudum à nobilibus viris; si voluntas, ab amicissimis; si experientia, à prudentissimis; si religio, a reverendissimis; si multitudo, à plurimis: sicut nostrae partes nullae nunc altae videantur, quàm ut orationem cum illorum rationibus, nostras preces cum illorum petitionibus supplicissime, ac demississime conjungamus.
Vt enim Caesar Octavius jucundissimus propterea fuisse scribitur, quod apud cum quoties quisque voluit, dixit, & quod voluit, dum humiliter; sic ex infinitis illis virtutibus, quibus Regium Tuum pectus abunde cumulatur, vix ulla vel Majestati Tuae honorificentior, vel in populum Tuum gratiosior existit, quàm in admittendis hominibus facilitas, in causis audiendis lenitas, prudentia in secernendis, in satisfaciendis pietas, & clementia. Nihil est enim tam populare quàm bonit as; atque Principes ad praepotentem Deum nulla re propiùs accedunt, quàm offensionibus deponendis, & obliviscendis injurijs; non dicimus septies, sedseptuagies septies. Nam, si decem millia talentorum dimittantur nobis; nonne nos fratribus, conservis, subditis, centum denarios condonabimus? Liceat enim nobis illud Christi praeceptum, adistud institutum, bona Tua cum pace accommodare. Praesertim cum hortetur Apostolus, ut mansuetudo nostra nota sit omnibus; Christusque jubeat, ut misericordes simus sicut Pater noster coelestis misericors est. Vinum in vulnus infundere salutare est, & salutarius oleum; Christus utrumque adhibuit. Judicium cantare, Domino jucundum est, ac jucundius misericordiam; David utrumque perfecit. Gratiosa est in omnibus hominibus clementia, in Proceribus gratiosior, in Principe vero gratiosissima. Gloriosae est Regi mansuetudo, Reginae gloriosior, Virgini vero gloriosissima: si non semper, at saepius; sinon in omnes, at in pios; sinon in vulgus, at in Magistratus, at in Ministros, at in eum qui in tam sublimi loco constitutus, magnâ apud nos authoritate, magnà apud alios existimatione, summâ in Sacratissimam Tuam Majestatem fide, & observantia praeditus; ut non saepe in vitâ deliquisse, sed semel tantum in vitâ displicuisse videatur, idque non tam praesract â voluntate, quam tenera conscientiâ, cujus tantam esse vim, magni authors, & optimi quique viri scripserunt, ut quicquid, eâ vel reclamante, vel errante, vel haesitante fiat, non leve peccatum esse statuerint. Acut, quod verum est, ingenue & humiliter attendamus; & illud omnium qued unum agitur, vel necessario silentio, vel voluntariâ oblectatione obruamus: Si laudabile est, vitam non modo abomni crimine, sed suspicione criminis, liberam traduxisse, traduxit; si bonestum, Religionem ab omni, non modo Papistica corruptela, sed à schismatica pravitate, integram conservare, conservavit; si Christianum, non modo, propter justitiam, persecutionem passum esse, sed per caeter as nations propter Evangelium, oberrasse; & passus est, & oberravit.
Quae cum ita sint (Regina Clementissima) omnes hae nostrae voces ad Celsitudinem Tuam profectae, hoc unum demississime, & quàm fieri potest subjectissime comprecantur, idque per singularem naturae Tuae bonitatem, per anteactae Tuae vitae consuetudinem, per pietatem Regiam in subditos, per charitatem Christianam in inimicos, perque eam, qua reliquos omnes & privatos, & Principes excellis lenitatem; ut velis Majestatem Tuam mansuetudine, justitiam misericordiâ, iramplacabilitate, offensionem indulgentiâ mitigare; & Archiepiscopum maerore sractum, & debilitatum, non modo extollere jacentem, sed Ecclesiam ipsi, ipsum Ecclesiae, Tuis civibus, suis fratribus, exteris nationibus, denique pijs omnibus tandem aliquando restituere. Quod si fecerit Majestas Tua, vel potiùs cùm fecerit (quod enim sum cupimus, sum etiam sperare jucundum est) non dubitamus, quin illum Reverendissimum Patrem, supplicem, & abjectum, non tam à pedes, quàm ad nutûs Tuos perpetuo sis habitura. Ita Celsitati Tuae persancte pollicemur, nobis neque in Ecclesia constituenda curam, neque in Religion propagandâ studium, neque in Schismatibus tollendis diligentiam, neque in hoc beneficio praecipue recolendo memoriam, neque in ferendo quas debemus gratias, gratam animi benevolentiam ullo unquam tempore defuturam.
This petition, though presented with all advantage, found no other entertainment than delays, which ended in a final denial; it being daily suggested to the Queen, that Grindal was a great patron of prophesyings (now set up in several parts of the land) which, if permitted to take place, would in fine prove the bane of the Church, and Commonwealth.
2. These prophesyings were founded on the Apostles precept, For, ye may all prophesy one by one, that all may learn, and all be comforted; but so, as to make it out, they were fain to make use of human prudential additions, modelling their prophesyings as followeth.
1. The Ministers of the same precinct, by their own appointment (not strictly standing on the old division of Deanries) met at the principal place therein.
2. The junior Divine went first into the pulpit, and for half an hour, more or less (as he could with clearness contract his meditations) treated upon a portion of Scripture, formerly by a joint-agreement assigned unto him. After him, four or five moe, observing their seniority successively dilated on the same text.
3. At last a grave Divine, appointed on purpose (as Father of the Act ) made the closing sermon, somewhat larger then the rest, praising the pains, and performance of such, who best deserved it; meekly, and mildly reproving the mistakes, and failings of such of those, if any were found in their Sermons. Then all was ended as it was begun with a solemn prayer: and at a public refection of those Ministers together (with many of the Gentry repairing unto them) the next time of their meeting was appointed, text assigned, Preachers deputed, a new Moderator elected, or the old one continued, and so all were dissolved.
This exercise proved (though often long) seldom tedious; and people's attentions, though travelling far, were little tired, because entertained with much variety.
3. However, some inconveniences were seen, and more foreseen by wise (or at least suspected by fearful) men, if these prophesies might generally take place in the land.
- 1. Many modest Ministers, and those profitable Preachers in their private Parishes 〈◊〉 were loath to appear in this public way, which made them underservedly slighted and neglected by others.
- 2. Many young men, of more boldness than learning, readiness, than solidity, carried away the credit, to the great disheartening of those of more age, and ability.
- 3. This consort of Preachers kept not always time and tune amongst themselves, much jarring of personal reflections often disturbing their harmony.
- 4. Many would make impertinent excursions from their text, to inveigh against the present discipline, and government of the Church. Such-Preachers being more plausible to the people, generally best pleased with them, who manifest their displeasure against the present authority.
- 5. A wise person was often wanting to moderate the Moderator, partially passing his censures, rather according to affection, than judgment.
- 6. People factiously cried up, someone Minister, some another, to the disgrace of God's Ordinance.
- 7. These prophesyings, being accounted the fairs for spiritual merchandizes, made the weekly markets for the same holy commodities, on the Lord's day, to be less respected, and Ministers to be neglected in their respective Parishes.
- 8. In a word, the Queen was so perfectly prepossessed with prejudice against these prophesyings, (as if they foretold the rise of schism, and faction) that she was implacably incensed against Arch-Bishop Grindal, as the principal Patron, and promoter thereof.
However the good Arch-Bishop, to vindicate himself, and state the usefulness of these prophesyings, wrote a large letter to the Queen: and although we cannot exactly tell the just time thereof; yet, knowing it▪ will be welcome to the pious reader at any time, here we present the true copy thereof.
WIth most humble remembrance of bounden duty to your Majesty. It may please the same to be advertized, that the speeches which it pleased you to deliver unto me when I last attended on your Highness concerning the abridging the number of Preachers, and the utter subversion of all learned exercises, and conferences amongst the Ministers of the Church, allowed by the Bishops and Ordinaries have exceedingly dismayed and discomforted me: not so much for that, the said speeches founded very hardly against my own person, being but one particular man, and not so much to be accounted of; but most of all, for that the same might tend to the public harm of God's Church, whereof your Majesty by office ought to be Nutricia, and also the heavy burden of your conscience before God if they should be put to strict execution. It was not your Majesty's pleasure then (the time not serving thereto) to hear me at any length concerning the said two matters then expounded. I thought it therefore my duty by writing to declare some part of my mind unto your Highness, beseeching the same with patience to read over this which I now send written with my own rude scribbling hand, which seemeth indeed to be of more length then it is: for I say with Ambrose Ad Valentinianum Imper: Scribo manu mea, quod sola legas. Madam, first of all I must, and will during my life, confess that there is no earthly creature to whom I am so much bounden as to your Majesty, who (notwithstanding mine insufficiency, which commendeth your grace the more) hath bestowed upon me so many and so great benefits, as I could never hope for, much less deserve. I do therefore according to my bounden duly, with all thanksgiving, bear towards your Majesty a most humble, thankful, and faithful heart, and that knoweth he, that knoweth all things: Neither do I intend ever to offend your Majesty in anything, unless in the cause of God, or his Church by necessity of office and burden laid upon me, and burden of conscience, I shall thereunto be enforced, and in these cases, which I trust in God shall never be urged upon me. If I should use dissembling silence, I should very ill requite so many your Majesty's, and so great benefits. For in so doing, both you might fall into peril towards God, and I myself into endless damnation. The Prophet Ezekiel termeth us Ministers of the Church Speculatores, and not Adulatores. If we therefore see the sword coming by reason of any offense towards God, we must of necessity give warning, else the blood of those that perish will be required at our hands. I beseech your Majesty thus to think of me, that I do not conceive any ill opinion of you, although I cannot assent unto those two Articles then expounded. I do with the rest of all your good Subjects acknowledge, that we have received by your government, many and most excellent benefits, as amongst others, freedom of conscience, suppression of Idolatry, sincere preaching of the Gospel, with public peace and tranquility. I am also persuaded that ever in these matters which you seem to urge, your meaning and zeal is for the best: the like hath happened to many of the best Princes that ever were, yet have not refused afterwards to be better informed, and instructed out of God's word: King David so much commended in the Scriptures, had no evil meaning, when he commanded the people to be numbered, he thought it good policy in so doing, to understand what forces he had in store to employ against God's enemies, if occasion so required: yet afterwards saith the Scripture, his own heart stroke him, and God by the Prophet Gad, reprehended him for his offense, and gave him for the same, choice of three hard pennances, that is to say, Famine, Warr, and Pestilence. Good King Hezekiah of courtesy, and good affection, shown to the Ambassadors of the King of Babylon, the treasures of the house of God, and of his own house, and yet the Prophet Isaiah told him, that God was therewith displeased. The godly King Jehoshaphat making league with his neighbor King Ahab, and of like good meaning no doubt was likewise reprehended by Jehu the Prophet in this form of words; Impio praebes auxilium, & ijs qui oderunt Dominum, amicitia jungeris. Ambrose writing to Theodosius the Emperor, useth these words; Novi pietatem tuam erga Deum, lenitatem in homines, oblectatus sum beneficijs tuis &c. and yet sor all that, the said Ambrose doth not forbear in the same Epistle to persuade the said Emperor, to revoke an ungodly Edict, wherein he had commanded a godly Bishop to re-edify a Jewish Synagogue pulled down by the Christian people. And so to come to the present case, I may very well use to your Highness, the words of Ambrose above written, Novi pietatem &c. But surely I cannot marvel enough, how this strange opinion should once enter into your mind; that it should be good for the Church to have few preachers. Alas Madam, is the Scripture more plain in anything, then that the gospel of Christ should be plentifully preached: and that plenty of laborers should be sent into the Lord's harvest, which being great and large, standeth in need, not of a few, but of many workmen. There was appointed to the building of Solomon's material Temple artificers and laborers, besides 3000. overseers: and shall we think, that a few preachers, may suffice to the building and edifying of the spiritual Temple of Christ, which is his Church: Christ when he sent forth his Disciples and Apostles, said unto them, Ite, predicate Evangelium omni creaturae; but all God's creatures cannot be instructed in the gospel, unless all possible means be used to have multitudes of preachers and teachers to preach unto them. Sermo Christi inhabitet in vobis opulenter, Saith S. Paul Col. 3. and 2 Tim. 4. Praedica Sermonem, insta tempestive, intempestive, argue, increpa, exhortare &c. which thing cannot be done without often and much teaching and preaching. To this agreeth the practice of Christ's Apostles, Qui constituebant per singulas Ecclesias presbyteros. Acts 14. S. Paul likewise writeth to Titus, 1. Hujus rei gratia, reliqui te in Creta, ut quae desunt, pergas corrigere, & constituas oppidatim Presbyteros. And afterwards describes how the same presbytery were to be qualified, not such as we are compelled to admit for mere necessity, unless we should have a great many of Churches utterly desolate: but such indeed as were able to exhort, per suam doctrinam, & contradicentes convincere. And in this place, I beseech your Majesty to note one thing necessary to be noted, which is this. If the Holy Ghost prescribeth expressly, that preachers should be placed oppidatim; How can it then well be thought, that three or four preachers may suffice for a shire: Public and continual preaching of God's word, is the ordinary means, and instrument of the salvation of mankind. S. Paul calleth it the Ministry of reconciliation of man unto God: by the preaching of God's word, the glory of God is increased and enlarged, faith nourished, and charity increased; by it the ignorant are instructed, the negligent exhorted and incited, the stubborn rebuked, the weak conscience comforted, and to all those, that sin of malicious wickedness, the wrath of God is threatened: By preaching also, due obedience to God and Christian Princes, and Magistrates, is planted in the hearts of Subjects; for obedience proceedeth of conscience, conscience is grounded upon the word of God, and the word of God worketh his effect by preaching; so as generally where preaching wanteth, obedience faileth. No Prince ever had more lively experience hereof then your Majesty hath had in your time, and may have daily; if your Majesty comes to the City of London never so often, what gratulations, what joy, what concourse of the people is there to be seen? Yea, what acclamations and prayers to God for your long life; and other manifest significations are there to be heard, of inward and unfeigned love, joined with most humble and hearty obedience are there to be heard? Whereof cometh this Madam, but of the continual preaching of God's word in that City, whereby that people hath been plentifully instructed in their duty towards God and your Majesty. On the contrary, what bred the Rebellion in the North? was it not Papistry, and ignorance of God's word, through want of often preaching in the time of that rebelling? were not all men of all states that made profession of the gospel, most ready to offer their lives for your defense? in so much that one poor parish in York-shire, which by continual preaching, hath been better instructed then the rest. Halifax I mean was ready to bring three or four thousand able men into the field, to serve you against the said rebels. How can your Majesty have a more lively trial and experience of the effects of much preaching, or little or no preaching? the one worketh most faithful obedience, the other working most unnatural disobedience and rebellion; but it is thought that many are admitted to preach, and few able to do it well, that unable preachers be removed is very requisite, if ability and sufficiency may be rightly weighed and judged, and therein I trust as much is, and shall be done as can be; for both I for my own part, let it be spoken without any ostentation, I am very careful in allowing of such preachers only, as be able both for the knowledge in the Scriptures, and also for testimony of their godly life and conversation; and besides that, I have given very great charge to the rest of my brethren, the Bishops of this Province to do the like, we admited no man to the office of preaching, that either prosesseth Papistry, or puritanisme, the graduats of the Universities are only admitted to be preachers, unless it be some few, which have excellent gifts of knowledge in the Scriptures, joined with good utterance and godly persuasions. I my self procured above 40. learned preachers and graduats within less then these six years to be placed within the Diocese of York, besides those I found there, and there I left them, the fruits of whose travel in preaching, your Majesty is like to reap daily by most assured dutiful obedience of your subjects in those parts. But indeed this age judgeth hardly, and nothing indifferently of the ability of preachers of our time, judging few or none to be able in their opinion, which hard judgment groweth upon divers ill dispositions of men. St. Paul doth command the preaching of Christ crucified be absque eminentia sermonis, but in our time, many have so delicate ears, that no preaching can satisfy them, unless it be sauced with much sweetness and exornation of speech, which the same apostle utterly condemneth, and giveth this reason, ne evacuetur crux Christi. Some there be also, that are mislikers of the godly reformation in religion now established, wishing indeed, that there were no preachers at all, and so by depraving of ministers, impugn religion, non aperto Martis, sed in cuniculis, much like to the Popish Bishops in your fathers time, who would have had the english translation of the Bible called in, as evil translated, and the new translation thereof to be committed to them, which they never intended to perform. A number there is, and that exceeding great, whereof some are altogether worldly minded, and altogether bent covetously to gather worldly▪ goods and possessions, serving all carnal, vain, dissolute, and lascivious life. Voluptatis amores, magis quam Dei, & semetipsos dediderunt ad patrandum omnem immunditiem cum aviditate. Eph. 4. 