THE
CHVRCHES
AVTHORITIE
.
1
COR.
14.40
.
Let
all
things
be
done
decently
,
and
in
order
.
OF
the
Devils
practises
against
the
Church
,
The
Cohaerence
of
the
Text.
which
our
Saviour
gives
notice
of
,
Mat.
13.25
.
while
men
slept
,
the
enemy
came
and
sowed
tares
among
the
wheat
,
and
went
his
way
;
the
Corinthians
were
too
true
an
example
.
For
no
sooner
had
S.
Paul
(
after
much
paines
taken
to
sowe
the
good
seed
of
saving
truth
among
them
,
and
to
make
them
one
of
Christs
cornfields
)
departed
from
them
to
plow
up
other
grounds
,
to
plant
other
Churches
,
but
the
enemy
of
Christ
and
his
deare
Church
,
began
to
sow
the
tares
of
ungodlinesse
among
them
,
which
(
as
ill
weeds
for
the
most
part
doe
)
sprang
up
apace
.
For
they
became
1.
Sectaries
,
dividing
themselves
among
Christ
,
Apollos
,
Paul
,
and
Cephas
,
1
Cor.
1.11
,
12.
and
making
men
the
Lords
of
their
faith
and
consciences
,
which
they
should
have
captivated
to
Christ
alone
.
2
They
were
Heretiques
,
denying
a
fundamentall
Article
,
the
Resurrection
.
3
Polluters
also
of
Gods
sacred
worship
and
ordinances
:
First
,
by
their
base
indecencies
;
Their
women
sate
before
God
with
their
heads
uncovered
,
and
the
men
with
their
hats
on
:
1
Cor.
11.4
,
5
:
they
mingled
intemperate
and
carousing
bankets
with
the
spirituall
feast
of
the
blessed
Eucharist
,
ver.
21
:
their
women
,
beyond
the
modesty
that
becomes
that
sexe
,
presumed
to
chat
and
talke
their
shares
in
the
congregation
,
c.
14.34
.
Secondly
,
By
their
disorders
likewise
;
for
they
received
not
the
holy
Communion
together
,
but
by
snatches
,
one
before
another
came
,
cap
11.33
:
they
interposed
unseasonable
questions
,
while
their
Ministers
were
preaching
,
and
rudely
interrupted
them
,
in
their
discourse
:
cap
14.29
.
Thirdly
,
By
their
empty
and
unprofitable
assemblies
;
for
their
trumpets
made
an
uncertaine
sound
,
they
prayed
in
their
Churches
in
a
tongue
they
understood
not
.
All
these
were
great
scandalls
.
1
Cor.
1.11
.
The
Apostle
therefore
being
informed
by
some
of
Cloes
family
,
of
their
declined
condition
,
like
a
loving
pastor
labours
to
remove
these
tares
,
and
reduce
this
Church
to
its
primitive
purity
.
For
the
procuring
of
which
hee
takes
a
mixt
course
,
that
they
might
neither
detest
his
severity
,
nor
yet
despise
his
lenity
.
One
while
he
sharply
reprooveth
,
another
while
he
gently
allureth
;
in
one
place
hee
punisheth
,
in
another
he
prescribeth
.
In
this
Chapter
hee
meeteth
with
two
faults
,
disorder
,
and
unprofitablenesse
:
and
because
contraria
contrariis
curantur
,
distempers
are
usually
cured
by
remedies
of
a
contrary
nature
;
for
the
healing
of
their
unprofitablenesse
in
the
use
of
their
religious
exercises
,
he
command
,
that
all
things
bee
done
to
edification
,
ver.
26
:
and
for
the
removall
of
their
indecencies
and
disorders
;
he
requires
that
all
things
be
done
decently
and
in
order
.
And
so
I
am
come
to
my
Text.
In
which
(
by
the
judgement
of
expositors
)
St.
Paul
investeth
the
Corinthians
,
The
scope
and
parts
of
the
Text
,
and
the
point
insisted
on
.
and
in
them
all
Christian
Churches
,
with
authority
to
ordaine
Rites
and
Ceremonies
appertaining
to
order
and
decency
in
the
service
of
God
[
](A03409-e12270-b)(a)
(a)
Hinc
apparet
liberum
esse
Ecclesus
,
titus
ordinare
servientes
ordini
&
decoro
.
Heming
in
hunc
locum
.
Hinc
aparet
(
saith
Hemingius
)
hence
it
appeareth
,
that
it
is
in
the
liberty
of
Churches
to
ordaine
rites
serving
to
order
and
comelinesse
.
[
](A03409-e12320-b)(b)
(b)
Facit
Ecclesiae
p●testatem
de
decoro
,
et
ordine
ecclesiastico
liberò
disponendi
,
et
leges
ferendi
.
Par
in
hunc
loc
.
Facit
Ecclesiae
potestatem
&c.
He
gives
the
Church
(
saith
Pareus
)
power
,
freely
to
dispose
of
things
belonging
to
Ecclesiasticall
order
and
decency
.
[
](A03409-e12350-b)(c)
(c)
Non
potest
haberi
,
quod
Paulus
hic
exigit
,
ut
decenter
omnia
,
et
ordine
fiant
,
nisi
additis
constitutionibus
,
tanquam
vinculis
quibusdam
,
ordo
ipse
et
decorum
servetur
.
Cal.
Instit.
l.
4.
c.
10.
Non
potest
haberi
,
&c.
That
which
St.
Paul
requires
(
saith
Calvin
)
cannot
be
had
,
unlesse
there
bee
Canons
made
,
by
which
,
as
by
certaine
bands
,
men
and
things
may
bee
kept
together
in
a
comely
order
.
[
](A03409-e12390-b)(d)
(d)
Davenant
.
de
Iudic.
Cont●
.
fidei
c.
16.
p.
84.
And
the
Reverend
Bishop
of
Salisbury
,
having
delivered
a
position
,
that
the
Prelates
of
the
Church
have
power
to
appoint
rites
and
ceremonies
respecting
the
externall
policy
of
the
Church
,
prooveth
it
by
my
text
,
Let
all
things
be
done
decently
,
&c.
These
words
therefore
in
the
opinion
of
these
men
,
and
almost
all
writers
on
these
words
or
point
,
containe
the
Churches
Investiture
:
and
may
be
cast
into
these
two
parts
.
-
1.
The
Churches
liberty
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
let
all
things
be
done
.
-
2.
The
Churches
limits
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
decently
and
in
order
.
Or
else
into
these
two
.
-
1.
Her
Authority
to
make
laws
,
Let
&c.
-
2.
The
object
about
which
her
Authority
is
to
move
,
matters
of
order
and
decency
,
decently
,
&c.
From
both
these
ariseth
the
point
,
on
which
I
purpose
to
build
my
present
discourse
,
and
which
I
will
deliver
in
the
words
of
our
twentieth
Article
,
—
That
the
Church
hath
power
to
decree
Rites
and
Ceremonies
.
In
the
handling
of
this
conclusion
,
1.
I
will
explaine
the
termes
.
2.
Prove
the
point
.
3.
Touch
upon
such
consectartes
,
as
the
point
doth
naturally
derive
it selfe
into
.
Of
all
these
with
what
brevity
I
can
.
The
termes
explained
.
what
is
meant
by
Ceremonies
and
Rites
.
The
termes
are
two
,
the
Ceremonies
and
Church
.
Ceremonies
are
externall
acts
and
adjuncts
annexed
to
sacred
Services
.
For
in
Religion
there
are
two
things
considerable
;
Substantialls
,
and
Circumstantialls
.
Substantialls
are
of
two
sorts
.
1.
Matters
of
faith
and
manners
,
to
be
beleeved
and
done
of
necessity
to
salvation
,
conteined
in
the
Creed
and
ten
Commandements
.
2.
Sacraments
ordained
,
for
the
bringing
of
men
and
women
into
the
Church
,
and
their
conduct
therein
to
everlasting
happinesse
.
About
these
the
power
which
the
Church
hath
,
is
,
to
preserve
them
(
as
the
Ark
did
the
tables
of
the
Law
)
to
give
an
honorable
testimony
to
them
,
to
consecrate
,
to
dispense
them
to
her
children
,
and
to
transmit
them
to
posterity
;
in
which
respects
she
is
called
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Pillar
,
and
ground
of
truth
,
1
Tim.
3.15
.
Power
to
make
,
adde
,
alter
,
or
diminish
these
she
never
had
.
Never
durst
any
Prelates
in
the
Church
,
but
the
Pope
,
take
liberty
to
stamp
new
Articles
of
faith
,
or
to
joyne
Traditions
to
the
written
word
of
God
,
for
supply
of
its
imperfection
,
which
are
of
the
same
authority
,
Sess.
4.
decre●
.
1
and
to
be
received
(
pari
pietatis
affectu
)
with
the
like
religious
respect
,
as
the
Trent
Councill
hath
determined
:
never
did
any
presume
,
but
he
,
to
curt
all
the
Lords
Supper
,
by
taking
away
the
cup
from
the
people
,
or
to
transforme
the
Sacrament
into
a
Sacrifice
propitiatory
for
quick
and
dead
,
to
the
great
injury
of
that
alsufficient
Sacrifice
once
offered
upon
the
Crosse
by
our
Lord
himselfe
.
In
all
these
,
manum
de
tabula
,
hands
off
:
for
they
are
all
above
the
Churches
power
.
But
,
Secondly
,
there
are
besides
these
,
some
ceremonialls
and
circumstantialls
,
necessary
for
the
right
ordering
and
cariage
of
Gods
service
,
the
trayning
up
of
people
in
piety
,
and
the
preservation
of
religion
:
for
without
ceremonies
(
saith
Zanchy
)
[
](A03409-e13250-b)(a)
(a)
Sine
Ceremon●s
,
nec
sideles
in
unum
convenne
&
co●lescere
possunt
,
nec
Deo
publice
se●vire
.
Zanch
de
Re●
.
l
1.
p
420.
neither
could
the
faithfull
grow
up
together
into
one
body
,
nor
give
God
any
publique
worship
.
That
God
is
to
be
worshipped
by
his
owne
rule
,
and
with
his
owne
prescribed
acts
and
dutyes
of
religion
,
is
Substance
;
but
that
this
may
bee
well
done
,
some
circumstances
of
time
,
and
place
,
persons
,
gestures
,
habites
,
&c.
must
bee
determined
.
What
therefore
shall
be
the
times
,
wherein
Gods
people
must
come
together
to
worship
him
,
and
how
farre
they
are
to
be
sanctified
;
what
are
to
be
the
places
,
wherein
wee
are
to
meet
,
and
how
to
be
adorned
;
in
what
order
divine
Service
shall
be
celebrated
;
with
what
habit
the
Priest
,
when
he
commeth
to
minister
before
the
Lord
,
should
be
clothed
;
what
gestures
of
body
,
both
Priest
and
people
shall
use
in
their
publique
devotions
;
and
the
times
when
this
or
that
particular
gesture
of
kneeling
,
standing
,
sitting
,
or
bowing
may
be
used
with
most
comelinesse
and
profit
;
what
kinde
of
places
are
fittest
for
Service
and
Sermon
;
what
tables
,
what
chalices
,
what
other
ornaments
doe
best
beseem
that
sacred
mystery
of
the
Lords
Supper
,
&c:
These
,
and
such
like
circumstances
,
are
the
things
permitted
to
the
Churches
liberty
to
determine
.
What
we
are
to
understand
by
Church
.
By
Church
,
(
which
is
my
second
terme
)
I
meane
;
not
private
and
inferior
members
of
the
Church
,
whose
place
is
obedience
,
not
government
:
for
we
should
have
a
mad
Church
,
and
a
miserable
divine
service
,
if
every
private
spirit
might
have
authority
to
order
these
things
,
as
hee
thinkes
good
.
It
would
be
(
I
feare
me
)
like
that
mis-shapen
Picture
,
which
the
Painter
Polycletes
made
by
the
peoples
direction
,
a
very
deformed
one
:
a
Church
and
Service
,
that
could
not
be
knowne
or
acknowledged
for
such
,
except
a
man
should
write
upon
it
,
(
as
under
some
rude
draughts
men
use
to
doe
)
this
is
a
church
;
or
set
a
cryer
,
when
people
are
worshipping
God
in
his
House
,
to
proclaime
and
say
,
this
is
divine
Service
.
But
by
Church
I
meane
,
the
Churches
Pilots
,
who
sit
at
the
sterne
,
and
are
by
their
office
to
guide
the
Ship
of
the
church
through
the
Sea
of
this
world
to
the
haven
of
eternall
happinesse
:
those
whom
the
Apostle
calleth
Act.
20.28
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Bishops
,
and
Heb.
13.17
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Rulers
and
watchmen
of
the
Lords
army
.
For
,
as
head
and
members
divide
the
body
naturall
,
and
the
members
,
with
all
things
belonging
to
their
comelinesse
and
welfare
,
are
ordered
by
the
head
,
and
could
not
bee
disposed
of
by
the
members
without
a
schisme
in
the
body
,
1
Cor.
12
:
so
,
heads
and
members
divide
all
bodyes
,
civill
,
and
ecclesiasticall
;
and
whatsoever
is
to
bee
done
for
matter
of
direction
and
government
,
hath
alwaies
beene
,
and
must
bee
the
sole
prerogative
of
the
heads
of
these
bodyes
,
unlesse
wee
will
have
all
common
wealths
and
churches
broken
all
to
peeces
.
And
so
I
come
from
the
termes
to
the
point
.
The
power
of
the
Magistrate
is
dignified
with
the
name
of
Sword
,
Rom.
13.
Hee
heareth
not
the
sword
in
vaine
:
the
authority
of
the
Church
with
the
name
of
keyes
,
Mat.
16.
To
thee
will
I
give
the
keyes
of
the
Kingdome
of
Heaven
.
These
keyes
are
twofold
.
1.
A
Key
of
order
,
which
is
the
priviledge
of
the
whole
Priesthood
,
and
it
is
an
Authority
of
administring
the
word
and
Sacraments
,
of
remitting
and
retaining
sinnes
,
in
interiori
foro
,
in
the
Court
of
Conscience
.
2.
A
Key
of
Iurisdiction
,
which
is
,
a
power
of
binding
and
loosing
men
,
in
Foro
exteriori
,
in
the
courts
of
justice
;
and
of
making
lawes
and
orders
for
the
government
of
Gods
house
.
And
this
is
peculiar
to
the
Heads
and
Bishops
of
the
Church
;
as
will
appeare
,
1.
by
examples
,
2.
by
consent
of
writers
,
3.
by
reason
.
Proved
by
examples
of
the
Apostles
.
1.
It
appeares
by
Examples
both
of
the
Apostles
,
and
Churches
of
God
,
who
have
in
their
severall
generations
put
this
Authority
into
execution
.
It
seemeth
good
to
the
Holy
Ghost
and
to
us
,
to
lay
upon
you
no
greater
burthen
than
these
necessary
things
;
that
ye
abstaine
from
meats
offered
to
Idolls
,
and
from
blood
,
and
from
things
strangled
,
and
from
fornication
,
say
the
Apostles
in
their
letter
to
the
Gentiles
,
Acts
15.28
.
In
which
words
we
see
,
1.
That
they
make
a
Canon
,
2.
That
this
Canon
was
concerning
abstinence
from
some
things
that
were
indifferent
,
(
for
such
were
those
Idolothytes
,
things
strangled
,
&
blood
)
3.
That
they
usurped
not
this
authority
,
but
had
it
from
the
Holy
Ghost
,
whom
therefore
they
joyne
with
themselves
in
their
letter
as
President
of
their
Commission
,
It
seemeth
good
to
the
Holy
Ghost
and
to
us
.
Nor
did
they
exercise
this
power
onely
when
they
sate
in
the
Councill
together
,
but
when
they
were
asunder
also
;
for
St.
Paul
doth
often
mention
constitutions
that
hee
made
for
divers
Churches
.
For
the
Churches
of
Galatia
,
hee
made
an
order
,
That
collections
should
bee
made
for
the
poore
on
every
first
day
of
the
weeke
;
and
meant
to
bring
in
the
same
custome
into
the
Corinthian
Church
,
1
Cor.
16.1
,
2.
He
framed
ordinances
for
Corinth
,
1
Cor.
11.2
.
viz:
that
women
should
cover
their
heads
,
&
men
uncover
theirs
in
the
Church
,
v.
6
,
7.
that
men
should
not
use
long
haire
,
but
women
should
,
ver.
14
,
15.
that
they
should
tarry
one
for
another
when
they
come
to
receive
the
holy
Communion
,
v.
33.
&c.
And
hee
commends
that
people
for
keeping
those
his
traditions
,
ver.
2.
and
promiseth
when
he
came
againe
,
to
dispose
of
other
things
,
which
were
not
as
yet
well
setled
and
ordered
.
ver.
34.
Some
also
hee
made
for
the
government
of
Thessalonica
,
2
Thess.
2.15
.
where
hee
exhorts
them
to
hold
fast
the
traditions
which
he
had
taught
them
,
both
by
word
of
mouth
,
and
by
letters
;
and
2
Thess.
3.14
.
where
hee
commandeth
opposers
against
his
determinations
to
be
excommunicated
.
But
(
perhaps
)
it
will
be
said
,
Object
.
that
their
Traditions
were
of
divine
authority
,
because
they
were
Pen-men
of
the
Holy
Ghost
,
and
did
but
convey
those
constitutions
to
the
Churches
,
which
the
Holy
Ghost
did
make
and
indite
for
their
use
.
It
is
true
,
Answ.
that
the
Apostles
spake
by
inspiration
,
and
were
imployed
in
writing
downe
Gods
word
for
the
good
of
the
Church
;
but
yet
many
things
they
spake
and
did
,
not
as
Secretaryes
to
the
Holy
Ghost
,
but
as
ordinary
Pastors
of
the
Church
,
[
](A03409-e14790-b)(a)
(a)
Q●atenus
erant
ordinatii
ecclesiae
Rectores
,
de
hasce
titibus
externis
pro
sua
sapientia
statuebant
,
quod
ad
aedificationem
ecclesia●
facere
videbatur
.
Dav●t
.
l.
de
Jud.
Cont.
c.
16.
rat.
2.
As
appeareth
most
plainly
by
some
speeches
which
St.
Paul
le
ts
fall
in
1
Cor.
7.
I
speake
this
by
permission
,
and
not
of
commandement
,
ver.
6.
To
the
marryed
I
command
,
yet
not
I
,
but
the
Lord
,
ver.
10.
To
the
rest
speake
I
,
not
the
Lord
,
v.
12.
Concerning
Virgins
I
have
no
commandement
of
the
Lord
;
I
give
my
judgement
as
one
that
hath
obtained
mercy
of
the
Lord
to
be
faithfull
.
ver.
25.
In
all
these
passages
,
1.
He
distinguisheth
betweene
authority
divine
and
humane
.
2.
He
affirmeth
,
that
he
did
advise
and
command
many
things
by
his
own
power
,
as
a
prudent
pastor
of
the
Church
,
for
which
he
had
no
expresse
and
particular
command
from
the
Lord
.
Now
if
he
did
by
his
owne
authority
prescribe
some
things
to
be
done
for
the
guiding
of
people
in
point
of
manners
and
morality
,
much
more
did
he
take
that
liberty
in
point
of
order
and
ceremonies
.
And
of
the
Iewish
and
Christian
Churches
.
To
these
examples
of
the
blessed
Apostles
,
I
may
joine
the
practice
of
the
Iewish
Church
;
who
though
they
had
an
externall
forme
of
discipline
prescribed
them
,
and
all
things
belonging
thereto
,
even
to
the
pinnes
and
barres
of
the
Tabernacle
,
the
broomes
,
ashpans
,
and
snuffers
of
the
Sanctuary
;
yet
they
tooke
liberty
to
adde
some
things
which
were
not
expressely
commanded
.
