The church-history of Britain from the birth of Jesus Christ until the year M.DC.XLVIII endeavoured by Thomas Fuller.

SECTION IIII.

To M^r. James Bovey of London Merchant.

ONe (if not the only) good which our civill warr hath produced, is, That on the ransacking of Studies, many manuscripts, which otherwise would have re∣mained concealed, and usefull only for private persons, have been printed for the publick benefit. Amongst which, some may suspect the following letter of Arch-Bishop Grindall to be one.

But to clear that scruple, I must avow, that a Reverend person was proprietary of an authentick Copy thereof, before the thing plunder was owned in England, and may (I shall well hope) notwithstanding his gray hairs remain so, after it is disclaimed.

1. KNow that a Parliament and Convocation, beeing this year called, the latter appeared rather a trunke, than a body, because Edmond Grindal, Arch-Bishop of Canterbury, groning under the Queens displeasure, was forbid∣den access to the Convocation. Where∣upon, it began sadly (not to say sullenly) without the solemnity of a Sermon, abruptly en∣tering on the small businesse they had to doe. Some hotspurs therein motioned, that they should refuse to meet together, till their company were compleated, and the Arch-Bishop restored unto them. But the gravity of the rest soon retrenched this distemper, and at last all agreed, that Tobie Watthew, Dean of Christ-Church (commanding a pure, and fluent pen) should in the name of the Convocation, draw an humble supplication to Her Majesty for the restitution of the Arch-Bishop to his place, which was done according to the tenour following.

Serenissimae, ac Potentissimae Reginae Elizabethae, Angliae, Franciae, & Hiberniae Reginae, Fidei Defensatrici &c.

ETsi Majestatem Regiam sive verbo, five scripto interpellare (Sere∣nissima Princeps Elizabetha) non decere, nisi rariùs; non licere, nisi gravioribus de causis arbitramur: tamen cum praecipiat Apostolus, ut, dum tempus habeamus, benefacimus omnibus, maximè verò domesticis fidei, committere nullo modo possumus, quin illud hoc tempore à Tua Cel∣sitate humiliter contendamus, quod nobis ad petendum utile, & necessari∣um; toti Ecclesiae, & Reipublicae ad obtinendum salutare, & fructuo∣sum; Tuae denique Majestati ad concedendum, perfacile, & honorifi∣cum sit futurum. Quanquam igitur acerbissimè dolemus, & contristamur, Reverendissimum Patrem, Cantuariensem Archiepiscopum, post tot annos, in tantam, tamque diuturnam Majestatis Truae offensionem incidisse; ta∣men valde vehementer speramus, nos veniam adepturos, si pro uno multi, pro Archiepiscopo Episcopi, pro tanto Praesule tot Ministri, seriò, & sup∣pliciter intercedamus. Quod si deprecantium authorit as in petitione vale∣ret, haec causa jamdudum à nobilibus viris; si voluntas, ab amicissimis; si experientia, à prudentissimis; si religio, a reverendissimis; si multi∣tudo, à plurimis: sicut nostrae partes nullae nunc altae videantur, quàm ut orationem cum illorum rationibus, nostras preces cum illorum petitionibus supplicissimè, ac demississimè conjungamus.

Vt enim Caesar Octavius jucundissimus propterea fuisse scribitur, quòd apud cum quoties quisque voluit, dixit, & quod voluit, dum humiliter; sic ex infinitis illis virtutibus, quibus Regium Tuum pectus abundè cumula∣tur, vix ulla vel Majestati Tuae honorificentior, vel in populum Tuum grati∣osior existit, quàm in admittendis hominibus facilitas, in causis audiendis le∣nitas, prudentia in secernendis, in satisfaciendis pietas, & clementia. Nihil est enim tam populare quàm bonit as; atque Principes ad praepotentem Deum nulla re propiùs accedunt, quàm offensionibus deponendis, & obliviscendis in∣jurijs; non dicimus septies, sedseptuagies septies. Nam, si decem mil∣lia talentorum dimittantur nobis; nonne nos fratribus, conservis, sub∣ditis, centum denarios condonabimus? Liceat enim nobis illud Christi praeceptum, adistud institutum, bona Tua cum pace accommodare. Prae∣sertim cum hortetur Apostolus, ut mansuetudo nostra nota sit omnibus; Christusque jubeat, ut misericordes simus sicut Pater noster coelestis miseri∣cors est. Vinum in vulnus infundere salutare est, & salutarius oleum; Christus utrumque adhibuit. Judicium cantare, Domino jucundum est, ac jucundius misericordiam; David utrumque perfecit. Gratiosa est in omnibus hominibus clementia, in Proceribus gratiosior, in Principe verò gratiosissima. Gloriosae est Regi mansuetudo, Reginae gloriosior, Virgini verò gloriosissima: si non semper, at saepius; sinon in omnes, at in pios; sinon in vulgus, at in Magistratus, at in Ministros, at in eum qui in tam sublimi loco constitutus, magnâ apud nos authoritate, magnà apud alios existimatione, summâ in Sacratissimam Tuam Majestatem fide, & obser∣vantia praeditus; ut non saepe in vitâ deliquisse, sed semel tantum in vitâ displicuisse videatur, idque non tam praesract â voluntate, quam tene∣ra conscientiâ, cujus tantam esse vim, magni authores, & optimi quique viri scripserunt, ut quicquid, eâ vel reclamante, vel errante, vel haesi∣tante fiat, non leve peccatum esse statuerint. Acut, quod verum est, in∣genuè

& humiliter attendamus; & illud omnium qued unum agitur, vel necessario silentio, vel voluntariâ oblectatione obruamus: Si laudabile est, vitam non modo abomni crimine, sed suspicione criminis, liberam tra∣duxisse, traduxit; si bonestum, Religionem ab omni, non modo Papisti∣ca corruptela, sed à schismatica pravitate, integram conservare, conserva∣vit; si Christianum, non modo, propter justitiam, persecutionem passum esse, sed per caeter as nationes propter Evangelium, oberrasse; & passus est, & oberravit.

Quae cum ita sint (Regina Clementissima) omnes hae nostrae voces ad Celsitudinem Tuam profectae, hoc unum demississimè, & quàm fieri potest subjectissimè comprecantur, idque per singularem naturae Tuae bonitatem, per anteactae Tuae vitae consuetudinem, per pietatem Regiam in subditos, per charitatem Christianam in inimicos, perque eam, qua reliquos omnes & privatos, & Principes excellis lenitatem; ut velis Majestatem Tuam mansuetudine, justitiam misericordiâ, iramplacabilitate, offensionem in∣dulgentiâ mitigare; & Archiepiscopum maerore sractum, & debilitatum, non modo extollere jacentem, sed Ecclesiam ipsi, ipsum Ecclesiae, Tuis ci∣vibus, suis fratribus, exteris nationibus, denique pijs omnibus tandem ali∣quando restituere. Quod si fecerit Majestas Tua, vel potiùs cùm fecerit (quod enim summè cupimus, summè etiam sperare jucundum est) non du∣bitamus, quin illum Reverendissimum Patrem, supplicem, & abjectum, non tam à pedes, quàm ad nutûs Tuos perpetuò sis habitura. Ita Celsitati Tuae persanctè pollicemur, nobis neque in Ecclesia constituenda curam, neque in Religione propagandâ studium, neque in Schismatibus tollendis diligentiam, neque in hoc beneficio praecipuè recolendo memoriam, neque in ferendo quas debemus gratias, gratam animi benevolentiam ullo unquam tempore defuturam.

Dominus Jesus Majestatem Tuam, ad Reipublicae tran∣quillitatem, ad Ecclesiae conservationem, ad suae veritatis amplificationem, omni foelicitatis genere diutissimè prose∣quatur.

