the height; if not beyond it: the Sacred Scriptures, with the ancient authors, were laid aside, &c." The time was, when Synods were fain to enact, that none should be promoted to ecclesiastical benefices, but those, which could competently read and sing; nor to canonships in cathedrals, but those which could read, sing, and completely construe': not to holy orders, but those, that could Literaliter loquis. The world is well mended with us, since our king Álured translated Gregory's Pastoral, out of Latin into Saxon; that it might be understood of the Bishops and Priests: and, in his Praface to it, writes thus; "Knowledge was so utterly lost from among the English nation, that there were very few on this side of Humber, that could so much as understand their own common prayers, in the English tongue; or translate any writing out of Latin into English. Surely, there were so few, that I do not remember one on the south-part of Thames, when I began to reign." Thus Alured: before whose time, Withredw, king of Kent, was fain to subsign his characters, with a cross; professing to do it pro ignorantia literarum". And the old rule was, "A Bishop, that is ignorant of his grammar, is to be deposed."

Now, blessed be God, knowledge abounds every where. The press hath helped to diffuse it, all the world over: which, while it was only transmitted by the labour of a single pen, must needs be more sparingly imparted.

And, as it uses to be in other cases, plenty hath bred wantonness, and prodigal expence of wit; whereby we are grown to such excess, that it were happy, except men had more rule of their skill, that there were less knowledge in the world and better affections. We have reason, in this regard, to envy the safe and quiet simplicity of our forefathers; who contented themselves with the honest plain-song of that, whereof we affect to run upon infinite descant.

It is well observed by Gerson', that it falls out oftentimes, there is more fervour of devotion, where there is less natural knowledge: whence we find great praise of sanctity given to some eminent persons, who came short even of ordinary skill. Bernard saith of his devout brother Gerard, that he had no learning at all; but that he had a clear understanding, and an illuminated spirit: and Sozomen", when he speaks of Anthony, the hermit, says, he neither had any skill in learning, neither did greatly esteem it; but cared only to have a pure and holy

r Concil. Raven.

• Concil. Sabinen. in Hisp. 1322.

Alured Præfat. ad Versum à se Lib. Pastor. Greg. D. Henr. Spelman Volum. i. Synod. Brit.

" Anno Č. 700. D. Henr. Spelm. Conc. Brit. ignorans grammaticam deponatur.

2 Bern. Serm. in Cant. 26.

Episcopus

y Gers. Tract. de Cantichordo.

a Sozom. 1. i. c. 13.

mind, as that which was more ancient and more worthy than any learning in the world: and Paul, the Simple, a man famous, both for sanctimony and miracles, had so little knowledge, as that, which I have stood amazed to read, he asked whether the Prophets were before Christ and his Apostles, or after.

The truth is, religion, as the Chancellor of Paris well, is not a school of learning, but a discipline of living: and He is much more acceptable to God, that hath so much knowledge, as doth enable him to worship and serve that Divine Majesty devoutly, and to live holily; than he, who, with Berengarius, could dispute of omne scibile; or, with Solomon, could discourse of all things, from the moss on the wall, to the highest cedar. Gregory said truly, "Nothing can be offered to God more rich and precious, than a good will:" and Phocyon's law is magnified, for a divine one; "Let virtue and goodness take place, and let all other things pass for trifles."

That, therefore, which was wont to be said of Pythagoras, that he reduced the speculative philosophy to use; and that, which was said of the cynics, that, without regard of logic and natural philosophy, they were all for morality; I could be apt to wish in our divine philosophy. It were happy for the Church of God, if, laying aside all curious disquisitions of impertinent truths, we would apply ourselves wholly to the knowledge and maintenance of those only points, which are necessary to salvation; and to the zealous practice of those things, which we assuredly know: leaving the rest to those School-Divines, who have both faculty and leisure to discuss themd.

RULE IV.

TO REST IN THOSE FUNDAMENTAL TRUTHS, WHICH ARE
REVEALED CLEARLY IN THE SCRIPTURES.