They
annointed
their
dead
with
odours
,
and
our
Saviour
was
content
to
be
buryed
after
that
manner
.
The
Rubenits
built
an
Altar
on
the
bankes
of
Iordan
,
Iosh.
22.
which
Ioshua
and
the
heads
of
the
people
permitted
to
stand
.
Solomon
built
an
Altar
of
himselfe
by
the
brazen
Altar
,
1
Kings
8.64
.
And
(
which
comes
nearer
to
our
purpose
)
the
Iewes
did
institute
two
great
Festivalls
to
be
solemnized
every
yeare
;
the
Feast
of
Purim
in
memory
of
their
deliverance
from
the
bloody
conspiracy
of
Haman
;
and
the
feast
of
Dedication
,
for
a
memoriall
of
the
Temples
purification
,
after
it
had
been
polluted
by
King
Antiochus
.
And
this
holy
day
set
up
by
their
own
authority
,
our
Saviour
was
so
farre
from
disliking
,
or
reproving
,
that
he
was
pleased
to
honour
it
with
his
gracious
presence
,
Iohn
10.22
.
The
order
also
of
their
burials
,
and
the
rites
of
their
mariage
,
were
most
,
or
all
of
them
made
by
their
owne
discretion
.
Had
these
Iews
,
to
whom
God
had
given
a
perfit
platforme
,
this
liberty
;
and
have
not
Christian
Churches
,
to
whom
no
rule
is
in
this
case
given
,
the
same
power
in
such
things
,
and
a
far
greater
?
And
this
liberty
have
all
the
governours
likewise
of
Christian
congregations
used
in
their
severall
Churches
and
ages
,
as
I
shall
have
occasion
to
intimate
by
and
by
:
All
which
examples
are
an
evident
proofe
of
the
Churches
power
in
these
externall
ordinances
:
because
,
1.
there
is
no
Precept
against
these
examples
;
for
against
an
expresse
command
examples
prove
nothing
.
2.
The
Apostles
were
more
faithfull
servants
to
their
Lord
,
than
to
intrench
upon
his
royall
prerogative
,
and
more
humble
than
to
goe
beyond
the
bounds
of
their
commission
.
3.
It
cannot
with
reason
bee
imagined
,
that
Christ
would
suffer
his
Church
,
throughout
all
ages
,
to
sleep
to
securely
in
so
great
an
error
.
The
power
of
the
Church
proved
by
consent
of
writers
.
And
therefore
leaving
this
,
I
come
to
my
second
argument
for
the
proofe
of
the
Churches
power
,
[
the
Consent
of
Writers
]
which
is
an
argument
beyond
exception
,
and
able
of
it selfe
to
put
the
point
in
hand
out
of
all
question
.
Calvin
,
whom
all
Sectaries
make
their
Oracle
in
their
plea
against
Ceremonies
,
hath
these
words
.
[
](A03409-e15530-b)(a)
(a)
Calv
Opus●
.
pag
344.
Ne
quis
nos
calumnietur
nimis
morosos
,
&c.
Let
no
man
thinke
or
say
that
we
are
so
severe
and
harsh
,
as
to
take
away
all
liberty
in
externall
rites
;
I
here
give
all
readers
to
understand
,
that
I
contend
not
about
ceremonies
respecting
order
and
decency
in
the
Church
:
Our
dispute
is
against
those
acts
,
whereby
some
thinke
that
God
is
truly
,
and
properly
worshipt
.
I
deny
that
these
are
under
the
power
of
men
.
And
in
[
](A03409-e15560-b)(b)
(b)
Idem
Instit.
l.
4.
c.
10.
Sect.
14
another
place
he
saith
,
Ergo
(
inquies
)
nihil
ceremoniale
rudioribus
dabitur
,
&
c
?
Therefore
thou
wilt
say
,
shall
nothing
Ceremoniall
be
appointed
for
the
instruction
of
the
ruder
sort
?
I
say
not
so
,
for
I
know
well
enough
that
all
such
helps
are
profitable
to
them
:
only
I
contend
,
that
in
prescribing
them
,
such
a
manner
and
measure
be
used
,
as
may
illustrate
,
not
obscure
Christ
.
And
[
](A03409-e15610-b)(c)
(c)
Calv
●b
.
Sect.
30.
in
the
same
Chapter
hee
layes
it
downe
for
a
conclusion
:
That
Christ
would
not
prescribe
particularly
concerning
ceremonies
,
what
we
ought
to
follow
,
but
referre
us
to
the
direction
of
generall
rules
.
We
hold
(
saith
Perkins
)
[
](A03409-e15670-b)(d)
(d)
Perk.
●es
.
Cat●ol
.
of
Traditions
.
con●l
.
3.
that
the
Church
hath
power
to
prescribe
ordinances
,
rules
or
traditions
touching
the
time
and
place
of
Gods
worship
,
and
concerning
order
and
comelinesse
to
be
used
in
the
same
.
Peruse
the
Harmony
of
confessions
,
and
see
whether
this
be
not
the
judgement
of
all
those
Churches
.
More
particularly
,
for
instance
,
take
the
Auspurge
confession
;
Melancthon
the
contriver
of
it
,
directly
for
this
power
saith
,
[
](A03409-e15750-b)(e)
(e)
Aug.
confes
.
Art.
ult.
&
Apol.
ej●dem
.
Licet
Pastoribus
&
Episcopis
,
&c.
It
is
lawfull
for
Bishops
and
Pastors
to
make
Canons
,
that
things
be
done
in
order
in
the
Church
:
and
he
proves
it
by
S.
Pauls
example
,
Sic
Paulus
ordinat
,
&c.
So
S
Paul
ordained
,
that
women
should
cover
their
heads
,
and
confine
their
tongues
in
the
congregation
,
&c.
Only
some
Cautions
he
gives
to
this
effect
.
1.
That
these
orders
be
not
imposed
as
parts
of
Gods
worship
.
2.
That
they
be
not
urged
as
things
necessary
in
themselves
.
3.
That
for
their
matter
,
they
be
not
contrary
to
any
Evangelicall
truths
;
for
if
an
Angell
from
heaven
should
preach
unto
us
another
Gospell
,
wee
are
to
hold
him
accursed
.
In
all
which
cautions
,
he
doth
not
deny
,
or
abridge
the
power
of
Church-governours
in
these
matters
,
but
only
remember
them
how
to
use
their
liberty
therein
,
to
that
end
for
which
they
received
it
,
the
glory
of
God
,
and
the
Churches
edification
,
according
to
that
speech
of
S.
Paul
,
This
authority
is
given
us
for
edification
,
and
not
for
your
destruction
.
2
Cor.
10.8
.
But
what
need
I
stand
upon
particular
instances
?
Do
we
not
all
grant
in
our
controversie
with
Papists
about
traditions
;
that
there
are
2.
sorts
of
traditions
,
Apostolicall
,
and
Ecclesiasticall
,
and
that
both
these
are
under
the
power
of
the
Church
?
1.
We
yeeld
that
there
are
Apostolique
traditions
,
rituall
and
dogmaticall
,
which
are
no
where
mentioned
,
or
not
enjoyned
in
the
Scriptures
,
but
delivered
by
word
of
mouth
from
the
Apostles
to
their
followers
;
for
some
of
which
these
are
reputed
,
viz.
the
number
of
Canonicall
bookes
,
the
Apostles
Creed
,
the
baptisme
of
infants
,
the
fast
of
Lent
,
the
Lords
day
,
and
the
great
festivals
of
Easter
and
Whitsontide
,
These
we
justly
take
for
theirs
,
grounding
upon
S.
Austins
rule
,
[
](A03409-e16170-b)(f)
(f)
Quod
universa
tenet
ecclesia
,
nec
concil●s
institutum
,
sed
semper
●tentum
est
,
non
nisi
authoritate
Apost●l●
traditum
rectissimè
creditur
.
Aug.
de
Pap.
cont.
●onat
.
l
4
c.
24.
Those
observations
which
have
beene
of
universall
use
in
the
Catholique
Church
,
and
appeare
not
to
have
beene
the
Constitutions
of
generall
Councils
,
we
are
in
reason
to
hold
for
Apostolique
traditions
.
2.
Besides
these
,
wee
confesse
that
there
are
and
have
been
many
ancient
Ecclesiastique
traditions
also
;
from
which
,
as
their
foundations
,
grew
those
noted
practise
,
of
[
](A03409-e16230-b)(g)
(g)
Tert.
C●
.
●il
c.
3.
not
fasting
on
the
Lords
day
;
of
[
](A03409-e16270-b)(h)
(h)
●t
ib.
saying
their
prayers
not
kneeling
,
but
standing
,
during
the
whole
festivity
of
Easter
and
Whitsontide
,
(
which
in
those
dayes
continued
,
though
in
a
remisse
degree
,
full
50.
dayes
)
[
](A03409-e16310-b)(i)
(i)
Just●
a●q
.
ad
O●thod
.
Te●t
.
Apol.
c.
16.
Bas●d
.
●p●tu
sancto
c.
27.
of
praying
to
God
,
and
adoring
Christ
with
their
faces
toward
the
East
:
[
](A03409-e16370-b)(k)
(k)
Naz
in
l●
.
Go●●a●
.
per.
Leon●
.
p.
423
Aug.
con
.
l.
9
c.
13
of
prostration
before
the
Altar
;
of
[
](A03409-e16430-b)(l)
(l)
Cyp●
p.
56.
ad
T●t
at
id
.
l.
de
laps
su●●n●t
.
signing
the
baptized
person
with
the
signe
of
the
crosse
,
[
](A03409-e16470-b)(m)
(m)
Tert
Co●
.
mil.
c.
3.
of
renouncing
the
devill
,
of
tasting
hony
and
milk
before
baptisme
;
[
](A03409-e16530-b)(n)
(n)
Tert.
de
bapt.
c.
13.
of
using
God-fathers
in
the
baptismes
even
of
children
,
[
](A03409-e16570-b)(o)
(o)
I●d
.
Hisp
.
l.
2.
de
div.
o●
20.
y●
H●
osolan
pro●
co
.
of
exorcising
the
parties
to
be
baptized
,
[
](A03409-e16610-b)(p)
(p)
A●al
l.
1.
de●ccla●
.
2●
.
Aug.
S●m.
1●7
.
de
domin●
〈◊〉
pas●
.
of
putting
a
white
garment
upon
them
,
which
they
were
to
weare
for
the
space
of
7.
or
8.
dayes
(
from
the
putting
off
of
which
,
the
Sunday
after
Easter
was
called
[
](A03409-e16680-b)(q)
(q)
Vi●
.
〈◊〉
●tiq
.
●t
.
〈◊〉
t●
.
5.
c.
12.
dominica
in
Albis
)
[
](A03409-e16720-b)(r)
(r)
Te●t
.
〈…〉
of
receiving
the
Eucharist
fasting
:
[
](A03409-e16740-b)(s)
(s)
Just.
mar
.
q.
ad
orth.
Cypr.
ep.
56.
&
63.
of
mixing
water
with
the
wine
for
the
Communion
;
[
](A03409-e16790-b)(t)
(t)
Cypr.
ibid.
of
sending
it
to
such
as
were
absent
:
[
](A03409-e16810-b)(u)
(u)
Cypr.
l.
de
.
laps
.
num.
89.
Tert.
l.
de
orat
.
sub
sin
.
id
.
l.
2.
ad
ux
.
of
eating
the
consecrated
bread
in
the
Church
at
the
time
of
the
holy
Communion
,
or
carying
it
home
to
their
houses
,
and
eating
it
when
they
thought
good
;
[
](A03409-e16870-b)(x)
(x)
Tert.
l.
de
Cor.
●il
.
c.
3.
id
.
l.
2.
ad
ux
.
circa
●l
.
of
crossing
themselves
when
they
went
out
,
or
came
in
,
when
they
arose
or
went
to
bed
,
when
they
sate
down
to
meate
,
when
they
lighted
candles
,
and
when
they
had
any
businesse
of
moment
to
doe
.
Many
more
customs
the
Church
had
in
former
times
,
which
(
doubtlesse
)
most
of
them
drew
their
breath
from
some
rules
and
constitutions
established
by
their
governours
for
their
use
.
Now
that
Ceremonies
and
Rites
of
this
nature
are
under
the
Churches
power
to
ordaine
,
we
generally
grant
our
adversaries
;
and
what
is
granted
by
all
sorts
of
divines
,
cannot
be
called
in
question
by
any
,
without
some
note
either
of
singular
ignorance
,
or
arrogancy
,
or
both
.
And
so
I
come
to
shew
the
reason
of
the
point
,
The
Churches
power
proved
by
reason
.
No
Church
without
Rites
and
rules
.
which
may
be
thus
declared
.
No
Church
can
consist
without
orders
,
no
worship
without
rules
,
given
and
observed
,
concerning
times
,
places
,
manner
,
&c.
These
(
as
I
have
shewed
)
are
not
of
the
essence
of
Gods
worship
,
no
more
than
a
mans
coat
or
skin
is
of
the
essence
of
a
man
;
but
yet
such
necessary
appurtenances
they
be
,
that
take
them
away
,
and
you
take
away
all
publique
worship
.
But
where
are
these
orders
to
be
found
?
where
is
this
forme
prescribed
?
In
Gods
Word
are
no
such
ordinances
delivered
,
some
indeed
are
mentioned
,
which
were
given
by
the
Apo:
to
some
particular
Churches
,
and
by
them
observed
in
their
sacred
assemblies
:
but
they
were
never
intended
to
be
of
perpetuall
right
,
nor
for
universall
use
;
nor
yet
mentioned
directly
and
purposely
,
but
as
the
riots
and
disorders
of
particular
congregations
gave
them
occasion
.
It
was
not
the
Apostles
drift
(
saith
[
](A03409-e17240-b)(a)
(a)
Socrat.
eccles.
hist.
l.
5.
●
.
21.
Socrates
)
to
lay
downe
Canons
concerning
festivals
and
other
ceremonies
,
but
to
become
patterns
of
piety
and
godly
life
.
Certainly
the
Christian
Churches
,
through
all
her
successions
,
should
have
been
extreamly
injurious
to
their
first
founders
the
Apostles
,
in
antiquating
many
of
those
mentioned
Canons
,
had
they
been
intended
for
perpetuall
presidents
to
all
Churches
.
Three
things
doe
clearly
evince
,
that
neither
they
,
nor
any
other
forme
were
propounded
in
Scriptures
to
be
of
perpetuall
right
.
No
set
forme
of
government
prescribed
for
,
or
used
by
the
Churches
.
1.
The
impossibility
of
making
such
orders
or
regiment
,
as
should
fit
all
Churches
in
the
world
.
In
the
time
of
the
Law
Gods
people
were
but
one
,
and
they
a
small
people
;
and
therefore
one
kinde
of
discipline
might
well
enough
serve
their
turns
.
But
now
the
Church
is
an
heterogeneall
body
,
consisting
of
severall
nations
,
and
of
dispositions
as
different
as
of
countries
;
and
therefore
not
to
be
yoked
under
the
same
laws
and
customs
,
Civill
or
Ecclesiastique
.
It
is
as
hard
to
make
one
government
to
fit
the
Church
in
her
severall
times
and
countries
,
as
to
make
one
shoo
to
fit
all
feete
,
or
one
coate
to
serve
all
bodies
.
And
so
saith
Calvin
(
in
effect
)
[
](A03409-e17610-b)(b)
(b)
Calv.
Inst.
l.
4.
c.
10.
Sect.
30.
Christ
would
not
prescribe
particular
ceremonies
to
his
Church
,
because
it
was
impossible
that
the
same
ceremonies
should
be
agreeable
to
all
so
different
nations
as
are
in
the
world
.
To
the
same
purpose
it
is
,
which
Iunius
speakes
:
[
](A03409-e17670-b)(c)
(c)
Jun.
Animadan
Pell
.
cont.
1.
l.
4.
The
Scriptures
(
saith
he
)
containe
in
them
all
matters
of
doctrine
belonging
necessarily
to
faith
and
good
life
;
but
they
only
set
downe
a
generall
law
concerning
ceremonies
(
Let
all
things
be
done
decently
and
in
order
.
)
Therefore
particular
Rites
appertaining
to
the
Church
,
because
they
be
mutable
and
ambulatory
,
might
well
be
omitted
by
the
Spirit
of
God
,
and
permitted
to
the
conveniences
of
the
Church
.
Secondly
,
the
impossibility
of
finding
out
such
a
forme
,
is
an
argument
against
it
;
such
orders
could
never
be
found
in
the
Scriptures
(
at
least
till
this
last
over-weening
age
)
never
any
could
,
or
durst
determine
what
the
Lords
discipline
(
as
some
call
it
)
is
,
though
many
,
with
greater
passion
than
discretion
,
have
earnestly
called
for
it
.
Certainely
,
had
God
intended
such
a
thing
for
his
Church
,
or
thought
it
necessary
,
he
would
have
set
it
downe
so
plainly
(
for
so
he
did
the
Iewish
regiment
which
he
meant
they
should
live
by
)
that
every
Church
(
without
grosse
ignorance
)
might
have
knowne
what
it
was
.
But
they
are
yet
to
learne
what
it
is
,
and
will
be
to
the
worlds
end
.
Some
talke
of
a
Phoenix
,
and
of
a
Philosophers
stone
,
but
who
did
ever
see
a
Phoenix
?
or
who
did
ever
enjoy
the
Philosophers
stone
?
Ab
omnibus
amatur
,
&
tamen
virgo
est
;
it
hath
had
a
great
many
suitors
,
but
never
any
husband
:
An
evident
argument
that
these
are
but
imaginary
things
.
And
so
,
that
there
is
such
a
discipline
,
into
whose
mold
,
and
by
whose
modell
all
Churches
must
be
cast
and
squared
,
considering
that
never
any
yet
knew
it
,
is
but
a
meer
Chimera
.
3.
The
perpetuall
variety
of
all
Church
-
governments
doth
sufficiently
disprove
it
:
for
,
if
as
there
is
one
Lord
,
one
Christ
,
one
faith
,
and
one
baptisme
,
so
there
be
one
frame
of
government
for
Christs
Kingdome
on
earth
,
why
doe
not
all
Churches
stick
to
this
,
as
they
doe
to
them
?
Scarce
three
Churches
in
the
whole
Christian
world
do
jump
in
every
thing
.
It
must
follow
therefore
,
that
either
all
the
Churches
of
God
are
blinded
,
and
cannot
see
what
lyeth
before
them
in
broad
day
light
;
or
,
which
is
worse
,
that
they
are
all
too
proud
to
submit
to
their
masters
lawes
;
or
,
that
the
conceited
platforme
is
a
very
Vtopian
Common-wealth
.
Two
objections
removed
.
Nor
doth
this
argue
(
as
some
more
fondly
than
truly
imagine
)
any
defect
of
love
in
God
to
the
Church
of
the
new
Testament
,
or
of
fidelity
in
Christ
to
his
Father
,
or
of
sufficiency
in
the
Scriptures
to
direct
us
in
our
wayes
.
Want
of
a
set
forme
argues
no
want
of
love
in
God
.
1.
No
want
of
love
in
God
to
his
Church
now
,
in
comparison
of
the
Iews
,
can
be
hence
inferred
:
for
I
hope
,
the
cleare
revelation
of
the
mysteries
of
salvation
,
and
the
abundant
grace
bestowed
on
us
above
the
Iews
,
may
more
truly
shew
the
exuberancy
of
Gods
affection
to
us
in
comparison
of
them
;
than
their
prescribed
platforme
which
wee
want
,
his
care
of
them
more
than
of
us
.
