THE
AVTHORITY
of
the
Church
in
making
Canons
and
Constitutions
concerning
things
indifferent
,
and
the
obedience
thereto
required
,
&c.
1.
Corinth.
14.
40.
Let
all
things
be
done
honestly
and
by
order
.
1
MY
heartie
desire
and
praier
is
to
Iacob
,
come
like
water
into
his
bowels
,
and
like
oile
into
his
bones
;
but
whosoeuer
shall
praie
for
the
peace
of
Ierusalem
,
peace
be
vpon
him
,
and
mercy
,
and
vpon
the
Israell
of
God
.
The
furtherance
of
which
blessings
to
the
glory
of
Christ
and
the
good
of
the
Church
(
men
and
brethren
beloued
in
the
Lord
)
is
the
marke
I
aime
at
,
and
the
scope
I
intend
,
that
we
all
like
obedient
children
,
may
keepe
the
vnitie
of
the
spirit
in
the
bond
of
peace
.
2
Now
this
present
Sermon
by
Gods
gracious
assistance
3
And
first
who
spake
these
words
?
It
is
plaine
that
Paul
.
And
seeing
the
holy
men
of
God
(
as
in
the
old
Testament
so
doubtlesse
in
the
new
)
spake
not
by
priuate
motion
but
as
they
were
mooued
by
the
holy
Ghost
:
Therefore
we
may
truely
say
that
the
spirit
vttered
these
words
by
the
mouth
of
Paul
.
But
to
whom
were
they
spoken
?
vnto
the
Church
of
God
which
is
at
Corinth
,
and
to
them
that
are
sanctified
,
in
Christ
Iesus
.
Now
what
things
soeuer
were
written
before
time
,
were
written
for
our
learning
.
Therefore
these
things
concerne
not
the
Church
of
Corinth
onely
,
but
the
Church
of
England
,
the
Church
of
Geneua
,
and
all
the
Churches
of
the
Saints
.
Wherefore
he
that
hath
an
eare
let
him
heare
what
the
spirit
saith
vnto
the
Churches
.
Let
all
things
be
done
honestly
and
by
order
.
For
the
plainer
accesse
whereunto
,
let
vs
first
consider
the
coherence
with
that
which
went
before
.
The
holy
Ghost
in
this
Chapter
intreateth
of
certaine
spirituall
gifts
and
graces
,
by
many
reasons
aduancing
the
gift
of
Prophecie
aboue
the
gift
of
tongues
:
where
by
the
way
,
it
must
bee
obserued
,
that
by
Prophecying
is
not
meant
foretelling
things
to
come
,
but
the
word
of
edification
,
exhortation
,
and
consolation
,
that
is
,
the
Preaching
of
the
Gospell
.
In
handling
of
which
argument
,
it
pleased
the
spirit
to
interlace
certaine
points
of
Church
gouernment
concerning
the
publicke
performance
of
Prayer
,
thankesgiuing
,
and
prophecying
,
tongue
,
or
if
they
speake
with
strange
tongues
there
must
be
an
interpreter
:
Secondly
,
those
which
Prophecie
,
must
speake
two
or
three
,
and
let
the
other
iudge
:
If
one
sitting
by
haue
a
reuelation
,
let
the
former
hold
his
peace
,
and
the
spirit
of
the
Prophets
must
be
subiect
to
the
Prophets
.
Thirdly
,
those
which
publikely
performe
these
duties
must
be
men
,
and
not
women
,
for
women
must
keepe
silence
in
the
Church
.
Now
the
spirit
hauing
thus
as
it
were
[
*
](A07190-e620-b)
*
Sparsim
disseruerat
de
ritibus
.
Caluinus
in
hunc
locum
.
See
Caluin
and
Gualter
vpon
this
place
.
vz.
verse
36.
The
explication
of
the
words
.
sprinkled
this
discourse
Let
all
things
be
done
honestly
and
by
order
.
4
The
words
in
the
originall
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
When
it
is
said
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
Let
all
things
bee
done
)
it
is
cleere
that
the
doing
heere
spoken
of
,
is
the
solemne
performance
of
religious
offices
in
the
face
of
the
Church
.
And
when
it
is
said
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
all
things
)
without
any
restraint
,
it
is
euident
that
the
spirit
riseth
from
the
former
pariculars
,
to
a
generall
conclusion
comprehending
not
onely
praier
,
thankesgiuing
,
and
prophecying
,
but
moreouer
the
ministration
of
the
holy
Sacraments
,
consecration
to
holy
orders
,
and
vniuersally
the
publike
discharge
of
such
sacred
and
reuerent
duties
:
Concerning
all
which
,
the
spirit
requireth
that
they
be
done
,
first
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
▪
as
you
would
say
,
after
a
good
fashion
,
consisting
in
time
place
,
apparell
,
and
other
things
externally
required
for
the
due
and
decent
administration
.
They
must
haue
an
honest
decencie
,
and
a
decent
honestie
;
they
must
be
comely
to
the
eie
,
and
referred
to
a
godly
end
,
that
is
,
the
aduancement
of
[
1
](A07190-e730-b)
1
1.
Cor.
10.
31.
Gods
glory
and
the
[
2
](A07190-e760-b)
2
1.
Cor.
14.
16.
edification
of
the
Church
,
not
giuing
(
iust
occasion
of
)
[
3
](A07190-e780-b)
3
1.
Cor.
10.
32.
scandall
to
Iew
or
Gentile
,
or
to
the
Church
of
God
.
For
if
these
ends
must
be
duly
respected
in
matters
of
common
life
,
how
much
more
reuerently
and
religiously
should
they
bee
regarded
in
the
solemne
seruice
of
Almightie
God
?
And
as
all
things
must
be
decent
and
honest
before
God
and
men
,
so
it
is
required
in
the
second
place
,
that
all
things
be
done
according
to
order
.
Which
order
,
requireth
authority
with
godly
wisedome
in
the
publike
disposer
,
and
cheerefull
,
obedience
with
gracious
humilitie
in
such
as
are
subiect
to
those
publike
constitutions
.
5
So
this
text
is
a
Canon
of
Canons
for
all
such
Church
[
*
](A07190-e820-b)
*
Regula
est
ad
quam
omnia
quae
ad
externam
〈…〉
ibid.
rule
whereby
all
Christian
Churche
must
be
ruled
.
an
exquisite
touchstone
whereat
all
ceremonies
must
be
tried
:
the
beame
of
the
Sanctuarie
whereupon
all
Church
orders
and
constitutions
must
be
weighed
and
ballanced
:
And
therefore
let
vs
search
a
little
deeper
,
into
this
golden
mine
:
For
the
better
vnderstanding
whereof
,
it
must
bee
obserued
,
that
some
things
are
necessarie
,
and
some
things
indifferent
.
6
Necessarie
I
call
that
which
the
eternall
God
hath
in
his
word
precisely
and
determinately
commanded
or
forbidden
,
Leuiticus
:
Indifferent
for
a
season
,
as
the
place
of
erecting
altars
before
the
fabricke
of
the
Tabernacle
.
Some
things
were
euerlastingly
commanded
,
as
to
feare
God
,
and
to
keep
his
commandements
:
euerlastingly
forbidden
,
as
all
sinne
and
wickednesse
:
euerlastingly
left
indifferent
,
whereof
many
examples
might
be
giuen
,
in
meate
,
drinke
,
apparell
,
and
matters
of
such
outward
condition
and
qualitie
.
For
some
things
are
correspondent
to
the
Law
written
in
our
hearte
,
that
is
,
the
Law
of
humane
nature
,
which
considered
in
the
originall
beautie
and
brightnesse
is
the
same
in
substance
with
the
Law
Morall
,
and
these
are
in
their
owne
nature
good
and
euerlastingly
to
bee
imbraced
:
some
things
are
repugnant
to
it
,
and
these
are
in
their
owne
nature
euill
and
euerlastingly
to
be
abhorred
.
Some
things
the
sacred
Law
of
our
nature
hath
left
arbitrary
,
and
these
are
in
themselues
and
of
their
owne
nature
indifferent
.
But
it
must
bee
noted
that
such
things
as
the
Law
of
nature
hath
left
indifferent
,
may
notwithstanding
become
necessarie
by
the
force
and
vertue
of
some
other
commandement
diuine
,
as
for
example
:
The
eating
of
Swines
flesh
[
1
](A07190-e880-b)
1
Cal.
inst.
lib.
4.
3.
16.
Caluin
concerning
imposition
of
hands
in
the
consecrating
to
holie
orders
.
Although
(
saith
he
)
there
be
extant
no
certaine
precept
of
imposition
of
hands
yet
because
we
see
that
it
was
continunually
vsed
of
the
Apostles
,
that
their
so
exact
obseruation
should
be
to
vs
in
place
of
a
precept
.
So
concerning
the
translation
of
the
Sabaoth
,
from
the
Saturday
to
the
Lords
day
,
it
is
certaine
that
there
is
no
speciall
commandement
in
holy
Scripture
;
yet
because
God
hath
commanded
that
the
seuenth
day
shall
be
kept
[
2
](A07190-e920-b)
2
Exod.
20.
8
Esay
58.
13.
holy
and
glorius
to
himselfe
,
and
because
the
Iewish
Sabaoth
was
a
[
3
](A07190-e940-b)
3
Colos.
2.
16.
17.
shadow
and
in
that
respect
abrogated
;
and
forasmuch
as
it
was
translated
in
the
Apostles
time
,
and
that
without
all
doubt
by
appostolicall
authoritie
,
seeing
the
Scripture
doth
witnesse
that
the
[
4
](A07190-e960-b)
4
Reu.
1.
10.
Lords
day
was
not
only
renowned
with
diuine
reuelations
,
but
also
obserued
by
the
[
*
](A07190-e980-b)
*
Act.
20.
7.
1.
Cor.
16.
1.
2.
Apostles
themselues
:
And
forasmuch
as
it
standeth
vpon
such
excellent
reasons
,
as
are
vniuersall
for
all
places
,
and
perpetuall
for
all
times
,
being
(
as
it
were
)
consecrated
by
the
reuerent
consent
of
the
Christian
world
;
therefore
this
practise
may
be
vnto
vs
in
stead
of
a
precept
:
It
may
be
reputed
a
thing
necessarie
,
and
neuer
to
be
changed
.
Now
to
apply
these
distinctions
to
our
present
purpose
,
the
religious
duties
of
which
we
speake
,
are
the
precise
and
euerlasting
commandements
of
Iesus
Christ
,
in
regard
of
their
substance
,
as
may
appeere
,
first
in
preaching
and
baptising
:
[
5
](A07190-e990-b)
5
Matth.
28.
19.
20.
Goe
teach
all
nations
,
baptising
them
in
the
name
of
the
Father
,
the
Sonne
,
and
the
holy
Ghost
,
(
and
)
behold
I
am
with
you
alwaies
vntill
the
end
of
the
World
.
I
am
with
you
my
Disciples
and
Apostles
in
teaching
and
Baptising
,
I
am
with
you
vntill
the
end
of
the
world
.
But
it
is
a
cleere
case
,
that
the
Apostles
did
not
liue
vntill
the
end
of
the
the
world
,
therefore
the
meaning
of
it
is
,
I
am
with
you
,
and
your
successours
the
lawfull
Ministers
of
the
Gospell
,
vntill
the
end
of
the
world
.
Wherefore
the
promise
is
petpetuall
,
and
consequently
the
dutie
of
teaching
and
baptising
.
So
in
the
other
Sacrament
,
[
6
](A07190-e1010-b)
6
Luke
22.
19.
Doe
this
in
remembrance
of
me
:
there
is
a
commandement
for
the
celebration
of
the
Lords
supper
:
&
when
Paul
speaketh
of
shewing
forth
the
Lords
death
vntill
his
[
7
](A07190-e1050-b)
7
1.
Cor.
11.
26.
comming
;
hee
declareth
that
the
former
commandement
is
perpetuall
.
Wherfore
that
there
shall
be
a
Ministerie
in
the
Church
visible
to
teach
the
word
,
and
to
Minister
the
holy
Sacraments
,
is
the
euerlasting
ordinance
of
Iesus
Christ
.
Notwithstanding
in
euery
one
of
these
branches
,
there
is
somewhat
indifferent
.
That
there
shall
be
a
Ministrie
is
a
thing
necessarie
,
and
it
is
[
8
](A07190-e1070-b)
8
1.
Cor.
9.
16.
necessarie
that
they
feed
the
flocke
of
Iesus
Christ
:
But
whether
they
shall
execute
their
publike
function
in
a
white
garment
,
or
a
blacke
,
God
hath
neither
commanded
nor
forbidden
,
he
hath
left
it
as
a
thing
indifferent
.
Likewise
,
to
Baptise
,
is
the
perpetuall
commandement
of
Iesus
Christ
:
but
whether
the
water
shall
be
in
a
font
,
or
a
bason
,
whether
to
be
applied
by
dipping
or
sprinkling
once
or
thrice
,
God
hath
neither
commanded
,
nor
forbidden
,
he
hath
left
it
as
a
thing
indifferent
.
In
like
maner
the
celebration
of
the
Lords
supper
is
a
thing
commanded
:
but
whether
the
bread
shall
be
leauened
or
vnleauened
,
whether
it
shall
be
baked
in
a
loafe
,
or
in
a
●ake
,
round
or
square
,
God
hath
neither
commanded
nor
forbidden
,
he
hath
left
it
as
a
thing
indifferent
.
So
in
the
second
course
of
this
celestiall
banquet
[
9
](A07190-e1090-b)
9
Matth.
26.
27.
29.
the
cup
is
necessarie
,
the
Popish
withholding
whereof
is
the
violating
of
Gods
holy
ordinance
,
But
as
M.
Caluin
saith
,
[
10
](A07190-e1110-b)
10
Cal.
Inst.
4.
17.
43.
Rubrum
in
album
nihil
refert
,
that
is
the
kinde
or
colour
of
the
wine
,
be
it
red
or
white
is
not
materiall
to
the
being
of
the
Sacrament
.
Againe
,
wine
being
liquid
,
must
needs
be
in
a
cup
,
or
vessell
:
but
whether
this
cup
shall
be
gold
or
siluer
,
wood
or
stone
,
God
hath
neither
commanded
nor
forbidden
,
he
hath
left
it
as
a
thing
indifferent
.
Wherefore
it
is
a
cleere
case
,
that
some
things
are
necessarie
,
some
things
indifferent
.
Things
necessarie
,
are
the
weightier
matters
of
the
Law
:
Things
indifferent
may
be
well
compared
to
Mint
and
Commin
.
Things
necessarie
are
registred
in
the
Tables
of
the
Almightie
,
that
is
,
in
the
volumes
of
holy
Scripture
,
(
for
whatsoeuer
is
necessarie
for
mee
either
to
beleeue
,
or
to
doe
,
or
to
leaue
vndone
,
that
I
may
please
God
in
this
life
,
and
inherit
glorie
in
the
life
to
come
.
All
that
is
richly
contained
in
holie
Scripture
,
either
directly
,
or
by
inuincible
consequence
:
)
but
things
indifferent
are
there
rather
in
an
vnlimited
generalitie
then
in
any
distinct
and
particular
maner
.
Finally
things
necessarie
God
hath
reserued
to
himselfe
,
no
men
,
no
[
1
](A07190-e1150-b)
1
Gal.
1.
8.
Angels
haue
authoritie
to
alter
them
:
But
things
indifferent
being
of
a
[
2
](A07190-e1160-b)
2
Caluin
.
In.
4.
10.
30.
T.
C.
vide
D.
White
Archb.
tract.
2.
pag.
86.
variable
[
*
](A07190-e1170-b)
*
Haec
indifferentia
sunt
&
ecclesiae
libertate
posita
.
Cal.
Inst.
4.
17.
43.
nature
,
are
referred
to
the
▪
discretion
of
the
Church
,
as
may
appeere
by
the
words
of
my
text
.
Wherein
the
spirit
speaking
to
the
Churches
,
willeth
all
things
to
be
done
after
a
good
maner
:
not
defining
what
maner
,
but
referring
all
to
the
discretion
of
the
Church
,
so
things
be
ordered
in
an
honest
and
decent
maner
.
7
Secondly
,
when
the
spirit
saith
vnto
the
Churches
,
Let
all
things
be
done
decently
.
It
may
bee
demanded
,
who
shall
be
the
iudge
of
dec●ncy
?
To
me
it
seemeth
an
honest
and
decent
ceremonie
,
to
kneell
at
the
holie
Communion
:
some
others
do
rather
delight
to
receiue
[
4
](A07190-e1210-b)
4
Admon
.
&
T.
C.
vide
Arch.
Whit.
pag.
596.
&
deinceps
.
sitting
:
and
some
peraduenture
will
preferre
standing
or
walking
.
To
mee
a
white
garment
seemeth
comely
in
publike
administration
:
some
others
doe
rather
allow
of
the
[
5
](A07190-e1220-b)
5
Eccles.
dis.
fol.
100.
Si
de
colore
agitur
,
mibi
quidem
magis
decorus
niger
color
videtur
.
blacke
.
Now
in
this
varietie
of
opinions
,
who
shall
be
the
iudge
?
who
shall
gouerne
and
swaie
the
matter
?
Surely
,
they
whom
the
Lord
hath
made
Church
gouernours
.
If
priuate
men
will
make
publike
orders
,
and
require
vs
to
accept
of
them
,
they
must
shew
their
commission
:
Otherwise
we
must
take
that
for
decent
in
things
indifferent
,
which
seemeth
decent
in
the
eie
of
publike
authoritie
.
And
verilie
for
priuate
men
to
range
without
the
compasse
of
their
calling
,
and
vpon
their
priuate
opinions
,
to
controle
the
publike
iudgement
of
the
Church
,
in
a
matter
of
decencie
,
is
in
mine
opinion
a
matter
very
vndecent
.
Likewise
,
seeing
the
spirit
hath
said
,
Let
all
things
be
done
by
order
;
therefore
doubtles
in
the
Church
of
God
there
must
be
an
order
.
But
who
shall
appoint
this
order
?
shall
euery
man
doe
what
he
list
?
that
were
disorder
.
Shall
priuate
men
make
publike
constitutions
?
that
were
against
good
order
.
Therefore
it
remaineth
that
they
onely
haue
authoritie
to
make
Church
orders
,
whom
the
Lord
hath
made
Church
gouernours
.
Now
in
an
absolute
kingdome
,
as
this
of
[
6
](A07190-e1250-b)
6
S.
Edw.
Cook
.
de
iure
Regis
eccl.
England
,
the
King
by
the
law
of
God
,
is
the
onely
supreme
gouernor
of
all
[
7
](A07190-e1260-b)
7
Rom.
13.
1.
1.
Pet.
2.
13.
persons
and
causes
[
8
](A07190-e1270-b)
8
The
third
obseruation
.
Rom.
13.
4.
compared
with
Exod.
22.
20.
Leuit.
24.
16.
Num.
15.
35.
Deut.
13.
5.
18.
20.
Ecclesiasticall
and
Ciuill
within
his
owne
kingdome
:
Therefore
the
King
and
those
which
vnder
the
King
haue
the
regiment
of
the
Church
,
lawfully
committed
vnto
them
,
haue
lawfull
authoritie
to
make
Church-orders
.
8
Thirdly
,
though
Church
gouernours
may
make
Church
lawes
,
yet
they
may
not
establish
what
they
list
.
God
hath
[
9
](A07190-e1290-b)
9
Non
permisit
nobis
vagam
effrenemque
licentiam
,
sed
cancello●
(
vt
ita
,
loquar
)
circundedit
,
Cal.
in
hunc
locum
.
inrailed
their
authoritie
with
certaine
bounds
and
limits
which
they
may
not
passe
.
All
their
Canons
must
be
framed
according
to
the
generall
Canons
of
the
holie
Scripture
,
which
may
aptly
bee
reduced
to
these
two
expressed
in
my
text
.
Let
all
things
be
done
honestly
and
by
order
:
First
,
honestly
,
that
is
(
as
was
before
declared
)
in
decent
sort
,
with
relation
to
the
glorie
of
God
,
and
the
edification
of
the
Church
,
without
scandall
.
Secondly
,
according
to
order
,
for
God
is
the
God
of
order
,
and
not
of
eonfusion
.
Now
if
all
things
in
the
Church
must
be
done
decently
,
then
nothing
may
be
established
which
is
base
or
beggerly
:
The
ceremonies
of
the
Church
though
they
cannot
alwaies
be
costly
,
yet
they
must
alwaies
be
comely
.
Againe
,
if
all
things
bee
decent
,
then
religious
solemnities
must
be
performed
with
grauitie
:
magnificent
they
may
be
and
sumptuous
,
according
to
circumstance
of
time
,
person
,
and
place
:
but
alwaies
without
vanitie
,
without
luxurious
pompe
,
or
meretricious
brauery
.
If
all
things
must
be
done
to
the
glory
of
God
,
then
nothing
may
be
established
in
superstitious
or
idolatrous
maner
,
for
that
were
repugnant
to
the
glory
of
his
maiestie
:
then
nothing
must
be
established
contrarie
to
the
Scripture
,
for
that
were
repugnant
to
the
glory
of
his
wisedome
:
then
things
indifferent
must
be
established
as
indifferent
,
not
as
meritorious
or
satisfactorie
,
not
as
necessarie
to
diuine
worship
,
to
iustification
or
[
1
](A07190-e1310-b)
1
Gal.
5.
2.
See
Caluin
vpon
that
place
.
saluation
:
for
this
were
repugnant
to
the
glorie
of
his
grace
.
If
all
things
must
bee
done
to
edification
,
then
the
ceremonies
of
the
Church
must
not
be
darke
and
dumbe
,
but
so
cleerely
set
foorth
,
that
euery
man
may
know
what
they
meane
,
and
to
what
vse
they
serue
.
If
all
things
must
be
done
to
edification
,
then
Church
gouernors
must
duly
intend
the
soules
health
of
Gods
people
,
framing
all
their
Canons
for
the
common
good
.
To
which
purpose
the
Church
of
Iesus
Christ
vseth
her
ceremonies
,
either
to
imprint
in
mens
mindes
some
reuerend
mysterie
of
religion
,
as
when
she
appointed
thrice
[
2
](A07190-e1350-b)
2
Tertul.
de
coron.
militis
cap.
3.
powring
on
of
water
in
Baptisme
,
signifying
the
trinitie
of
the
persons
,
or
once
to
[
3
](A07190-e1360-b)
3
Greg.
epist.
lib.
primo
41.
In
tribus
merfionibus
personarum
trinitas
,
&
in
vna
potes
.
diuinitatis
singularitas
demonstrari
.
signifie
the
vnitie
of
the
Godhead
,
or
els
some
sanctified
affection
,
as
when
we
pray
kneeling
by
the
bending
of
the
knee
signifyng
the
bending
of
the
heart
,
or
confesse
our
faith
standing
,
to
betoken
our
boldnesse
:
or
els
she
desireth
to
kindle
deuotion
,
as
when
she
praiseth
the
Lord
with
the
melodie
of
musicke
:
or
to
put
men
in
minde
of
their
dutie
,
&
so
the
blacke
garment
may
admonish
the
Minister
of
grauitie
,
the
[
4
](A07190-e1380-b)
4
Insignum
honestatis
vitae
Zipp
.
poli.
eccles.
lib.
1.
cap.
12.
Symbolum
innocentiae
&
sanctitatis
Zanch.
de
op.
redemp
.
cap.
16.
white
of
puritie
.
The
ornaments
of
the
Vniuersitie
may
admonish
the
people
to
honor
him
whom
the
Church
hath
honored
,
and
may
put
the
Minister
in
minde
of
his
dutie
,
seeing
he
hath
receiued
the
ensignes
of
learning
and
vertue
.
Finally
,
euen
things
of
inferior
regard
,
must
in
their
kinde
tend
to
edification
.
The
verie
belles
must
giue
a
certaine
sound
,
that
it
may
appeere
when
they
call
vs
to
the
Church
,
when
they
warne
vs
to
praie
for
the
sicke
,
when
they
signifie
that
a
brother
or
sister
is
departed
.
Yea
the
very
Pulpets
and
seats
must
beso
placed
,
as
euery
man
may
conueniently
heare
:
so
euery
thing
according
to
his
nature
and
degree
must
be
referred
to
edification
.
If
all
things
must
be
done
without
scandall
,
then
nothing
which
is
sinfull
may
be
established
:
for
all
sinne
is
of
scandalizing
nature
;
yea
euen
things
indifferent
,
wherein
is
apparant
danger
of
superstition
or
idolatrie
,
are
to
be
remooued
:
for
we
must
abstaine
from
all
appearance
of
euill
.
The
Storke
,
Swallow
,
Turtle
,
and
[
1
](A07190-e1430-b)
1
Ier.
8.
7.
Crane
,
knowe
their
appointed
time
,
[
*
](A07190-e1450-b)
*
Cicero
de
natura
deor
.
lib.
secundo
.