Now, that we be not left upon uncertainties in this quest of saving truth, it will be requisite for us to know and resolve, fourthly, that all these fundamental verities, necessary to salvation, are clearly laid before us, in the sacred monuments of Divine Scriptures. In them, is the full and easy direction of a Christian's both belief and practice. It is the question, appointed by our Church to be proposed to every candidate of

b Gers. Tract. 8. super Magnif.

© Sed multos video studiosos, paucos religiosos: amant lectionem, non religionem ; imò, amore lectionis in odium incidunt religionis. Hugo. 1. ii. Miscel. c. 52.

Tempore veteris Ecclesiæ Romanæ, populus non cursitabat ad videndum illud, quod sacerdos ostendit; sed, prostratis humi corporibus, animis in cœlum erectis, gratias agebant Christo Redemptori, qui nos suo sanguine lavit, sua morte redemit, Eras. de Amabilitate Concordiæ Eccles. Basil. 1596.

&c.

e Vid. Libr. Ordinat.

holy orders, whether he believe this truth; and his engagement, thereupon, punctually follows. And if here be enough to make the man of God perfect, much more an ordinary Christian.

There are, indeed, unfathomable depths in the ocean, wherein we shall vainly hope to pitch our anchor; but all necessary truths need not much line. "In those things, which are clearly laid down in Scripture," saith St. Austin, "are found all those points, which contain faith and rules of living, viz. Hope and Charity." And need we care for more than these? Let me believe well, and live well; let who list take thought for more.

What a madness were it, to forsake the living waters; and to dig for ourselves cisterns, that will hold no water! What a disease in our appetite, when we have wholesome provision laid before us, to nauseate all good dishes; and to long for mushrooms, whereof some are venomous, all unwholesome!

It was the justice of Lacedæmon, that when Terpander, the musician, added one string more to his harp than ordinary, banished him the city. The great Doctor of the Gentiles could say; If we, or an angel from heaven, preach any other Gospel to you, let him be accursed; Gal. i. 8: he doth not say "a contrary Gospel," but another; such as that Evangelium æternum of the friars; such as that Symbol of the Twelve new Articles, in Pius's Profession.

It had some colour, that Tannerus, the Jesuit, held in the public disputation with Hunnius"; who stoutly defended it to be a matter of faith, that Tobit had a dog; because it rested upon the authority of that, which he supposed canonical Scripture, the indubitate truth whereof, is the first principle of Christianity; however some particular clauses, in themselves considered, may carry no such weight: but, to obtrude a necessity of new and traditional truths, besides those which God hath revealed, what is it, but to make ourselves more wise and careful than our Maker?

Woe be to those men, on whose heads lies so much innocent blood of orthodox Christians; which hath been shed for those causes, which God never owned! Woe be to those anathemas, which are spent upon true-believing souls: such as can say, in sincerity of heart and clearness of judgment, with Erasmus, "Either acquit me with the Apostle, or condemn the Apostle with me!"

Aug. de Doctr. Christ. 1. ii. c. 9. h Vide Relat. Colloq. Chamier.

Plut. Customs of Laced.
Eras. Epist. Colleg. Sorbon.

RULE V.

TO BE REMISS AND FACILE IN UNIMPORTING VERITIES, BOTH IN OUR OPINION AND CENSURE.

Now, as we cannot be too stiff and zealous for the maintenance of those truths, which are necessary and pure; De fide, as Gerson styles them; so fifthly, it is required to Christian Moderation, that, in all collateral and unimportant verities, we should be remiss and easy, both in our Opinion and Censure: not too peremptorily resolving; not too eagerly pressing; not too sharply judging.