19. and because the preaching of God's word, (which to all Christians conscience is sweet, and delectable) to them, having cauterizatas conscientias is bitter and grievous, for as St. Ambrose saith super Psal. 119. quomodo possunt verba Dei dulcia esse in faucibus tuis, in quibus est amaritudo? There they wish also that there were no preachers at all, but because they dare not directly condemn the office of preaching, so expressly commanded by God's word, for that the same were open blasphemy, they turn themselves altogether, and with the same meaning as others do, to make exceptions against the persons of them that be admitted to preach. But God forbid Madam, that you should open your ears to any of these wicked persuasions, or any way to diminish the preaching of Christ's gospel for that you would ruinate altogether at length. Cum defecerit propheta, dissipabitur populus. Pro. 27. saith Solomon. Now where it is though that the reading of godly Homilies, set forth by public authority may suffice (I continue in the same mind I was, when I attended upon your Majesty) the reading of Homilies hath his commodities, but it is nothing comparable to the office of preaching. The godly preacher is learned in the gospel. Fidelis servus qui novit, who can apply his speech to the diversity of times, places, and hearers, which cannot be done in homilies. Exhortations, reprehensions, and persuasions are uttered with more affections to the moving of the hearers in sermons, then in Homilies. Besides, Homilies were devised by godly Bishops in your brothers days, only to supply necessity, by want of preachers, and are by the statute, not to be preferred, but to give place to sermons, wheresoever they may be had, and were never thought in themselves to contain alone sufficient instruction for the Church of England; for it was then sound (as it is sound now) that this Church of England hath been by appropriations, and that not without sacrilege spoiled of the livings, which at the first were appointed to the office of preaching and teaching, which appropriations were first annexed to Abbyes, and after came to the crown, and now are disposed to private men's possessions, without hope to reduce the same to the original Institution. So that at this day in my opinion, where one Church is able to yield sufficient living to a learned preacher, there are at the least seven Churches unable to do the same, where there be souls (the more is the pit • y) there are not seven pounds a year reserved for the Minister. In such parishes as it is not possible to place able preachers for want of convenient stipend, if every flock might have a preaching pastor, which is rather to be wished then hoped for, then were reading of Homilies altogether unnecessary, but to supply that want of preaching God's word, which is the food of the soul, growing upon the necessities before mentioned, both in your brothers time, and in your time also, certain Homilies have been devised that the people should not altogether be destitute of instruction, for it is an old proverb, better a loaf then no bread. Now for the second point, which is concerning the learned exercises and conferences amongst the ministers of the Church, I have consulted with divers of my brethren the Bishops, who think of the same as I do, a thing profitable to the Church, and therefore expedient to be continued, and I trust your Majesty will think the like, when your Majesty shall have been informed of the matter and order thereof, what authority it hath of the scriptures, what commodity it bringeth with it, and what discommodities will follow if it be clean taken away. The authors of this exercise are the Bishops of the Diocese where this same is used, who by the law of God, and by the Canons and Constitutions of the Church now in force, have authority to appoint exercise to their inferior Ministers for increase of learning and knowledge in the Scriptures, as to them seemeth most expedient, for that pertaineth ad disciplinam clericalem; the time appointed for this exercise is once in a month, or once in twenty or fifteen days at the discretion of the Ordinary. The time of this exercise is two hours, the place the Church of the 〈◊〉 appointed for the Assembly, the matter entreated of, is as followeth; some text of Scripture before appointed to be spoken is interpreted in this order. First, the occasion of the place is shown, Secondly, the end. Thirdly, the proper sense of the place. Fourthly, the property of the words, and those that be learned in the tongues, showing the diversity of interpretations. Fifthly, where the like phrases are used in scriptures. Sixthly, places of scripture that seem to repugn are reconciled. Seventhly, the arguments of the text are opened. Eighthly, it is declared what virtues and vices are therein couched, and to which of the commandments they do appertain. Nin • hly, how the like hath been wrested by the adversary if occasion so require. Tenthly and lastly, what doctrine of faith and manners the said text doth contain; the conclusion is with a prayer for your Majesty, and all estates as is appointed by the book of Common-Prayer, and a psalm. These orders • ollowing are also observed by the said exercise, First, two, or three of the gravest and best learned pastors are appointed of the Bishops, to be Moderators in every Assembly, no man may speak unless he be first allowed by the Bishop with this proviso, that no lay man be suffered to speak at any time, no controversy of this present time and state, shall be moved and dealt withal, if any attempt the contrary, he is put to silence by the Moderator, none is suffered to glance openly or covertly at persons public or private; neither yet any one to confute one another, if any man utter a wrong sense of scripture, he is privately admonished thereof, and better instructed by the Moderators, and other his fellow Ministers, if any man use immoderate speeches, or unreverend gesture or behavior, or otherwise be suspected in life, he is likewise admonished as aforesaid: if any man do vilify or break these orders, he is presented to the Bishop to be corrected. The ground of this, or like exercises is of great and ancient authority; for Samuel did practice such like exercises in his time at Naioth in Ramath and Bethel, 1 Sam. 10. 2, 19. So did Elisha the prophet at Jericho, which studious persons in those days were called filij Prophetarum the disciples of the Prophets, that being exercised in the knowledge and study of the scriptures, they might be able men to serve in God's Church as that time required. St. Paul also doth make express mention 1 Cor. 14. that the like in effect was used in the primitive Church, and giveth order for the same, that 2, or 3, should speak (by course he meaneth) and the rest shall keep silence. That exercise in the Church in those days St. Paul calleth Prophetia, and the speaker Prophetas, terms very odious in our days to some, because they are not rightly understood, for indeed propheta in that and like places of the same Paul doth not, as it doth sometimes signify prediction of things to come, which thing, or which gift, is not now ordinary in the Church of God, but signifieth thereby the assent and consent of the scriptures. And therefore doth St. Paul attribute unto these that be called Prophetae in that chapter doctrinam ad aedificationem, exortationem, & consolationem. This gift of expounding and interpreting the scriptures, was in St. Paul's time given unto many by a special miracle without study, so was also by miracle the gift to speak strange tongues which they had never learned. But now miracles ceasing, men must attain to the Hebrew, Greek and Latin tongues &c. by travel and study, God giveth the increase; so must men also attain by the like means to the gifts of expounding and interpreting the scriptures, and amongst other helps, nothing is so necessary as these above named exercises and conferences amongst the ministers of the Church; which in effect are all one with the exercises of students in Divinity in the Universities, saving, that the first is done in a tongue understanded, to the more edifying of the learned hearers. Howsoever report hath been made to your Majesty concerning these exercises, yet I and others of York, whose names are noted as followeth. 1. Cantuariensis. 2. London. 3. Winc. 4. Bathon. 5. Litchfield. 6. Gloucester. 7. Lincoln. 8. Chester. 9. Exon. 10. Meneven. als. David's. Hereof as they have testified unto me by their letters, have found by experience, that these profits and commodities following have ensued of them. 1. The ministers of the Church are more skillful, and more ready in the scriptures, and more apt to teach their flocks. 2. It withdraweth them from idleness, wandering, gaming &c. 3. Some afore suspected in doctrine, are brought to the knowledge of the truth. 4. Ignorant ministers are driven to study, if not for conscience, yet for shame and fear of discipline. 5. The opinion of lay men touching the ableness of the Clergy is hereby removed. 6. Nothing by experience beateth down popery more then that. 7. Ministers, as some of my brethren do confess, grow to such knowledge by means of those exercises, that where afore were not able Ministers, not 3, now are 30, able, and meet to preach at Paul's- cross, and 40, or 50, besides able to instruct their own Cures; so as it is found by experience the best means to increase knowledge in the simple, and to continue it in the learned, only backward men in religion, and contemners of learning, in the countries abroad do fret against it; which in truth doth the more commend it: the dissolution of it would breed triumph to the adversary, and great sorrow and gries to the favorers of religion, contrary to the counsel of Ezekiel 13. 18. who saith, Cor justi non est contristandum, and although some have abused this good and necessary exercise, there is no reason that the malice of a few should pre • udice all. Abuses may be re formed, and that which is good may remain, neither is there any just cause of offenses to be taken, if diverse men make divers senses of one sentence of scripture, so that all the senses be good, and agreeable to the analogy and proportion of faith, for otherwise we must needs condemn all the ancient Fathers, and divers of the Church, who most commonly expound one and the same text of scripture diversely, and yet all to the good of the Church. and therefore doth Basil compare, the scriptures to a well, out of which the more a man draweth, the better and sweeter is the water. I trust when your Majesty hath considered and weighed the premises, you will rest satisfied, and judge that no such inconveniences can grow o • such exercises as these, as you have been informed; but rather the clean contrary, and for my own part, because I am well assured by reasons, and also by arguments taken out of the holy scriptures, by experience the most certain seal of sure knowledge, that the said exercises for the interpretation and exposition of the scriptures, and for the exhortation and comfort drawn out of the same, are both profitable to increase knowledge amongst ministers, and tendeth to the edifying of the hearers. I am enforced with all humility, and yet plainly to profess, that I cannot with safe conscience, and without the ofence of the Majesty of God, give mine assent to the suppressing of the said exercises, much less can I send out any injunction sor the utter and universal subversion of the same. I say with S. Paul, I have no power to destroy, but only to edify, and with the same Apostle, I can do nothing against the truth, but with the truth. If it be your Majesty's pleasure for this or any other cause to remove me out of this place, I will with all humility yield thereunto, and render again unto your Majesty that which I have received of the same. I consider with myself, quod terrendum est incidere in manus Dei viventis. I consider also, quod qui facit contra conscientiam (divinis in rebus) aedificat ad gehennam. And what shall I win if I gained, I will not say a Bishopric, but the whole world, and lose my own soul? Bear with me I beseech you Madam, if I choose rather to offend your earthly Majesty, then to offend the heavenly Majesty of God. And now being sorry that I have been so long and tedious to your Majesty; I will draw to an end, most humbly praying the same, that you would consider these short petitions following. The first that you wound refer all these Ecclesiastical matters which touch religion, or the Doctrine or Discipline of the Church unto the Bishops, and Divines of the Church of your Realm, according to the example of all Christian Emperors and Princes of all Ages: for indeed they are to be judged as an ancient Father writeth; in Ecclesia seu Synodo, non in Palatino. When your Majesty, hath questions of the laws of your Realm, you do not decide the same in your Court or Palace, but send them to your judges to be determined. Likewise, for the duties in matters in Doctrine or Discipline of the Church, the ordinary way is to defer the decision to the Bishops, and other head Ministers of the Church. Ambrose to Theodosius useth these words. Si de causis pecuniarijs comites tuos consulis: quanto magis, in causa religions sacerdotes Domini aequum est consulas. And likewise to the Emperor Valentinian Epist. 32. Si de fide conferendum est. Sacerdotum debet esse just collatio, si enim factum est Constantino Augustae memory principi qui, nullas leges ante praemisit, sed liberum dedit judicium Sacerdotis. And in the same place, the same Father saith, that Constantius the Emperor, son to Constantine the great, began well, by reason he followed his Fathers steps at the first, but ended ill, because he took upon him difficile intra Palatinum judicare, and thereby fell into Arianism, a terrible example. The said Ambrose so much commended in all histories for a godly Bishop, goeth further, and writeth to the said Emperor in this form. Si docendus est episcopus à laico, quid sequitur? laicus ergo disputet, & Episcopus audiat à laico: At certe, si vel scripturarum seriem divinarum, vel vetera tempora retractemus, quis est qui abundat in causa fidei, inquam fidei, episcopos solere de Imperatoribus christianis, non imperatores de episcopis judica • e▪ Would God your Majesty would follow this ordinary, you should procure to yourself much quietness of mind, and better please God, avoid many offenses, and the Church should be more peaceable and quietly governed, much to the comfort and quietness of your Realm. The second petition I have to make to your Majesty is this, that when you deal in matters of faith and religion, or matters that touch the Church of Christ, which is the Spouse bought with so dear a price, you would not use to pronounce so resolutely and peremptorily, quasi ex authoritate, as you may do in civil and extern matters, but always remember, that in God's cause, the will of God, and not the will of any earthly creature is to take place. It is the antichristian voice of the Pope. Sic volo, Sic jubeo, stet pro ration voluntas. In God's matters, all Princes ought to bow their Septers to the Son of God, and to ask counsel at his mouth what they ought to do; David exhorteth all Kings and Rulers to serve God with fear and trembling. Remember Madam, that you are a mortal creature, look not only (as was said to Theodosius ) upon the people, and princely array, wherewith you are apparrelled, but consider withal, what it is that is covered therewith. Is it not flesh and blood, is it not dust and ashes, is it not a corruptible body which must return to her earth again, God knoweth how soon? Must you not one day appear, ante tremendum tribunal crucifixi, ut recipias ibi prout gesseris in corpore, sive bonum sive malum. 2 Cor. 5. And although you are a mighty Prince, yet remember that he that dwelleth in heaven is mightier, as the Psalmist saith, 76. Terribilis est is qui aufert spiritum principum, terribilis super omnes reges. Wherefore I beseech you Madam in visceribus Christi, when you deal in these religious causes, set the Majesty of God before your eyes, laying all earthly majesty aside, determine with yourself to obey his voice, and with all humility, say unto him, non mea, sed tua voluntas fiat. God hath blessed you with great felicity in your reign now many years, beware you do not impute this same to your own deserts, or policy, but give God the glory, and as to instruments and means, impute your said felicity; first, to the goodness of the cause which you set forth, I mean Christ's true religion. And Secondly, to the sighs, and groans of the Godly in fervent prayer to God for you, which have hitherto as it were tied and bound the hands of God, that he could not pour out his plagues upon you and your people, most justly deserved. Take heed that you never think of declining from God, lest it be verified of you which is written of Joash 2 Chron. 24. who continued a Prince of good and godly government for many years together, and afterwards, cum corroboratus esset, elevatum est cor ejus in interitum suum & neglexit Deum. You have done many things well, but unless you persevere to the end, you cannot be blessed; for if you turn from God, then will be turn his merciful countenance from you, and what remaineth then to be looked for, but only a horrible expectation of God's judgment, and an heaping up of God's wrath against the day of wrath. But I trust in God your Majesty will always humble yourself under his mighty hand, and go forward in the godly and zealous setting forth of God's true religion, always yielding true obedience and reverence to the word of God, the only rule of faith and religion. And if you so do, although God hath just cause many ways to be angry with you, and us for our unthankfulness. Yet I doubt nothing, but for his own names sake, he will still hold his merciful hand over us, shield and protect us under the shadow of his wings, as he hath hitherto done. I beseech God our heavenly Father plentifully to pour his principal spirit upon you, and always direct your heart in his holy fear.
