THis vnhappie controuersie , about the receiued ceremonies and discipline of the Church of England , which hath so long time withdrawne so many of her Ministers from their principall worke , and imployed their studies in contentious oppositions : hath by the vnnaturall growth and daungerous fruites thereof , made knowne to the world , that it neuer receiued blessing from the father of peace . For whose experience doth not finde , what confusion of order , and breach of the sacred bond of loue hath sprung from this dissention ; how it hath rent the bodie of the Church into diuers parts , and diuided her people into diuers Sects ; how it hath taught the sheepe to despise their pastors , and alienated the Pastors from the loue of their flockes : how it hath strengthened the irreligious in their impieties , and hath raised the hopes of the sacrilegious deuourers of the remaines of Christs patrimony ; and giuen way to the common aduersary of Gods truth and our prosperity , to grow great in our land without resistance ; who seeth not how it hath distracted the mindes of the multitude , and shaken their faith , and scandalized their weakeness , and hath generally killed the very hart of true pietie and religious deuotion , by changing our zeale towards Christes glory , into the fire of enuie and malice , and hart-burning , and Zeale to euery mans priuate cause ? This is the summe of all the gaines which the tedious contentions of so many yeares haue brought in , by the ruine of Christs kingdome , the encrease of Satans , partly in superstition , & partly in impietie . So much better were it in these our dwellings of peace , to endure any inconuenience whatsoeuer in the outward frame , then in desire of alteration , thus to set the whole house on fire . Which moued the religious hart of this learned writer , in Zeale of Gods truth , and in compassion to his Church , the mother of vs all , which gaue vs both the first breath of spirituall life , and from her breasts hath fed vs vnto this whatsoeuer measure of growth we haue in Christ , to stand vp and take vpon him a generall defence both of her selfe , and of her established lawes ; and by force of demonstration , so farre as the nature of the present matter could beare , to make knowne to the world , and these oppugners of her , that all those bitter accusations laid to her charge , are not the faultes of her lawes and orders , but either their owne mistakes in the misvnderstanding , or the abuses of men in the ill execution of them . A worke subiect to manifold reprehensions and oppositions , and not sutable to his soft and milde disposition , desirous of a quiet priuate life , wherein hee might bring forth the fruits of peace in peace . But the loue of God and of his countrey , whose greatest daunger grew from this diuision , made his hart hot within him , and at length the fire kindled , and amongst many other most reuerend and learned men , he also presumed to speake with his pen . And the rather , because he sawe that none of these ordinary obiections of partialities could eleuate the authoritie of his writing , who alwayes affected a priuate state , and neither enioyed nor expected any the least dignitie in our Church . What admirable height of learning , and depth of iudgement dwelled within the lowly minde of this true humble man , great in all wise mens eyes , except his owne ; with what grauitie and maiestie of speach his tongue and pen vttered heauenly mysteries , whose eyes in the humility of his hart were alwayes cast downe to the ground ▪ how all things that proceeded from him were breathed as from the spirit of loue , as if he like the bird of the holy Ghost , the Doue , had wanted gall ; let them that knew him not in his person , iudge by the these liuing Images of his soule , his writings . For out of these , euen those who otherwise agree not with him in opinion , do affoord him the testimony of a milde and a louing spirit : and of his learning what greater proofe can we haue then this , that his writings are most admired by those who themselues do most excell in iudicious learning , and by them the more often they are read , the more highly they are extolled and desired . Which is the cause of this second edition of his former bookes , and that without any addition or diminution whatsoeuer . For who will put a pencile to such a worke , from which such a workeman hath taken his ? There is a purpose of setting forth the three last books also , their fathers Posthumi . For as in the great declining of his bodie , spent out with study , it was his ordinary petition to almightie God , that if he might liue to see the finishing of these bookes , then Lord let thy seruant depart in peace ( to vse his owne words ) so it pleased God to grant him his desire . For he liued till he sawe them perfected ; and though like Rachel he dyed as it were in the trauell of them , and hastened death vpon himselfe , by hastening to giue them life : yet he held out to behold with his eyes these partus ingenii , these Beniamins , sonnes of his right hand , though to him they were Benonies , sonnes of paine and sorrowe . But some euill disposed mindes , whether of malice , or couetousnesse , or wicked blinde Zeale , it is vncerteine , as if they had beene Egyptian Mid-wiues , as soone as they were borne , and their father dead , smothered them , and by conueying away the perfect Copies , left vnto vs nothing but certaine olde vnperfect and mangled draughts , dismembred into peeces , and scattered like Medeas Abyrtus , no fauour , no grace , not the shadowes of themselues almost remaining in them . Had the father liued to see them brought forth thus defaced , he might rightfully haue named them Benonies , the sonnes of sorrowe . But seeing the importunities of many great and worthy persons will not suffer them quietly to dye and to be buried , it is intended that they shall see them as they are . The learned and iudicious eye will yet perhaps delight it selfe in beholding the goodly lineaments of their well set bodies , and in finding out some shadowes and resemblances of their fathers face . God grant that as they were with their bretheren dedicated to the Church for messengers of peace : so in the strength of that little breath of life that remaineth in them , they may prosper in their worke ; and by satisfying the doubtes of such as are willing to learne , may helpe to giue an end to the calamities of these our ciuill wars .

