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the court of star-chamber; in the latter end of November, his friend the lord treasurer wrote to him about making his

of, is interpreted in this order: First, The occafion of the place is fhewed. Secondly, The end. Thirdly, The proper fenfe of the place. Fourthly, The propriety of the words: And those that be learned in the tongues, fhewing the diverfities of interpretations. Fifthly, Where the like phrases are used in the fcriptures. Sixthly, Places in the fcriptures feeming to repunge, are reconciled. Seventhly, The arguments of the text are opened. Eighthly, It is alfo declared, what virtues and what vices are there touched, and to which of the commandments they pertain. Ninthly, How the text had been wrested by the adversaries, if occafion fo require. Tenthly, and laft of all, What doctrine of faith or manners the text doth contain. The conclufion is, with the prayer for your majefty and all estates, as is appointed by the Book of Common Prayer, and a pfalm.

"Thefe orders following, are also obferved in the said exercise: First, Two or three of the gravest and best learned pastors are appointed of the bishop, to moderate in every affembly. No man may speak unless he be firft allowed by the bishop, with this provifo, That no lay-man be fuffered to speak at any time. No controverfy of this prefent time and ftate fhall be moved or dealt withal; If any attempt the contrary, he is put to filence by the moderator. None is fuffered to glance openly or covertly at perfons public or private; neither yet any one to confute another. If any man utter a wrong fenfe of the scripture, he is privately admonished thereof, and better inftructed by the moderators, and other his fellow-ministers. If any man ufe immodeft fpeech, or irreverend gefture or behaviour, or otherwise be fufpected in life, he is likewife admonifhed, as before. If any wilfully do break thefe orders, he is presented to the bishop, to be by him corrected.

"The ground of this, or like exercife, is of great and ancient authority. For Samuel did practise fuch like exercises in his time, both at Naioth in Ramatha, and at Bethel: So did Elizæus at Jericho. Which ftudious perfons in thofe days were called filii prophetarum, i. e. the fons of the prophets: That is to say, the difciples of the prophets, that being exercifed in the ftudy and knowledge of the fcriptures, they might be able men to serve in GOD's church, as that time required. St Paul alfo doth make exprefs mention, that the like in effect was used in the primitive church; and giveth rules for the order of the fame. As namely, that two or three should speak, and the reft should keep filence. "That exercife of the church in thofe days, St Paul calleth prophetiam, i. e. prophecy; and the speakers prophetas, i. e. prophets: Terms very odious in our days to fome, because they are not rightly understood. For indeed prophetia in that, and like places of St Paul, doth not, as it doth fometimes, fignify prediction of things to come. Which gift is not now ordinary in the church of GOD, but fignifieth there, by the confent of the best ancient writers, the interpretation and expofition of the fcriptures. And therefore doth St Paul attribute unto thofe that be called propheta in that chapter; de trinam, ad ædificationem, exhortationem, & confelationem, i. e. doctrine, to edification, exhortation, and comfort.

"This gift of expounding and interpreting the fcriptures, was in St Paul's time given to many by fpecial miracle, without study: So was alfo, by like miracle, the gift to fpeak with ftrange tongues, which they had never learned. But now, miracles ceafing, men must attain to the knowledge of the Hebrew, Greek, and Latin tongues, &c. by travel and tudy, GOD giving the increase. So muft men also attain, by like means,

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his submission, which he not thinking fit to comply with, his sequestration was continued, and in January following,

to the gift of expounding and interpreting the scriptures. And amongst other helps, nothing is fo neceffary as these above-named exercises and conferences amongst the ministers of the church: Which in effect are all one with the exercises of students in divinity in the universities, saving, that the first is done in a tongue understood, to the more edifying of the unlearned hearers.