This petition, though presented with all advantage, found no other enter∣tainment than delays, which ended in a final deniall; it being daily sug∣gested to the Queen, that Grindal was a great patrone of prophesyings (now set up in severall parts of the land) which, if permitted to take place, would in fine prove the bane of the Church, and Commonwealth.

2. These prophesyings were founded on the Apostlesa precept, For, ye may all prophesie one by one, that all may learn, and all be comforted; but so, as to make it out, they were fain to make use of humane prudential additions, modelling their prophesyings as followeth.

1. The Ministers of the same precinct, by their own appointment (not strictly standing on the old division of Deanries) met at the principal place therein.

2. The junior Divine went first into the pulpit, and for halfe an hour, more or less (as he could with clearness contract his meditations) treated upon a portion of Scripture, formerly by a joynt-agreement assigned unto him. After him, foure or five moe, observing their seniority successively dilated on the same text.

3. At last a grave Divine, appointed on purpose (as Father of the Act) made the closing sermon, somewhat larger then the rest, praising the pains, and performance of such, who best deserved it; meekly, and mildly reproving the mistakes, and failings of such of those, if any were found in their Sermons. Then all was ended as it was be∣gun with a solemn prayer: and at a publick refection of those Mini∣sters together (with many of the Gentry repairing unto them) the next time of their meeting was appointed, text assigned, Preachers deputed, a new Moderator elected, or the old one continued, and so all were dissolved.

This exercise proved (though often long) seldome tedious; and peoples attentions, though travelling farr, were little tired, because entertained with much variety.

3. However, some inconveniences were seen, and more foreseen by wise (or at least suspected by fearfull) men, if these prophesies might generally take place in the land.

• 1. Many modest Ministers, and those profitable Preachers in their pri∣vate Parishes 〈◊〉〈◊〉 were loath to appear in this publick way, which made them underservedly sleighted and neglected by others.
• 2. Many young men, of more boldness than learning, readiness, than solidity, carried away the credit, to the great disheartning of those of more age, and ability.
• 3. This consort of Preachers kept not always time and tune amongst themselves, much jarring of personal reflections often disturbing their harmony.
• 4. Many would make impertinent excursions from their text, to inveigh against the present discipline, and government of the Church. Such-Preachers being more plausible to the people, generally best plea∣sed with them, who manifest their displeasure against the present authority.
• 5. A wise person was often wanting to moderate the Moderator, parti∣ally passing his censures, rather according to affection, than judge∣ment.
• 6. People factiously cried up, some one Minister, some another, to the disgrace of Gods Ordinance.
• 7. These prophesyings, being accounted the faires for spiritual merchan∣dizes, made the weekly markets for the same holy commodities, on the Lords day, to be less respected, and Ministers to be neglected in their respective Parishes.
• 8. In a word, the Queen was so perfectly prepossessed with prejudice against these prophesyings, (as if they foretold the rise of schisme, and faction) that she was implacably incensed against Arch-Bishop Grindal, as the principal Patrone, and promoter thereof.

However the good Arch-Bishop, to vindicate himself, and state the use∣fulness of these prophesyings, wrote a large letter to the Queen: and all∣though we cannot exactly tell the just time thereof; yet, knowing it▪ will be welcome to the pious reader at any time, here we present the true copie thereof.

WIth most humble remembrance of bounden duty to your Majesty. It may please the same to be advertized, that the speeches which it pleased you to deliver unto me when I last attended on your Highness concerning the abridging the number of Preachers, and the utter subversion of all learned exercises, and conferences amongst the Ministers of the Church, allowed by the Bishops and Ordinaries have exceedingly dismay∣ed and discomforted me: not so much for that, the said speeches founded very hardly against my own person, being but one particular man, and not so much to be accounted of; but most of all, for that the same might tend to the publick harme of Gods Church, whereof your Majesty by office ought to be Nutricia, and also the heavy burden of your conscience before God if they should bè put to strict execution. It was not your Majesties pleasure then (the time not serving thereto) to hear me at any length concerning the said two matters then expounded. I thought it therefore my duty by writing to declare some part of my mind unto your Highness, beseeching the same with patience to read over this which I now send written with my own rude scrib∣ling hand, which seemeth indeed to be of more length then it is: for I say with Ambrose Ad Valentinianum Imper: Scribo manu mea, quod sola legas. Madam, first of all I must, and will during my life, confess that there is no earthly creature to whom I am so much bounden as to your Majesty, who (notwithstanding mine insufficiency, which commendeth your grace the more) hath bestowed upon me so many and so great benefits, as I could never hope for, much less deserve. I do therefore according to my bounden duly, with all thanksgiving, bear towards your Majesty a most hum∣ble, thankfull, and faithfull heart, and that knoweth he, that knoweth all things: Neither do I intend ever to offend your Majesty in any thing, un∣less in the cause of God, or his Church by necessity of office and burden laid upon me, and burden of conscience, I shall thereunto be inforced, and in these cases, which I trust in God shall never be urged upon me. If I should use dissembling silence, I should very ill requite so many your Majesties, and so great benefits. For in so doing, both you might fall into perill to∣wards God, and I my self into endless damnation. The Prophet Ezekiel termeth us Ministers of the Church Speculatores, and not Adulatores. If we therefore see the sword coming by reason of any offence towards God, we must of necessity give warning, else the blood of those that perish will be required at our hands. I beseech your Majesty thus to think of me, that I do not conceive any ill opinion of you, although I cannot assent unto those two Articles then expounded. I do with the rest of all your good Subjects acknowledge, that we have received by your government, many and most excellent benefits, as amongst others, freedome of conscience, suppression of Idolatry, sincere preaching of the Gospell, with publick peace and tran∣quillity. I am also perswaded that ever in these matters which you seem to urge, your meaning and zeal is for the best: the like hath happened to many of the best Princes that ever were, yet have not refused afterwards to be better informed, and instructed out of Gods word: King David so much commended in the Scriptures, had no evill meaning, when he command∣ed the people to be numbred, he thought it good policy in so doing, to under∣stand what forces he had in store to imploy against Gods enemies, if occasion so required: yet afterwards saith the Scripture, his own heart stroke him, and God by the Prophet Gad, reprehended him for his offence, and gave him for the same, choice of three hard pennances, that is to say, Famine, Warr, and Pestilence. Good King Ezechias of curtesie, and good affecti∣on, shewed to the Embassadors of the King of Babylon, the treasures of the house of God, and of his own house, and yet the Prophet Isaiah told him, that God was therewith displeased. The godly King Jehosaphat making