1. In main matters, it is good to take up that resolution of Gregory, commended by Gerson', that "it is more profitable to endure a scandal," through breach of peace," than an abandoning of truth;" and that honour of Rotterdam ", " I would rather be torn in pieces by the furious abettors of both sides, than be safe and quiet on the wrong part:" but, in points of a baser alloy, St. Austin's" rule is not more wise than modest; "I may think one thing: another man may think another: I do neither prescribe to him, nor he to me." Learned and wise Erasmus observed well; "There are many things, which do no harm, while they are neglected; but, when they are once stirred, raise up grievous tragedies in the world." Even in the poorest matters, what broils are raised by contradiction! what fearful bloodsheds hath this island yielded, for but the carrying of a cross P! what stirs have been in the whole Christian Church, for the difference of an Easter day! what broils, for a few poor harmless ceremonies! As for the sacramentarian quarrels, Lord, how bitter have they been, how frequent, how long, in six several successions of learned conflicts! As if we Christians meant to imitate those heathens, which dwelt about the marshes of Triton, the Auses and Machlyes'; amongst whom the manner was, when they kept their anniversary feast to the honour of Minerva, that their virgins divided themselves into troops, and entertained each other with stones and clubs; and, if any of them received a death's-wound in the fray, she was straight cried down, as no maid. In these cases, the very

* Gers. Declar. Defect.

Gers. assert. Jo. Parui, utilius nasci scan

dalum permittitur, quàm veritas deseratur.

Eras. Senatui Paris. Malui nempe solus ab utriusque partis insanioribus dilacerari, quàm esse tutus in parte damnatá.

Aug. in Ps. xvi.

• Eras. I. xxii. Colleg. Sorb. P Vide Acts and Mon. and Bromiard. v. Honor. 9 Jo. Jeslerus Scaphus de Diuturnitate Belli Eucharist.

Hospin. de Festis. Aonvaia.

victory is miserable; and such, as Pyrrhus said of his, as is enough to undo the conqueror.

As good physicians, then, when they desire to recover their patient, labour to make peace amongst the humours; so must we do, in a sick Church: and, if we cannot compose them to a discreet moderation; yet, at least, it will be fit to hold off from a passionate side-taking. It is noted by Suidas', that Heber was not amongst the builders of Babel's tower, and therefore his language was not altered; and, it is worth observing, that Korah's sons perished not in the common destruction of their parents, and kinsfolks; for that they fled from the conspirators, to Moses; Num. xxvi. 11. If we would find favour as storks, we must not consort with cranes.

Now, that we may be capable of this peaceable temper, we must be free from these two vices, Pride and Pertinacy. Whereof the one forestals the heart with an overweening of ourselves and our opinions; not enduring a contradiction: the other obdures it against any means of reformation: resolving to hold the conclusion, in spite of the premises.

(1.) For the first; Only by pride cometh contention, saith wise Solomon; Prov. xiii. 10. This is it, that makes a man scorn the common track; and lifts him up, with the conceit of his own abilities, and of the validity of his own grounds; not without a contemptuous undervaluing of all others.

We find it thus, in all experience. For my part, I never met with any, as worthy master Greenham hath noted before me, if but a schismatical spirit, whom I have not sensibly discerned thus tainted. Take but a Separatist, a blue-aproned man, that never knew any better school than his shop-board: if he do not think himself more truly learned than the deepest doctor, and a better interpreter of Scripture than the greatest divine, I am no less mistaken, than he. Hence it is, that they affect a singularity, and keep aloof from others, both in practice and opinion: wherein a proud man is like unto oil, which will ever swim aloft, and will by no means mix with water.

Contrarily, the only disposition, that fits the heart for peace, (indeed all other graces,) is humility. That cloth, which the fuller would perfectly whiten, yields itself to be trampled upon. They are low pits, wherein the stars may be seen by day. They are the valleys, and not the shelving hills, that soak in the waters of heaven.

The Jewish Doctors say well', that, in a true disciple of Abraham, there must be three things; a good eye, a meek spirit, an humble soul: the first frees him from envy; the second, from impatience; and the third, from pride: these two

Suidas v. Hebræi.

Pirke Avoth.