The
Philosopher
accused
nature
to
be
a
stepda●e
to
man
,
and
a
kinde
mother
to
other
creatures
,
because
these
bring
their
coats
upon
their
backs
into
the
world
,
and
are
quickly
made
able
to
shift
for
themselves
;
whereas
men
come
naked
in
,
and
are
faine
to
depend
long
upon
others
for
their
sustenance
;
A
simple
accusation
:
Because
the
reasonable
nature
,
wherewith
men
are
beautified
,
and
their
dominion
over
all
creatures
,
doe
much
over-ballance
those
defects
,
and
argue
more
bounty
bestowed
by
nature
on
him
,
than
on
them
.
And
it
is
a
cavill
no
lesse
silly
,
that
if
we
be
not
provided
for
by
God
with
a
standing
government
in
the
Church
,
as
the
Synagogue
was
,
Gods
care
of
us
now
is
nothing
so
great
,
as
it
was
at
that
time
of
them
;
because
those
many
things
wherein
by
Gods
bounty
wee
out
strip
them
,
are
abundantly
sufficient
to
countervaile
that
defect
,
if
it
be
a
defect
.
But
I
rather
take
it
to
be
an
honour
to
be
free
from
such
a
burdensome
yoke
of
many
,
and
costly
,
and
toilsome
ceremonies
,
as
was
laid
on
their
backs
.
2.
This
is
no
derogation
,
neither
,
Nor
of
fidelity
in
Christ
.
to
the
fidelity
of
Christ
to
his
Father
.
If
we
compare
him
with
Moses
,
Gods
servant
in
those
times
,
Who
was
faithfull
in
all
Gods
house
,
Heb.
3.5
:
it
is
true
,
that
hee
did
not
all
the
particulars
that
Moses
did
,
and
yet
he
was
never
the
lesse
faithfull
in
his
place
.
For
the
fidelity
of
a
sonne
or
servant
,
is
to
bee
measured
,
not
by
the
number
of
acts
which
he
doth
,
but
by
the
conformity
of
his
actions
to
his
fathers
,
or
masters
commands
;
and
so
is
our
Saviours
.
God
appointed
Moses
to
make
every
thing
belonging
to
that
typicall
and
temporary
dispensation
,
according
to
the
pattern
which
he
saw
in
the
mount
,
Heb.
8.5
.
and
if
he
had
not
done
so
,
hee
had
not
been
faithfull
.
And
he
sent
his
Sonne
to
be
Our
high
Priest
,
to
sacrifice
himselfe
for
the
salvation
of
men
;
to
be
a
Prophet
also
,
to
instruct
them
in
all
necessary
truths
;
and
to
be
a
King
,
to
protect
his
people
in
the
world
,
and
to
bring
them
at
last
,
maugre
all
their
spirituall
enemies
,
into
his
glorious
kingdome
.
All
these
our
Lord
hath
truly
and
fully
done
,
who
will
deny
it
?
But
he
never
gave
him
in
charge
to
prescribe
externall
laws
for
his
Churches
government
,
while
warfaring
here
on
earth
.
Nor
imperfection
of
Scriptures
.
3.
Nor
doth
this
involve
the
Scriptures
imperfection
:
for
the
Scripture
is
an
instrument
,
and
the
perfection
of
an
instrument
is
only
relative
.
We
doe
not
say
that
a
pen
or
an
axe
is
naught
,
because
they
cannot
doe
all
things
;
if
a
pen
can
write
well
,
and
an
axe
cut
well
,
we
take
them
for
perfect
and
good
:
So
,
wee
must
not
say
that
Gods
word
is
insufficient
,
if
it
reveale
and
prescribe
not
whatsoever
we
imagine
it
should
:
if
it
be
able
to
make
us
wise
to
salvation
,
and
compleatly
furnisht
to
every
good
work
(
for
which
use
and
end
only
it
was
given
,
2
Tim.
3.16
,
17.
)
it
must
needs
be
granted
that
it
is
full
and
perfect
,
though
it
teach
us
not
how
the
Church
should
be
governed
,
otherwise
than
by
generall
rules
,
these
in
my
text
,
and
such
other
.
It
is
with
the
Scriptures
,
as
with
nature
;
Non
deficiunt
in
necessariis
,
nec
abundant
in
superfluis
,
They
are
neither
defective
in
necessaries
,
nor
excessive
in
superfluous
things
,
such
as
this
is
.
This
passage
I
meane
to
close
up
with
the
Testimony
of
Beza
,
in
his
Epistle
to
Bishop
Grindall
,
Bez
ep.
8
ad
Grindall
ep.
Lond.
Proved
by
a
Testimony
of
Beza
.
where
first
he
mentions
two
sorts
of
men
;
one
that
would
have
all
orders
that
had
been
of
use
in
the
Apostles
times
,
brought
back
into
the
Church
,
and
observed
;
and
whatsoever
succeeding
ages
have
added
to
them
,
abolished
:
the
other
sort
would
have
old
Rites
of
use
in
the
Church
after
the
Apostles
times
,
to
be
retain●d
,
as
either
necessary
,
or
profitable
,
or
for
unities
sake
:
And
then
saith
,
Quod
ad
me
attinet
,
&c.
As
for
my
part
,
that
the
doctrine
of
the
Apostles
was
exact
and
perfect
I
make
no
question
,
but
I
am
of
another
opinion
concerning
Rites
.
For
,
first
it
is
certaine
,
that
(
the
Churches
every
day
increasing
)
the
Apostles
could
not
ordaine
whatsoever
they
held
expedient
,
and
therefore
in
their
making
of
orders
they
proceeded
by
degrees
,
as
by
the
institution
of
Deacons
it
appeares
,
tolerating
for
a
while
even
many
Iudaicall
Rites
,
as
we
may
see
in
the
history
of
their
Acts.
Secondly
,
who
seeth
not
,
that
in
their
externall
constitutions
they
had
very
great
respect
to
the
present
times
,
places
,
and
persons
?
So
that
it
is
not
probable
that
the
same
Rites
were
used
in
all
places
,
as
is
evident
enough
by
that
famous
Epistle
of
Irenaeus
to
Victor
.
Besides
,
some
of
their
ordinances
,
those
love
feasts
for
example
,
necessity
it selfe
abolished
.
Therefore
whatsoever
was
done
by
the
Apostles
concerning
ceremonies
,
is
not
(
in
my
conceit
)
either
presently
or
absolutely
to
be
made
a
rule
.
And
I
doe
not
wonder
that
the
ancient
Pastors
of
the
Church
,
(
having
respect
to
their
owne
times
)
did
antiquate
some
of
those
first
injunctions
,
and
set
up
new
ones
in
their
roome
.
Their
fault
was
(
that
by
their
leave
I
may
speake
what
I
thinke
)
that
they
held
not
a
meane
in
the
number
of
their
Rites
,
nor
had
so
much
regard
to
Christian
simplicity
and
purity
as
was
meet
.
In
this
discourse
of
his
,
Beza
1.
delivereth
his
judgement
plainly
,
that
there
is
no
forme
of
government
left
us
by
the
Apostles
,
incompatible
with
additions
,
or
detractions
.
2.
He
proves
his
opinion
by
divers
arguments
,
¹
from
its
impossibility
,
the
Church
was
then
in
motu
,
non
statu
in
motion
,
not
in
its
full
&
perfit
state
,
and
they
were
forced
to
proceed
by
degrees
in
their
constitutions
,
answerable
to
the
increase
of
the
Church
,
and
the
tempers
of
such
people
as
were
made
the
Church
:
²
from
the
abrogation
of
Apostolique
Rites
by
the
Churches
,
as
they
saw
cause
;
and
of
some
of
them
even
by
the
Apostles
themselves
,
after
they
had
ordained
them
:
³
Lastly
,
he
concludes
that
the
faults
of
Church-governours
,
in
prescribing
orders
,
have
not
stood
in
this
,
that
they
passed
by
the
Apostles
,
and
set
up
their
owne
laws
,
but
that
they
exceeded
in
the
number
or
quality
of
such
Rites
as
they
introduced
into
their
Churches
.
Quest.
But
perhaps
it
will
be
granted
,
that
the
Church
hath
power
to
decree
such
Rites
and
ceremonies
as
are
decent
and
orderly
;
but
what
if
the
Rites
decreed
doe
want
this
externall
forme
and
qualification
,
and
are
neither
comely
nor
orderly
?
doth
not
the
Church
then
which
ordaines
such
,
exceed
her
commission
?
or
how
shall
we
know
what
ceremonies
are
agreeable
to
these
rules
?
1.
Answ.
Significancie
or
abuse
,
no
mark
of
indecent
ceremonies
.
If
any
Bishops
in
the
Church
authorize
Rites
not
suitable
to
these
rules
,
they
presume
beyond
their
allowance
,
and
shall
give
account
to
God
who
hath
set
them
over
his
family
the
Church
.
2.
We
must
not
judge
of
ceremonies
by
false
rules
.
¹
Some
reject
all
ceremonies
as
uncomely
that
are
significant
;
and
yet
those
holy
kisses
given
and
taken
by
the
Primitive
Christians
,
were
significations
of
mutuall
charity
;
the
womens
coverings
,
the
mens
bare
heads
were
signes
of
womens
subjection
to
their
husbands
,
and
the
husbands
subjection
to
Christ
alone
.
And
of
ceremonies
(
saith
[
](A03409-e19580-b)(a)
(a)
Pet.
Mart
in
1.
Cor.
11.
vid.
etiam
Calv.
Inst.
l.
4.
c.
10.
Sect.
15
Peter
Martyr
)
those
are
the
most
laudable
,
that
are
the
most
lively
in
signification
.
²
Some
againe
condemne
all
Rites
that
are
or
have
been
used
by
the
Romane
Church
;
when
yet
it
is
most
certain
,
that
not
only
Papists
,
but
Pagans
too
,
by
the
light
of
reason
,
may
be
competent
judges
of
decency
and
order
in
externall
Rites
.
³
Others
will
allow
this
surname
to
none
that
have
been
abused
to
superstition
and
Idolatry
;
but
would
have
them
all
abolished
as
most
uncomely
for
the
service
of
God
,
but
without
reason
;
may
not
Churches
be
accounted
fit
places
for
publike
worship
,
because
they
have
formerly
been
polluted
with
Idolatry
?
may
not
that
body
which
hath
made
it selfe
a
member
of
an
harlot
,
become
a
glorious
member
of
Iesus
Christ
,
and
a
holy
Temple
for
Gods
Spirit
to
dwell
in
?
Wise
men
have
alwayes
thought
,
that
the
separation
of
the
use
of
a
thing
from
its
abuse
,
is
very
possible
,
and
that
the
use
of
some
things
stript
out
of
their
abuses
,
is
very
commendable
.
To
take
away
the
use
of
a
Ceremony
because
formerly
abused
,
Curatio
quidem
est
,
sed
curatio
carnisicis
,
non
medici
,
(
saith
[
](A03409-e19800-b)(b)
(b)
Cassand
.
Commonstr
.
viae
,
Circ.
med
.
Cassander
rightly
)
is
a
cure
of
the
abuse
indeed
,
but
the
cure
of
a
hangman
,
who
takes
away
diseases
,
disasters
,
and
life
and
all
at
a
clap
,
not
of
a
physician
,
who
so
expells
the
disease
,
as
he
saves
the
life
.
These
are
all
false
Cards
to
saile
by
.
By
the
best
writers
ceremonies
are
then
judged
to
be
conformable
to
these
directions
.
1.
When
they
are
not
elevated
above
their
nature
,
neither
used
as
true
and
proper
acts
of
worship
,
(
as
vowed
chastity
,
poverty
,
and
regular
obedience
among
the
Papists
are
,
)
nor
as
instruments
to
produce
supernaturall
effects
,
as
holy
water
is
sprinkled
in
the
Church
of
Rome
to
wash
away
veniall
sinnes
,
and
the
signe
of
the
Crosse
is
used
to
drive
away
devils
.
2.
When
for
their
multitude
they
be
neither
burdensome
to
the
Church
,
making
Iews
of
Christians
,
and
Law
of
Gospell
;
nor
occasions
of
diverting
their
affections
and
thoughts
from
such
religious
acts
and
services
as
are
substantiall
.
And
therefore
such
Rites
as
are
not
opposite
to
these
rules
,
we
are
to
hold
for
decent
and
orderly
.
Determination
of
decency
belongs
to
Superiours
.
3.
The
determination
of
this
decency
belongs
not
to
private
persons
;
it
is
not
for
them
to
nominate
,
and
governours
to
chuse
,
or
for
them
to
bring
the
writing
,
and
superiours
to
give
the
seale
;
this
would
be
to
make
authority
but
a
meere
cypher
,
and
the
Bishops
of
the
Church
like
those
images
in
the
Psalme
,
Which
have
eyes
and
see
not
,
hands
and
handle
not
,
&c.
this
were
an
utter
werturning
of
the
body
,
a
placing
of
the
feete
where
the
head
should
be
.
But
our
Rulers
must
be
judges
in
these
matters
,
the
Kings
majesty
the
supreme
,
and
the
Prelates
of
the
Church
the
subordinate
;
for
1.
this
is
the
honour
belonging
to
their
places
,
as
it
is
the
honour
of
the
head
to
judge
what
is
fit
and
comely
and
conducible
to
the
wel-fare
of
the
body
.
2.
they
are
best
fitted
for
this
work
of
determining
,
both
in
respect
of
their
learning
and
experience
,
and
because
of
that
divine
assistance
,
which
by
their
masters
owne
promise
(
Loe
I
am
with
you
to
the
end
of
the
world
,
Mat.
28.20
.
)
is
usually
afforded
them
,
though
not
so
far
as
to
secure
them
from
all
possibility
of
mistaking
in
their
decisions
.
To
their
sentence
in
these
things
must
inferiours
submit
,
if
not
their
judgements
(
for
perhaps
they
are
not
bound
to
beleeve
at
all
times
that
they
doe
all
things
well
)
yet
their
practises
,
both
for
the
honour
that
is
due
to
their
places
,
and
the
peace
of
Gods
Church
which
every
good
member
will
pursue
.
In
Deut.
17.8
,
9
,
10
,
11
,
12.
God
enjoyneth
the
people
under
the
paine
of
death
in
all
their
doubts
and
controversies
to
stand
to
the
sentence
of
the
Priest
,
and
to
square
their
practises
thereby
:
he
thought
it
not
fit
then
for
the
people
to
be
judges
of
doubtfull
cases
,
and
doth
he
think
it
convenient
now
?
I
will
therefore
conclude
with
the
speech
of
Nazianzene
.
Greg.
Naz
in
Orat.
quâ
se
purgat
.
Presume
not
ye
that
are
sheep
,
to
make
your selves
guides
of
them
that
should
guide
you
,
neither
seek
to
skip
over
the
fold
which
they
have
pitcht
about
you
,
it
sufficeth
for
your
part
,
if
you
give
your selves
to
be
ordered
.
Take
not
upon
you
to
judge
,
nor
make
them
subject
to
your
laws
,
who
should
be
a
law
to
you
;
for
God
is
not
a
God
of
confusion
,
but
of
order
and
peace
in
all
the
Churches
of
the
Saints
,
1
Cor.
14.33
.
And
so
leaving
Rites
and
Ceremonies
for
their
determination
,
to
the
heads
of
the
Church
,
as
peeces
of
coine
which
beare
their
image
and
superscription
;
I
passe
from
the
point
to
the
Consectaries
resulting
from
it
.
1.
From
hence
we
may
see
,
that
Laws
or
Canons
concerning
orders
in
the
Church
,
are
alterable
,
and
binde
to
their
use
no
longer
than
they
that
made
them
are
pleased
to
urge
them
.
Matters
of
faith
and
morality
will
endure
no
addition
,
diminution
or
change
,
because
their
authority
is
divine
;
but
matters
of
order
and
decency
doe
,
because
their
authority
is
humane
.
Every
particular
,
or
nationall
Church
hath
power
to
ordaine
,
change
,
and
abolish
ceremonies
and
Rites
ordained
only
by
mans
authority
,
so
as
all
things
be
done
to
edification
.
[
](A03409-e20620-b)(a)
(a)
Art.
14.
It
is
the
subscribed
doctrine
of
our
owne
Church
,
and
a
proofe
of
the
Consectary
.
Upon
this
ground
S.
Ambrose
in
his
owne
Church
abrogated
an
old
custome
of
feasting
at
the
Tombs
of
m●rtyrs
[
](A03409-e20690-b)(b)
(b)
●ud
.
●es
in
Aug
de
Civ
.
Dei
.
l.
8
c
27.
S●d
●c
Ambrosi●s
●●●r●
ve●u●t
,
ne
u●●●oc●sio
l●●o●sis
se
ing●rg●
andi
,
&
q●ua
illa
qu●si
parent
l●a
superst●m
gen●li●m
●s●t
si●n
〈◊〉
.
lest
occasion
of
quaffing
should
be
given
thereby
to
drunkards
,
and
because
those
parentalia
,
funerall
feasts
were
very
like
to
heathenish
superstition
.
And
how
many
Apostolique
and
ancient
Rites
have
long
since
bidden
the
world
good-night
by
the
Churches
pleasure
only
,
on
the
same
ground
?
[
](A03409-e20780-b)(c)
(c)
Cassand
.
l
de
ossic
.
P●
pag.
855.
Cassander
reckons
up
two
sorts
of
old
ceremonies
;
which
because
they
were
different
,
have
been
differently
dealt
with
.
1.
Some
there
were
,
which
are
of
perpetuall
use
to
preserve
the
memory
of
Christs
benefits
,
and
to
traine
up
Christian
people
in
piety
.
Such
were
those
famous
festivals
of
Easter
,
Ascension
,
and
Whitsontide
;
for
by
their
anniversary
solemnizations
,
and
by
the
publique
reading
and
explaining
the
histories
sutable
to
those
holy-dayes
,
people
are
put
in
minde
of
those
Acts
which
Christ
did
for
their
redemption
,
and
excited
to
shew
their
thankfulnesse
to
him
by
their
love
and
obedience
to
his
laws
.
Of
this
sort
also
have
singing
of
Psalms
,
and
sacred
hymnes
in
the
Church
,
reading
of
sutable
prayers
and
Scriptures
at
the
holy
communion
,
silence
of
women
in
the
congregation
,
and
the
fast
of
Lent
been
accounted
.
All
these
therefore
have
been
religiously
preserved
without
the
least
alteration
.
2.
Others
of
them
were
of
an
inferiour
nature
,
and
may
be
divided
into
three
ranks
.
1.
Rites
of
no
great
moment
for
their
matter
or
use
;
as
their
holy
kisses
,
standing
while
they
prayed
on
the
Lords
day
,
the
tasting
of
hony
and
milk
by
the
persons
to
be
baptised
,
ad
infantiae
signifi
cationem
,
to
signifie
their
infancy
in
Christ
,
as
S.
Hierome
saith
,
alluding
to
that
speech
of
S.
Peter
,
As
new
borne
babes
desire
the
sincere
milk
of
Gods
word
,
that
ye
may
grow
thereby
.
1
Pet.
2.2
.
2.
Rites
of
very
good
use
,
while
their
equity
continued
,
but
yet
fitted
only
to
the
present
times
.
Such
an
one
was
the
abstinence
from
Idolothytes
,
things
strangled
,
and
blood
,
imposed
on
the
Gentiles
by
Apostolique
authority
,
Acts
15.
