THE
COPIE
OF
A
LETTER
SENT
TO
THE
RIGHT
WORSHIPFVLL
THE
DEANE
OF
W
:
Relating
divers
difficult
points
,
and
remarkeable
directions
to
Students
in
Divinity
,
delivered
by
King
Iames
our
late
Soveraigne
of
blessed
memory
;
by
the
occasion
of
the
publishing
Mr.
Elton
his
exposition
upon
the
Commandement
,
intituled
Gods
holy
minde
;
and
Mr.
Crompton
his
answer
to
Mr.
Brearly
,
intituled
St.
Augustines
Summos
.
Ian.
6.
1624.
WHat
Varius
Geminus
spake
sometime
to
Augustus
,
Qui
apud
te
audent
dicere
,
ignorant
tuam
magnitudinem
;
qui
non
audent
,
humanitatem
:
Those
that
dare
speake
before
thee
know
not
thy
greatnesse
;
those
that
dare
not
,
know
not
thy
goodnesse
:
I
may
as
truly
apply
to
the
admirable
temper
of
Majesty
and
gracious
Clemency
in
our
late
Soveraigne
King
Iames.
Those
that
were
not
afraid
to
come
before
him
,
were
ignorant
of
his
Princely
Majesty
;
those
that
were
afraid
,
were
unacquainted
with
his
benigne
affability
.
To
omit
manifold
instances
for
proofe
hereof
,
which
more
learned
pennes
have
and
will
commend
to
posteritie
:
the
sweet
close
which
his
Majestie
set
(
a
little
before
the
changing
of
his
corruptible
Crowne
with
an
incorruptible
)
to
the
late
harsh
sounding
businesse
about
the
publishing
of
two
Treatises
,
the
one
penned
by
M.
Elton
,
the
other
by
M.
Crompton
,
deserveth
a
thankfull
acknowledgement
of
all
that
were
any
way
interessed
in
the
making
or
setting
forth
of
those
Bookes
.
The
speciall
passages
of
his
Majesties
learned
and
pious
discourses
upon
that
occasion
I
have
here
,
though
not
perfectly
yet
faithfully
related
.
First
,
his
Majestie
questioned
me
for
licensing
M.
Elton
his
booke
,
and
hee
seemed
to
be
very
much
displeased
that
any
should
be
permitted
to
print
books
in
the
Church
of
England
,
who
were
not
conformable
to
the
discipline
of
the
Church
of
England
.
Whereunto
my
conscience
beareth
me
witnesse
that
my
answer
was
according
to
the
truth
.
First
,
that
M.
Elton
had
set
forth
in
print
other
books
before
this
,
at
which
I
never
heard
any
exception
taken
for
matter
of
inconformitie
.
Secondly
,
that
if
he
had
beene
a
man
unconformable
,
doubtlesse
my
Lord
of
Winton
,
no
favourer
of
non-conformitants
,
would
never
have
suffered
him
to
have
discharged
his
Ministery
so
many
yeares
so
neare
him
,
without
ever
calling
him
in
question
,
much
lesse
suspending
him
for
non-conformitie
.
Thirdly
,
that
the
generall
good
report
of
M.
Elton
his
meeke
spirit
and
peaceable
cariage
as
well
as
his
extraordinary
painfulnesse
in
his
pastorall
function
,
even
to
the
enfeebling
of
his
bodie
,
moved
me
to
gratifie
him
so
farre
,
being
my
neighbour
,
as
at
his
request
to
peruse
that
his
book
,
and
if
I
thought
it
fit
,
commend
it
to
the
Presse
.
Fourthly
,
that
of
this
booke
I
perused
but
52.
pages
,
in
which
I
was
confident
that
there
was
nothing
contrary
to
the
discipline
or
doctrine
of
the
Church
of
England
;
and
that
my
approbation
extends
no
further
then
the
52.
page
,
appeareth
by
my
Imprimatur
,
and
the
Warden
of
the
Stationers
hand
affixed
to
the
52.
page
,
and
not
to
the
last
page
of
the
booke
:
at
which
wee
usually
set
our
hands
,
if
wee
allow
the
whole
booke
.
After
that
first
part
of
the
book
allowed
by
me
,
I
made
a
stop
,
because
I
then
understood
the
Author
had
made
a
period
of
his
life
.
Whilst
he
lived
I
might
and
did
alter
with
his
consent
,
what
we
thought
fit
:
but
after
his
decease
I
left
oft
intermedling
in
such
a
worke
wherein
I
could
not
suffer
all
things
to
passe
as
they
were
in
that
copy
,
bonâ
conscientiâ
,
nor
yet
change
or
mend
any
thing
bonâ
fide
.
Yet
the
booke
tooke
the
libertie
of
flie
out
of
the
Presse
without
licence
:
But
that
which
then
escaped
virgulam
censoriam
,
hath
since
met
with
facem
expiatoriam
.
On
Sunday
the
13.
of
Februarie
1624.
we
saw
a
februation
or
purging
by
fire
of
all
the
errors
discovered
in
that
Posthumus
,
some
concerning
the
Sabbath
it selfe
,
there
were
burnt
above
800
Copies
.
The
greatest
holocaust
that
hath
beene
offered
in
this
kinde
in
our
memorie
,
for
ought
I
know
.
Whereupon
the
wits
of
the
Citie
(
which
usually
will
be
working
upon
such
occasions
)
have
made
a
conceited
Pageant
:
And
although
even
innocent
mirth
may
bee
subject
to
censure
,
when
the
occasion
rather
presents
matter
of
pensive
,
or
at
least
serious
thoughts
;
yet
because
the
Embleme
and
Motto
devised
upon
this
occasion
discovereth
the
affections
of
many
that
were
there
present
,
I
hold
it
not
altogether
unfit
here
to
set
them
downe
.