league with his neighbour King Ahab, and of like good meaning no doubt was likewise reprehended by Jehu the Prophet in this forme of words; Impio praebes auxilium, & ijs qui oderunt Dominum, amicitia jungeris. Ambrose writing to Theodosius the Emperor, useth these words; Novi pietatem tuam erga Deum, lenitatem in homines, oblectatus sum beneficijs tuis &c. and yet sor all that, the said Ambrose doth not for∣bear in the same Epistle to perswade the said Emperour, to revoke an ungodly Edict, wherein he had commanded a godly Bishop to reedifie a Iewish Syna∣gogue pulled down by the Christian people. And so to come to the present case, I may very well use to your Highness, the words of Ambrose above written, Novi pietatem &c. But surely I cannot marvell enough, how this strange opinion should once enter into your minde; that it should be good for the Church to have few preachers. Alass Madam, is the Scripture more plain in any thing, then that the gospell of Christ should be plentifully preached: and that plenty of labourers should be sent into the Lords harvest, which being great and large, standeth in need, not of a few, but of many workmen. There was appointed to the building of Solomons materiall Temple artificers and labourers, besides 3000. overseers: and shall we think, that a few preachers, may suffice to the building and edifying of the spirituall Temple of Christ, which is his Church: Christ when he sent forth his Disciples and Apostles, said unto them, Ite, praedicate Evangelium omni creaturae; but all Gods creatures cannot be instructed in the gospell, unless all possible means be used to have multitudes of preachers and teachers to preach unto them. Sermo Christi inhabitet in vobis opulenter, Saith S. Paul Col. 3. and 2 Tim. 4. Praedica Sermonem, insta tempestivè, intempestivè, argue, increpa, exhortare &c. which thing cannot be done without often and much teaching and preaching. To this agreeth the practise of Christs Apostles, Qui constituebant per singulas Ecclesias presbyteros. Acts 14. S. Paul likewise writeth to Titus, 1. Hujus rei gratia, reliqui te in Creta, ut quae desunt, pergas corri∣gere, & constituas oppidatim Presbyteros. And afterwards describes how the same presbytery were to be qualified, not such as we are compelled to admit for mere necessity, unless we should have a great many of Churches utterly desolate: but such indeed as were able to exhort, per suam doctri∣nam, & contradicentes convincere. And in this place, I beseech your Majesty to note one thing necessary to be noted, which is this. If the Holy Ghost prescribeth expressly, that preachers should be placed oppidatim; How can it then well be thought, that three or foure preachers may suffice for a shire: Publick and continuall preaching of Gods word, is the ordi∣nary means, and instrument of the salvation of mankinde. S. Paul call∣eth it the Ministry of reconciliation of man unto God: by the preaching of Gods word, the glory of God is encreased and enlarged, faith nourished, and charity encreased; by it the ignorant are instructed, the negligent exhorted and incited, the stubborne rebuked, the weak conscience comforted, and to all those, that sin of malicious wickedness, the wrath of God is threatned: By preaching also, due obedience to God and Christian Princes, and Magi∣strates, is planted in the hearts of Subjects; for obedience proceedeth of consci∣ence, conscience is grounded upon the word of God, and the word of God worketh his effect by preaching; so as generally where preaching wanteth, obedience faileth. No Prince ever had more lively experience hereof then your Majesty hath had in your time, and may have daily; if your Majesty comes to the City of London never so often, what gratulations, what joy, what concourse of the people is there to be seen? Yea, what acclamations and prayers to God for your long life; and other manifest significations are there to be heard, of inward and unfeined love, joyned with most humble and hearty obedience are there to be heard? Whereof commeth this Madam, but of the continuall preaching of Gods word in that City, whereby that people

hath been plentifully instructed in their duty towards God and your Majesty. On the contrary, what bred the Rebellion in the North? was it not Papistry, and ignorance of Gods word, through want of often preaching in the time of that rebelling? were not all men of all states that made profession of the gospel, most ready to offer their lives for your defence? in so much that one poore parish in York-shire, which by continuall preaching, hath been better instructed then the rest. Halifax I mean was ready to bring three or foure thousand able men into the field, to serve you against the said rebels. How can your Majesty have a more lively triall and experience of the effects of much preaching, or little or no preaching? the one worketh most faithfull obedi∣ence, the other working most unnaturall disobedience and rebellion; but it is thought that many are admitted to preach, and few able to do it well, that unable preachers be removed is very requisite, if ability and sufficiency may be rightly weighed and judged, and therein I trust as much is, and shall be done as can be; for both I for my own part, let it be spoken without any ostentation, I am very carefull in allowing of such preachers only, as be able both for the knowledge in the Scriptures, and also for testimony of their godly life and conversation; and besides that, I have given very great charge to the rest of my brethren, the Bishops of this Province to do the like, we admited no man to the office of preaching, that either prosesseth Papistry, or puritanisme, the graduats of the Vniversities are only admitted to be preachers, unless it be some few, which have excellent gifts of knowledge in the Scriptures, joyned with good utterance and godly perswasions. I my self procured above 40. learned preachers and graduats within less then these six years to be placed within the Diocess of York, besides those I found there, and there I left them, the fruits of whose travell in preaching, your Majesty is like to reap daily by most assured dutifull obedience of your subjects in those parts. But indeed this age judgeth hardly, and nothing indiffe∣rently of the ability of preachers of our time, judging few or none to be able in their opinion, which hard judgement groweth upon divers ill dispositions of men. St. Paul doth command the preaching of Christ crucified be absque eminentia sermonis, but in our time, many have so delicate eares, that no preaching can satisfie them, unless it be sauced with much sweetness and exornation of speech, which the same apostle utterly condemneth, and giveth this reason, ne evacuetur crux Christi. Some there be also, that are mislikers of the godly reformation in religion now established, wishing indeed, that there were no preachers at all, and so by depraving of mini∣sters, impugne religion, non aperto Martis, sed in cuniculis, much like to the Popish Bishops in your fathers time, who would have had the eng∣lish translation of the Bible called in, as evill translated, and the new tran∣slation thereof to be committed to them, which they never intended to per∣forme. A number there is, and that exceeding great, whereof some are altogether worldly minded, and altogether bent covetously to gather worldly▪ goods and possessions, serving all carnall, vain, dissolute, and lascivious life. Voluptatis amores, magis quam Dei, & semetipsos dedide∣runt ad patrandum omnem immunditiem cum aviditate. Eph. 4. 19. and because the preaching of Gods word, (which to all Christians conscience is sweet, and delectable) to them, having cauterizatas conscientias is bitter and grievous, for as St. Ambrose saith super Psal. 119. quomodo pos∣sunt verba Dei dulcia esse in faucibus tuis, in quibus est amaritudo? There they wish also that there were no preachers at all, but because they dare not directly condemne the office of preaching, so expressly commanded by Gods word, for that the same were open blasphemy, they turne themselves altoge∣ther, and with the same meaning as others do, to make exceptions against the persons of them that be admitted to preach. But God forbid Madam, that you should open your eares to any of these wicked perswasions, or any way to diminish the preaching of Christs gospell for that you would ruinate

altogether at length. Cum defecerit propheta, dissipabitur populus. Pro. 27. saith Solomon. Now where it is though that the reading of godly Homilies, set forth by publick authority may suffice (I continue in the same minde I was, when I attended upon your Majesty) the reading of Homilies hath his commodities, but it is nothing comparable to the office of preaching. The godly preacher is learned in the gospell. Fidelis servus qui novit, who can apply his speech to the diversity of times, places, and hearers, which cannot be done in homilies. Exhortations, reprehensions, and perswasions are uttered with more affections to the moving of the hearers in sermons, then in Homilies. Besides, Homilies were devised by godly Bishops in your brothers dayes, only to supply necessity, by want of preachers, and are by the statute, not to be preferred, but to give place to sermons, where∣soever they may be had, and were never thought in themselves to contain alone sufficient instruction for the Church of England; for it was then sound (as it is sound now) that this Church of England hath been by appropriati∣ons, and that not without sacriledge spoiled of the livings, which at the first were appointed to the office of preaching and teaching, which appropri∣ations were first annexed to Abbyes, and after came to the crown, and now are disposed to private mens possessions, without hope to reduce the same to the originall Institution. So that at this day in my opinion, where one Church is able to yield sufficient living to a learned preacher, there are at the least seven Churches unable to do the same, where there be soules (the more is the pit••y) there are not seven pounds a year reserved for the Mi∣nister. In such parishes as it is not possible to place able preachers for want of convenient stipend, if every flock might have a preaching pastor, which is rather to be wished then hoped for, then were reading of Homilies altoge∣ther unnecessary, but to supply that want of preaching Gods word, which is the food of the soul, growing upon the necessities before mentioned, both in your brothers time, and in your time also, certain Homilies have been de∣vised that the people should not altogether be destitute of instruction, for it is an old proverb, better a loaf then no bread. Now for the second point, which is concerning the learned exercises and conferences amongst the mini∣sters of the Church, I have consulted with divers of my brethren the Bishops, who think of the same as I do, a thing profitable to the Church, and there∣fore expedient to be continued, and I trust your Majesty will think the like, when your Majesty shall have been informed of the matter and order thereof, what authority it hath of the scriptures, what commodity it bringeth with it, and what discommodities will follow if it be clean taken away. The authors of this exercise are the Bishops of the Diocess where this same is used, who by the law of God, and by the Canons and Constitutions of the Church now in force, have authority to appoint exercise to their inferiour Ministers for encrease of learning and knowledge in the Scriptures, as to them seemeth most expedient, for that pertaineth ad disciplinam clericalem; the time appointed for this exercise is once in a moneth, or once in twenty or fifteen dayes at the discretion of the Ordinary. The time of this exercise is two hours, the place the Church of the 〈◊〉〈◊〉 appointed for the Assembly, the matter entreated of, is as followeth; some text of Scripture before appointed to be spoken is interpreted in this order. First, the occasion of the place is shewed, Secondly, the end. Thirdly, the proper sence of the place. Fourthly, the property of the words, and those that be learned in the tongues, shewing the diversity of interpretations. Fiftly, where the like phrases are used in scriptures. Sixt∣ly, places of scripture that seem to repugne are reconciled. Seventhly, the argu∣ments of the text are opened. Eightly, it is declared what vertues and vices are therein couched, and to which of the commandements they do appertain. Nin••hly, how the like hath been wrested by the adversary if occasion so require. Tenthly and lastly, what doctrine of faith and manners the said text doth contain; the conclusion is with a prayer for your Majesty, and all estates as