For
this
as
it
was
enjoyned
only
in
favour
of
the
peevish
Jews
,
who
counted
some
meats
uncleane
,
and
were
kept
off
from
Christ
because
those
abominable
meats
(
as
they
thought
them
to
be
)
were
eaten
by
the
Christians
;
so
it
was
to
live
no
longer
than
the
scandall
continued
.
Of
this
nature
was
the
custome
of
baptising
people
that
were
to
be
entred
into
the
Church
,
at
the
two
great
festivals
of
Easter
and
Whitsontide
only
:
(
except
in
case
of
present
necessity
)
and
in
the
mother
Churches
of
their
severall
countries
,
and
no
where
else
.
This
order
was
a
very
good
one
during
those
times
,
both
in
respect
of
that
Sacrament
,
which
hereby
became
the
more
reverend
and
sacred
;
and
of
the
persons
to
be
baptized
,
who
had
liberty
by
this
,
to
prepare
the
better
for
their
journies
to
those
mother
Churches
(
which
sometimes
were
very
far
from
their
dwellings
)
and
to
get
themselves
sufficiently
catechized
in
the
Christian
religion
,
that
they
might
be
able
to
give
an
account
of
their
faith
,
before
they
received
their
baptisme
.
Nor
was
this
custome
prejudiciall
to
any
of
them
,
because
being
for
the
most
part
men
and
women
,
they
were
not
subject
to
sudden
death
,
as
tender
infants
are
,
and
if
by
sicknesse
or
any
casualty
they
were
brought
into
danger
of
death
,
they
found
the
favour
to
be
baptized
.
But
the
equity
of
this
custome
continued
no
longer
than
the
conversion
of
Gentiles
lasted
;
and
therefore
,
extincta
gentilitate
,
when
Paganisme
was
almost
swallowed
up
of
Christianity
,
and
the
only
persons
to
receive
this
badge
,
were
children
borne
in
the
Church
,
who
by
reason
of
their
tender
infant
age
,
were
uncapable
of
instruction
,
and
subject
to
manifold
deaths
and
dangers
,
and
so
might
frequently
have
ended
this
life
before
they
had
received
the
Sacrament
of
another
life
,
(
should
they
have
been
deferred
and
put
over
to
those
two
times
)
this
order
began
to
expire
.
3.
A
third
sort
,
were
such
Rites
as
were
chastly
used
at
their
first
institution
,
but
afterward
,
by
the
licentiousnesse
of
people
,
did
seeme
to
be
accompanied
with
inseparable
abuses
;
of
this
sort
were
those
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
mentioned
Iude
12.
feasts
of
charity
;
and
those
meetings
together
in
the
night
,
which
they
called
vigills
,
because
they
were
wont
to
watch
together
in
prayer
even
till
midnight
,
(
especially
in
the
night
before
Easter
.
)
All
these
the
Church
hath
abolished
,
though
in
a
different
way
.
Some
were
suddenly
and
in
an
instant
removed
,
as
the
use
of
pictures
in
the
Church
,
by
the
[
](A03409-e21660-b)a
a
Elibert
.
Counc
.
Elibertine
councill
,
Ne
quod
colitur
,
in
parietibus
depingeretur
,
that
that
which
was
to
be
worshiped
,
might
not
be
painted
upon
walls
:
and
the
threefold
dipping
by
the
fourth
Toletane
councill
,
because
abused
by
the
Arrians
,
Conc●
Tolet.
4.
c.
5.
others
were
suffered
like
old
buildings
to
run
to
ruine
by
degrees
,
till
they
fell
of
themselves
.
Some
she
hath
clean
cashiered
;
others
she
hath
only
changed
into
somewhat
else
not
unlike
them
,
as
vigills
into
fasting
dayes
,
and
live
feasts
into
collections
for
the
poore
.
Now
,
though
the
causes
why
these
have
been
abrogated
,
were
particular
,
yet
the
ground
on
which
the
Church
did
it
,
and
by
which
she
must
be
justified
in
so
doing
,
was
the
nature
and
quality
of
those
Rites
,
being
all
humane
constitutions
;
and
her
authority
over
things
of
that
nature
,
either
to
make
or
marre
,
as
occasion
serveth
;
for
the
hand
that
gives
them
life
,
may
strike
them
dead
.
Nor
may
the
Church
only
alter
and
abolish
old
ceremonies
,
but
adde
new
,
either
for
the
begetting
of
an
honourable
respect
to
Gods
ordinances
,
or
the
stirring
up
of
our
dead
devotions
in
his
service
.
[
](A03409-e21980-b)(b)
(b)
So●
.
eccl.
hist●l
.
6.
c.
8.
Socrates
tells
us
,
that
the
custome
of
singing
Anthems
in
the
Church
,
was
brought
in
by
S.
Ignatius
the
Bishop
of
Antioch
;
because
having
heard
some
Angels
in
a
vision
chanting
out
the
praises
of
God
with
interchangeable
notes
,
hee
thought
it
would
be
a
good
exercise
for
Gods
earthly
Angels
in
their
publique
assemblies
,
which
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
heaven
on
earth
.
And
S.
Ambrose
,
because
hee
made
account
that
singing
had
no
small
efficacy
in
it
ad
commovendum
ad
pictatem
animum
,
to
move
the
minde
to
godlinesse
,
(
saith
S
[
](A03409-e22170-b)(c)
(c)
Aug
ep.
1
●9
Austin
in
one
place
)
and
lest
the
people
being
heavily
afflicted
with
the
Arrian
persecution
,
Moeroris
tadio
contabesceret
,
should
pine
away
with
too
much
sorow
,
(
saith
the
same
Father
in
another
[
](A03409-e22230-b)(d)
(d)
Aug
conses
.
l.
9
c
7.
place
)
appointed
singing
to
be
used
in
the
Oh
:
of
Milan
.
And
from
these
two
Bishops
drew
that
custome
of
singing
in
the
Easterne
and
Westerne
Churches
its
originall
.
What
was
Ignatius
and
S.
Ambrose
,
if
we
look
at
their
authority
,
more
than
other
Bishops
of
the
Church
?
that
liberty
therefore
which
they
had
,
to
make
new
orders
,
when
they
saw
cause
,
have
all
other
Prelates
in
their
Churches
,
so
far
as
the
laws
of
the
lands
in
which
they
are
,
will
permit
.
It
is
an
envious
outcry
therefore
which
is
made
among
us
,
that
Popery
is
comming
in
,
Alteration
of
ceremonies
no
argument
of
Popery
.
and
Gods
true
religion
going
out
,
because
some
seeming
alterations
are
made
in
our
ceremonies
,
and
some
new
ones
are
,
by
the
examples
of
Superiours
commended
to
our
use
;
or
rather
,
some
ancient
customes
,
which
have
been
continued
in
our
mother
Churches
,
revived
in
others
.
A
heavy
charge
it
is
,
and
had
need
be
well
proved
by
them
that
thus
clamour
,
or
else
it
is
a
foule
slander
,
and
so
indeed
it
is
.
For
what
are
ceremonies
to
doctrine
?
What
is
the
use
of
the
Churches
liberty
in
these
things
,
to
Popery
?
May
not
the
apparrell
alter
,
and
the
body
remaine
the
same
?
May
not
ceremonies
,
which
are
the
clothing
of
the
Spouse
,
admit
some
changes
,
and
the
doctrine
remaine
inviolate
?
Must
Antichrist
needs
peep
in
,
because
our
Bishops
doe
use
the
liberty
which
they
ever
had
?
A
rumour
it
is
,
that
argues
either
ignorance
,
or
envy
,
or
vain-glory
.
In
some
,
perhaps
,
but
ignorance
.
1.
Of
the
difference
between
substance
and
ceremony
doctrine
and
discipline
.
2.
Of
the
Churches
power
to
adde
,
withdraw
,
and
make
a
change
in
these
things
,
if
cause
be
offered
.
And
I
would
wish
all
such
to
labour
to
be
better
instructed
,
and
till
they
be
,
to
hold
their
peace
,
and
neither
trouble
themselves
,
nor
others
with
things
they
understand
not
.
But
Envy
,
I
am
afraid
,
and
ill-affectednesse
toward
those
that
are
above
them
in
the
Church
,
is
the
cause
of
this
outcry
in
too
many
;
because
their
eyes
are
too
weak
to
look
upon
the
lustre
of
those
Stars
in
the
Church
,
or
their
wills
untaught
to
keep
their
laws
,
or
beare
their
censures
,
therefore
they
dart
their
bitter
and
biting
words
upon
them
,
like
those
Salvages
,
who
shoot
their
arrows
at
the
Sun
,
because
he
scorcheth
them
with
his
beams
.
Let
such
take
heed
,
lest
while
they
resemble
the
devill
in
his
sinne
,
and
maligne
the
happinesse
of
others
,
they
be
not
made
like
him
in
punishment
and
lose
their
owne
.
If
this
envious
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
be
no
cause
,
yet
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
vainglory
,
with
which
too
many
are
inebriated
,
may
occasion
these
uncharitable
reports
;
Absalons
ambitious
traducing
of
his
fathers
blessed
government
to
advance
his
owne
,
doth
plainly
enough
shew
,
that
the
slandering
of
governours
for
the
getting
of
a
private
name
,
is
a
trick
and
peece
of
artifice
as
old
at
least
as
Absalon
.
Who
sees
not
,
that
this
is
a
ready
way
for
men
to
get
a
great
opinion
among
the
people
?
either
of
singular
prudence
,
that
they
are
able
to
discerne
Antichrist
in
his
swadling
clouts
,
and
descry
him
,
while
he
is
but
putting
in
his
head
at
the
doore
;
or
of
admirable
zeale
and
piety
,
that
they
are
such
as
cannot
behold
the
declining
of
the
Gospels
purity
,
and
the
sad
approach
of
superstition
,
without
complaints
and
outcryes
.
But
let
me
tell
them
:
1.
That
this
odious
rumour
having
no
sufficient
ground
to
stand
upon
,
is
but
a
slander
;
and
which
is
worse
,
Scandalum
magnatum
,
a
blaspheming
of
dignities
,
a
sin
,
which
S.
Peter
attributeth
to
notorious
presumption
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
they
tremble
not
to
speak
evill
of
dignities
:
2
Pet.
2.10
.
2.
That
a
slander
is
not
the
right
way
to
true
honour
;
never
was
true
zeale
kindled
at
a
kitchin
fire
,
nor
ever
sweet
name
built
on
the
ruine
of
a
private
mans
,
much
lesse
of
a
whole
governments
reputation
.
Once
Herostratus
set
fire
on
the
glory
of
the
world
for
a
building
,
Diana's
magnificent
Temple
,
to
get
a
name
:
and
a
name
he
hath
gotten
;
but
what
name
?
a
name
of
obloquy
and
disgrace
to
the
worlds
end
.
And
such
a
name
(
I
beleeve
)
wil
be
the
portion
of
all
those
,
Qui
ex
incenso
Dei
Templo
gloriam
quaerunt
(
as
Calvin
speakes
)
who
seek
their
owne
glory
by
such
seditious
and
incendiary
slanders
.
And
so
I
come
to
the
second
Consectary
.
2.
Consectary
Churches
are
not
tyed
to
the
same
orders
:
Each
Church
hath
her
liberty
,
either
to
take
such
as
are
made
ready
to
her
hand
by
others
,
or
to
make
new
Canons
of
her
owne
for
the
government
of
her
people
.
And
so
our
Church
teacheth
us
to
judge
in
her
34.
[
](A03409-e23410-b)(a)
(a)
Art.
34.
Article
.
It
is
not
necessary
(
saith
the
Article
)
that
ceremonies
and
traditions
be
in
all
places
one
,
or
altogether
alike
:
for
at
all
times
they
have
been
divers
;
and
may
be
changed
according
to
the
diversities
of
countries
,
times
and
maners
.
Seeing
all
Rites
and
ceremonies
(
saith
[
](A03409-e23450-b)(b)
(b)
Zanch.
de
Red
l.
1.
p.
764.
Zanchy
)
are
instituted
for
the
edification
of
the
Church
,
it
is
manifest
that
in
these
things
liberty
is
to
be
left
to
Churches
,
that
every
Church
may
so
cary
her selfe
in
these
matters
,
as
she
thinkes
best
for
the
good
of
her
beleevers
.
On
these
conclusions
of
our
owne
Church
,
and
that
learned
writer
,
[
](A03409-e23510-b)(a)
(a)
Socr.
l.
5.
eccl.
hist.
c.
21.
Socrates
may
serve
for
a
comment
,
for
he
reckons
up
many
severall
Churches
,
all
enjoying
their
severall
orders
.
The
Greek
Church
gave
the
Communion
in
leavened
bread
,
the
Latines
in
unleavened
:
the
Greeks
kept
their
Easter
,
quartâ
decimâ
lunâ
,
on
the
fourteenth
day
of
that
moneth
exactly
,
fall
when
it
would
;
but
the
Latins
alwayes
on
the
first
day
of
the
week
,
the
resurrection
day
.
In
Rome
they
fasted
on
Saturdaies
,
in
Milan
not
so
:
in
Rome
their
Lent
was
wont
to
begin
but
three
weeks
before
Easter
,
in
Greece
and
Illyrium
,
sixe
weeks
,
and
in
other
Churches
seven
.
Among
the
Eastern
Churches
,
their
fasting
was
a
totall
forbearing
of
all
kinde
of
food
till
Sun
set
;
but
in
some
Western
Churches
,
it
stood
onely
in
delectu
ciborum
,
in
abstinence
from
flesh
only
,
and
brake
up
at
three
first
,
then
at
twelve
a
clock
.
In
Antioch
the
altar
stood
in
the
West
part
of
the
Church
,
in
others
alwayes
in
the
East
.
In
Hellas
,
Ierusalem
,
and
Thessaly
,
and
among
the
Novatians
also
at
Constantinople
,
Evening
prayer
was
read
by
candle
light
;
and
S.
[
](A03409-e23990-b)(b)
(b)
Hier.
ep.
ad
vigilant
.
Hierome
gives
the
reason
,
Non
ad
fugandas
tenebras
,
sed
ad
signum
laetitiae
demonstrandum
,
not
to
drive
away
darknesse
,
(
for
at
those
houres
it
was
light
enough
)
but
to
represent
the
spirituall
rejoycing
of
Christians
:
but
in
other
Churches
it
was
read
by
day
light
.
At
Alexandria
they
admitted
Catechumenists
to
the
office
of
reading
,
and
expounding
the
Scriptures
in
the
Church
;
in
other
places
none
were
appointed
to
those
functions
,
till
they
were
baptized
.
In
some
Churches
the
Communion
was
celebrated
every
Sunday
,
in
others
,
not
so
often
.
Among
some
people
,
it
was
given
to
children
,
as
well
as
to
men
and
women
,
(
as
S.
[
](A03409-e24190-b)(c)
(c)
Cypr.
de
lap
.
num.
89.
Cyprian
tells
us
)
and
[
](A03409-e24220-b)(d)
(d)
Aug.
Epist.
107.
ad
Vitalem
.
S.
Augustine
saith
,
that
there
was
such
a
custome
in
his
time
:
but
this
was
not
the
maner
of
other
Churches
,
as
[
](A03409-e24250-b)(e)
(e)
Pam.
in
loc.
cit.
Cypriani
.
Pamelius
observes
in
these
words
.
Quia
apud
alios
authores
rarissima
fit
illius
mentio
,
&c.
because
there
is
but
little
mention
made
of
that
custome
in
other
authors
,
therefore
I
suspect
that
it
was
neither
universall
,
nor
of
any
long
continuance
after
S.
Austins
time
.
In
the
African
and
Spanish
Churches
for
a
great
while
together
,
they
never
granted
the
Churches
peace
to
such
as
fell
into
the
crimina
majora
,
the
fouler
sort
of
crimes
after
baptism
;
but
in
other
Churches
they
were
more
indulgent
to
offenders
upon
their
true
repentance
,
as
[
](A03409-e24370-b)(f)
(f)
Petav.
in
Epiphan.
Petavius
hath
noted
.
We
see
by
these
examples
that
great
was
the
variety
of
Church-customs
and
constitutions
.
And
yet
for
all
this
diversity
,
the
Churches
held
the
unity
of
the
Spirit
in
the
bond
of
Peace
;
none
of
them
being
either
so
proud
as
to
prescribe
to
others
,
nor
so
uncharitable
,
as
to
wrangle
among
themselves
about
those
differences
.
Only
once
[
](A03409-e24450-b)(g)
(g)
Euseb.
Victor
Bishop
of
Rome
presumed
to
excommunicate
all
Asia
for
differing
from
the
Latins
in
observing
Easter
.
But
Irenaeus
of
Lions
in
France
,
in
the
name
of
his
fellow
Bishops
,
did
sharply
rebuke
him
for
it
;
alledging
against
him
the
examples
of
former
Bishops
,
and
in
particular
of
Polycarpus
of
Smyrua
,
and
Anicetus
of
Rome
,
who
notwithstanding
they
differed
in
this
observation
,
yet
they
held
a
friendly
communion
together
.
[
](A03409-e24590-b)(b)
(b)
Calv.
ep.
18
ad
Farel
.
Calvin
tells
Farell
,
that
as
for
himselfe
,
he
was
somewhat
sparing
of
ceremonies
,
Luther
liberall
,
Bucer
indifferent
;
yet
they
all
maintained
very
good
correspondency
,
and
judged
those
differences
in
externall
Rites
to
be
no
just
cause
why
they
should
breake
amity
.
And
indeed
they
are
not
,
no
more
than
difference
in
apparell
is
a
good
reason
why
the
children
of
the
same
father
should
maintaine
a
contention
.
Dissonantia
jejunii
fidei
consonantiam
non
tollit
;
difference
in
fasting
(
saith
Irenaeus
)
takes
not
away
agreement
in
faith
:
and
,
In
una
fide
nihil
officit
ecclesiae
sanctae
consuetudo
diversa
,
saith
S.
Gregory
;
Outlandish
Church-orders
no
rule
to
us
.
Different
Church
customs
bring
no
prejudice
to
their
one
most
holy
faith
.
Nay
it
is
good
(
saith
S.
Austin
)
that
there
should
be
this
variety
,
for
this
is
that
raiment
of
needle-work
wherewith
the
Kings
daughter
is
clothed
and
beautified
.
With
what
warrant
then
doth
Cartwright
or
any
of
his
followers
,
strive
to
bring
us
to
out-landish
customs
,
and
make
a
schisme
from
us
,
or
a
faction
among
us
,
for
maintaining
the
liberty
wherewith
Christ
hath
honoured
us
,
of
making
and
living
by
our
owne
rules
?
Graviter
peccant
&c.
They
are
guilty
of
a
great
fault
[
](A03409-e24810-b)(c)
(c)
Zanch.
l.
de
Red.
p.
765.
Graviter
peccant
,
qui
propter
has
indifferentes
ceremonias
turbant
ecclesias
,
damnant
alios
principes
&
magistratus
:
haeccine
pietas
quam
jactamus
?
haecci●e
charitas
,
quam
debemus
ecclesi●s
&
fractibus
?
(
saith
Zanchy
)
who
for
these
indifferent
ceremonies
doe
disturb
the
Churches
,
and
damne
all
other
magistrates
and
rulers
,
because
they
use
their
liberty
in
these
things
:
is
this
the
piety
which
is
boasted
of
?
is
this
the
charity
which
we
owe
to
the
Churches
of
God
?
If
they
want
piety
and
charity
,
who
trouble
and
contest
with
other
Churches
about
ceremonies
,
much
more
doe
they
lack
it
,
who
in
this
quarrell
trouble
the
quiet
of
their
owne
,
because
she
will
not
prostrate
her selfe
before
their
Idoll
,
and
be
servant
to
their
humors
.