Saint
Pauls
Crosse
is
drawne
at
large
,
and
a
number
of
men
,
partly
running
away
that
they
might
not
see
such
a
spectacle
,
partly
weeping
,
and
wiping
their
eies
to
see
a
booke
so
full
(
as
they
conceived
)
of
heavenly
zeale
and
holy
fire
,
sacrificed
in
earthly
and
unhallowed
flames
:
their
Motto
was
,
Ardebant
sancti
sceleratis
ignibus
ignes
,
In
the
middest
of
the
area
there
is
described
a
huge
pile
of
bookes
burning
;
and
on
the
one
side
the
Author
casting
his
bookes
into
the
fire
,
with
this
Motto
:
Sancte
(
nec
invideo
)
sine
me
liber
ibis
in
ignem
.
And
on
the
other
side
a
Popish
shaveling
Priest
answering
him
with
this
motto
in
the
next
verse
:
Hei
mihi
quod
domino
non
licetire
tuo
.
Before
the
burning
of
the
Bookes
,
the
Preacher
at
the
Crosse
declared
divers
erroneous
assertions
therein
,
condemned
(
as
he
said
)
by
Authoritie
.
Among
which
that
assertion
in
the
fore-front
,
Inter
damnatos
,
[
*
](A00594-e880-b)
*
See
Amphilochius
in
vita
Batalii
.
Paulinus
in
vita
Ambrosii
.
Eusebius
lib.
6.
histor.
cap.
36.
Amillarius
de
officiis
Ecclesiast.
lib.
3.
cap.
35.
Micrologus
de
rebus
eccles
cap.
17.
Concilium
Turonicum
lib.
3
cap.
9.
Concil.
Bracher
.
3.
Can.
1
touching
the
deniall
of
the
Sacrament
to
the
sicke
requiring
it
on
their
death-bed
,
collected
by
consequences
from
some
passages
of
that
booke
,
seemed
to
me
most
blame
worthie
.
For
what
law
of
God
or
man
depriveth
the
sicke
in
their
greatest
extremitie
of
paines
of
body
,
and
troubles
of
minde
,
of
that
unspeakeable
comfort
which
the
participating
of
the
blessed
Sacrament
affordeth
to
all
that
worthily
receive
it
.
What
devout
Christian
would
not
desire
with
Simeon
to
take
his
Saviour
into
his
hands
before
his
departure
,
that
he
might
the
more
cheerfully
sing
his
Nunc
dimittis
?
Is
the
Church
so
charitable
to
send
the
other
Sacrament
home
to
sicke
infants
?
and
will
any
denie
this
Sacrament
to
men
of
ripe
yeares
,
hungring
for
this
bread
of
life
?
what
though
this
Sacrament
be
not
of
like
necessitie
as
the
other
is
?
yet
is
it
of
as
great
vertue
,
and
greater
comfort
,
by
present
apprehension
:
wherof
men
stand
in
great
need
amidst
the
temptations
of
Satan
,
and
terrors
of
conscience
,
and
feare
of
death
,
and
the
strict
account
to
bee
given
after
death
.
Who
knoweth
not
that
the
Primitive
Church
tooke
speciall
care
that
all
those
who
were
taking
their
last
journey
to
another
world
should
be
provided
of
this
celestiall
Viand
,
which
they
[
*
](A00594-e920-b)
*
Ignat
epist.
ad
Ephe.
call
Viaticum
morientium
,
nay
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
yet
such
is
the
nature
of
misguided
zeale
,
that
under
colour
of
weeding
out
superstition
,
it
will
pluck
up
by
the
rootes
many
plants
of
Paradise
,
and
acts
of
true
Religion
.
But
because
M.
Elton
himselfe
hath
now
made
his
account
before
the
supreame
Iudge
of
all
,
I
will
amplifie
no
longer
upon
this
or
any
other
error
rehearsed
out
of
those
bookes
,
published
after
his
death
,
nor
enter
anie
action
of
unkindenesse
against
any
concerning
that
businesse
;
but
burie
all
in
his
grave
:
because
though
some
of
them
perhaps
intended
much
evil
against
me
,
yet
God
(
through
his
Majesties
grace
and
goodnesse
)
hath
turned
it
to
good
.
Plinie
writeth
of
a
marble
Image
of
Diana
set
up
in
Chios
,
the
face
whereof
was
so
drawne
by
Art
,
that
the
Goddess
seemed
to
look
sad
upon
her
worshippers
as
they
entred
into
her
Temple
,
but
smiled
upon
them
as
they
came
out
.
This
Statua
presenteth
to
mee
a
copie
of
his
Majesties
countenance
in
this
busines
,
which
was
sad
and
dreadfull
at
my
comming
to
him
,
but
cheerfull
and
comfortable
at
my
departing
.
It
is
well
knowne
what
a
bitter
storme
fell
at
my
first
appearance
before
his
Majestie
,
which
yet
the
day
following
,
through
Gods
mercie
,
in
whose
hands
the
hearts
of
Kings
are
,
turned
a
golden
shower
;
which
fell
[
*
](A00594-e1000-b)
*
For
he
received
40.
peeces
in
gold
of
his
Majestie
.
literally
upon
M.
Crompton
,
and
allegorically
upon
me
.
Seldome
or
never
heard
I
(
especially
on
the
sudden
)
such
apt
solutions
of
knottie
and
intangled
questions
,
so
pithie
and
sinewie
Arguments
,
such
usefull
observations
,
such
divine
instructions
,
from
anie
Chrysostome
in
our
Church
,
as
I
heard
that
day
from
his
Majesties
mouth
:
Had
not
feare
and
sorrow
for
his
Majesties
displeasure
,
much
crazed
my
memorie
,
and
deaded
my
spirits
at
the
present
,
I
should
have
caried
away
more
,
and
have
given
a
better
account
of
his
Majesties
learned
resolutions
,
and
pious
admonitions
,
given
to
me
and
M.
Crompton
that
day
:
Now
I
can
but
present
bracteolas
sermonis
purè
aurei
&
stricturas
ingenii
vere
ignei
.
THe
first
thing
to
my
remembrance
questioned
touching
M.