What could be written with more spirit, and less animosity? more humility and less dejection? I see a Lamb in his own, can be a Lion, in God, and his churches Cause. Say not that orbitas and senectus, (the two things which made the man speak so boldly to the Tyrant) only encouraged Grindall, in this his writing, whose necessary boldness did arise, partly from confidence in the goodness of the cause, for which, partly from the graciousnes of the Queen to whom he made his address. But alas all in vain, Leicester had so filled her Majesty's ears with complaints against him, there was no room to receive his petition.
4. Indeed Leicester cast a covetous eye on Lambeth-House, alleging as good arguments for his obtaining thereof, as ever were urged by Ahab for Naboth's-Vineyard▪ Now Grindall, though generally condemned for remissness in this kind, (parting with more from his See, then ever his successors thanked him for) stoutly opposed the alienating of this his principal Palace, and made the Leicestrian Party to malice him, but more hereof hereafter. Mean time may the Reader take notice, that a great Scholar and Statesman, and no Enemy to the Hierarchy, in his worthy considerations abuut ChurchGovernment, (tendered to King James ) conceiveth, that such Prophesyings which Grindall did favor, might be so discreetly cautioned and moderated, as to make them without fear of faction profitable for advancing of learning and Religion. But so jealous were some Bishops of that Age, of these Prophecyings (as having too much Presbyterian Analogy, and classical Constitution therein) they decried the motion of them as Schismatical.
5. I find no mortality of Protestant Worthies this year. But amongst the Catholics much moan for the death of Allan Cope, ( Harpsfields great correspondent, and) Agent for those of his Religion at Rome, where he died, and was buried in the English College, and George Bullock bred in S t . Johns in Cambridge, and after lived in Antwerpe in the Monastery of S t . Michaels.
6. Now began Priests and Jesuits to flock faster into England, than ever before; having exchange of clothes, and names, and professions. He, who on Sunday was a Priest, or Jesuit; was, on Monday, a Merchant, on Tuesday, a Soldier; on Wednesday, a Courtier; &c. and, with the sheers of equivocation (constantly carried about him) he could cut himself into any shape he pleased. But, under all their new shapes, they retained their old nature; being akinn in their turbulent spirits, to the wind pent in the subterranean concavities, which will never be quiet, until it hath vented itself with a State-quake of those countries wherein they abide. These distilled traitorous principles into all people wheresoever they came, and endeavored to render them disaffected to Her Majesty; maintaining, that She neither had nor ought to have any dominion over Her Subjects, whilst She persisted in an heretical distance from the Church of Rome.
7. Hereupon the Parliament, which now met at Westminster, was enforced, for the security of the State, to enact severe laws against them. First, that it should be treason to draw any from that faith established in England, to the Romish religion. Secondly, that it should be treason to be reconciled to the Romish religion. Thirdly, that to maintain, or conceal any such person, longer then twenty days, should be misprision of treason. Fourthly, that saying mass should be two hundred marks penalty, and one years imprisonment. Fifthly, hearing Mass should be one hundred marks penalty, and one years imprisonment. Sixthly, absence from the Church one month, fineable at twenty pounds. Seventhly, all they shall be imprisoned, who will not or cannot pay the forfeiture. Eighthly, it was provided, that such should pay ten pounds a month, who kept a School-master in their house, who repaireth not to Church. Where by the way we may mention, that some since conceive themselves to have discovered a defect in this law, because no order is taken therein against Popish School-mistrisses. And although School-master may seem of the Common-gender, and inclusive of both sexes, yet by the letter of the law all Sheteachers (which did mischief to little children) evaded the punishment. Thus when authority hath carefully shut all doors, and windows imaginable, some little offenders will creep through the crannies thereof.
8. When Sovereigns have made laws, Subjects sometimes take the boldness to sit in judgment upon them; to commend them for just, or condemn them for cruel, as here it came to pass. Some (and those far enough from all Popery) misliked the imposing of monie-m • lcts on men's consciences. If the Mass were lawful, let it freely be permitted; if unlawful, let it wholly be prohibited. It is a sad case to make men pay dear for their damnation, and so sell them a license to do that, which the receivers of their money conceive to be unlawful. It is part of the character of the Wh • re of Babylon (which Protestants generally apply to Rome ) that she traded, or, made a ma • t of the souls of men: as this was little better.
9. Others, not disliking a pecuniarie penalty, yet conceived the proportion thereof unreasonable. Twenty pounds a month; a vast sum (especially as exacted by lunarie months, consisting of twenty eight days, and so making thirteen months in the year) enough to shatter the conteinment of a rich man's estate. They commended the moderation of the former Statute, which required twelve pence a Sunday of all such, as could not give a reasonable excuse of their absence from Church. That did smart, yet did not fetch blood, at the worst, did not break b • nes. Whereas now twenty pounds a month, paid severally by every Recusant for himself, and as much for his wife (which, though one flesh in Divinity, yet are two persons in law) held so heavy as to cripple their estates. And as the rich hereby were almost undone: so the poor Papists (who also had souls to save) passed wholly unpunished, paying nothing, because unable to pay all the penalty. And, although imprisonment was imposed by law on persons not solvable, yet officers were unwilling to cast them into goal, where they might lie, and fill the goals, and rot without hopes of enlargement.
10. Larger were the debates both then, and since, in discourse, and writing about the capital punishment, in taking away the lives of Jesuits. Some being zealous for the vigorous execution of those laws, and others as earnest for the confining only of Jesuits close prisoners, during theirlife; conceiving it conducing most to the tranquility of the Kingdom. But see their reasons.
|
It is safest for England with vigor and rigor, to inspirit the laws, and put Jesuits to death. |
It is safest for England to keep Jesuits in perpetual durance, without taking away their lives. |
11. In the execution of these laws against Jesuits, Queen Elizabeth embraced a middle, and moderate way. Indeed when a new rod is made, some must be whipped therewith, though it be put in terrorem, of others. When these Statutes were first in the state, or magisteriality thereof, they were severely put in practice on such offenders as they first lighted on. But some years after, the Queen and Her Judges grew remiss in the execution thereof. Witness the only confining of many of themto Wisbidge Castle, where they fell out amongst themselves. And in King James His days, this dormant law against Jesuits only awakened some once in four, or five years (to show the world that it was not dead) and then fairly fell asleep again, being very sparingly put in execution against some notorious offenders.
12. The worst was, the punishment hap'ned heaviest on those, which were the least offenders. For, whereas the greatest guilt was in the Senders, all the penalty fell on the Messengers; I mean on such novices which sent hither at their Superiors commands, and who, having lost their sight beyond the seas (by blind obedience ) came over to lose their lives in England. Now Jesuitisme is a weed, whose leaves, spread into our land, may be cut off, but the root thereof is out of reach, as fixed in Rome, and other foreign parts. For, in the mean time their Superiors, staying at Rome, ate, slept, wrote, rail'd, complained of persecution, making of faces, and they themselves crying out oh, whilst they thrust the hands of others of their own religion into the fire.
13. A loud Parliament is always attended with a silent Convocation, as here it came to pass. The activity of the former in Church-matters, left the later nothing to do. Only this account I can give thereof out of our records. First, Arch-Bishop Grindal appeared not at all therein, age, blindness, and disgrace keeping the good father at home. Secondly, John Elmer Bishop of London, was appointed his locumtenens, or Deputy. Thirdly, this Convocation began in S t . Paul's (where it continued without any removal) with reading the Litany vulgari sermon, in the English tongue. Fourthly, the Bishops commended three, namely, D r . Humsries, Dean of Winchester; D r . George Day, Dean of Windsor; and D r . Goodman. Dean of Westminster, to the inferior Clergy, to chose one of them for their Referendary, or Prolocutor. Fifthly, D r . Day was elected, and presented for that office. Sixthly, motion was made of drawing up some articles against the dangerous opinions of the Family of love, a sect then much increasing, but nothing was effected. Seventhly, at several Sessions they met, and prayed, and conferred, and prorogued their meeting, and departed. Lastly, the Clergy granted a Subsidy (afterwards confirmed by the Parliament) and so the convocation was dissolved.
14. Now can I not satisfy myself on my strictest enquiry, what Jesuit, or Priest had the first hansell of that severe Statute made against them. Indeed I find a Priest, John Pain by name, executed at Chelmsford March the 31. (which was but thirteen days after the dissolution of the Parliament) for certain speeches by him uttered, but cannot avouch him for certainly tried on this Statute. More probable it is, that Thomas Ford, John Shert, and Robert Johnson, Priests, executed at London, were the first-fruits of the States severity.
15. No eminent Clergy-man Protestant died this year, save Gilbert Berkelay, Bishop of Bath and Wells, who (as his Arms do attest) was alliXed to the ancient and honorable family of the Berkelays.
16. The Presbyterian party was not idle all this while, but appointed a meeting at Cockfield (M r . Knewstubs Cure ) in Suffolk where three-score Ministers of Norfolk, Suffolk, and Cambridge-shire, met together, to con • e • r of the Common-Prayer-Book, what might be tolerated, and what necessary to be refused in every point of it, apparel, matter, form, days, fastings, injuctions &c. Matters herein were carried with such secrecy, that we can see no light thereof, but what only shineth thorough one crevice, in a private letter of one thus expressing himself to his friend. Concerning the meeting, I hope all things were so proceeded in as yourself would like of, as well for reverence to other brethren, as for other matters, I suppose before this time, some of the company have told you by word, for that was permitted unto you.
17. We are also at as great a loss, what was the result of their meeting at the Commencement at Cambridge, this being all we find thereof in a letter of one to his private friend, concerning the Commencement I like well the motion, desiring it might so come to pass, and that it be procured to be as general as might be, which may easily be brought to pass, if you at London shall so think well of it, and we here may understand your mind, we will, we trust, as we can further it. M r . Allen liketh well of the matter.
18. The year proved very active, especially in the practices of Presbyterians, who now found so much favor, as almost amounted to a connivence at their discipline. For whilst the severity of the State was at this time intended to the height against Jesuits, some lenity of course (by the very rules of opposition) fell to the share of the Non-conformists, even on the score of their notorious enmity to the Jesuitical party.
19. The city of Geneva was at this time reduced to great difficulties by the Savoyard her potent adversary, and forced to purchase peace on dear an bitter terms, saving that extremity sweetens all things, and her present condition was incapable of better conditions. Hereupon, M r . Beza, the tongue and pen of that State to foreign parts, addressed himself by letter to M r . Walter Travers, whom I may term the neck (allowing M r . Cartwright for the head) of the, Presbyterian party, the second in honor and esteem, then Chaplain to the Lord Treasurer, and of whom more hereafter. The tenor of the letter is here inserted, subscribed by Beza's own hand (and in my possession) which though it be of foreign extraction, carries much in it of English concernment.
Gratiam & pacem à Domino.
Si quoties tui et C. nostri sum record • tus, Mi Frater, toties ad te scripsissem, jam pridem esses literis meis obrutus. Nullus enim dies abit quin de vobis V • strisqae rebus solic • te cogitem, quod ita pastulare non amicitia modo vetus nostra, sed etiam rerum ipsarum de quibus laboratis magnitudo videatur.
Sed cùm in ea tempora nos incidisse viderem, quibus silere me quam nob is scribere praestaret silentium adhuc mihi invitissimo indixi. Nunc vero quum illum quorundam ardorem • udiam per Dei gratiam deseruisse nol • i hunc nostrum absque meis ad te literis pervenire, quibus tundem esse me qui fui, test • rer, & abs te peterem, ut me vicissim de rebus vestris certiorem facere ne graveris. Sed & alia sese praebuit scribendi occasio, hujus videlicet Reip, maximae, imo tantae difficultates, ut, nisi aliunde sublevetur, parva nobis admodum tuendae inconsueto statu Ecclesiae ac scholae spes supersit quod ita esse vel ex eo cognosses quod haec plane in verecunda consilia capere cogamur. Nam concessae quidem nobis sunt per Dei gratiam aliquae induciae, sed parum, ut apparet, firmae futurae, & tantis veluti redemptae sumptibus ut in aeris etiam alieni velati freto jactati non temere nausragium metuamus.
Amabo te igitur, mi frater, & Precibus assiduis nos juvare perge, & siquid praetereà apud nonnullos anthoritate vales, quantùm nos ames in Domino, quacunque honesta ration poteris ostende. Scripst vero etiam ego vestris plerisque proceribus, & episcoporum quoque collegium ausi sunius communibus literis hac de re compellare: verùm quod sit mearum literarum Pondus futurum vel ex. e • conjicio quod cùm Oxoniensi Scholae superiore vere meam sim observantiam, misso venerand • plane vetustatis novi testamenti graeco-latini codice, testatus, qui publicae bibliothecae consecraretur, ne literulam quidem inde accepi, ex qua meam hanc voluntatem ipsis non ingratam fuisse cognoscerem. Cujusmodi etiam am quiddam apudunum & alterum ex prioribus vestris sum expertus, sed hoo, quaeso, inter nos dictum esto. Ego vero frustra etiam quidvis tentare, quàm officio in hanc Rempub. Ecclesiam ac scholam deesse tam necessario tempore malui. Bene vale, mi carissime frater. D. Jesus tibi magis ac magis, & omnibus ipsius gloriam serio cupientibus benedicat.