2. A founder it had , whome , for mine owne part , The first establishment of new discipline by M. Caluins industry in the Church of Geneua : and the beginning of strife about it amongst our selues . I thinke incomparably the wisest man that euer the french Church did enioy , since the houre it enioyed him . His bringing vp was in the studie of the Ciuill Lawe . Diuine knowledge he gathered not by hearing or reading so much , as by teaching others . For though thousands were debters to him , as touching knowledge in that kinde ; yet he to none but onely to God , the author of that most blessed fountaine the booke of life , and of the admirable dexteritie of wit , together with the helpes of other learning which were his guides : till being occasioned to leaue Fraunce , he fell at the length vpon Geneua : Which Citie , the Bishop and Cleargie thereof had a little before ( as some doe affirme ) forsaken , being of likelihood frighted with the peoples sudden attempt for abolishment of popish religion : the euent of which enterprise they thought it not safe for themselues to wait for in that place . At the comming of Caluin thither , the forme of their ciuill regiment was popular , as it continueth at this day : neither King , nor Duke , nor Noble man of any authoritie or power ouer them , but officers chosen by the people yearely out of themselues , to order all things with publique consent . For spirituall gouernment , they had no lawes at all agreed vpon , but did what the pastors of their soules by perswasion could win them vnto . Caluin being admitted one of their Preachers & a diuinitie Reader amongst them , considered how dangerous it was that the whole estate of that Church should hang stil on so slender a thred , as the liking of an ignorant multitude is , if it haue power to change whatsoeuer it selfe listeth . Wherefore taking vnto him two of the other ministers for more countenance of the action , ( albeit the rest were all against it ) they moued , and in the end perswaded with much adoe , the people to bind themselues by solemne oath , first neuer to admit the Papacie amongst them againe ; and secondly , to liue in obedience vnto such orders concerning the exercise of their religion , and the forme of their ecclesiasticall gouernment , as those their true and faithfull Ministers of Gods word had agreeablie to Scripture set downe for that end and purpose . When these thinges began to bee put in vre , the people also ( what causes mouing them thereunto , themselues best know ) began to repent them of that they had done , and irefully to champe vpon the bit they had taken into their mouthes , the rather for that they grew by meanes of this innouation into dislike with some Churches neare about them , the benefite of whose good friendship their state could not well lacke . It was the manner of those times ( whether through mens desire to enioy alone the glory of their owne enterprises , or else because the quicknesse of their occasions required present dispatch , ) so it was , that euery particular Church did that within it selfe , which some fewe of their owne thought good , by whome the rest were all directed . Such number of Churches then being , though free within themselues , yet smal , common conference before hand might haue eased them of much aftertrouble . But a greater inconuenience it bred , that euery later endeuoured to bee certaine degrees more remoued from conformitie with the Church of Rome , then the rest before had bene : whereupon grew maruellous great dissimilitudes , and by reason thereof , iealousies , hartburnings , iarres and discords amongst them . Which notwithstanding might haue easily bene preuented , if the orders which each Church did thinke fit and conuenient for it selfe , had not so peremptorily bene established vnder that high commaunding forme , which tendered them vnto the people , as things euerlastingly required by the law of that Lord of Lords , against whose statutes there is no exception to be taken . For by this meane it came to passe , that one Church could not but accuse & condemne another of disobedience to the wil of Christ , in those things where manifest difference was betweene them : whereas the selfesame orders allowed , but yet established in more warie and suspense maner , as being to stand in force till God should giue the opportunitie of some general conference what might be best for euery of them afterwards to doe ; this I say had both preuented all occasion of iust dislik● which others might take , and reserued a greater libertie vnto the authors themselues of entring into farther consultation afterwards . Which though neuer so necessary they could not easily now admit , without some feare of derogation from their credit : and therfore that which once they had done , they became for euer after resolute to maintaine . Caluin therfore & the other two his associats stiffely refusing to administer the holy Communion to such as would not quietly without contradiction and murmur submit themselues vnto the orders which their solemne oath had bound them to obey , were in that quarell banished the towne . A fewe yeares after ( such was the leuitie of that people ) the places of one or two of their Ministers being fallen voyde , they were not before so willing to be rid of their learned Pastor , as now importunate to obtaine him againe from them who had giuen him entertainment , and which were loath to part with him , had not vnresistable earnestnes bene vsed . One of the towne ministers that sawe in what manner the people were bent for the reuocation of Caluin , gaue him notize of their affection in this sort . The Senate of two hundred being assembled , Epist. Cal. 24. they all craue Caluin . The next day a generall conuocation . They crye in like sort againe all : We will haue Caluin that good and learned man Christs Minister . This , saith he , when I vnderstood I could not choose but praise God , nor was I able to iudge otherwise , then that this was the Lordes doing , Luc. 20.17 . and that it was maruellous in our eyes , and That the stone which