is appointed by the book of Common-Prayer, and a psalm. These orders ••ol∣lowing are also observed by the said exercise, First, two, or three of the gravest and best learned pastors are appointed of the Bishops, to be Modera∣tors in every Assembly, no man may speak unless he be first allowed by the Bi∣shop with this proviso, that no lay man be suffered to speak at any time, no controversy of this present time and state, shall be moved and dealt withall, if any attempt the contrary, he is put to silence by the Moderator, none is suffered to glance openly or covertly at persons publick or private; neither yet any one to confute one another, if any man utter a wrong sence of scrip∣ture, he is privately admonished thereof, and better instructed by the Mo∣derators, and other his fellow Ministers, if any man use immoderate speeches, or unreverend gesture or behaviour, or otherwise be suspected in life, he is likewise admonished as aforesaid: if any man do vilify or break these orders, he is presented to the Bishop to be corrected. The ground of this, or like exercises is of great and ancient authority; for Samuel did practise such like exercises in his time at Naioth in Ramath and Bethel, 1 Sam. 10. 2, 19. So did Elizeus the prophet at Jerico, which studious persons in those dayes were called filij Prophetarum the disciples of the Prophets, that being exercised in the knowledg and study of the scriptures, they might be able men to serve in Gods Church as that time required. St. Paul also doth make express mention 1 Cor. 14. that the like in effect was used in the primitive Church, and giveth order for the same, that 2, or 3, should speak (by course he meaneth) and the rest shall keep silence. That exercise in the Church in those dayes St. Paul calleth Prophetia, and the speaker Prophetas, terms very odious in our dayes to some, because they are not rightly understood, for indeed propheta in that and like places of the same Paul doth not, as it doth sometimes signifie prediction of things to come, which thing, or which gift, is not now ordinary in the Church of God, but signifieth thereby the assent and consent of the scriptures. And therefore doth St. Paul attribute unto these that be called Prophetae in that chapter doctrinam ad aedificati∣onem, exortationem, & consolationem. This gift of expounding and inter∣preting the scriptures, was in St. Pauls time given unto many by a speciall miracle without study, so was also by miracle the gift to speak strange tongues which they had never learned. But now miracles ceasing, men must attain to the Hebrew, Greek and Latine tongues &c. by travell and study, God giveth the encrease; so must men also attaine by the like means to the gifts of expounding and interpreting the scriptures, and amongst other helps, no∣thing is so necessary as these above named exercises and conferences amongst the ministers of the Church; which in effect are all one with the exercises of students in Divinity in the Vniversities, saving, that the first is done in a tongue understanded, to the more edifying of the learned hearers. Howsoe∣ver report hath been made to your Majesty concerning these exercises, yet I and others of York, whose names are noted as followeth. 1. Cantuariensis. 2. London. 3. Winc. 4. Bathon. 5. Litchfield. 6. Glocester. 7. Lincolne. 8. Chester. 9. Exon. 10. Meneven. als. Davids. Hereof as they have testified unto me by their letters, have found by experience, that these profits and commodities following have ensued of them. 1. The ministers of the Church are more skillfull, and more ready in the scriptures, and more apt to teach their flocks. 2. It withdraweth them from idleness, wandring, gaming &c. 3. Some afore suspected in doctrine, are brought to the knowledge of the truth. 4. Ignorant ministers are driven to study, if not for conscience, yet for shame and fear of discipline. 5. The opinion of lay men touching the ableness of the Clergy is hereby removed. 6. Nothing by experience beateth down popery more then that. 7. Ministers, as some of my brethren do confess, grow to such knowledge by means of those exerci∣ses, that where afore were not able Ministers, not 3, now are 30, able, and meet to preach at Pauls- cross, and 40, or 50, besides able to instruct

their own Cures; so as it is found by experience the best means to encrease knowledge in the simple, and to continue it in the learned, only backward men in religion, and contemners of learning, in the countries abroad do fret against it; which in truth doth the more commend it: the dissolution of it would breed triumph to the adversary, and great sorrow and gries to the favourers of religion, contrary to the counsell of Ezekiel 13. 18. who saith, Cor justi non est contristandum, and although some have abused this good and necessary exercise, there is no reason that the malice of a few should pre••udice all. Abuses may be re formed, and that which is good may re∣main, neither is there any just cause of offences to be taken, if diverse men make divers sences of one sentence of scripture, so that all the senses be good, and agreeable to the analogie and proportion of faith, for otherwise we must needs condemne all the ancient Fathers, and divers of the Church, who most commonly expound one and the same text of scripture diversly, and yet all to the good of the Church. and therefore doth Basil compare, the scri∣ptures to a well, out of which the more a man draweth, the better and sweeter is the water. I trust when your Majesty hath considered and weighed the premises, you will rest satisfied, and judge that no such inconveniences can grow o•• such exercises as these, as you have been informed; but rather the clean contrary, and for my own part, because I am well assured by reasons, and also by arguments taken out of the holy scriptures, by experience the most certain seal of sure knowledge, that the said exercises for the interpretation and exposition of the scriptures, and for the exhortation and comfort drawn out of the same, are both profitable to encrease knowledge amongst ministers, and tendeth to the edifying of the hearers. I am inforced with all humility, and yet plainly to profess, that I cannot with safe conscience, and without the ofence of the Majesty of God, give mine assent to the suppressing of the said exercises, much less can I send out any injunction sor the utter and universall subversion of the same. I say with S. Paul, I have no power to destroy, but only to edifie, and with the same Apostle, I can do nothing against the truth, but with the truth. If it be your Majesties pleasure for this or any other cause to remove me out of this place, I will with all humi∣lity yield thereunto, and render again unto your Majesty that which I have received of the same. I consider with myself, quod terrendum est in∣cidere in manus Dei viventis. I consider also, quod qui facit contra conscientiam (divinis in rebus) aedificat ad gehennam. And what shall I win if I gained, I will not say a Bishoprick, but the whole world, and lose my own soul? Beare with me I beseech you Madam, if I chuse ra∣ther to offend your earthly Majesty, then to offend the heavenly Majesty of God. And now being sorry that I have been so long and tedious to your Majesty; I will draw to an end, most humbly praying the same, that you would consider these short petitions following. The first that you wound re∣ferr all these Ecclesiasticall matters which touch religion, or the Doctrine or Discipline of the Church unto the Bishops, and Divines of the Church of your Realm, according to the example of all Christian Emperours and Princes of all Ages: for indeed they are to be judged as an ancient Father writeth; in Ecclesia seu Synodo, non in Palatino. When your Ma∣jesty, hath questions of the laws of your Realm, you do not decide the same in your Court or Palace, but send them to your judges to be determined. Like∣wise, for the duties in matters in Doctrine or Discipline of the Church, the ordinary way is to defer the decision to the Bishops, and other head Ministers of the Church. Ambrose to Theodosius useth these words. Si de cau∣sis pecuniarijs comites tuos consulis: quanto magis, in causa reli∣gionis sacerdotes Domini aequum est consulas. And likewise to the Emperour Valentinian Epist. 32. Si de fide conferendum est. Sacerdo∣tum debet esse just collatio, si enim factum est Constantino Au∣gustae memoriae principi qui, nullas leges ante praemisit, sed liberum