Grace and peace from the Lord.
If as often dear brother as I have remembered thee and our Cartwright, so often I should have written unto thee, long since you had been overwhelmed with my letters. For there not passes aday wherein I do not carefully think both of you, and your matters; which not only our ancient friendship, but also the greatness of those affairs, wherein you take pains seemeth so to require. But seeing I perceive, we are fallen into those times wherein my silence may be safer for you then my writing; I have (though most unwillingly) commanded myself silence hitherto. But now seeing that I hear that the heat of some men by God's grace is abated, I would not have this my friend come to you without my letters, that I may testify myself still the same unto you, what formerly I was, and that I may request of you not to think much at his return to certify me of your affairs. Also another occasion of writing offereth itself, namely the great straits of his common wealth; yea so great, that except it be relieved from other parts, very small hope remaineth unto us to maintain the Church and University in the former state thereof. That these things are so, you may know from hence, that we are forced to adventure on these bold and unmannerly courses for our support. For by God's grace a kind of peace is granted unto us; but as it seems, not likely to last long, and that also purchased at so great a price, that tossed as it were in the Sea of a great debt, we have great cause to fear shiprack therein. I beseech thee therefore my brother, both proceed to help us with thy daily prayers; and besides, if you have any power to prevail with some persons, show us by what honest means you may, how much you love us in the Lord. I also have written to most of your noble men, and we have been bold with our public letters to accquaint your College of B • shops of this matter: but what weight my letters are likely to bear, I can guess by this, that when last spring I testified my respects to the University of Oxford, by sending them a new testament greek and latin, truly of venerable antiquity, which should be kept in their public library, I did not so much as receive the least letter from them, whereby I might know that this my good will was acceptable to them. And some such requital also I have found from one or two of your noble men; but this I pray let it be spoken between us alone. For my part I had rather try anything though in vain, then to be wanting in my duty to this State, Church, and University, especial in so necessary a juncture of time. Farewell my dear brother, the Lord Jesus every day more and more bless thee, and all that earnestly desire his glory.
Geneva, October 1582.
Thine Beza, often using another man's hand, because of the shaking of my own.
20. By the College of Bishops here mentioned by Beza, we understand them assembled in the last Convocation. Wonder not that Geneva's wants, found no more pity from the Episcopal party, seeing all those Bishops were dead, who (formerly exiles in the Marian days ) had found favor and relief in Geneva; and now a new generation arose, having as little affection, as obligation to that government. But, however it fared with Geneva at this time. sure I am, that some years after, preferring her petition to the Prelacie (though frequent begging makes slender alms) that Common-wealth tasted largely of their liberality.
21. Whereas mention is made, of the heat of some abated, this relateth to the matter of subscription, now not pressed so earnestly, as at the first institution thereof. This remissnesse may be imputed, partly to the nature of all laws: for, though knives (if of good metal) grow sharper (because their edge thinner) by using; yet laws commonly are keenest at the first, and are blunted in process of time, in their execution: partly it is to be ascribed to Arch-Bishop Grindals age, and impotency, (who in his greatest strength did but weakly urge conformity;) partly to the Earl of Leicester his interposing himself Patron General to non-subscribers, being persuaded (as they say) by Roger Lord North, to undertake their protection.
SECTION V.
To DANIEL HARVEY Esq High Sheriff of Surrey.
I am sufficiently sensible of the great distance and disproportion betwixt my meanness and your worth, (as at all other times, so) now especially, whilst you are a prime Officer in public employment. Despairing therefore that my pen can produce anything meet for your entertainment, I have endeavored in this Section, to accommodate you with Company fittest for your Converse, being all no meaner then Statesmen, and most of them Privy Counselors, in their several Letters about the grand business of Conformity
God in due time bless you, and your Honorable Consort with such issue as may be a Comfort to you, and a Credit to all your relations.
1. VEry strongly Leicester (though at the Council table Politickly complying with the rest of the Lord's, and concurring always with their results, when sitting in Conjunction with them) when alone, engaged his Affections in favor of the Non-conformists, and improved his power at this time very great with the Queen to obtain great liberty for them. Hence it was, that many Bishops Active in pressing subscription in their Diocese, when repairing to Court, were checked and snibt by this great favourite to their no small grief and discouragement. Heartned hereat the Brethren, who hitherto had no particular platform of discipline amongst themselves (as universally owned and practiced by their party) began in a solemn Council held by them (but whether at Cambridge or London uncertain) To conclude, on a certain form, as followeth in these their decrees faithfully translated out of their own latin Copy.
The Title thereof, videlicet, These be the things that (do seem) may will stand with the peace of the Church; The Decrees.
LEt no man (though he be an University man) offer himself to the Ministry, nor let any man take upon him an uncertain and vague Ministry, though it be offered unto him. But such as be called to the Ministry by some certain Church, let them impart it unto that Classis or conference (where of themselves are) or else to some greater Church-assembly: and if such shall be found fit by them, then let them be commended, by there letters unto the Bishop, that they may be ordained Ministers by him. Those ceremonies in the Book of Common-Prayer, which being taken from Popery are in controversy, doseem, that they ought to be omitted and given over, if it may be done without danger, of being put from the Ministry; But if there be any imminent danger to be deprived, then this matter must be communicated with the Classis in which that Church is; that by the judgment thereof, it may be determined what ought to be done. If subscription to the Articles of Religion, and to the Book of Common-Prayer, shall be again urged, it is thought, that the Book of Articles may be subscribed unto, according to the statute thirteenth Elizabeth, that is, unto such of them only as contain the sum of Christian faith, and doctrine of the Sacraments, But for many weighty causes, neither the rest of the Articles in that Book, nor the Book of Common-prayer may be allowed; no, though a man should be deprived of his Ministry for it. It seemeth that Church-wardens, and Collectors for the poor, might thus be turned into Elders, and into Deacons, when they are to be chosen; Let the Church have warning fifteen days before of the time of Election, and of the Ordinance of the Realm: but especially of Christ's Ordinance; touching appointing of Watchmen and overseers in his Church, who are to fore-see that none offense of scandal do arise in the Church: and if any shall happen, that by them it may be duly abolished. And touching Deacons of both sorts ( Videlicet men and women) the Church shall be monished, what is required by the Apostle, and that they are not to choose men, of Custom and of Course; or for their riches, but for their faith, zeal, and integrity, and that the Church is to pray (in the mean time) to be so directed, that they make choice of them that be meet. Let the names of such as are so chosen, be published the next Lord's day: and after that, their duties to the Church, and the Churches towards them, shall be declared: then let them be received into the Ministry to which they are chosen, with the general prayers of the whole Church. The Breth • en are to be requested, to ordain a distribution of all Churches, according to these rules (in that behalf) that are set down in the Synodical Discipline, touching Classical, Provincial, Comitiall, or of Commencements, and assemblies for the whole kingdom.
The Classes are to be required, to keep acts of memorable matters which they shall see delivered to the Comitiall assembly, that from thence, they may be brought by the Provincial assembly; Also they are to deal earnestly with Patrones, to present fit men, whensoever any Church is fallen void in that Classis; The Comitial assemblies are to be monished to make Collections for relief of the poor, and of scholars, but especially for relief of such Ministers here, as are put out for not subscribing to the Articles, tendered by the Bishops, also for relief of Scottish Ministers and others; and for other profitable and necessary uses. All the Provincial Synods must continually aforehand foresee in due time, to appoint the keeping of their next Provincial Synods: and for the sending of Chosen Persons, with certain instructions, unto the national Synod, to be holden whensoever the Parliament for the Kingdom shall be called at some certain set time every year.
See we here the embryo of the Presbyterian Discipline, lying as yet (as it were) in the womb of Episcopacy, though soon after it swelled so great, that the mother must violently be cut, before the child could be delivered into the world, as to the public practice thereof.
2. Many observables in these Decrees offer themselves to our consideration. First, that they were written in latin (whereof they had two elegant penners, Cartwright, and Travers ) showing themselves no enemies to that tongue, which some ignorant Sectaries afterward condemned for superstitious, counting everything Romish, which was Roman; and very Cordials to be poison, if lapped up in latin.
- 2. Probably, as Artists hang a curtain before their works, whilst yet imperfect: so these Synodists thought fit in latin as yet, to veil their Decrees from vulgar eyes, seeing nothing can be projected, and perfected together. Yea, the repetition of those words doth seem, and it seemeth, carrying something of uncertainty in them, showeth these Decrees as yet admitted but as Probationers, expecting confirmation on their good behavior.
- 3. The election of the people is here made the essence of a call to a Pastoral Charge, to which the presentation of the most undoubted Patron, is called in but ad corroborandum. As for Institution from the Bishop, it was superadded (not to complete his Ministerial function in point of conscience, but) legally to enable the Minister to recover his maintenance from the detainers thereof.
- 4. Partiall subscription is permitted to the Articles of Religion, viz. only to the Doctrinal part thereof, but none to those wherein Discipline is mentioned, especially to the clause at the end of the twentieth Article, The Church both power to decree Rites, and Ceremonies &c. accounted by the Brethren the very sting in the tail of the locusts.
- 5. Those words, If subscription shall be urged again, Plainly intimate, that the reins of Episcopal government were but loosely held, and the rigor thereof remitted, for the reasons by us fore-alleged.
- 6. That Church-wardens, and Collectors for the poor, are so quickly convertible, even in their opinion, into Elders and Deacons only with a more solemn, and public election, shows, the difference betwixt those officers, to be rather nominal, then real.
- 7. By Women-Deacons here mentioned, we understand such widows which the Apostle appointeth in the primitive Church, to attend strangers, and sick people; and which M r . Cartwright affirmeth ought still to be continued, although he confesseth, there be learned men think otherwise.
- 8. Their Comitial Assemblies, kept in the Universities at the commencements, (wisely they had an eye on the two eyes of the land) were conveniently chosen, as safely shadowed under a confluence of people. See we here, though the matter of their Discipline might be Jure Divino, human prudence concurred much in the making thereof, as in ordering a National Synod always to run parallel with the Parliament.
- 9. Mention being made of relieving Scottish Ministers, if any ask what northern tempest blew them hither? know, they quitted their own country about this time, upon refusal of conformity, and found benevolence in England a better livelihood, than a Benefice in Scotland.
- 10. The grand design driven on in these Decrees was, to set up a Discipline in a Discipline, Presbytery in Episcopacy; which (as appears in the Preface) they thought might well stand with the peace of the Church: but this peace proved but a truce, this truce but a short one, before both parties brake into irreconcilable hostility.
3. This year, Robert Dickons a Leicester - shire youth, but it seems, Apprentice at Mansell in Nottingham -shire having parts, and pregnancy above his Age and profession, arrived at such a height of Prophanenesse, as not only to pretend to visions, but account himself Elijah, sent from God to perfect some defects in the Prophesy of Malachi. But by God's blessing on the endeavors of M r . Henry Smith, (whom his Uncle M r . Briant Cave, this year Sheriff of Leicester -shire employed therein) this Heretic was reclamed, renouncing his Blasphemies, by Subscription under his own hand and for ought I find to the contrary, lived peacably, and painfully, the remainder of his life.
4. This is that Henry Smith, born at Withcock in Leicester -shire, of a worshipful family, (and elder Brother to S r . Roger smith still surviving) bred in Oxford, and afterwards became that famous Preacher at S t . Clements Danes in London, commonly called the silver-tongu'd- smith, being but one metal, in Price and Purity, beneath S t . Chrysostom - himself. Yea, whereas generally the sermons of those days are now grown out of fashion, (such is our Ages Curiosity, and Affectation of Noveltie ) Smiths Sermons keep up their constant Credit, as appears, by their daily Impressions, calculated for all times, places, and persons; so solid, the learned may partly admire; so plain the unlearned may perfectly understand them. The wonder of his worth is increased by the consideration of his tender Age, dying very young about 50. years ago.
5. I find three of such, who seemed Pillars in the Romish Church, deceased this year. First, Richard Bristow, born in Worcester -shire, bred in Oxford in Exeter College, whence he fled beyond the Seas, and by Cardinal Allen was made overseer of the English College, first at Douay, then at Reims. He wrote most in English, humili quidem stilo (faith one of his own Opinion ) but very solidly; for proof whereof, let his Books against D r . Fulke be perused. For the recovery of his health, he was advised to return into his native Land, and died quietly near the City of London.
6. The second, Nicholas Harpsfield, bred first in Winchester School, then New College in Oxford, where he proceeded Doctor of Law, and afterward, became Arch-Deacon of Canterbury. Under King Edward the 6 th, he banished himself: under Queen Mary he returned, and was advanced: And, under Queen Elizabeth imprisoned for denying Her Supremacy. Yet such was his mild usage in restraint, that he had the opportunity to write much therein; and amongst the rest his Ecclesiastical History, no less learnedly, then painfully peformed; and abating his Partiality to his own Interest, well deserving of all posterity. He wrote also six dialogues, in favor of his Religion; but, (because in durance) he durst not set it forth in his own, but under the Name of Alan Cope. Yet lest truth should be concealed, and friend defraud friend of his due praise, he caused these Capitall Letters to be engraved at the end of his Book.
A. H. L. N. H. E. V. E. A. C.
Hereby mystically meaning.
Auctor Hujus Libri Nicholaus Harpesfeldus. Edidit Vero Eum Aalnus Copus.
7. The third, Gregory Martin, born at Macfield in Sussex, bred with Campian in St. John's College in Oxford; Tutor to Philip Earl of Arundel, eldest son to Thomas Duke of Norfolk, Afterwards he went over beyond Sea, and became Divinity Professor in the College of Reims, died there October 28. and is buried with a large Epitaph, under a plain monument.
8. I shall now withdraw myself, or at leastwise stand by a silent spectator, whilst I make room for far my betters to come forth and speak in the present controversy of Church Government. Call it not Cowardize, but count it Caution in me, if desirous in this difference to lie at a close-guard, and offer as little as may be on either side. Whilst the Reader shall behold the Masters of Defense on both sides engaged therein in these following letters of State. Baronius the great Roman Annalist was wont to say, Epistolaris Historia est optima Historia, that is the best History which is collected out of Letters, How much of the Acts of the Apostles especially for the regulation of time) is contained in the Epistles of S t . Paul? Of the Primitive History, the most Authentical part is what is gathered out of the letters of the Fathers, and in like manner the true estate of Ecclesiastical affairs in the days of Queen Elizabeth, may be extracted out of the following despatches, and their returns, exhibiting the inclinations of their Authors in pure Naturalls without any adulterated addition, and therefore the surest for others instruction, and safest for my own protection.