the builders refused , was now made the head of the corner . The other two whom they had throwne out ( together with Caluin ) they were content should enioy their exile . Many causes might lead them to bee more desirous of him . First , his yeelding vnto them in one thing , might happily put them in hope , that time would breed the like easines of condescending further vnto them . For in his absence he had perswaded them , with whome he was able to preuaile , that albeit himselfe did better like of common bread to bee vsed in the Eucharist , yet the other they rather should accept , then cause any trouble in the Church about it . Againe , they saw that the name of Caluin waxed euery day greater abroad , and that together with his fame their infamy was spread , who had so rashly and childishly eiected him . Besides it was not vnlikely but that his credite in the world , might many wayes stand the poore towne in great stead : as the truth is , their ministers forrein estimation hitherto hath bene the best stake in their hedge . But whatsoeuer secret respects were likely to moue them , for contenting of their mindes Caluin returned ( as it had bene an other Tully ) to his olde home . He ripely considered how grosse a thing it were for men of his qualitie , wise and graue men , to liue with such a multitude , and to be tenants at will vnder them , as their ministers , both himselfe and others , had bene . For the remedie of which inconuenience , hee gaue them plainely to vnderstand , that if he did become their teacher againe , they must be content to admit a complet forme of discipline , which both they and also their pastors should now be solemnely sworne to obserue for euer after . Of which discipline the maine and principall partes were these : A standing ecclesiasticall Court to be established : perpetuall Iudges in that Court to be their ministers ; others of the people annually chosen ( twise so many in number as they ) to be iudges together with them in the same Court : these two sorts to haue the care of all mens manners , power of determining all kind of Ecclesiasticall causes , and authoritie to conuent , to controll , to punish , as farre as with excommunication , whomsoeuer they should thinke worthy , none eyther small or great excepted , This deuise I see not how the wisest at that time liuing could haue bettered , if we duly consider what the present estate of Geneua did then require . For their Bishop and his Clergie being ( as it is said ) departed from them by moonelight , or howsoeuer , being departed ; to choose in his roome any other Bishop , had beene a thing altogether impossible . And for their ministers to seeke that themselues alone might haue coerciue power ouer the whole Church , would perhaps haue bene hardly construed at that time . But when so franke an offer was made , that for euery one minister there should be two of the people to sit and giue voyce in the Ecclesiasticall Consistory , what inconuenience could they easily find which themselues might not be able alwayes to remedy ? Howbeit ( as euermore the simpler sort are , euen when they see no apparant cause , iealous notwithstanding ouer the secret intents and purposes of wiser men ) this proposition of his did somewhat trouble them . Of the Ministers themselues which had stayed behinde in the Citie when Caluin was gone , some , vpon knowledge of the peoples earnest intent to recall him to his place againe , had beforehand written their letters of submission , and assured him of their alleageance for euer after , if it should like him to harken vnto that publique suite . But yet misdoubting what might happen , if this discipline did goe forwarde ; they obiected against it the example of other reformed Churches , liuing quietly and orderly without it . Some of chiefest place and countenance amongst the laitie professed with greater stomacke their iudgements , that such a discipline was little better then popish tyrannie disguised and tendered vnto them vnder a new forme . This sort , it may be , had some feare that the filling vp of the seates in the Consistorie , with so great a number of lay men , was but to please the mindes of the people , to the ende they might thinke their owne swaye somewhat ; but when things came to triall of practise , their Pastors learning would bee at all times of force to ouerperswade simple men , who knowing the time of their owne Presidentship to bee but short , would alwayes stand in feare of their ministers perpetuall authoritie : and among the ministers themselues , one being so farre in estimation aboue the rest , the voyces of the rest were likely to be giuen for the most part respectiuely with a kinde of secret dependencie and awe : so that in shewe a maruellous indifferently composed Senate Ecclesiasticall was to gouerne , but in effect one onely man should , as the Spirite and soule of the residue , doe all in all . But what did these vaine surmises boote ? Brought they were now to so straight an issue , that of two thinges they must choose one ; namely , whether they would to their endlesse disgrace , with ridiculous lightnes , dismisse him , whose restitution they had in so impotent maner desired : or else condescende vnto that demaund , wherein hee was resolute eyther to haue it , or to leaue them . They thought it better to be somewhat hardly yoked at home , then for euer abroad discredited . Wherefore in the ende those orders were on all sides assented vnto : An. D ▪ 1541. with no lesse alacritie of minde , then Cities vnable to holde out longer are wont to shewe , when they take conditions such as it liketh him to offer them which hath them in the narrow streightes of aduantage . Not many yeares were ouerpassed , before these twice sworne men aduentured to giue their last and hotest assault to the fortresse of the same discipline , childishly graunting by comon consent of their whole Senate , & that vnder their towne seale , a relaxation to one Bertelier whom the Eldership had excommunicated ; further also decreeing , with strange absurditie , that to the same Senate it should belong to giue finall iudgement in matter of excommunication , and to absolue whom it pleased them ; cleane contrary to their owne former deedes and oaths . The report of which