certain consideration touch the better pacification and edification OF the  church OF England dedicate to his most excellent majesty the unity of your  church excellent sovereign be a thing no less precious then the union of your  kingdom be both work wherein your happiness may contend with your worthiness  have therefore presume not without your majesty gracious acceptation to say  somewhat of the one I be the more encourage not to be silent in the other the  rather because it be a argument that I have travel in heretofore but Salomon  commend a word speak in season and as our saviour speak of the discern of  season say when you see a cloud rise in the west you say it will be a shower  so your majesty rise to this Monarchy in the west part of the world do promise  a sweet and fruitful shower of many blessing upon this church and common  wealth a shower of that influence as the very first due and drop thereof have  already lie the storm and wind throughout Christendom reduce the very face of  Europe to a more peaceable and amiable countenance but to the purpose it be  very true that these ecclesiastical matter be thing not proper appertain to my  profession which I be not so inconsiderate but to object to my self but find  that it be many time see that a man that stand off and somewhat remove from a  plot of ground do better survey it and discover it then those which be upon it  I think it not impossible but that I as a looker on may cast I eye upon some  thing which the actor themselves especial some be interest some lead and  addict some declare and engage do not or will not see and that know in my  conscience whereto God bear witness that the thing which I shall speak spring  out of no vein of popularity ostentation desire of novelty partiality to  either side disposition to intermeddle or any the like eleven I may conceive  hope that what I want in depth of judgement may be countervail in simplicity  and sincerity of affection but of all thing this do most animate I that I find  in these opinion of I which I have long hold and embrace as may appear by that  which I have many year since write of they accord to the proportion  nevertheless of my weakness a consent and Confomity with that which your  majesty have publish of your own most Christian most wise and moderate sense  in these cause wherein you have well express to the world that there be inused  in your sacred breast from God that high principle and position of government  that you ever hold the whole more dear then any part for who see not that many  be affect and give opinion in these matter as if they have not so much a  desire to purge the evil from the good as to countenance and protect the evil  by the good other speak as if their scope be only to set forth what be good  and not to seek what be possible which be to Wis and not to propound other  proceed as if they have rather a mind of remove then of reform but howsoever  either side as man though excellent man shall run into extremity yet your  majesty as a most wise equal and Christian moderator be dispose to find out  the golden mediocrity in the establishment of that which be sound and in the  reparation of that which be corrupt and decay to your princely judgement then  I do in all humbleness submit whatsoever I shall propound offer the same but  as a mite into the treasury of your wisdom for as the astronomer do well  observe that when three of the superior light do meet in conjunction it bring  forth some admirable effect so there be join in your majesty the light of  nature the light of learning and above all the light of God holy spirit it can  be but your government must be as a happy constellation over the state of your  kingdom neither be there want to your majesty that four light which though it  be but a borrow lght yet be of singular efficacy and moment add to the rest  which be the light of a most wise and well compound Council to who honourable  and grave wisdom I do likewise submit whatsoever I shall speak hope that I  shall not needs to make protestation of my mind and opinion that until your  majesty do otherwise determine and order all actual and full obedience be to  be give to ecclesiastical jurisdiction as it now stand and when your majesty  have determine and order that every good subject ought to rest satisfy and  apply his obedience to your majesty law ordinance and royal commandment nor of  the dislike I have of all immodest bitterness peremptory presumption popular  handle and other course tend rather to rumour and impression in the vulgar  sort then to likely hood of effect join with observation of duty but before I  enter into the point controvert I think good to remove if it may be two  opinion which do direct confront and oppone to reformation the one bring it to  a nullity and the other to a impossibility the first be that it be against  good policy to innovate any hing in church matter the other that all  reformation must be after one platform for the first of these it be excellent  say by the prophet state super way antiquity to see who then sit way virtue  true ambulate in she so as he do not say state super way antiquity ambulate in  the dawn for it true that with all wise and moderate person custom and usage  obtain that reverence as it be sufficient matter to move they to make a stand  and to discover and take a view but it be no warrant to guide and conduct they  a just ground I say it be of deliberation but not of direction but on the  other side who know not that time be true compare to a stream that carry down  fresh and pure water into that salt sea of corruption which environ all human  action and therefore if man shall not by his industry virtue and policy as it  be with the Oar row against the stream and inclination of time all institution  and ordinance be they never so pure will corrupt and degenerate but not to  handle this matter common place like I will only ask why the civil state shall  be purge and restore by good and wholesome law make every three or four year  in parliament assemble devise remedy as fast as time breed mischief and  contrariwise the ecclesiastical state shall still continue upon the dregs of  time and receive no alteration now for this five and forty year and more if  any man shall object that if the like intermission have be use in civil cause  also the error have not be great sure the wisdom of the kingdom have be  otherwise in experience for three hundred