9. But one thing I must clear in our entrance thereon, in excuse that these Letters are Dateless as to the day and month, a great omission which I have seen in many Originalls, whose Authors so minded the matter, that they neglected the time, the present dispatching of them being date enough to their purpose, though now the want thereof leaves Posterity at a loss. A Blew Coat without a Badge, is but a white Coat in effect; as nothing informing the Beholder to what Lord the Bearer thereof doth relate: And as little instructive (will some say) are these Letters as to the point of Chronology. But be it known that no Readers stomach can be so sharp set on Criticalness of Chronology, but that being fed with the certainty of the year, He will not be famished with the uncertainty of the month or day. Indeed as such whose names are casually omitted in the Register, may recover the truth of their age by a Comparative Computation of their years, who were born about the same time; so by the mixture and comparing of these dateless Letters, with those having date, of secular affairs I could Competently have collected, and inserted the time, save that I loath to obtrude anything conjectural on the readers belief. But we must begin with the ensuing Petition as the ground-work of all the rest.
The Ministers of Kent to the Privy Council.
MAy it please your Honors, of your great and wonted favor towards the distressed, to consider these following. Whereas we have been called to subscribe in the County of Kent, to certain Articles propounded by my Lord's Grace of Canterbury, unto the Ministers and Preachers. The first concerning Her Majesty's authority. The second, concerning no contrariety to the word of God, in the Book of Common-Prayer, and administration of the Sacraments, the book of ordering Bishops, Priests, and Deacons. And the third, that we believe all things in the book of the Articles of Religion, to be agreeable to the word of God: Whereupon, all have most willingly offered to subscribe unto the other two. And being pronounced in the open Court, Contumaces reservata poenâ, and so referred to answer at Law the 11, and 13, of February. Which we feared would be prosecuted with much trouble, and no resolution to our consciences, we amongst the rest repaired with that careful avoiding, that we could, of offense to his Lordships Grace, to whom when we had the first day made known some of our doubts concerning the first book only, (many moe in number, and as great in weight, concerning the first and second, and some concerning the third, remaining beside) we have upon our refusal, and record taken by public notary of one point only, from every particular refuser, which moved him thereunto, and one place of Scripture adjoined without collection, or the reason of the same, been suspended from our Ministry, by which occasion as we fear, that that account which hath been made of the consequence of our cause, both in public sermons and pronouncing of sentence against us, namely, that in denying to subscribe to the two aforesaid Articles, we separated ourselves from the Church, and condemned the right service of God in prayer, and administration of the Sacraments in the Church of England, and the Ministry of the same, and disobeyed Her Majesty's Authority, hath been intimated to your Honors. So we think it our bound duties, most humbly on our knees to beseech your Honors, to know and make manifest in our behalf to Her Majesty: that which we before the Lord in simplicity protest, we in all reverence judge of the authority which is established, and the persons which were Authors of those books, that they did not only speak, but also did highly to the glory of God promote the true Religion of God, and the Glorious Gospel of Jesus Christ, and that we so esteem of those books, and there is nothing in them to cause us to separate ourselves from the unity of the Church, which in the execution of our ministry, in participation of the public prayers, and Sacraments, we have in our own example testified, and by public doctrine maintained; And that the ministry of the word preached, and public administration of the Sacraments exercised in this land according to Authority, is as touching the substance of it, Lawfull and greatly blessed of God. And lastly, that we have and always will show ourselves obedient to Her Majesty's authority in all causes Ecclesiastical and civil to whomsoever it be committed, and therefore, that as poor, but most faithful subjects to Her Majesty, and Ministers of Jesus Christ the great cause we have in hand, and which consequently (as we under your Honors correction judge) the necessary reformation of many things in the Church according unto God's word, may have that sufficient hearing, as all causes of our refusal to subscribe may be known, and equally out of God's word judged of, and the lamentable estate of the Churches to which we appertain, with the hard condition of us, may in that manner, that your Honors most excellent wisdom shall find expedient in the pity of Jesus Christ, for the mean time be relieved, the Lord Almighty vouchsafe for Jesus Christ his sake long to continue, and bless your Honors wisdom, and Council to the great glory of God, and the happy government of Her Majesty, and flourishing estate of this Church of England,
Your Honors daily and faithful Orators, the Ministers of Kent, which are suspended from the execution of their Ministry.
The Lord's of the Council, sent this Petition with another Bill of complaint exhibited unto them against Edmond Freak Bishop of Norwich, unto the Arch-Bishop of Canterbury. What his answer was thereunto, the reader may inform himself out of the following letter.
To the Lord's of the Council.
Most Honorable,
UPon Sunday last in the afternoon, M r . real brought unto me in your Lordships names two supplications, or Bills of complaint exhibited unto your Lordships: The one by certain Ministers of Suff. against their Diocesan there: The other by some of Kent against my self, with this further message, that it was your desires I should come to the Court on Sunday next; It may please your good Lordships to be advertised, that it seemeth something strange to me, that the Ministers of Suffolk finding themselves aggrieved with the doings of their Diocesan, should leave the ordinary course of proceeding by Law (which is to appeal unto me) and extraordinarily trouble your Lordships in a matter not so incident (as I think to that most honorable Board, seeing it hath pleased Her Majesty Her own self in express words to commit these causes Ecclesiastical to me, as to one who is to make answer to God, to her Majesty in this behalf, my office also and place requiring the same.
In answer of the complaint of the Suffolk men of their Ordinaries proceeding against them, I have herewith sent to your Lordships a Copy of a letter which I lately received from his Lordship, wherein I think that part of their Bill to be fully answered, and his doings to have been orderly and charitable. Touching the rest of their Bill, I know not what to judge of it, neither yet of what spirit it cometh: but in some points it talketh (as I think) modestly and charitably. They say they are no Jesuits sent from Rome to reconcile &c. True it is, neither are they charged to be so, but notwithstanding they are contentious in the Church of England, and by their contentions minister occasion of offense to those which are seduced by Jesuits, and give the arguments against the form of public prayer, used in this Church, and by law established, and thereby increase the number of them, and confirm them in their willfulness. They also make a Schism in the Church, and draw many other of her Majesty's subjects to a misliking of her Laws and Government in causes Ecclesiastical, so far are they from persuading them to obedience, or at least, if they persuade them to it in the one part of her authority, it is in causes civil, they desswade them from it as much in the other, that is in causes Ecclesiastical, so that indeed they pluck down with the one hand, that which they seem to build with the other: they say that they have faithfully traveled in persuading to obedience &c. and have therein prevailed &c. It is but their own testimony, I think it were hard for them to show whom they converted from Papistry to the Gospel. But what stirs, and discentions they have made amongst those which professed the Gospel before they were taught by them, I think it to be apparent. It is notorious that in King Edwards time, and in the beginning of her Majesty's Reign, for the space of divers years; When this self same book of public prayers was uniformally used &c. by all learned Preachers maintained, and impugned by none, the Gospel mightily prevailed, took great increase, and very few were known to refuse to communicate with us in prayer, and participation of the Sacraments. But since this Schism and division, the contrary effect hath fallen out, and how can it otherwise be, seeing we ourselves condemn that public form and order of prayer and administration of the Sacraments, as in divers points contrary to the word of God, from which (as in like manner condemning the same) the Papists do absent themselves. In the later part of their Bill containing the reasons why they cannot submit themselves, to observe the form prescribed by the book in all points, I wonder either at their ignorance or audacity. They say that the Learned writers of our time have shown their mislikings of some of our Ceremonies. The most learned writers in our times have not so done, but rather reproved the mislikers, those few that have given contrary judgment therein, have done more rashly then learnedly, presuming to give their Censures of such a Church as this is, not understanding the fruits of the cause. Nor alleging any reason worth the hearing, especially one little College in either of our Universities, containing in it more learned men then in their Cities. But if the authority of men so greatly move them, why make they so small account of those most excellent and learned Fathers, who were the penners of the Book? whereof divers have sealed their Religion with their Blood, which none yet have done of the impugners of the Book. The Pope (say they) hath changed his Officium B. Mariae &c. And so it is, neither is there any man that doubteth, but the Book of Common-Prayer may also be altered, if there appear good cause why to those in Authority. But the Pope will not suffer that Officium B. Marie &c. to be preached against, or any part thereof, till it was by public order reformed, neither will he confess that he hath reformed it in respect of any errors, but such only as did creep in to the said Book through private men's affections, without authority. Therefore that argument is against them, and only used by them (as it seemeth) in contempt the rest is frivolous, and argueth their presumption in writing, this to so honorable a Board of so worthy and godly a Book, which hath an hundred learned men to justify it, for one that will impugn it. And thus much concerning them which I have written rather to satisfy your Lordships, then that I thought the matter worthy my labor. The complaint which those of Kent, being of my own Diocese, and by oath bound to me in Canonical obedience, have exhibited unto your Lordships, doth make me more to wonder, that they most of them being unlearned, and young (such as I would be loath to admit into the Ministry, if they were not already admitted thereunto, much less to allow as Preachers) dare presume to bring my doings against them into question before your Lordships, seeing I have done nothing but that which God, the Law, her Majesty, and my duty forceth me unto, dealing with them not as an Arch-Bishop with the Inferior sort of the Clergy, nor as a master of a College with his fellows, nor as a Magistrate with his inferiors, but as a Friend, and a Brother, (which as I think) hath so puffed them up, and caused them to be so presumptuous. They came to me unsent for, in a multitude, which I reproved, because it imported a conspiracy, and had the show of a Tumult or unlawful Assembly. Notwithstanding I was content to hear their complaint, I spent with them the whole afternoon, from two of the clock till seven, and heard their Reasons, whereof some were frivolous, and childish, some irreligious, and all of them such as gave me occasion to think that they rather sought quarrel against the Book, then to be satisfied, which indeed is true, as appeareth by some of their own confessions, which I am able to show, when I shall be thereunto urged. The two whole days following, I spent likewise for the most part in dealing severally with them, requiring them to give unto me the Chief, and principal of their Reasons which moved them not to subscribe, meaning to hear them in the rest, if I could have satisfied them in it, or else not to spend any further time; which reasons (if I may so term them) they gave unto me, and I have, and mean to make known when occasion shall serve; Whereas they say in their bill, that the public administration of the Sacraments in this Land, is as touching the substance of it lawful &c. They say no more then the Papists themselves do confess, and in truth they say nothing in effect to that wherewith they are charged. And yet therein they are contrary to themselves, for they have pretended matter of substance against the Book. But of what spirit cometh it, that they being no otherwise then they are, dare to the greatest Authority in this land next to her Majesty so boldly offer themselves, thus to reason, and dispute as in their bill they vaunt against the State established in matters of Religion, and against the book so learnedly, and painfully penned, and by so great Authority from time to time confirmed. It is not for me to sit in this place, if every Curate within my Diocese or Province may be permitted so to use me; neither is it possible for me to perform form the duty which her Majesty looketh for at my hands, if I may not without interruption proceed in execution of that which her Highness hath especially committed unto me. The Gospel can take no success, neither the number of Papists be diminished, if unity be not procured, which I am not in doubt in short time to bring to pass, without any great ado or inconvenience at all, if it be not hindered. The number of those which refuse to subscribe is not great, in most parts of my Province not one, in some very few, and in some none, whereof many also and the greater part are unlearned, and unwornthy the Ministry. In mine own little Diocese in Canterbury threescore Preachers and above have subscribed, whereas there are not ten worthy the name of Preachers which have as yet refused, and most of them also not allowed Preachers by lawful Authority, and so I know it to be in all other Dioceses within my Province, the Diocese of Norwich only excepted; Wherein nevertheless the number of disordered is far less, then the number of such as are obedient, and quietly disposed Now if these few disordered, which the Church may well spare having meeter men to place in their rooms, shall be countenanced against the best, the wisest in all respects, the worthiest, and in effect the whole state of the Clergy, it will not only discourage the dutiful and obedient persons, but so increase the schism, that there will never hereafter be hope of appeasing the same. This disordered flocking together of them at this time from divers places, and gadding from one to another argueth a Conspiracy amongst them, and some hope of encouragement, and of prevailing, which I am persuaded is not meant, nor shall ever be by me willingly consented unto. Some of them have already (as I am informed) bruted abroad, that your Lordships have sent for me to answer their complaints, and that they hope to be delivered, wherein I know they report untruly, as the manner is; for I cannot be persuaded that your Lordships have any such intent as to make me a party, or to call my doings into question, which from her Majesty are immediately committed unto me, and wherein, as I suppose, I have no other Judge but herself; And for as much as I am by God and her Majesty lawfully without any ordinary or extraordinary, or unlawful means, called to this place and function, and appointed to be your Pastor, and to have the greatest charge over you in matters pertaining to the soul; I am the more bold to move, and desire you to aid and affist me in matters belonging to my office, namely, such as appertain to the quietness of the Church, the credit of religion established, and the maintenance of the laws made for the same. And here I do protest and testify unto your Lordships, that the three Articles, whereunto they are moved to subscribe, are such, as I am ready by learning to defend in manner and form as they are set down, against all mislikers thereof in England or elsewhere. And thus desiring your Lordships to take this my answer in good part, and to forbear my coming thither in respect of this advantage that may be taken thereof by these wayward persons, I beseech Almighty God long to prosper you.
Your good Lordships in Christ John Cantuar.
Who this M r . Beal was, who brought these letters, is worthy our inquiry. I find his Christian name Robert, his office Clark of the Council, his abilities very great, as may appear by the public negotiations wherein he was employed, for he was joined with S r . William Winter Anno 1576 in a Commission to the Zealanders, about their reprisalls: And again Anno 1583 he was sent to the Queen of Scots; Sharply to expostulate with her concerning some querulous letters. Well knew Queen Elizabeth what tools to use on knotty timber, our Author giving M r . Beal this Character, that he was Homo vehemens, & austere acerbus, a Eager man, and most austerely bitter. His affections were wholly Presbyterian, and I behold him as one of the best friends (of the second Magnitude ) that party had. What he wanted in authority, he had in activity on their sides. And what influence sometimes the Hands have on the Head (I mean Notaries on the Judges themselves) at Council Board, others may conjecture. He either compiled or countenanced a Book made against the Bishops, and the reader may receive a further confirmation of his Character herein from the following Complaint.
To the Lord Treasurer.