&
the
Cranes
doe
also
flie
in
order
.
The
[
2
](A07190-e1480-b)
2
Pro.
30.
27.
Grashoppers
haue
no
King
,
yet
goe
they
foorth
all
by
bands
.
The
Bees
are
little
creatures
,
yet
are
they
great
obseruers
of
order
.
Amongst
men
in
peace
nothing
can
flourish
,
in
warres
nothing
can
prosper
without
order
.
Order
proceedeth
from
the
throne
of
the
Almightie
,
it
is
the
beautie
of
nature
,
the
ornament
of
Arte
,
the
harmonie
of
the
world
.
Now
shall
all
things
be
in
order
,
and
the
Church
of
God
onely
without
order
?
God
forbid
.
The
Church
is
a
[
3
](A07190-e1500-b)
3
Cant.
4.
12.
Garden
inclosed
,
and
a
garden
must
be
in
order
.
The
[
4
](A07190-e1530-b)
4
1.
Tim.
3.
15.
house
of
God
,
and
Gods
house
should
be
in
order
;
an
[
5
](A07190-e1540-b)
5
Cant.
6.
9.
armie
with
banners
,
and
an
armie
should
bee
marshalled
in
order
.
Therefore
in
the
Church
of
God
,
Let
all
things
be
done
honestly
and
by
order
.
9
Fourthly
,
wee
may
obserue
,
that
as
Church
gouernours
[
6
](A07190-e1590-b)
6
Tametsi
sint
obseruatu
necessariae
,
de
probis
&
iust●s
loquor
&c.
Ca●●
iust
.
4.
cap.
10.
s.
5.
necessarie
.
But
some
will
demand
,
what
degree
of
necessitie
is
required
,
whether
humane
lawes
doe
so
binde
the
conscience
,
that
the
not
obseruing
of
them
be
a
sinne
?
whereto
it
may
bee
answered
,
that
(
to
speake
properly
)
God
onely
raigneth
in
the
consciences
of
men
,
and
[
7
](A07190-e1600-b)
7
1.
Iohh
3.
5.
sinne
is
the
transgression
of
the
law
,
that
is
,
of
law
Diuine
:
Notwithstanding
,
when
Gods
law
is
so
intwined
with
mans
law
,
that
mans
law
cannot
be
broken
without
the
violation
of
Gods
law
,
then
the
breach
of
mans
law
is
not
without
sinne
.
Therefore
if
an
Ecclesiasticall
Canon
be
made
of
a
matter
lawfull
,
in
a
lawfull
maner
,
to
a
lawfull
end
,
by
lawfull
authoritie
,
according
to
the
generall
rules
of
Scripture
,
containing
in
it
nothing
repugnant
to
Scripture
,
nothing
contrarie
to
faith
or
good
maners
,
then
that
law
is
approoued
in
the
sight
of
the
Almightie
:
and
seemeth
to
[
8
](A07190-e1610-b)
8
Colligere
promptum
est
has
posteriores
(
ecclesiasticas
)
non
esse
habendas
pro
humanis
traditionibus
quandoquidem
fundaetae
sint
in
hoc
generali
mandat●
,
&
liquidam
approbationem
babent
quasi
ex
ore
Christi
.
Cal.
in
1.
Cor.
14.
&
inst.
4.
10.
30.
Zanch.
in
compendio
loco
16.
Bez
ep.
24.
Caluin
and
other
learned
Diuines
,
not
meerely
humane
,
but
in
some
sort
Diuine
.
And
in
the
iudgement
of
Beza
doth
so
farre
binde
the
conscience
,
that
no
man
can
wilfully
transgresse
it
without
sinne
.
And
although
the
things
we
speake
of
be
indifferent
,
yet
being
lawfully
commanded
,
the
obseruation
of
them
is
not
a
thing
indifferent
,
but
necessarie
,
because
the
Lord
hath
saide
,
[
9
](A07190-e1640-b)
9
Rom.
13.
1.
Let
euery
soule
be
subiect
to
the
higher
power
.
And
though
the
omission
of
a
ceremonie
,
bee
in
it selfe
a
small
matter
,
yet
to
doe
it
with
resistance
of
authoritie
,
is
no
small
matter
,
for
Whosoeuer
resisteth
power
,
resisteth
the
ordinance
of
God
,
and
they
that
resist
shall
receiue
to
themselues
condemnation
:
and
therefore
we
must
be
subiect
for
conscience
sake
.
But
heere
peraduenture
it
will
be
demanded
,
how
this
doth
stand
with
Christian
libertie
?
for
answer
whereof
,
may
it
please
them
to
know
that
Christian
libertie
consisteth
not
in
breaking
of
wholsome
lawes
,
(
God
forbid
)
that
were
fantasticall
and
Anabaptisticall
:
But
(
to
touch
it
so
farre
as
concernes
our
present
purpose
)
in
these
branches
following
.
First
we
are
not
tied
to
this
or
that
paterne
,
but
being
within
our selues
a
Church
,
not
depending
vpon
any
other
:
our
Church
gouernors
haue
libertie
to
establish
whatsoeuer
(
being
in
it selfe
indifferent
)
shall
to
their
wisedome
seeme
most
expedient
;
alwaies
prouided
,
that
all
things
bee
done
honestly
and
in
order
.
Secondly
,
this
is
our
libertie
,
that
things
indifferent
being
established
,
we
retaine
them
not
as
a
part
of
diuine
worship
,
not
as
meritorious
or
satisfactorie
,
not
as
necessarie
to
iustification
or
saluation
,
but
onely
[
1
](A07190-e1700-b)
1
Treatise
of
ceremonies
.
for
discipline
and
orders
sake
.
Thirdly
,
if
there
shal
happen
any
contempt
or
irreuerence
,
they
may
be
altred
and
changed
,
by
lawfull
authoritie
,
which
may
likewise
[
2
](A07190-e1730-b)
2
Act
for
vniformitie
.
ordaine
and
publish
such
further
ceremonies
or
rites
as
may
bee
most
for
the
aduancement
of
Gods
glory
,
and
therefore
they
are
not
established
as
perpetuall
,
but
so
long
as
in
the
eie
of
publike
iudgement
they
shal
seeme
conuenient
&
profitable
for
the
Church
of
Christ
.
But
some
peraduenture
will
replie
and
saie
:
If
things
indifferent
be
such
,
as
God
hath
not
commanded
,
why
then
should
the
Church
[
3
](A07190-e1750-b)
3
Where
it
is
destitute
of
a
commandement
it
may
not
presume
by
any
decree
to
restraine
that
libertie
which
the
Lord
hath
giuen
.
T.
C.
lib.
1.
pag.
152.
presume
to
impose
them
vpon
vs
,
and
so
abridge
our
libertie
which
God
hath
not
abridged
?
I
answer
,
that
it
is
no
presumption
at
all
,
but
the
lawfull
vse
of
lawfull
authority
.
For
things
are
either
commanded
of
the
Lord
,
or
forbidden
,
or
left
indifferent
.
That
which
God
hath
certainely
commanded
,
man
may
not
forbid
:
that
which
God
hath
certainely
forbidden
,
man
may
not
command
or
impose
by
any
law
.
For
that
in
the
iudgement
of
S.
Austin
deserueth
not
the
name
of
a
[
4
](A07190-e1770-b)
4
Non
enim
iura
dicenda
sunt
aut
putanda
iniqua
hominum
constituta
.
August
.
de
Ciu.
D.
l.
19.
cap.
21.
Iustum
dictum
est
quod
iustum
est
,
Grat.
dist.
1.
cap.
2.
law
which
inioines
things
vnlawfull
.
Againe
,
if
authoritie
command
the
same
thing
which
God
commandeth
,
or
forbid
that
which
he
hath
forbidden
,
this
is
not
the
enacting
of
a
new
law
,
but
a
dutifull
declaration
and
due
execution
of
Gods
law
.
But
those
things
which
God
hath
neither
commanded
nor
forbidden
,
he
hath
left
to
be
disposed
by
the
law
of
man
.
In
which
case
the
Soueraigne
may
command
his
subiect
,
and
the
Church
her
children
;
and
it
is
the
dutie
of
the
inferiour
therein
to
be
obedient
.
He
that
denieth
this
,
taketh
away
the
Sunne
out
of
the
world
,
dissolueth
vniuersally
the
fabricke
of
gouernment
,
ouerthroweth
families
,
corporations
,
Churches
,
and
kingdoms
,
and
wrappeth
all
things
in
the
dismall
darknesse
of
Anarchie
and
confusion
.
And
though
this
be
in
some
sort
the
abridging
of
thy
libertie
,
yet
it
is
for
the
common
good
,
and
according
to
the
rules
of
equitie
,
and
the
Prince
or
Church
in
so
commanding
thee
,
doth
no
further
abridge
thy
libertie
then
God
doth
allow
them
to
abridge
it
.
10
Lastly
,
when
it
is
said
vnto
the
Churches
,
Let
all
things
be
done
,
it
is
plaine
that
this
dutie
is
laid
vpon
the
11
Hitherto
you
haue
seene
the
ballance
of
the
Sanctuary
:
Now
it
remaineth
that
the
Canons
and
Constitutions
honestly
and
in
order
.
Secondly
,
a
confutation
of
certaine
generall
exceptions
to
the
contrarie
.
Thirdly
,
an
exhortation
to
keepe
the
vnitie
of
the
spirit
in
the
bond
of
peace
.
And
to
begin
with
the
declaration
;
let
vs
first
declare
the
order
which
our
church
vseth
in
making
of
Church
orders
.
12
By
the
ancient
lawes
of
this
realme
,
this
kingdome
of
ENGLAND
is
an
absolute
Empire
and
[
1
](A07190-e1860-b)
1
Sir
Edw.
Cooke
de
iure
Reg.
eccles.
folio
8.
b.
Monarchie
,
consisting
of
one
head
,
which
is
the
King
,
and
of
a
bodie
politike
,
which
bodie
politike
the
law
diuideth
into
two
generall
parts
,
the
Cleargie
and
the
Laitie
.
Now
the
King
of
England
being
an
absolute
Soueraigne
,
and
consequently
by
the
law
of
God
supreme
gouernour
ouer
all
persons
and
causes
Ecclesiasticall
and
Temporall
,
within
his
owne
dominions
,
may
by
the
ancient
prerogatiue
and
lawes
of
England
,
make
an
Ecclesiasticall
[
*
](A07190-e1940-b)
*
Ibid.
commission
,
by
aduise
whereof
,
or
of
the
[
2
](A07190-e1970-b)
2
Act
for
vniformitie
.
Metropolitane
,
he
may
according
to
his
Princely
wisedome
,
ordaine
and
publish
such
ceremonies
,
or
rites
,
as
shall
be
most
for
the
aduancement
of
Gods
glorie
,
the
edification
of
his
Church
,
and
the
due
reuerence
of
Christs
holy
mysteries
and
Sacraments
.
And
it
is
further
enacted
by
authoritie
of
[
3
](A07190-e2000-b)
3
Anno
25.
H.
8.
Parliament
,
that
the
Conuocation
shall
bee
assembled
alwaies
by
vertue
of
the
Kings
Writ
,
and
that
their
Canons
shall
not
be
put
in
execution
,
vnlesse
they
be
approoued
by
Royall
assent
.
According
to
which
statute
or
act
of
Parliament
,
it
pleased
our
gracious
[
4
](A07190-e2050-b)
4
In
the
ratification
of
the
Canons
.
Soueraigne
to
direct
his
Writ
to
the
most
reuerend
Father
in
God
,
the
late
L.
Archbishop
of
Canterburie
his
grace
,
by
vertue
wherof
the
Bishops
and
others
of
his
Prouince
were
summoned
:
and
because
particular
Churches
should
not
be
left
destitute
,
the
Ministers
of
euerie
Diocesse
had
libertie
to
choose
two
Clerks
out
of
their
owne
bodie
by
common
consent
to
represent
the
rest
.
These
assembling
at
the
place
and
time
appointed
,
by
vertue
of
other
his
Maiesties
Writtes
directed
to
the
rig●●
reuerend
Father
in
God
,
the
L.
Bishop
of
London
then
being
;
duely
authorized
President
of
the
Conuocation
,
proceeded
to
consultation
,
and
after
long
deliberation
,
set
downe
their
conclusions
,
which
being
the
constitutions
of
the
sacred
synod
,
and
the
same
presented
to
the
King
,
ratified
by
his
roiall
assent
,
confirmed
by
his
Highnesse
letters
Patents
,
vnder
the
great
Seale
of
England
,
and
by
his
soueraigne
authoritie
published
,
commanded
and
enioined
to
be
diligently
obserued
,
executed
,
and
equally
kept
by
all
the
subiects
of
this
kingdome
,
haue
a
binding
force
,
and
are
in
the
nature
of
a
law
,
and
therefore
may
bee
iustly
called
the
Kings
Ecclesiasticall
lawes
,
in
making
whereof
the
Church
of
England
without
all
controuersie
proceedeth
honestly
and
in
order
.
13
But
to
come
to
particulars
,
let
vs
first
consider
our
Ministerie
,
and
then
our
ministration
.
The
Ministers
of
England
are
not
in
popular
paritie
,
but
our
Bishops
are
aduanced
aboue
the
rest
,
being
indued
with
power
of
giuing
orders
,
and
the
exercise
of
Ecclesiasticall
iurisdiction
:
and
that
according
to
the
purest
and
Apostolicall
times
.
[
5
](A07190-e2080-b)
5
1.
Timot.
5.
22.
Timothie
and
[
6
](A07190-e2100-b)
6
Titus
1.
5.
Titus
ordained
Presbyters
,
that
is
,
Ministers
of
the
Gospel
towne
by
towne
,
and
these
answer
to
our
Pastors
of
particular
Churches
,
whose
dutie
is
to
minister
the
Word
and
Sacraments
.
Timothie
himselfe
had
the
ouersight
of
[
7
](A07190-e2130-b)
7
1
Tim.
1.
3.
Ephesus
;
[
8
](A07190-e2140-b)
8
Titus
15
〈◊〉
.
Titus
of
Creete
,
not
onely
of
the
flocks
,
but
of
the
Ministers
also
:
and
had
authoritie
both
to
minister
the
Word
and
Sacraments
,
which
was
common
to
them
with
all
other
inferior
Presbyters
,
and
likewise
to
exercise
ecclesiasticall
[
1
](A07190-e2160-b)
1
1.
Tim.
5.
19.
iurisdiction
,
and
by
[
2
](A07190-e2170-b)
2
1.
Tim.
5.
22.
imposition
of
hands
to
consecrate
to
holy
orders
.
For
the
better
execution
of
which
duties
,
it
hath
pleased
Christian
Kings
in
all
ages
,
out
of
their
Princely
fauours
,
to
grace
and
countenance
Bishops
,
and
by
their
lawes
,
examples
,
and
bounties
,
to
make
them
acceptable
vnto
the
people
,
well
considering
that
the
decay
of
the
authoritie
of
Ecclesiasticall
Rulers
,
and
the
want
of
yeelding
to
them
reuerence
,
honour
and
feare
,
is
the
cause
of
all
euil
,
as
[
3
](A07190-e2180-b)
3
Homil.
2.
in
ep.
2.
ad
Timoth.
Chrysostome
well
noted
,
saying
;
He
that
honoureth
the
Priest
doth
also
honour
God
:
and
he
that
despiseth
the
Priest
,
commeth
by
degrees
to
this
at
last
,
that
he
waxeth
contumelious
against
God
himselfe
.
And
as
these
glorious
stars
and
angels
are
to
be
honored
,
so
againe
they
must
remember
the
saying
of
Ambrose
;
[
4
](A07190-e2220-b)
4
Amb.
de
dignitate
sacerdot.
cap.
3.
Magna
sublimit
as
magnam
debet
habere
cautelam
.
Honor
grandes
grandiori
debet
sollicitudine
circumuallari
.
14
Concerning
inferiour
Ministers
,
the
first
point
to
be
pondered
,
is
their
ordination
:
For
which
purpose
the
place
is
famously
known
,
being
either
[
5
](A07190-e2250-b)
5
Can.
31.
the
cathedral
church
or
the
parish
Church
,
where
the
Bishop
resideth
.
The
time
,
[
6
](A07190-e2260-b)
6
Ibidem
.
Ieiunia
quatuor
temporum
,
commonly
called
Ember
weeks
,
which
by
the
wisedome
of
our
Church
,
are
consecrated
to
a
most
excellent
vse
,
that
all
the
people
of
the
land
should
fast
and
praie
,
that
the
Lord
would
blesse
his
Church
with
learned
Ministers
,
and
send
foorth
woorthy
labourers
into
his
haruest
.
This
is
apparent
by
our
Canons
and
Constitutions
,
and
surely
it
is
an
honest
,
a
decent
,
a
holie
and
heauenly
preparation
.
15
After
the
preparation
,
followeth
the
Examination
both
of
maners
and
learning
;
for
the
first
,
the
person
desirous
to
enter
this
holy
calling
,
must
exhibite
letters
[
7
](A07190-e2290-b)
7
Can.
34.
testimoniall
vnder
the
seale
of
some
Colledge
,
where
he
before
remained
,
onof
three
or
foure
graue
Ministers
,
with
the
subscription
of
other
credible
persons
,
who
haue
known
his
life
and
behauiour
,
by
the
space
of
three
yeeres
next
〈…〉
carefull
is
our
Church
that
this
should
be
performed
honestlie
and
in
order
.
16
Concerning
their
learning
,
our
desire
is
,
that
in
euerie
parish
the
Word
of
God
might
abound
like
Euphrates
,
and
as
Iordan
,
in
the
time
of
haruest
;
that
the
doctrine
of
the
Gospell
might
shine
as
the
light
,
and
ouerflow
as
Geon
in
time
of
vintage
:
plant
(
O
Lord
)
we
beseech
thee
,
if
it
be
thy
pleasure
,
in
euery
parish
a
learned
Minister
:
O
Lord
let
thy
Vrim
and
Thummin
be
with
thy
holy
ones
,
that
they
may
teach
Iacob
thy
iudgements
,
and
Israel
thy
law
.
But
(
beloued
in
the
Lord
)
it
is
one
thing
to
speake
of
these
things
in
speculation
,
and
another
when
we
come
to
practise
:
A
Carpenter
may
contriue
in
his
head
a
most
exact
and
curious
building
;
but
when
he
comes
to
the
point
he
can
make
it
no
better
then
his
timber
will
suffer
.
The
Defendour
of
the
Admonition
about
thirtie
three
yeeres
ago
,
auouched
that
[
8
](A07190-e2350-b)
8
T.
C.
lib.
1.
pag.
40.
vide
Arch.
pag.
140.
2000.
sufficient
Preachers
which
preach
and
feed
diligently
,
were
hard
to
be
found
in
this
Church
.
Admit
this
were
true
,
and
seeing
there
be
in
England
about
10000.
parishes
,
suppose
that
libertie
had
beene
granted
to
this
great
Reformer
,
to
haue
reduced
the
Church
of
England
to
his
imagined
platforme
,
what
would
he
haue
done
?
should
2000.
Parishes
haue
beene
furnished
euerie
one
with
a
sufficient
Preacher
,
and
8000.
beene
left
forlorne
,
without
publike
Praying
,
or
Preaching
,
or
reading
diuine
Seruice
?
Should
they
haue
had
none
,
none
at
all
,
either
to
minister
the
Communion
,
or
to
Baptise
their
children
?
This
had
beene
rude
,
and
barbarous
,
and
the
high
way
either
to
Atheisme
,
or
to
Paganisme
.
Should
one
man
haue
had
fiue
benefices
?
That
were
contrarie
to
his
owne
principles
,
for
so
ech
parish
should
haue
had
but
the
fift
part
of
a
Preacher
.
Should
there
haue
beene
a
generall
dissolution
of
parishes
,
and
fiue
reduced
to
one
?
Alas
that
had
beene
a
wofull
and
lamentable
reformation
.
What
then
remaineth
but
onely
that
which
the
Church
of
England
approoueth
,
that
is
,
to
be
sparing
in
the
former
points
,
and
to
admit
some
into
the
Ministery
of
meaner
,
though
tolerable
sufficiencie
,
till
it
please
God
that
our
famous
Vniuersities
,
which
haue
already
furnished
many
,
may
by
Gods
grace
send
out
their
crystall
streames
to
water
the
rest
of
the
land
.
And
surely
it
were
to
bee
wished
,
that
some
greater
incouragement
were
giuen
to
learned
men
,
by
encreasing
their
maintenance
:
For
alas
,
it
is
notoriously
knowne
,
that
manie
Church
liuings
haue
beene
so
pared
to
the
quicke
,
that
now
they
are
hardly
able
to
yeeld
vitall
nourishment
,
so
sharpely
haue
they
beene
launced
and
lost
their
best
bloud
.
But
God
bee
blessed
,
who
hath
put
into
the
heart
of
his
Maiestie
,
a
holie
endeuour
to
cure
the
Church
of
this
consumption
:
the
father
of
mercy
giue
a
blessing
vnto
it
,
and
the
Lord
grant
that
the
Nobilitie
and
Gentrie
of
this
land
may
follow
his
roiall
example
,
and
that
euerie
one
in
his
degree
may
set
his
heart
and
hand
to
the
further
building
of
the
Lords
Temple
.
In
the
meane
time
I
must
needs
say
,
that
there
are
not
a
few
in
the
Vniuersities
,
graue
,
learned
,
and
vertuous
,
which
might
be
imploied
abroad
,
but
onely
that
sundrie
Patrons
preferre
a
golden
purse
before
a
golden
wit
.
Wherein
I
would
to
God
that
such
as
are
indued
with
right
of
presenting
to
spirituall
promotions
would
consider
what
an
honourable
office
is
committed
vnto
them
,
and
what
excellent
seruice
they
may
performe
to
the
Church
of
God
;
and
let
them
withall
call
to
minde
,
what
a
fearefull
account
such
shall
one
day
make
,
as
cease
not
to
preferre
their
priuate
gaine
before
the
publike
good
,
but
suffer
soules
to
perish
through
their
negligent
default
,
or
symoniacall
sinne
.
Two
reasons
may
bee
rendred
for
Patronages
,
building
the
Church
and
mainteining
the
Minister
:
in
regard
whereof
,
this
honour
was
granted
to
the
lord
of
the
soile
in
ancient
time
,
that
hee
alone
should
present
the
Clerke
,
because
he
alone
prouided
for
him
.
In
remembrance
whereof
,
the
honour
discended
to
posteritie
:
and
therefore
you
which
enioy
this
right
from
your
Noble
progenitours
,
as
you
succeed
them
in
honour
,
so
succeed
them
in
vertue
,
and
as
they
haue
beene
honourable
founders
,
so
discharge
you
a
good
conscience
,
and
bee
faithfull
disposers
.
And
you
which
possesse
the
same
dignitie
,
though
not
by
lineall
discent
,
yet
by
other
lawfull
interest
,
it
is
your
part
to
be
good
stewards
,
and
warily
to
discharge
this
Christian
dutie
,
according
to
that
trust
which
the
Church
of
Christ
hath
reposed
in
you
:
So
learning
shall
be
nourished
,
vertue
aduanced
,
religion
flourish
,
and
out
two
famous
Vniuersities
shall
be
exalted
like
the
cedars
in
Libanus
,
and
as
the
Cypres
trees
vpon
the
mountaines
of
Hermon
:
They
shall
be
faire
as
the
Oliue
tree
,
and
sweete
as
the
Rose
:
They
shall
bee
fruitfull
as
the
Vine
,
and
like
the
Terebinth
shall
stretch
foorth
their
branches
to
the
glory
of
God
,
and
consolation
of
his
children
.
But
to
returne
to
the
present
state
of
our
Church
,
it
cannot
bee
denied
,
but
that
God
hath
blessed
this
land
with
a
great
number
of
learned
men
aboue
other
nations
;
yet
seeing
the
number
of
parishes
is
exceeding
great
,
wee
are
constrained
to
tolerate
some
of
meaner
sufficiencie
.
And
yet
the
[
1
](A07190-e2370-b)
1
Can.
34.
law
requireth
that
euerie
one
to
be
admitted
into
the
Ministerie
,
should
vnderstand
the
articles
of
religion
,
not
onely
as
they
bee
compendiously
set
downe
in
the
Creed
,
but
as
they
are
at
large
in
our
Booke
of
Articles
;
neither
vnderstand
them
onely
,
but
be
able
to
prooue
them
sufficiently
out
of
the
Scripture
:
And
that
not
in
English
onely
,
but
in
Latin
also
.
If
it
be
obiected
,
that
there
haue
beene
sundrie
consecrated
which
are
not
thus
qualified
:
I
confesse
it
may
be
true
,
and
it
is
a
iust
cause
of
lamentation
:
but
yet
(
beloued
)
this
is
not
the
fault
of
the
law
,
but
of
such
as
transgresse
the
law
.