Cromptons
booke
,
was
a
clause
in
my
written
defence
,
that
I
was
rather
induced
to
licence
the
booke
out
of
a
respect
to
my
Lord
,
D.
his
Grace
,
to
whom
the
book
is
dedicated
by
his
Chaplaine
.
What
a
reason
is
this
,
(
said
his
Majestie
?
)
Is
it
an
honour
to
my
Lord
D.
to
bee
a
patron
of
errors
?
Is
it
any
honour
to
me
that
the
Arians
in
Polonia
have
dedicated
one
of
their
books
to
me
,
containing
damnable
heresies
?
I
account
it
rather
a
dishonour
,
and
cannot
with
patience
looke
upon
their
dedication
to
mee
.
For
answer
hereunto
I
humblie
beseeched
his
Majestie
,
that
hee
would
bee
pleased
to
heare
that
clause
in
my
answer
entirely
read
unto
him
.
Whereupon
my
Lord
of
Durham
reached
me
the
paper
wherein
I
read
as
followeth
:
That
although
I
found
many
errors
in
M.
Crompton
his
booke
,
for
which
I
might
have
wholly
rejected
the
booke
,
yet
I
chose
rather
to
purge
those
errors
,
and
mend
those
faults
in
the
booke
,
and
therein
used
the
helpe
and
advise
of
M.
Cooke
,
(
who
lately
set
forth
a
Treatise
of
the
same
argument
,
intituled
.
S.
Austines
Religion
,
)
to
the
end
I
might
gratifie
.
M.
Crompton
out
of
a
respect
to
the
Duke
,
to
whom
the
Booke
was
dedicated
.
The
next
thing
examined
by
his
Majestie
was
the
reason
of
the
suppressing
three
of
the
Authors
Sections
,
whereof
he
complaineth
in
Print
in
the
conclusion
of
his
booke
.
My
answer
to
this
charge
was
,
That
I
crossed
out
those
Sections
because
they
crossed
the
doctrine
and
discipline
established
in
this
Kingdome
,
and
savoured
of
that
humour
which
never
yet
bred
good
blood
in
the
Church
.
And
for
proofe
of
my
exceptions
against
those
sections
I
produced
the
originall
copie
written
with
M.
Cromptons
owne
hand
,
which
tendering
to
his
Majestie
,
he
commanded
M.
Crompton
to
reade
the
first
Section
suppressed
touching
a
paritie
amongst
the
Clergie
:
Vpon
the
hearing
whereof
his
Majestie
much
distasting
M.
Crompton
his
assertions
,
tooke
occasion
fully
to
enucliate
that
question
touching
the
distinction
of
Bishops
and
Presbyters
jure
divino
.
Beside
the
judgement
of
the
primitive
Church
,
and
consent
of
all
ancient
writers
,
his
Majestie
much
pressed
the
subscription
of
the
Epistle
to
Titus
,
Timothy
,
as
also
the
Apostles
charge
to
Timothie
,
1.
5.
19.
Receive
not
an
accusation
against
an
Elder
,
but
before
two
or
three
witnesses
.
And
to
Titus
the
1.
and
5.
For
this
cause
left
I
thee
in
Creet
,
to
ordaine
Elders
in
everie
Church
.
Out
of
which
passages
of
Scripture
his
Majestie
so
cleerly
and
evidently
evicted
a
superioritie
in
Bishops
over
Presbyters
,
jure
divino
,
that
as
hee
reformed
master
Crompton
in
his
opinion
,
so
he
much
more
confirmed
and
setled
my
judgement
in
that
tenet
,
which
I
held
before
,
and
delivered
in
two
severall
Consecration
Sermons
preached
in
his
Graces
Chappel
at
Lambeth
:
viz.
That
the
distinction
of
Bishops
and
Presbyters
is
de
jure
divino
,
or
Apostolico
,
not
de
Ecclesiastico
onely
,
and
that
according
to
the
Canon
of
the
great
Councell
of
Calcedon
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
bring
downe
a
Bishop
to
the
low
ranke
of
Presbyters
of
Priests
,
is
sacriledge
.
The
first
I
finde
that
ever
went
about
to
breake
downe
the
partition
wall
betweene
Bishops
and
Presbyters
,
was
Aerius
,
a
man
like
his
name
,
light
and
easie
to
be
caried
away
with
the
winde
of
ambition
:
For
as
Epiphanius
writeth
,
(
Heres.
75.
)
this
Aerius
standing
for
a
Bishopricke
,
and
being
put
by
it
by
Eustathius
,
invented
this
heresie
,
ut
se
consolaretur
,
to
comfort
his
heart
upon
the
repulse
:
So
when
he
could
not
raise
up
himselfe
to
the
higher
rank
of
Bishops
,
he
sought
to
pull
downe
Bishops
to
his
lower
rank
of
Presbyters
.
What
(
saith
hee
)
doth
a
Bishop
differ
from
a
Priest
?
nothing
at
all
,
After
this
point
touching
different
degrees
in
the
Clergie
was
discussed
,
the
two
other
suppressed
sections
in
M.
Cromptons
booke
were
reade
,
the
former
touching
the
unlawfulnesse
of
anie
contract
of
matrimonie
betweene
parties
of
a
different
Religion
.
The
latter
touching
the
mariage
of
the
innocent
partie
after
divorce
for
adulterie
.
In
both
which
Sections
such
offensive
matter
was
found
,
that
his
Majestie
was
pleased
to
say
that
master
Crompton
was
beholding
to
mee
for
suppressing
them
.
Thus
it
appeareth
my
defence
for
striking
out
of
those
sections
in
master
Cromptons
booke
was
verie
easie
:
the
harder
province
was
to
excuse
such
sections
which
I
strucke
not
out
,
for
his
Majestie
distasted
many
tenets
of
master
Crompton
,
but
especially
insisted
upon
foure
.
First
,
Touching
the
signe
of
the
Crosse.
Secondly
,
Touching
womens
baptizing
in
case
of
necessity
.