decree being forth with brought vnto Caluin ; Before ( sayth he ) this decree take place , either my bloud or banishment shall signe it . Againe two dayes before the Communion should be celebrated , his speech was publiquely to like effect , Kill me if euer this hand do reach forth the things that are holy , to them whom THE CHVRCH hath iudged despisers . Whereupon , for feare of tumult , the forenamed Bertelier was by his friends aduised for that time not to vse the liberty granted him by the Senate , nor to present himselfe in the Church , till they saw somewhat further what would ensue . After the Communion quietly ministred , and some likelihood of peaceable ending these troubles without any more ado , that very day in the afternoone , besides all mens expectation , concluding his ordinary sermon , he telleth them , that because he neither had learned nor taught to striue with such as are in authority , therefore ( sayth he ) the case so standing as now it doth , let me vse these words of the Apostle vnto you , I commend you vnto God & the word of his grace , and so bad them hartily all A dew . It sometimes commeth to passe , that the readiest way which a wise man hath to conquer , is to flie . This voluntarie and vnexpected mention of sudden departure , caused presently the Senate ( for according to their woonted maner they still continued onely constant in vnconstancy ) to gather themselues together , and for a time to suspend their own decree , leauing things to proceed as before , till they had heard the iudgement of foure Heluetian Cities concerning the matter which was in strife . This to haue done at the first before they gaue assent vnto any order , had shewed some wit & discretion in them : but now to do it , was as much as to say in effect , that they would play their parts on stage . Caluin therfore dispatcheth with all expedition his letters vnto some principall pastor in euery of those cities , crauing earnestly at their hands , to respect this cause as a thing whereupon the whole state of religion & piety in that church did so much depend , that God & all good men were now ineuitably certaine to be trampled vnder foot , vnlesse those foure Cities by their good means might be brought to giue sentence with the ministers of Geneua , when the cause should be brought before them : yea so to giue it , that two things it might effectually containe ; the one an absolute approbation of the discipline of Geneua , as consonant vnto the word of God , without any cautions , qualifications , ifs or ands ; the other an earnest admonition not to innouate or change the same . His vehement request herein as touching both points was satisfied . For albeit the sayd Heluetian Churches did neuer as yet obserue that discipline , Ep. 166. neuerthelesse the Senate of Geneua hauing required their iudgement concerning these three questions : First , after what manner , by Gods commaundement , according to the Scripture and vnspotted religion , excommunication is to be exercised : Secondly , whether it may not be exercised some other way then by the Consistorie : Thirdly , what the vse of their Churches was to do in this case : answer was returned from the sayd Churches , That they had heard already of those consistoriall lawes , and did acknowledge them to be godly ordinances drawing towards the prescript of the word of God , for which cause that they did not thinke it good for the Church of Geneua by innouation to change the same , but rather to keepe them as they were . Which aunswer , although not aunswering vnto the former demaunds , but respecting what Maister Caluin had iudged requisite for them to aunswere , was notwithstanding accepted without any further reply : in as much as they plainely saw , that when stomacke doth striue with wit , the match is not equall . And so the heat of their former contentions began to flake . The present inhabitants of Geneua , J hope , will not take it in euill part , that the faltinesse of their people heretofore , is by vs so farre forth layd open , as their owne learned guides and Pastors haue thought necessarie to discouer it vnto the world . For out of their bookes and writings it is that I haue collected this whole narration , to the end it might thereby appeare in what sort amongst them that discipline was planted , for which so much contention is raised amongst our selues . The reasons which mooued Caluin herein to be so earnest , Quod eam vrbem videret omnino his frenis indigere . was , as Beza himselfe testifieth , for that he saw how needfull these bridles were to be put in the iawes of that Citie . That which by wisedome he saw to be requisite for that people , was by as great wisedome compassed . But wise men are men , and the truth is truth . That which Caluin did for establishment of his discipline , seemeth more commendable , then that which he taught for the countenancing of it established . Nature worketh in vs all a loue to our owne counsels . The contradiction of others is a fanne to inflame that loue . Our loue set on fire to maintaine that which once we haue done , sharpeneth the wit to dispute , to argue , and by all meanes to reason for it . Wherefore a maruaile it were if a man of so great capacitie , hauing such incitements to make him desirous of all kind of furtherances vnto his cause , could espie in the whole Scripture of God nothing which might breed at the least a probable opinion of likelihood , that diuine authority it selfe was the same way somewhat inclinable . And all which the wit euen of Caluin was able from thence to draw , by sifting the very vtmost sentence and syllable , is no more then that certaine speeches there are which to him did seeme to intimate , that all Christian Churches ought to haue their Elderships indued with power of excommunication , and that a part of those Elderships euery where should be chosen out from amongst the laitie after that forme which himselfe had framed Geneua vnto . But what argument are ye able to shew , whereby it was euer prooued by Caluin , that any one sentence of Scripture doth necessarily enforce these things , or the rest wherein your opinion concurreth with his against the orders of your owne Church ? We should be iniurious vnto vertue it selfe , if we did derogate from