"Howfoever report hath been made to your majesty concerning these exercises, yet I and others of your bifhops, whose names are noted in the margin hereof, as they have teftified unto me by their letters, having found by experience, that these profits and commodities following have enfued of them: First, The minifters of the church are more fkilful and ready in the fcriptures, and apter to teach their flocks. Secondly, It withdraweth them from idleness, wandering, gaming, &c. Thirdly, Some, afore fufpected in doctrine, are brought hereby to open confeffion of the truth. Fourthly, Ignorant minifters are driven to study, if not for confcience, yet for fhame and fear of difcipline. Fifthly, The opinion of lay-men, touching the idleness of the clergy, is hereby removed. Sixthly, Nothing by experience beateth down popery more than that ministers (as fume of my brethren do certify) grow to fuch a good knowledge, by means of thefe exercifes, that where afore were not three able preachers, now are thirty, meet to preach at St Paul's Crofs; and forty or fifty befides, able to inftruct their own cures. So as it is found by experience the best means to encrease knowledge in the fimple, 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 diffolution of it would breed triumph to the adverfaries, and great forrow and grief unto the favourers of religion. Contrary to the counsel of Ezekiel, who faith, Cor jufti non eft contriftandum, i. e. the heart of the righteous must not be made fad. And although fome few have abused this good and neceffary exercife, there is no reafon that the malice of a few fhould prejudice all.

"Abuses may be reformed, and that which is good may remain. Neither is there any just cause of offence to be taken, if divers men make divers fenfes of one fentence of fcripture; so that all the fenfes be good and agreeable to the analogy and proportion of faith: For otherwise we must needs condemn all the ancient fathers and doctors of the church, who moft commonly expound one and the fame text of fcripture diversely, and yet all to the good of the church. Therefore does St Bafil compare the scripture to a well; out of which, the more a man draweth, the better and sweeter is the water.

"I truft, when your majefty hath confidered, and well weighed the premifes, you will reft fatisfied, and judge that no fuch inconveniences can grow of these exercises, as you have been informed, but rather the clean contrary. And for my own part, because I am very well affured, both by reafons and arguments taken out of the holy fcriptures, and by experience, (the most certain feal of fure knowledge) that the faid exercises, for the interpretation and expofition of the fcriptures, and for exhortation and comfort drawn out of the fame, are both profitable to encrease knowledge among the minifters, and tendeth to the edifying of the hearers; I am forced, with all humility, and yet plainly, to profefs, that I cannot with fafe confcience, and without the offence of the majesty of GOD, give my affent to the fuppreffing of the faid exercifes: Much lefs can I send out any injunction for the utter and univerfal fubverfion of the fame. I fay

ing, there were thoughts of depriving him, but that design was laid aside. In June, 1579, his confinement was

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with St Paul, I have no power to destroy, but only to edify; and with the fame apofle, I can do nothing against the truth, but for the truth.

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"If it be your majesty's pleasure for any other cause, to remove me out of this place, will, with all humility, yield thereunto, and render again to your majesty that I received of the fame. I confider with myfelf, quòd Borrendum eft incidere in manus Dei viventis; i. e. that it is a fearful thing to fall into the hands of the living GOD. I confider alfo, quod qui facit contra confeientiam (divinis juribus nixam) ædificat ad gehennam; i. e. that he who acts against his confcience (refting upon the laws of GOD) edifies to hell. And what should I winn, if I gayned (I will not say a bishopric, but) the whole world, and lofe mine own foul?

Bear with me, i befeech you, madam, if 1 chufe rather to offend your earthly majefty, than to offend the heavenly majesty of GOD. And now being forry, that I have been fo long and tedious to your majesty, I will draw to an end, moft humbly praying the fame, well to confider thefe two fhort petitions following.