year space at the least but if it be  say to I that there be a difference between civil cause and ecclesiastical  they may as well tell I that church and chapel needs no reparation though  castle and house do whereas common to speak truth dilapidation of the inward  and spiritual edifications of the church of God be in all time as great as the  outward and material sure I be that the very word and style of reformation use  by our saviour ab beginning non to be such be apply to church matter and those  of the high nature concern the law moral nevertheless he be both unthankful  and unwise that will deny but that the church of England during the time of  queen Elizabeth of famous memory do flourish if I shall compare it with  foreign church I will ather the comparison shall be in the virtue then as some  make it in the defect rather I say as between the vine and the olive which  shall be most fruitful and not as between the Briar the thistle which shall be  most unprofitable for that reverence shall be use to the church which the good  son of Noah use to their father nakedness that be as it be to go backward and  to help the defect thereof and yet to dissemble they and it be to be  acknowledge that scarce any church since the primitive church yield in like  number of year and latitude of country a great number of excellent preacher  famous writer and grave governor but for the discipline and order of the  church as many the chief of they be holy and good so yet I saint John be to  indite a epistle to the church of England as he do to they of Asia it will  sure have the clause to have facing te few and no more for this point save  that as a appendix thereunto it be not amiss to touch that objection which be  make to the time and not to the matter pretend that if reformation be  necessary yet it be not now seasonable at your majesty first entrance yet  Hippocrates say si quid move a beginning move and the wisdom of all example do  show that the wise prince as they have ever be the most spare in remove or  alteration of servant and officer upon their come in so for remove of abuse  and enormity and for reform of law and the policy of their state they have  chief seek to ennoble and commend their beginning therewith know that the  first impression with people continue long and when man mind be most in  expectation and suspense then be they best wrought and manage and therefore it  seem to I that as the spring of nature I mean the spring of the year be the  best time for purge and medicine the natural body so the spring of kingdom be  the most proper season for the purge and rectify of politic body there remain  yet a objection rather of suspicion then of reason and yet such as I think  make a great impression in the mind of very wise and well affect person which  be that if way be give to mutation though it be in take away abuse yet it may  so acquaint man with sweetness of change as it will undermine the stability  even of that which be sound and good this sure have be a good and true  allegation in the ancient contention and division between the people and the  senate of Rome where thing be carry at the appetite of multitude which can  never keep within the compass of any moderation but thou thing be with we to  have a orderly passage under a king who have a royal power and approve  judgement and know as well the measure of thing as the nature of they it be  sure a needless fear for they needs not doubt but your majesty with the advice  of your Council will discern what thing be intermingle like the tares among  the wheat which have their root so enwrap and entangle as the one can be pull  up without endanger the other and what be mingle but as the chaff and the corn  which needs but a fan to sift and sever they so much therefore for the first  point of no reformation to be admit at all for the second point that there  shall be but one from oDiscipline in all church and that impose by necessity  of a commandment and prescript out of the word of God it be a matter volume  have be compile of and therefore can receive a brief redargution I for my part  do confess that in revolve the scripture I can never find any such thing but  that God have leave the like liberty to the church government as he have do to  the civil government to be vary accord to time and place and accident which  nevertheless his high and divine providence do order and dispose for all civil  government be restrain from God unto the general ground of justice and manner  but the policy and from of they be leave free so that monarchy and kingdom  senate and signory popular state and commonalty be lawful and where they be  plant ought to be maintain inviolate so likewise in church matter the  substance of doctrine be immutable and so be the general rule of government  but for rite and ceremony and for the particular hierarchy policy and  discipline of church they be leave at large and therefore it be good we return  unto the ancient bind of unity in the church of God which be one faith one  baptism and not one hierarchy one discipline and that we observe the league of  Christian as it be pen by our saviour which be in substance of doctrine this  he that be not with we be against we but in thing indifferent and but of  circumstance this he that be not against we be with we in these thing so as  the general rule be observe that Christ flock be feed that there be a  Succession in bishop and minister which be the prophet of the new testament  that here be a due and reverend use of te power of the key that those that  preach the gospel live of the gospel that all thing tend to edification that  all thing be do in order and with decency and the like the rest be leave to  the holy widome and spiritual discretion of the master builder and ineriour  builder in Christ church as it be excellent allude by that father that note  that Christ garment be without Seam and yet the church Grment be of diverse  colour and thereupon set down for a rule in veste varietas sit cleft non fit  in which variety nevertheless it be a safe and wise course to follow good  example and precedent but then by the rule of imitation and example to  consider not only which be best but which be the likely as namely the  government of the church in the pure time of the first good emperor that  embrace the faith for the time of persecution before temporal prince receive  our faith as they be excellent time for doctrine and manner