Came
the
word
of
God
from
them
,
or
came
it
to
them
only
?
(
that
I
may
speak
in
the
Apostles
language
,
1
Cor.
4.36
.
)
Are
they
the
Ioseph
to
whom
the
Sun
and
Moon
and
Stars
must
bow
?
all
Churches
must
strike
sail
?
Calvin
indeed
was
too
highly
conceited
of
his
owne
invented
discipline
(
as
Pigmalion
of
his
image
)
and
having
made
it
,
did
give
too
honourable
a
style
to
it
:
but
did
his
friends
so
mightily
esteem
it
?
[
](A03409-e24990-b)(a)
(a)
Vide
Calv.
ep.
ad
Pullinger
.
It.
ep.
ad
Tigur
.
minist.
It.
ep.
Bullinger
.
ad
Calvin
.
Was
it
not
opposed
by
his
owne
Senate
and
Citizens
?
was
not
he
glad
for
the
upholding
of
it
to
beg
the
approbation
of
Bazil
,
Zurich
,
and
other
Helvetian
Churches
?
And
when
(
to
gratifie
him
)
they
gave
it
a
testimony
,
was
not
this
the
greatest
praise
they
could
afford
it
,
that
those
consistoricall
laws
of
his
were
good
ones
,
and
such
as
were
agreeable
to
the
word
of
God
,
and
might
well
be
tolerated
:
not
such
as
were
of
necessity
to
be
received
into
their
or
other
Churches
?
To
goe
no
further
than
Beza
,
Calvins
inward
friend
and
scholar
;
[
](A03409-e25120-b)(b)
(b)
Bez.
in
vit.
Calvin
.
He
in
the
life
of
Calvin
,
speaking
of
the
cause
why
Calvin
did
so
earnestly
contend
for
the
continuance
of
it
,
saith
,
it
was
,
Quod
eam
urbem
videret
his
fraenis
indigere
,
because
he
saw
that
that
City
(
being
then
it
seems
somewhat
licentious
)
had
need
of
such
a
bridle
;
by
which
we
see
,
that
he
derived
not
its
pedegree
as
high
as
heaven
,
nor
maintained
it
to
be
the
Lords
discipline
,
nor
prescribed
it
imperiously
to
other
Churches
.
Nor
doe
her
owne
divines
esteem
it
The
government
:
for
when
occasions
have
brought
them
among
us
,
they
have
with
singular
respect
conformed
and
submitted
themselves
in
practise
to
our
received
orders
.
Herein
observing
S.
Austins
rule
which
he
gives
in
one
of
his
Epistles
.
[
](A03409-e25300-b)(c)
(c)
Aug.
ep.
118.
ad
Januar.
Quod
neque
contra
fidem
,
&c.
That
constitution
which
is
neither
against
faith
or
good
maners
,
is
to
be
reckoned
of
,
as
in
it selfe
indifferent
,
and
to
bee
observed
according
to
the
company
with
whom
we
converse
.
And
againe
,
Ad
quam
cunque
,
&c.
To
what
Church
soever
thou
shalt
come
,
follow
their
customs
,
if
thou
meanest
neither
to
give
nor
take
offence
.
Herein
also
imitating
S.
Pauls
example
,
who
became
all
things
to
all
men
,
1
Cor.
9.20
.
and
that
of
S.
Ambrose
,
[
](A03409-e25380-b)(d)
(d)
Aug.
ep.
ad
Casulan
.
who
though
in
his
owne
Church
of
Milan
he
kept
no
Saturday
fast
,
yet
when
he
came
to
Rome
,
where
it
was
the
custome
,
hee
fasted
as
they
did
;
by
that
demeanour
giving
occasion
to
that
proverb
which
hath
been
long
in
use
.
Si
fueris
Romae
,
Romano
vivito
more
,
if
you
come
to
Rome
,
live
as
Romans
doe
.
Our
owne
men
are
only
they
,
our
English
papists
are
the
greatest
admirers
of
Rome
and
the
papall
power
,
because
they
live
a
great
way
from
them
,
and
know
them
only
in
imagination
(
which
too
often
like
a
false
glasse
,
is
a
deceitfull
representer
)
so
are
our
owne
disciplinarians
the
onely
men
,
that
do
so
much
adore
that
Geneva
platform
,
because
they
never
had
any
practicall
knowledge
and
experience
of
it
.
And
it
is
the
unhappy
chance
of
our
Church
to
have
her
bowells
eaten
out
by
her
owne
children
whom
she
hath
caried
in
her
womb
,
nursed
at
her
breasts
,
and
fed
with
her
favours
and
preferments
.
A
destiny
too
bad
for
a
well-reformed
,
nay
(
without
prejudice
to
other
Churches
be
it
spoken
)
the
best
reformed
Church
in
the
world
;
a
Church
(
I
appeale
to
all
Church-stories
)
which
in
her
reformation
and
government
commeth
neerest
the
pattern
of
pious
and
reverend
Antiquity
.
A
government
so
moderate
,
and
full
of
respect
to
those
elder
Saints
(
who
were
in
Christ
before
us
,
and
are
now
triumphing
in
heaven
,
while
we
are
militant
yet
on
earth
,
and
fighting
for
our
Crown
)
[
](A03409-e25740-b)(a)
(a)
Confer
.
ad
Hampt
.
Court
.
pag.
38.
that
a
French
Embassadour
in
the
beginning
of
our
last
Kings
raigne
of
blessed
memory
,
upon
the
view
of
our
solemne
service
&
ceremonies
at
Canterbury
and
at
Court
,
gave
out
;
That
if
the
reformed
Churches
in
France
had
kept
the
same
orders
among
them
that
we
have
,
he
was
assured
there
would
have
been
in
that
countrey
many
thousand
Protestants
at
that
time
,
more
than
there
were
.
But
alas
poore
mother
,
it
is
thy
lot
to
be
despised
by
thine
owne
sons
,
and
if
there
be
no
remedy
,
thou
must
beare
it
;
Time
and
chance
(
saith
Salomon
)
happeneth
to
all
men
,
and
so
it
doth
to
all
Churches
,
[
](A03409-e25880-b)(b)
(b)
Hor.
l.
1.
Carm.
Ode
24.
Levius
sit
patientia
,
quicquid
corrigere
est
nefas
.
Patience
is
a
means
to
make
that
burden
easie
,
which
must
be
endured
without
remedy
.
And
so
I
come
to
the
third
Consectary
.
3.
Consectary
Persons
that
spurne
at
Church-ordinances
,
may
be
justly
punished
by
Church-governours
:
their
power
to
make
orders
implies
a
power
to
censure
disorders
in
whomsoever
they
finde
refractary
.
For
,
every
law
supposeth
in
the
Law-maker
,
a
power
directive
to
make
it
,
and
a
power
coercive
to
restrain
transgressors
of
it
;
as
S.
Paul
implies
,
Rom.
13.4
.
where
(
speaking
of
the
Magistrate
)
he
saith
,
He
beareth
not
the
sword
in
vaine
.
First
,
he
beareth
a
sword
,
hath
authority
to
punish
as
well
as
to
prescribe
.
Secondly
,
he
beareth
it
not
in
vain
,
hath
authority
to
smite
with
that
sword
,
and
to
put
his
power
in
practise
upon
evill
doers
.
There
is
one
Law
giver
(
saith
S.
Iames
,
cap.
4.12
.
)
who
is
able
to
save
and
to
destroy
:
in
which
words
is
given
us
by
consequent
to
understand
,
that
it
belongs
to
all
Law-givers
to
doe
either
of
these
,
as
occasion
requires
.
And
the
reason
why
they
are
to
have
this
power
as
well
as
the
former
,
is
,
because
it
is
a
back
to
the
former
;
without
this
that
other
would
be
unprofitable
;
for
[
](A03409-e26180-b)(c)
(c)
Morinus
de
cens
.
eccles.
c.
2.
Inermis
authoritas
,
non
authoritas
dicenda
est
,
sed
authoritatis
larva
:
unarmed
authority
is
rather
a
mask
and
semblance
of
authority
,
than
authority
indeed
.
Into
all
creatures
God
hath
put
two
faculties
.
1.
A
concupiscible
,
by
which
they
are
caryed
to
seek
out
whatsoever
things
are
needfull
for
their
preservation
.
2.
An
Irascible
,
by
which
they
are
inabled
ad
omnia
contraria
eliminanda
,
to
expell
by
slight
or
resistance
,
at
least
in
endeavour
,
whatsoever
threatens
their
destruction
.
And
without
this
last
the
former
would
not
be
sufficient
to
keep
the
creature
in
being
.
Answerable
to
this
,
there
is
in
governours
a
concupiscible
faculty
of
making
good
orders
for
the
maintenance
of
that
body
,
wherof
themselves
are
a
part
:
and
an
Irascible
,
of
resisting
and
executing
vengeance
on
such
irregular
persons
,
men
of
Belial
,
as
assault
that
body
,
those
orders
;
and
without
this
that
other
of
making
laws
,
is
not
only
weak
and
of
little
use
,
but
oft
times
a
snare
to
law-makers
,
who
otherwise
would
be
(
like
the
log
in
the
fable
)
fabula
vulgi
,
a
scorne
to
the
rude
,
unruly
multitude
.
But
lest
some
may
think
,
that
this
last
power
is
peculiar
to
the
civill
magistrate
,
A
coactive
power
necessary
to
Chu
:
governours
.
and
belongs
not
to
Bishops
and
governours
of
the
Church
;
their
Canons
being
but
councells
,
and
their
authority
only
to
perswade
;
as
[
](A03409-e26550-b)(a)
(a)
V.
d.
Vrsin
.
catech.
some
of
note
,
to
the
disparagement
of
their
learning
,
doe
not
stick
to
say
:
Par.
Orat.
de
Q.
anleges
magist
.
obligent
Consc.
pag.
13.
Cast
your
eyes
on
Timothy
and
Titus
two
Bishops
of
the
Church
.
S.
Paul
armeth
them
both
with
this
double
authority
.
Command
and
teach
(
saith
he
to
Timothy
,
1
Tim.
4.11
.
)
There
is
a
power
directive
given
him
:
Them
that
sin
rebuke
before
all
,
that
the
rest
also
may
feare
,
1
Tim.
5.10
.
there
is
his
power
coactive
.
And
to
Titus
he
saith
,
These
things
speak
and
exhort
,
and
rebuke
with
all
authority
,
Tit.
2.15
.
Teach
,
there
is
his
authority
to
informe
and
direct
;
but
is
this
all
?
No
,
Rebuke
too
,
there
is
power
to
censure
the
disobedient
.
But
how
rebuke
?
not
with
weak
words
only
,
for
that
belongs
to
the
inferiour
Clergy
;
but
with
all
authority
;
that
is
,
with
censures
&
deeds
,
even
to
the
stopping
of
mouths
,
if
need
be
,
as
we
may
see
,
Tit.
1.11
.
Nor
doth
S.
Paul
give
these
his
Bishops
any
greater
allowance
,
than
he
knew
his
master
would
warrant
;
for
he
was
not
ignorant
of
what
with
his
owne
mouth
he
had
uttered
,
Mat.
18.17
,
18.
Goe
tell
the
Church
,
and
if
he
neglect
to
heare
the
Church
,
let
him
be
unto
thee
as
a
heathen
man
,
and
a
publican
.
Verily
,
verily
I
say
unto
you
,
whatsoever
ye
shall
binde
on
earth
,
shall
be
bound
in
heaven
,
&c.
In
which
words
,
1.
Our
Lord
erecteth
a
Tribunall
in
the
Church
,
to
which
offenders
against
the
Church
must
be
cited
,
and
by
it
censured
,
Goe
tell
the
Church
.
2.
He
ratifies
and
setleth
it
:
whatsoever
ye
binde
on
earth
,
&c.
●i
.
whomsoever
you
cast
out
for
neglect
,
or
contempt
of
that
authority
which
I
have
given
you
,
shall
be
reputed
an
outcast
in
the
kingdome
of
heaven
:
and
by
consequent
,
whatsoever
other
punishment
you
justly
inflict
,
shall
be
authorized
in
the
highest
Court
,
by
the
highest
judge
.
What
will
you
(
saith
S.
Paul
,
1
Cor.
4.21
.
)
shall
I
come
unto
you
with
a
rod
,
or
in
love
and
in
the
spirit
of
meeknesse
?
that
is
,
will
you
be
perswaded
by
faire
words
,
or
shall
I
exercise
my
Iudiciall
authority
over
you
,
shall
I
punish
you
?
For
,
as
the
rod
of
Christ
signifies
his
authority
to
rule
his
servants
,
and
subdue
his
enemies
,
and
therefore
is
called
the
rod
of
his
strength
,
Psal.
110.2
.
So
doth
the
rod
of
S.
Paul
here
signifie
his
punishing
power
,
as
S.
Chrysostome
and
S.
Austin
expound
the
place
.
And
(
which
is
a
thing
that
should
work
with
us
)
this
is
also
the
doctrine
of
our
owne
Church
,
to
the
truth
of
which
wee
(
my
brethren
)
of
the
Clergy
have
subscribed
.
Whosoever
(
saith
the
Article
)
by
his
private
judgement
,
willingly
and
purposely
doth
openly
breake
the
traditions
and
ceremonies
of
the
Church
,
which
be
not
repugnant
to
the
word
of
God
,
and
be
approved
by
common
authority
,
ought
to
be
rebuked
openly
,
(
that
others
may
feare
to
doe
the
like
)
as
he
that
offendeth
against
the
common
order
of
the
Church
,
and
hurteth
the
authority
of
the
magistrate
,
and
woundeth
the
consciences
of
weak
brethren
.
And
shall
we
not
thinke
that
the
Church
hath
need
of
this
latter
power
,
as
well
as
the
common-wealth
?
Are
people
so
well
affected
to
the
orders
of
the
Church
,
that
they
will
obey
them
if
they
be
but
barely
propounded
,
or
at
most
,
by
a
few
perswasions
commended
to
their
obedience
?
Is
the
Church
so
setled
by
divine
goodnesse
,
that
no
unruly
windes
within
her
bowels
can
make
her
quake
?
Or
is
the
King
of
the
Church
so
carelesse
of
his
flock
which
he
hath
purchased
with
his
owne
blood
,
that
he
hath
given
it
weaker
supports
than
Kingdomes
and
civill
States
enjoy
?
and
hath
set
over
it
shepheards
indeed
,
but
yet
lame
ones
,
that
cannot
or
must
not
strike
if
there
be
occasion
?
Certainly
,
this
earthly
Paradise
would
soon
be
entred
and
wasted
,
were
not
those
Angels
that
are
set
to
keepe
the
doore
,
armed
with
a
flaming
sword
of
vindicative
power
,
to
keep
out
,
or
drive
out
all
those
that
either
professedly
,
or
secretly
have
evill
will
to
Sion
.
And
therefore
we
cannot
think
with
reason
that
Church-governours
have
the
place
of
commanding
,
but
no
power
of
compelling
and
urging
obedience
to
their
commands
.
The
Lords
of
the
Gentiles
,
&c.
no
argument
against
the
Churches
primitive
power
.
But
they
that
would
have
a
parity
in
the
Church
,
and
would
make
Church
governours
to
be
but
empty
Cyphers
,
alledge
the
speech
of
our
Saviour
to
his
disciples
(
contending
among
themselves
for
superiority
)
Mat.
20.25
,
26
,
17.
The
Lords
of
the
Gentiles
exercise
dominion
over
them
,
and
they
that
are
great
,
exercise
authority
over
them
:
but
it
shall
not
be
so
among
you
.
But
whosoever
will
be
great
among
you
,
let
him
be
your
minister
,
and
whosoever
would
be
chiefe
among
you
,
let
him
be
your
servant
,
&c.
And
say
,
that
Christ
here
compares
the
world
and
his
Church
,
and
forbids
the
use
of
that
power
to
the
Pastors
of
the
one
,
which
belongs
to
the
Princes
of
the
other
,
and
that
is
principally
a
punitive
and
coactive
power
.
For
the
removall
therefore
of
this
Gorgons
head
,
which
doth
so
amaze
the
vulgar
,
and
make
them
think
that
Bishops
should
use
no
punishments
for
the
safeguard
of
their
determinations
,
two
things
are
to
be
noted
.
-
1.
The
persons
which
are
here
compared
and
distinguished
.
-
2.
The
drift
and
purpose
of
our
Saviour
in
this
comparison
.
1.
For
the
persons
,
we
are
to
know
,
that
they
are
not
Aaron
and
Moses
,
the
Clergy
and
the
Laity
,
but
Christian
and
Pagan
governours
,
as
appeares
by
the
notation
of
the
word
;
for
where
doth
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifie
lay
men
,
men
distinguished
by
their
callings
in
the
Church
,
not
nations
divided
from
the
Church
?
It
is
alwayes
opposed
to
the
Christian
Church
,
and
men
living
therein
,
whether
ministers
or
people
,
and
is
as
much
in
signification
,
as
the
Hebrew
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
for
the
Septuagint
doe
alwayes
translate
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
we
may
see
Esay
11.10
.
Psal.
2.1
.
&c.
Now
Goijm
signifies
all
nations
that
were
not
Iews
,
all
such
,
as
they
esteemed
to
be
out
of
the
Church
:
and
therfore
the
[
](A03409-e27890-b)(a)
(a)
Buxtorf
.
lexic
de
vocab
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Iudaei
appellant
Christianos
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
quasi
Gentem
abommabilem
,
affectu
proisus
malitioso
.
Iews
doe
at
this
day
call
the
Christians
,
because
they
account
them
the
greatest
aliens
from
the
common-wealth
of
Israel
,
Goijm
,
unbeleeving
people
.
Besides
,
if
we
looke
into
the
new
Testament
,
we
shall
see
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
are
never
used
,
but
where
Gentiles
are
mentioned
,
and
must
be
understood
.
[
](A03409-e28020-b)(b)
(b)
Mat.
4.15.10.5
.
Luke
2.32
.
Act
4.27.9
15.13
46.
Rom.
2.24.3.9
&c.
Our
Saviour
therefore
must
have
spokenhere
very
improperly
,
and
far
otherwise
than
the
language
did
lead
him
,
had
he
by
Gentiles
in
this
place
meant
lay
men
.
The
comparison
therefore
which
is
here
made
,
being
between
Infidels
,
and
the
Church
indefinitely
(
as
it
includes
all
her
members
and
magistrates
civill
and
Ecclesiasticall
)
it
followeth
,
that
the
restraint
here
given
doth
not
respect
the
Prelates
of
the
Church
determinately
,
but
equally
all
that
beare
rule
in
Christian
Common-wealths
;
and
so
can
be
no
argument
for
the
clipping
of
the
Churches
wings
,
more
than
for
the
limiting
of
civill
authority
.
Secondly
,
for
the
scope
of
our
Saviour
,
it
was
not
:
1.
To
forbid
magistracy
among
Christians
(
as
the
Anabaptists
would
have
it
)
for
then
,
there
would
be
a
plain
contradiction
between
him
and
his
Apostles
,
who
taught
that
the
higher
powers
are
ordained
by
God
,
and
that
they
were
to
be
obeyed
by
all
that
were
under
them
[
](A03409-e28270-b)(a)
(a)
Rom.
13.1
.
1
Pet.
2.13
,
14
,
17
,
&c.
:
and
this
would
have
brought
the
whole
world
into
confusion
long
since
,
there
being
no
possibility
of
its
consistence
without
government
.
Nor
secondly
,
was
it
his
purpose
to
forbid
a
superiority
of
some
over
others
in
the
Church
;
for
,
1.