Thirdly
,
Touching
some
kinde
of
ignorance
supposed
to
bee
in
Christ
according
to
his
humanity
.
Fourthly
,
Touching
S.
Augustines
opinion
of
Children
dying
without
baptisme
.
1.
TOuching
the
signe
of
the
Crosse
his
Majestie
verie
much
disliked
that
which
M.
Crompton
averreth
,
pag.
81.
That
the
signe
of
the
Crosse
was
not
received
in
the
Church
till
one
hundred
and
sixtie
yeares
after
Christ
,
and
that
the
author
thereof
was
Valentinus
the
hereticke
,
who
comming
to
Rome
stayed
there
twelve
yeares
,
and
brought
up
the
use
of
the
Crosse
,
as
Irenaeus
reporteth
.
This
observation
,
said
his
Majestie
,
is
most
false
,
the
signe
of
the
Crosse
is
more
ancient
,
Valentinus
brought
it
not
first
into
the
Church
,
neither
doth
Irenaeus
report
any
such
thing
.
Since
his
Majesties
speech
with
us
,
I
have
examined
the
place
alledged
by
M.
Crompton
out
of
Irenaeus
,
and
I
finde
that
Irenaeus
affirmeth
no
such
thing
as
is
fathered
upon
him
.
Valentinus
the
heretick
was
not
the
first
inventer
or
author
of
the
signe
of
the
Crosse
,
but
our
arch
Cartewritist
,
or
raith
Catherist
Parker
,
was
the
first
inventer
of
this
slanderous
untruth
:
it
seemeth
M.
Crompton
plowed
with
Parkers
lame
heifer
,
which
drew
his
plough-share
awry
.
This
Parker
in
his
booke
,
which
he
arrogantly
and
affectedly
intituleth
,
Scholasticall
discourse
against
symbolizing
with
Antichrist
in
ceremonies
,
especially
in
the
signe
of
the
Crosse
,
pag.
75.
saith
,
we
use
Valentinus
his
Crosse
;
I
call
it
his
,
because
he
was
the
first
that
used
this
figure
the
verie
first
that
made
account
of
it
:
and
a
few
lines
after
,
Valentinus
the
hereticke
being
the
first
deviser
of
it
:
and
he
quoteth
(
for
proofe
of
this
his
bold
assertion
)
Ireneus
in
his
first
booke
against
heresies
.
But
how
grossely
herein
he
abuseth
Irenaeus
,
will
appeare
by
setting
down
Irenaeus
his
owne
words
,
which
are
these
,
Adhuc
etiam
de
Horo
suo
,
quem
pluribus
nominibus
vocant
,
duas
operationes
habere
eum
ostendunt
,
confirmativam
,
&
seperativam
,
&
secundùm
id
quidem
quod
confirmat
&
stabilit
Crucemesse
,
secundùm
id
verò
quod
dividit
&
distinguit
Horum
esse
:
Further
he
relateth
of
his
fantasticall
Aeon
,
that
hee
hath
divers
names
according
to
divers
vertues
and
operations
,
and
giveth
instance
in
two
,
the
vertue
of
establishing
,
according
to
which
he
calleth
him
Crosse
,
and
a
vertue
of
severing
,
according
to
which
hee
is
called
Bound
or
Tearme
.
Irenaeus
here
speakes
not
of
Christs
Crosse
,
but
of
the
fantasticke
Aeons
Crosse
;
nor
of
the
signe
of
the
Crosse
,
but
of
the
name
of
the
Crosse
:
Neither
saith
he
so
much
,
as
that
Valentinus
was
the
deviser
either
of
the
name
,
or
of
the
signe
,
but
onely
that
one
of
his
Aeons
had
two
names
:
the
one
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Terme
or
Bound
,
the
other
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
Crosse
:
And
if
wee
may
not
make
the
signe
of
the
Crosse
,
because
one
of
Valentinus
his
fained
Aeons
was
called
Crosse
,
by
the
same
reason
wee
may
not
make
any
bound
in
our
fields
,
nor
definition
of
anything
,
because
the
same
Aeon
was
called
by
the
heretickes
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
,
bound
or
definition
.
And
by
M.
Parkers
Logique
,
one
of
his
Majesties
Pursivants
must
abjute
his
owne
name
,
and
bee
no
more
called
Crosse
,
lest
hee
symbolize
with
Valentinus
,
or
offend
his
god
Aeon
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
seculum
crux
:
yet
this
is
one
of
the
least
absurdities
in
that
booke
of
Parker
.
No
Scholler
ever
spilt
so
much
wit
and
learning
as
this
braine-sicke
Amsterdamian
doth
in
his
Treatise
of
the
Crosse
:
wherein
he
layeth
all
his
wit
and
learning
upon
it
,
to
prove
that
the
making
of
the
sign
of
the
Crosse
is
the
breach
of
all
the
ten
Commandements
.
He
is
not
content
to
write
of
the
Superstition
and
Idolatry
of
the
Crosse
onely
,
which
are
notes
we
have
often
heard
sung
by
the
Martines
brood
;
but
hee
spendeth
18.
whole
Sections
in
discoursing
of
the
hypocrisie
of
the
Crosse
,
and
a
whole
large
booke
of
the
Injustice
of
the
Crosse
,
chap.
5.
and
of
the
Murder
of
the
Crosse
,
chap.
6.
and
of
the
Adultery
of
the
Crosse
,
chap.
7.
and
of
the
Wrong
of
the
Crosse
,
chap.
8.
and
of
the
Slander
of
the
Crosse
,
chap.
9.
and
lastly
,
pour
faire
un
bon
bouche
,
of
the
concupiscence
of
the
Crosse
,
chap.
10.
For
proofe
of
these
his
prodigious
conclusions
,
he
so
detorteth
Scriptures
,
and
depraveth
ancient
and
moderne
Writers
,
that
what
was
said
by
the
wittie
Epigrammatist
of
Gretzers
booke
De
adorandâ
cruce
,
may
bee
applied
to
this
booke
of
Parkers
De
abolendâ
cruce
.