so they be  unproper and unlike example of outward government and policy and so much for  this point now to the particular point of controversy or rather of reformation  circumstance in the government of bishop first therefore for the government of  bishop I for my part not prejudge the precedent of other reform church do hold  it warrant by the word of God and by the practice of the ancient church in the  better time and much more convenient for kingdom then parity of minister and  government by synod but then further it be to be consider that the church be  not now to plant or build but only to be proied from corruption and to be  repair and restore in some decay for it be worth the note that the scripture  say to bear priesthood necessary be ut law fiat transportation it be not  possible in respect of the great and near sympathy between the state civil and  the state ecclesiastical to make so main a alteration in the church but it  will have a perilous operation upon the kingdom and therefore it be fit that  controversy be in peace and silence but there be two circumstance in the  Administration of bishop wherein I confess I can never be satisfy the one the  sole exercise of their authority the other the deputation of their authority  for the first the bishop give order alone excommunicate alone judge alone this  seem to be a thing almost without example in good government and therefore not  unlikely to have creep in in the degenerate and corrupt time we see the great  king and monarch have their counsel there be no temporal court in England of  the high sort where the authority do rest in one person the king bench common  plea and the exchequer be bench of a certain number of judge the chancellor of  England have a assistance of twelve master of the chancery the master of the  ward have a Council of the court so have the chancellor of the duchy in the  exchequer Chamber the lord treasurer be join with the chancellor and the baron  the master of the request be ever more then one the justice of assize be two  the lord precedent in the north and in Wales have counsel of diverse the star  Chamber be a assembly of the king privy counsel asperse with the lord  spiritual and temporal so as in court the principal person have ever eithe  colleague or assessor the like be to be find in other well govern common  wealth abroad where the jurisdiction be yet more disperse as in the court of  parliament of France and in other place no man will deny but the act that pass  the bishop jurisdiction be of as great importance as those that pass the civil  court for man soul be more precious then their body or good and so be their  good name bishop have their infirmity have no exception from that general  malediction which be pronounce against all man live vae soli nam si to fall c  nay we see that the fist warrant in spiritual cause be direct to a number dic  church which be not so in temporal matter and we see that in general cause of  church government there be as well assembly of all the clergy in counsel as of  all the state in parliament whence shall this sole exercise of jurisdiction  come sure I do suppose and I think Pon good ground that ab beginning non to be  ita and that the Deans and chapter be counsel about the see and chair of  bishop at the first and be unto they a presbytery or consistory and  intermeddle not only in the dispose of their revenue and endowment but much  more in jurisdiction ecclesiastical but it be probable that the Deans and  chapter stick close to the bishop in matter of profit and the world and will  not lose their hold but in matter of jurisdiction which they account but  trouble and attendance they suffer the bishop to encroach and usurp and so the  one continue and the other be lose and we see that the bishop of Rome Fas for  ab host to cause to know and no question in that church the first institution  be excellent perform all ecclesiastical jurisdiction as in consistory and  whereof consist this Consisory but of the parish priest of Rome which term  themselves cardinal a hinge clean because the bishop pretend to be universal  over the whole world and hereof again we see many shadow yet remain as that  the dean and chapter pro form choose the bishop which be the high point of  jurisdiction and that the bishop when he give order if there be any minister  casual present call they to join with he in imposition of hand and some other  particular and therefore it seem to I a thing reasonable and religious and  accord to the first institution that bishop in the great cause and those which  require a spiritual discern namely in ordain suspend or deprive minister in  excommunication be restore to the true a proper use as shall be afterward  touch in sentence the validity of marriage and Legitimations in judge cause  criminous as simony incest blasphemy and the like shall not proceed sole and  unassisted which point as I understand it be a reformation that may be plant  without Strepiu without any perturbation at all and be a matter which will  give strength to the bishop countenance to the inferior degree of Pelates or  minister and the better issue or proceed to those cause than shall pse and as  I wish this strength give to the bishop by Council so it be not unworthy your  majesty consideration whether you shall not think fit to give strength to the  general Council of your clergy the convocation house which be then restrain  when the state of the clergy be think a suspect part to the kingdom in regard  of their late homage to the bishop of Rome which state now will give place to  none in their loyalty and devotion to your majesty for the second point which  be the deputation of their authority I see no perfect and sure ground for that  neither be somewhat different to speak the example and rule of government the  bishop exercise his jurisdiction by his chancellor and commissary official c  we see in all law in the world office oConfidence and skill can be put over  nor exercise by deputy except it be especial contain in the original grant and  in that case it be dutiful and for experience there be never any chancellor of  England make a deputy there be never any judge in any court make a deputy the  bishop be a judge and of a high nature whence come it that he shall depute  consider that all trust and confidence as be say be personal and inherent and  can nor ought not be transpose sure in this again ab beginning non to be such  but