them whom their industrie hath made great . Two things of principall moment there are which haue deseruedly procured him honour throughout the world : the one his exceeding paynes in composing the Institutions of Christian Religion ; the other his no lesse industrious trauailes for exposition of holy Scripture according vnto the same institutions . In which two things who soeuer they were that after him bestowed their labour ; he gayned the aduantage of preiudice against them , if they gaine said ; and of glorie aboue them , if they consented . His writings published after the question about that discipline was once begunne , omit not any the least occasion of extolling the vse and singular necessitie thereof . Of what accompt the Maister of sentences was in the Church of Rome , the same and more amongest the Preachers of reformed Churches Caluin had purchased : so that the perfectest diuines were iudged they , which were skilfullest in Caluins writings . His bookes almost the very Canon to iudge both doctrine and discipline by French Churches , both vnder others abroad , and at home in their owne Countrey , all cast according vnto that mould which Caluin had made . The Church of Scotland in erecting the fabricke of their reformation tooke the selfe same paterne . Till at length the discipline , which was at the first so weake , that without the staffe of their approbation , who were not subiect vnto it themselues , it had not brought others vnder subiection ; beganne now to challenge vniuersall obedience , and to enter into open conflict with those very Churches , which in desperate extremitie had bene relieuers of it . To one of those Churches which liued in most peaceable sort , and abounded as well with men for their learning in other professions singular , as also with diuines whose equals were not elsewhere to be found ; a Church ordered by Gualters discipline , and not by that which Geneua adoreth : vnto this Church , the Church of Heidelberge , there commeth one who crauing leaue to dispute publiquely , defendeth with open disdaine of their gouernement , that To a Minister with his Eldership power is giuen by the law of God to excommunicate whomsoeuer , yea euen kings and princes themselues . Here were the seedes sowne of that controuersie which sprang vp betweene Beza and Erastus about the matter of excommunication , whether there ought to be in all Churches an Eldership hauing power to excommunicate , and a part of that Eldership to be of necessitie certaine chosen out from amongest the laity for that purpose . In which disputation they haue , as to me it seemeth , deuided very equally the truth betweene them ; Beza most truly maintaining the necessitie of excommunication ; Erastus as truly the nonnecessitie of layelders to be ministers thereof . Amongest our selues , there was in King Edwards dayes some question moued by reason of a few mens scrupulositie touching certaine things . And beyond Seas , of them which fled in the dayes of Queene Mary , some contenting themselues abroad with the vse of their owne Seruice booke at home authorised before their departure out of the Realme ; others liking better the Common prayer booke of the Church of Geneua translated ; those smaller contentions before begun were by this meane somewhat increased . Vnder the happy raigne of her Maiesty which now is , the greatest matter a while contended for was the wearing of the Cap and Surplesse , till there came Admonitions directed vnto the high Court of Parliament , by men who concealing their names thought it glory inough to discouer their minds and affections , which now were vniuersally bent euen against all the orders and lawes wherein this Church is found vnconformable to the platforme of Geneua . Concerning the defendor of which admonitions , all that I meane to say is but this : There will come a time when three words vttered with charitie and meeknesse , shall receiue a farre more blessed reward , then three thousand volumes written with disdainefull sharpnes of wit . But the maner of mens writing must not alienate our hearts from the truth , if it appeare they haue the truth : as the followers of the same defendor do thinke he hath , and in that perswasion they follow him , no otherwise then himselfe doth Calvin , Beza , and others , with the like perswasion that they in this cause had the truth . We being as fully perswaded otherwise , By what meanes so many of the people are trained into the liking of that discipline . it resteth that some kind of tryall be vsed to find out which part is in error .

3 The first meane whereby nature teacheth men to iudge good from euill as well in lawes as in other things , is the force of their owne discretion . Hereunto therefore Saint Paule referreth oftentimes his owne speech to be considered of by them that heard him , 1. Cor. 10 , 13. I speake as to them which haue vnderstanding , iudge ye what I say . Againe afterward , 1. Cor. 1● , 13 , Luc. 12.56 ▪ 57. Iudge in your selues , is it comely that a woman pray vncouered ? The exercise of this kind of iudgement our Sauiour requireth in the Iewes . In them of Berea the Scripture commendeth it . Finally whatsoeuer we do , Act , . 17.11 . if our owne secret iudgement consent nor vnto it as fit and good to be done ; the doing of it to vs is sinne , although the thing it selfe be allowable . Saint Paules rule therefore generally is , Let euery man in his owne minde be fully perswaded of that thing which he either alloweth or doth . Rom. 14.5 . Some things are so familiar and plaine , that truth from falshood , and good from euill is most easily discerned in them , euen by men of no deepe capacitie . And of that nature , for the most part , are things absolutely vnto all mens saluation necessarie , either to be held or denied , either to be done or auoided . For which cause Saint Augustine acknowledgeth that they are not onely set downe , but also plainely set downe in Scripture : so that he which heareth or readeth , may without any great difficultie vnderstand . Other things also there are belonging ( though in a lower degree of importance ) vnto the offices of Christian men : which because they are more obscure , more intricate and hard to be iudged of , therefore God hath appointed some to spend