dedit judicium Sacerdotis. And in the same place, the same Father saith, that Constantius the Emperour, son to Constantine the great, be∣gan well, by reason he followed his Fathers steps at the first, but ended ill, because he took upon him difficile intra Palatinum judicare, and thereby fell into Arianisme, a terrible example. The said Ambrose so much commended in all histories for a godly Bishop, goeth further, and writeth to the said Emperour in this forme. Si docendus est episcopus à laico, quid sequitur? laicus ergo disputet, & Episcopus audiat à laico: At certè, si vel scripturarum seriem divinarum, vel vetera tempora re∣tractemus, quis est qui abundat in causa fidei, inquam fidei, episco∣pos solere de Imperatoribus christianis, non imperatores de episco∣pis judica••e▪ Would God your Majesty would follow this ordinary, you should procure to your self much quietness of minde, and better please God, avoid many offences, and the Church should be more peaceable and quietly governed, much to the comfort and quietness of your Realm. The second petition I have to make to your Majesty is this, that when you deal in mat∣ters of faith and religion, or matters that touch the Church of Christ, which is the Spouse bought with so dear a price, you would not use to pronounce so resolutely and pèremptorily, quasi ex authoritate, as you may do in civill and extern matters, but always remember, that in Gods cause, the will of God, and not the will of any earthly creature is to take place. It is the antichristian voice of the Pope. Sic volo, Sic jubeo, stet pro ratione voluntas. In Gods matters, all Princes ought to bow their Septers to the Son of God, and to ask counsell at his mouth what they ought to doe; David exhorteth all Kings and Rulers to serve God with fear and trembling. Re∣member Madam, that you are a mortall creature, look not only (as was said to Theodosius) upon the people, and princely array, wherewith you are apparrelled, but consider withall, what it is that is covered therewith. Is it not flesh and blood, is it not dust and ashes, is it not a corruptible body which must return to her earth again, God knoweth how soon? Must you not one day appear, ante tremendum tribunal crucifixi, ut recipias ibi prout gesseris in corpore, sive bonum sive malum. 2 Cor. 5. And although you are a mighty Prince, yet remember that he that dwell∣eth in heaven is mightier, as the Psalmist saith, 76. Terribilis est is qui aufert spiritum principum, terribilis super omnes reges. Where∣fore I beseech you Madam in visceribus Christi, when you deal in these reli∣gious causes, set the Majesty of God before your eyes, laying all earthly majesty aside, determine with your self to obey his voice, and with all hu∣mility, say unto him, non mea, sed tua voluntas fiat. God hath blessed you with great felicity in your reign now many years, beware you do not impute this same to your own deserts, or policy, but give God the glory, and as to instruments and means, impute your said felicity; first, to the goodness of the cause which you set forth, I mean Christs true religion. And Secondly, to the sighs, and groans of the Godly in fervent prayer to God for you, which have hitherto as it were tied and bound the hands of God, that he could not pour out his plagues upon you and your people, most justly deserved. Take heed that you never think of declining from God, lest it be verified of you which is written of Joash 2 Cron. 24. who continued a Prince of good and godly government for many years together, and afterwards, cum corroboratus esset, elevatum est cor ejus in interitum suum & neglexit Deum. You have done many things well, but unless you persevere to the end, you cannot be blessed; for if you turn from God, then will be turn his mercifull countenance from you, and what re∣maineth then to be looked for, but only a horrible expectation of Gods judge∣ment, and an heaping up of Gods wrath against the day of wrath. But I trust in God your Majesty will alwayes humble your self under his mighty hand,

and goe forward in the godly and zealous setting forth of Gods true religion, alwayes yeilding true obedience and reverence to the word of God, the only rule of faith and religion. And if you so doe, although God hath just cause many wayes to be angry with you, and us for our unthankfulness. Yet I doubt nothing, but for his own names sake, he will still hold his mercifull hand over us, shield and protect us under the shadow of his wings, as he hath hitherto done. I beseech God our heavenly Father plentifully to pour his principall spirit upon you, and alwayes direct your heart in his holy fear.

Amen, Amen,

What could be written with more spirit, and less animosity? more humility and less dejection? I see a Lambe in his own, can be a Lion, in God, and his churches Cause. Say not that orbitas and senectus, (the two things which made the man speak so boldlya to the Tyrant) only encouraged Grindall, in this his writing, whose necessary boldness did arise, partly from confi∣dence in the goodness of the cause, for which, partly from the graciousnes of the Queen to whom he made his address. But alas all in vain, Leicester had so filled her Majesties eares with complaints against him, there was no room to receive his petition.

4. Indeed Leicester cast a covetous eye on Lambeth-House, alledging as good arguments for his obtaining thereof, as ever were urged by Ahab for Naboths-Vineyard▪ Now Grindall, though generally condemned for remis∣ness in this kinde, (parting with more from his See, then ever his successors thanked him for) stoutly opposed the alienating of this his principal Palace, and made the Leicestrian Party to malice him, but more hereofb hereafter. Mean time may the Reader take notice, that a great Scholar and Statesman, and no Enemy to the Hierarchie, in hisc worthy considerations abuut Church∣Government, (tendred to King James) conceiveth, that such Prophesyings which Grindall did favour, might be so discreetly cautioned and moderated, as to make them without fear of faction profitable for advancing of learning and Religion. But so jealous were some Bishops of that Age, of these Prophe∣cyings (as having too much Presbyterian Analogie, and classical Constitution there∣in) they decried the motion of them as Schismatical.

5. I finde no mortality of Protestant Worthies this year. But amongst the Catholicks much moan for the death of Allan Cope, (Harpsfields great correspondent, and) Agent for those of his Religion at Rome, where he died, and was buried in the English Colledge, and George Bullock bred in S^t. Johns in Cambridge, and after lived in Antwerpe in the Monastery of S^t. Michaels.

6. Now began Priests and Jesuites to flock faster into England, than ever before; having exchange of cloaths, and names, and professions. He, who on Sunday was a Priest, or Jesuite; was, on Monday, a Merchant, on Tuesday, a Souldier; on Wednesday, a Courtier; &c. and, with the sheers of equivocation (constantly carried about him) he could cut himself into any shape he pleased. But, under all their new shapes, they retained their old nature; being akinn in their turbulent spirits, to the wind pent in the subterranean concavities, which will never be quiet, untill it hath vent∣ed it self with a State-quake of those countries wherein they abide. These distilled traiterous principles into all people wheresoever they came, and endeavoured to render them disaffected to Her Majesty; maintaining, that

She neither had nor ought to have any dominion over Her Subjects, whilest She persisted in an heretical distance from the Church of Rome.