Dignum
authore
opus
est
,
dignus
at
ille
opere
est
,
nempe
cruce
.
It
will
be
here
said
,
if
this
escape
in
M.
Cromptons
book
were
so
grosse
,
how
came
it
to
passe
,
that
it
escaped
my
censure
in
perusing
and
licensing
the
same
?
my
answer
hereunto
is
direct
,
That
it
did
not
escape
mee
,
but
I
tooke
notice
thereof
in
reading
that
Chapter
,
and
both
corrected
it
in
that
place
,
and
afterwards
.
In
that
place
I
inserted
these
words
(
as
some
report
,
)
thereby
giving
the
Reader
to
understand
,
that
I
avowed
not
the
thing
there
reported
,
but
branded
it
with
suspition
:
and
pag.
84.
I
determined
the
cleane
contrary
in
the
conclusion
of
the
Chapter
,
in
these
words
following
line
9.
To
conclude
then
it
is
most
certaine
,
that
the
signe
of
the
crosse
was
first
invented
and
practiced
against
Pagans
,
who
used
to
make
it
onely
in
derision
of
Christianity
.
The
Valentinian
heretickes
after
abused
the
Crosse
to
a
fantasticall
end
,
&c.
2.
TOuching
Womens
baptizing
in
case
of
necessity
,
his
Majestie
in
part
disliked
that
which
M.
Crompton
delivers
,
pag.
95.
that
for
a
lay
man
,
and
much
more
for
a
woman
to
baptize
in
case
of
necessity
,
in
S.
Austines
opinion
it
is
a
pardonable
sinne
:
though
pardonable
,
yet
a
sinne
,
and
the
usurping
of
anothers
office
.
The
answer
hereunto
made
,
as
I
take
it
,
by
M.
Crompton
,
(
for
I
remember
not
that
I
spake
any
thing
at
all
to
this
point
)
was
that
in
the
Conference
at
Hampton
Court
womens
baptizing
was
utterly
condemned
:
and
that
thereupon
an
alteration
was
made
in
the
Booke
of
Common
Prayer
:
and
whereas
before
women
were
allowed
to
baptize
in
case
of
necessity
,
in
the
booke
set
out
by
his
Majestie
,
baptisme
in
private
houses
in
time
of
necessity
is
restrained
to
the
Minister
of
the
Parish
,
or
any
other
lawfull
Minister
that
can
be
procured
.
Against
this
answer
his
Majestie
excepted
,
That
neither
in
the
Common
Prayer
booke
set
out
by
King
Edward
,
nor
in
that
by
Queene
Elizabeth
,
there
was
any
mention
of
womens
baptizing
.
In
King
Edwards
Common
Prayer
Booke
printed
Anno
Dom.
1540.
in
the
Rubricke
before
private
Baptisme
we
reade
of
them
that
are
to
be
baptized
in
private
houses
in
time
of
necessity
:
First
,
Let
them
that
be
present
call
upon
God
for
his
grace
,
and
say
the
Lords
Prayer
,
if
the
time
will
permit
,
and
then
one
of
them
shall
name
the
childe
,
and
dip
it
in
the
water
,
or
powre
water
upon
it
,
saying
these
words
,
N.
I
baptize
thee
,
&c.
and
let
them
not
doubt
but
that
the
childe
so
baptized
is
lawfully
and
sufficiently
baptized
.
King
Edwards
booke
reformed
anno
Dom.
1552.
hath
the
same
rubrick
verbatim
:
Queene
Elizabeths
booke
hath
likewise
the
same
words
:
The
booke
set
out
upon
the
conference
at
Hampton
Court
,
hath
altered
it
on
this
wise
:
Of
them
that
are
to
be
baptized
in
priuate
houses
,
in
time
of
necessity
,
by
the
Minister
of
the
Parish
or
any
other
lawfull
Minister
that
can
be
procured
,
First
,
let
the
lawfull
Minister
,
and
them
that
bee
present
,
call
upon
God
for
his
grace
,
and
say
the
Lords
prayer
,
if
the
time
will
suffer
,
and
then
the
childe
being
named
by
some
one
that
is
present
,
the
said
lawfull
Minister
shall
dip
it
in
water
,
&c.
In
all
which
passages
,
in
all
the
severall
Impressions
of
the
bookes
of
Common
praier
,
there
is
nothing
said
of
a
womans
baptizing
,
neither
to
warrant
it
to
be
done
,
nor
to
condemne
it
when
it
is
done
.
Neither
doth
S.
Austine
simply
condemne
a
Lay
man
or
woman
baptizing
in
case
of
necessitie
,
as
a
sinne
,
but
saith
,
either
it
is
no
fault
,
or
a
pardonable
.
His
words
,
Tom.
quarto
,
lib.
2.
contra
.
Epist.
Parmenionis
,
are
,
Nulla
cogente
necessitate
si
fiat
,
alieni
muneris
usurpatio
est
:
si
autem
necessitas
urget
,
aut
nullum
,
aut
veniale
delictum
est
;
sed
etsi
nulla
necessitate
usurpetur
et
a
quolibet
cuilibet
detur
,
si
datum
fuerit
non
potest
dicinon
datum
,
quamvis
rectè
dici
potestillicitè
datum
.
And
this
said
his
Maiestie
was
the
summe
of
the
resolution
at
Hampton
Court
in
this
point
,
howsoever
some
have
mistaken
it
.
3.
TOuching
some
kinde
of
ignorance
supposed
to
bee
in
Christ
according
to
his
humane
nature
;
His
Majestie
disallowed
Master
Cromptons
peremptorie
resolution
,
set
downe
pag.
23
,
viz.
That
Christ
as
man
was
subject
to
some
kind
of
ignorance
,
and
this
was
the
Primitive
truth
taught
by
St.
Austine
,
and
maintained
by
the
Church
of
England
.
I
cannot
endure
(
saith
his
Majesty
)
that
my
Sauiour
should
be
said
to
bee
ignorant
of
any
thing
.