their whole time principally in the studie of things diuine , to the end that in these more doubtfull cases , their vnderstanding might be a light to direct others . If the vnderstanding power or facultie of the soule , Galen . de opt ▪ docen . ge● . be ( sayth the grand Phisitian ) like vnto bodily sight ▪ not of equall sharpnesse in all ; what can be more conuenient , then that , euen as the darke-sighted man is directed by the cleare about things visible , so likewise in matters of deeper discourse the wise in heart do shew the simple where his way lyeth ? In our doubtfull cases of law , what man is there who seeth not how requisite it is , that professors of skill in that facultie be our directors ? So it is in all other kinds of knowledge . And euen in this kind likewise the Lord hath himselfe appointed , Mal 2.7 . that the Priests lips should preserue knowledge , and that other men should seeke the truth at his mouth , because he is the messenger of the Lord of Hosts . Gregory Nazianzene offended at the peoples too great presumption in controlling the iudgement of them to whom in such cases they should haue rather submitted their owne , Greg. Naz. orat . qua se ●●cusat . seeketh by earnest intreatie to stay them within their bounds : Presume not ye that are sheepe to make your selues guides of them that should guide you , neither seeke ye to ouerskip the fold which they about you haue pitched . It sufficeth for your part , if ye can well frame your selues to be ordered . Take not vpon you to iudge your selues , nor to make them subiect to your lawes who should be a law to you . For God is not a God of sedition and confusion , Matth. 15.14 . but of order and of peace . But ye will say that if the guides of the people be blind , Mal. 2.9 . the common sort of men must not close vp their owne eyes and be led by the conduct of such ; if the Priest be partiall in the law , the flocke must not therefore depart from the wayes of sincere truth , and in simplicitie yeeld to be followers of him for his place sake and office ouer them . Which thing , though in it selfe most true , is in your defence notwithstanding weake : because the matter , wherein ye thinke that yee see and imagine that your wayes are sincere , is of farre deeper consideration then any one amongest fiue hundred of you conceiueth . Let the vulgar sort amongst you know , that there is not the least branch of the cause wherin they are so resolute , but to the triall of it a great deale more appertaineth then their conceipt doth reach vnto . I write not this in disgrace of the simplest that way giuen ; but I would gladly they knewe the nature of that cause wherein they thinke themselues throughly instructed and are not : by meanes whereof they daily run themselues , Iud ver. 10 ▪ 2. Pet. 2.12 . Cal. instit. li. 4. cap. 20. Sect. 8 without feeling their owne hazard , vppon the d●nt of the Apostles sentence against euill speakers as touching things wherein they are ignorant . If it be graunted a thing vnlawfull for priuate men , not called vnto publique consultation , to dispute which is the best state of ciuill Policie ( with a desire of bringing in some other kind then that vnder which they already liue , for of such disputes I take it his meaning was ; ) if it be a thing confest that of such questions they cannot determine without rashnesse , in as much as a great part of them consisteth in speciall circumstances , and for one kind as many reasons may be brought as for another ; is there any reason in the world , why they should better iudge what kind of regiment Ecclesiasticall is the fittest ? For in the Ciuill state more insight , and in those affaires more experience a great deale must needes be graunted them , then in this they can possibly haue ? When they which write in defence of your discipline , The author of the petition directed to her Maiestie p. 3. and commend it vnto the Highest not in the least cunning manner , are forced notwithstanding to acknowledge , that with whom the truth is they knowe not , they are not certaine ; what certainty or knowledge can the multitude haue thereof ? Waigh what doth mooue the common sort so much to fauour this innouation , and it shall soone appeare vnto you , that the force of particular reasons which for your seuerall opinions are alleaged , is a thing whereof the multitude neuer did , nor could so consider as to be there with wholly caried ; but certaine generall inducements are vsed to make saleable your Cause in grosse : and when once men haue cast a phancie towards it , any slight declaration of specialties will serue to lead forward mens inclinable and prepared minds . The methode of winning the peoples affection vnto a generall liking of the Cause ( for so ye terme it ) hath bene this . First in the hearing of the multitude , the faults especially of higher callings are ripped vp with maruellous exceeding seuerity and sharpnesse of reproofe ; which being oftentimes done , begetteth a great good opinion of integritie , zeale & holinesse , to such constant reproouers of sinne , as by likelihood would neuer be so much offended at that which is euill , vnlesse themselues were singularly good . The next thing hereunto is to impute all faults and corruptions wherewith the world aboundeth , vnto the kind of Ecclesiasticall gouernement established . Wherin , as before by reprouing faults , they purchased vnto themselues with the multitude a name to be vertuous ; so by finding out this kind of cause , they obtaine to be iudged wise aboue others : whereas in truth vnto the forme euen of Iewish gouernement , which the Lord himselfe ( they all confesse ) did establish , with like shew of reason they might impute those faults which the Prophets condemne in the gouernors of that common wealth ; as to the English kind of regiment Ecclesiasticall ( whereof also God himselfe though in other sort is author ) the staines and blemishes found in our State ; which springing from the root of humaine frailty and corruption , not only are , but haue bene alwaies more or lesse , yea and ( for any thing we know to the contrary ) will be till the worlds end complained of , what forme of gouernement soeuer take place . Hauing gotten thus much sway in the hearts of men , a third step is to propose