7. Hereupon the Parliament, which now met at Westminster, was en∣forced, for the security of the State, to enact severe laws against them. First, that it should be treason to draw any from that faith established in Eng∣land, to the Romish religion. Secondly, that it should be treason to be recon∣ciled to the Romish religion. Thirdly, that to maintain, or conceal any such person, longer then twenty days, should be misprision of treason. Fourthly, that saying mass should be two hundred marks penalty, and one years impri∣sonment. Fiftly, hearing Mass should be one hundred marks penalty, and one years imprisonment. Sixtly, absence from the Church one moneth, fineable at twenty pounds. Seventhly, all they shalbe imprisoned, who will not or cannot pay the forfeiture. Eightly, it was provided, that such should pay ten pounds a moneth, who kept a School-master in their house, who repaireth not to Church. Where by the way we may mention, that some since conceive them∣selves to have discovered a defect in this law, because no order is taken therein against Popish School-mistrisses. And although School-master may seem of the Common-gender, and inclusive of both sexes, yet by the letter of the law all She∣teachers (which did mischief to little children) evaded the punishment. Thus when authority hath carefully shut all doores, and windows imaginable, some little offenders will creep through the cranies thereof.

8. When Sovereigns have made laws, Subjects sometimes take the boldness to sit in judgement upon them; to commend them for just, or con∣demne them for cruel, as here it came to pass. Some (and those far enough from all Popery) misliked the imposing of monie-m••lcts on mens consciences. If the Mass were lawfull, let it freely be permitted; if unlawfull, let it wholy be prohibited. It is a sad case to make men pay dear for their damnation, and so sell them a license to do that, which the receivers of their mony con∣ceive to be unlawfull. It is part of the character of the Wh••re ofa Babylon (which Protestants generally apply to Rome) that she traded, or, made a ma••t of the souls of men: as this was little better.

9. Others, not disliking a pecuniarie penalty, yet conceived the pro∣portion thereof unreasonable. Twenty pounds a moneth; a vast summ (especially as exacted by lunarie moneths, consisting of twenty eight dayes, and so making thirteen moneths in the year) enough to shatter the contein∣ment of a rich mans estate. They commended the moderation of the former Statute, which required twelve pence a Sunday of all such, as could not give a reasonable excuse of their absence from Church. That did smart, yet did not fetch blood, at the worst, did not break b••nes. Whereas now twenty pounds a moneth, paid severally by every Recusant for himself, and as much for his wife (which, though one flesh in Divinity, yet are two per∣sons in law) held so heavy as to cripple their estates. And as the rich hereby were almost undone: so the poore Papists (who also had souls to save) pass'd wholy unpunished, paying nothing, because unable to pay all the penalty. And, although imprisonment was imposed by law on persons not solvable, yet officers were unwilling to cast them into goale, where they might lie, and fill the goals, and rot without hopes of enlargement.

10. Larger were the debates both then, and since, in discourse, and writing about the capital punishment, in taking away the lives of Jesuites. Some being zealous for the vigorous execution of those laws, and others as earnest for the confining only of Jesuits close prisoners, during theirlife; con∣ceiving it conducing most to the tranquillity of the Kingdom. But see their reasons.

It is safest for England with vigour and rigour, to inspirit the laws, and put Jesuits to death.

It is safest for England to keep Je∣suits in perpetual durance, without taking away their lives.

1. Their breath is contagious to Eng∣lish aire, whose appearance in any Protestant-State, is as sure a pre∣sage (as the playing of Porpaises above water) that foul weather is to follow therein.	1. All sinners are not Devils, and all Devils are not Beelzebubs, Some Priests and Jesuits are of a milder temper, and better metall'd, who by moderation may be melted in∣to amendment.
2. It would render the reputation of our State lighter in the balance of the best friends thereof, if it should enact severe laws against offendors, and then hang those laws up (like forfeits in a Barbers shop) only to be look'd on, and laugh'd at, as never put in executi∣on. What was this, but to make the sword of justice (which ought alwayes to be kept keen, & sharp) but to be like fencers swords, when they play in jeast-earnest, having the edge dunted, and the point button'd up? Might not felons, and murderers, even with some justice, promise much mercy unto themselves (whose offences are terminated in spoiling, or killing, of particular persons) if Priests, and Jesuits, publick incendiaries of the State, have such mercy in∣dulged unto them?	2. The point, and edge of the sword of justice [understand the law it self] may remain as sharp as it was before; Only the arme may, and ought to strike with lesse strength, and use more modera∣tion in inflicting such severe pu∣nishments. The most whole-some laws would be poison (ju∣stice, hot in the fourth degree, is cruelty) if enforced at all times, and on all persons to the utmost extremity. Let the law stand unrepeal'd, only some mitigati∣on be used in the execution there∣of.
3. Favour in this kinde indulged to Jesuits, would be generally mis∣interpreted, to proceed (not from Her Majesties pitty, but) either from Her fearfulness, as not daring longer to enrage the Popish party; or from Her Guil∣tiness, Who, out of remorse of conscience, could not finde in Her heart to execute such cruel laws as She had enacted.	3. Princes ought not to be affrighted from doing what is good, and ho∣nourable in it self, with the scare∣crows of peoples misinterpretati∣ons thereof. If such misconstructi∣ons of Her Majesties mercy, be taken up wilfully, let such persons bear the blame, and shame, of their voluntary, and affected er∣rours. If they be only ignorant mistakes, of ingenuous persons, time will rectifie their judgements, and beget in them a better opinion of Her Majesties proceedings. However, better it is, that the Queens lenity should hazard such misconstructions thereof, than that otherwise She should be certainly censured for cruelty, and the State taxed as desirous to grow fat, by sucking the blood of Catholicks.

4. This in all probability will be the most effectuall course to extir∣pate Jesuitisme out of the land. For, their Superiours beyond the seas, seeing all such as they send hither impartially cut off by the hand of justice, will either out of pity forbear for the future, to thrust moe men into the jaws of death; or else such subject-Jesu∣its, out of policy will refuse to be sent by them on unavoidable de∣struction.	4. It will rather be the way to conti∣nue, and increase the same. The blood of Martyrs (whether real, or reputed) is the seed of that Church (true of false) in maintenance whereof they lose their lives. We know, clamorouness, and mul∣titude do much in crying up mat∣ters; and herein the Papists (at home, and beyond the seas) will play their parts, to roare out such men for Martyrs: A succession of Jesuits to be sent over will ne∣ver fail, seeing that service amongst erroneous judgements will never want Volunteers, where merit of heaven is the believed wages thereof.
5. The dead doe not bite; and, being dispatch'd out of the way, are for∣gotten. Whereas if Iesuits be on∣ly condemned to perpetual du∣rance, their party abroad will be restless in plotting, and practizing their brethrens enlargement. It is safer therefore to take away subjectum conatus, the subject, and object of their endeavours, by rid∣ing them quite out of the way, that their complices may despair to relieve them. For, though prisoners may be rescued with much might, dead men cannot be revived without miracle.	5. The greater rage moveth to the greater revenge, and the greater [apprehended] injury causeth the greater rage, It will rather shar∣pen the edge of Popish zeal, more earnestly to revenge their deaths, than to rescue them from durance.
6. No precedent could ever yet be produced of any Priest, or Jesuite, who was converted with impri∣sonment. It is therefore but just, that they, who will not be mended with the goale, should be ended with the gallows.	6. Though the instance cannot be gi∣ven of any Priest, of Jesuite, who hath totally renounced his religi∣on, yet some have been made semi∣converts, so far as to disclaim the treacherous part, and principles thereof. This is most visible in the Secular Priests, the Queens lenity so working on many of them, that both in writing, and preaching, they have detested, and confuted all such traiterous practices, as a∣gainst the laws of God.