"The first is, that you will refer all these ecclefiaftial matters which touch religion, or the doctrine and difcipline of the church, unto the bishops and divines of your realm; according to the example of all godly Christian emperors and princes of all ages. For indeed they are things to be judged (as an ancient father writeth) in ecclefiâ, feu fynodo, non in palatio, i. e. in the church, or a fynod, not in a palace. When your majefty hath queftions of the laws of your realm, you do not decide the fame in your court, but fend them to your judges, to be determined. Likewise for doubts in matters of doctrine or difcipline of the church, the ordinary way is to refer the decifion of the fame to the bifhops, and other head ministers of the church.

"Ambrofe to Theodofius useth thefe words, Si de caufis pecuniariis comi tes tuos confulis, quanto magis in caufa religionis facerdotes Domini, aquum eft confulas; i. e. if in matters of money you confult with your earls, how much more is it fit, you confult with the Lord's priests in the cause of religion? And likewife the fame father to the good emperor Valentinianus, Si de fide" conferendum eft, facerdotum debet effe ifta collatio; ficut factum eft fub Conftantino auguftæ memoriæ principe: Qui nullas leges antè præmifit, quàm liberum dedit judicium facerdotibus; i. e. if we confer about faith, the conference ought to be left to the priests; as it was done under Conftantine, a prince of moft honourable memory; who fet forth no laws, before he had left them to the free judgment of the priests. And in the fame place, the fame father faith, that Conftantius the emperor, fon to the said Conftantine the Great, began well, by reafon he followed his father's steps at the first, but ended ill, because he took upon him, de fide intra palatium judicare; i. e. to judge of faith within the palace, (for fo be the words of Ambrofe) and thereby fell into Arianism; a terrible example.

"The faid Ambrofe, so much commended in all hiftories for a godly bishop, goeth yet farther, and writeth to the fame emperor in this form, Si docendus eft epifcopus à laico, quid fequatur? laicus, ergo disputet, & epifcopus audiat; epifcopus difcat à laice. At certè fi vel fcripturarum feriem divinarum, vel vetera tempora retractemus, quis eft qui abnuat, in caufa fidei, in caufa, inquam, fidei, epifcopos folere de imperatoribus Chriftianis, non imperatores de epifcopis judicare? i. e. if a bishop be to be taught by a layman, what follows? let the layman then difpute, and the bishop hear: Let the bishop learn of the layBut certainly, if we have recourfe either to the order of the holy fcriptures, or to ancient times, who is there that can deny, that in the caute of faith, I fay, in the cause of faith, bishops were wont to judge concerning

man.

either taken off, or else he had leave for his health to retire to his house at Croydon, for we find him their consecrating

cerning Chriftian emperors, not emperors of bishops? Would to GOD your majefty would follow this ordinary courfe, you should procure to yourfelf much quietnefs of mind, better please GOD, avoid many offences, and the church fhould be more quietly and peaceably governed, much to your comfort, and the commodity of your realm.

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"The second petition I have to make to your majefty, is this, that when you deal in matters of faith and religion, or matters that touch the ehurch of Chrift; which is his fpoufe, bought with fo dear a price; you would not use to pronounce too refolutely and peremptorily, quafi thoritate, as ye may do in civil and extern matters: But always remember that in GOD's caufes, the will of GOD, (and not the will of any earthly creature) is to take place. It is the antichriftian voice of the pope, fic volo fic jubeo: ftet pro ratione voluntas; i. e. fo I will have it; fo I command: Let my will stand for a reason. In GOD's matters, all princes ought to bow their fceptres to the Son of God, and to afk counfel at his mouth, what they ought to do. David exhorteth all kings and rulers, to ferve GOD with fear and trembling.

"Remember, madam, that you are a mortal creature. Look not only (as was faid to Theodofius) upon the purple and princely array, wherewith ye are apparelled; but confider withal, what is that that is covered therewith. It is not flesh and blood? is it not duft and afhes? is it not a corruptible body, which must return to his earth again, GOD knows how foon? Muft not you also one day appear, ante tremendum tribunal crucifixi, ut recipias ibi, prout gefferis in corpore, five bonum five malum? i. e. before the fearful judgment feat of the crucified [Jefus.] to receive there according as you have done in the body, whether it be good or evil?