My singular good Lord,
I have borne much with M r . Beals intemperate speeches, unseemly for him to use, though not in respect of myself, yet in respect of her Majesty whom he serveth, and of the laws established, whereunto he ought to show some duty. Yesterday he came to my house, as it seemed to demand the book he delivered unto me, I told him that the book was written to me, and therefore no reason why he should require it again: especially, seeing I was assured that he had a Copy thereof, otherwise I would cause it to be written out for him: whereupon, he fell into very great passions with me (which I think was the end of his coming) for proceeding in the execution of his Articles &c. and told me in effect, that I would be the overthrow of this Church, and a cause of tumult with many other bitter and hard speeches, which I heard patiently, and wished him to consider with what spirit he was moved so to say; for I said, it cannot be by the spirit of God, because the spirit of God worketh in men humility, patience, and love, and your words declare you to be very Arrogant. proud, impatient, and uncharitable. Moreover the spirit by God moveth men to hear the word of God with meekness &c. And you have alomst heard with disdain every sermon preached before her Majesty this lent, gibing, and jesting openly thereat even in the sermon time, to the offense of many, and especially at such sermons as did most commended her Majesty and the State, and moved the Auditory to obedience, which he confessed and justified, accusing some of the Preachers of false Doctrine, and wrong allegations of Scripture &c. Then he began to extol his book, and said we were never able to answer it, neither for the matter of Divinity, not yet of Law; I told him, as the truth is, that there was no great substance in the book, that it might be very soon answered, and that it did appear neither his Divinity nor Law to be great. I further wished him to be better advised of his doings, and told him indeed, that he was one of the principal causes of the waywardness of divers, because he giveth encouragement to divers of them to stand in the matter, telling them that the Articles shall be shortly revoked by the Council, and that my hands shall be stopped &c, which saying is spread abroad already in every place, and is the only cause why many forbear to subscribe, which is true, neither could he deny it. All this while I talked with him privately in the upper part of my Gallery, my Lord of Winchester, and divers strangers being in the other part thereof. But M r . B • all beginning to extend his voice that all might hear, I began to break off, then he being more, and more kindled, very impatiently uttered very proud and contemptuous speeches, in the justifying of his book, and condemning of the orders established to the offense of all the hearers, whereunto (being very desirous to be rid of him) I made small answer, but told him that his speeches were intolerable, that he forgot himself, and that I would complain of him to her Majesty, whereof he seemed to make small account, and so he departed in great heat; I am loath to hurt him, or to be an accuser, neither will I proceed therein further then your Lordships shall think it convenient; but I never was abused more by any man at any time in my life, then I have been by him since my coming to this place, in hardness of speech for doing my duty, and for all things belonging to my charge. Surely my Lord this talk tendeth only to the increasing of the contention, and to the animating of the wayward in their waywardness casting out dangerous speeches, as though there were likelihood of sometumult in respect thereof; Whereas in truth God be thanked the matter growth to greater quietness then I think he wisheth, and will be soon quieted, if we be let alone, and they not otherwise encouraged. It seemeth he is some way discontented, and would work his anger no me. The tongues of these men taste not of the Spirit of God, your Lordship seeth how bold I am to impart unto you my private causes. Truly if it were not that my conscience is settled in these matters, and that I am fully persuaded of the necessity of these proceedings in respect of the peace of the Church, and due observation of God's laws, and that I received great comfort at her Majesty's hand (as I did most effectually at my last being at the Court) and that I were assured to your Lordships constancy in the cause, and of your immovable good will towards me, I should be hardly able to endure so great a burden, which now (I thank God) in respect of the premises seemeth easy unto me, neither do I doubt but God will therein prosper me. Thus being desirous to impart this matter to your Lordship, to whose consideration I leave it, I commit you to the tuition of Almighty God.
John Cantuar.
Nor have I ought else to say of this M r . Beal, but that afterwards I find one of his name and quality dying 1601, and buried in London at Athallows in the wall, who by all probability should be the same person. Now that the Presbyterian party was not unfriended at the Council Board, but had those there, which either out of Dictates of their conscience, or reasons of State, or reflections on their private interests, endeavored to mitigate the Arch-Bishops proceedings against them. Let their ensuing letter to him be perused.
AFter our hearty commendations to both your Lordships, although we have heard of late times sundry complaints out of divers Countries of this Realm, of some proceedings against a great number of Ecclesiastical persons, some Parsons of Churches, some Vicars, some Curates, but all Preachers; whereby some were deprived of their livings, some suspended from their Ministry, and preaching, yet we have forborne to enter into any particular examination of such complaints, thinking that howsoever inferior officers, as Chancellors, Commissaries, Arch-Deacons and such like, whose offices are of more value, and profit by such like kind of proceedings, might in such sort proceed against the Ministers of the Church. Yet your Lordship the Arch-Bishop of that province of Canterbury, have besides your general Authority some particular interest in the present Jurisdiction of sundry Bishoprics vacant. And you also the Bishop of London, both for your own authority in your Diocese, and as head Commissioner Ecclesiastical, would have a pastoral over the particular officers, to stay and temper them in their hasty proceedings against the Ministers, and especially against such as do earnestly profess, and instruct the people against the dangerous sects of Papistry. But yet of late, hearing of the lamentable estate of the Church in the Country of Essex, that is, of a great number of zealous and learned Preachers there suspended from their Cures, the Vacancy of the place for the most part, without any Ministry of Preaching, Prayers, and Sacraments. And in some places of certain appointed to those void Rooms, being persons neither of learning nor of good name, and in other places of that County a great number of Parsons occupying the Cures being notoriously unfit, most for lack of learning, many charged or chargable with great, and erroneous faults, and drunkenness, filthiness of life, gamsters at Cards, haunting of Ale-houses, and such like, against whom we hear not of any proceedings, but that they are quietly suffered, to the slander of the Church, to the offense of good people, yea to the famishing of them for lack of good teaching; and thereby dangerous to the subverting of many weaklings from their duties to God, and the Queens Majesty by secret Jesuits, and counterfeit Papists. And having thus in a general sort heard out of many parts of the like of this lamentable estate of the Church, yet to the intent we should not be deceived with the Generality of reports, we sought to be informed of some particulars, namely, of some parts of Essex, and having received the same credibly in writing, we have thought it our duties to her Majesty, and the Realm for the Remedy hereof without intermeddling ourselves with your Jurisdiction Ecclesiastical, to make report unto your Lordships, as persons that ought most specially to have regard thereto, as we hope you will, and therefore have sent you herewith in writing a Catalogue of the names of persons of sundry natures, and conditions, that is, one sort, being reported to be learned, zealous, and good preachers deprived, and suspended, and so the Cures not served with meet Persons. The othersort a number of Persons, having Cures, being in sundry sorts far unmeet for any offices in the Church for their many defects, and imperfections, and so as it seems by the reports have been, and are suffered to continue without reprehension or any other proceedings against them, and thereby a great number of Christian people untaught, A matter very lamentable in this time. In a third sort a number having double livings with Cure, and so not resident upon their Cures. But yet enjoying the benefit of their Benefices without any personal attendance upon their Cures. Against all these sorts of lewd, and evil, and unprofitable, corrupt members, we hear of no inquisition, nor of any kind of proceeding to the Reformation of those horrible offenses in the Church, but yet of great diligence, yea, and extremity used against those that are known diligent Preachers. Now therefore we for the discharge of our duties, being by our vocation under her Majesty bound to be careful that the universal Realm may be well governed, to the honor and glory of God, and to the discharge of her Majesty being the principal governor, over all her subjects under Almighty God, do most earnestly desire your Lordships, to take some charitable consideration of these causes, that the people of the Realm may not be deprived of their Pastors being diligent, learned, and zealous, though in some points Ceremonial, they may seem doubtful only in Conscience, and not of willfulness. Nor that their Cures be suffered to be vacant without good Pastors, nor that such as be placed in the Rooms of Cures be insufficient for learning, or unmeet for their conversation. And though the notes which we send you be only of Parsons belonging to Essex, yet we pray you to look into the rest of the Country in many other Dioceses, for we have, and do hear daily of the like in generality in many other places, but we have not sought to have their particulars to manifestly delivered of other places of Essex, or rather to say the truth, of one corner of the Country. And we shall be most glad to hear of your cares to be taken for remedy of these Enormities, so as we be not troubled hereafter, or hear of the like complaints to continue; and so we bid your Lordships right heartily farewell.
Your Lordships Loving friends,
- Will. Burleps,
- George Shrewsbury,
- A. Warwick,
- R. Leicester.
- C. Howard.
- I. Croft.
- Chr. Hatton.
- Fra. Walsingham.
Amongst these Privy Counselors, I miss one who was mainly material, namel, S r . Francis Knowls, treasurer of the Queens Household, and K n t. of the Garter: Father in law to the Earl of Leicester, and no less considerable in himself then in his relations, this Knight being bred a banished man in Germany during the Reign of Queen Mary, and conversing with M r . Calvin at Geneva, was never after fond of Episcopacy, and though now casually absent from the Council Board, was a great Patron of the Nonconformists. But see the Arch-Bishops answer to their letter.
IT may please your good Lordships to be advertized, that I have received your letters of the twentieth of this month, with a Schedule enclosed therein, concerning certain Ministers in Essex, whereunto as yet I cannot make any full answer, by reason of the absence of my Lord of London, to whom the letter is also directed, and the parties therein named best known as being in his Diocese. Nevertheless in the mean time, I thought it my part to signify unto your Lordships that I hope the information to be in most parts unjust. Certain men being in and about Mauldon, because they cannot have such among them as by disorderliness do best content their humors, did not long since in like manner in a generality, make an information to the same effect, which coming to mine, and others hands of the Ecclesiastical commission, we did direct our letters to some of the principal of them by name, requiring them to exhibit unto us at the beginning of this next term, now next ensuring the names of such offencive Ministers, as they thought to be touched with such dishonest conversation, together with their proofs thereof, promising on our parts to see the same redressed accordingly: It seemeth by this which is exhibited now to your Lordships, they have prevented the time, hoping thereby to alter the course; whereunto it tendeth. I leave to your Lordships consideration: surely if the Ministers be such as this Schedule reporteth, they are worthy to be grievously punished. And for my own part, I will not be slack or remiss (Godwilling) therein, But if that fall out otherwise upon trial, and that they, or many of them in respect of their obedience to her Majesty's laws, be thus depraved by such as impugn the same, then I doubt not but your Lordship will judge those amusers to deserve just punishment. This I can assure your Lordships of, that my Lord of London affirmed in my hearing, that not long since upon that occasion that none or few at his, or his Arch-Deacons visitations had at any time by the Churchwardens or sworn men, been detected or presented for any such misdemeanors as are now supposed against them. Of the Preachers, which are said to be put there to silence, I know but few. Notwithstanding I know those few to be very factious in the Church, contempners in sundry points of the Ecclesiastical laws, and chief authors of disquietness in that part of the Country; And such as I for my part cannot (doing my duty with a good conscience) suffer without their further conformity to execute their ministry. But your Lordships God willing shall have a more particular answer to every point of your letter, when my Lord of London (who is now at his house in the Country) and I shall meet and have conferred thereupon. In the mean time I trust, that neither there, nor elsewhere within this province, either by myself or others of my brethren anything is o • shall be done, which doth not tend to the peace of the Church, the working of obedience to laws established, the encouragement of the most, the Godliest, and most learnedst Ministers in this Church of England, and to the Glory of God; To whose protection I commit your good Lordships.
Now although we find S r . Christopher Hatton (for companies sake, as we humbly conceive it) amongst the Privy Counselors, subscribbing for moderation to non-conformists, yet we take him to be a zealous Stickler for the pressing Church Ceremony. And although I look on the words of the Jesuit as a mere scandal, when he saith, that this Hatton was Animo Catholicus a Papist in his heart, yet I know him to be no favourer of the Presbyterian party; But a great countenancer of Whitgifts proceedings against them, as appears by the following Address of the Arch-Bishop unto him.
To Sr. Christopher Hatton.
Right Honorable,
I give you most hearty thanks for that most friendly message which you sent unto me by your man M r , Kemp, I shall think myself bound unto you therefore as long as long as I live. It hath not a little comforted me, having received not long since unkind speeches where I least looked for them, only for doing my duty in the most necessary business which I have in hand: I marvel how it should come to pass, that the selfsame persons will seem to wish peace, and uniformity in the Church, and to mislike of the contentious, and disobedient sort, cannot abide that anything should be done against them, wishing rather the whole Ministry of the land to be discountenanced and discouraged, then a few wayard persons (of no account in comparison) suppressed and punished. Men in executing the laws according to their duties were wont to be encouraged, and backed hy such, but now it falleth out clean contrary. Disobedient wifull persons (I will term them no worse) are animated▪ Laws contemned, her Majesty's will and pleasure little regarded, and the executors thereof in word and deed abused, howbeit these overthwarts grieve me, yet I thank God, they cannot withdraw me from doing that duty in this cause, which I am persuaded God himself, her Majesty, the laws, and the State of this Church, and Commonwealth, do require of me. In respect whereof, I am content to sustain all these displeasures, and fully resolved not to depend upon man, but upon God, and her Majesty. and therefore your honor in offering me that great courtesy, offered unto me as great a pleasure as I can desire. Her Majesty must be my refuge, and I beseech you that I may use you as a means when occasion shall serve, whereof I assure myself, and therein rest.
John Cantuar.
As for the Lord Burleigh, such was his moderation, that both parties beheld him as their friend, carrying matters not with Passion, and prejudice, but prudently as became so great a Statesman. He was neither so rigid as to have conformity pressed to the Height, nor so remiss as to leave Ministers to their own liberty. He would argue the case both in discourse, and by letters, with the Arch-Bishop. Amongst many of the latter kind, let not the Reader grudge to peruse this here inserted.