For
in
him
the
divine
nature
was
hypostatically
united
to
the
humane
,
in
one
person
;
and
that
person
being
divine
,
could
not
,
nor
cannot
bee
subject
to
any
kinde
of
ignorance
.
Here
I
humbly
beseeched
his
Majesty
to
be
pleased
to
heare
what
might
be
probably
alleaged
,
in
defence
of
M.
Cromptons
opinion
.
The
rather
because
Iunius
in
his
answer
to
Bellarmine
,
D.
Feild
,
a
worthy
writer
of
ours
,
in
the
5.
booke
of
the
Church
,
cap.
14.
deliuer
the
same
doctrine
in
effect
;
as
M.
Crompton
doth
in
this
section
.
of
the
Church
,
cap.
14.
These
authorities
satisfied
not
his
Majestie
,
It
may
bee
said
that
Christ
grew
in
wisedome
and
knowledge
,
non
quo
ad
habitus
essentiam
&
extentionem
,
sed
quo
ad
actualem
cognitionēt
not
according
to
the
essence
of
the
habite
,
but
according
to
actuall
knowledge
.
who
said
,
that
hee
would
not
that
wee
should
ground
our
judgement
vpon
later
writers
,
especially
those
beyond
the
Seas
,
which
were
not
well
acquainted
with
the
Tenets
of
our
Church
:
and
moreover
differed
from
vs
in
discipline
and
judgement
,
touching
the
decent
,
ancient
and
laudible
Ceremonies
used
in
our
Church
.
Vpon
this
occasion
,
his
Majestie
gave
M.
Crompton
and
Me
many
most
usefull
instructions
in
our
study
in
Divinitie
,
agreeable
to
those
Directions
sent
heretofore
to
the
Vniversities
,
which
deserve
to
bee
written
with
the
point
of
a
Diamond
,
for
the
perpetuall
use
of
the
Church
,
and
advancement
of
sacred
knowledge
and
learning
.
For
these
Directions
,
having
given
his
Majesty
thankes
,
and
promised
to
follow
them
,
I
propounded
those
words
of
our
Saviour
,
Marke
13.
32.
But
of
that
day
and
houre
knoweth
no
man
,
no
not
the
Angels
,
neither
the
Sonne
,
but
the
Father
;
Which
,
as
I
conceived
,
made
for
M.
Cromptons
opinion
,
viz.
That
Christ
,
according
to
his
humane
nature
,
might
be
said
,
if
not
subject
to
ignorance
,
yet
to
a
nescience
of
some
particulars
,
such
as
that
which
is
mentioned
in
the
Text
;
for
,
as
for
the
Iesuits
interpretation
of
that
Text
,
(
viz.
)
That
Christ
knew
not
the
day
of
Iudgement
,
[
ad
dicendum
nobis
,
]
to
tell
us
;
I
never
could
like
of
it
,
because
it
is
forced
,
and
serveth
to
give
support
to
the
doctrine
of
Aequivocation
.
Neither
doe
I
,
said
his
Majesty
,
allow
of
the
Gloss
of
the
Iesuites
,
but
you
must
observe
,
said
he
,
that
Christ
said
not
,
that
neither
the
Son
of
God
doth
know
,
but
neither
the
Son
himselfe
.
And
hee
was
the
Sonne
of
God
as
well
as
the
son
of
man
;
and
though
as
man
,
or
by
his
humane
nature
he
knew
not
the
day
of
Iudgement
,
yet
as
the
Sonne
of
God
he
knew
it
.
In
this
exposition
of
his
Majesties
,
according
to
the
interpretation
of
the
ancient
fathers
Ambrose
and
Cyril
,
And
Iesus
increased
in
wisedome
,
and
stature
,
and
favour
with
God
and
man
.
For
if
Christ
increased
in
wisedome
and
knowledge
,
he
had
then
more
knowledge
in
his
riper
yeares
,
then
hee
had
in
his
Infancy
;
and
if
he
had
lesse
knowledge
in
his
younger
yeares
then
in
his
elder
,
it
seemeth
that
we
may
without
any
disparagement
to
his
omniscience
,
according
to
his
divine
nature
,
attribute
comparative
ignorance
,
or
rather
nescience
to
him
,
according
to
his
humane
nature
.
This
knot
his
Majesty
thus
dexterously
untied
.
In
the
same
verse
,
saith
his
Majiesty
,
it
followeth
,
That
he
increased
in
favour
with
God
:
now
saith
he
,
was
not
Christ
alwayes
in
highest
and
greatest
favour
with
God
?
Did
God
favour
and
love
him
more
at
one
time
then
another
?
Doubtless
not
,
yet
is
he
said
truly
to
increase
in
favour
with
God
,
because
God
more
manifested
&
declared
his
love
&
favor
unto
him
by
the
effects
,
and
outward
tokens
thereof
;
as
he
grew
in
yeares
,
so
likewise
may
he
be
said
to
grow
and
increase
in
wisedome
and
knowledge
,
because
he
more
manifested
and
declared
his
wisedome
and
knowledge
,
as
he
came
to
riper
age
.
To
this
observation
of
his
Majesty
,
I
replyed
;
I
could
not
imagine
any
thing
that
might
with
any
colour
be
objected
against
it
,
save
onely
that
it
is
said
in
the
same
place
,
That
Iesus
increased
in
wisedome
,
and
stature
,
but
his
growth
and
increase
in
stature
was
not
onely
in
appearance
to
the
world
,
but
in
truth
and
properly
,
and
therefore
his
growth
,
and
increase
in
wisedome
might
be
conceived
to
be
reall
,
and
in
inward
habit
,
and
not
only
in
outward
manifestation
thereof
.
To
this
his
Majestie
sayd
,
that
these
words
,
He
increased
in
wisedome
,
may
as
wel
be
interpreted
by
the
other
,
He
grew
in
favor
,
as
by
these
,
He
grew
in
stature
,
yet
said
he
,
Christ
might
also
be
said
truly
to
increase
in
wisedome
,
and
knowledge
in
himselfe
,
as
hee
did
in
stature
;
If
wee
speake
of
experimentall
knowledge
,
whereof
S.