7. The rather, because no Jesuite is put to death for his religion, but rebellion, they are never exami∣ned on any article of their faith, nor are their consciences burdened with any interrogatories touching their belief; but only practices against the State are charged upon them.

7. The death of Jesuits in such cases, may fitly be stiled, the childe, of their rebellion, but the grand∣childe of their religion, which is removed but a degree farther. For, their obedience to their superiours putteth them on the propagation of their religion, and by all means to endeavour the same, which causeth them out of an erroneous conscience, to do that which ren∣dereth them offenders to our State. Now, in all ages, such as have suffered for their conscien∣ces, not only immediately, and in a direct line, but also at the se∣cond hand, and by implication, receive pity from all such as be∣hold their sufferings (whether as a debt due, or as an almes given unto them, let others dispute) and therefore such putting of Jesuits unto death, will but procure unto them a general commiseration.

These, and many other reasons (too many, and tedious to be here inserted) were brought, and bandied on both sides, every one censuring as they stood affected.

11. In the execution of these laws against Jesuits, Queen Elizabeth em∣braced a middle, and moderate way. Indeed when a new rod is made, some must be whipped therewith, though it be put in terrorem, of others. When these Statutes were first in the state, or magisteriality thereof, they were severely put in practice on such offendours as they first lighted on. But some years after, the Queen and Her Judges grew remiss in the execution thereof. Witness the only confining of many of themto Wisbidge Castle, where they fell out amongst themselves. And in King James His dayes, this dormant law against Jesuits only awakened some once in foure, or five years (to shew the world that it was not dead) and then fairely fell asleep again, being very sparingly put in execution against some notorious offen∣ders.

12. The worst was, the punishment hap'ned heaviest on those, which were the least offenders. For, whereas the greatest guilt was in the Senders, all the penalty fell on the Messengers; I mean on such novices which sent hither at their Superiours commands, and who, having lost their sight beyond the seas (by blinde obedience) came over to lose their lives in England. Now Jesuitisme is a weed, whose leaves, spread into our land, may be cut off, but the root thereof is out of reach, as fixed in Rome, and other forrain parts. For, in the mean time their Superiours, staying at Rome, ate, slept, wrote, rail'd, complain'd of persecution, making of faces, and they themselves crying out oh, whilest they thrust the hands of others of their own religion into the fire.

13. A loud Parliament is alwayes attended with a silent Convocation, as here it came to pass. The activity of the former in Church-matters, left the later nothing to do. Only this account I can give thereof out of our records. First, Arch-Bishop Grindal appeared not at all therein, age, blindness, and dis∣grace keeping the good father at home. Secondly, John Elmer Bishop of London, was appointed his locumtenens, or Deputy. Thirdly, this Convo∣cation began in S^t. Pauls (where it continued without any removal) with reading the Letany vulgari sermone, in the English tongue. Fourthly, the Bishops commended three, namely, D^r. Humsries, Dean of Winchester; D^r. George Day, Dean of Windsor; and D^r. Goodman. Dean of Westmin∣ster, to the inferiour Clergy, to chose one of them for their Referendary, or Prolocutor. Fiftly, D^r. Day was elected, and presented for that office. Sixtly, motion was made of drawing up some articles against the dangerous opinions of the Family of love, a sect then much encreasing, but nothing was effected. Seventhly, at several Sessions they met, and prayed, and confer'd, and prorogued their meeting, and departed. Lastly, the Clergy granted a Subsidie (afterwards confirmed by the Parliament) and so the convocation was dissolved.

14. Now can I not satisfie my self on my strictest enquiry, what Jesu∣ite, or Priest had the first hansell of that severe Statute made against them. Indeed I finde a Priest, John Pain by name, executed at Chelmsford March the 31. (which was but thirteen dayes after the dissolution of the Parlia∣ment) for certain speeches by him uttered, but cannot avouch him for cer∣tainly tried on this Statute. More probable it is, that Thomas Ford, John Shert, and Robert Iohnson, Priests, executed at London, were the first-fruits of the States severity.

15. No eminent Clergy-man Protestant died this year, save Gilbert Berkelay, Bishop of Bath and Wells, who (as his Armes do attest) was alliXed to the ancient and honourable familie of the Berkelays.

16. The Presbyterian party was not idle all this while, but appointed a meeting at Cockfield (M^r. Knewstubs Cure) in Suffolke where three-score Ministers of Norfolke, Suffolke, and Cambridge-shire, met together, to con••e••r of the Common-Prayer-Book, what might be tolerated, and what necessary to be refused in every point of it, apparrel, matter, forme, days, fastings, injuctions &c. Matters herein were carried with such secrecy, that we can see no light thereof, but what only shineth thorough one crevise, in a private lettera of one thus expressing himself to his friend. Concerning the meeting, I hope all things were so proceeded in as your self would like of, as well for reverence to other brethren, as for other matters, I suppose before this time, some of the company have told you by word, for that was permitted unto you.

17. We are also at as great a loss, what was the result of their meeting at the Commencement at Cambridge, this being all we finde thereof in a b letter of one to his private friend, concerning the Commencement I like well the motion, desiring it might so come to pass, and that it be procured to be as gene∣rall as might be, which may easily be brought to pass, if you at London shall so think well of it, and we here may understand your minde, we will, we trust, as we can fur∣ther it. M^r. Allen liketh well of the matter.

18. The year proved very active, especially in the practices of Presbyte∣rians, who now found so much favour, as almost amounted to a conni∣vence at their discipline. For whilest the severity of the State was at this time intended to the height against Iesuites, some lenity of course (by the ve∣ry rules of opposition) fell to the share of the Non-conformists, even on the score of their notorious enmity to the Iesuitical party.

19. The city of Geneva was at this time reduced to great difficulties by the Savoyard her potent adversary, and forced to purchase peace on dear an bitter termes, saving that extremity sweetens all things, and her present

condition was incapable of better conditions. Hereupon, M^r. Beza, the tongue and pen of that State to forrain parts, addressed himself by letter to M^r. Walter Travers, whom I may terme the neck (allowing M^r. Cartwright for the head) of the, Presbyterian party, the second in honour and esteem, then Chaplain to the Lord Treasurer, and of whom more hereafter. The tenour of the letter is here inserted, subscribed by Beza's own hand (and in my possession) which though it be of forain extraction, carries much in it of English concernment.

Gratiam & pacem à Domino.

Si quoties tui et C. nostri sum record••∣tus, Mi Frater, toties ad te scripsissem, jam pridem esses literis meis obrutus. Nullus enim dies abit quin de vobis V••strisqae rebus solic••tè cogitem, quod ita pastulare non amicitia modo vetus nostra, sed etiam rerum ipsa∣rum de quibus laboratis magnitudo videatur.

Sed cùm in ea tempora nos incidisse viderem, quibus silere me quam nob is scribere praestaret silentium adhuc mihi invitissimo indixi. Nunc verò quum illum quorundam ardorem ••u∣diam per Dei gratiam deseruisse no∣l••i hunc nostrum absque meis ad te li∣teris pervenire, quibus tundem esse me qui fui, test••rer, & abs te pete∣rem, ut me vicissim de rebus vestris certiorem facere ne graveris. Sed & alia sese praebuit scribendi occasio, hujus videlicet Reip, maximae, imo tantae difficultates, ut, nisi aliunde sublevetur, parva nobis admodum tuendae inconsueto statu Ecclesiae ac scholae spes supersit quod ita esse vel ex eo cognosses quòd haec planè in ve∣recunda consilia capere cogamur. Nam concessae quidem nobis sunt per Dei gratiam aliquae induciae, sed parum, ut apparet, firmae futurae, & tantis veluti redemptae sumptibus ut in aeris etiam alieni velati freto jactati non temerè nausragium metuamus.