their owne forme of Church gouernement , as the onely soueraigne remedy of all euils ; and to adorne it with all the glorious titles that may be . And the nature , as of men that haue sicke bodies , so likewise of the people in the crazednes of their minds possest with dislike and discontentment at things present , is to imagine that any thing ( the vertue wherof they here commended ) would helpe them ; but that most , which they least haue tried . The fourth degree of inducements , is by fashioning the very notions & conceipts of mens minds in such sort , that when they read the Scripture , they may thinke that euery thing soundeth towards the aduancement of that discipline , and to the vtter disgrace of the contrary . Pythagoras , Arist. Metaph. lib. 1. cap. 5. by bringing vp his Schollers in the speculatiue knowledge of numbers , made their conceipts therein so strong , that when they came to the contemplation of things naturall , they imagined that in euery particular thing they euen beheld as it were with their eyes , how the elements of number gaue essence and being to the workes of nature . A thing in reason impossible : which notwithstanding through their misfashioned preconceipt , appeared vnto them no lesse certaine , then if nature had written it in the very foreheads of all the creatures of God . When they of the family of loue haue it once in their heads , that Christ doth not signifie any one person , but a qualitie whereof many are partakers ; that to be raised is nothing else but to be regenerated or indued with the said quality ; and that when separation of them which haue it from them which haue it not is here made , this is iudgement ; how plainely do they imagine that the Scripture euery where speaketh in the fauour of that sect ? And assuredly the very cause which maketh the simple and ignorant to thinke they euen see how the word of God runneth currantly on your side , is that their minds are forestalled and their conceits peruerted before hand , by being taught that an Elder doth signifie a lay man admitted onely to the office of rule or gouernement in the Church ; a Doctor one which may only teach and neither preach nor administer the Sacraments ; a Deacon one which hath charge of the almes boxe and of nothing else : that the Scepter , the rod , the throne & kingdome of Christ , are a forme of regiment , onely by Pastors , Elders , Doctors and Deacons : that by mysticall resemblance mount Sion and Jerusalem are the Churches which admit , Samaria and Babylon the Churches which oppugne the said forme of regiment . And in like sort they are taught to apply al things spoken of repairing the wals and decayed parts of the city & temple of God , by Esdras , Nehemias , & the rest : as if purposely the holy Ghost had therein ment to foresignifie , what the authors of admonitions to the Parliament , of supplications to the Councell , of petitions to her Maiesty , and of such other like writs , should either do or suffer in behalfe of this their cause . From hence they proceed to an higher point , which is the perswading of men credulous & ouer capable of such pleasing errors , that it is the speciall illumination of the holy Ghost , whereby they discerne those things in the word , which others reading yet discerne them not . Dearly beloued saith S. Iohn , Giue not credit vnto euery Spirit . ● . Ioh. ● . ● . There are but two wayes whereby the spirit leadeth men into 〈◊〉 truth : the one extraordinarie , the other common ; the one belonging but vnto some few , the other extending it selfe vnto all that are of God ; the one that which we call by a speciall diuine excellency Reuelation , the other Reason . If the Spirit by such reuelation haue discouered vnto them the secrets of that discipline out of Scripture , they must professe themselues to be all ( euen men , women , and children ) Prophets . Or if reason be the hand which the Spirit hath led them by , for as much as perswasions grounded vpon reason are either weaker or stronger according to the force of those reasons whereupon the same are grounded , they must euery of them from the greatest to the least be able for euery seuerall article to shewe some special reason as strong as their perswasion therin is earnest . Otherwise how can it be but that some other sinewes there are from which that ouerplus of strength in perswasion doth arise ? Most sure it is , that when mens affections do frame their opinions , they are in defence of error more earnest a great deale , then ( for the most part ) sound belieuers in the maintenance of truth apprehended according to the nature of that euidence which Scripture yeeldeth : which being in some things plaine , as in the principles of Christian doctrine ; in some things , as in these matters of discipline , more darke and doubtfull , frameth correspondently that inward assent which Gods most gracious Spirit worketh by it as by his effectuall instrument . It is not therefore the feruent earnestnes of their perswasion , but the soundnes of those reasons whereupon the same is built , which must declare their opinions in these things to haue bene wrought by the holy Ghost , 2. Thes. 2.11 . and not by the fraud of that euill Spirit which is euen in his illusions strong . After that the phancie of the common sort hath once throughly apprehended the Spirit to be author of their perswasion concerning discipline , then is instilled into their hearts , that the same Spirit leading men into this opinion , doth thereby seale them to be Gods children ; and that as the state of the times now standeth , the most speciall token to know them that are Gods owne from others , is an earnest affection that way . This hath bred high termes of separation betweene such and the rest of the world ; whereby the one sort are named The●rethren ●rethren , The godly , and so forth ; the other , worldlings , timeseruers , pleasers of men not of God , with such like . From hence , they are easily drawne on to thinke it exceeding necessarie , for feare of quenching that good Spirit , to vse all meanes whereby the same may be both strengthned in themselues , and made manifest vnto others . This maketh them diligent hearers of such as are knowne that way to incline ; this maketh them eager to take and to seeke