He
forbids
that
only
which
himselfe
did
refuse
,
propounding
his
owne
practise
as
an
example
of
that
doctrine
which
he
taught
them
:
It
shall
not
be
so
among
you
,
for
I
am
among
you
,
as
he
that
serveth
.
But
did
he
ever
renounce
authority
over
his
disciples
while
he
lived
among
them
?
did
not
he
rather
behave
himself
as
a
commander
and
master
,
enjoyning
them
from
time
to
time
what
he
would
have
them
doe
?
and
did
not
he
willingly
accept
that
title
of
Lord
and
master
,
which
his
disciples
gave
him
?
John
13.13
.
Yee
call
me
master
and
Lord
,
and
ye
say
well
;
for
so
I
am
.
2.
He
prohibites
not
what
he
supposed
;
but
hee
supposeth
that
there
was
to
be
a
sub
and
supra
,
a
subordination
and
superiority
among
them
,
as
the
words
maximus
and
minimus
,
greatest
and
least
here
used
doe
import
.
Neither
was
it
,
in
the
third
place
,
to
hinder
the
annexion
of
civill
authority
to
the
Church
,
and
to
restraine
Church-men
from
being
Iustices
of
peace
,
or
privy
Counsellours
,
&c.
For
Christ
doth
use
this
speech
to
his
disciples
to
disswade
them
from
striving
about
superiority
:
but
if
this
had
been
his
meaning
,
that
the
disciples
should
not
be
ambitious
of
temporall
power
,
it
would
not
have
reached
home
,
nor
been
a
sufficient
argument
for
that
purpose
;
for
they
might
have
reasonably
replyed
:
Sir
,
we
strive
not
to
be
Kings
or
Princes
,
or
Counsellers
of
State
,
let
us
have
authority
in
the
Church
,
and
we
ask
no
more
.
What
then
was
our
Saviours
intent
in
this
prohibition
?
The
true
meaning
of
that
Text.
It
was
to
prevent
the
vicious
customs
of
heathen
Kings
and
Lords
in
Christian
Governments
,
whether
spirituall
or
temporall
.
Their
vices
or
faults
in
government
were
especially
two
.
1.
Their
ruling
by
their
owne
wills
in
stead
of
laws
.
2.
Their
ruling
for
their
owne
ends
,
without
respect
to
the
peoples
good
,
as
if
the
lives
,
and
goods
,
and
children
,
and
servants
of
their
subjects
had
been
made
only
to
serve
their
turnes
,
and
maintaine
their
pomp
.
This
was
their
chiefe
fault
,
and
thus
did
they
governe
,
as
appeares
by
the
speech
of
Samuel
[
](A03409-e28780-b)(a)
(a)
1
Sam.
8.11
This
will
be
the
custome
of
the
King
that
shall
raigne
over
you
;
He
will
take
your
sons
and
appoint
them
for
himself
,
for
his
chariots
,
for
his
horsemen
,
&c.
and
your
daughters
for
his
confectionaries
,
cookes
and
bakers
,
&c.
,
who
sought
to
deterre
the
people
from
desiring
a
King
,
by
describing
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
custome
and
fashion
of
their
King
treading
in
the
steps
of
his
neighbour
princes
,
who
were
all
Ethnicks
.
And
so
much
doth
the
Originall
word
,
by
which
their
manner
of
governing
is
here
described
,
import
,
which
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
they
play
the
Lords
,
they
domineere
over
their
people
,
as
if
they
had
all
that
soveraignty
over
them
that
can
be
imagined
.
This
potestatem
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
this
vicious
and
unreasonable
manner
of
ruling
,
our
Lord
would
have
his
disciples
and
all
Christians
to
take
heed
of
allowing
them
in
the
meane
time
,
potestatem
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
fatherly
kinde
of
power
over
their
inferiours
,
to
governe
as
parents
doe
their
children
,
with
an
eye
on
their
good
,
and
consequently
,
to
correct
and
punish
them
when
they
prove
bad
children
and
unruly
.
The
Shepherds
of
the
Church
may
governe
their
flocks
,
but
not
with
force
and
cruelty
,
as
they
did
in
Ezekiels
time
,
Ezek.
34.4
.
they
may
take
the
oversight
of
Gods
heritage
,
1
Pet.
5.2
.
but
not
as
absolute
Lords
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
over-ruling
them
(
saith
the
translation
in
the
margine
)
for
their
owne
,
either
covetous
,
or
ambitious
ends
.
Lay
these
two
things
then
together
.
1.
Christ
compareth
the
Gentiles
and
Christians
in
their
kinde
of
governing
:
and
2.
His
intent
is
to
barre
all
Christian
Princes
and
Prelates
from
exercising
a
tyrannicall
rule
over
their
inferiours
,
and
to
win
them
to
that
[
](A03409-e29150-b)(b)
(b)
Moderationem
Apostolicae
potestatis
,
&
illius
rectum
usum
ad
divinae
voluntatis
praescriptum
ea
verba
docent
.
Pilson
.
de
eccl.
Guber
.
c.
6.
p.
91.
moderation
in
their
government
,
that
becomes
his
people
;
and
it
will
appeare
,
that
this
place
makes
nothing
at
all
against
the
Hierarchy
of
the
Church
or
that
vindicative
power
which
the
mildest
and
most
indulgent
parents
that
are
,
doe
use
upon
their
children
for
their
good
;
and
Church
,
as
well
as
civill
magistrates
,
may
exercise
upon
disobedient
persons
for
the
preservation
of
publique
peace
and
unity
.
Punishments
imposed
on
non-conformers
,
no
persecutions
.
Let
no
man
therefore
say
,
when
Bishops
correct
opposers
of
their
orders
and
authority
,
that
the
offenders
thus
punisht
are
martyrs
,
and
the
poore
persecuted
sheep
of
Christ
;
and
the
governours
that
punish
them
are
wolves
and
persecutors
,
as
some
il-affected
ones
stick
not
to
mutter
.
S.
Cyprian
writing
to
Rogatian
a
Bishop
,
who
had
been
abused
by
a
sawcy
deacon
,
[
](A03409-e29370-b)(a)
(a)
Cypr
ep.
ad
Bogat
.
65.
Magis
●ptamus
&
cup●nes
contumel●s
&
in●u●s
singulorum
clementi
pattentia
vincere
,
quam
sace●d●tali
licentia
vind●e
.
1.
commends
him
because
he
had
sought
to
reforme
him
by
Christian
clemency
,
rather
than
Episcopall
authority
:
then
he
adviseth
him
,
if
the
Deacon
continued
in
his
misdemeanour
,
to
curb
and
punish
him
by
deposition
or
excommunication
,
[
](A03409-e29460-b)(b)
(b)
P●o
Episcopatus
vigore
,
&
cathedrae
authoritate
.
according
to
his
power
and
place
.
For
if
S.
Paul
said
to
Timothy
,
Let
no
man
despise
thy
youth
;
how
much
more
might
thy
fellow
Bishops
(
saith
S.
Cyprian
)
say
to
thee
,
Let
no
man
despise
thy
age
:
Was
this
uncivill
Deacon
a
Martyr
,
or
S.
Cyprian
a
persecutor
.
When
Vigilantius
a
Priest
had
much
misbehaved
himselfe
in
point
of
doctrine
and
manners
,
[
](A03409-e29590-b)(c)
(c)
Hier.
ep.
ad
Vigil
.
S.
Hierom
wondereth
that
the
Bishop
,
in
whose
diocesse
he
lived
,
did
not
Virga
Apostolica
&
ferrea
confringere
vas
inutile
,
break
that
unprofitable
peece
with
the
iron
rod
of
his
Apostolique
authority
,
Et
tradere
in
interitum
carnis
,
ut
spiritus
salvus
fiat
,
and
deliver
him
to
the
destruction
of
the
flesh
,
that
the
spirit
might
be
saved
,
.i.
excommunicate
him
.
[
](A03409-e29640-b)(d)
(d)
1
Cor.
5.5
.
And
a
little
after
,
turning
his
speech
to
Vigilantius
,
he
cryes
out
(
somewhat
too
passionately
like
himselfe
)
O
praecidendam
linguam
medicis
,
O
tongue
worthy
to
be
cut
out
by
spirituall
physitians
;
ut
qui
loqui
nescit
,
discat
aliquando
reticere
;
that
he
who
knows
not
how
to
speake
aright
,
might
learne
at
last
to
hold
his
peace
.
Was
the
delinquent
here
a
martyr
,
and
his
pursuer
S.
Hierom
a
persecutor
?
Goulartius
and
the
rest
of
the
Geneva
Consistory
deprived
Rotarius
one
of
their
ministers
,
and
thrust
him
out
of
their
City
,
and
(
which
is
more
)
they
hunted
him
by
their
letters
out
of
a
town
not
far
from
thence
,
which
had
entertained
him
for
their
Pastor
.
And
why
did
the
Consistory
so
severely
prosecute
this
man
?
for
giving
the
Cup
in
his
owne
Church
with
his
owne
hands
,
and
not
permitting
a
lay
man
to
deliver
it
.
This
fact
of
his
was
the
breach
of
a
Church
-
custome
only
,
but
of
no
canon
,
and
yet
thus
sharply
did
they
punish
it
.
Were
Goulartius
and
the
Presbitery
persecutors
,
and
that
good
man
a
martyr
?
Or
were
the
[
](A03409-e29920-b)(c)
(c)
Vid.
Morin
.
de
cons●eccl
.
decrees
made
by
sundry
ancient
councills
for
the
suspension
,
deposition
,
and
excommunication
of
unruly
ministers
,
persecutions
?
I
thinke
our
scrupulous
mindes
will
not
say
so
,
for
Non
omnis
qui
parcit
amicus
est
,
nec
omnis
qui
verberat
inimicus
;
Every
one
that
spares
is
not
a
friend
,
nor
every
one
that
punisheth
an
enemy
.
But
if
any
can
so
cast
off
modesty
,
as
to
brand
these
wholsome
judiciary
Acts
and
Canons
with
the
disgracefull
name
of
persecutions
,
our
Reverend
Fathers
may
the
more
contentedly
put
up
the
like
aspersions
,
considering
that
this
affliction
that
befalls
them
,
hath
been
accomplished
in
their
elder
brethren
.
Object
.
1
O
,
but
the
ministers
usually
suspended
,
are
good
men
,
and
therefore
,
we
may
well
say
,
they
are
persecuted
.
Answ.
1.
Some
of
them
,
no
doubt
,
are
so
;
and
if
they
be
,
Inconformity
is
accidentally
a
great
sin
.
they
shall
reap
the
profit
of
it
another
day
;
it
is
possible
sometimes
for
good
men
to
tread
awry
,
being
caryed
away
with
the
streame
of
popularity
,
and
mis-led
by
the
hope
of
gaine
or
glory
.
2.
Whether
they
be
all
good
or
no
,
I
leave
it
to
be
decided
by
the
searcher
of
all
hearts
;
only
thus
much
in
the
generall
I
am
sure
of
,
that
Multi
sunt
in
sanctorum
catalogo
,
qui
non
sunt
in
consortio
,
many
are
now
accounted
Saints
,
which
will
not
goe
for
Saints
at
that
day
when
all
secrets
shall
be
manifested
.
3.
It
is
not
their
goodnesse
that
is
punished
,
but
their
badnesse
;
S.
Peter
intimates
,
that
a
Christian
may
be
detected
and
punished
for
an
evill
doer
,
1
Pet.
4.15
,
16.
If
good
men
will
have
their
hands
in
bad
causes
,
their
goodnesse
must
not
make
them
law-proofe
,
and
beare
them
off
from
the
stroke
of
justice
.
Causa
,
non
poena
,
(
I
may
adde
nec
persona
)
facit
martyrem
,
it
is
the
cause
,
not
the
punishment
(
no
nor
the
person
neither
)
that
makes
the
martyr
.
Inexpiable
and
great
is
the
sinne
of
schisme
and
discord
in
the
Church
(
saith
S.
[
](A03409-e30310-b)(a)
(a)
Cypr.
de
unit
.
Eccl.
Inexprabilis
&
gravis
culpa
discordiae
,
nec
passione
purgatur
.
Cyprian
)
and
cannot
be
purged
even
with
martyrdome
.
And
a
[
](A03409-e30340-b)(b)
(b)
Ardeant
licet
slammis
&
ignibus
,
traditi
vel
objecti
bestus
animas
suas
ponant
;
non●t
illa
fidei
co●ona
,
sed
poena
perfidiae
;
nec
religiosae
virtutis
exitus
gloriosus
,
sed
d●●onis
●nte●tus
.
Occi●●alis
potest
,
cotona●i
non
potest
.
little
after
,
speaking
of
such
as
lived
contentiously
in
the
Church
,
he
saith
,
Ardeant
licet
slammis
,
&c.
Though
they
breath
out
their
soules
at
a
stake
,
or
under
the
teeth
of
wilde
beasts
,
their
goodnes
is
not
crowned
,
but
their
persidiousnesse
punisht
.
Occidi
talis
potest
,
coronari
non
potest
.
Such
a
man
may
bee
killed
,
but
crowned
he
cannot
be
.
Martyrs
are
they
(
saith
S.
[
](A03409-e30360-b)(c)
(c)
Aug.
ep.
50.
Austin
)
which
suffer
,
not
for
disorder
,
and
the
ungodly
breach
of
Christian
unity
,
but
for
righteousnesse
sake
:
for
Hagar
was
persecuted
by
Sarah
,
and
yet
she
that
did
impose
was
holy
,
and
she
was
the
unrighteous
person
that
did
beare
the
burden
:
If
things
be
rightly
scanned
(
saith
he
)
Hagar
did
persecute
Sarah
more
by
proud
resistance
,
than
Sarah
her
by
inflicting
deserved
vengeance
.
Object
.
2
Yea
,
but
the
fault
of
inconformity
(
if
it
bee
a
fault
)
is
but
a
small
one
,
&
yet
more
grievously
censured
,
than
swearing
,
drunkennesse
,
uncleannesse
,
perjury
,
and
many
other
sinnes
which
farre
exceed
this
;
want
of
proportion
therefore
between
the
fault
and
the
penalty
,
maketh
those
punishments
to
be
no
better
than
persecutions
.
Answ.
Sinnes
or
faults
may
bee
considered
in
their
nature
,
or
in
their
manner
of
committing
,
and
those
ill
consequents
that
spring
from
them
:
and
a
sinne
that
is
little
and
least
in
the
first
,
may
bee
great
and
greatest
in
those
last
respects
;
and
so
is
this
sinne
of
which
we
are
speaking
.
If
we
looke
upon
it
in
its
owne
nature
,
it
is
nothing
so
foule
a
sinne
as
is
murder
,
adultery
,
perjury
,
&c.
for
this
is
a
sinne
by
accident
,
because
against
the
command
of
authority
;
those
other
essentially
and
formally
,
because
damned
by
the
light
of
nature
.
But
if
we
behold
it
in
the
manner
of
committing
,
it
is
a
greater
;
this
being
seldome
committed
,
never
punisht
,
without
wilfulnesse
and
obstinacy
,
they
many
times
breaking
out
through
meere
weaknesse
and
infirmity
.
And
so
it
is
in
respect
of
its
dangerousnesse
in
the
issue
.
For
,
1.
It
is
a
bold
faced
sinne
,
that
Ionah-like
stands
alwayes
upon
its
justification
,
and
pleads
not
guilty
,
and
casts
a
blemish
upon
that
authority
that
dares
censure
it
.
These
other
are
sinnes
(
as
more
foule
,
so
)
more
modest
,
lesse
confident
;
like
the
Heretique
in
Titus
3.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
self-convicted
and
self-condemned
,
and
meet
with
fewer
Patrons
.
2.
Those
sinnes
fight
against
Church
-
government
by
consequent
only
,
this
directly
;
and
if
it
be
not
in
time
restrained
,
brings
confusion
and
Anarchy
into
the
Church
.
Like
Peters
dissimulation
,
Gal.
2.
it
sowreth
a
multitude
in
a
moment
:
like
a
gangren
,
if
it
seize
,
and
be
permitted
to
settle
but
on
one
limb
,
it
speedily
runnes
over
,
and
ruines
all
the
body
;
men
too
sinfully
affecting
(
since
the
fall
)
to
be
Domini
suorum
actuum
,
Lords
over
their
owne
actions
in
all
things
,
and
to
shake
off
the
yoke
of
government
.
3.
Those
sinnes
goe
many
times
alone
,
this
never
;
but
like
a
fury
brings
a
troope
of
mischiefes
after
it
.
It
makes
divisions
and
breaches
in
otherwise
peaceable
congregations
;
begets
discords
,
contempts
in
people
of
their
learned
,
able
,
and
wel-deserving
Pastors
.
It
breeds
emulations
also
between
brethren
of
the
same
Tribe
,
ministers
of
the
same
Christ
;
even
to
the
sharpning
of
tongues
and
pens
against
each
other
,
till
like
the
Cadmean
brethren
,
mutuis
vulneribus
confossi
cadunt
(
as
Erasmus
speakes
)
they
fall
to
the
ground
by
their
own
unbrotherly
wounds
.
This
makes
some
stand
neuters
and
look
on
,
others
turne
Apostates
and
deride
;
this
makes
our
friends
lament
us
,
and
our
adversaries
triumph
over
us
,
while
they
hope
to
see
our
Church
dissolved
,
without
either
plots
or
pens
of
theirs
,
by
our
own
unnaturall
broyles
and
contentions
.
And
therefore
it
is
many
wayes
a
greater
sinne
than
they
,
and
worthy
of
condigne
punishment
.
To
conclude
this
point
,
take
an
estimate
of
this
sinne
from
God
himselfe
:
Did
not
he
reveale
his
wrath
from
heaven
even
against
Miriam
,
and
smite
her
with
leprosie
,
&
excommunication
for
a
time
,
for
opposing
but
with
one
weak
word
,
or
two
,
the
authority
of
her
brother
Moses
,
Num.
12
?
was
not
Korah
and
his
seditious
company
consumed
with
fire
from
heaven
,
and
made
Horrenda
victima
nil
miserantis
orci
,
a
lamentable
sacrifice
to
the
gaping
earth
in
a
moment
?
and
why
,
but
for
denying
obedience
to
Moses
and
Aaron
,
and
making
a
rent
in
the
congregation
?
Quis
dubitat
sceleratius
esse
commissum
,
quod
gravius
est
punitum
?
Who
doubts
(
saith
S.
Hierome
)
that
the
sinne
which
was
so
fearefully
punished
,
was
as
highly
detested
?
Leave
off
therefore
these
scandalous
criminations
,
which
have
in
them
neither
truth
nor
modesty
,
Cypr.
de
unit
.
●l
.
Q●d
fa●
〈◊〉
p●o●
C●no
●p●
〈…〉
&
●um●
that
seq●
&
〈…〉
?
g●atul
〈◊〉
lum
e●
,
〈…〉
l●●r
.
〈…〉
C●st●
〈◊〉
&
●nata
●g
●ne
p●ar
.
and
seek
not
to
make
justice
odious
with
such
nick-names
of
tyranny
and
persecution
.
As
great
a
woe
is
due
to
such
as
call
good
evill
,
as
to
them
that
call
evill
good
.
Quid
facit
in
pectore
,
&c.
What
doth
the
wildnesse
of
wolves
,
and
the
madnesse
of
dogs
(
saith
S.
Cyprian
)
in
Christian
breasts
?
the
poyson
of
serpents
,
and
the
cruelty
of
beasts
,
why
should
they
lodge
there
?