it be probable that bishop when they give themselves too much to the glory  of the world and become grandee in kingdom and great councillor to prince then  do they deleague their proper jurisdiction as thing of too inferior a nature  for their greatness and then after the similitude and imitation of king and  count palatine they will have their chancellor and judge but that example of  king and potentate give no good defence for the reason why king administer by  their judge although themselves be supreme judge be two the one because the  office of king be for the most part of inheritance and it be a rule in all law  that office of inheritance be rather matter that ground in interest then in  confidence for as much as they may fall upon woman upon infant upon lunatic  and idiot person incapable to execute judicature in person and therefore such  office by all law may ever be exercise and administer by delegation the second  reason be because of the amplitude of their jurisdiction which be a great as  either their birth right from their ancestor or their sword right from God  make it and therefore if Moses that be governor over no great people and those  collect together in a camp and not scatter in province and city himself of a  extraordinary spirit be nevertheless not able to suffice and hold out in  person to judge the people but do by the advice of jethro approve from God  substitute elder and judge how much more other king and princess there be a  three reason likewise though not much to the present purpose and that be that  king either in respect of the common wealth or of the greatness of their own  patrimony be usual party in suit and then their judge stand indifferent  between they and the subject but in the case of bishop none of these reason  hold for first their office be elective and for life and not patrimonial or  hereditary a office mere of confidence science and qualification and for the  second reason it be true that their jurisdiction be Ample and spacious and  that their time be to be divide between the labour as well in the word and  doctrine as in government and jurisdiction but yet I do not see suppose the  bishop court to be use incorruptly and without any indirect course hold to  multiply cause for gain of fee but that the bishop may very well for cause of  moment supply his Judicial function in his own person for we see before our  eye that one chancellor of England dispatch the suit in equity of the whole  kingdom which be not so much by reason of the excellency of that rare  honourable person which now hold the place but it be ever so though more or  less burdenous to the suitor as the chancellor be more or less able to give  dispatch and if hold be take of that which be say before that the bishop  labour in the word must take up a principal part of his time so I may say  again that matter of state have ever take up most of the chancellor time have  be for the most part person upon who the king of this realm have most rely for  matter of Council and therefore there be no doubt but the bishop who circuit  be less ample and the cause in nature not so multiply with the help of  reference and certificate to and from fit person for the better ripen of cause  in their mean proceed and such ordinary help incident to jurisdiction may very  well suffice his office but yet there be another help for the cause that come  before he be these tithe legacy administration and other testamentary cause  cause matrimonial accusation against minister tend to their suspension  deprivation or degrade simony incontinency heresy blasphemy breach of the  sabbath and other like cause of scandal the first two of these in I opinion  differ from the rest that be tithe and testament for those be matter of profit  and in their nature temporal though by a favour and connivance of the temporal  jurisdiction they have be allow and permit to the court ecclesiastical the one  to the end the clergy may sue for that that be their sustentation before their  own judge and the other in a kind of piety and religion which be think  incident to the performance of dead man will and sure for these two the bishop  in I opinion may with less danger discharge himself upon his ordinary judge  and I think likewise it will fall out that those suit be in the great number  but for the rest which require a spiritual science and discretion in respect  of their nature or of the scandal it be reason in I opinion there be no  audience give but by the bishop himself he be also assist as be touch before  but it be necessary also he be attend by his chancellor or some other his  officer be learned in the civil law for his better instruction in point of  formality or the course of the court which if it be do then be there less use  of the official court whereof there be now so much complaint and cause of the  nature aforesaid be only draw to the audience of the bishop it will repress  frivolous and prowl suit and give a grave and incorrupt proceed to such cause  as shall be fit for the court there be a three point also not of jurisdiction  but of from of proceed which may deserve reformation the rather because it be  contrary to the law and custom of this land and state which though they do not  rule those proceed yet may they be advice with for better direction and that  be the oath ex duty whereby man be enforce to accuse themselves and that that  be more be swear unto blank and not unto accusation and charge declare by the  law of England no man be bind to accuse himself in the high case of treason  torture be use for discovery and not for evidence in capital matter no  delinquent answer upon oath be require no not permit in criminal matter not  capital handle in the star Chamber and in cause of conscience handle in the  chancery for the most part ground upon trust and secrecy the oath of the party  be require but how where there be a accusation and a accuser which we call  bill of complaint from which the complainant can vary and out of the compass  of the which the defendant may not be examine exhibit unto the court and by  process notify unto the defendant but to examine a man upon oath out of the  insinuation of fame or out of accusation secret and undeclred though it have  some countenance from the civil law yet it be so opposite ex a diameter to the  sense and course of the commonlaw as it may well receive some limitation  concern the liturgy the ceremony and subscription