Now
I
speake
in
defence
of
the
Lawes
vnder
which
I
liue
:
If
any
whosoeuer
shall
transgresse
the
lawes
,
let
him
answer
for
himselfe
,
or
beare
his
owne
burthen
:
that
which
is
of
God
I
would
willingly
defend
,
but
I
am
no
patron
of
any
mans
iniquitie
:
I
will
conclude
this
point
with
the
charge
S.
Paul
giueth
to
Timothy
,
and
in
him
to
all
other
Bishops
:
[
2
](A07190-e2400-b)
2
1.
Tim.
5.
21.
I
testifie
before
God
and
the
Lord
Iesus
Christ
and
the
elect
Angels
that
thou
obserue
these
things
without
hastinesse
of
iudgement
,
and
doe
nothing
after
partialitie
.
Lay
hands
suddenly
on
no
man
,
neither
be
partaker
of
other
mens
sinnes
.
17
And
heere
let
mee
aduise
those
Ministers
which
are
no
Preachers
,
that
they
spend
not
their
time
idlely
,
but
endeuour
by
all
meanes
to
grow
in
wisdome
and
grace
,
lest
they
be
a
disgrace
to
that
holy
calling
.
For
there
is
no
doubt
but
being
at
their
entrance
qualified
,
as
the
law
requireth
,
if
they
shall
marke
what
they
reade
publikely
,
if
they
shall
delight
to
reade
the
Bible
priuately
,
if
they
shall
ioine
some
short
and
easie
Commentarie
,
if
they
shall
informe
their
iudgements
by
introductions
and
institutions
of
Christian
religion
:
if
they
shal
be
willing
to
learne
of
such
as
can
teach
them
,
and
to
teach
such
as
ought
to
learne
of
them
,
if
they
shall
be
diligent
in
Catechising
,
if
they
shall
delight
in
conference
,
and
meditate
vpon
the
law
of
God
day
and
night
,
and
withall
bee
deuout
and
feruent
in
praier
;
there
is
no
doubt
I
say
,
but
that
God
may
so
blesse
their
graine
of
mustard
seed
,
that
it
may
grow
into
a
goodly
tree
,
their
sparkle
that
it
may
become
a
flame
,
their
drop
that
it
may
rise
into
a
riuer
,
and
ouerflow
like
Nilus
with
her
siluer
streames
.
Blesse
O
Lord
,
these
gracious
beginnings
and
holy
endeuours
,
let
them
not
be
like
the
morning
dew
that
drieth
away
,
but
let
them
grow
in
grace
,
and
flourish
more
and
more
,
like
the
tree
that
is
planted
by
the
riuer
side
.
18
After
the
examination
is
tendered
[
*
](A07190-e2440-b)
*
Can.
36.
Subscription
:
and
surely
to
the
end
that
they
which
should
teach
other
men
obedience
,
may
be
good
subiects
themselues
,
it
is
expedient
that
they
subscribe
to
the
first
article
,
that
is
,
to
the
Princes
Supremacie
.
The
second
article
consisteth
of
two
branches
,
the
booke
of
Common
Praier
,
and
the
booke
of
Consecration
.
Concerning
the
first
,
though
the
admonition
to
the
Parliament
did
formerly
fancie
a
voluntarie
and
extemporall
forme
of
Praier
,
as
the
spirit
should
mooue
a
man
,
yet
the
defender
of
the
admonition
agreeth
with
vs
,
that
there
should
be
a
[
1
](A07190-e2460-b)
1
We
agree
of
a
prescript
forme
of
praier
to
bee
vsed
in
the
Church
.
T.
C.
See
Whitg
.
t.
9.
pag.
489.
prescript
and
[
2
](A07190-e2480-b)
2
Wee
also
desire
an
vniforme
order
,
but
such
and
in
such
sort
as
wee
haue
before
declared
.
T.
C.
See
Whitg
.
pag.
709.
vniforme
order
,
the
obseruation
of
which
vniformitie
both
in
praier
and
ceremonie
was
long
ago
commended
by
[
3
](A07190-e2500-b)
3
Quod
ad
formulam
precum
&
rituum
ecclesiast.
valde
probo
vt
certa
illa
extet
à
qua
pastoribus
discedere
in
functione
sua
non
liceat
.
Cal.
ad
protect
.
Angl.
ep.
87.
Caluin
to
the
Duke
of
Sommerset
,
and
therefore
we
are
agreed
vpon
this
generalitie
.
But
to
come
to
particulars
,
there
was
set
out
a
booke
of
Common
Praier
,
in
the
beginning
of
King
Edwards
raigne
,
which
Alexander
Alesius
a
learned
man
of
Scotland
translated
into
Latin
,
as
a
singular
comfort
for
the
whole
Christian
world
in
those
dangerous
daies
,
and
this
seemeth
to
be
the
same
vpon
which
Martin
Bucer
gaue
his
learned
censure
.
In
the
fift
and
sixt
yeere
of
K.
Edward
,
the
former
booke
was
reformed
and
brought
to
such
singular
perfection
,
that
Archbishop
Cranmer
offered
in
Q.
Maries
time
so
he
might
be
assisted
by
a
few
moe
learned
men
,
to
defend
it
against
all
commers
.
And
profound
Ridley
affirmed
that
the
whole
Diuine
seruice
was
formed
and
fashioned
to
the
true
veine
of
Scripture
:
&
D.
Tailour
auouched
,
that
there
was
set
out
by
K.
Edward
the
whole
Church
seruice
with
great
deliberation
and
aduice
of
the
best
learned
of
the
Realme
,
authorized
by
the
whole
Parliament
,
fully
perfected
according
to
the
rules
of
Christian
Religion
in
euery
behalfe
,
that
no
Christian
conscience
can
be
any
way
offended
with
any
thing
therein
conteined
.
Yea
Caluin
himselfe
,
though
he
misliked
some
things
in
our
Liturgie
yet
tearmed
them
tolerable
:
but
I
perswade
my selfe
,
that
[
5
](A07190-e2630-b)
5
Cal.
ep.
200.
In
Anglicana
liturgia
qualem
describitis
multas
esse
video
tolerabiles
ineptias
.
Caluin
would
not
call
any
thing
tolerable
which
he
iudged
impious
,
&
therefore
I
suppose
that
in
hi●
iudgement
there
was
no
impietie
at
all
:
&
yet
some
in
our
Church
haue
refused
subscription
euen
in
regard
of
those
things
which
Caluin
thought
tolerable
.
But
to
come
to
the
forme
of
Common
praier
,
as
it
was
established
by
Q.
Elizabeth
:
ô
what
blessings
hath
the
Lord
vouchsafed
the
people
of
this
land
,
by
meanes
of
that
booke
?
how
many
millions
of
soules
haue
receiued
comfort
by
it
?
how
many
thousands
of
learned
men
haue
commended
and
defended
it
?
you
shall
heare
one
for
all
,
euen
that
iudicious
Iewel
,
in
whose
opinion
it
containeth
nothing
either
disagreeing
from
holy
Scripture
,
or
misbeseeming
sober
men
.
And
yet
it
hath
publike
forme
of
praier
might
be
free
not
onely
from
blame
but
from
suspition
.
wherefore
our
venerable
Conuocation
,
considering
how
this
booke
hath
beene
allowed
by
such
a
world
of
witnesses
,
and
published
by
the
Soueraigne
authoritie
of
most
learned
&
religious
princes
,
and
being
perswaded
that
it
containeth
nothing
but
that
which
may
bee
tolerated
with
a
good
conscience
:
and
pondering
how
this
Church
hath
beene
troubled
with
turbulent
spirits
,
and
withall
hoping
that
Subscription
might
be
a
means
to
preserue
the
peace
of
the
Church
,
how
could
they
doe
lesse
,
than
commend
the
vse
of
this
booke
,
and
binde
all
that
heereafter
shall
bee
admitted
either
to
the
ministerie
,
or
to
any
Ecclesiasticall
promotion
by
their
seuerall
Subscriptions
to
approoue
the
same
?
Moreouer
,
because
it
were
intolerable
that
they
which
haue
desired
consecration
,
and
obtained
it
at
the
hands
of
our
reuerend
Bishops
,
and
that
(
as
we
are
constantly
perswaded
)
in
such
forme
as
is
agreeable
to
the
blessed
word
of
God
,
should
speake
against
their
owne
orders
,
or
against
that
hand
wherewith
they
were
consecrated
,
therefore
it
is
requisite
that
they
should
subscribe
to
the
second
branch
,
that
is
,
the
booke
of
Consecration
.
And
to
the
end
that
they
which
publikely
instruct
others
,
should
be
seasoned
themselues
with
true
religion
;
and
no
gappe
left
open
to
false
or
curious
doctrines
:
it
is
most
fit
that
they
subscribe
to
the
third
and
last
,
that
is
,
the
booke
of
the
articles
of
religion
,
and
this
also
(
though
in
more
seuere
maner
)
was
[
1
](A07190-e2720-b)
1
Caluin
.
ad
protect
.
Ang.
anno
1548.
Octobr.
22.
Claudenda
est
etiam
Ianua
curiosis
doctrinis
.
Ratio
autem
expedita
ad
eam
rem
vna
est
si
extet
nen
pe
summa
quaedam
doctrinae
ab
omnibus
recepta
,
quāinter
pradicandum
sequantur
omnes
:
ad
quam
etiam
obseruandam
,
omnes
episcopi
&
parochi
iureiurando
adstririgantur
,
vt
nemo
ad
munus
ecclesiasticum
admittatur
nisi
spondeat
illum
doctrinae
consensum
sibi
inuiclatum
futurum
.
Caluins
aduice
to
the
duke
of
Sommerset
.
In
al
these
points
the
Church
of
England
requireth
subscription
,
and
is
therfore
sharply
censured
by
her
owne
children
.
But
they
which
are
such
admirers
of
forraine
Churches
abroad
,
let
them
a
little
in
this
very
point
compare
the
Church
of
England
with
that
famous
Church
of
Geneua
.
First
,
the
Church
of
England
requireth
subscription
of
the
Ministers
,
and
not
of
the
common
people
:
but
the
Church
of
Geneua
vrgeth
not
the
Ministers
onely
,
but
the
[
2
](A07190-e2740-b)
2
A
ciuibus
primum
omnium
contendit
Caluin
.
vt
coactus
populus
vniuersus
●i●●rato
palam
papatu
in
Christianam
religionem
ac
disiplin
.
am
paucis
Capitibus
comprehensam
iuraret
.
Beza
in
vita
Caluini
à
quibus
postea
dicedere
nequi
ministris
neque
ciuibus
liceret
ibidem
.
people
also
.
Secondlie
,
the
Church
of
England
requireth
this
approbation
,
that
her
rites
are
not
contrarie
to
the
word
of
God
:
but
the
Church
of
Geneua
will
haue
her
discipline
receiued
in
a
more
high
and
glorious
maner
.
Thirdly
,
the
Church
of
England
contenteth
her-selfe
onely
with
subscription
,
but
the
Church
of
Geneua
is
more
peremptorie
requiring
a
solemne
[
3
](A07190-e2750-b)
3
Dedit
tamen
Dominus
20.
Iulij
an.
1537.
vt
palam
praeeunte
publico
scriba
à
senatu
populoque
Geneuensi
in
Christianae
religionis
ac
disciplinae
simul
capita
iuraretur
.
ibidem
.
oth
.
19
After
Subscription
followeth
Consecration
,
or
Imposition
of
hands
,
which
in
the
Church
of
England
is
performed
with
such
words
of
wisdome
and
in
such
maner
,
as
flesh
and
bloud
should
not
take
vpon
them
to
controle
20
And
as
our
Church
is
carefull
to
make
good
Ministers
,
so
she
hath
a
singular
regard
in
placing
them
.
And
because
many
Patrons
in
placing
their
Clerks
haue
golden
gifts
in
more
precious
account
then
gifts
of
grace
,
therefore
the
Chuch
of
England
hath
prouidently
appointed
an
oth
against
[
4
](A07190-e2780-b)
4
Canon
40.
Symonie
.
And
heere
I
beseech
all
my
brethren
of
the
Ministerie
in
the
bowels
of
Christ
Iesus
,
to
make
a
conscience
of
this
oth
,
when
they
enter
their
liuings
:
For
how
can
they
expect
that
God
will
blesse
their
proceedings
,
if
they
shall
make
their
beginnings
with
Symonie
,
and
colour
it
ouer
with
periurie
?
21
And
as
our
Church
is
desirous
that
men
may
enter
their
liuings
with
a
good
conscience
,
so
she
is
graciouslie
prouident
that
they
may
discharge
their
dutie
when
they
are
entred
:
Wherefore
the
law
prouideth
for
their
personall
[
5
](A07190-e2800-b)
5
Canon
41.
42.
43.
44.
45.
residence
,
and
in
case
of
absence
for
a
learned
supply
.
21
And
forasmuch
as
the
Church
of
God
in
all
ages
hath
had
some
which
after
good
and
plausible
beginnings
,
haue
notwithstanding
proued
firebrands
of
schism
,
&
sounded
the
trumpet
of
sedition
,
therefore
the
oth
of
canonicall
obedience
is
a
touchstone
to
trie
their
present
affections
,
a
bridle
to
curbe
their
future
passions
,
and
a
gracious
meanes
to
preserue
the
precious
peace
and
vnitie
of
the
Church
.
23
Moreouer
,
the
messengers
of
peace
should
not
onely
be
peaceable
,
but
also
painfull
in
feeding
the
flocke
of
Christ
,
and
yet
Sermons
heeretofore
in
some
places
haue
beene
verie
rare
and
daintie
,
insomuch
that
father
Latymer
in
his
time
compared
them
to
strawberies
,
which
came
but
once
a
yeere
.
Wherefore
that
in
stead
of
strawberie
Sermons
there
might
bee
a
more
plentifull
prouision
in
the
house
of
God
,
our
Church
hath
decreed
,
that
if
the
Ministers
residing
vpon
their
benefices
be
Preachers
not
lawfully
hindered
,
they
shall
preach
euery
[
6
](A07190-e2840-b)
6
Canon
45.
Sabbath
,
and
if
they
be
no
Preachers
,
they
shall
procure
[
7
](A07190-e2850-b)
7
Canon
46.
monthly
Sermons
.
24
Furthermore
because
(
such
is
our selfe
pleasing
vanitie
)
we
thinke
our selues
fit
to
flie
before
our
feathers
be
growne
,
and
sundrie
to
auoid
the
odious
brand
of
dumbe
dogges
and
idoll
shepheards
,
are
readie
to
stretch
and
straine
themselues
aboue
their
strength
being
forward
to
speake
when
silence
would
better
become
them
;
therefore
it
is
wisely
enacted
,
that
none
shall
preach
but
such
as
are
allowed
by
the
[
8
](A07190-e2870-b)
8
Canon
49.
Bishop
of
the
Diocesse
.
In
the
meane
time
they
must
read
Homilies
,
that
is
,
holie
and
learned
Sermons
,
publikely
set
out
by
authoritie
.
Surely
(
dearely
beloued
)
quirking
braines
may
haue
their
conceits
,
and
wanton
wits
may
be
more
merrie
then
wise
:
but
when
these
things
are
iudiciously
weighed
in
an
equall
ballance
,
it
will
be
found
that
the
wisedome
of
the
Church
hath
disposed
them
honestly
and
in
order
.
25
And
as
our
Church
desireth
that
doctrine
may
shine
like
the
light
of
the
Lord
vpon
the
holie
candlesticke
,
so
she
is
carefull
that
the
[
1
](A07190-e2890-b)
1
Canon
75.
conuersation
of
her
Ministers
be
such
as
may
adorne
the
Gospell
of
Christ
.
In
making
of
which
Canon
,
the
church
of
England
may
seeme
to
haue
set
before
her
eies
that
golden
sentence
,
[
2
](A07190-e2900-b)
2
Psal.
132.
9.
Let
thy
Priests
ô
Lord
be
clothed
with
holinesse
,
and
let
thy
Saints
reioice
and
sing
.
26
And
as
they
should
be
inwardly
decked
with
godlinesse
and
grace
,
so
it
is
inioined
,
that
their
outward
[
3
](A07190-e2940-b)
3
Canon
74.
apparell
shall
be
sober
and
graue
,
euery
way
correspondent
to
their
calling
,
that
all
things
may
bee
done
honestly
and
by
order
.
And
thus
much
of
the
Ministrie
,
and
so
I
come
to
our
ministration
.
27
The
beginning
of
our
Church
Seruice
,
is
with
some
memorable
sentence
of
holy
Scripture
appointed
for
that
purpose
,
moouing
to
repentance
and
praier
,
or
magnifying
the
mercy
of
God
in
Christ
:
then
after
a
holy
exhortation
,
all
of
vs
both
Minister
and
people
fall
downe
before
the
throne
of
grace
confessing
our
sinnes
,
with
an
humble
,
lowly
,
penitent
and
obedient
heart
,
meekely
kneeling
vpon
our
knees
:
without
question
(
beloued
)
heere
is
a
holie
and
a
blessed
beginning
.
Now
because
that
God
which
dwelleth
in
[
4
](A07190-e2970-b)
4
Esay
57.
15.
eternitie
,
hath
respect
to
an
humble
and
contrite
spirit
,
and
hath
appointed
the
Minister
to
comfort
them
which
mourne
in
Sion
,
therefore
in
the
next
place
,
the
Minister
in
the
name
of
Iesus
Christ
,
pronounceth
forgiuenesse
of
sinnes
to
all
that
truely
repent
and
vnfainedly
beleeue
his
holie
Gospell
.
This
is
the
oile
of
gladnesse
,
the
balme
of
Gilead
,
the
fountaine
of
grace
for
the
washing
away
of
sinnes
,
:
[
6
](A07190-e3010-b)
6
Cant.
4.
15.
O
the
fountaine
of
the
gardens
,
the
Well
of
liuing
water
,
and
the
springs
of
Lebanon
.
And
lest
any
man
hauing
the
pardon
of
his
sinnes
pronounced
,
should
take
occasion
of
carnall
libertie
,
therefore
our
Church
doth
presently
apply
a
preseruatiue
against
presumption
,
and
a
conseruatiue
of
all
grace
and
godlinesse
,
euen
that
zealous
and
piercing
praier
,
which
the
Lord
Iesus
himselfe
hath
taught
vs
.
And
because
when
we
haue
done
all
that
we
can
,
we
are
[
7
](A07190-e3040-b)
7
Luk
17.
10.
vnprositable
seruants
,
and
must
[
8
](A07190-e3060-b)
8
Phil.
3.
13.
forget
that
which
is
behinde
,
and
indeuor
our selues
vnto
that
which
is
before
,
therefore
as
though
we
had
yet
done
nothing
,
we
beseech
him
to
open
our
lippes
,
that
our
mouth
may
shew
foorth
his
praise
.
And
so
with
praier
to
him
which
is
best
able
to
helpe
vs
,
wee
giue
glory
to
the
blessed
Trinitie
,
in
all
which
what
is
there
,
which
can
be
bettered
by
the
wit
of
man
?
Now
forasmuch
as
the
minde
of
man
in
praier
mounteth
aloft
with
Eagles
wings
,
piercing
the
clouds
with
ardent
affection
,
and
powring
out
her
plaintes
in
the
bosome
of
the
Almighty
,
therfore
lest
the
vehement
attention
which
is
required
in
praier
,
should
be
dulled
by
long
continuance
,
our
Church
vseth
a
profitable
varietie
,
intermingling
the
reading
of
heauenly
wisedome
:
wherein
the
soule
tasting
and
seeing
how
good
and
gracious
the
Lord
is
,
feedeth
vpon
him
by
diuine
contemplation
;
and
so
returneth
to
praier
with
a
greater
inflammation
.
The
Psalms
being
a
store-house
of
all
godlinesse
,
wisedome
,
and
grace
,
so
plaine
to
the
simple
,
so
profound
to
the
wise
,
so
profitable
to
all
sorts
,
in
all
ages
,
in
all
estates
,
ioy
or
griefe
,
prosperitie
or
aduersitie
,
our
Church
desireth
to
make
familiar
to
all
men
,
and
therefore
we
reade
them
ouer
euery
moneth
,
still
interlacing
the
Hymne
of
glorie
to
the
blessed
Trinitie
.
Then
follow
Chapters
of
the
old
and
new
Testament
,
intermingled
with
sacred
Hymnes
,
all
in
a
knowne
language
,
so
God
is
glorified
and
the
people
edified
.
It
is
true
that
to
some
parts
of
the
Apocrypha
we
giue
publike
audience
in
our
church
,
yet
we
omit
some
[
*
](A07190-e3090-b)
*
As
the
bookes
of
Maccabes
,
and
3.
and
4.
of
Esdras
.
bookes
thereof
,
and
reade
them
not
at
all
;
and
those
bookes
we
reade
,
we
reade
not
altogither
intirely
,
but
omit
some
[
1
](A07190-e3100-b)
1
Tob.
5.
6.
and
8.
in
the
kalender
of
the
booke
of
common
praier
explaned
&c.
Chapters
and
peeces
[
2
](A07190-e3110-b)
2
Eccles.
46.
verse
20.
and
in
other
places
.
of
Chapters
,
which
some
haue
thought
capable
of
hard
construction
.
And
if
any
thing
we
reade
be
such
as
may
seeme
to
found
suspiciously
or
doubtfully
,
wee
hold
it
our
dutie
to
make
the
most
charitable
and
christian
construction
:
and
if
wee
cannot
of
our selues
satisfie
our selues
,
wee
are
referred
for
resolution
of
our
doubts
to
the
[
*
](A07190-e3120-b)
*
Preface
to
the
Booke
of
Common
Praier
.
Bishop
of
the
Diocesse
,
of
whom
what
interpretation
is
to
bee
expected
,
the
Church
doth
teach
vs
,
binding
him
to
doe
nothing
contrarie
to
the
booke
,
and
proclaiming
withall
in
the
booke
,
that
nothing
is
ordained
which
is
not
the
very
pure
word
of
God
,
or
euidently
grounded
vpon
the
same
:
and
therefore
his
interpretation
being
accordingly
performed
,
should
in
reason
satisfie
and
content
vs
.
Furthermore
we
receiue
them
for
humane
compositions
and
not
for
diuine
,
&
therfore
we
reade
them
not
[
3
](A07190-e3140-b)
3
Articles
Anno
1562.
artic.
6.
for
confirmation
of
Faith
,
but
for
information
of
maners
,
&
yet
haue
I
said
nothing
of
the
libertie
granted
by
the
Preface
of
the
second
booke
of
Homilies
concerning
the
changing
of
Chapters
.
Moreouer
,
though
some
portions
of
the
Canonicall
,
concerning
[
4
](A07190-e3170-b)
4
Gen.
36.
&
alibi
.
Genealogies
,
and
some
other
[
5
](A07190-e3180-b)
5
As
in
Leuiticus
,
Canticles
,
&c.
intricate
and
mysticall
points
be
not
appointed
to
be
solemnly
read
in
our
Church
seruice
,
yet
we
vsually
alleage
and
expound
them
in
Sermons
.
Neither
is
it
our
meaning
to
aduance
the
Apocryphal
which
we
reade
,
aboue
the
Canonicall
which
we
reade
not
:
for
all
Canonicall
being
the
sacred
Oracles
of
God
,
haue
incomparable
preheminence
of
excellencie
;
yet
nothing
doth
hinder
,
but
that
some
thing
in
it selfe
of
farre
lesser
excellencie
,
may
be
more
familiar
for
popular
capacitie
.
After
the
Chapter
of
the
new
Testament
,
accompanied
with
a
holie
Psalme
or
Hymne
,
wee
all
stand
vp
boldly
professing
our
faith
before
God
and
men
,
in
that
forme
which
is
most
anciently
receiued
in
the
Church
of
Christ
:
for
which
purpose
we
vse
sometimes
the
Creed
of
Athanasius
,
and
elsewhere
the
Creed
of
the
Councell
of
Nice
.
Hauing
thus
fedde
our
mindes
with
heauenly
meditation
of
the
blessed
Word
,
and
confessed
our
faith
in
the
holie
Trinitie
,
we
fall
a
fresh
to
Praier
:
we
praie
for
our
Prince
,
for
all
the
States
of
the
land
,
for
all
Gods
children
,
and
that
for
all
blessings
spirituall
and
temporall
:
and
we
praie
onely
to
God
,
and
onely
in
the
merits
of
Iesus
Christ
.
And
because
the
life
of
man
is
subiect
to
a
seaof
miseries
,
and
little
doe
we
know
what
storme
may
hang
ouer
our
heads
,
and
suddenly
surprize
either
vs
or
any
of
our
brethren
;
therefore
that
Gods
present
wrath
may
bee
appeased
,
and
future
dangers
graciously
preuented
,
we
humble
our
soules
in
the
presence
of
God
with
a
most
deuout
Letanie
,
which
is
so
pathetically
penned
,
that
it
may
seeme
to
soare
aloft
with
wings
of
sanctified
affections
,
and
to
pierce
the
skies
as
it
were
with
darts
of
deuotion
.