IT may please your Grace, I am sorry to trouble you so often as I do, but I am more troubled myself, not only with many private petitions of sundry Ministers recommended for persons of credit, and for peaceable persons in their Ministry, and yet by complaints to your Grace, and other your Colleagues in Commission greatly troubled: But also I am daily now charged by Counselors, and public persons to neglect my duty, in not staying of those your Graces proceedings, so vehement, and so General against Ministers and Preachers, as the Papists are thereby greatly encouraged, and all evil disposed persons amongst the Subjects animated, and thereby the Queens Majesty's safety endangered; with these kind of arguments I am daily assailed: against which I answer, That I think your Grace doth nothing, but being duly examined, tendeth to the maintenance the Religion established, and to avoid schism in the Church. I also have for example shown by your papers sent to me, how fully the Church is furnished with Preachers, and how small a number there are that do contend for their singularity. But these reasons do not satisfy all persons, neither do I seek to satisfy all persons, but with reason, and truth. But now my good Lord, by chance I have come to the sight of an instrument of 24 Articles of great length and curiosity, formed in a Romish style, to examine all manner of Ministers in this time without distinction of Persons, which Articles are entitled apud Lambeth Ma • j. 1584. to be executed, Ex officio mero &c. and upon this occasion I have seen them. I did recommend unto your Graces favor two Ministers Curates of Cambridge -shire, to be favourably heard, and your Grace wrote to me that they were contentious, Seditious, and persons vagrant maintaining this controversy, wherewith I charged them sharply, and they both denied those charges, and required to be tried, and so to receive punishment: I answered, that your Grace would so charge them, and then Ishould see afterwards what they should deserve, and advised them to resort to your Grace, comforting them that they should find favorable proceedings, and so I hope upon my former commendations the rather. What may be said to them I know not, nor whether they have been so faulty as your Grace hath been informed do I know, Neither do I mean to treat for to f • vour such men, for pardon I may speak upon their amendment. But now they coming to me, I offer how your Grace proceeded with them. They say, they are commanded to be examined by the Register at London, and I asked them whereof? they said of a great number of Articles; But they could have no Copies of them: I answered that they might answer to the truth; they said that they were so many in number, and so divers, as they were afraid to answer them, for fear of captious interpretation. Upon this I sent for the Register, who brought me the Articles, which I have read, and find so curiously penned, so full of Branches, and Circumstances, that I think the inquisitions of Spain use not so many questions to comprehend, and to entrap their preys. I know your Canonists can defend these with all their particles: But surely under your Graces correction, this Juridicall and Canonical siftner of poor Ministers, is not to edify and reform. And in Charity I think they ought not to answer to all these nice points, except they were very notorious offenders in Papistry or heresy. Now good my Lord, bear with my scribbling: I write with testimony of a good conscience, I desire the peace of the Church, I desire concord, and unity in the exercise of our Religion. I fear no sensual and willful recusant: But I conclude, that according to my simple Judgment, this kind of proceeding is too much savouring the Romish inquisition, and is rather a device to seek for offenders, than to reform any. This was not that charitable instruction that I thought was intended of these poor Ministers should in some few points have any scrupulous conceptions to be removed, this is not a charitable way, to send them to answer to your common Register, upon so many Articles at one instant, without commodity of instruction by your Register, whose office is only to receive their answers, by which the parties are first subject to condemnation before they be taught their errors. It may be I say that Canonists may maintain this proceeding by rules of their laws: But though omnia licent, omnia non expediunt, I pray your Grace bear this, (and perchance a fault) that I have willed them not to answer these Articles, except their consciences may suffer them: And yet I have sharply admonished them, that if they be disturbers in their Churches, they must be corrected. And yet upon your Graces answer to me Ne suitor ultra crepidam, neither will I put falcem in alterius m • ssem: my paper teacheth me to make an end, your Grace must pardon my hasty writing, for that I have done this Raptim and without Correction.
Your Graces at command, William Burghley.
One may say, is not the hand of M r . Travers in all this? Who being the Lord Burghleys Chaplain, by him much respected, and highly affected to the Geneva Discipline, was made the mouth of the Ministers, to mediate to his Lord in their behalf. But it seems the Arch-Bishop had set up his resolution (called constancy, by some, Cruelty, by others, as they stand affected) whose unmoveableness herein will appear by his following Letter.
To the Lord Treasurer.
MY singular good Lord, in the very beginning of this action, and so from time to time, I have made your Lordship acquainted with all my doings, and so answered all objections, and reasons to the contrary, as I persuade myself no just reply can be made thereunto. I have likewise by your Lordships advice, chosen this kind of proceeding with them, because I would not touch any for not subscribing only, but for breach of order in celebrating of Divine service, administering the Sacraments, and executing other Ecclesiastical functions, according to their fancies, and not according to the form of law prescribed, which neither your Lordship, nor any other seemed to mislike, but to wish and require: And therefore I am much troubled at your last Letters, which seem so to be written, as though your Lordship had not been in these points already answered. The complaints which your Lordship saith are made of me, and other my Colleagues, have hitherto been general, and therefore cannot otherwise be answered, but by a bare denial. But if any man shall charge me or them with particularities, I doubt not but we are, and shall be ready to answer them, and to justify our doings. My proceedings are neither so vehement, nor so general against Ministers, and Preachers, as some pretend; doing me therein great injury, I have divers times satisfied your Lordship therein if any offense be, it is in bearing too much with them, and using of them so friendly, which causeth them thus contrary to their duties to trouble the Church, and to withstand me their Ordinary, and lawful Judge. The objection of encouraging the Papists &c. hath neither probability nor likelihood. For how can Papists be animated by urging of men to subscribe against the Popes supremacy, and to the justifying of the book of Common-Prayers, and Articles of Religion which they so greatly condemn. But Papists &c. are animated, because they see these kind of persons, which herein after a sort come in with them, so greatly so many borne with, and so animated, and maintained in their disordered doings, against both God's Laws, and man's; and against their Chief Governors both Civil, and Ecclesiastical. This I say encourageth the Papists, and maketh much for them; the other is but a fallacy, â non causa ad causam. O my Lord, I would to God some of those who use this argument, had no Papists in their Families, and did not otherwise also countenance them; whereby indeed, they receive encouragement, and do become too malepert. Assure yourself the Papists are rather grieved at my proceedings, because they tend to the taking away of their chief Argument; that is, that, we cannot agree among ourselves, and that we are not of the Church, because we lack unity. And I am credibly informed, that the Papists give encouragement to these men, and commend them in their doings, hereof I have also some experience. But if these reasons, and sundry others, notwithstanding some will not be satisfied thereby: I am sure your Lordship thinketh it not convenient to yield unto their wills, but unto their reasons. Touching the 24, Articles which your Lordship seemeth so to mislike, as written in a Romish style, smelling of a Romish inquisition &c. I cannot but greatly marvel at your Lordships vehement speeches against them, I hope without cause. The men are Preachers, peaceable, your Lordship saith, and that they are orderly, and observe the Books, as some of them say of themselves: and you think it not meet that being such persons, they should be deprived for not subscribing only, wherein I have yielded unto you, and therefore have caused these Articles to be drawn according to Law, by the best learned in the Laws: who I dare say hate the Romish doctrine, and the Romish inquisition, to the intent I may truly understand whether they are such manner of men or no, as they pretend to be, which I also take to be the ordinary course in other Courts: as in the Sar-Chamber, and other places. Sure I am it is most usual in the Court of the Marches (Arches rather) whereof I have the best experience. And without offense be it spoken, I think these Articles more tolerable, and better agreeing with the rule of justice, and charity, and less captious then those in other Courts, because there men are often examined at the relation of a private man, concerning private crimes, & de propriâ turpitudinê: whereas here men are only examined of their public actions in the public calling, and Ministry, and much more in the cause of Heresy: because the one toucheth life, and the other not. And therefore I see no cause why our Judicial, and Canonical proceedings in this point should be misliked. Your Lordship writeth, that the two for whom you write are peaceable persons, that they deny the things wherewith they are charged, and desire to be tried &c. Now they are to be tried, why do they refuse it? Qui male agit, odit Lucem; Indeed they show themselves to be such as I have before shown to your Lordship, the most troublesome persons in all that Country: and one of them M r Brown is presented for his disorders by the sworn men of the parish, as I am informed by the Official there. Wherefore I beseech your Lordship not to believe them against me, either own words, or testimony of any such as animate them in their disobedience, and count disorder order, and contention peace, before they be duly and orderly tried according to that Law which is yet in force, and will hardly in my opinion, in these Judicial actions be bettered, though some abuse may be in the Execution thereof, as there. I elsewhere also; and that peradventure more abundantly. Your Lordship saith these Articles are a device rather to seek for offenders, then to reform any: The like may be said of the like orders in other Courts also; but that were the fault of the Judge, not of the Law. And I trust your Lordship hath no cause to think so evil of me. I have not dealt with any as yet, but such as have given evident tokens of contempt of Orders and Laws. which my Acts remaining on Record will testify; and though the Register do examine them (as I think other officers do in other Courts likewise, and the Law doth allow of it) yet are they repeated before a Judge, where they may reform, add or diminish, as they think good; neither hath there been any man thus examined, or otherwise dealt with, who hath not been conferred with, or might not have been if he would, these two especially; And if they have otherwise reported to your Lordship, they do but antiquum obtinere, which is to utter untruths; a quality wherewith these kind of men are marvelously possessed, as I on my own knowledge, and experience, can justify against divers of them. I know your Lordship desireth the peace of the Church, and unity in Religion, but how is it possible to be procured (after so long liberty, and lack of discipline) if a few persons so meanly qualified, as most of them are, shall be countenanced against the whole estate of the Clergy, of greatest account both for learning, years, stayedness, wisdom, Religion, and honesty? And open breakers, and impugners of the Law, young in years, proud in conceit, contentious in disposition, maintained against their Governors, seeking to reduce them to order, and obedience; Haec sunt initia haereticorum, & ortus atque conatus Schismaticorum male cogitantium, ut sibi placeant, ut praepositum superbo tumore contemnant; sic ab Ecclesia receditur, sic altare profanum collocatur foris, sic contra pacem Christi & ordinationem atque unitatem Dei rebellatur; for my own part, I neither have done, nor do anything in this matter, which I do not think in my conscience, and duty, I am bound to do, which her Majesty hath with earnest charge committed unto me, and which I am not well able to justify to be most requisite for this State and Church, whereof next to her Majesty, though most unworthy, or at least most unhappy, the chief, is committed unto me, which I will not by the grace of God neglect, whatsoever come upon me. Therefore I neither care for the honor of the place (which is onus to me) nor the largeness of the Revenues, nor any other worldly thing. I thank God, in respect of doing my duty, neither do I fear the displeasure of man, nor the evil tongues of the uncharitable, who call me Tyrant, Pope, Knave, and lay to my charge things which I never thought, Scio hoc enim opus esse diabolt, ut servos Dei mendacio laceret, & opinionibus falsis gloriosum nomen infamet, ut qui conscientiae suae luce clarescunt, alienis rumoribus sordidentur. So was Cyprian himself used, and other ancient and Godly Bishops, to whom I am not comparable. The day will come, when all men's hearts shall be opened; in the mean time I will depend on him, who never forsakes those that put their trust in him. If your Lordship shall keep those two from answering according to the order set down, it will be of itself a setting at liberty of all the rest, and of undoing of all that which hitherto hath been done; neither shall I be able to do my duty according to her Majesty's expectation; And therefore I beseech your Lordship to leave them unto me; I will not proceed against them, till I have made you privy to their answers, and further conferred with you about them; because I see your Lordship so earnest in their behalf; whereof also they have made public boasts (as I am informed) which argueth what manner of persons they are: I beseech your Lordship to take not only the length, but also the matter of this Letter in good part, and to continue to me as you have done, whereof I doubt not: for assuredly if you forsake me (which I know you will not after so long trial and experience, with continuance of so great friendship) especially in so good a cause, I shall think my coming to this place, to have been for my punishment; and my hap very hard, that when I think to deserve best, and in a manner to consume myself, to satisfy that which God, her Majesty, the Church, requireth of me, should be so evil rewarded, Sed meliora spero. And I know your Lordship doth all, as you are persuaded, for the best; I beseech God long to bless and preserve you.
John Cantuar.
It seems the Lord Treasurer took exceptions at some passages herein, I dare not say with those, That the Letter was brought to him when he was indisposed with the fit of the Gout, which made him so offended. But whatsoever was the cause of his passion, see some signs thereof in what followeth.
I Have Received your Graces Letter, answering sundry speeches, as I think, delivered by your Chaplain, Doctor Cozens, and I perceive you are sharply moved to blame me, and clear yourself: I know I have many faults, but I hope I have not given such cause of offense, as your Letter expresseth. I deny nothing that your Grace thinketh meet to proceed in, with these whom you call factious; and therefore there is no controversy between you, and me, expressed in your Letter: the controversy is passed in your Graces Letter in silence; and so I do satisfy; your Grace promised me to deal, I say only with such as violated order, and to charge them therewith, which I allow well of. But your Grace not charging them with such faults, seeketh by examination to urge them to accuse themselves; and then I think you will punish them: I think your Graces proceeding is, I will not say rigorous or captious, but I think it is scant charitable; I have no leisure to write more, and therefore I will end, for writing will but increase offense, and I mean not to offend your Grace, I am content that your Grace, and my Lord of London, where I hear Brown is, use him as your wisdoms shall think meet; If I had known his fault, I might be blamed for writing for him, but when by examination only it is meant to sift him with twenty four Articles, I have cause to pity the poor man.
Your Graces as friendly as any, WILL. BURLEY.
Short but sharp. I see though anger only resteth in the Bosom of Fools, it may light on the Brest of a wise man. But no fear that these friends will finally fall out, who alternately were passionate, and patient. So that now it came to the turn of Whitgift to be calm, as he expressed himself in the following return.
To the Lord Treasurer.
My singular good Lord,
GOd knoweth how desirous I have been from time to time to satisfy your Lordship in all things, and to have my doings approved to you. For which cause since my coming to this place, I have done nothing of Importance without your advice, I have risen early, and sat up late, to write unto you such objections, and answers as on either side were used, I have not the like to any man, and shall I now say I have lost my labor, or shall my just dealing with two of the most disordered Ministers in a whole Diocese (the obstinacy, and contempt of whom, especially of one of them, you yourself would not bear in any subjected to your authority) cause you so to think, and speak of my doings: yea, and of myself, no man living should have made me believe it. Solomon saith, an old friend is better then a new, and I trust your Lordship will not so lightly cast off your old friends, for any of these new fangled, and factious sectaries, whose fruits are to make divisions wheresoever they come, and to separate old, and assured friends. Your Lordship seemeth to charge me with breach of promise, touching my manner of proceeding, whereof I am no way guilty, but I have altered my first course of depriving them for not subscribing only, justifiable by the Law, and common practice both in the time of King Edward, and from the beginning of her Majesty's Reign, and chosen this only to satisfy your Lordship. Your Lordship also objecteth, that it is said, I took this course for the better maintenance of my book, my enemies say so indeed, but I trust my friends have a better opinion of me; what should I seek for any confirmation of my book, after twelve years, or what should I get thereby more then already? And yet if subscription may confirm it, it is confirmed long ago by the subscription of all the Clergy almost in England before my time, even of Brain also who now seemeth to be so willful. Mine Enemies and tongues of this slanderous and uncharitable sect report, that I am revolted and become a Papist, and I know not what, but it proceedeth from their lewdness, not from any desert of mine; and I disdain to answer to any such notorious untruths, which the best of them dare not avouch to my face. Your Lordship seemeth further to burden me with willfulness, I am sure that you are not so persuaded of me, I will appeal to your own conscience. There is difference betwixt wilfullness, and constancy, I have taken upon me the defense of the Religion, and rights of the Church of England, to appease the sects of schisms therein, and to reduce all the Ministers thereof to uniformity, and due obedience herein, I intend to be constant, and not to waver with every wind; The which also my place, my person, my duty, the laws, her Majesty, and the goodness of the cause doth require of me, and wherein your Lordship and others (all things considered) ought in duty to asist, and countenance me. It is strange that a man in my place, dealing by so good warranties as I do, should be so encountered, and for not yielding to be counted willful, but I must be contented, Vincit qui patitur, and if my friends forsake me herein, I trust God will not, neither the Law, nor her Majesty who hath laid the charge on me, and are able to protect me. But of all other things it most grieveth me, if your Lordship should say, that two Ministers fare the worse because your Lordship hath sent them. Hath your Lordship ever had any cause so to think of me? It is needless for me to protest my heart, and affection towards you above all other men, the world knoweth it, and I am assured that your Lordship nothing doubteth thereof; I have rather cause to complain to your Lordship of yourself, that upon so small an occasson, and in the behalf of two such you will so hardly conceive of me, yea, and as it were countenance persons so meanly qualified in so evil a cause against me, your Lordships so long tried friend, and their Ordinary. That hath not so been in times past, now it should least of all be, I may not suffer the notorious contempt of one of them especially, unless I will become Fsops Block, and undo all that which hitherto have been done. Well, because I would be loath to omit anything whereby your Lordship might be satisfied, I have sent unto you herein enclosed certain reasons to justify the manner of my proceedings, which I marvel should be so misliked in this cause, having been so long practiced in the same, and never before this time found fault with. Truly my Lord I must proceed this way, or not at all, the reasons I have set down in this paper. And I heartily pray your Lordship, not to be carried away, either from the cause, or from myself upon unjust surmises, and clamours, lest you be the occasion of that confusion which hereafter you would be sorry for. For mine own part I desire no further defense in these occasions: neither of your Lordship, nor any other, then Justice, and Law will yield unto me. In my own private affairs, I know I shall stand in need of friends, especially of your Lordship, of whom I have made always an assu • ed account; but in these public actions, I see no cause why I should seek for friends, seeing they to whom the care of the Commonwealth is committed, ought of duty therein to join with me. To conclude, I am your Lordships assured, neither will I ever be persuaded, but you do all even of hearty good will towards me.