Paul
saith
,
Heb
5.
6.
That
he
learned
obedience
by
the
things
he
suffered
;
but
from
this
increase
in
experimentall
knowledge
,
none
could
inferre
any
ignorance
at
all
in
Christ
,
because
,
though
he
knew
not
some
things
experimentally
in
his
Infancy
,
which
he
knew
afterwards
in
his
riper
yeares
,
yet
he
knew
the
selfe
same
things
before
otherwise
by
his
divine
knowledge
,
and
by
his
habitall
infused
humane
.
The
last
point
questioned
by
his
Majestie
in
M.
Cromptons
book
,
was
his
undertaking
to
vindicate
St.
Augustine
from
the
imputatioon
of
being
durus
pater
infantum
,
a
hard
censurer
of
poore
children
dying
unbaptized
;
whom
hee
excludeth
from
all
hope
of
salvation
.
Although
saith
his
Majesty
,
I
like
it
better
especially
in
a
yong
Divine
,
to
endevour
to
defend
an
ancient
Father
,
where
the
truth
will
bear
it
,
then
like
Cham
to
seeke
to
discouer
the
nakednesse
of
the
Fathers
;
Yet
I
like
not
your
defence
of
Saint
Augustine
in
this
particular
,
because
it
is
a
knowne
errour
in
him
,
and
you
ought
to
have
observed
three
Caveats
in
reading
of
Austine
,
and
other
ancient
Fathers
workes
.
First
,
You
should
observe
what
they
write
out
of
their
private
opinion
,
and
what
they
deliver
as
the
Iudgement
of
the
Church
.
When
any
of
them
goe
alone
,
it
is
not
so
safe
following
them
,
but
where
wee
have
their
unanimous
and
joynt
consent
in
any
materiall
point
,
we
may
more
securely
relie
upon
them
.
All
the
Iesuites
in
the
world
shall
never
be
able
to
produce
the
unanimous
consent
of
the
Fathers
against
us
;
or
for
themselves
in
any
substantiall
point
of
Faith
,
as
I
have
maintained
in
my
bookes
against
them
.
Secondly
,
That
you
should
distinguish
what
the
Fathers
write
dogmatically
,
and
what
rhetorically
:
For
sometimes
they
may
straine
somewhat
too
far
in
flourish
of
exornation
and
we
ought
to
make
the
best
,
not
the
worst
of
their
sayings
.
Thirdly
,
You
should
observe
what
they
deliver
in
rofessed
discourse
,
and
for
positive
doctrine
,
and
what
they
write
in
heate
of
opposition
;
wherein
sometimes
through
too
much
vehemency
they
over
straine
in
their
polemicall
tractates
against
Heretickes
;
For
instance
,
in
this
very
point
S.
Austin
in
his
worthy
treatises
,
extant
in
the
seventh
Tome
of
his
workes
,
in
vehemently
oppuguing
those
Heretickes
,
that
agree
with
our
Arminians
,
(
to
wit
)
the
Pelagians
,
who
denyed
originall
sinne
in
Infants
and
consequently
the
necessity
of
Baptisme
,
was
so
farre
transported
to
urge
the
necessitie
thereof
,
that
hee
excludeth
all
Infants
dying
unbaptized
from
all
hope
of
salvation
.
Whether
his
Majesty
received
these
Observations
from
any
ancient
Father
,
or
late
judicious
Writer
:
Or
whether
the
same
spirit
which
directed
them
immediately
,
instructed
him
,
I
know
not
.
But
after
I
tooke
a
note
of
these
Cautions
joyntly
from
his
Majesties
mouth
,
I
found
them
severally
delivered
by
divers
renowned
Authors
.
The
first
by
Vincentius
Lirinensis
adversus
hareses
.
Tunc
operam
dabit
ut
collatas
inter
se
majorum
consulat
,
interrogétque
sententias
eorum
duntaxat
,
qui
diversi
licèt
temporibus
&
locis
in
unius
tamen
Ecclesiae
Catholicae
communione
&
fide
permanentes
,
magistri
probabiles
extiterunt
,
&
quicquid
non
unus
aut
duo
tantum
sed
omnes
pariter
uno
eod
●mque
consensu
apertè
,
frequenter
,
perseveranter
tenuisse
,
scripsi●e
,
docuisse
cognoverit
,
id
sibi
quoque
intelligat
sine
ulla
dubitatione
esse
credendum
.
The
second
Caution
is
so
necessarie
that
even
the
most
learned
among
our
Adversaries
subscribe
unto
it
.
Sixtus
Senenses
saith
,
Sae●e
monuimus
non
esse
concionatorum
verba
semper
●origore
accipienda
,
quo
primùm
ad
aures
auditorum
perveniant
.
multa
enim
declamatore
per
Heperbolen
enunciant
,
&
hoc
interdum
Chrysostomo
contingit
.
If
C.
Bellarm.
and
others
of
Sixtus
Senensis
profession
,
had
well
observed
this
Caution
of
his
,
they
wold
never
have
grounded
any
Article
of
Faith
upon
flowers
of
speech
,
and
Rhetoricall
exornations
in
the
Fathers
as
they
doe
in
the
point
of
invocation
of
Saints
,
which
they
build
upon
an
Apostrophe
:
nor
the
carnall
eating
of
Christ
with
the
mouth
,
upon
the
Hyperboles
of
some
of
the
Fathers
,
viz.
Nazianzen
,
and
Chrysostome
.
In
the
last
Caution
his
Majesty
concurreth
with
great
S.
Basil
,
who
noteth
it
of
Dionysius
,
that
he
gave
the
first
occasion
and
birth
to
the
Error
of
the
Anomaei
,
by
certaine
speaches
that
fell
from
him
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Not
out
of
any
evill
minde
he
had
to
broach
a
new
Heresie
,
but
out
of
an
over
vehement
desire
to
contradict
and
confute
Sabellius
.