And
after
some
time
spent
in
Praier
,
wee
intermingle
againe
the
reading
of
Gods
holie
word
:
to
beate
downe
sinne
,
wee
reade
Gods
firie
law
,
and
fearefull
commandements
,
religiously
beseeching
him
to
incline
our
hearts
to
keepe
his
law
.
And
to
kindle
and
increase
our
spirituall
ioy
,
we
reade
those
comfortable
and
selected
portions
of
Scripture
called
Epistles
and
Gospels
.
Now
for
the
holie
Communion
,
it
is
so
religiously
penned
,
and
so
reuerently
performed
in
our
Church
,
as
is
most
apt
to
kindle
deuotion
,
to
inflame
faith
,
to
raise
vp
the
minde
from
earthly
cogitations
,
and
to
rauish
the
spirit
with
heauenly
ioy
:
for
it
is
replenished
with
most
zealous
exhortations
,
lowly
confessions
,
piercing
praiers
,
celestiall
comforts
,
angelicall
lauding
and
praising
of
God
:
and
not
presuming
to
come
to
the
Lords
table
,
trusting
in
our
owne
righteousnesse
,
but
in
his
manifold
and
great
mercies
,
we
beseech
him
to
grant
that
we
may
so
eate
the
flesh
of
his
deare
sonne
,
and
drinke
his
bloud
,
that
our
bodies
being
clensed
and
our
soules
washed
,
wee
may
euer
dwell
in
him
,
and
he
in
vs
.
And
though
we
are
not
woorthie
of
our selues
,
so
much
as
to
gather
vp
the
crums
vnder
his
table
,
yet
after
the
reheatsall
of
Christs
holy
institution
(
such
is
the
mercy
of
God
,
in
the
merits
of
Christ
)
we
are
made
partakers
of
this
heauenly
banquet
,
euen
of
the
precious
bodie
and
bloud
of
Christ
,
for
the
forgiuenesse
of
our
sinnes
,
and
all
other
benefits
of
his
passion
.
So
againe
powring
out
praiers
,
and
rendring
thanks
and
glorie
to
God
on
high
,
we
conclude
the
celebration
of
these
reuerend
mysteries
,
pronouncing
a
blessing
to
the
people
departing
.
Thus
we
repent
and
pray
;
wee
reioice
and
praie
:
we
thanke
God
and
praie
:
we
confesse
our
faith
and
praie
:
wee
reade
and
praie
:
we
heare
and
praie
:
we
preach
and
praie
:
we
receiue
the
Sacraments
and
praie
.
This
is
the
order
of
our
Church
,
which
may
well
be
called
the
house
of
Praier
.
Iacob
when
he
awaked
from
the
dreame
of
the
ladder
,
he
said
,
[
1
](A07190-e3210-b)
1
Gen.
28.
17.
How
reuerend
is
this
place
,
it
is
none
other
then
the
house
of
God
,
and
the
gate
of
heauen
.
So
I
say
vnto
you
,
oh
how
reuerend
is
this
Church
of
England
,
where
God
is
thus
serued
?
surely
it
is
the
house
of
God
,
and
this
gracious
seruing
of
him
is
the
gate
of
heauen
.
And
thus
much
of
the
declaration
,
and
now
I
come
to
the
confutation
.
28
As
Iacob
loued
Ioseph
aboue
the
rest
of
his
children
,
and
in
token
thereof
made
him
a
partie
coloured
coat
:
so
God
hath
loued
the
Church
of
England
aboue
manie
other
Churches
:
he
hath
decked
and
adorned
her
with
[
2
](A07190-e3290-b)
2
Gen.
49.
23.
archers
shot
at
him
,
and
those
archers
were
his
brethren
:
so
of
the
Church
of
England
it
may
bee
saide
,
that
the
archers
shot
at
her
,
and
some
of
them
were
her
owne
children
.
O
mercifull
God
,
who
would
imagine
that
men
borne
and
bred
in
so
holy
a
Church
should
shoote
so
many
venemous
arrowes
at
their
owne
mother
?
Some
in
their
firie
zeale
,
haue
called
our
Church
musicke
[
3
](A07190-e3320-b)
3
See
the
answer
of
Oxford
to
the
petition
.
meretricious
:
our
reading
of
the
Psalmes
,
the
[
4
](A07190-e3340-b)
4
Admonition
vide
Arch.
Whit.
pag.
739.
tossing
of
tennis
bals
:
our
briefe
and
piercing
praiers
,
[
5
](A07190-e3360-b)
5
T.
C.
apud
Arch.
Whit.
pag.
●94
.
cuts
&
shreds
:
our
choice
of
the
Epistles
and
Gospels
,
the
cutting
and
[
6
](A07190-e3380-b)
6
T.
C.
apud
Arch.
Whit.
pag.
474.
mangling
of
the
Scripture
:
the
reading
of
Seruice
and
Homilies
,
woorse
then
a
stage
[
7
](A07190-e3410-b)
7
A
view
of
popish
abuses
remaining
.
Vide
Arch.
Whit.
pag.
798.
plaie
:
yea
our
vsing
of
the
[
8
](A07190-e3430-b)
8
Admonit
.
&
T.
C.
vide
Arch.
Whit.
pag.
494.
Letanie
,
the
[
9
](A07190-e3440-b)
9
Admon
.
&
T.
C.
vide
Arch.
Whit.
pag.
589.
Nicene
Creed
,
the
[
10
](A07190-e3450-b)
10
T.
C.
vide
Arch.
Whit.
496.
Hymne
of
glorie
,
the
Creed
of
[
11
](A07190-e3460-b)
11
Ibidem
.
Athanasius
,
the
[
12
](A07190-e3480-b)
12
Admon
.
vide
Arch.
Whitg
.
pag.
494.
Euangelicall
Hymnes
,
and
the
[
13
](A07190-e3490-b)
13
Oxfords
answer
to
the
humble
petit
on
&
Arch
Whitg
.
pag.
803.
Lords
praier
it selfe
hath
not
escaped
their
censure
.
What
a
world
are
wee
growne
vnto
,
when
[
14
](A07190-e3500-b)
14
Admon
.
&
T.
C.
vide
Archiepiscop
.
Whitg
.
tr.
9.
c.
7.
thankesgiuing
after
childe-birth
,
[
15
](A07190-e3510-b)
15
Admon
.
&
T
C.
vide
Archiep.
Whitg
.
p.
598.
kneeling
at
the
Communion
,
[
16
](A07190-e3520-b)
16
Admon
.
vide
Arch.
Whitg
.
pag.
568.
reading
the
holy
Scripture
and
[
17
](A07190-e3530-b)
17
Admon
.
vide
Archiepiscopum
Whitg
.
pag.
727.
funerall
Sermons
are
made
matters
of
reproch
?
yea
the
whole
Communion
Booke
,
some
are
said
to
call
an
idoll
,
a
Portuis
,
a
peece
of
Swines
flesh
:
yea
the
very
Temples
of
God
they
are
said
to
tearme
temples
of
Baal
,
idoll
synagogues
,
abominable
sties
.
But
I
hope
my
brethren
of
the
Ministerie
,
for
whose
loue
I
haue
vndertaken
this
labour
,
are
for
the
most
part
more
iudicious
,
and
of
a
milder
temper
:
yet
because
diuers
of
them
stand
as
yet
vnresolued
,
imagining
that
we
come
neerer
to
the
chuch
of
Rome
,
then
in
dutie
we
should
,
and
therefore
in
the
tendernesse
of
their
conscience
,
make
scruple
,
whether
they
may
safely
ioine
with
vs
or
no
;
therefore
I
will
bend
my selfe
to
answer
those
arguments
,
which
in
mine
opinion
doe
most
commonly
intangle
them
:
that
is
certaine
generall
exceptions
which
are
vniuersally
opposed
against
the
orders
&
ceremonies
of
our
Church
.
These
firie
darts
flie
farre
and
wide
,
the
people
men
and
women
haue
learned
disdainfully
to
dash
them
in
our
faces
:
these
I
hold
it
my
dutie
to
quench
,
or
at
least
to
doe
mine
endeuour
;
I
will
therefore
bring
my
bucket
of
water
,
and
commit
the
euent
to
the
gracious
goodnesse
of
Almightie
God
.
And
for
breuities
sake
I
will
reduce
all
these
arguments
into
one
,
the
branches
whereof
shall
bee
handled
in
order
.
Those
orders
and
ceremonies
which
were
neither
commanded
of
God
in
holie
Scripture
,
nor
practised
in
the
Apostles
times
,
but
are
hereticall
,
popish
,
and
antichristian
,
being
scandalous
where
they
remaine
,
and
therfore
cast
out
of
other
reformed
Churches
,
are
in
no
wise
to
be
imbraced
or
assented
vnto
by
subscription
:
but
such
say
they
are
sundry
of
the
orders
and
ceremonies
of
the
Church
of
England
,
therefore
not
to
be
imbraced
nor
yeelded
vnto
by
Subscription
.
29
And
first
they
[
*
](A07190-e3570-b)
*
Admon
.
in
principio
.
The
first
obiection
.
require
that
nothing
should
be
placed
in
Gods
Church
,
but
those
things
onely
which
the
Lord
himselfe
in
his
word
commandeth
.
Now
it
is
supposed
that
we
haue
many
rites
,
which
are
not
commanded
,
as
for
example
,
where
is
the
Surplesse
commanded
?
where
is
the
Ring
in
marriage
commanded
?
where
is
the
Crosse
in
baptisme
commanded
?
where
is
kneeling
at
the
Communion
commanded
?
These
and
a
number
of
other
things
are
vsed
in
our
Church
,
which
(
as
it
is
obiected
)
God
in
his
holie
Word
hath
no
where
commanded
.
To
which
obiection
I
answer
:
First
,
that
if
vnder
this
word
(
commanded
)
they
comprehend
things
commanded
in
generall
,
then
these
and
the
like
orders
of
our
Church
are
commanded
.
If
they
demand
where
?
I
answer
,
in
euery
place
where
God
commands
vs
to
obey
our
Prince
.
For
the
meaning
of
Gods
commandement
is
,
that
we
should
obey
the
Prince
in
all
things
lawfull
:
but
things
[
1
](A07190-e3610-b)
1
1.
Cor.
10.
23.
indifferent
,
are
things
lawfull
:
therefore
God
commands
vs
to
obey
our
Prince
in
things
indifferent
:
But
all
these
things
are
indifferent
:
&
therfore
in
all
these
God
commands
vs
to
obey
our
Prince
:
yea
euen
in
this
my
text
it
is
commanded
,
when
it
is
said
;
Let
all
things
be
done
honestly
and
by
order
.
Secondly
,
if
by
(
commanded
)
they
vnderstand
a
particular
command
:
then
I
grant
that
these
things
are
not
so
commanded
:
but
neither
are
their
owne
rites
,
they
so
much
desire
,
any
where
thus
commanded
.
A
white
Surplesse
(
I
confesse
)
is
no where
commanded
:
neither
is
a
blacke
gowne
,
or
cloake
any
where
commanded
.
Kneeling
at
the
Communion
is
no where
commanded
:
but
neither
is
sitting
or
any
other
gesture
which
they
allow
,
any
where
commanded
.
If
our
orders
may
not
be
receiued
,
because
they
are
not
commanded
,
then
neither
can
theirs
be
imbraced
,
for
they
are
no where
commanded
.
If
theirs
be
not
commanded
,
and
yet
be
lawfull
:
then
ours
also
may
be
lawfull
though
they
be
not
commanded
.
Let
themselues
be
iudges
,
let
them
acquit
vs
or
condemne
vs
,
chuse
them
whether
.
Thirdly
,
as
they
are
not
commanded
,
so
are
they
no
where
in
holie
Scripture
forbidden
,
either
directly
or
by
consequence
:
if
they
bee
,
let
the
places
be
produced
;
if
they
be
not
,
then
seeing
they
are
neither
commanded
nor
forbidden
,
the
Lord
hath
left
them
as
things
indifferent
:
and
therefore
authoritie
may
command
them
,
and
wee
may
with
a
good
conscience
obserue
them
without
sinne
.
Fourthly
,
it
shall
bee
conuinced
by
example
;
and
first
,
what
speciall
commandement
of
God
was
there
for
[
2
](A07190-e3640-b)
2
Hester
9.
21.
Purim
,
which
Mardocheus
inioined
,
[
3
](A07190-e3670-b)
3
29.
Hester
set
forward
,
and
the
[
4
](A07190-e3690-b)
4
23.
27.
Iewes
established
for
all
generations
?
Was
the
institution
diuine
or
Ecclesiasticall
?
If
meerely
diuine
,
let
it
so
appeere
by
diuine
authoritie
:
if
Eccclesiasticall
,
then
I
inquire
,
whether
it
was
lawfull
,
or
vnlawfull
?
If
lawfull
for
the
Iewish
Church
,
why
not
for
the
Christian
?
If
it
bee
said
that
the
Iewish
Church
was
directed
by
the
spirit
,
it
is
true
:
And
vnlesse
the
contrarie
could
be
proued
,
why
should
wee
not
iudge
the
like
of
the
Christian
Church
,
which
hath
more
ample
promises
?
If
it
be
saide
that
Hes●●●
and
Mardocheus
did
it
by
speciall
and
extraordinary
directions
;
they
must
consider
,
that
we
must
not
flie
to
extraordinarie
motions
without
sufficient
warrant
of
holie
Scripture
.
And
this
seemeth
to
be
done
by
the
ordinary
power
of
the
Church
:
for
the
Iewes
in
Shushan
kept
the
[
5
](A07190-e3720-b)
5
9.
18.
fifteenth
day
of
the
moneth
Adar
with
feasting
and
ioy
:
the
Iewes
of
the
villages
kept
the
[
6
](A07190-e3730-b)
6
19.
fourteenth
,
&
Mardocheus
brought
them
to
an
vniformitie
by
inioining
of
[
7
](A07190-e3750-b)
7
21.
both
daies
.
Afterward
the
Iewes
by
reason
of
an
other
deliuerance
added
the
[
8
](A07190-e3760-b)
8
Maccab.
15.
36.
37.
thirteenth
day
,
changing
it
from
fasting
and
mourning
,
to
feasting
and
ioy
:
and
the
like
they
did
commonly
,
vpon
the
like
occasion
.
If
any
imagine
it
to
be
vnlawfull
(
though
that
imagination
were
very
strange
)
let
him
cast
his
eie
vpon
another
example
,
I
meane
the
feast
of
the
Dedication
,
which
was
no
where
commanded
in
the
law
:
yet
was
solemnly
[
2
](A07190-e3780-b)
2
1.
Maccab.
4.
59.
obserued
,
and
[
3
](A07190-e3790-b)
3
Iohn
10.
22.
23.
Christ
himselfe
may
seeme
to
haue
approoued
it
by
his
presence
.
But
to
leaue
these
Iewish
festiuals
,
and
to
come
to
the
Christian.
Are
there
not
many
which
were
instituted
in
the
primitiue
Church
,
and
euer
since
continued
in
the
Church
of
Christ
?
The
feast
of
the
Natiuitie
is
no where
commanded
in
scripture
,
yet
hath
bin
allowed
by
the
general
consent
of
al
Christian
nations
.
Some
[
4
](A07190-e3800-b)
4
Bullinger
ep.
129.
inter
epist.
Calu.
reformed
churches
haue
laid
away
those
festiuals
,
which
beare
the
name
of
Saints
:
yet
[
5
](A07190-e3810-b)
5
The
Churches
of
France
and
Flanders
in
their
obseruation
vpon
the
Har.
s.
16.
ad
Boh.
obseru.
1.
they
which
vse
them
not
themselues
,
excuse
the
vse
of
them
in
the
Church
of
England
.
The
Church
of
[
6
](A07190-e3820-b)
6
Priusquam
vrbem
vnquam
ingrederer
,
nulla
prorsus
erant
feria
praeter
diem
Dominicum
.
Caluin
.
epist.
118.
Geneua
at
the
comming
of
Caluin
,
obserued
no
holidaies
,
but
the
Sabbath
onely
,
for
so
it
pleased
[
7
](A07190-e3840-b)
7
Farello
&
Vireto
hoc
vtil●
visum
fuerat
,
ibidem
.
Farellus
and
Viretus
to
appoint
.
The
same
decree
,
which
banished
[
8
](A07190-e3870-b)
8
Quae
apud
vos
celebrantur
eodem
plebiscito
acceptae
sunt
,
quo
ego
&
Farellus
fuim●●
expuls●
.
Caluin
.
epist.
118.
Farellus
and
Caluin
,
brought
in
other
holidaies
:
and
Caluin
at
his
returne
from
banishment
sought
a
[
9
](A07190-e3910-b)
9
Ibidem
.
middle
course
,
which
was
,
that
the
feast
of
the
Natiuitie
should
be
celebrated
,
and
as
for
other
holidaies
,
there
should
be
solemne
praiers
in
the
forenoone
,
and
the
people
should
returne
to
their
labour
in
the
afternoone
.
This
proouing
inconuenient
,
they
were
all
againe
abrogated
,
except
the
Sabbath
onely
:
Caluin
[
10
](A07190-e3930-b)
10
Ego
sanctè
testari
possum
me
inscio
ac
ne
optante
quidem
hanc
rem
suisse
transactam
.
ibid.
protesting
that
he
was
not
the
cause
thereof
,
yet
not
[
11
](A07190-e3940-b)
11
Ego
tametsi
neque
suasor
neque
impulsor
sui
,
sic
tamen
accidisse
non
moles●èfero
.
ibid.
misliking
it
being
done
.
[
12
](A07190-e3950-b)
12
Bullinger
ep.
129.
inter
epist.
Cal.
Other
reformed
Churches
vsed
some
more
,
some
fewer
,
according
to
their
Christian
libertie
.
Wherefore
it
is
cleere
,
that
the
Church
in
all
ages
hath
vsed
authoritie
in
things
indifferent
:
and
the
customes
and
constitutions
of
the
Church
which
are
not
repugnant
to
the
word
of
God
,
haue
beene
generally
approoued
although
no
where
commanded
.
Lastly
,
though
the
admonition
would
haue
nothing
placed
in
the
Church
,
but
that
which
is
commanded
in
the
sacred
Word
,
and
grounded
vpon
this
assertion
,
as
vpon
an
oracle
:
yet
the
[
13
](A07190-e3960-b)
13
T.
C.
lib.
1.
pa.
27.
&
31
Defendour
of
the
Admonition
was
forced
(
such
is
the
light
of
trueth
)
to
forsake
his
friends
the
admonitioners
,
and
to
confesse
the
plaine
contradictorie
of
their
position
to
be
apparently
true
.
30
Secondly
,
our
opposites
doe
glance
at
vs
as
though
the
orders
and
ceremonies
of
our
Church
were
not
[
14
](A07190-e3980-b)
14
T.
C.
lib.
3.
pag.
97.
A
very
dangerous
thing
to
ground
any
order
,
or
policie
of
the
Church
vpon
men
at
al
,
which
indeede
ought
to
haue
their
standing
vpon
the
Doctrine
and
orders
of
the
Apostles
.
&c.
Apostolike
.
To
which
I
answer
,
that
those
Apostolike
times
we
honour
and
reuerence
,
not
onely
for
doctrine
,
which
then
did
runne
most
cleere
,
as
being
neerest
to
the
crystalline
fountaine
,
but
also
for
discipline
,
so
farre
as
the
state
of
those
daies
could
possiblie
suffer
.
But
though
the
doctrine
of
the
Apostles
be
fully
set
downe
in
the
Apostles
writings
,
yet
the
discipline
is
not
so
.
The
reason
whereof
is
because
the
doctrine
is
one
and
the
same
,
eternall
and
vnchangeable
,
and
therefore
it
is
called
an
[
15
](A07190-e3990-b)
15
Reu.
14
6.
euerlasting
Gospel
:
but
the
discipline
(
especially
the
ceremonies
)
is
for
the
most
part
variable
,
according
to
circumstance
of
time
and
place
.
Therefore
the
whole
doctrine
is
purposely
and
plentifully
;
the
discipline
onely
in
part
by
occasion
and
sparingly
deliuered
in
holy
Scripture
:
and
consequently
what
the
orders
Apostolike
were
,
can
not
bee
fully
knowne
by
the
Apostolike
writings
:
&
yet
of
those
which
are
knowne
,
the
grand
and
maine
points
are
obserued
[
*
](A07190-e4000-b)
*
Accessimus
quantum
makimè
potuimus
ad
ecclesiam
Apostolorum
&c.
Nec
tantum
doctrinam
nostram
sed
etiam
sacramenta
precumque
publicarum
formam
ad
illorum
ritus
&
instituta
direximus
.
Iuel
.
Apol.
L●nd
.
1591.
pag.
170.
in
the
Church
of
England
:
as
namely
among
other
the
gouernment
by
Bishops
,
and
the
ceremonie
of
laying
on
of
hands
in
the
making
of
Ministers
.
Moreouer
,
those
that
call
for
reformation
,
doe
not
¹⁶
themselues
absolutely
and
altogether
imbrace
the
Apostolike
orders
,
as
for
example
,
to
salute
with
a
holie
kisse
was
an
[
1
](A07190-e4040-b)
1
Ro.
16.
16.
2.
Cor.
1●
.
12.
1.
Thes.
5.
26.
apostolike
order
,
which
now
is
not
thought
fit
to
be
restored
in
reformed
Churches
.
So
[
2
](A07190-e4060-b)
2
Iude
verse
12.
1.
Pet.
5.
14.
Loue-feasts
were
vsed
in
the
Apostles
time
,
but
are
not
receiued
in
[
*
](A07190-e4070-b)
*
Quid
quòd
quadam
illorum
instituta
veluii
communes
illa●
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
ipsa
necessitas
aboleuit
.
Beza
epist.
8.
reformed
Churches
.
Furthermore
the
Church
of
England
altereth
nothing
from
the
Apostolike
institution
,
but
such
things
onely
as
may
be
altered
.
One
kinde
of
Physicke
agrees
not
to
all
bodies
,
neither
one
kinde
of
ceremonie
to
all
Churches
:
the
same
Physicke
which
is
good
for
the
bodie
when
it
is
yoong
,
may
be
dangerous
in
the
same
disease
when
it
is
old
.
One
maner
of
discipline
may
beseeme
a
citie
,
and
an
other
a
kingdome
.
One
may
be
good
for
a
Church
newly
planted
,
and
an
other
when
it
is
in
the
flourish
.
One
ceremonie
may
be
seemely
for
the
time
of
peace
,
and
an
other
for
the
time
of
persecution
.
Now
to
require
like
where
the
case
is
vnlike
agrees
not
with
reason
.
Our
Sauiour
did
celebrate
the
Communion
[
3
](A07190-e4090-b)
3
1.
Cor.
11.
25
after
Supper
,
and
it
was
fit
hee
should
so
,
for
the
Passeouer
by
the
law
was
to
be
eaten
betweene
the
[
4
](A07190-e4100-b)
4
Exod.
12.
6.
two
euenings
:
and
the
Communion
was
to
succeed
the
Passeouer
,
therefore
it
was
fit
that
the
Communion
should
be
instituted
in
the
euening
.
But
for
vs
to
celebrate
it
in
the
morning
is
farre
more
conuenient
.
For
I
make
no
doubt
but
our
learned
and
godly
brethren
,
which
seeke
reformation
,
will
in
this
point
rather
ioine
with
the
Church
of
England
,
and
with
all
other
Christian
Churches
which
make
choice
of
the
morning
,
then
with
the
Anabaptists
,
which
celebrate
it
in
the
euening
after
supper
.
And
to
proceed
,
in
the
Apostles
time
they
did
baptise
in
[
5
](A07190-e4110-b)
5
Act.
8.
36.
riuers
and
fountaines
;
shall
we
therefore
leaue
our
Churches
,
and
baptise
our
children
in
riuers
to
the
imitation
of
the
Apostles
?
that
imitation
were
vndiscreet
,
for
they
liued
in
time
of
persecution
,
and
therefore
were
glad
to
take
the
opportunitie
of
time
and
place
.
We
liue
in
time
of
peace
,
wherein
the
Churches
(
God
be
thanked
)
are
open
vnto
vs
.
If
God
for
our
sinnes
should
lay
persecution
vpon
vs
,
we
must
be
content
to
doe
as
they
did
.
And
there
is
no
doubt
,
but
if
God
had
giuen
them
that
libertie
,
which
he
hath
granted
vs
,
they
would
haue
done
in
this
point
as
we
doe
,
and
haue
thanked
him
for
the
blessing
of
peace
.
In
the
Apostles
time
the
Ministers
liued
by
voluntarie
[
6
](A07190-e4120-b)
6
Act.
4.
37.
contributions
,
or
by
their
owne
[
7
](A07190-e4130-b)
7
Act.
20.
34.
1.
Cor.
4.
12.
handie
labours
,
for
how
could
they
doe
otherwise
?