for the liturgy great  respect and heed will be take least by inveigh against the dumb ministry due  reverence be not withdraw from the liturgy for though the gift of preach be  far above that of read yet the action of the liturgy be as high and holy as  that of the sermon it be say house of me house speech to call the house of  prayer not the house of preach and whereas the apostle say how shall man call  upon he on who they have not believe and how shall they believe unless they  hear and how shall they hear without a preacher it appear that as preach be  the more original so prayer be the more final as the difference be between the  seed and the fruit for the keep of God law be the fruit of the teach of the  law and prayer or invocation or divine service or liturgy for these be but  variety of term be the immediate hallow of the name of God and the principal  work of the first table and of the great commandment of the love of God it be  true that the preach of the holy word of God be the sow of the seed it be the  lift up of the brazen serpent the ministry of faith and the ordinary mean of  salvation but yet it be good to take example how that the best action of the  worship of God may be extol excessive and superstitious as the extol of the  sacrament breed the superstition of the mass the extol of the liturgy and  prayer breed the superstition of the monastical order and orison and so no  doubt preach likewise may be magnify and extol superstitious as if all the  whole body of God worship shall be turn into a ear so as none as I suppose of  sound judgement will derogate from the liturgy if the from thereof be in all  part agreeable to the word of God the example of the primitive church and that  holy decency which saint Paul commend and therefore first that there be a set  from of prayer and that it be not lef either to a extemporal from or to a  arbitrary from second that it consist as well of praise hymn and thanksgiving  as of petition prayer and supplication three that the from thereof be quicken  with some shortness and diversity of prayer and hymn and with some interchange  of the voice of the people as well as of the minister fourthly that it  to take away some distinction of time and commemoration of God principal  benefit as well general as particular five that prayer likewise be approprited  to several necessity and occasion of the church six that there be a from  lkewise of word and liturgy in the Administration of the sacrament and in the  denounce of the censure of the church and oath holy action and solemnity these  thing I think will not be much controvert but for the particular exception to  the liturgy in from as it now stand I think diverse of they allow they be just  yet seem they not to be weighty otherwise then that nothing ought to be  account light in matter of religion and piety as the heathen himself can say  now too face hedge laediur pietas that the word priest shall not be continue  especial with offence the word minister be already make familiar this may be  say that it be a good rule in translation never to confound that in one word  in the translation which be precise distinguish in two word in the original  for doubt of equivocation and traduce and therefore see the word in non-Latin  alphabet in non-Latin alphabet be always distiguished in the original and the  one use for a Sacriicer the other for a minister the word priest be make  common to both whatsoever the derivation be yet in use it confound the  minister with the sacrificer and for a example of this kind I do ever allow  the discretion and tenderness of the rhemish translation in this point that  find in the original that word in non-Latin alphabet and never in non-Latin  alphabet do ever translate charity and never love because of of the  indifferency and equivocation of the word with impure love touch the  absolution it be not unworthy consideration whether it may not be think  unproper and unnecessary for there be but two sort of absolution both suppose  a obligation precedent the one upon a excommunication which be religious and  primitive the other upon confession and penance which be superstitious or at  least positive and both small part neither general therefore since the one be  take away and the other have his proper case what do a general absolution  wherein there be neither penance nor excommunication precedent for the church  never lose but where the church have bind and sure I may think this at the  first be allow in a kind of spiritual discretion because the church think the  people can not be sudden wean from their conceit of assoiling to which they  have be so long accustom for confirmation to my understanding the state of the  question be whether it be not a matter mistake and alter by time and whether  that be not now make a subsequent to baptism which be indeed a inducement to  the communion for whereas in the primitive church child be examine of their  faith before they be admit to the communion time may seem to have turn it to  refer as if it have be to receive a confirmation of their baptism for private  baptism by woman or lay-person the best divine do utter condemn it and I hear  it not general defend and I have often marvel that where the book in the  preface to public baptism do acknowledge that baptism in the practice of the  primitive church be anniversary and but at certain time which show that the  primitive church do not attribute so much to the ceremony as they will break a  outward and general order for it the book shall afterward allow of private  baptism as if the ceremony be of that necessity as the very institution which  commit baptism only to the minister shall be break in regard of the suppose  necessity and therefore this point of all other I think be bt a concession  proper hardness tripe for the from of celebrate matrimony the ring seem to  many even of vulgar sense and understanding a ceremony not grave especial to  be make as the word make it the essential part of the action beside some other  of the word be note in speech to be not so decent and fit for music in church  that there shall be sing of psalm and spiritual song be not deny so the  question be de modus wherein if a man will look attentive into the order and  observation of it it be easy to discen between the wisdom of the institution  and the exercise of the late time for first there be no song or verse sing by  the choir which be not suppose by