Sixtus
Senenses
,
and
Vasques
ingenuously
confesse
,
that
many
of
the
ancient
Fathers
,
in
opposition
to
the
Manichean
Heresie
of
fatalitie
,
spake
too
freely
of
mens
free-will
.
And
doth
not
St.
Ierome
in
heate
of
opposition
to
Vigilantius
,
who
too
much
undervalued
Virginitie
,
runne
somewhat
upon
the
other
extreame
,
by
too
highly
extolling
the
same
,
even
to
the
disparaging
(
in
some
sort
)
of
holy
wedlocke
?
It
cannot
likewise
be
denyed
,
but
that
Saint
Augustine
was
caried
too
farre
in
the
point
in
question
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
Not
out
of
any
evill
meaning
;
but
out
of
opposition
to
Pelagius
his
Heresie
.
In
censuring
Pelagius
his
Heresie
,
he
goeth
so
farre
in
urging
the
absolute
necessity
of
Baptisme
,
that
he
holdeth
all
children
dying
unbaptized
in
the
state
of
damnation
.
For
which
his
severe
censure
of
poore
Infants
,
hee
is
called
durus
pater
Infantum
.
And
this
,
said
his
Majestie
,
I
learned
when
I
was
but
22.
yeares
old
,
and
therefore
marvell
that
a
Doctor
of
Divinity
,
and
a
Writer
against
Papists
should
bee
ignorant
thereof
.
My
answer
hereunto
was
,
I
was
not
ignorant
,
that
no
children
dying
unbaptized
,
according
to
S.
Austines
opinion
,
ordinarily
were
,
or
could
bee
saved
.
And
in
this
regard
,
hee
might
justly
bee
called
,
durus
pater
Infantum
.
But
yet
I
could
not
thinke
S.
Austine
so
severe
against
poore
Infants
,
as
to
denie
,
but
that
some
children
dying
without
Baptisme
,
especially
borne
of
religious
parents
,
might
by
the
extraordinary
mercy
of
God
be
saved
,
as
the
Thiefe
was
upon
the
Crosse
,
without
receiving
that
,
or
the
other
Sacrament
,
and
for
proofe
of
this
my
opinion
touching
St.
Austine
,
I
alledged
these
words
out
of
his
fourth
book
de
baptismo
contra
Donatistas
,
ca.
24.
Sicut
in
illo
latrone
quod
ex
baptismi
sacramento
deficerat
complevit
omnipotentis
benignitas
,
quia
non
superbiâ
,
aut
contemptu
,
sed
necessitate
defuerat
;
sic
in
ijs
infantibus
,
qui
non
baptisati
moriuntur
,
eadem
gratia
omnipotentis
implere
credenda
est
.
Of
this
place
of
Saint
Austine
,
his
Majestie
said
,
That
the
words
were
misalleaged
,
that
Saint
Austines
words
were
not
,
[
Sic
in
infantibus
,
qui
non
baptizati
moriuntur
,
]
but
sic
in
infantibus
,
qui
baptisati
moriuntur
,
eadem
omnipotentis
gratia
implere
credenda
est
.
Hereunto
craving
leave
to
speake
what
I
could
,
with
submission
yet
to
his
Majesties
better
Iudgment
,
I
said
,
that
I
thought
,
the
former
reading
was
the
truer
,
because
there
was
never
any
question
of
the
salvation
of
Infants
borne
of
faithfull
parents
,
which
dyed
being
baptized
;
Neither
seemed
there
to
me
any
good
correspondence
betweene
the
parts
of
the
similitudes
,
If
we
read
the
words
without
the
negative
particle
thus
:
As
the
thiefe
upon
the
Cross
by
the
extraordinary
mercy
of
God
was
saved
without
baptisme
,
so
Infants
are
saved
dying
with
baptisme
by
the
mercie
of
God
.
Moreover
the
reason
which
S.
Augustine
here
urgeth
to
prove
the
thiefe
on
the
Crosse
was
saved
without
baptisme
,
because
he
contemned
not
baptisme
,
makes
as
strongly
or
more
strongly
for
infants
,
who
questionlesse
cannot
bee
thought
any
way
to
contemne
baptisme
.
If
necessitie
excuse
the
thiefe
on
the
Crosse
,
it
seemeth
that
the
same
necessity
in
S.
Augustines
judgement
might
excuse
Infants
for
the
want
of
baptisme
.
To
this
his
Majestie
answered
,
That
the
similitude
in
S.
Austine
stood
thus
,
That
as
the
thiefe
on
the
Crosse
was
saved
without
baptisme
,
because
the
want
thereof
was
of
necessity
,
and
not
of
contempt
,
so
also
children
that
are
baptised
are
saved
by
the
extraordinary
mercy
of
God
,
without
actuall
faith
and
confessing
thereof
.
And
to
prove
this
to
be
S.
Augustines
meaning
,
hee
commanded
my
Lord
of
Durham
to
reade
the
words
immediately
following
,
which
are
these
:
Quòd
non
ex
impia
voluntate
,
sed
ex
aetatis
indigentia
,
nec
corde
credere
ad
justitiam
possunt
,
nec
ore
confiteri
ad
salutem
.
Which
words
,
when
I
heard
read
,
I
confessed
that
his
Majesty
had
more
exactly
viewed
the
place
,
with
the
severall
editions
,
than
I
;
and
that
not
onely
the
Authors
,
but
the
Licensers
of
bookes
were
subject
to
mistaking
,
especially
in
variety
of
Editions
of
the
same
Author
.
And
here
as
I
beganne
to
intreat
his
Majesties
favourable
construction
of
what
I
had
said
in
all
this
defence
of
my selfe
and
M
Crompton
,
my
Lord
of
Durham
prevented
me
herein
,
&
his
Majesty
graciously
reached
me
out
his
hand
to
kisse
;
and
thus
with
fatherly
admonitions
,
and
benedictions
also
,
he
dismist
us
both
.
FINIS
.