Amabo te igitur, mi frater, & Precibus assiduis nos juvare perge, & siquid praetereà apud nonnullos antho∣ritate vales, quantùm nos ames in Domino, quacunque honesta ratione poteris ostende. Scripst verò etiam ego vestris plerisque proceribus, & episcoporum quoque collegium ausi

sunius communibus literis hac de re compellare: verùm quod sit mearum literarum Pondus futurum vel ex. e•• conjicio quod cùm Oxoniensi Scho∣lae superiore vere meam sim observan∣tiam, misso venerand•• planè vetu∣statis novi testamenti graeco-latini codice, testatus, qui publicae biblio∣thecae consecraretur, ne literulam quidem inde accepi, ex qua meam hanc voluntatem ipsis non ingratam fuisse cognoscerem. Cujusmodi eti∣am am quiddam apudunum & alterum ex prioribus vestris sum expertus, sed hoo, quaeso, inter nos dictum esto. Ego verò frustra etiam quidvis tentare, quàm officio in hanc Rem∣pub. Ecclesiam ac scholam deesse tam necessario tempore malui. Bene vale, mi carissime frater. D. Iesus tibi magis ac magis, & omnibus ipsius gloriam serio cupientibus benedi∣cat.

Genevae Octobris. 1582.

Tuus Beza aliena jam manu saepe uti coactus, sua ipsius vâcillante.

Grace and peace from the Lord.

If as often dear brother as I have re∣membred thee and our Cartwright, so often I should have written unto thee, long since you had been overwhelm'd with my letters. For there not passes aday wherein I do not carefully think both of you, and your matters; which not only our ancient friendship, but also the greatness of those affairs, wherein you take pains seemeth so to require. But seeing I perceive, we are fallen into those times wherein my si∣lence may be safer for you then my writing; I have (though most unwill∣ingly) commanded my self silence hi∣therto. But now seeing that I hear that the heat of some men by Gods grace is abated, I would not have this my friend come to you without my letters, that I may testifie my self still the same unto you, what formerly I was, and that I may request of you not to think much at his return to certifie me of your af∣fairs. Also another occasion of wri∣ting offereth it self, namely the great straits of his common wealth; yea so great, that except it be relieved from other parts, very small hope remaineth unto us to maintain the Church and University in the former state thereof. That these things are so, you may know from hence, that we are forced to ad∣venture on these bold and unmannerly courses for our support. For by Gods grace a kinde of peace is granted unto us; but as it seems, not likely to last long, and that also purchased at so great a price, that tossed as it were in the Sea of a great debt, we have great cause to fear shiprack therein. I beseech thee therefore my brother, both proceed to help us with thy daily prayers; and

besides, if you have any power to pre∣vail with some persons, shew us by what honest means you may, how much you love us in the Lord. I also have written to most of your noble men, and we have been bold with our publick letters to accquaint your Col∣ledge of B••shops of this matter: but what weight my letters are likely to bear, I can guess by this, that when last spring I te∣stified my respects to the University of Oxford, by sending them a new testa∣ment greek and latine, truly of venera∣ble antiquity, which should be kept in their publick library, I did not so much as receive the least letter from them, whereby I might know that this my good will was acceptable to them. And some such requital also I have found from one or two of your noble men; but this I pray let it be spoken between us alone. For my part I had rather try any thing though in vain, then to be wanting in my duty to this State, Church, and University, especiall in so necessary a juncture of time. Farewell my dear brother, the Lord Jesus every day more and more bless thee, and all that earnestly desire his glory.

Geneva, October 1582.

Thine Beza, often using ano∣ther mans hand, because of the shaking of my own.

We must not let so eminent a letter pass without some observations upon it. See we here the secret sympathy betwixt England, and Geneva, about discipline: Geneva helping England with her prayers, England aiding Geneva with her purse.

20. By the Colledge of Bishops here mentioned by Beza, we under∣stand them assembled in the last Convocation. Wonder not that Geneva's wants, found no more pitty from the Episcopal party, seeing all those Bishops were dead, who (formerly exiles in the Marian dayes) had found

favour and relief in Geneva; and now a new generation arose, having as little affection, as obligation to that government. But, however it fared with Geneva at this time. sure I am, that some yearsa after, preferring her petition to the Prelacie (though frequent begging makes slender alms) that Common-wealth tasted largely of their liberality.

21. Whereas mention is made, of the heat of some abated, this rela∣teth to the matter of subscription, now not pressed so earnestly, as at the first institution thereof. This remissnesse may be imputed, partly to the na∣ture of all laws: for, though knives (if of good metall) grow sharper (because their edge thinner) by using; yet laws commonly are keenest at the first, and are blunted in process of time, in their execution: partly it is to be ascribed to Arch-Bisshop Grindals age, and impotency, (who in his greatest strength did but weakly urge conformity;) partly to the Earle of Leicester his interposing himself Patron General to non-subscribers, be∣ing perswaded (as they say) by Roger Lord North, to undertake their protection.

Notes

• A. B. of Armagh.
• A petition in the name of the whole convocation for the resti∣tution of Arch-Bishop Grindal.
• a

  1 Cor. 14. 13.
• The model and method of prophesy∣ings.
• Anno Dom. 1580.
• Anno Regin Eliza. 23.
• The inconve∣••••••••s of 〈◊〉〈◊〉 ••e yings 〈◊〉〈◊〉 or suspected.
• To the day and moneth being confi∣dent this was the year.
• The most re∣markable let∣ter of Arch-Bishop Grin∣dall, in de∣fence of Pro∣phesies and Church juris∣diction.
• The word nor being ea∣sily legible, I have 〈◊〉〈◊〉 ••••ink, (as sometimes before and after) prefer∣ing to refer the sence to the Judicious Readers own coniecture, then to im∣pose my guess upon him.
• a

  Plutarch. Morals.
• Lambeth house Grindals guilt.
• b

  In Grindals character at his death.
• c

  S••. Francis Bacon.
• The death of Cope and Bul∣lock.
• Pepish Iecusis swarme iuto England.
• Necessary se∣verity of the Parliament against them.
• Jan. 16.
• Many against 〈◊〉〈◊〉 m••lcts for 〈◊〉〈◊〉.
• a

  Rev. 18. 13.
• Others con∣ceive the pro∣portion of the fine uncon∣scionable.
• Arguments pro, and con, whether Je∣suites are to be put to death.
• Anno Dom. 1580
• Anno Regin Eliza. 23.
• Anno Dom. 1581.
• Anno Regin Eliza. 24.
• The executi∣on of this law moderated.
• Worst of es∣senders scape best.
• Anno Regin Eliza. 23.
• Anno Dom. 1580.
• The acts of a silent Convo∣cation.
• Jan. 17.
• So called by mistake in Records, otherwise his name was William.
• Marc. 25.
• 1581
• Quere, on whom the law was first hanselled.
• 31.
• May 28.
• The death of Bp. Berkelay.
• 25. May 8.
• 1582
• A meeting of the Presby∣terians at Cockfield.
• a

  Mr. Pigg in his letter to Mr. Field dated May 16.
• Another at Cambridge.
• Iuly 2.
• b

  Idem Ibidem
• The activity of the Pres∣byterian.
• Beza's letter to Travers in the behalf of Geneva.
• Anno Dom. 1582.
• Anno Regin Eliza. 25.
• The figure of the day not legible.
• Geneva's suit was coldly resented.
• a

  Vide pag. 1602. parag.
• Why the ri∣gorous press∣ing of sub∣scription was now remitted