continual use to be so familiar with the  people as they have they without book whereby the sound hurt not the  understanding and those which can read upon the book be yet partaker of the  sense and may follow it with their mind so again after the read of the word it  be think fit there shall be some pause for holy meditation before they proceed  to the rest of the service which pause be think fit to be fill rather with  some grave sound then with a still silence which be the reason of the play  upon the organ after the scripture read all which be decent and tend to  Edisicatirn but then the curiosity of division and report and other figure of  music have no affinity with the reasonable service of God but be add in the  more pompous time for the cap and surplice since they be thing in their nature  indifferent and yet by some hold superstitious and that the question be  between science and conscience it seem to fall within the compass of the  apostle rule which be that the strong do descend and yield to the weak only  the difference be that it will be material say that the rule hold between  private man and private man but not between the conscience if a private man  and the order of a church but yet since the question at this time be of a  toleration not by connivance which may encourage disobedience but by law which  may give liberty it be good again to be advice whether it fall not within the  equity of the former rule the rather because the silence of minister by this  occasion be in this scarcity of good preacher a punishment that light upon the  people as well as upon the party and for the subscription it seem to I in the  nature of a confession and therefore more proper to bind in the unity of faith  and to be urge rather for article of doctrine then for rite and ceremony and  point of ouward government for howsoever politic consideration and reason of  state may require uniformity yet Christian and divine ground look chief upon  unity touch a preach ministry TO speak of a learned ministry it be true that  the worthiness of the pastor minister be of all other point of religion the  most summary I do not say the great but the most effectual towards the rest  but herein to my understanding while man go on in zeal to hasten this work  they be not aware of as great or great inconvenience then that which they seek  to remove for while they in veigh against a dumb ministry they make too easy  and too promiscuous a allowance of such as they account preacher have not  respect enough to their learning in other be which be handmaid to divinity not  respect enough to year except it be in case of extraordinary gift not respect  enough to the gift it self which many time be none at all for God forbid that  every man that can take unto himself boldness to speak a hour together in a  church upon a text shall be admit for a preacher though he mean never so well  I know there be a great latitude in gift and a great variety in auditory and  congregation but yet so as there be to some degree infimum below which you  ought not to descend for you must rather leave the ark to shake as it shall  please God then put unworthy hand to hold it up and when we be in God temple  we be warn rather to put our hand upon our mouth then to offer the sacrifice  of fool and sure it may be just think that among many cause of atheism which  be miserable meet in our age as schism and controversy profane scoff in holy  matter and other it be not the least that diverse do adventure to handle the  word of God which be unfit and unworthy and herein I will have no man mistake  I as if I do extol curious and affect preach which be as much on the other  side to be dislike and breed atheism and scandal as well as the other for who  will not be offend at one that come into the pulpit as if he come upon the  stage to play part or prize neither on the other side as if I will discourage  any who have any tolerable gift but upon this point I ground three  consideration first whether it be not requisite to renew that good exercise  which be practice in this church some year and afterward put down by order  indeed from the church in regard of some abuse thereof inconvenient for those  time and yet against the advice and opinion of one of the great and grave  prelate of this land and be common call prophesy which be this that the  minister within a precinct do meet upon a week day in some principal town  where there be some ancient grand minister that be precedent and a auditory  admit of gentleman or other person of leisure then every minister successive  beginning with the young do handle one and the same part of scripture spendng  several some quarter of a hour or better and in the whole some two hour and so  the exercise be begin and conclude with prayer and the precedent give a text  for the next meeting the assembly be dissolve and this be as I take it a  fortnight exercise which in my opinion be the best way to frame and train up  preacher to handle the word of God as it ought to be handle that have be  practice for we see orator have their declamation lawyer have their moots  logician their Sophems and every practice of science have a exercise of  erudition and initiation before man come to the life only preach which be the  worthy and wherein it be most danger to be amiss sants a introduction and be  venture and rush upon at the first but unto this exercise of the prophecy I  will wish these two addition the one that after this exercise which be in some  sort public there be immediate a private meeting of the same minister where  they may brotherly admonish the one the other and special the elder sort the  young of any thing that have pass in the exercise in matter or manner unsound  and uncomely and in a word may mutual use such advice instruction comfort or  encouragement as occasion may minister for public reprehension be to be debar  the other addition that I mean be that the same exercise be use in the  university for young divine before they presume to preach as well as in the  country for minister for they have in some college a exercise call a common  place which can in no degree be so profitable be but the speech of one man at  one time and if it be fear that it may be occasion to whet man speech for  controversy it be easy remedy by some strict prohibition that matter of  controversy tend any way to the violate or disquiet the peace of the church be  not handle or enter into which