They
liued
not
onely
in
persecution
,
but
their
enemies
the
Leuiticall
Priests
had
the
tithes
during
the
standing
of
the
Temple
.
But
now
when
tithes
are
appointed
for
the
Ministers
of
the
Gospell
by
Christian
Princes
,
shall
wee
returne
to
handie
labour
,
or
voluntarie
contributions
?
In
the
Apostles
time
,
the
people
sold
their
possessions
,
and
laid
the
money
[
8
](A07190-e4140-b)
8
Act.
4.
37.
at
the
Apostles
feete
;
but
shall
our
people
be
tied
of
necessitie
to
doe
the
like
?
In
the
Apostles
time
there
were
no
Christian
Colledges
,
nor
Vniuersities
founded
;
shall
we
therefore
dissolue
our
famous
Vniuersities
,
and
damme
vp
the
welsprings
of
learning
?
In
the
Apostles
time
it
was
hard
to
finde
any
Christian
Hospitals
for
the
poore
;
but
is
this
a
reason
that
now
we
should
haue
none
?
In
the
Apostles
time
the
[
9
](A07190-e4150-b)
9
Sixtus
Senensis
biblio●●
.
sanct.
l.
3.
de
part
.
meth.
4.
Bible
was
not
diuided
into
Chapters
and
Verses
as
now
it
is
;
shall
we
therfore
relect
an
inuention
so
commodious
?
In
the
Apostles
time
,
the
bounds
of
Parishes
were
not
so
distinguished
as
now
[
10
](A07190-e4160-b)
10
Honorius
Arch
Cant.
did
first
diuide
his
prouince
into
parishes
.
vide
D.
Godwine
in
Cat.
The
third
obiection
.
they
are
;
doth
it
therfore
follow
that
this
distinction
must
be
taken
awa●
?
not
so
(
beloued
:
)
for
when
the
state
&
condition
is
vnlike
,
an
absolute
conformitie
is
not
to
be
vrged
.
31
Thirdly
,
it
is
commonly
obiected
,
that
our
ceremonies
are
[
*
](A07190-e4180-b)
*
Now
they
must
be
discerned
from
others
by
Popish
and
Antichristian
apparell
,
as
Cap
,
Gowne
,
Tippet
.
And
againe
:
Now
wee
must
haue
Surplesses
deuised
by
Pope
Adr.
Adm.
popish
and
Antichristian
,
yea
&
some
of
them
not
onely
popish
but
Iewish
also
:
to
which
it
may
bee
answered
that
if
their
meaning
be
,
that
they
are
the
inuention
of
Antichristian
Popes
,
this
consure
(
as
they
apply
it
)
will
vndoubtedly
prooue
more
sharpe
then
sound
,
because
many
of
our
rites
which
they
so
brand
,
and
amongst
the
rest
the
[
1
](A07190-e4210-b)
1
They
confesse
that
the
crosse
in
Baptisme
was
mentioned
by
Cyprian
:
Treatise
of
crosse
printed
at
Amsterdam
1604.
Crosse
,
were
in
the
Church
before
the
Popedome
was
hatched
.
And
although
it
may
bee
that
some
of
our
ceremonies
were
deuised
by
the
Bishop
of
Rome
:
yet
it
followeth
not
that
they
were
the
inuention
either
of
heretikes
or
of
Antichrist
.
For
though
now
the
Church
of
Rome
bee
hereticall
,
and
seemeth
to
bee
the
verie
cage
of
Antichrist
,
yet
in
ancient
time
it
was
not
so
.
A
great
number
of
Bishops
there
before
Syluester
were
holy
men
and
Martyrs
:
But
suppose
some
of
our
orders
were
deuised
by
papists
and
heretikes
,
what
then
?
If
among
the
filth
of
their
heresies
saith
a
great
[
2
](A07190-e4240-b)
2
T.
C.
in
cp.
before
his
2.
booke
.
controler
of
our
Church
,
there
be
found
any
good
thing
,
as
it
were
a
graine
of
good
corne
in
a
great
deale
of
darnell
,
that
we
willingly
receiue
,
not
as
theirs
,
but
as
the
Iewes
did
the
holy
Arke
from
the
Philistines
,
whereof
they
were
vniust
owners
.
And
againe
he
saith
,
it
may
come
to
passe
that
the
synagogue
of
Sathan
may
haue
some
one
thing
at
some
time
with
more
conueniencie
then
the
true
and
catholike
Church
of
Christ
:
as
for
example
;
The
Church
did
vse
in
ancient
time
to
powre
water
thrice
in
Baptisme
in
token
of
the
Trinitie
:
The
[
3
](A07190-e4270-b)
3
Sozom.
lib.
6.
cap.
26.
Eunomian
heretikes
deuised
the
powring
of
water
once
,
to
crosse
the
doctrine
of
the
Trinitie
.
But
what
?
shall
once
applying
of
water
be
for
euer
vnlawfull
,
because
it
was
brought
in
by
heretikes
?
our
controuler
confesseth
the
contrarie
,
and
affirmeth
that
it
is
vsed
in
most
reformed
churches
.
And
surely
it
is
not
onely
lawfull
,
but
in
some
cases
more
conuenient
:
for
where
thrice
hath
beene
abused
to
signifie
three
Gods
,
there
once
may
bee
expedient
to
betoken
one
God
:
likewise
in
cold
countries
,
especially
in
winter
time
,
and
the
rather
when
the
childe
is
weake
.
Some
flowers
may
grow
in
the
wildernesse
,
and
some
things
may
proceed
from
heretikes
,
and
yet
not
vnseemely
to
be
vsed
in
the
Church
of
Christ
.
Many
of
our
Colledges
were
builded
by
papists
,
yea
and
our
Churches
partly
by
papists
,
partly
by
[
4
](A07190-e4300-b)
4
Greg.
lib.
10.
ep.
71.
Painims
,
and
must
they
needes
bee
pulled
downe
,
onely
because
they
had
heathenish
or
hereticall
founders
?
Furthermore
if
they
tearm
all
ceremonies
popish
and
hereticall
which
were
vsed
by
Papists
and
heretikes
,
then
sundrie
absurdities
will
follow
.
For
so
,
many
innocent
orders
primatiue
and
peraduenture
Apostolike
shall
bee
branded
with
the
name
of
popish
or
hereticall
:
for
there
is
no
doubt
but
sundry
such
haue
bene
vsed
in
the
Church
of
Rome
.
Moreouer
,
this
will
breed
a
scrupulositie
in
the
mindes
of
men
:
for
seeing
there
haue
beene
so
many
swarmes
of
heretikes
,
how
can
we
assure
our selues
of
any
ceremonie
,
that
it
hath
not
beene
vsed
by
heretikes
at
one
time
or
other
?
A
true
opinion
if
it
be
holden
by
an
heretike
or
idolater
,
by
Antichrist
,
or
the
diuell
himselfe
,
it
must
not
be
forsaken
:
for
all
trueth
is
the
trueth
of
God
wheresoeuer
it
bee
found
,
though
it
be
in
the
mouth
of
the
diuell
:
and
shall
we
abhor
a
ceremonie
which
the
primitiue
Church
deuised
,
and
our
nationall
Church
hath
iudged
comely
and
conuenient
,
onely
because
it
had
the
happe
to
bee
handled
of
papists
?
Not
whatsoeuer
heretikes
,
idolaters
,
or
any
wicked
persons
haue
done
or
saide
,
but
what
they
haue
done
or
saide
heretically
,
idolatroussie
,
wickedly
,
is
to
be
abandoned
,
so
farre
as
it
is
euill
:
but
whatsoeuer
in
their
actions
is
fit
or
requisite
to
be
done
,
is
from
God
,
and
therefore
in
that
respect
not
to
be
abhorred
.
Lastly
,
if
they
call
them
popish
,
because
they
were
abused
in
poperie
,
we
confesse
it
to
bee
true
,
they
were
abused
to
idolatrie
,
and
that
most
shamefully
:
The
belles
were
rung
to
Masse
,
the
Surples
was
worne
at
Masse
:
In
the
Church
they
saide
their
Masse
:
in
the
Pulpit
they
maintained
their
Masse
:
But
what
can
bee
concluded
of
all
this
?
Inconueniencie
onely
,
or
vnlawfulnesse
also
?
If
inconueniencie
onely
,
let
it
be
granted
for
disputation
sake
.
But
doe
they
thinke
,
that
they
shall
euer
so
long
as
they
liue
,
finde
a
Church
vpon
the
face
of
the
earth
so
angelicall
,
that
it
shall
be
voide
of
all
inconuenience
?
or
must
a
man
for
a
bare
inconuenience
,
breake
out
of
the
common
pale
,
transgresse
the
law
of
his
Prince
,
leaue
his
pastorall
charge
,
and
make
a
rent
in
the
Church
of
Christ
?
At
Geneua
the
vse
of
the
Wafer-cake
being
brought
in
,
in
the
Caluin
,
did
seeme
to
sundry
godly
men
a
thing
so
offensiue
,
that
they
were
of
minde
to
haue
refrained
from
the
Lords
supper
:
But
Caluin
being
demanded
his
iudgement
,
wished
them
rather
quietly
to
vse
it
,
then
to
make
any
tumult
in
the
Church
of
God
.
How
abhominably
the
Wafer-cake
was
abused
in
poperie
euery
man
may
know
:
It
was
made
an
idoll
,
and
palpablie
adored
with
the
highest
kinde
of
diuine
worship
.
Yet
Caluin
though
thinking
it
inconuenient
,
did
earnestly
admonish
them
,
not
to
be
contentious
about
a
thing
indifferent
.
The
Ministers
and
people
of
Geneua
,
vertuous
and
godly
men
,
did
follow
this
counsell
of
Caluin
,
and
quietly
yeelded
their
consent
,
and
I
hope
you
will
not
accuse
them
that
they
wounded
their
conscience
.
But
if
you
thinke
still
,
that
a
thing
abused
to
Idolatry
,
is
ipso
facto
,
made
vnlawful
,
it
is
fit
that
the
grounds
of
your
opinion
be
examined
.
32
The
example
of
[
2
](A07190-e4380-b)
2
2.
Reg.
18.
4.
Hezechias
breaking
in
peeces
the
brasen
serpent
,
will
not
proue
that
King
Iames
ought
of
necessitie
to
abolish
the
crosse
,
the
Surplesse
,
and
other
things
you
mislike
.
For
the
brasen
serpent
was
plainly
made
an
idoll
,
and
so
it
continued
at
that
very
day
:
but
when
our
gracious
Soueraigne
came
vnto
the
crowne
,
neither
the
crosse
nor
any
thing
els
was
vsed
idolatrously
by
the
Church
of
England
.
If
it
bee
replied
,
that
Queene
Elizabeth
at
her
entrance
to
the
crowne
,
did
finde
many
things
polluted
with
superstition
and
idolatrie
,
which
as
you
suppose
,
ought
to
haue
beene
remooued
by
the
example
of
Hezechias
;
then
you
must
consider
,
that
abuses
may
be
reformed
two
waies
:
either
by
destroying
the
thing
abused
,
as
Hezechias
did
the
brasen
serpent
;
or
by
taking
away
the
abuse
,
the
thing
remaining
,
as
in
the
planting
of
Christianitie
,
when
the
temples
of
[
3
](A07190-e4440-b)
3
Greg.
prim
.
epist
lib.
10.
epist.
71.
heathen
idols
were
changed
into
the
churches
of
the
liuing
God
.
And
the
example
of
Hezechias
in
vsing
the
one
,
doth
not
abridge
the
libertie
of
Christian
Princes
in
vsing
the
other
.
Witnesse
the
same
Hezechias
,
who
though
he
tooke
away
the
high
places
,
and
brake
the
images
,
and
cut
downe
the
gro●es
,
and
brake
in
peeces
the
brasen
serpent
;
yet
spared
he
the
chappels
which
Salomon
had
built
for
Ashtoreth
the
idoll
of
the
Zidonians
,
and
for
[
4
](A07190-e4490-b)
4
1.
Reg.
11.
7.
Chemosh
the
idoll
of
the
Moabites
,
and
for
Milcom
the
abhomination
of
the
children
of
Ammon
.
For
it
is
euident
,
that
those
high
places
remained
till
the
daies
of
[
5
](A07190-e4510-b)
5
2.
King
.
23.
13.
Iosias
.
Hezechias
destroied
the
serpent
,
because
he
found
it
at
that
present
adored
,
and
doing
much
harme
:
hee
spared
the
other
because
he
found
them
standing
onely
as
forlorne
things
,
at
that
present
without
any
harme
.
Yet
God
gaue
him
this
testimonie
that
he
[
6
](A07190-e4540-b)
6
1.
King
.
18.
6.
claue
to
the
Lord
and
departed
not
from
him
,
but
kept
his
commandements
which
the
Lord
had
commanded
Moses
.
And
as
Hezechias
in
breaking
downe
the
serpent
,
did
not
pre●●dice
his
owne
libertie
,
of
sparing
the
other
:
so
his
sparing
the
other
did
not
restraine
Iosias
from
vsing
his
libertie
in
pulling
them
downe
.
Indeed
wisedome
requireth
that
a
safe
course
be
taken
for
preuention
of
euill
where
danger
appeareth
,
which
our
late
Queene
of
famous
memorie
most
religiously
performed
,
whose
zeale
in
planting
and
establishing
Gods
true
religion
and
abolishing
of
superstition
,
was
nothing
inferior
to
the
zeale
of
Hezechias
.
She
found
the
firie
flames
burning
the
bodies
of
the
liuing
,
and
the
bones
of
the
dead
:
she
graciously
quenched
them
.
She
found
the
Scriptures
locked
from
the
people
in
a
strange
language
:
she
vnclasped
the
booke
,
and
gaue
it
to
her
people
to
meditate
thereupon
day
and
night
.
She
found
the
candle
of
the
Gospel
quite
extinguished
:
she
did
light
it
againe
(
as
it
were
)
as
the
beames
of
the
Sunne
.
She
found
the
people
worshipping
of
images
,
creeping
to
crosses
,
committing
idolatrie
in
euerie
thicket
,
and
vnder
euery
greene
tree
:
Will
you
see
her
with
Hezechias
breaking
in
pieces
the
brasen
serpent
?
then
behold
and
looke
backe
to
her
royall
[
1
](A07190-e4600-b)
1
The
Queenes
Iniunctions
23.
Iniunctions
,
commanding
to
Take
away
,
vtterly
extinct
and
destroy
all
shrines
,
couering
of
shrines
,
all
Tables
,
Candlesticks
,
Trindals
,
and
rolles
of
Waxe
,
Pictures
,
Paintings
,
and
all
other
monuments
of
fained
miracles
,
Pilgrimages
,
idolatrie
and
superstitions
,
so
that
there
remaine
no
memorie
of
the
same
in
walles
,
glasses
,
windowes
,
or
els
where
within
their
Churches
,
&c.
And
againe
,
That
[
2
](A07190-e4630-b)
2
Iniunct
.
35.
no
persons
keepe
in
their
houses
any
abused
images
,
tables
,
pictures
,
paintings
and
other
monuments
of
fained
miracles
,
pilgrimages
,
idolatrie
or
superstition
.
Yea
she
banished
the
crosse
so
farre
as
it
was
an
idoll
,
or
in
any
danger
of
idolatrie
.
For
whereas
the
crosse
was
either
permanent
or
transient
:
the
permanent
being
solemnly
adored
in
the
Church
of
Rome
,
she
altogether
abolished
,
and
the
transient
also
for
the
most
part
.
For
wheras
in
common
life
the
crossing
of
the
forehead
was
superstiously
vsed
,
and
the
like
were
still
to
be
feared
,
if
it
were
permitted
to
popular
practise
:
therefore
that
was
discreetly
remooued
.
In
the
Sacrament
of
the
Supper
the
vse
of
crossing
was
of
shorter
continuance
,
and
the
papists
doe
vse
it
rather
like
coniurers
then
Christians
:
&
therefore
there
was
no
cause
why
there
it
should
be
continued
.
In
Baptisme
it
was
more
ancient
and
more
free
from
superstition
&
actuall
adoration
;
therefore
Q.
Elizabeth
retained
the
crosse
in
Baptisme
as
her
godly
brother
did
before
her
,
being
desirous
,
so
farre
as
she
might
conueniently
,
to
frame
a
conformitie
to
those
primitiue
times
.
What
rust
this
ceremonie
had
gathered
,
the
wisedome
of
our
Church
hath
wiped
away
;
For
the
crosse
is
not
appointed
to
be
made
by
the
Lay
people
,
but
onely
by
the
Minister
;
and
by
him
in
Baptisme
onely
;
and
then
not
as
a
darke
or
dumbe
ceremonie
which
might
be
mistaken
,
but
with
an
expresse
declaration
of
the
meaning
and
signification
thereof
,
to
the
end
that
the
same
might
be
freed
from
all
superstitious
construction
.
And
to
the
inten●
that
all
superstition
and
idolatry
might
be
rooted
out
of
all
mens
hearts
,
and
all
future
dangers
thereof
preuented
,
the
Ministers
were
[
3
](A07190-e4660-b)
3
Iniunct
.
2.
inioyned
to
teach
that
all
goodnesse
,
health
and
grace
ought
to
be
asked
and
looked
for
of
God
onely
,
as
the
verie
author
and
giuer
of
the
same
,
and
of
none
other
.
So
the
crosse
continued
all
the
raigne
of
Queene
Elizabeth
as
it
doth
at
this
day
,
not
blemished
with
the
least
spot
or
staine
of
superstition
.
Neither
is
it
to
be
doubted
,
but
if
time
had
discouered
any
such
abuse
,
that
religious
Prince
would
soone
haue
reformed
it
.
But
these
eight
and
fortie
yeeres
experience
may
witnesse
to
the
world
,
that
there
was
no
such
danger
as
some
did
imagine
.
For
the
Almightie
who
loued
vs
,
gaue
her
an
excellent
spirit
,
and
tempered
her
zeale
with
wife
moderation
.
Those
things
which
seemed
most
superfluous
,
she
lopped
awaie
like
riotous
branches
:
In
matters
of
greatest
moment
,
she
followed
the
example
of
God
himselfe
in
clensing
the
[
*
](A07190-e4690-b)
*
Leuit.
14.
leprosie
:
for
first
she
had
a
Princely
care
,
rather
to
purge
the
house
,
then
to
pull
it
downe
;
and
if
somewhat
must
be
pulled
downe
,
yet
rather
a
few
stones
,
than
the
whole
house
;
yet
where
the
leprosie
was
growne
incurable
,
there
was
no
remedie
but
that
part
must
downe
and
bee
throwne
into
an
vncleane
place
without
the
citie
.
Hitherto
of
the
example
of
Hezechias
.
33
Moreouer
they
pretend
not
example
onely
,
but
the
expresse
commandement
of
Almightie
God
,
and
stand
vpon
a
place
of
Esay
,
which
they
vrge
against
the
surples
,
Yee
[
1
](A07190-e4740-b)
1
Esay
30.
22.
vrged
by
the
●dm
.
2.
shall
pollute
the
couering
of
the
images
of
siluer
,
and
the
rich
ornament
of
thine
images
of
gold
,
and
cast
them
away
as
a
stained
ragge
,
and
thou
shalt
say
vnto
it
,
get
thee
hence
.
In
which
place
the
Prophet
speaketh
against
the
couerings
of
idols
;
but
what
is
this
against
the
Church
of
England
,
which
hath
long
agoe
extirpated
all
such
abhominations
?
neither
is
the
surplesse
the
couering
of
an
idoll
,
but
an
ancient
ornament
of
the
Ministers
of
the
Gospell
.
If
it
be
said
that
it
was
vsed
by
Idolaters
,
I
answer
,
that
in
all
likelihood
all
those
surplesses
are
consumed
and
worne
awaie
,
and
not
now
vsed
in
the
Church
of
England
:
and
those
which
bee
vsed
,
were
not
receiued
as
popish
by
Q.
Elizabeth
,
but
in
such
sort
as
they
were
in
vse
by
authoritie
of
[
2
](A07190-e4770-b)
2
Act
for
vniformitie
.
Parliament
,
in
the
daies
of
King
Edward
,
and
are
now
continued
according
to
the
Practise
of
the
Primitiue
Church
.
Furthermore
,
those
couerings
in
the
Prophet
were
rich
and
gorgeous
with
gold
,
to
make
the
idoll
more
beautifull
,
and
so
were
a
snare
to
idolatrie
:
whereas
no
such
thing
can
bee
iustified
of
our
surplesses
.
This
point
will
be
the
cleerer
,
if
we
consider
a
place
in
Deut.
The
[
3
](A07190-e4810-b)
3
Deut
7.
25.
grauen
images
of
their
gods
shall
you
burne
with
fire
,
and
couet
not
the
siluer
and
gold
that
is
on
them
,
nor
take
it
vnto
thee
lest
thou
be
snared
therewith
,
for
it
is
an
abhomination
,
&c.
In
which
place
what
is
that
which
the
Prophet
calleth
an
abhomination
?
is
the
thing
polluted
,
or
is
the
very
taking
of
such
a
thing
abhominable
?
our
[
4
](A07190-e4830-b)
4
T.
C.
vide
Arch.
Whit.
pag.
273.
accusers
are
of
a
contrarie
minde
,
for
they
grant
that
the
gold
of
the
cope
and
the
cloth
of
the
surplesse
may
lawfully
be
taken
for
priuate
purposes
.
Yet
let
them
take
heed
l●st
they
open
a
gap
to
sacrilegious
proceedings
.
How
much
more
warily
affirmeth
Augustine
:
that
[
5
](A07190-e4850-b)
5
August
.
cp.
154.
ad
public
.
either
priuate
vses
in
such
things
are
forbidden
,
or
lest
any
thing
be
so
brought
into
the
house
that
it
be
honored
:
which
interpretation
as
[
6
](A07190-e4870-b)
6
Zanchius
de
operibus
redemptionis
cap.
19.
pag.
647.
Zanchius
declareth
,
is
agreeable
to
the
text
,
for
the
prophet
saying
,
couet
not
the
siluer
,
&c.
condemneth
that
couetous
humor
wherewith
some
gape
after
the
spoiles
of
idolatrie
,
onely
to
inrich
(
lest
thou
be
snared
)
hee
renders
a
reason
why
wee
should
not
take
them
,
lest
the
beautie
of
those
golden
monuments
intangle
vs
with
the
loue
of
the
idoll
.
Wherefore
such
things
must
be
polluted
,
that
is
,
defaced
and
abhorred
,
so
farre
till
there
remaine
no
danger
of
being
snared
with
idolatrie
,
which
caution
obserued
they
may
bee
vsed
as
the
creatures
of
God
,
for
the
⁷
earth
is
the
Lords
and
all
that
therein
is
:
which
is
the
reason
of
the
Apostle
S.
[
8
](A07190-e4940-b)
8
Cor.
10.
26.
Paul
speaking
of
meate
oftred
to
idols
.
Wherein
wee
must
consider
,
that
as
in
the
Lords
offrings
a
portion
belonged
to
the
priest
,
so
likewise
in
the
offrings
of
heathen
idols
.
Whereupon
it
came
to
passe
,
that
at
solemne
times
when
there
was
abundance
of
sacrifices
,
the
Priests
did
send
some
of
their
portion
to
be
sold
in
the
shambles
:
and
[
9
](A07190-e4960-b)
9
Beza
ma●or
.
annotat
.
in
1.
Cor.
10.
Beza
sheweth
learnedly
out
of
the
interpretor
of
Aristophanes
,
that
those
which
returned
from
the
sacrifices
did
vse
to
carie
a
portion
home
with
them
:
and
out
of
Herodoius
,
that
the
Egyptians
vsed
to
sell
in
the
market
the
heads
of
sacrificed
beasts
.
Now
heereupon
arose
a
question
,
whether
a
Christian
might
with
a
good
conscience
buie
such
meat
in
the
shambles
,
and
eate
it
;
and
againe
if
he
were
inuited
to
a
feast
where
such
meats
were
,
whether
he
might
eate
them
?
To
the
former
S.
Paul
answers
:
[
1
](A07190-e5010-b)
1
1.
Cor.
10.
25.
Whatsoeuer
is
sold
in
the
shambles
,
eate
,
making
no
question
for
conscience
sake
,
for
the
earth
is
the
Lords
,
and
all
that
therein
is
.
To
the
latter
part
he
answers
:
[
2
](A07190-e5030-b)
2
verse
27.
But
if
any
of
the
vnbeleeuing
inuite
you
,
and
you
be
willing
to
goe
,
whatsoeuer
is
set
before
you
,
eate
,
asking
no
question
for
conscience
sake
.
Whereby
it
is
cleere
,
that
the
idolatrous
abuse
of
a
thing
,
doth
not
take
away
the
lawfull
vse
of
it
:
It
may
still
bee
vsed
,
as
it
is
the
good
creature
of
God
.