Would
ye
be
counted
Saints
?
what
have
Saints
to
doe
with
such
angry
and
uncharitable
passions
?
tant
aene
animis
coelestibus
irae
?
would
ye
be
esteemed
men
of
the
spirit
?
what
fellowship
hath
the
meek
Spirit
of
God
with
the
malicious
spirit
of
the
devill
?
Spiritus
Dei
nec
mendax
,
nec
mordax
,
the
Spirit
of
God
,
neither
belies
nor
bites
,
as
they
doe
who
call
deserved
punishments
persecutions
:
Hier.
ep.
ad
Vigil
.
for
Nonest
crudelitas
pro
Deo
pietas
,
Zeale
for
God
and
the
Churches
peace
,
is
no
cruelty
,
saith
S.
Hierome
.
And
so
I
come
to
my
last
Consectary
.
Ceremonies
and
orders
imposed
by
Church
governours
on
inferiour
ministers
and
people
,
5.
Consectary
must
be
obeyed
:
For
power
in
them
to
enjoyne
,
by
the
law
of
Relatives
inferres
in
us
a
necessity
to
obey
.
There
are
3.
sorts
of
things
and
actions
(
saith
[
](A03409-e31710-b)(a)
(a)
Aug.
l.
3.
de
lib.
Arb.
c.
18
,
19
S.
Austin
.
)
1.
Some
intrinsecally
and
essentially
good
,
which
cannot
bee
evill
at
any
time
;
such
are
vertues
and
vertuous
acts
;
which
,
though
they
may
be
accompanied
with
evill
ends
,
and
so
non
redundare
in
personam
,
not
redound
to
the
good
of
the
doer
,
can
never
be
bad
.
2.
Some
internally
and
essentially
evill
;
which
are
not
therefore
evill
,
because
prohibited
,
as
the
eating
of
the
forbidden
tree
,
and
Sauls
sparing
of
the
Amalekites
were
;
but
prohibited
because
evill
,
as
perjury
,
murder
,
adultery
,
and
other
sins
against
the
light
of
nature
.
3.
Other
things
there
are
of
a
middle
nature
,
neither
good
nor
evill
in
themselves
,
but
easily
changeable
into
good
or
evill
by
concomitant
circumstances
.
Of
this
sort
are
Rites
and
ceremonies
,
ordained
by
the
Church
to
bee
used
in
or
about
Gods
service
.
In
themselves
,
they
are
like
fastings
,
watchings
,
and
such
other
bodily
castigations
,
which
(
considered
in
the
naked
act
)
are
affirmed
to
bee
unprofitable
,
and
distinguished
from
true
godlinesse
,
1
Tim.
4.8
.
neither
pleasing
nor
displeasing
to
God
:
yet
,
sub
mandato
,
as
they
are
by
lawfull
authority
enjoyned
,
they
become
necessary
,
and
attingunt
conscientiam
,
lay
an
obligation
of
obedience
on
the
conscience
.
For
we
reade
,
that
Idolothytes
,
things
strangled
,
and
blood
,
though
they
were
in
themselves
indifferent
meates
,
and
might
be
eaten
or
not
eaten
without
offence
of
conscience
;
yet
when
they
had
the
stamp
of
a
negative
command
upon
them
,
and
were
for
certaine
reasons
prohibited
by
the
Apostles
,
they
were
called
necessary
things
,
Acts
15.28
.
It
seemes
good
,
&c.
to
lay
upon
you
no
greater
burden
than
these
necessary
things
;
Necessary
,
for
the
avoiding
of
scandall
;
necessary
through
the
command
of
the
Apostles
,
restraining
their
use
for
the
time
,
though
in
themselves
indifferent
.
And
S.
Paul
exhorting
to
obedience
of
authority
,
saith
,
Ye
must
be
subject
,
not
because
of
wrath
only
,
but
for
conscience
sake
,
Rom.
13.5
.
giving
us
to
understand
,
that
even
these
smaller
things
,
when
they
are
once
commanded
,
doe
reach
the
conscience
,
and
cannot
be
omitted
without
some
violation
of
it
.
Necessity
of
obedience
ariseth
sometimes
ex
natura
rei
,
from
the
nature
of
the
thing
commanded
,
as
in
all
morall
precepts
;
sometimes
ex
vi
mandati
,
from
the
power
by
which
they
are
enjoyned
,
as
in
all
positive
laws
and
commands
,
whether
civill
or
ceremoniall
.
And
so
it
doth
here
,
to
wit
,
from
a
double
power
.
-
1.
The
power
of
the
Governour
commanding
these
things
to
be
done
.
-
2.
The
power
of
God
authorizing
him
to
command
,
and
obliging
inferiours
to
obey
.
Obedience
then
to
these
smaller
things
of
the
law
,
these
appendices
of
Gods
service
,
(
Surplesse
,
Hood
,
standing
up
at
the
Creed
,
kneeling
at
the
Communion
,
the
Crosse
in
baptisme
,
and
bowing
at
the
name
of
Iesus
)
is
no
arbitrary
and
indifferent
thing
.
But
it
is
the
part
of
ever
private
man
,
Ca●
.
30.
both
minister
and
other
,
reverently
to
retaine
the
true
use
of
these
things
prescribed
by
publique
authority
;
considering
,
that
things
of
themselves
〈◊〉
different
,
doe
in
some
sort
alter
their
natures
,
when
they
are
either
commanded
or
forbidden
by
a
lawfull
magistrate
;
and
may
not
be
omitted
at
every
mans
pleasure
,
contrary
to
the
law
,
when
they
be
commanded
;
nor
used
when
they
are
prohibited
.
They
are
the
last
words
of
our
30.
Canon
,
and
a
confirmation
of
my
point
.
Let
every
soule
(
saith
S.
Paul
)
be
subject
to
the
higher
powers
;
the
words
are
not
permissive
,
Rom
13.
let
every
one
that
will
,
subject
himselfe
to
authority
,
but
imperative
,
let
every
one
as
he
ought
,
submit
himselfe
.
And
,
let
every
soule
;
here
is
no
liberty
for
libertinisme
in
any
:
none
must
think
himselfe
too
great
,
or
too
good
to
yeeld
obedience
to
his
superiours
,
all
without
exception
,
or
exemption
,
must
doe
their
commands
.
And
therefore
I
wonder
how
those
that
seem
to
make
a
conscience
of
other
sinnes
,
can
make
no
conscience
of
this
,
but
rather
make
it
a
point
of
conscience
to
lye
under
this
guilt
,
and
be
rebellious
against
their
lawfull
Pastors
in
these
things
.
Obey
them
(
saith
the
same
Apostle
,
Heb
13.17
.
)
that
have
the
rule
over
you
,
and
submit
your selves
:
the
persons
here
pointed
at
,
are
Bishops
and
Prelates
of
the
Church
,
as
the
following
words
doe
shew
,
(
for
to
them
alone
doth
the
care
of
mens
soules
directly
and
properly
belong
)
and
the
duty
which
all
inferiours
owe
to
them
,
is
obedience
,
which
therefore
S.
Paul
doth
not
barely
commend
,
but
peremptorily
charge
upon
them
.
But
a
place
that
may
be
instead
of
all
others
to
inforce
obedience
to
the
laws
of
the
Church
,
and
a
full
and
ample
obedience
also
to
all
good
laws
is
,
that
Text
in
S.
Matthew
,
where
our
Saviour
saith
:
The
Scribes
and
Pharisees
sit
in
Moses
seate
:
Mat.
23
2.
all
therefore
whatsoever
they
bid
you
observe
,
that
observe
and
doe
,
&c.
These
words
therefore
must
a
little
be
examined
,
and
pressed
upon
our
refractory
brethren
.
First
then
,
who
are
the
persons
to
whom
subjection
is
here
injoyned
?
the
Scribes
and
Phrisees
;
but
who
were
they
?
What
is
meant
by
Scribes
and
Pharisees
.
Scribe
in
Scripture
is
a
name
of
office
or
calling
,
and
signifies
3.
sorts
of
men
.
1.
A
Scrivener
,
one
that
liveth
by
writing
,
so
Psal.
45.
1.
My
tongue
is
the
tongue
of
a
ready
writer
.
2.
A
Secretary
of
State
,
in
this
sense
Shebna
is
called
a
Scribe
,
Esay
36.3
.
3.
An
officer
in
the
Church
,
an
expounder
and
teacher
of
the
Scriptures
;
in
this
sense
Ezra
the
Priest
is
said
to
be
a
ready
Scribe
in
the
Law
of
Moses
,
Ezra
7.6
.
.i.
a
skilfull
interpreter
:
so
it
is
also
taken
Mat.
13.52
.
Every
Scribe
which
is
instructed
to
the
kingdome
of
heaven
,
&c.
And
in
this
last
sense
it
is
to
be
taken
here
.
Pharisee
,
is
a
name
of
Sect
or
Order
,
and
the
Pharisees
were
a
fraternity
among
the
Iews
,
that
lived
by
peculiar
rules
,
and
in
a
stricter
manner
than
did
others
.
As
we
may
see
Acts
26.5
.
where
S.
Paul
sayes
,
After
the
straitest
sect
of
our
religion
,
I
lived
a
Pharisee
.
Of
these
Pharisees
some
were
Clergy-men
,
Scribes
,
and
expounders
of
the
law
,
as
it
appeares
,
Iohn
3.10
,
11.
where
Nicodemus
is
called
a
Pharisee
,
and
a
master
or
teacher
in
Israel
,
and
Acts
5.34
.
where
Gamaliel
is
called
a
Pharisee
,
and
a
Doctor
of
the
law
,
.i.
an
expounder
of
the
Scripture
.
So
that
these
two
differed
,
as
the
Secular
and
Regular
Priests
,
they
lived
after
a
diver
,
manner
yet
both
of
them
were
Teachers
,
and
in
spirituall
things
Rulers
and
Masters
of
the
people
.
We
see
who
the
persons
are
to
be
obeyed
.
But
why
must
they
be
obeyed
?
because
,
saith
Christ
,
They
sit
in
Moses
seat
.
¹
We
reade
of
a
twofold
seate
,
peculiar
to
persons
of
quality
and
eminency
of
place
.
1.
A
seate
of
civill
government
,
What
is
meant
by
Moses
chayre
.
belonging
to
Kings
and
Iudges
,
as
may
be
seen
Psal.
122.5
.
There
are
set
Thrones
of
judgement
.
2.
A
seate
of
doctrine
and
spirituall
Iurisdiction
,
proper
to
the
Priests
and
heads
of
the
Church
;
for
such
were
wont
to
sit
when
they
taught
the
people
,
and
gave
judgement
,
as
our
Saviour
intimates
,
Mat.
26.55
.
I
sate
daily
among
you
,
teaching
in
the
Temple
.
The
first
of
these
seats
was
usually
called
the
Throne
of
David
,
because
he
was
the
first
establisht
King
,
to
whom
God
had
appointed
a
succession
of
children
to
be
Kings
after
him
:
but
this
latter
seat
,
the
Chaire
of
Moses
,
because
he
was
the
first
that
received
the
law
from
God
,
and
published
it
to
the
people
.
2.
To
sit
in
these
seats
is
,
to
succeed
these
persons
in
authority
;
to
sit
in
Davids
Throne
,
is
to
succeed
him
in
his
kingdome
,
and
therefore
Salomon
is
said
to
sit
in
the
throne
of
David
his
father
,
because
hee
did
succeed
him
in
his
royall
government
:
and
to
sit
in
the
chaire
of
Moses
,
is
to
have
the
place
and
office
of
instructing
and
governing
the
people
in
things
concerning
God
.
So
that
our
Saviours
reason
to
urge
the
people
to
obedience
is
,
the
Scribes
and
Pharisees
are
the
authorized
teachers
and
masters
of
Israel
;
therefore
you
must
bee
ruled
by
them
,
and
submit
unto
them
.
Authority
how
far
to
be
obeyed
.
But
thirdly
,
how
far
were
the
people
to
obey
them
?
Whatsoever
they
bid
you
observe
(
saith
Christ
)
that
observe
and
doe
.
These
words
though
in
their
forme
they
be
universall
,
yet
in
their
sense
they
are
particular
,
and
must
be
restrained
by
their
matter
.
The
Papists
take
them
without
any
limitation
,
in
a
most
ample
sense
,
to
gain
credit
to
the
Popes
infallibility
.
Others
in
opposition
to
them
girt
them
up
too
short
,
and
say
,
that
our
Saviours
meaning
was
,
that
the
people
should
obey
them
in
all
things
which
they
taught
out
of
the
law
of
Moses
.
But
if
this
were
all
the
meaning
,
then
they
had
been
bound
to
hearken
to
these
Doctors
sitting
in
Moses
chayre
,
no
further
than
to
every
Iustice
sitting
on
the
bench
,
than
to
every
Taylor
sitting
on
his
shopboard
,
yea
,
and
then
the
flock
were
no
more
bound
to
obey
their
Pastor
,
than
the
Pastor
were
to
obey
his
flock
;
for
if
they
admonish
them
to
do
any
thing
which
is
commanded
in
Moses
law
,
they
were
bound
to
obey
it
;
not
because
they
said
it
,
but
because
Moses
did
say
it
before
.
And
if
we
thus
construe
the
words
,
then
what
shall
become
of
this
illation
of
our
Saviour
,
because
they
sit
in
Moses
seate
,
therefore
whatsoever
they
bid
you
doe
,
doe
it
?
But
what
then
is
the
meaning
of
these
words
?
viz.
That
they
should
obey
them
in
all
things
belonging
to
the
place
and
authority
of
Moses
his
successours
;
In
omnibus
ad
Cathedram
pertinentibus
,
in
all
things
which
the
chaire
ought
to
prescribe
them
:
as
when
servants
and
children
are
commanded
to
obey
their
masters
and
parents
in
all
things
,
Col.
3.20
,
22.
It
is
meant
,
In
omnibus
quae
pertinent
ad
jus
dominativae
potestatis
,
saith
[
](A03409-e34750-b)(a)
(a)
Aug.
22.
q.
104.
art.
5.
ad
1.
Aquinas
,
in
all
things
which
appertaine
to
masters
and
parents
,
right
and
authority
to
command
.
Now
they
had
authority
to
command
:
1.
Whatsoever
was
within
the
verge
of
their
owne
calling
.
2.
Whatsoever
was
not
repugnant
to
superiour
laws
of
God
,
or
the
State
in
which
they
lived
,
to
which
being
but
subordinate
and
delegated
rulers
,
themselves
were
subject
as
well
as
their
people
.
Put
all
these
now
together
,
and
the
meaning
of
our
Lord
will
appeare
to
be
,
That
in
all
things
belonging
to
their
office
and
authority
,
the
people
were
to
obey
the
Scribes
and
Pharisees
,
who
were
their
spirituall
Pastors
and
Governours
,
because
the
office
of
instructing
and
prescribing
was
committed
to
them
.
And
from
this
charge
resulteth
most
evidently
this
faire
conclusion
,
that
it
is
the
duty
of
people
to
submit
themselves
to
the
directions
and
prescriptions
of
their
Bishops
and
spirituall
rulers
,
who
succeed
a
greater
than
Moses
,
Christ
and
his
Apostles
,
in
the
oversight
and
government
of
the
Church
,
in
all
such
things
as
they
perswade
or
prescribe
not
contrary
to
the
word
of
God
,
and
the
established
government
wherein
they
live
.
And
consequently
,
it
belongs
to
us
that
are
inferiours
(
whether
ministers
or
people
)
to
submit
to
those
orders
and
Ceremonies
in
the
Church
,
which
are
in
the
power
and
hands
of
our
Prelates
to
prescribe
.
Quest.
But
what
if
they
passe
their
bounds
,
and
command
us
things
not
lawfull
.
Answ.
Our
Ceremonies
are
rightly
qualified
.
I
answer
,
1.
If
wee
bee
sure
that
at
any
time
they
doe
so
,
we
are
not
to
obey
them
;
for
whether
it
be
better
to
obey
God
or
man
,
judge
yee
,
saith
S.
Peter
,
Acts
4.19
.
2.
In
determining
Rites
and
Ceremonies
(
which
are
the
subject
of
our
discourse
)
there
is
no
just
cause
to
feare
that
.
1.
Because
the
constitution
and
specification
of
things
of
this
nature
,
(
as
hath
been
proved
,
)
appertaines
to
Ecclesiasticall
power
;
and
by
the
Kings
Prerogative
Royall
,
and
supreme
authority
in
causes
Ecclesiasticall
)
was
granted
and
confirmed
unto
the
Bishops
of
our
Church
under
the
great
seale
of
England
,
as
we
may
see
in
his
last
Majesties
Declaration
set
downe
before
and
after
the
booke
of
Canons
.
2
Because
the
Rites
in
use
among
us
,
have
all
those
conditions
in
them
,
with
which
lawfull
and
comely
ceremonies
ought
(
as
I
have
said
)
to
bee
qualified
.
They
are
but
few
,
such
as
have
beene
least
abused
,
such
as
may
be
altered
when
authority
sees
cause
,
and
therefore
not
esteemed
of
equall
rank
to
the
law
of
God
:
such
also
as
are
neither
dark
nor
dumb
ceremonies
,
but
carry
their
signification
in
their
foreheads
,
and
therefore
not
easily
liable
to
any
great
abuse
:
they
are
such
too
,
as
are
imposed
on
us
,
without
contempt
or
prejudice
to
other
Churches
,
that
use
them
not
;
as
our
Church
hath
been
pleased
,
for
the
preventing
of
idle
cavils
,
and
the
satisfaction
of
scrupulous
mindes
,
with
much
wisdome
and
tendernesse
,
Whether
they
must
be
obeyed
with
a
doubting
of
conscience
.
Quest.
2
Answ.
to
declare
her selfe
in
the
Preface
before
our
book
of
Common-prayer
.
But
what
if
we
doubt
(
may
some
say
)
whether
these
Rites
be
lawfull
and
good
,
or
no
,
must
wee
then
obey
?
1.
After
so
long
a
time
,
and
such
good
meanes
of
information
,
it
is
not
fit
that
any
should
doubt
,
nor
likely
that
many
do
doubt
without
much
wilfulnesse
.
[
](A03409-e35950-b)(a)
(a)
Confer
.
at
Hamp
.
Court
.
pag
66.
It
is
to
be
feared
that
some
of
them
which
pretend
weaknesse
and
doubting
,
are
strong
enough
,
if
not
head-strong
,
and
such
as
thinke
themselves
able
to
teach
the
King
,
and
all
the
Bishops
of
the
Land
:
they
are
not
my
words
,
but
the
speech
of
a
King
,
even
our
late
Soveraigne
Lord
of
happy
memory
.
2.
Obedience
must
be
yeelded
to
things
commanded
(
and
consequently
to
these
)
notwithstanding
doubting
.
If
a
doubt
be
only
speculative
,
of
the
lawfulnesse
of
such
things
as
lie
in
a
mans
own
liberty
to
do
or
forbeare
,
then
it
is
the
safest
course
not
to
doe
them
;
for
as
(
according
to
the
Italian
proverb
)
that
meate
which
a
man
doth
not
eate
,
will
not
hurt
him
;
so
such
things
as
he
forbeares
,
will
not
offend
his
conscience
:
nay
,
in
such
a
case
,
to
doe
any
thing
doubtingly
is
a
sinne
,
as
the
Apostle
tells
us
,
Rom.
14.23
.
He
that
doubteth
is
damned
if
he
eate
,
because
he
eateth
not
of
faith
:
for
whatsoever
is
not
of
faith
,
is
sinne
.