prohibition in regard there be ever to be a  grave person precedent or moderator can be frustrate the second consideration  be whether it be not convenient there shall be a more exact probation and  examination of minister namely that the bishop do not ordain alone but by  advice and then that ancient holy order of the church may be revive by the  which the bishop do ordain minister but at four set time of the year which be  call quatuor time which be now call ember week it be think fit to accompany so  high a action with general fast and prayer and sermon and all holy exercise  and the name likewise of those that be to be ordain be publish some day before  their ordination to the end exception may be take if just Cause be the three  consideration be that if the case of the church of England be that where a  computation be take of all the parochian church allow the union of such as be  too small and adjacent and again a computation to be take of the person who be  worthy to be pastor and upon the say account if it fall out that there be many  more church then pastor then of necessity recourse must be have to one of  these remedy either that plurality must be allow special if you can by  permutation make the benefice more compatible or that there be allow preacher  to have a more general charge to supply and serve by turn parish unfurnish for  that some church shall be provide of pastor able to teach and other whole  destitute seem to I to be against the communion of saint and Christian and  against the practice of the primitive church touch the abuse of  excommunication excommunication be the great judgement upon earth be that  which be ratify in heaven and be a precursory or prelusory judgement of the  great judgement of Christ in the end of the world and therefore for this to be  use unreverent and to be make a ordinary process to lackey up and down for fee  how can it be without derogation to God honour and make the power of the key  contemptible I know very well the defence thereof which have no great force  that it issue forth not for the thing it self but for the contumacy I do not  deny but this judgement be as I say before of the nature of God judgement of  the which it be a model for as the judgement of God take hold upon the least  sin of the impenitent and take no hold of the great sin of the convert or  penitent so excommunication may in case issue upon the small offence and in  case not issue upon the great but be this contumacy such a contumacy as  excommunication be now use for for the contumacy must be such as the party as  far as the eye and wisdom of the church can discern stand in state of  reprobation and damnation as one that for that time seem give over to final  impenitency upon this observation I ground two consideration the one that this  censure be restore to the true dignity and use thereof which be that it  proceed not but in cause of great weight and that it be decree not by any  deputy or substitute of the bishop but by the bishop in person and not by he  alone but by the bishop assist the other consideration be that in lieu thereof  there be give to the ecclesiastical court some ordinary process with such  force and coercion as appertain that so the dignity of so high a sentence be  retain and the necessity of mean process supply the church may be indeed  restore to the ancient vigour and splendour to this purpose join with some  other holy and good purpose be there a bill draw in parliament in the three  and twenty year of the reign of the queen decease which be the grave  parliament that I have know and the bill recommend by the grave counsellor of  estate in parliament though afterward it be stay by the queen special  commandment the nature of those thing consider touch nonresident and plurality  for Non-Rsidence except it be in case of necessary absence it seem a abuse  draw out of covetousness and sloth for that man shall live of the lock that  they do not feed or of the altar at which they do not serve be a thing that  can hardly receive just defence and to Exercse the office of a pastor in  matter of the word and doctrine by deputy be a thing not warrant as have be  touch before the question upon this point do arise upon the case of exception  and excusation which shall be think reasonable and sufficient and which not  for the case of chaplain let I speak that with your majesty pardon and with  reverence towards the other peer and grave person who chaplain by statute be  privilege I shall think that the attendance which chaplain give to your  majesty court and in the hses family of their lord be a just reason why they  shall have no benefice then why they shall be qualify to have two for as it  stand with Christian policy that such attendance be in no wise neglect because  that good which ensue thereof to the church of God may exceed or countervail  that which may follow of their labour in any though never so large a  congregation so it be reasonable that their maintenance shall honourable and  liberal proceed thence whence their labour be employ neither be there want in  the church dignity and Peserments not join with any exact cure of soul by  which and by the hope of which such attendant in ordinary who ought to be as  for the most part they be of the best gift and sort may be further encourage  and rewaded and as for extraordinary attendant they may very well retain the  grace and countenance of their place and duty at time incident thereunto  without discontinuance or non-residence in their pastoral charge next for the  Cae of intend study in the university it will more easy receive a answer for  study do but serve and tend to the practice of those study and therefore for  that which be most principal and final to be leave undo for the attend of that  which be subservient and Subministant seem to be against proportion of reason  neither do I see but that they proceed right well in all knowledge which do  couple study with their practice and do not first study altogether and then  practice altogether and therefore they may very well study at their benefice  three for the case of extraordinary service of the church as if some pastor be  send to a general Council or here to a convocation and likewise for the case  of necessity as in the particular of infirmity of body and the like no man  will contradict but there may be some substitution for such a time but the  general case of necessity be the case of