It
will
bee
replied
,
that
things
polluted
may
be
vsed
againe
for
[
3
](A07190-e5050-b)
3
Surplices
,
copes
,
tippers
and
caps
may
be
applied
to
a
good
vse
,
either
common
or
priuate
,
as
they
will
best
serue
.
T.
C.
see
Arch.
Whit.
p.
273.
ciuill
vse
,
publike
or
priuate
,
but
not
for
[
4
](A07190-e5060-b)
4
We
thinke
it
an
attire
vnfit
for
a
minister
,
the
surplice
especially
more
than
the
other
two
(
the
cap
,
and
the
tippet
)
because
such
hurtfull
Ceremonies
are
so
much
more
dangerous
,
as
they
doe
approch
nearer
the
seruice
and
worship
of
God
.
T.
C.
vide
Ar.
Whitg
.
pag.
256.
sacred
.
But
how
can
this
be
?
because
wicked
men
haue
kneeled
to
their
idols
,
may
not
I
therefore
praie
kneeling
to
the
liuing
God
?
for
kneeling
though
it
bee
a
most
seemely
order
,
yet
it
is
in
it selfe
indifferent
.
Or
because
such
a
fountaine
,
or
such
a
streame
hath
beene
dedicated
to
an
idoll
,
may
not
I
therefore
baptise
a
childe
in
the
water
proceeding
from
the
same
fountaine
or
streame
?
for
to
take
of
this
water
or
that
water
,
is
neither
forbidden
nor
commanded
,
and
therefore
indifferent
.
But
to
handle
the
point
a
little
more
distinctly
,
If
things
indifferent
once
polluted
,
in
respect
of
all
sacred
vse
become
stained
rags
and
abhomination
;
then
I
would
know
whether
this
be
for
a
time
or
euerlasting
?
if
for
a
time
onely
,
for
what
time
,
and
whether
eight
and
fortie
yeeres
be
not
sufficient
to
wash
it
away
?
Or
if
it
be
an
euerlasting
staine
,
then
I
demand
whether
those
particular
things
onely
,
which
were
actually
dedicated
to
idols
,
be
so
stained
;
or
whether
this
staine
shall
euerlastingly
be
imputed
to
the
whole
kinde
?
To
affirme
the
latter
,
were
a
hard
and
vnaduised
censure
,
and
contrarie
to
their
owne
practise
.
For
what
though
some
belles
haue
beene
rung
to
the
sacrifice
of
idols
,
may
no
bell
therefore
bee
rung
to
the
seruice
of
the
liuing
God
?
and
shall
not
onely
the
particular
abused
be
counted
abhominable
,
but
shall
those
innocent
things
which
neuer
were
so
abused
,
bee
eternally
blemished
?
vndoubtedly
this
is
but
a
fancie
,
which
hath
no
warrant
from
the
words
of
Esay
:
for
hee
speaketh
plainly
of
the
couerings
of
idols
,
which
without
doubt
were
particularly
abused
to
idolatrie
.
But
if
the
staine
sticke
onely
to
the
particular
thing
actually
polluted
,
then
this
argument
cannot
greatly
be
vrged
against
the
surplesse
:
for
not
many
of
Queene
Maries
surplesses
doe
now
remaine
,
and
if
they
did
,
the
matter
were
soone
remedied
,
and
time
it selfe
in
short
time
would
weare
them
away
.
Neither
can
it
be
at
all
vrged
against
the
crosse
in
baptisme
:
for
a
popish
Priest
maketh
one
crosse
,
and
the
Minister
of
the
Gospell
makes
an
other
;
heere
are
diuers
indiuiduall
actions
,
and
consequently
diuers
particular
crosses
:
therefore
in
this
case
the
pollution
of
the
one
,
cannot
spot
and
defile
the
other
.
Yet
what
if
that
very
particular
polluted
(
the
pollution
being
taken
away
)
may
bee
imploied
in
the
seruice
of
Almightie
God
?
Did
not
[
*
](A07190-e5100-b)
*
Iudg.
6.
25.
Gideon
sacrifice
to
the
Lord
the
oxe
that
was
dedicate
to
Baal
,
and
burne
it
with
the
wood
that
grew
in
the
groue
of
Baal
?
If
it
bee
replied
that
hee
had
a
commandement
,
it
is
true
;
but
profound
[
1
](A07190-e5120-b)
1
Epist.
154.
Augustine
thinketh
that
this
commandement
extends
to
vs
also
,
and
thereupon
gathereth
this
generall
doctrine
,
that
things
dedicated
to
idols
,
may
be
imploied
to
the
honour
of
the
true
God
.
And
this
seemes
to
be
the
iudgement
of
the
Christian
world
.
For
when
Christianitie
was
first
preached
,
the
Temples
of
idols
in
England
,
Fraunce
,
and
so
through
the
world
,
were
turned
into
the
Churches
of
the
liuing
God
.
Againe
,
when
poperie
was
banished
,
yet
all
[
2
](A07190-e5140-b)
2
Vbique
locor●m
in
●●nibus
sere
regnis
&
prouincijs
quae
Euangelium
amplexa
sunt
,
templa
ipsa
in
quibus
idololatria
admissa
fuit
tot
annos
retent
a
sunt
,
euersis
tantùm
altaribus
.
Zanch.
de
op.
redemp
.
lib.
1.
cap.
12.
popish
churches
were
not
pulled
down
,
but
many
remaine
and
some
at
Geneua
still
imploied
for
the
seruice
of
Almightie
God
.
[
3
](A07190-e5150-b)
3
Ex.
23.
24.
And
Caluin
saith
,
that
it
may
bee
done
without
scruple
of
conscience
.
Some
[
4
](A07190-e5170-b)
4
Non
desunt
〈◊〉
doctique
viri
qui
sentiunt
&
scribunt
omnin●
talia
templa
esse
diruenda
.
Zam
.
ib.
learned
men
I
grant
(
beyond
the
seas
)
haue
thought
otherwise
;
but
they
are
confuted
by
Zanchius
;
and
the
Ministers
of
England
which
seeke
reformation
,
I
hope
,
are
more
considerate
then
to
pull
downe
Churches
.
But
concerning
Churches
,
they
returne
vs
this
answer
,
that
they
are
[
5
](A07190-e5190-b)
5
As
for
Churches
it
hath
beene
answered
that
they
haue
a
profitable
vse
,
&
therfore
they
are
euil
compared
with
the
surplice
which
beside
that
it
bringeth
no
profit
,
hurteth
also
.
T.
C.
vide
Ar.
Wh●t
.
p.
284.
profitable
:
wherein
they
confesse
that
euen
these
particulars
,
which
haue
beene
abused
to
idolatrie
,
may
be
vsed
in
the
seruice
of
God
,
so
they
be
profitable
.
Therefore
the
question
is
come
to
this
issue
,
whether
the
things
questioned
be
profitable
?
wherein
who
shall
be
the
iudge
?
those
that
sit
at
the
sterne
of
the
Church
,
are
perswaded
that
they
are
[
6
](A07190-e5210-b)
6
K.
Iam.
in
ratification
of
the
Can.
profitable
,
from
whose
iudgement
if
they
will
depart
,
it
behooueth
them
to
bring
more
sound
and
demonstratiue
reasons
,
then
hitherto
they
haue
produced
.
But
I
will
conclude
this
point
with
the
consent
of
their
owne
standerd
bearer
,
who
hauing
in
his
first
booke
called
the
surplesse
a
marke
and
sacrament
of
popish
abhomination
,
&
hauing
pronounced
that
it
bringeth
no
profit
but
hurt
:
yet
in
his
third
booke
,
dareth
not
hence
conclude
any
vnlawfulnesse
,
but
onely
inconueniencie
:
and
would
not
haue
any
man
to
forsake
his
pastorall
charge
in
regard
of
a
surplesse
.
And
thus
much
for
clearing
our
ceremonies
from
imputation
of
poperie
.
34
Now
fourthly
let
vs
consider
whether
they
be
Iewish
,
wherein
wee
affirme
that
the
Church
of
England
doth
approch
no
neerer
to
the
Iewes
,
then
the
law
of
God
and
the
state
of
Christianitie
doth
permit
.
For
what
is
it
that
they
controle
vnder
the
name
of
Iewish
?
is
it
their
meaning
that
we
should
vse
nothing
in
the
Christian
Church
,
which
was
vsed
by
the
Iewes
?
[
7
](A07190-e5230-b)
7
Nehem.
8.
4.
Esdras
a
Iew
preached
in
a
Pulpit
of
wood
;
shall
wooden
Pulpits
therfore
be
vnlawful
?
The
Iews
buried
their
dead
[
8
](A07190-e5260-b)
8
Iohn
19.
40.
in
linnen
clothes
,
shall
this
likewise
be
reiected
as
Iewish
?
But
both
these
things
our
reproouers
approoue
,
by
their
owne
practise
.
Wherefore
it
is
agreed
that
some
things
vsed
by
the
Iewes
,
may
be
retained
:
and
yet
they
are
retained
,
not
because
they
are
Iewish
,
but
because
they
are
decent
.
Beside
these
ceremonies
of
decencie
and
order
,
the
Iewes
had
other
,
which
by
the
ordinance
of
God
were
[
9
](A07190-e5280-b)
9
Colloss.
2.
17.
types
of
Christ
,
and
these
as
wee
all
confesse
are
solemnly
[
10
](A07190-e5290-b)
10
Heb.
9.
abrogated
,
and
neuer
to
be
resumed
,
as
circumcision
,
sacrifices
and
such
like
.
But
can
it
be
prooued
,
that
we
vse
any
such
thing
in
the
Church
of
England
?
let
it
bee
granted
that
Leuiticall
garments
in
regard
of
their
mysticall
representation
are
abolished
:
yet
how
can
it
appeere
that
any
of
our
garments
are
Leuiticall
?
Suppose
there
be
some
resemblance
in
matter
of
forme
,
what
then
?
is
the
Church
of
Christ
bound
so
farre
to
auoide
all
conformitie
with
the
Iewes
,
that
she
may
not
at
all
resemble
them
in
a
matter
of
decencie
?
Our
musicall
harmonie
they
would
likewise
abolish
as
Iewish
,
but
they
haue
not
yet
prooued
,
that
church
musicke
vocall
or
instrumentall
,
is
such
a
Iewish
ceremony
as
ought
to
be
abrogated
.
The
princely
Prophet
[
11
](A07190-e5300-b)
11
1.
Chro.
25.
1.
Dauid
brought
into
the
Church
the
melodie
of
musicke
,
for
the
better
praising
&
lauding
of
God
.
For
the
sweetnesse
of
harmonicall
sounds
doth
insinuate
it selfe
into
the
soule
of
man
,
preparing
the
affections
for
the
seruice
of
God
,
lifting
vp
the
heart
towards
heauen
,
delighting
the
minde
,
kindling
deuotion
,
and
rauishing
the
spirit
with
celestiall
ioy
.
If
it
be
said
,
that
some
come
to
the
Church
rather
to
be
delighted
with
musicke
,
then
to
bee
instructed
with
religion
,
what
then
?
yet
in
that
they
come
to
the
Church
I
reioice
,
yea
and
I
will
reioice
.
So
some
come
to
the
Church
with
purpose
to
intangle
and
catch
the
Preacher
,
and
yet
it
pleaseth
God
sometimes
that
they
are
catched
themselues
.
As
[
1
](A07190-e5320-b)
1
Seductus
ex
lectione
inst●t
.
〈◊〉
.
Cal.
Ruardus
●apper
explic.
Tom.
sec.
Art.
8.
Pighius
did
read
Caluins
Institutions
,
of
set
purpose
to
confute
them
,
yet
it
was
Gods
will
that
thereby
hee
should
bee
reduced
to
the
right
way
in
the
Article
of
Iustification
.
And
father
[
2
](A07190-e5350-b)
2
Father
Lat.
pag.
70
1596.
Latimer
can
tel
you
,
that
some
came
to
church
of
purpose
to
take
a
nappe
,
and
yet
he
had
rather
that
they
[
*
](A07190-e5370-b)
*
Bellar.
de
instif
.
l.
2.
cap.
1.
in
eandem
sententiam
siue
potius
errorem
(
um
Eu.
)
de
caussa
formali
iustific
.
incidit
Alb.
Pig
.
Cont.
2.
should
goe
a
napping
,
then
not
goe
at
all
.
Euen
so
it
may
be
,
some
come
to
the
Church
only
to
heare
the
melody
;
yet
who
can
tell
,
but
it
may
please
the
wisedome
of
that
heauenly
teacher
to
finde
out
a
way
,
that
hearing
those
things
wherein
their
eares
delight
,
they
may
also
learne
that
wher●
by
their
soules
may
profit
?
The
forme
of
our
Church
they
brand
likewise
with
Iudaisme
,
as
being
framed
after
the
fashion
of
the
Iewish
temple
:
but
the
temple
had
roomes
for
sacrifices
,
to
which
there
is
no
resemblance
in
our
churches
:
and
for
the
roomes
of
receit
,
they
had
[
3
](A07190-e5380-b)
3
Ad●icom
.
in
descrip.
vrbis
Hierosolyma
.
Atrium
Gentium
,
proper
to
the
Gentiles
,
and
Atrium
Iudeorum
,
proper
to
the
Iewes
.
And
againe
,
for
the
Iewes
,
they
had
one
partition
for
men
,
and
an
other
for
women
:
And
againe
for
men
,
they
had
a
seuerall
for
the
people
,
a
seuerall
for
Priests
,
and
a
seuerall
where
the
high
Priest
entred
once
a
yeere
.
Peraduenture
they
will
say
that
our
chancels
are
like
the
Iewish
sanctuarie
:
But
if
wee
respect
the
forme
,
the
sanctuarie
was
[
4
](A07190-e5410-b)
4
1.
Reg.
6.
20.
square
;
if
the
magnificence
,
it
was
ouerlaied
with
[
5
](A07190-e5420-b)
5
Ibidem
.
gold
;
if
the
ornaments
,
there
was
the
[
6
](A07190-e5430-b)
6
Ibid.
verse
19.
and
23.
Arke
and
the
glorious
Cherubins
;
if
the
separation
,
it
was
diuided
from
the
Holie
by
a
[
7
](A07190-e5440-b)
7
2.
Chron.
3.
14.
vaile
;
if
the
situation
,
it
was
at
the
[
8
](A07190-e5450-b)
8
See
Adric.
West
end
of
the
Holie
;
if
the
adiuncts
,
it
had
cloisters
,
[
9
](A07190-e5460-b)
9
1.
Kings
6.
10.
galleries
,
and
chambers
adioining
;
if
the
vse
,
it
was
onely
for
the
high
[
10
](A07190-e5470-b)
10
Heb.
9.
7.
Priest
,
whither
he
entred
once
a
yeere
not
without
bloud
,
which
he
offered
for
himselfe
and
the
sinnes
of
the
people
:
all
which
things
are
otherwise
in
our
Churches
.
Lastly
,
they
compare
our
churching
of
Women
to
Iewish
[
11
](A07190-e5480-b)
11
Admon
.
T.
C.
vide
Arob
.
Whi●
.
pag.
534.
purification
,
but
most
vniustly
,
for
our
Women
doe
not
offer
lambes
,
sparrowes
,
and
pigeons
,
which
was
Leuiticall
,
they
onely
resemble
them
in
matters
morall
.
Their
abstaining
from
publike
assemblies
for
a
season
,
is
not
onely
for
health
,
but
a
matter
of
modestie
;
their
giuing
thanks
to
God
,
when
they
come
to
the
Church
,
is
a
Christian
dutie
,
neither
doe
I
see
how
this
can
be
called
a
Iewish
ceremonie
,
vnlesse
to
praise
God
be
a
Iewish
ceremonie
.
35
Fiftly
,
it
is
obiected
that
our
ceremonies
are
scandalous
:
[
12
](A07190-e5540-b)
12
Sozomen
lib.
6.
Hist.
eccl.
cap.
26.
the
Eunomian
heretikes
deuised
to
powre
water
but
once
in
Baptisme
,
and
not
thrise
,
to
crosse
the
doctrine
of
the
Trinitie
:
In
which
age
,
if
any
should
haue
left
the
custome
of
the
Church
,
in
applying
it
thrise
,
and
haue
followed
the
Eunomians
in
doing
it
but
once
,
hee
should
haue
giuen
a
very
scandalous
example
:
for
he
might
haue
beene
probably
thought
to
haue
fauoured
their
heresie
whose
example
he
followed
.
Secondly
,
when
things
originally
deuised
for
good
,
are
abused
to
euill
:
As
in
Spaine
certaine
hereukes
abused
the
thrise
applying
of
water
in
Baptisme
,
to
signifie
three
gods
,
which
gaue
an
occasion
to
[
1
](A07190-e5560-b)
1
Ep.
l.
1.
c.
41.
Gregorie
,
as
also
to
the
Councell
of
[
2
](A07190-e5580-b)
2
Concil.
2.
Tol.
4.
c.
5.
Toledo
,
to
take
order
that
in
Spaine
it
should
be
applied
but
once
.
Thirdly
,
a
thing
indifferent
may
become
scandalous
in
regard
of
the
circumstance
of
time
,
person
or
place
:
as
for
example
,
if
one
in
Spaine
after
the
constitution
of
Toledo
should
haue
applied
water
thrice
;
this
(
though
done
in
simplicity
)
had
beene
scandalous
in
regard
of
the
time
,
because
heretikes
did
then
vse
it
to
strengthen
their
heresy
of
three
gods
.
Moreouer
,
although
meats
forbidden
by
the
ceremoniall
law
,
after
the
death
of
Christ
became
indifferent
;
yet
if
a
weak
brother
not
perswaded
of
the
indifferency
,
should
professe
himself
[
3
](A07190-e5590-b)
3
Ro.
14.
15.
offended
,
them
thy
eating
in
his
presence
should
be
scandalous
in
respect
of
the
person
.
Againe
,
though
meat
offered
to
Idols
might
lawfully
be
eaten
,
yet
to
eate
in
the
[
4
](A07190-e5600-b)
4
1.
Cor.
8.
10.
temple
of
the
Idoll
were
euill
in
app●arance
,
and
scandalous
in
respect
of
the
place
,
because
it
might
seeme
to
bee
done
in
honour
of
the
idoll
,
so
it
might
greeue
the
godly
and
be
an
occasion
of
falling
to
thy
weake
brother
,
and
harden
the
idolaters
in
their
impietie
.
A
scandall
taken
not
giuen
,
is
when
that
which
is
not
scandalously
done
,
is
traduced
as
scandalous
either
by
errour
or
calumniation
.
By
errour
,
as
when
the
rest
of
the
[
5
](A07190-e5610-b)
5
Ios.
22.
16.
Tribes
were
offended
with
the
tribe
of
Ruben
,
Gad
,
and
the
halfe
tribe
of
Manasses
,
for
erecting
an
altar
vpon
the
borders
of
Iordan
,
which
they
supposed
to
be
erected
for
sacrifice
,
but
was
indeed
onely
a
memoriall
that
they
had
a
part
in
the
God
of
Israel
;
of
which
when
they
were
truely
informed
,
they
corrected
their
errour
,
they
rested
satisfied
,
and
all
imagination
of
scandall
was
taken
away
.
By
calumniation
,
a
good
thing
may
be
blamed
for
scandalous
,
as
when
Christ
himselfe
to
the
disobedient
was
made
a
[
6
](A07190-e5640-b)
6
1.
Pet.
2.
〈◊〉
.
stone
to
stumble
at
,
and
a
rock
of
offence
.
Hitherto
what
scandall
is
,
and
of
the
kindes
of
scandall
,
now
let
vs
apply
all
this
to
the
Church
of
England
.
We
are
accused
for
retaining
many
scandalous
ceremonies
:
but
is
the
scandall
giuen
,
or
is
it
onely
taken
?
If
we
giue
any
scandall
,
let
it
appeere
wherin
,
&
to
whom
.
And
first
,
is
there
any
ceremony
in
our
Church
,
which
is
of
a
scandalizing
nature
?
And
to
begin
with
the
Surples
,
is
it
a
thing
in
the
owne
nature
simplie
vnlawfull
?
not
so
;
for
those
which
most
spurne
at
it
both
in
[
9
](A07190-e5650-b)
9
T.
C.
l.
3.
pag.
262.
England
and
[
10
](A07190-e5670-b)
10
Beza
cp.
8.
Geneua
,
confesse
it
to
be
a
thing
in
the
owne
nature
indifferent
:
and
that
very
man
who
called
it
[
11
](A07190-e5690-b)
11
T.
C.
l.
1.
pag.
75.
a
marke
and
sacrament
of
abhomination
,
vseth
these
very
words
,
[
12
](A07190-e5710-b)
12
T.
C.
lib.
3.
pag
262.
The
trueth
is
,
that
I
dare
not
be
author
to
any
to
forsake
his
pastorall
charge
for
the
inconuenience
thereof
;
and
giueth
this
reason
,
because
preaching
is
the
absolute
commandement
of
God
,
and
therefore
ought
not
to
be
laide
aside
for
a
simple
inconuenience
or
vncomelinesse
of
a
thing
which
in
the
owne
nature
is
indifferent
.
And
of
the
same
iudgement
is
[
13
](A07190-e5740-b)
13
Respondeo
minimè
mihi
videri
deserenda
ecclesi●●
propter
vest●●
aut
〈◊〉
.
lco●
,
aut
e●●smodi
verè
medium
aut
indifferens
.
Beza
epist.
8.
Beza
.
But
of
all
other
things
the
crosse
in
Baptisme
doth
most
sticke
in
mens
mindes
,
let
vs
therefore
consider
whether
that
be
of
a
scandalizing
nature
.
Now
if
the
crosse
be
simplie
vnlawfull
,
wherein
consisteth
this
vnlawfulnesse
?
is
the
very
making
of
a
crosse
a
thing
so
repugnant
to
godlinesse
,
that
whosoeuer
shall
make
it
though
it
be
but
with
his
finger
,
shall
presently
sinne
?
but
this
to
my
knowledge
no
man
obiects
:
for
they
allow
it
in
[
14
](A07190-e5760-b)
14
Treatise
of
the
crosse
.
fol.
3.
banners
and
coines
,
and
such
ciuill
respects
.
Is
there
anie
thing
blameable
in
the
thing
signified
?
but
that
without
all
controuersie
is
a
most
religious
dutie
.
What
is
it
then
which
is
so
offensiue
in
the
crosse
?
They
tell
vs
plainely
,
that
[
15
](A07190-e5780-b)
15
T.
C.
lib.
1.
171.
though
it
be
the
word
of
God
that
we
should
not
be
ashamed
of
the
crosse
of
Christ
,
yet
it
is
not
the
word
of
God
that
we
should
be
put
in
remembrance
and
obseruation
,
of
it
by
two
lines
drawne
a
crosse
;
and
a
little
before
,
this
bringeth
in
a
new
word
into
the
church
.
But
I
hope
my
brethren
will
consider
that
wee
vse
it
not
as
a
thing
necessarie
,
but
onely
as
a
thing
indifferent
:
and
it
hath
beene
declared
that
the
Church
may
appoint
things
indifferent
,
which
are
not
commanded
in
the
word
,
and
yet
this
is
not
to
bring
in
a
new
word
;
or
if
it
be
,
then
all
Christan
Churches
are
bringers
in
of
a
new
word
.
[
16
](A07190-e5810-b)
16
T.
C.
16.
But
they
thinke
that
this
is
to
mingle
the
inuentions
of
men
with
the
Sacraments
of
God
.
And
why
so
?
wee
teach
that
a
childe
is
perfectly
baptised
before
he
be
crossed
,
and
wee
confesse
that
such
as
are
baptised
without
crossing
haue
the
full
perfection
of
baptisme
.
And
though
we
make
a
signe
at
the
time
of
baptisme
,
yet
wee
doe
it
not
as
a
part
of
baptisme
.
In
the
old
law
they
named
the
[
17
](A07190-e5830-b)
17
Luke
1
59.
6.
childe
at
circumcision
,
as
we
doe
at
baptisme
.
Was
this
to
mingle
the
inuention
of
man
with
the
sacraments
of
God
?
the
Church
of
[
18
](A07190-e5840-b)
18
Calu.
ep.
●02
.
Geneua
vseth
Godfathers
,
shall
this
also
be
in
the
same
condemnation
?
but
this
crossing
(
they
say
)
is
superstitiously
and
wickedly
to
make
a
new
sacrament
.
For
answer
whereunto
[
19
](A07190-e5850-b)
19
Adam
.
&
T.
C.
vide
Arch.
Whit.
pag.
617.
may
it
please
them
to
remember
that
euerie
significant
signe
is
not
a
sacrament
.
For
a
sacrament
properly
is
a
²¹
signe
and
a
seale
of
the
righteousnesse
of
faith
,
that
is
,
of
the
[
20
](A07190-e5880-b)
20
Rom
4.
11.
righteousnesse
of
Christ
imputed
vnto
vs
,
and
apprehended
by
a
true
and
a
liuely
faith
.