all occasions of secret conference with such ; this maketh them glad to vse such as Counsellors and directors in all their dealings which are of waight , as contracts , testaments , and the like ; this maketh them , through an vnweariable desire of receiuing instruction from the maisters of that companie , to cast off the care of those verie affaires which do most concerne their estate , and to thinke that then they are like vnto Marie , commendable for making choyce of the better part . Finally , this is it which maketh them willing to charge , yea oftentimes euen to ouercharge themselues , for such mens sustenance and reliefe , least their zeale to the cause should any way be vnwitnessed . For what is it which poore beguiled soules will not do through so powerfull incitements ? In which respect it is also noted , that most labour hath bene bestowed to win and retaine towards this cause them whose iudgements are commonly weakest by reason of their sex . 2. Tim. 3.6 . And although not women loden with sinnes , as the Apostle S. Paul speaketh , but ( as we verily esteeme of them for the most part ) women propense and inclinable to holines , be otherwise edified in good things rather then caried away as captiues into any kind of sinne and euill , by such as enter into their houses with purpose to plant there a zeale and a loue towards this kind of discipline : yet some occasion is hereby ministred for men to thinke , that if the cause which is thus furthered , did gaine by the soundnes of proofe wherupon it doth build it selfe , it would not most busily endeuor to preuaile , where least hability of iudgement is : and therefore that this so eminent industry in making proselytes more of that sex then of the other , groweth for that they are deemed apter to serue as instruments and helps in the cause . Apter they are through the eagernes of their affection , that maketh them which way soeuer they take , diligent in drawing their husbands , children , seruants , friends and allies the same way ; apter through that naturall inclination vnto pity , which breedeth in them a greater readines then in men , to be bountifull towards their Preachers who suffer want ; apter through sundry opportunities which they especially haue , to procure encouragements for their brethren ; finally , apter through a singular delight which they take in giuing very large and particular intelligence , how all neere about them stand affected as concerning the same cause . But be they women or be they men , if once they haue tasted of that cup , let any man of contrary opinion open his mouth to perswade them , they close vp their eares , 1. Iohn . 4.6 . his reasons they waigh not , all is answered with rehearsall of the words of Iohn , We are of God , he that knoweth God , heareth vs ; as for the rest , ye are of the world , for this worlds pompe & vanity it is that ye speake , and the world whose ye are heareth you . Which cloake sitteth no lesse fit on the backe of their cause , then of the Anabaptists , when the dignitie , authority and honour of Gods Magistrate is vpheld against them . Shew these egerly affected men their inhabilitie to iudge of such matters ; their answer is , 1. Cor. ● . 27 . God hath chosen the simple . Conuince them of folly , and that so plainely , Act. 26.24 . Sap. 5.4 . We foole● thought his life madnes . M●rc . Tris. ad Asculap . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that very children vpbraid them with it ; they haue their bucklers of like defence , Christs owne Apostle was accompted mad ; The best men euermore by the sentence of the world haue bene iudged to be out of their right minds . When instruction doth them no good , let them feele but the least degree of most mercifully tempered seueritie , they fasten on the head of the Lords vicegerents here on earth , whatsoeuer they any where find vttered against the cruelty of bloud-thirstie men ; and to themselues they draw all the sentences which Scripture hath in the fauour of innocencie persecuted for the truth : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vide Lactant. de ●ust●t . lib. ● . cap. 16 August . Ep●st. 50. yea they are of their due and deserued sufferings no lesse prowd , then those ancient disturbers , to whom S. Augustine writeth , saying : Martyrs rightly so named are they , not which suffer for their disorder , and for the vngodly breach they haue made of Christian vnitie ; but which for righteousnes sake are persecuted . For Agar also suffered persecution at the hands of Sara ; wherein , she which did impose was holy , and she vnrighteous which did beare the bu●then . In like sort , with theeues was the Lord himselfe crucified , but they who were matcht in the paine which they suffered , were in the cause of their sufferings disioyned . If that must needs be the true Church which doth endure persecution , and not that which persecuteth , let them aske of the Apostle what Church Sara did represent , when she held her maide in affliction . For euen our mother which is free , the heauenly Ierusalem , that is to say , the true Church of God , was ▪ as he doth affirme , prefigured in that very woman by whom the bondmaide was so sharply handled . Although , if all things be throughly skanned , she did in truth more persecute Sara by prowd resistance , then Sara hir , by seueritie of punishment . These are the pathes wherein ye haue walked that are of the ordinary sort of men , these are the very steps ye haue troden , and the manifest degrees whereby ye are of your guides and directors trained vp in that schoole : a custome of inuring your cares with reproofe of faults especially in your gouernors ; an vse to attribute those faults to the kind of spirituall regiment vnder which ye liue ; boldnesse in warranting the force of their discipline for the cure of all such euils ; a slight of framing your conceipts to imagine that Scripture euery where fauoureth that discipline ; perswasion that the cause , why ye find it in Scripture is the illumination of the spirit , that the same spirit is a seale vnto you of your neernes vnto God , that ye are by all meanes to nourish and witnesse it in your selues , and to strengthen on euery side your minds against whatsoeuer might be of force to withdraw you from it .