plurality the want of pastor and  insufficiency of live consider situation that a man do faithful and incessant  divide his labour between two cure which kind of necessity I come now to speak  of in the handle of plurality for plurality in case the number of able  minister be sufficient and the valve of benefice be sufficient then plurality  be in no sort tolerable but we must take heed we desire not contrary for to  desire that every parish shall be furnish with a sufficient preacher and to  desire that plurality be forthwith take away be to desire thing contrary  consider de facto there be not sufficient preacher for every parish whereto  add likewise that there be not sufficient live and maintenance in many parish  to maintain a preacher and it make the impossibility yet much the great the  remedy in a thing nature be but three union permutation and supply union of  such benefice as have the live too small and the parish not too great and be  adjacent permutation to make benefice more compatible though man be over rule  to some lose in change a better for a near supply by stipendiary preacher to  be reward with some liberal stipend to supply as they may such place which be  unfurnish of sufficient pastor as queen Elizabeth among other her gracious act  do erect certain of they in Lancashire towards which pension I see no reason  but read minister if they have rich benefice shall be charge touch the  provision for sufficient maintenance in the church touch church maintenance it  be well to be weigh what be justice prophet and what justice positive it be a  constitution of the divine law from which humane law can derogate that those  which feed the flock shall live of the flock that those that serve at the  altar shall live of the altar that those which dispense spiritual thing shall  Reap temporal thing of which it be also a appendix that the proportion of this  maintenance be not small or necessitous but plentiful and liberal so then that  all the place and office of the church be provide of such a dotation that they  may be maintain accord to their several degree be a constitution permanent and  perpetual but for particularity of the endowment whether it shall consist of  ithes or land or pension or mix may make a question of convenience but no  question of precise necessity again that the case of the church de facto be  such that there be want in the church of patrimony be confess for the  principal place namely the bishop live be in some particular not sufficient  and therefore enforce to be supply by toleration of commendam thing of  themselves unfit and ever hold of no good report and as for the benefice and  pastor place it be manifest that very many of they be very weak and penurious  on the other side that there be a time when the church be rather burden with  superfluity then with lack that be likewise apparent but it be long since so  as the fault be in other the want redound unto we again that it be to be wish  that impropriation be return to the church as the most proper and natural  endowment thereof be a thing likewise wherein man judgement will not much vary  nevertheless that it be a impossibility to proceed now either to their  resumption or redemption be as plain on the other side for man be state in  they by the high assurance of the kingdom which be Act of parliament and the  valve of they amount much above ten subsidy and the restitution must of  necessity pass their hand in who hand they now be in possession or interest  but of these thing which be manifest true to infer and ground some conclusion  first in I own opinion and sense I must confess let I speak it with reverence  that all the parliament since oh and oh of h who give away impropriation from  the church seem to I to stand in a sort obnoxious and oblige to God in  conscience to do somewhat for the church to reduce the patrimony thereof to a  competency for since they have debar Christ wife of a great part of her dowry  it be reason they make her a competent jointure next to say that impropriation  shall be only charge that carry neither possibility nor reason not possibility  for the reason touch before not reason because if it be conceive that if any  other person be charge it shall be a recharge or double charge in as much as  he pay tithe already that be a thing mistake for it must be remember that as  the realm give tithe to the church so the realm since again have give tithe  away from the church unto the king as they may give their that sheaf or nine  sheaf and therefore the fist gift be evacuate it can go in defeazance or  discharge of that perpetual bind wherewith man be bind to maintain God  minister and so we see in example that diverse godly and well dispose people  not Impropriatours be content to increase their preacher live which though in  law it be but a benevolence yet before God it be a conscience further that  impropriation shall not be somewhat more deep charge then other revenue of  like valve I think can well be deny both in regard of the ancient claim of the  church and the intention of the first giver and again because they have pass  in valuation between man and man somewhat at the less rate in regard of the  say pretence or claim of the church in conscience before God but of this point  touch church maintenance I do not think fit to enter into further  particularity but reserve the same to a fit time thus have I in all humbleness  and sincerity of heart to the best of my understanding give your majesty  tribute of my care and cogitation in this holy business so high tend to God  glory your majesty honour and the peace and welfare of your state insomuch as  I be persuade that the papist themselves shall not needs so much the severity  of Penal law if the sword of the spirit be better edge by strengthen the  authority and suppress the abuse in the church to conclude renew my most  humble submission of all that I have say to your majesty most high wisdom and  again most humble crave pardon for any error commit in this write which the  same weakness of judgement that suffer I to commit they will not suffer I to  discover they I end with my devout and fervent prayer to God that as he have  make your majesty the corner stone in join your two kingdom so you may be also  as a corner stone to unite and knit together these difference in the church of  God to who heavenly grace and never err direction I commend your majesty  sacred person and all your do