And
therefore
a
sacrament
is
not
onely
a
signe
to
signifie
,
but
also
a
seale
of
the
liuing
God
,
establishing
our
hearts
in
the
couenant
of
grace
.
Whereby
it
is
apparent
that
the
crosse
is
farre
different
from
a
sacrament
;
for
it
is
not
a
seale
,
but
onely
a
signe
;
not
commanded
of
the
Lord
,
but
appointed
by
the
Church
;
not
as
a
confirmation
of
his
couenant
,
but
as
a
memoriall
of
our
dutie
.
Wherefore
it
doth
not
appeare
to
be
of
a
scandalizing
nature
,
and
therefore
a
wise
and
[
21
](A07190-e5890-b)
21
Goul.
annot.
in
Cyp.
epist.
56.
iudicious
man
liuing
in
reformed
churches
where
the
crosse
is
not
vsed
,
doth
call
it
plainly
a
thing
indifferent
.
Let
vs
now
consider
whether
it
be
scandalous
in
respect
of
the
vse
.
And
first
dare
any
man
affirme
that
it
was
deuised
to
a
scandalous
end
?
that
doth
not
appeere
,
but
rather
the
contrarie
.
For
among
the
Iewes
to
die
vpon
[
22
](A07190-e5900-b)
22
Deut.
21.
23.
a
tree
was
a
cursed
death
,
and
among
the
Romanes
the
death
of
the
crosse
was
full
of
reproch
.
Wherefore
the
Iewes
seeing
the
poore
estate
of
Christ
and
his
shamefull
death
,
did
thinke
him
vnwoorthy
the
title
of
their
glorious
Messias
,
and
many
of
the
Gentiles
did
scorne
to
beleeue
in
a
crucified
God
.
But
the
true
Christians
reioiced
[
23
](A07190-e5920-b)
23
Gal.
3.
13.
in
the
crosse
of
Christ
,
that
is
,
in
Christ
crucified
,
not
onely
in
Christ
rising
,
ascending
and
sitting
in
glorie
,
but
they
reioiced
in
his
crosse
,
that
is
,
in
his
death
&
passion
which
he
suffered
vpon
the
crosse
,
for
his
humiliation
is
our
exaltation
,
his
death
our
life
,
his
crosse
our
crowne
,
his
reproch
our
glorie
.
And
whereas
the
heathen
did
reproch
the
children
of
God
with
it
,
the
Christians
set
the
signe
of
it
in
their
foreheads
,
[
24
](A07190-e5940-b)
24
T.
C.
lib
1.
pag.
170.
to
testifie
that
they
were
not
therefore
ashamed
of
the
same
God
.
And
this
the
great
controller
of
our
Church
confesseth
to
be
done
of
a
[
25
](A07190-e5960-b)
25
ibidem
.
good
mind
to
keepe
amongst
them
an
open
profession
of
Christ
crucified
,
and
so
though
hee
dis●●ke
the
meanes
,
hee
commendeth
the
end
.
Yet
I
confesse
though
it
were
deuised
to
a
good
end
,
it
was
afterward
abused
and
peruerted
to
euill
.
For
ceremonies
depend
vpon
the
doctrine
,
especially
of
the
free
grace
of
God
and
merits
of
Christ
.
So
long
as
this
doctrine
is
preserued
pure
,
the
ceremonic
is
pure
,
when
the
doctrine
declineth
,
the
ceremonie
is
peruerted
▪
and
therefore
[
26
](A07190-e5980-b)
26
Goul.
annot.
i●
Cyp.
l.
ad
Demet.
cap.
19.
Goulartius
affirmeth
,
that
the
old
Christians
did
vse
the
signe
of
the
crosse
without
superstition
,
because
the
doctrine
of
the
merits
of
Christ
preserued
them
from
errour
which
afterward
crept
in
.
When
the
doctrine
was
corrupted
,
no
maruell
if
the
ceremonie
were
defiled
,
as
it
came
to
passe
in
poperie
,
where
it
was
very
scandalously
abused
.
But
if
it
were
scandalous
onely
in
respect
of
the
abuse
,
then
the
abuse
being
remooued
,
the
scandall
it selfe
is
likewise
remooued
.
Now
can
any
man
say
,
that
it
is
abused
in
the
Church
of
England
?
for
doe
we
adore
it
with
diuine
worship
?
all
the
world
may
know
that
we
detest
and
abhorre
all
such
abhomination
.
Doe
wee
superstitiously
ascribe
anie
grace
or
vertue
vnto
it
?
let
our
very
enemies
be
our
iudges
.
And
surely
if
the
puritie
of
doctrine
preserue
from
superstition
,
then
who
can
accuse
the
Church
of
England
,
wherein
the
doctrine
of
Christ
is
so
purely
taught
as
euer
it
was
in
anie
Church
vpon
the
face
of
the
earth
since
the
Apostles
time
?
But
peraduenture
they
will
say
,
that
our
Church
doth
vse
it
scandalously
in
respect
of
some
circumstances
of
time
,
person
or
place
.
Indeed
we
vse
it
in
the
Church
at
the
time
of
Baptisme
,
as
our
forefathers
haue
done
before
vs
,
which
liued
either
in
or
neere
the
Apostolike
age
:
But
that
wee
vse
it
scandalously
,
wee
vtterly
denie
.
For
who
are
they
which
are
scandalized
?
They
[
*
](A07190-e6010-b)
*
In
the
vnfolding
of
the
Popes
attire
made
by
certaine
ministers
of
London
,
as
also
T.
C.
vide
Archb.
Whit.
p.
252.
answer
,
that
the
papists
are
some
weake
aad
some
obstinate
:
weake
,
which
haue
made
some
steppe
to
the
Gospell
,
and
yet
are
not
fully
scowred
from
their
former
rust
:
and
these
(
as
is
imagined
)
thinke
that
the
sacraments
get
reuerence
by
the
ceremonies
,
as
namely
by
the
crosse
and
surples
:
and
that
they
want
some
thing
they
should
haue
,
where
these
are
not
vsed
.
In
which
errour
they
are
said
to
be
strengthened
by
our
vsing
of
them
.
And
the
stubborne
and
obstinate
doe
heereby
take
occasion
(
as
is
supposed
)
to
blaspheme
the
Gospell
,
and
to
hope
that
the
rest
of
their
trumperie
shall
likewise
in
time
be
receiued
.
And
by
this
meanes
they
grow
hardened
and
frozen
in
their
dregs
.
But
if
the
Papists
be
weake
and
not
wilfull
,
[
1
](A07190-e6030-b)
1
Matth.
15.
14.
Let
them
alone
,
they
be
blinde
leaders
of
the
blinde
,
and
if
the
blinde
leade
the
blinde
,
both
shall
fall
into
the
ditch
.
This
may
be
applied
to
our
papists
which
being
blinde
themselues
,
go
about
to
corrupt
others
with
their
blinde
opinions
,
but
we
wil
let
them
alone
,
&
returne
to
our
weake
brethren
To
whom
Beza
answereth
:
that
it
is
a
vaine
thing
to
pretend
weaknes
in
that
kingdome
where
the
Gospell
hath
beene
alreadie
so
manie
yeers
both
preached
and
receiued
,
and
confirmed
by
the
bloud
of
so
many
most
excellent
Martyrs
.
But
the
godlie
are
much
greeued
at
our
ceremonies
:
surely
it
is
great
pittie
that
the
godly
should
be
grieued
at
that
which
is
lawfull
:
our
intent
is
not
to
grieue
them
,
but
rather
that
we
may
goe
with
them
hand
in
hand
,
and
doe
our
dutie
with
all
ioy
and
comfort
:
At
[
2
](A07190-e6070-b)
2
Beza
in
vita
Caluini
.
Geneua
some
godly
brethren
were
grecued
at
the
wafer
cake
,
yet
they
did
not
therefore
cancell
the
publike
constitutions
of
their
Church
,
but
Caluin
did
instruct
the
weak
,
in
the
nature
of
things
indifferent
,
and
so
they
learned
to
comfort
and
content
themselues
.
If
they
vrge
vs
with
the
saying
of
our
Sauior
:
[
3
](A07190-e6090-b)
3
Mat.
18.
6.
Whosocuer
shall
offend
one
of
these
little
ones
,
which
beleeueth
in
me
;
It
were
better
for
him
that
a
milstone
were
hanged
about
his
neck
and
that
he
were
drowned
in
the
depth
of
the
sea
.
It
may
be
answered
,
that
Christ
speaketh
of
such
offenders
as
by
their
owne
default
giue
offence
vnto
others
,
and
therefore
Caluin
vpon
this
place
doth
excellently
define
Scandall
(
giuen
)
[
4
](A07190-e6120-b)
4
Mat.
18.
Siquis
nostra
culpa
vel
impingit
,
velabáucitur
àrecto
cursu
,
velt●rdatur
,
eum
dicimur
offendere
:
Now
if
any
be
offended
with
our
ceremonies
,
it
is
their
owne
fault
,
and
not
to
bee
imputed
to
the
Church
of
England
.
Neither
is
a
Church
bound
vpon
euery
pretended
offence
,
presently
to
alter
her
publike
decrees
:
for
that
were
nothing
els
but
ridiculous
leuitie
.
Indeed
it
is
the
dutie
of
euerie
Church
,
carefully
to
prouide
that
nothing
bee
decreed
which
may
minister
iust
occasion
of
offence
:
and
likewise
to
establish
her
ceremonies
with
such
sufficient
cautions
and
cleerenesse
of
doctrine
,
as
may
preuent
so
far
as
is
possible
all
sinister
constructions
and
taking
of
offence
:
which
points
are
already
in
ample
maner
performed
by
the
church
of
England
.
But
it
will
be
replied
that
many
things
are
lawfull
which
are
not
expedient
;
meats
offered
to
idols
were
lawfull
,
yet
euill
to
him
that
eateth
offensiuely
.
So
our
garments
may
be
lawful
,
yet
euill
to
him
that
weareth
them
offensiuely
.
So
the
crosse
may
be
lawfull
,
yet
euill
to
them
that
vse
it
offensiuely
.
And
thought
the
offence
commeth
by
the
weaknesse
of
our
brother
,
yet
charitie
bindeth
vs
to
refraine
from
that
which
offendeth
our
brother
.
And
they
stand
much
vpon
[
1
](A07190-e6140-b)
1
1.
Cor.
8.
13.
Pauls
protestation
:
that
he
would
eate
no
fl●sh
so
long
as
the
world
standeth
,
rather
then
hee
would
offend
his
brother
.
The
answer
whereunto
may
bee
this
,
that
the
case
is
vnlike
:
for
first
those
meats
whereof
S.
Paul
doth
speake
,
were
matters
of
priuate
action
of
common
life
:
But
we
speake
of
the
publike
ceremonies
of
our
Church
.
Secondly
,
S.
Paul
was
at
his
owne
choice
,
no
law
restraining
his
libertie
,
but
our
ceremonies
are
commanded
by
lawfull
authoritie
Thirdly
,
S.
Paul
by
forbearing
flesh
did
preiudice
none
but
himselfe
:
But
wee
in
forbearing
the
ceremonies
should
preiudice
the
authority
of
the
Prince
.
Fourthly
,
S.
Pauls
practise
did
further
and
not
hinder
the
course
of
his
Ministerie
,
but
as
the
case
now
standeth
,
our
refusall
of
ceremonies
might
be
a
meanes
to
silence
our selues
,
and
to
stoppe
the
course
of
our
preaching
,
which
is
a
dutie
so
necessarie
,
that
it
may
not
be
omitted
,
no
not
for
feare
of
a
scandall
.
Fiftly
,
though
eating
of
those
meats
were
offensiue
to
some
,
yet
the
not
eating
we
doe
not
finde
to
haue
beene
offensiue
to
any
:
But
in
our
ceremonies
some
are
offended
because
they
are
vsed
,
and
some
are
offended
because
they
are
not
vsed
,
and
that
more
iustly
,
because
the
not
vsing
of
a
thing
so
commanded
is
disobedience
to
the
Prince
,
and
may
prooue
a
very
scandalous
and
pernicious
example
.
If
they
say
that
charitie
bindeth
me
to
respect
the
one
;
I
answer
,
that
the
same
charitie
bindeth
mee
to
regard
the
other
:
and
dutie
bindeth
me
to
honour
and
obey
my
Prince
.
Wherefore
in
a
mixt
congregation
what
shall
I
doe
?
for
both
will
be
offended
:
the
one
if
I
vse
them
,
the
other
if
I
vse
them
not
.
Surely
in
such
a
case
I
thinke
it
my
part
,
after
feruent
praier
,
diligent
studie
,
and
Christian
conference
,
to
consult
with
mine
owne
conscience
;
and
finding
the
thing
commanded
,
to
bee
no
way
contrarie
to
the
word
of
God
:
I
will
hold
it
my
dutie
to
obey
my
Prince
.
And
as
for
those
which
shall
be
offended
with
my
fact
,
I
will
in
the
spirit
of
meekenesse
,
both
publikely
and
priuately
,
render
them
a
reason
of
my
doing
,
instructing
them
from
time
to
time
in
the
doctrine
of
things
indifferent
,
and
the
dutie
of
a
subiect
to
his
Prince
.
But
if
they
will
not
be
thus
satisfied
,
if
they
refuse
to
hearken
and
still
continue
stiffe
in
their
owne
opinions
:
let
them
take
heed
lest
the
saying
of
Aquinas
may
be
applied
vnto
them
:
Concerning
the
[
2
](A07190-e6230-b)
2
Aquin
,
in
ep.
ad
Rom.
c.
14.
lect.
2.
scandall
of
little
ones
,
(
saith
he
)
wee
must
obserue
that
for
the
auoiding
thereof
,
a
man
is
bound
to
deferre
the
vse
of
lawfull
things
so
long
,
till
the
scandall
may
bee
remoued
by
a
reason
rendered
:
But
if
the
reason
being
rendred
,
the
scandall
doe
still
remaine
,
now
it
seemeth
not
to
proceed
of
ignorance
or
infirmitie
,
but
of
malice
:
and
so
shall
belong
to
the
scandall
of
Pharisees
.
36
Moreouer
some
are
so
tender
that
they
are
offended
not
onely
at
things
formerly
abused
,
but
euen
at
the
names
of
vanished
abuses
.
The
[
3
](A07190-e6270-b)
3
Isid
or
.
l.
5.
cap.
33.
moneths
of
the
yeere
were
sometimes
dedicated
to
heathen
Idols
,
this
very
moneth
wherein
I
speake
to
[
4
](A07190-e6280-b)
4
Censorin
.
de
die
nat
.
c.
22.
Iuno
;
the
[
5
](A07190-e6300-b)
5
Isid
or
.
l.
5.
cap.
30.
daies
to
the
planets
,
this
very
day
to
the
Sunne
.
Our
Chronicles
testifie
that
Wednesday
and
Friday
were
so
called
of
Woden
and
Frea
,
the
Idols
of
the
Saxons
.
All
those
names
were
imposed
and
abused
[
6
](A07190-e6360-b)
6
Malmesh
.
de
gestis
Regum
Angliae
lib.
1.
to
Idolatry
:
but
shall
we
therfore
thinke
that
all
which
vse
these
names
speake
scandalously
by
countenancing
Idolatrie
?
It
may
bee
that
some
of
our
Churches
called
by
the
names
of
Saints
,
had
their
names
not
only
as
memorials
,
but
were
also
superstitiously
dedicated
to
the
honour
of
Saints
,
and
shall
it
therefore
now
bee
imagined
that
the
very
vse
of
these
names
is
a
scandalous
point
?
God
for
bid
.
The
superstition
and
Idolatry
are
worne
away
,
the
names
remaine
only
as
ciuill
names
,
and
may
bee
so
vsed
for
distinction
sake
,
as
may
be
iustified
by
Scripture
.
For
the
Prophet
Daniell
was
called
[
1
](A07190-e6380-b)
1
Dan.
4.
5.
Belteshazzar
according
to
the
name
of
the
God
of
Nabuchodonosor
,
yet
the
Prophet
inspired
by
the
Spirit
of
God
speaking
of
himselfe
,
calleth
himsel●e
[
2
](A07190-e6410-b)
2
Dan.
4.
16.
Belteshazzar
.
The
Citie
of
Athens
was
so
named
of
Pallas
,
and
therein
was
a
street
called
the
streete
of
[
3
](A07190-e6450-b)
3
Act.
17.
19.
Mars
.
both
which
names
proceeded
from
Idolatrie
:
yet
who
can
accuse
Saint
Luke
of
speaking
scandalously
in
calling
the
Cittie
Athens
,
and
the
streete
the
streete
of
Mars
?
Saint
Paul
sailed
in
a
ship
of
Alexandria
whose
badge
was
[
4
](A07190-e6520-b)
4
Act.
28.
11.
Castor
and
Pollux
,
which
(
as
Saint
[
5
](A07190-e6550-b)
5
Chrisost.
in
Act.
Crisostome
truly
obserueth
)
were
Idols
.
Yet
S.
Lukes
pen
did
not
write
scandalously
in
describing
the
ship
by
the
names
of
Castor
and
Pollux
.
Neither
was
it
a
scandalous
point
in
S.
Paul
to
saile
in
the
ship
,
for
S.
Luke
vsed
the
name
only
historically
as
a
ciuill
name
of
distinction
,
and
S.
Paul
knew
that
the
earth
is
the
Lords
and
all
that
therein
is
.
And
therefore
in
the
tempest
he
did
not
inuocate
Castor
and
Pollux
,
but
the
true
God
.
Wherefore
the
names
of
times
,
places
,
and
persons
scandalously
imposed
,
may
be
vsed
for
distinction
sake
without
scandall
.
Many
take
offence
at
their
brethren
for
vsing
the
names
of
Christmas
,
Candlemas
,
and
the
like
:
as
though
it
were
a
scandalous
peece
of
Popery
,
but
admit
that
these
feastiuities
had
their
names
of
the
masse
,
(
though
some
learned
men
are
of
an
other
opinion
)
yet
suppose
it
were
so
:
those
that
are
offended
with
this
word
Christmas
,
as
fauouring
Poperie
,
might
bee
offended
with
Bolteshazzar
as
fauouring
Paganisme
But
they
will
say
it
renueth
the
memorie
of
the
abhominable
masse
,
be
it
so
,
and
withall
it
may
renew
the
memorie
of
our
deliuery
from
the
masse
.
So
the
names
of
the
daies
of
the
weeke
may
put
vs
in
minde
how
this
land
was
sometimes
drowned
in
Paganisme
:
and
the
same
may
put
vs
in
minde
how
it
hath
pleased
God
to
deliuer
vs
from
Paganisme
.
Wherfore
though
men
in
such
points
may
vse
their
libertie
,
yet
in
such
peremptorie
maner
to
condemne
their
brethren
is
against
charitie
.
And
thus
much
of
scandall
.
37
Lastly
,
they
propose
vs
the
paterne
of
reformed
Ephraim
.
It
is
true
,
they
haue
reiected
some
ceremonies
which
we
retaine
:
the
things
were
indifferent
,
and
they
haue
vsed
their
Christian
libertie
in
refusing
them
:
and
we
the
like
libertie
in
vsing
them
.
But
why
should
we
be
bound
to
their
example
?
Indeed
in
the
same
nation
,
and
vnder
the
same
gouernment
it
is
fit
there
should
be
an
vniformitie
,
and
therfore
whereas
the
Iewes
in
the
Prouinces
kept
the
feast
of
Purim
vpon
the
fourteenth
day
of
the
moneth
Adar
,
and
the
Iewes
in
Shusan
vpon
the
fifteenth
:
Mordocheus
authorised
[
*
](A07190-e6740-b)
*
It
shall
suffice
that
the
bread
be
such
as
is
vsually
to
bee
eaten
at
the
table
&c.
Booke
of
common
praier
.
But
the
crosse
howsoeuer
it
was
abused
,
yet
it
did
not
diminish
the
Sacrament
of
Baptisme
:
but
the
substance
remained
wholy
,
euen
in
the
darknesse
of
poperie
.
Moreouer
,
Caluin
himselfe
doth
not
require
,
that
other
Churches
should
follow
their
patterne
,
but
professeth
that
it
is
against
equitie
[
1
](A07190-e6760-b)
1
Cal.
ep.
118.
that
the
Church
of
Geneua
should
preiudice
others
.
And
againe
,
such
a
kinde
of
[
2
](A07190-e6770-b)
2
Cal.
in
arg.
in
ep.
ad
Gall.
frowardnesse
(
saith
he
)
is
a
most
mischieuous
plague
,
when
wee
would
haue
the
maner
of
one
church
to
preuaile
in
place
of
an
vniuersall
law
.
In
which
point
,
singular
is
the
wisedome
and
modestie
of
the
Church
of
England
:
which
intreating
of
ceremonies
saith
:
[
3
](A07190-e6780-b)
3
Treatise
of
ceremonies
.
In
these
our
doings
,
we
condemne
no
other
nations
,
nor
prescribe
any
thing
but
to
our
owne
people
onely
:
for
we
thinke
it
conuenient
,
that
euerie
countrie
should
vse
such
ceremonies
,
as
they
shall
thinke
best
to
the
setting
foorth
of
Gods
honour
and
glorie
,
&c.
And
although
Heluetian
and
French
Cities
follow
the
fabricke
of
Geneua
,
and
should
finde
it
commodious
,
yet
that
will
not
prooue
that
it
is
either
necessarie
or
conuenient
for
the
Church
of
England
.
For
there
is
great
difference
betweene
a
popular
state
and
an
absolute
kingdome
:
betweene
small
territories
and
ample
dominions
:
betweene
the
schoole
of
Geneua
,
and
the
renowned
Vniuersities
of
Oxford
and
Cambridge
.
Neither
is
any
man
to
be
offended
with
the
diuersitie
of
ceremonies
in
diuers
countries
:
for
as
[
4
](A07190-e6800-b)
4
Eccles.
hist.
lib.
5.
cap.
21.
Socrates
declareth
,
those
auncient
Churches
which
imbraced
the
same
religion
,
had
notwithstanding
varietie
of
ceremonies
.
And
it
is
well
said
of
[
5
](A07190-e6820-b)
5
Greg.
epist.
lib.
1.
cap.
41.
Gregorie
,
In
vna
fide
nihil
officit
sancta
ecclesia
consuetudo
diuersa
.
Moreouer
Saint
Augustines
mother
,
hauing
vsed
when
she
was
in
Africke
to
faste
vpon
the
Saturday
,
and
[
6
](A07190-e6850-b)
6
Aug.
ep.
86.
ad
Casutan
.
comming
to
Millan
where
that
was
not
obserued
,
was
doubtfull
what
to
doe
:
whereupon
her
sonne
Austin
asked
Saint
Ambrose
,
who
answered
:
When
I
am
heere
at
Millan
,
I
doe
not
faste
vpon
the
Saturday
:
and
when
I
am
at
Rome
I
faste
vpon
the
Saturday
:
and
vnto
what
Church
soeuer
you
shall
come
,
keepe
the
custome
of
it
,
if
you
bee
willing
neither
to
take
nor
giue
scandall
.
And
S.
Augustine
aduised
Casulanus
when
there
are
diuers
customes
in
the
same
countrey
,
to
follow
them
to
whom
the
regiment
of
the
people
is
committed
,
and
to
[
1
](A07190-e6910-b)
1
Episcopo
tuo
in
hac
re
no●●
resistere
&
quod
facit
ipse
sine
vllo
scrupul●
vel
disc●ptatione
sectare
Aug.
ibid.
conforme
himselfe
to
his
owne
Bishop
.
Wherefore
it
appeareth
first
,
that
diuers
countries
professing
the
same
religion
,
may
haue
diuers
ceremonies
.
Secondly
,
that
in
Churches
independent
,
one
is
not
bound
of
necessitie
to
follow
an
other
.
Thirdly
,
that
it
is
the
dutie
of
euerie
priuate
man
to
conforme
himselfe
to
the
,
lawdable
customes
of
the
Church
wherein
hee
liueth
.
Hitherto
we
haue
seene
the
Archers
shooting
at
the
Church
of
England
,
but
God
is
her
buckler
,
and
the
Almightie
is
her
protection
.
[
2
](A07190-e6920-b)
2
Gen
49.
So
her
how
abideth
strong
and
the
hands
of
her
armes
are
strengthened
by
the
hands
of
the
Almightie
God
of
Iacob
.
And
thus
farre
of
the
confutation
.
38
And
now
my
deare
brethren
,
let
me
exhort
you
in
[
3
](A07190-e6960-b)
3
Bez.
in
vita
Caluin
.
Geneua
seemed
inconuenient
to
Caluin
:
yet
he
aduised
his
friends
not
to
make
any
tumult
for
a
thing
indifferent
:
and
the
same
counsell
which
he
gaue
to
other
,
he
followed
himselfe
.