But
if
the
doubt
be
practicall
and
the
matter
of
it
a
thing
commanded
by
superiors
(
as
these
things
are
,
of
which
we
are
now
speaking
)
that
doubting
doth
neither
infer
nor
excuse
our
disobedience
.
Such
a
man
as
is
troubled
with
this
kinde
of
doubting
,
if
he
have
time
and
means
,
should
expell
the
doubt
,
that
he
may
yeeld
obedience
where
he
oweth
it
,
with
cheerefulnesse
.
But
if
he
will
not
,
or
cannot
expell
it
,
the
things
enjoyned
he
must
doe
,
the
doubt
remaining
.
For
,
that
lawfull
authority
is
to
be
obeyed
,
is
certain
,
that
this
or
that
thing
commanded
by
that
authority
is
unlawfull
,
is
doubtfull
:
Now
when
a
doubt
stands
in
competition
for
mastership
with
a
cleare
case
,
the
doubt
in
all
reason
must
yeeld
,
and
that
which
is
cleare
and
certaine
must
be
done
;
for
è
malis
minimum
,
of
two
hard
choyces
the
best
and
safest
is
to
bee
made
.
Aug.
ep.
86.
ad
Casul●a
.
Episcopo
tuo
in
hisce
noli
resistere
,
&
quod
facit
ips●
,
sine
ullo
scrupulo
sectare
.
And
therefore
what
S.
Austin
sayes
to
Casulanus
,
I
say
to
every
one
,
Episcopo
tuo
in
hisce
,
&c.
withstand
not
thy
Diocesan
in
these
things
,
but
what
he
doth
,
without
scruple
imitate
;
what
he
commands
,
obey
.
But
what
doe
I
talke
of
obeying
in
this
licentious
age
;
it
being
such
,
that
it
is
almost
accounted
a
fault
unpardonable
to
preach
for
subjection
to
the
Churches
Hierarchy
;
and
he
esteemed
the
purest
man
that
is
the
greatest
stickler
against
it
.
But
the
spirit
of
contention
will
not
alwayes
raigne
;
it
is
pitty
it
should
:
and
therefore
in
hope
to
prevaile
(
at
least
with
some
)
I
say
againe
,
in
the
words
of
S.
Hierome
,
Esto
subjectus
Pontifici
tuo
,
&
quasi
animae
parentem
suscipe
.
Be
subject
to
thy
Bishop
,
and
reverence
him
as
the
father
of
thy
soule
.
Three
sorts
I
should
here
perswade
to
obedience
;
Our selves
of
the
Clergy
,
our
Church-officers
,
and
our
people
.
But
because
the
submission
of
the
two
last
,
for
the
most
part
stands
and
falls
in
ours
,
I
should
hope
I
might
the
more
easily
winne
them
,
if
I
could
but
prevaile
with
you
(
my
brethren
)
for
a
compleate
and
cheerfull
conformity
.
Omne
malum
ab
Aquilone
,
Disobedience
to
Church-governours
begins
at
the
Clergy
.
if
there
be
disaffection
in
our
people
,
it
begins
too
often
at
the
Sanctuary
,
for
like
priest
,
like
people
,
saith
the
Prophet
.
The
forming
of
childrens
mindes
is
much
in
the
power
of
the
nurse
or
mother
,
who
gives
them
suck
,
and
brings
them
up
;
and
so
are
our
peoples
manners
in
these
things
sutable
to
our
molds
.
If
we
shall
take
liberty
to
break
unsavory
jests
upon
the
reverend
Fathers
of
our
Church
,
and
their
officers
,
and
to
make
our selves
and
others
merry
with
talking
of
the
Idolatry
,
the
adultery
,
the
murder
and
the
felony
of
the
Crosse
,
and
other
ceremonies
,
as
sometimes
Parker
,
(
whether
more
foolishly
or
prophanely
)
did
:
if
we
make
our
Pulpits
Pasquills
,
in
them
presuming
with
a
sad
face
of
seeming
piety
to
traduce
our
Superiours
,
and
cast
our
humorous
and
discontented
aspersions
in
their
faces
;
if
wee
leave
out
the
crosse
when
wee
Christen
(
to
pleasure
a
friend
,
or
gain
a
bribe
)
and
the
surplesse
when
we
come
to
minister
before
the
Lord
,
and
omit
such
other
ceremonies
as
require
our
personable
and
exemplary
obedience
;
will
not
our
people
that
hang
upon
our
hands
and
lips
,
and
see
and
heare
what
we
doe
,
doe
likewise
?
If
our
breasts
shall
daily
runne
downe
with
such
infecting
stuffe
,
what
can
be
expected
,
but
that
our
people
which
lye
sucking
at
them
,
should
prove
a
crazie
generation
?
And
can
it
be
thought
,
that
if
we
(
who
are
the
watchmen
of
our
people
,
and
if
we
spie
a
lion
comming
upon
them
,
a
sinne
ready
to
ensnare
them
,
should
tell
them
so
)
do
either
dissemble
,
or
,
which
is
worse
,
incourage
the
sin
of
perjury
in
our
Church-wardens
for
our
owne
bad
ends
,
their
bills
should
give
in
true
evidence
,
and
make
a
faithfull
report
of
Parish-disorders
?
It
cannot
bee
,
and
therefore
some
,
whom
it
too
much
concernes
,
may
well
complaine
,
and
cry
out
with
the
Prophet
,
O
my
people
,
they
that
leade
thee
,
cause
thee
to
erre
,
Esay
3.12
.
Not
at
the
people
except
first
perverted
.
But
me
thinkes
I
heare
Aaron
charging
the
people
with
his
sin
,
the
people
,
thou
knowest
,
are
set
on
mischiefe
,
Exod.
32.22
.
And
Ieremy
complaining
,
that
the
Prophets
prophesie
falsly
,
and
the
people
love
to
have
it
so
,
Ier.
5.31
.
It
should
seeme
,
the
root
of
inconformity
lyes
in
them
.
True
it
is
,
some
ministers
deny
,
or
curtall
their
conformity
,
and
the
people
love
to
have
it
so
.
But
what
people
?
a
people
[
](A03409-e37400-b)(a)
(a)
Juven
Sat.
14.
—
Velocius
&
citius
nos
Corrumpunt
vitiorum
examp●
domestica
magnis
Cum
subeant
animos
authoribus
.
marred
in
their
making
,
catechized
by
their
parents
,
or
Pastors
with
false
principles
,
and
taught
to
beleeve
,
that
the
Bishops
are
limbs
of
Antichrist
,
the
Surplesse
a
rag
of
Popery
,
Conformity
a
mark
of
the
Beast
;
that
every
good
man
must
abhorre
them
,
and
pray
to
the
King
of
the
Church
to
sweep
them
out
of
his
sanctuary
:
such
people
love
to
have
it
so
.
And
therefore
it
concernes
us
ministers
,
who
should
be
examples
to
our
flocks
in
all
good
things
,
as
S.
Peter
saith
,
1
Pet.
5.3
.
1
To
looke
to
our
own
conformity
.
2
To
teach
our
people
throughly
the
point
of
obedience
.
1.
We
must
looke
to
our
owne
conformity
,
Considerations
perswading
to
conformity
.
and
begin
the
reformation
of
disorder
at
our
selves
;
and
to
this
,
three
things
(
me
thinkes
)
should
move
us
:
1.
Our
subscription
to
the
Articles
of
our
Church
,
and
the
booke
of
common
prayer
,
by
which
wee
have
(
ex
animo
)
confessed
two
things
:
1.
that
it
is
in
the
power
of
the
Church
,
(
and
consequently
of
ours
)
to
decree
Rites
and
ceremonies
:
2.
that
our
service
book
containes
nothing
in
it
repugnant
to
the
word
of
God
,
nothing
that
may
not
be
lawfully
used
,
and
by
every
one
submitted
to
:
and
that
which
follows
upon
this
,
is
,
that
our
Ceremonies
and
orders
,
justified
and
imposed
in
the
booke
of
common-prayer
,
are
agreeable
to
Gods
word
,
and
to
be
used
by
us
.
If
we
now
after
our
often
subscription
to
these
things
,
shall
refuse
or
omit
the
use
of
them
in
our
practises
,
will
not
there
be
a
grosse
inconsistency
between
our
judgements
and
behaviours
?
doe
we
not
condemne
our selves
in
that
which
we
allow
?
a
course
which
God
will
never
blesse
,
as
we
may
see
Rom.
14.22
.
Blessed
is
he
that
condemneth
not
himselfe
in
that
which
he
alloweth
.
2.
That
voluntary
and
speciall
obligation
which
we
have
brought
upon
our selves
in
our
ordinations
,
should
likewise
work
with
us
.
For
in
the
book
of
ordination
(
which
wee
have
also
by
our
subscription
approved
)
to
the
Priests
and
Deacons
ready
to
be
ordered
,
is
put
this
Question
;
Will
you
reverently
obey
your
Ordinary
,
and
other
chiefe
ministers
to
whom
the
government
and
charge
of
you
shall
be
committed
,
following
with
a
glad
minde
and
will
their
godly
admonitions
&
judgements
,
&
c
?
The
answer
is
affirmative
and
promissory
;
We
will
,
the
Lord
being
our
helper
:
and
this
promise
wee
doe
not
only
make
,
but
ratifie
in
the
oath
of
Canonical
obedience
,
which
on
sundry
occasions
we
take
.
So
that
every
one
of
our
tribe
is
held
with
a
double
bond
.
1
A
common
bond
of
subjection
to
superiours
,
as
we
are
subordinate
and
inferiour
persons
:
²
A
particular
bond
of
oath
and
promise
,
as
wee
are
ministers
.
Now
if
to
break
that
generall
bond
of
obedience
which
lies
on
all
inferiours
,
be
a
violation
of
authority
,
a
sin
to
which
the
guilt
of
damnation
is
annexed
,
Rom.
13.2
.
to
breake
that
awfull
tye
of
a
vow
and
voluntary
promise
,
must
needs
be
a
greater
sinne
,
and
accompanied
with
a
heavier
guilt
.
Solemne
and
deliberat
promises
are
not
like
Samsons
green
cords
,
easie
to
be
snapt
asunder
;
but
strongly
binde
,
either
to
performance
,
or
punishment
.
Thirdly
,
if
we
fling
off
these
considerations
yet
let
respect
to
our
peoples
welfare
(
over
whose
souls
we
are
set
to
watch
,
and
for
whom
we
must
give
an
account
)
win
us
to
obedience
.
How
can
the
disgracing
and
impugning
of
good
orders
,
and
the
making
of
factions
and
divisions
in
the
Church
,
stand
with
their
good
?
Was
it
well
with
the
Iews
,
when
Korah
and
their
Levites
affronted
their
Prince
and
Priest
,
Moses
and
Aaron
?
Did
not
the
flame
of
Gods
fiery
indignation
break
out
upon
them
for
their
disloyalty
and
schisme
,
Numb.
16.
to
the
destruction
of
a
great
part
of
the
congregation
?
Can
it
bee
well
with
the
body
,
when
the
principall
members
conspire
against
their
Heads
,
and
will
not
be
guided
by
them
?
Schisme
hath
ever
been
the
bane
of
Churches
,
and
irregularity
the
beginner
of
Schisme
,
yea
of
Heresie
too
,
and
all
kinde
of
confusion
,
if
S.
Cyprian
may
be
beleeved
,
who
attributes
all
the
mischiefs
that
usually
befall
Churches
to
this
Fury
.
Hac
sunt
initia
haereticorum
,
Cypr.
cp.
ad
Rogat
.
(
saith
the
Father
)
&
orius
atque
conatus
schismaticorum
malè
cogitantium
,
ut
sibi
placeant
,
ut
praepositum
superbo
tumore
contemnant
.
Self-pleasing
pride
,
and
scornfull
despising
of
the
heads
of
the
Church
,
is
the
viper
from
which
both
schismes
and
heresies
draw
their
first
breath
.
Let
us
therfore
by
our
submission
to
our
Churches
Rites
commend
that
humble
obedience
to
our
people
,
which
they
owe
to
their
Fathers
in
Christ
,
their
rulers
in
the
Church
.
Next
,
we
must
looke
to
our
people
,
People
perverted
hardly
perswaded
to
obedience
.
and
winne
them
to
a
reverent
respect
,
as
of
God
and
his
laws
,
so
of
Gods
Vicegerents
in
the
Church
,
and
their
ordinances
.
It
is
a
hard
task
I
confesse
,
to
draw
a
perverted
,
and
prejudging
multitude
to
a
love
and
liking
of
such
things
as
crosse
their
Catechisme
.
Some
nobler
spirits
(
perhaps
)
will
be
content
dediscere
benè
quod
didicerunt
non
benè
,
(
as
Lyrinensis
speakes
)
to
unlearne
bad
lessons
which
they
have
been
taught
:
but
weaker
mindes
are
(
for
the
most
part
)
too
obstinate
retainers
of
the
precepts
and
practises
of
their
first
breeders
;
as
the
[
](A03409-e38870-b)(a)
(a)
Javen
●at.
14.
—
V●us
&
al●
,
Forsitan
〈◊〉
spernant
juvenes
quibus
●e
benign●
—
—
●t
meliore
luto
sinxit
praecordia
Titan
:
Sed
reliqu●s
fugienda
patrum
vestig●ducunt
,
Et
monstrata
diu
veretis
u●hit
orbita
culpae
.
Poet
could
see
,
who
therefore
[
](A03409-e38900-b)(b)
(b)
Id
ibid.
—
Nil
dictu
faedum
,
vis●que
haec
●mi●●ng
v
—
l●a
qu●
pu●
est
.
and
—
Maxima
deb●tur
pu●ro
●everent●
,
&c.
counsells
parents
to
be
very
carefull
of
what
they
say
or
do
in
the
presence
of
their
children
.
Wee
use
to
say
,
that
quartane
agues
,
and
hypocondriack
diseases
,
are
ludibria
medicorum
,
the
reproaches
of
Physitians
;
because
by
reason
of
the
stubborn
humours
that
beget
them
,
and
the
firm
footing
which
they
have
taken
in
the
body
,
they
are
seldome
cured
.
What
is
said
of
them
,
may
as
truly
bee
said
of
this
evill
sicknesse
of
faction
and
undutifulnesse
;
for
where
by
the
power
of
bad
presidents
,
the
poyson
of
bad
principles
,
and
its
owne
congruity
to
our
proud
and
lawlesse
dispositions
,
it
hath
gotten
head
,
it
will
not
easily
yeeld
up
its
possession
.
Yet
as
Physitians
give
not
over
such
patients
,
but
by
contemperating
Juleps
first
,
and
by
gentle
purgatives
next
,
lead
out
that
stubborn
stuffe
which
foments
these
maladies
:
Yet
must
be
attempted
.
so
must
the
servant
of
the
Lord
(
whose
duty
is
with
patience
and
gentlenesse
to
instruct
the
refractary
,
and
waite
,
if
God
at
any
time
will
give
them
repentance
,
2
Tim.
2.24
,
25.
)
First
by
perswading
more
moderate
and
honourable
conceits
upon
their
people
of
governours
and
government
,
and
then
by
convincing
them
with
substantiall
reasons
,
of
the
decency
of
our
prescribed
Rites
,
and
the
necessity
of
using
them
being
enjoyned
;
endeavour
to
conjure
out
the
evill
spirit
of
presumption
,
and
to
bring
in
the
meek
and
good
spirit
of
obedience
.
This
is
the
ready
way
to
bee
ill
thought
of
,
(
may
some
peradventure
think
or
say
)
and
(
which
is
worse
)
to
be
ill
provided
for
too
,
and
therefore
Diana
must
not
downe
,
disobedience
must
be
wincked
at
.
It
is
most
true
indeed
(
witnesse
experience
)
that
if
a
man
once
shew
himself
in
the
cause
&
quarrell
of
the
Church
,
and
doe
but
heartily
wish
for
an
unity
&
uniformity
of
opinion
&
practise
,
that
friends
,
maintenance
,
respect
,
all
forsake
him
.
And
this
is
the
cause
why
some
cannot
see
the
truth
,
others
dissemble
their
opinions
in
this
particular
.
How
can
ye
beleeve
(
saith
Christ
)
who
seek
for
honour
one
of
another
?
Ioh.
5.
Implying
,
that
popularity
is
a
blinder
;
it
makes
men
unwilling
to
study
such
doctrines
as
are
in
esteeme
with
the
people
,
lest
they
should
see
their
falshood
,
&
be
forced
to
forsake
them
;
and
it
perverts
their
understandings
,
and
makes
them
judge
with
favour
the
Diana's
of
the
people
,
and
with
rancour
the
contrary
.
As
it
puts
out
the
eyes
,
so
it
ties
the
tongue
,
as
we
may
see
,
Joh.
12.42
,
43.
Many
of
the
chiefe
rulers
beleeved
on
him
,
but
because
of
the
Pharisees
they
did
not
confesse
him
,
lest
they
should
be
put
out
of
the
Synagogue
.
For
they
loved
the
praise
of
men
more
than
the
praise
of
God
.
As
it
made
these
rulers
,
so
it
makes
a
great
many
in
our
dayes
dissemble
their
judgement
,
and
let
their
people
go
on
in
their
heady
and
disobedient
practises
.
But
God
keep
filthy
avarice
and
vain-glory
from
his
own
Portion
.
If
by
doing
our
duties
,
and
seeking
our
peoples
good
and
the
Churches
peace
,
we
can
get
either
name
,
or
means
,
let
us
esteeme
it
a
precious
oyntment
&
a
blessing
of
God
;
but
if
we
must
lose
them
,
except
we
will
dissemble
our
opinions
,
deny
our
obedience
,
&
let
our
people
run
to
ruine
for
want
of
warning
and
instruction
,
let
them
goe
;
the
interest
is
too
great
,
and
he
that
makes
this
match
,
will
be
a
loser
in
the
end
;
lucrum
in
crumenâ
,
this
gain
in
the
purse
,
will
be
damnum
in
conscientiâ
,
losse
in
the
conscience
.
We
are
the
servants
of
Iesus
Christ
by
speciall
commission
,
&
must
not
therefore
be
guided
in
our
doings
&
sayings
by
popular
humours
;
for
Christ
and
the
world
are
contrary
masters
;
&
if
we
should
yet
please
men
,
we
cannot
bee
the
servants
of
Christ
[
](A03409-e39750-b)(a)
(a)
Gal.
1.10
.
.
It
is
a
kinde
of
martyrdome
to
lose
any
thing
in
a
good
cause
,
dulce
est
&
decorum
est
pro
patria
mori
,
it
is
an
honourable
thing
to
die
for
ones
countrey
,
much
more
noble
is
it
,
for
the
good
of
the
Church
,
mori
mundo
,
to
die
to
the
world
,
and
the
vanities
of
it
.
And
therefore
with
the
woman
in
the
Revelation
,
trampling
Lunam
&
sublunaria
,
the
moon
&
all
things
beneath
it
under
our
feet
,
&
sacrificing
credit
&
profit
to
truth
and
peace
,
let
our
best
endeavour
be
to
restore
our
ill-affected
brethren
&
people
as
obedient
children
to
the
Church
,
that
so
wee
may
serve
the
Lord
(
as
the
Prophet
phraseth
it
)
with
one
shoulder
,
&
live
together
under
our
present
happy
government
(
which
God
of
his
mercy
long
continue
)
a
peaceable
and
quiet
life
in
all
godliness
&
honesty
.
Which
God
grant
for
his
Sons
sake
.
To
whom
with
thee
O
Father
,
&
blessed
Spirit
,
three
glorious
Persons
,
and
one
eternall
God
,
be
rendred
(
as
is
most
due
)
all
honour
,
praise
,
and
glory
for
Evermore
.
FINIS
.