John Cantuar
Now amongst all the favorers of the Presbyterians, surely honesty, and wisdom, never met more in any then in S r . Francis Walsingham, of whom it may be said (abate for the disproportion) as of S t . Paul, though poor yet making many rich. Having but one only Daughter (whole extraordinary handsomnesse, with a moderate portion would considerably prefer her in marriage. He neglected wealth in himself, though I may say, he enriched many (not only his dependants but,) even the English Nation, by his prudent steering of State affairs. How he interceded to qualify the Arch-Bishop, for a Semi-non conformist, we learn from his following Letter.
IT may please your Grace to understand, that this bearer M r . Leverwood, of whom I wrote unto your Grace, hath been here with me, and finding him very conformable, and willing to observe such orders as are appointed to be used in the Church, as your Grace shall partly perceive by certain Articles subscribed with his own hand, and herein enclosed, I willed him to repair unto your Grace; And in case these Articles may be allowed, then I pray your Grace to be his good Lord, and that with your good will and favor he may proceed in his suit; upon knowledge whereof, I do mean to deal further therein with her Majesty thereof for him, as I have already begun to do, upon the good report I heard of the man, before your Graces message sent to M r . Nicasius for the stay thereof. And so I humbly take my leave.
Your Graces at command Francis Walsingham.
What this Letter effected, the next will inform us,
Right Honorable,
I thank you heartily for your letter, written unto me in the behalf of Leverwood, wherein I perceive the performance of your honorable speeches to myself, in promising to join with me, against such as shall be breakers of the orders of the Church established: and movers of contentions therein upon that, and other like speeches of yours with me at your last being at Lambeth, I have forborne to suspend or deprive any man already placed in any cure or charge, for not subscribing only, if hereafter he would promise unto me in writing, the observing of the Book of Common-Prayer, and the orders of the Church by law set • down: and I do now require subscription to the said Articles, of such only as are to be admitted to the Ministry, and to Ecclesiastical livings, wherein I find myself something eased of my former troubles: and as yet none or very few of the last named persons, to refuse to subscribe to the said Articles, though some of them have been accounted heretofore very precise. I also very well remember that it was her own wish, and desire, that such as hereafter should be admitted to any living, should in like manner be tied to the observing the orders: which as it hath already wrought some quietness in the Church, so I doubt not but that it will in time perfect the same. And I cannot break that order in one, but other will look for the like favor, to the renewing, and increasing of the former Atheism, not yet already extinguished. Wherefore I heartily pray you to join with me herein. Touching the Articles enclosed in your letter, whereunto Leverwood hath subscribed: they are of no moment, but such as may easily be deluded. For whereas he first saith, that he will willingly subscribe as far as the law requireth at his hand, his meaning is, that the law requireth no such subscription, for so I am informed that some Lawyers (therein deceived) have persuaded him and others, and in saying that he will always in the Ministry use the Book of Common-Prayer, and none else, his meaning is, that he will use but so much of the Book as pleaseth him, and not that he will use all things in the Book required of him. I have dealt with him in some particularities, which he denieth to use, and therefore his subscription is to small purpose. I would, as near as I can, promise, that none should hereafter come into the Church to breed new troubles, I can be better occupied otherwise. And God would bless our labors more amply, and give better success to the word so commonly and diligently preached if we could be at peace, and quietness among ourselves, which I most heartily wish, and doubt not to bring to pass by God's grace, the rather through your good help, and assistance, whereof I assure myself, and so with my hearty prayers &c.
John Cantuar.
Thus have we presented to the Reader some select Letters out of many in my hand, passing betwixt the highest persons in Church matters. I count it a blessing that providence hath preserved such a treasure unplundred, esteem it a favor in such friends as imparted them unto me, and conceive it no ungrateful act in our communicating the same to the Reader. And now we (who hitherto according to good manners have held our peace, while such who were far our betters, by their pens spake one to another) begin to resume our voice, and express ourselves as well as we may in the following History.
10. By the changing of Edmond into John Cantuar. It plainly appears, that as all these letters were written this year, so they were indicted after the sixth of July, (and probably about December ) when BP. Grindal deceased. Our English Eli, for office (highest in spiritual promotion) age (whereby both were blind) and manner of his death, thus far forth as heart-broken with sorrow. Grindals grief proceeded from the Queens displeasure, undeservedly procured by the practices of his malicious enemies. There want not those who will strain the parallel betwixt Eli and Grindal in a fourth respect, both being guilty of dangerous indulgence, and lenity to offenders. Indeed Grindal, living, and dying sole, and single, could not be cockering to his own children; but as a Father of the Church, he is accused for too much conniving at the factious disturbers thereof. Sure I am, he was an impartial correcter of men's vicious conversations: witness his sharp reproving of Julio the Italian Physician, for marrying another man's wife. Which bitter, but wholesome pill, the Physician himself not being able to digest, incensed the Earl of Leicester, and he the Queens Majesty against the good Arch-bishop. But all was put on the account of Grindals non-conformity, for favoring the factious meetings, called Prophesyings. Grindal, sensible of the Queens displeasure, desired to resign his place, and confine himself to a yearly pension: not, as some may pretend, that it was against his conscience to keep it; but because above his impotent age to manage so great a charge. The place was proffered to Whitgift, but he in the presence of the Queen utterly refused it: yet, what he would not snatch, soon after fell into his hands by Grindals death.
11. Who so beholds the large revenues conser'd on Grindal, the long time he enjoyed them (Bishop of London, Arch-Bishop of York, and Canterbury, above eighteen years) the little charge incumbring him, dying a single man, will admire at the mean estate he left behind him. Yea, perchance they will erroneously impute this to his prodigality, which more truly is to be ascribed to his contempt of the world, unwilling to die guilty of much wealth; not to speak of fat Servants made under a lean Master. The little he had, as it was well gotten, was well bestowed, in pious uses on Cambridge, and Oxford, with the building, and endowing of a School at S t . Bees in Cumberland, where he was born. Yea, he may be beheld as a benefactor to the English nation, for bringing Tamaríx first over into England. As the inventers of evil things are justly taxed by the Apostle: so the first importers of good things deserve due commendation; That plant being so sovereign to mollify the hardness of the spleen; a malady whereof Students (betrayed thereunto by their sedentarie lives) too generally do complain.
SECTION VI.
To the Master, Wardens, and all the Members of the Honorable Company of Mercers of London.
As it would be a sin of omission in me (so much obliged to your society) should no share in my History be allowed unto you, so I should commit a great incongruity, if assigning it anywhere else, then in the Reign of Queen Elizabeth. Whose great Grandfather Sr. Godfrey Bollen (1458. Major of London) is generally believed one of your Company, so that the Crowned Maidenhead in your Arms, may in some sort seem Prophetical, Presaging such a Queen-Virgin should be extracted from one of your Society, as the Christian-World could not parallel in all particulars.
Indeed much of credit is imported in your very Name. For seeing all Buyers and Sellers, are Mercers à Mercando, Custom hath confined and fixed the term Eminently on your Corporation, as always the prime Chapmen of our Nation, in which respect you have the precedency of all other Companies.
I will detain you no longer from better Customers, wishing you sound wares, quick vent, good prizes, sure payment. One Commodity alone excepted, I mean the Truth itself, this buy and sell it not, Purchase it on any terms, but part with it on no Conditions.
ABout four a clock in the afternoon on the Lord's day, a sad accident hap • ned in Paris-gard • n, on the southside of Thames, over against London. Whilest multitudes were beholding the baiting of the bear, the old under-propped Scaffolds overladen with people, suddenly fell down, killed eight outright, hurt, and bruised many moe, to the shortening of their lives. The assertors of the strict observation of the Sabbath, vigorously improve this (as well they may) against them who profane the Lord's-day, which afterwards (the joyful effect of a doleful cause) was generally kept with more carefulness.
2. Robert Brown began at this time to broach his opinions. he was born in Rutland-shire, of an ancient and worshipful family (one whereof founded a fair Hospital in Stamford ) nearly allied to the Lord Treasurer Cicel. He was bred for a time in Cambridge (I conceive in Corpus Christi College) but question, whether ever a Graduate therein. He used some time to preach at Bennet-Church, where the vehemency of his utterance passed for zeal among the Common people, and made the vulgar to admire, the wise to suspect him. D r . Still, afterwards Master of Trinity (out of curiosity, or casually present at his preaching) discovered in him something extraordinary, which he presaged would prove the disturbance of the Church, if not seasonaly prevented. Some years after, Brown went over into Zealand, to purchase himself more reputation from foreign parts. For, a smack of travail gives an high taste to strange opinions, making them better relished to the licourish lovers of novelty. Home he return with a full cry against the Church of England, as having so much of Rome, she had nothing of Christ in her discipline.
Norfolk was the first place whereon Brown (new flown home out of the Low-Countries) pearched himself, and therein in the City of Norwich. A place which then spake little more then medietatem linguae, having almost as many dutch strangers, as English natives inhabiting therein. Brown beginning with the Dutch, soon proceeded to infect his own Country-men, for which he was confined, as the following letter of the Lord Treasurer Burghly, to BP. 〈…〉 Phrcke of Norwich will inform us.
AFter my very hearty commendations to your Lordship; whereas I understand that one Brown a Preacher is by your Lordship and others of the Ecclesiastical Commission committed to the custody of the Sheriff of Norfolk, where he remains a prisoner, for some matters of offense uttered by him by way of preaching, wherein I perceive by sight of some letters written by certain godly preachers in your Lordships Diocese he hath been dealt with, and by them dissuaded from that course he hath taken. Forasmuch, as he is my kinsman; if he be son to him whom I take him to be, and that his error seemeth to proceed of zeal rather then of malice, I do therefore wish he were charitably conferred with and reformed, which course I pray your Lordship may be taken with him, either by your Lordship or such as your Lordship shall assign for that purpose. And in case there shall not follow thereof such success, as may be to your liking, that then you would be content to permit him to repair hither to London, to be further dealt with as I shall take order for upon his coming, for which purpose I have written a letter to the Sheriff, if your Lordship shall like thereof. And so I bid your Lordship right heartily farewell.
From the Court at Westminster this 21. of April. 1581.
Your Lordships very loving friend W. B.
Brown being thus brought up to London, by the advice of his friends was wrought to some tolerable compliance, and being discharged by the Arch-Bishop of Canterbury, was by the Lord Treasurer sent home to his father Anthony Brown at Tolethorp in Rutland Esquire. One I assure you of ancient, and right worshipful extraction, having myself seen a charter granted by King Henry the eighth, (the 16 th of July, in the 18 th . of his reign) and confirmed by act of Parliament, to Francis Brown father to the aforesaid Anthony, giving him leave to put on his cap, in the presence of the King or his heirs, or any Lord Spiritual or Temporal in the land, and not to put it off but for his own ease, and pleasure. But let us see and the Lord Treasurers letter in the behalf of Brown to his father.
AFter my very hearty commendations, understanding that your son Robert Brown, had been sent for up by my Lord Bishop of Canterbury, to answer to such matters as he was to be charged withal, contained in a Book made by him, and published in print (as it was thought) by his means: I thought good, considering he was your Son, and of my blood, to send unto my Lord of Canterbury in his behalf, that he might find what reasonable favor he could show him; before whom I perceive he hath answered in some good sort; and although I think he will not deny the making of the Book, yet by no means will he confess to be acquainted with the publishing or printing of it. He hath besides yielded unto his Lordship such further contentment, as he is contented (the rather at my motion) to discharge him, and therefore for that he purposeth to repair to you, I have thought good to accompany him with these my letters, and to pray you for this cause, or any his former dealings, not to withdraw from him your fatherly love and affection, not doubting but with time he will be fully recovered, and withdrawn from the Relics of some fond opinions of his, which will be the better done, if he be dealt withal in some kind, and temperate manner. And so I bid you very heartily farewell.
From my house near the Savoy this eighth of October 1585.
Your loving friend and Cousin, William Burghley.
But it seems Browns errors were so inlaid in him, no conference with Divines could convince him to the contrary, whose incorrigibleness made his own father weary of his company. Men may wish, God only can work, children to be good. The old gentleman would own him for his Son no longer, then his Son owned the Church of England for his Mother, desiring to rid his hands of him, as by the ensuing letter will appear.
AFter my very hearty Commendations, I perceive by your letters, that you have little or no hopes of your sons conformity, as you had when you received him into your house, and therefore you seem desirous that you might have liberty to remove him further off from you, as either to Stamford, or some other place, which I know no cause but you may very well and lawfully do, where I wish he might better be persuaded to conform himself for his own good: and yours, and his friends comfort. And so I very heartily bid you farewell.
From the Court this seventeeth of February. 1585.
Your very loving friend and cousin William Burghley.
Thus to make our Story of the troublesome man the more entire, we have trespassed on the two following years, yet without discomposing our Chronology on the Margin.
3. With his assistant Richard Harrisen, a petty Pedagogue, they inveighed against Bishops, Ecclesiastical Courts, Ceremonies, Ordination of Ministers, and what not? fancying here on earth a platform of a perfect Church, without any faults (understand it thus, save those that are made by themselves) therein. The Reader, if desirous to know their opinions, is referred to the large, and learned Treatises written against them; particularly to the pains of D r . Fulke, proving, that the Brownists