"And although ye are a mighty prince, yet remember that He which dwelleth in heaven is mightier. He is, as the pfalmift faith, terribilis, & is, qui aufert fpiritum principum, terribilis fuper omnes reges terræ, i. e. terrible, and he who taketh away the fpirit of princes, and is terrible above all the kings of the earth.

"Wherefore I do befeech you, madam, in vifceribus Chrifti, when you deal in thefe religious caufes, fet the majefty of GOD before your eyes, laying all earthly majefty afide; determine with your felf to obey his voice, and with all humility fay unto him, non mea, fed tua voluntas fiat; i. e. not mine, but thy will be done. GOD hath bleffed you with great felicity in your reign, now many years; beware you do not impute the fame to your own deferts or policy, but give GOD the glory. And as to inftruments and means, impute your faid felicity; firft, to the goodness of the cause which ye have fet forth; I mean Chrift's true religion; and secondly, to the fighs and groanings of the godly in their fervent prayer to GOD for you. Which have hitherto, as it were, tyed, and bound the hands of GOD, that he could not pour out his plagues upon you and your people, moft justly deserved.

"Take heed, that ye never once think of declining from GOD, left that be verified of you, which is written of Ozcas, [Joah] who continued a prince of good and godly government for many years together; and afterwards, cum roboratus effet, (faith the text) elevatum eft cor ejus in interitum fuum,& neglexit Dominum; i. e. when he was ftrengthened, his heart was lifted up to his deftruction, and he regarded not the Lord. Ye have done many things well, but except ye perfevere to the end, ye cannot be bleffed. For if you turn from GOD, then GOD will turn away his merciful

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crating the bishop of Exeter in that year, and the bishops of Winchester, and Litchfield, and Coventry, the year following. This part of his function was exercised by a particular commission from the queen, who in council appointed two civilians to manage the other affairs of his see, the two of his nomination being set aside. Of this disgrace put upon the archbishop, and of the injury religion seemed to suffer by it, Sir Robert Cotton, a wise man, had these words. In those days there was an emulation • between the clergy and the laity; and a strife, whether • of them should shew themselves most affectionate to the gospel. Ministers haunted the houses of the worthiest < men, where Jesuits now build their tabernacles; and poor country churches were frequented with the best of the shire. The word of GOD was precious: Prayer • and preaching went hand in hand together; until archbishop Grindal's disgrace, and Hatfield's (Hatton perhaps] hard conceit of prophesying, brought the flowing of these good graces to a still water.'

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Yet sometimes he had special commands from the queen and council to act in person, and issued out orders in his own name, and in general was as active as he could be, and vigilant in the care of his diocese, as occasion offered. In the year 1580, for instance, when there happened a violent earthquake, our archbishop having issued an order for prayers and humiliations, composed a prayer for families throughout his diocese, which was allowed by the council, who in a letter to him commended his great zeal, and required him to enjoin the observation of his new order of prayer in all other dioceses. The council also referred to him the decision of a dispute that happened the same year at Merton-college, Oxford, where he

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countenance from you. And what remaineth then to be looked for, but only a terrible expectation of GOD's judgments, and an heaping up wrath against the day of wrath.

"But I truft in GOD, your majesty will always hum... yourself under his mighty hand, and go forward in the zealous fetting forth of God's true religion; always yielding due obedience and reverence to the word of GOD, the only rule of faith and religion. And if you fo do, although GOD hath just cause many ways to be angry with you and us for unfaithfulness, yet I doubt nothing, but that for his own name's fake, and for his own glory fake, He will still hold his merciful hand over us, fhield and protect us under the shadow of his wings, as He hath done hitherto.

"I befetch GOD our heavenly Father, plentifully to pour his principal Spirit upon you, and always to direct your heart in his holy fear. Amen.*

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