In
another
place
the
[
4
](A07190-e6990-b)
4
Calu.
epist.
belles
at
buriall
did
seeme
inconuenient
,
yet
Caluin
wished
them
if
it
could
not
be
obtained
that
the
Prince
would
remit
it
,
yet
not
to
be
clamerous
or
contentious
for
such
a
matter
.
In
an
other
place
,
the
holidaies
and
other
ceremonies
did
seeme
inconuenient
,
and
Caluin
being
asked
,
returned
this
answer
,
that
[
5
](A07190-e7030-b)
5
Cal.
ep.
379
Malam
cau
dam
trabat
quia
tamen
per
se
verbo
dei
non
repugnat
concedi
potest
.
Though
a
thing
imposed
should
bring
offence
and
draw
matters
of
foule
consequence
after
it
,
yet
if
in
it selfe
it
be
not
repugnant
to
Gods
word
,
it
may
bee
yeelded
vnto
,
especially
where
the
greater
part
preuaileth
,
in
which
case
he
that
is
onely
a
member
of
that
body
can
proceed
no
further
.
In
England
that
learned
and
blessed
Martyr
M.
Hooper
,
being
elected
Bishop
in
King
Edwards
time
,
did
vehemently
denie
the
[
6
](A07190-e7070-b)
6
Act.
&
monument
.
wearing
of
his
episcopall
ornaments
,
but
[
7
](A07190-e7080-b)
7
Calu.
epist.
120.
de
piles
&
veste
linea
malu●ssem
(
vt
illa
etiam
non
probem
)
non
vsque
adeo
ipsum
pugnare
,
idque
nuper
suadebam
.
Caluin
did
counsell
him
not
to
stand
so
stiffely
against
the
cap
and
the
rocher
.
And
Caluin
answering
to
certaine
questions
of
discipline
,
[
8
](A07190-e7110-b)
8
Cal.
ep.
370.
professeth
that
hee
misliketh
the
frowardnesse
of
those
men
which
for
light
scruples
depart
from
the
publike
consent
:
and
hee
protested
to
the
English
Church
at
[
9
](A07190-e7130-b)
9
Cal.
ep.
200.
Franckford
,
that
in
externall
rites
he
did
show
himselfe
easie
and
flexible
.
Wherefore
I
wish
that
you
which
in
other
things
so
magnifie
and
admire
the
person
of
Caluin
,
would
in
this
point
follow
the
sound
iudgement
,
graue
counsell
,
and
tractable
disposition
of
Caluin
.
But
if
you
suppose
those
things
which
are
imposed
vpon
you
to
be
impieties
:
then
you
dissent
from
M.
Caluin
,
who
though
he
censured
many
things
in
our
Church
somewhat
[
10
](A07190-e7180-b)
10
Ibidem
.
sharpely
,
yet
hee
confessed
that
there
was
no
manifest
impietie
,
and
therefore
the
supposed
blemishes
of
our
Church
hee
accounted
and
tearmed
tolerable
:
but
if
you
esteeme
them
intolerable
;
remember
you
are
men
,
consider
that
you
may
be
deceiued
,
and
therefore
examine
your
grounds
againe
and
againe
without
partiality
,
and
carry
this
Christian
minde
,
to
forsake
your selues
to
follow
the
trueth
.
If
you
be
ledde
by
example
,
and
pin
your
iudgement
vpon
other
mens
fleeues
,
you
must
be
content
to
bee
tolde
,
what
an
injurie
you
doe
to
the
Church
of
England
,
in
suffering
the
opinions
of
priuate
men
to
ouer-ballance
with
you
the
publike
determination
of
such
a
nationall
Church
.
But
if
you
will
needs
looke
vpon
examples
,
then
behold
the
former
examples
of
Caluin
,
and
of
that
glorious
martyr
master
Hooper
,
who
though
hee
did
long
withstand
,
yet
was
not
so
wedded
to
his
owne
opinion
,
but
that
at
last
after
long
conference
,
hee
reformed
himselfe
,
and
yeelded
to
the
publike
iudgement
of
the
Chuch
of
England
.
32
If
you
relie
vpon
reasons
artificially
deduced
,
are
they
probable
or
demonstratiue
?
if
probabilities
onely
,
what
trueth
is
there
in
the
world
so
sound
,
but
a
carping
wit
may
finde
some
probabilities
against
it
?
The
holy
Scripture
hath
beene
oppugned
,
though
without
all
trueth
,
yet
with
some
probabilitie
.
And
reason
it selfe
can
borrow
a
reason
from
nature
,
to
reason
against
faith
.
But
how
shall
the
conscience
of
a
subiect
bee
discharged
in
disobeying
the
commandement
of
his
Prince
vpon
deceiueable
probabilities
?
Indeed
,
if
you
can
produce
any
one
necessarie
and
demonstratiue
reason
,
to
prooue
that
the
things
imposed
vpon
you
are
contrarie
to
Gods
word
,
then
it
must
needs
bee
confessed
,
that
you
are
bound
in
conscience
to
refraine
:
for
we
must
rather
obey
God
then
man
.
But
what
if
you
thinke
a
reason
to
be
necessarie
when
it
is
not
?
may
not
you
be
taken
for
such
as
haue
vnnecessarilie
troubled
the
Church
of
God
?
your
reasons
out
of
Scripture
against
our
orders
,
when
they
come
to
the
scanning
,
prooue
no
such
matters
of
necessitie
as
you
pretend
.
As
for
example
,
those
places
which
you
vrge
in
such
peremptory
maner
for
the
lay
[
1
](A07190-e7220-b)
1
See
perpetuall
gouernment
.
presbiterie
,
wherein
consisteth
the
life
and
soule
of
your
desired
discipline
.
And
whosoeuer
shall
examine
the
quotations
of
your
admonitions
to
the
Parliament
,
shall
finde
them
in
some
part
violations
,
of
Gods
holie
word
.
What
is
it
to
abuse
the
maiestie
of
Scripture
,
if
this
benot
?
40
But
peraduenture
you
will
replie
,
that
howsoeuer
your
arguments
be
in
themselues
,
yet
to
you
they
seeme
inuinciblie
to
conclude
our
orders
to
be
vnlawful
:
according
to
the
saying
of
S.
Paul
.
I
[
2
](A07190-e7250-b)
2
Rom.
14.
14.
know
and
am
perswaded
through
the
Lord
Iesus
,
that
there
is
nothing
vncleane
of
it selfe
,
but
vnto
him
that
iudgeth
any
thing
to
be
vncleane
,
to
him
it
is
vncleane
.
In
regard
wherof
,
many
of
you
pretend
that
the
conformitie
required
is
against
your
conscience
:
but
beware
lest
this
conscience
proove
an
erronious
conscience
.
If
you
say
that
an
erronious
conscience
bindeth
so
farre
,
that
whatsoeuer
is
done
against
it
is
sinne
in
the
doer
,
and
therefore
though
conformitie
in
it selfe
were
lawfull
,
yet
because
you
iudge
it
vnlawfull
,
in
you
it
were
sinne
:
If
this
be
your
replie
,
then
tell
mee
I
praie
you
,
whether
the
errour
of
the
conscience
take
awaie
the
sinne
of
the
soule
in
disobeying
the
lawfull
commandement
of
lawfull
authoritie
?
If
it
bee
cleere
that
it
doe
not
,
because
transgression
is
transgression
,
and
sinne
is
sinne
,
though
an
erroneous
conscience
crie
a
thousand
times
to
the
contrarie
.
Then
see
I
beseech
you
into
what
perplexities
you
cast
your selues
.
If
you
should
conforme
,
you
tell
vs
that
you
should
sinne
,
because
it
is
against
your
conscience
;
and
if
you
do
not
conforme
,
wee
must
tell
you
that
you
sinne
,
because
it
is
vniustifiable
disobedience
.
Thus
if
your
conscience
vpon
iust
trial
shall
proue
erronious
,
you
are
euery
way
insnared
and
intangled
:
but
if
you
stand
vpon
the
cleering
of
your
conscience
,
as
though
it
were
void
of
all
errour
,
then
let
it
so
appeare
by
the
holy
Scripture
,
and
let
not
such
vehement
affirmations
bee
supported
by
such
weake
and
feeble
inducements
.
It
behoueth
you
which
withstand
the
ceremonies
established
by
the
sacred
authoritie
of
such
a
religious
Prince
,
and
such
a
nationall
Church
,
to
stand
vpon
such
pregnant
and
infallible
proofes
,
as
may
vndoubtedly
perswade
the
conscience
that
the
things
commanded
are
vnlawfull
:
or
if
you
cannot
,
then
(
without
all
question
)
you
are
bound
in
conscience
to
reforme
your
conscience
,
or
at
lest
to
suspend
your
iudgement
.
But
how
shall
this
be
done
?
If
heeretofore
you
haue
fixed
both
eies
vpon
the
one
side
,
vouchsafe
now
to
cast
one
eie
vpon
the
learning
,
wisdome
,
&
grauitie
of
the
other
.
If
heretofore
you
haue
greedily
deuoured
the
bookes
of
the
one
,
vouchsafe
now
without
preiudice
to
reade
and
consider
what
is
said
by
the
other
.
If
heretofore
you
haue
looked
vpon
your
owne
reasons
through
the
vapour
of
affection
,
and
therfore
haue
conceiued
them
to
be
greater
and
goodlier
then
in
trueth
they
were
:
dispell
now
all
mists
and
clouds
of
partiallitie
,
and
pray
to
God
in
humilitie
,
that
his
precious
trueth
may
shine
vnto
you
.
If
you
doe
thus
,
then
peraduenture
those
reasons
which
heeretofore
seemed
giants
in
your
eies
,
may
prooue
like
little
dwarfes
,
and
those
which
heeretofore
obtruded
themselues
,
to
a
minde
sophisticate
with
partialitie
as
demonstrations
,
may
perhaps
appeare
to
a
pure
and
single
eie
nothing
else
but
slender
and
sillie
collections
.
And
for
the
better
performance
,
let
mee
intreat
you
to
haue
alwaies
one
eie
fixed
vpon
the
nature
of
things
indifferent
,
and
the
other
vpon
the
dutie
of
a
subiect
to
his
Soueraigne
.
41
Some
men
will
say
that
they
could
bee
content
to
yeeld
,
but
onely
because
they
haue
so
long
withstood
by
preaching
and
practising
the
contrarie
.
Those
men
in
so
saying
,
approoue
the
orders
of
the
Church
of
England
for
lawfull
,
and
condemne
their
owne
former
and
present
resistance
for
vnlawfull
:
and
therefore
if
they
carrie
so
tender
a
conscience
as
they
pretend
,
why
then
doe
they
not
leaue
that
disobedience
which
their
conscience
iudgeth
vnlawful
,
and
imbrace
that
obedience
which
they
know
to
be
lawful
?
But
they
imagine
that
in
so
doing
their
credit
should
be
blemished
with
a
note
of
inconstancie
.
As
though
it
were
any
credit
to
bee
constant
in
euill
things
,
or
any
discredit
to
change
for
the
better
.
Indeed
a
good
name
is
a
precious
ointment
,
and
a
good
reportis
much
to
be
regarded
:
but
if
the
question
come
betweene
you
and
the
Prince
,
the
church
,
and
the
lawes
vnder
which
you
liue
,
I
hope
it
is
no
disparagement
for
you
,
to
bow
,
to
bend
,
and
to
learne
obedience
.
And
I
would
wish
that
such
men
which
set
so
high
a
price
vpon
their
owne
reputation
would
propose
vnto
themselues
the
example
of
S.
[
1
](A07190-e7280-b)
1
Cor.
10.
33.
Paul
,
who
sought
not
his
owne
profit
,
but
the
profit
of
many
,
that
they
might
bee
saued
.
To
seeke
the
good
of
an
other
is
charitie
.
To
seeke
the
glorie
of
Christ
is
pietie
.
To
preferre
our
owne
credite
before
our
obedience
to
the
Prince
in
a
matter
of
this
nature
is
pride
and
arrogancie
.
Behold
the
gracious
humilitie
of
Iob
,
[
2
](A07190-e7310-b)
2
Iob
39.
38.
Loe
I
will
laie
my
hand
vpon
my
mouth
,
I
haue
spoken
once
yet
will
I
answer
no
more
,
yea
twice
,
yet
will
I
proceed
no
further
.
Of
all
the
famous
works
of
Saint
Austin
not
one
of
them
hath
purchased
him
greater
glory
,
then
his
retractations
,
wherein
hee
diligently
collecteth
his
former
errours
,
and
ingenuously
reformeth
them
.
Yea
Saint
Austin
Austin
,
you
would
rather
seeke
Iesus
Christ
then
your
owne
credit
.
And
such
ingenuous
dealing
would
be
honorable
in
the
eies
of
true
iudgement
.
If
Saint
Austin
forsooke
his
owne
errours
to
follow
a
trueth
discouered
by
a
Donatist
,
how
much
more
should
you
imbrace
the
trueth
,
being
discouered
vnto
you
by
the
reuerend
Fathers
of
our
Church
?
42
Some
perhaps
will
say
,
they
could
be
content
in
respect
of
themselues
,
but
they
refraine
in
regard
of
the
people
.
But
who
are
they
which
haue
so
misperswaded
the
people
?
haue
not
sundrie
of
you
in
open
audience
disgraced
the
gouernment
of
our
Church
as
Antichristian
,
and
aduanced
your
owne
desired
discipline
,
as
the
ordinance
of
God
?
haue
you
not
framed
the
conceits
of
the
people
to
imagine
that
they
verily
behold
and
see
the
whole
current
of
the
Scripture
running
that
way
?
haue
not
your
inuectiues
against
the
Church
of
England
beene
as
a
burning
fire
in
their
bosome
?
Therefore
it
behooueth
you
which
heeretofore
haue
beene
ring-leaders
to
disobedience
,
heereafter
to
shew
your selues
perswaders
and
patterns
of
obedience
:
and
as
heeretofore
being
missed
your selues
,
you
haue
missed
others
,
so
being
resolued
your selues
,
it
is
your
dutie
to
resolue
others
.
And
our
hope
is
,
that
those
which
are
otherwise
minded
,
the
Lord
will
in
time
reueale
it
vnto
them
.
For
the
furtherance
whereof
,
I
wish
my
brethren
of
the
Ministerie
would
consider
these
inducements
following
.
43
First
,
the
charge
which
Christ
gaue
to
Peter
,
[
1
](A07190-e7430-b)
1
Ioh.
21.
15.
Peter
dost
thou
loue
me
,
feede
my
lambes
,
&c.
If
the
loue
of
the
Lord
Iesus
be
in
you
,
forsake
not
the
lambes
which
he
hath
bought
with
his
precious
bloud
.
Will
you
leaue
a
matter
of
substance
,
for
a
matter
of
ceremonie
?
a
matter
of
necessitie
for
a
matter
of
indifferencie
?
Alas
deerely
beloued
,
[
2
](A07190-e7450-b)
2
1.
Cor.
9.
16.
there
is
a
necessitie
laide
vpon
vs
,
and
woe
be
to
mee
if
I
preach
not
the
Gospell
.
A
graue
and
learned
Diuine
and
one
that
fauoured
your
reformation
,
would
sometimes
demaund
(
as
I
haue
beene
enformed
by
a
Minister
of
his
acquaintance
)
whether
a
gold
ring
were
to
be
refused
for
a
straw
cleauing
vnto
it
?
so
his
iudgement
was
that
as
the
gold
ring
is
rather
better
without
the
straw
,
so
the
Gospell
were
better
without
the
ceremonies
;
yet
hee
did
not
compare
our
ceremonies
to
venome
or
poison
which
might
make
the
gold
ring
to
bee
refused
,
but
onely
to
a
straw
:
so
hee
thought
them
matters
of
some
inconuenience
,
but
not
of
any
infectious
or
dangerous
consequence
.
If
you
my
brethren
will
but
obserue
this
moderation
,
then
I
trust
you
will
not
forsake
the
preaching
of
the
Gospell
which
is
a
ring
of
gold
;
although
there
were
cleauing
vnto
it
a
ceremonie
(
as
it
were
)
of
straw
.
44
Secondly
,
remember
the
commandement
of
God
.
[
3
](A07190-e7470-b)
3
Rom.
13.
1.
Let
euerie
soule
be
subiect
to
the
higher
powers
:
behold
the
face
of
our
gracious
Soueraigne
,
and
consider
what
a
griefe
it
must
needs
bee
vnto
him
,
to
see
those
which
are
indued
with
learning
and
vertue
,
not
to
haue
learned
the
vertue
of
obedience
.
Wee
all
acknowledge
him
to
be
supreme
gouernour
ouer
all
persons
,
&
causes
ecclesiastical
and
temporall
:
is
he
gouernour
of
all
persons
,
and
shall
he
not
gouerne
you
?
Do
you
acknowledge
him
gouernour
ouer
all
causes
,
&
shall
be
not
appoint
you
whether
your
garments
shall
be
blacke
or
white
,
round
or
square
?
shall
wee
reach
the
people
obedience
,
and
be
our selues
examples
of
disobedience
?
I
pray
you
be
aduised
in
your
courses
,
and
wisely
weigh
with
your selues
that
solemne
oth
which
you
haue
taken
to
the
Princes
supremacie
when
you
receiued
degrees
academicall
,
or
holie
orders
Ministeriall
,
or
any
institution
to
spirituall
promotion
in
the
Church
of
England
,
and
consider
without
partialitie
,
whether
these
your
proceedings
be
correspondent
to
your
oth
or
no.
45
Thirdly
,
regard
your
mother
the
Church
of
England
so
wailing
and
wringing
her
hands
to
see
such
distraction
in
her
own
bowels
,
such
glorious
stars
to
lose
their
light
,
such
links
to
be
broken
off
from
her
golden
chaine
.
ô
what
a
rent
,
what
a
grieuous
rent
is
made
in
the
vnseamed
coat
of
Iesus
Christ
?
you
refuse
the
crosse
and
surples
for
feare
of
a
scandall
,
but
this
renting
of
the
Church
is
indeed
a
scandall
,
a
most
heauie
and
lamentable
scandall
.
And
this
is
told
in
[
4
](A07190-e7500-b)
4
2.
Sam.
1.
20
Gath
,
and
published
in
the
streets
of
Ashkelon
,
it
makes
the
daughters
of
the
Philistines
reioice
,
and
the
daughters
of
the
vncircumcised
triumph
.
For
the
Papists
sport
themselues
and
clap
their
hands
,
while
the
godly
grieue
and
mourne
in
Sion
.
The
Scripture
speaking
of
the
debate
between
the
seruants
of
Abraham
&
Lot
,
doth
adde
that
the
[
1
](A07190-e7530-b)
1
Gen.
13.
7.
Cananites
and
the
Perizzites
dwelt
then
in
the
land
,
to
signifie
that
though
their
contention
in
it selfe
was
euill
,
yet
it
was
worse
because
the
enemies
of
God
which
would
reioice
at
it
,
were
then
in
the
land
.
So
beloued
,
I
say
vnto
you
,
these
contentions
are
euill
in
themselues
,
but
the
worse
,
because
the
papist
is
now
in
the
land
.
He
delighteth
himselfe
and
through
your
strif●s
taketh
ocsion
to
blaspheme
our
religion
.
Hee
deuiseth
and
plotteth
to
vndermine
both
Church
and
common-wealth
,
while
we
are
contending
one
with
another
.
And
as
you
reioice
the
Papists
,
so
you
encourage
the
Brownists
,
who
builde
their
conclusions
vpon
your
premises
,
and
put
your
speculations
in
practise
.
For
haue
not
your
ringleaders
proclaimed
that
our
gouernment
by
Bishops
is
popish
,
our
liturgie
popish
,
our
ministring
of
baptisme
with
the
crosse
popish
,
our
kneeling
at
the
Communion
popish
;
our
garments
for
publike
administration
,
popish
;
our
holidaies
,
popish
;
and
almost
euerie
thing
popish
?
Wherefore
the
Brownists
hauing
learned
that
the
Pope
is
Antichrist
,
and
the
present
Church
of
Rome
Babylon
;
and
hearing
a
voice
from
heauen
crying
,
goe
out
of
her
my
people
that
you
be
not
partakers
in
her
sinnes
,
and
that
yee
taste
not
of
her
plagues
:
haue
vpon
your
former
premises
,
gathered
a
practicall
conclusion
,
and
made
an
actuall
separation
and
rent
from
the
Church
of
England
.
And
surely
my
brethren
,
as
they
had
their
original
from
your
positions
,
so
now
they
are
strengthened
by
your
practises
:
for
they
may
well
thinke
that
such
learned
and
vertuous
men
,
so
famous
and
renowmed
Preachers
,
knowing
a
Wee
pronounced
against
them
if
they
preach
not
the
Gospell
,
would
neuer
suffer
themselues
to
be
silenced
for
matters
which
they
iudged
indifferent
,
and
therefore
they
will
take
it
as
granted
,
that
the
things
you
sticke
at
,
are
in
your
opinion
simplie
vnlawfull
.
Vpon
this
dangerous
position
they
will
builde
an
other
,
for
if
the
Liturgie
of
the
Church
of
England
as
it
is
inioined
at
this
day
to
be
performed
,
be
such
as
a
Minister
cannot
execute
his
function
with
a
good
conscience
:
then
they
conclude
,
that
neither
may
the
people
heare
it
with
a
good
conscience
,
because
their
presence
were
an
approbation
of
it
:
thus
the
vnquiet
wit
of
man
,
will
still
be
working
,
euen
till
it
runne
it selfe
vpon
the
rocke
of
his
owne
destruction
.
Wherefore
(
my
deare
brethren
)
I
beseech
you
,
as
you
tender
the
good
of
the
Church
to
lay
aside
all
contentious
humors
.
Let
there
not
bee
found
in
you
a
spirit
of
contradiction
and
singularitie
:
but
follow
those
things
which
concerne
peace
,
and
wherewith
one
may
edifie
an
other
.
Let
vs
consider
one
an
other
to
prouoke
one
an
other
to
loue
and
good
works
.
Bend
your selues
to
settle
the
quiet
of
the
Church
,
and
keepe
the
vnitie
of
the
spirit
in
the
bond
of
peace
:
Which
is
rather
to
be
expected
at
your
hands
,
because
the
points
in
question
are
the
publike
constitutions
of
the
venerable
conuocation
,
which
is
the
Church
of
England
representatiue
,
in
whose
voice
your
owne
voice
is
included
.
Some
peraduenture
will
replie
that
if
this
reason
be
sound
,
then
the
reuerend
Martyrs
in
Queene
Maries
time
should
haue
subscribed
to
poperie
,
because
it
was
then
decreed
by
the
Conuocation
.
But
I
answer
,
that
there
is
not
the
like
reason
.
For
against
their
popish
conclusions
the
blessed
Martyrs
had
euident
and
necessary
demonstration
of
holy
Scripture
,
to
which
all
dec●●es
of
man
must
vndoubtedly
giue
place
:
but
against
the
orders
of
our
Church
,
no
such
demonstrations
can
be
produced
.
Againe
,
the
matters
they
stood
vpon
,
were
substantiall
points
of
religion
,
whereas
our
controuersies
are
of
a
lower
nature
.
And
surely
as
probable
inducements
must
yeeld
to
necessarie
,
so
amongst
probable
(
of
which
sort
are
all
reasons
deduced
from
the
authoritie
of
man
)
the
priuate
must
giue
place
to
the
publike
.
Will
you
haue
the
iudgement
of
master
Caluin
,
in
this
point
also
?
Then
attend
and
heare
a
notable
place
which
was
touched
before
,
but
deserueth
to
bee
pondered
againe
and
againe
,
his
words
are
these
:
Quamuis
enim
quod
obtruditur
,
way
of
peace
they
haue
not
knowne
.
46
Fourthly
,
looke
vpon
those
reuerend
Fathers
and
Bishops
of
our
Church
,
by
whose
hands
and
voices
that
blessing
was
powred
vpon
you
,
which
made
you
ministers
of
holie
things
.
Haue
you
not
at
your
ordination
made
a
promise
,
and
at
your
institution
taken
a
reuerent
oth
of
canonicall
obedience
?
Wherefore
let
mee
exhort
you
which
haue
taken
this
oth
,
and
being
admonished
by
your
Bishop
,
oppose
your selues
notwithstanding
against
the
laudable
discipline
of
our
Church
,
to
enter
into
your
owne
soules
and
vprightly
to
consider
,
whether
while
you
pretend
conscience
,
you
doe
not
that
which
is
vncomely
for
conscieence
?
And
for
our
Bishops
,
ò
what
an
anguish
will
it
bee
to
their
soules
,
if
those
voices
which
ordained
you
,
be
constrained
to
depriue
you
?
And
what
a
comfort
would
it
be
both
to
them
,
and
to
all
your
brethren
of
the
Ministerie
,
if
we
might
ioine
together
against
the
common
enemie
,
and
bee
linked
in
euerlasting
chaines
of
loue
one
with
another
?
And
heere
most
reuerend
Fathers
,
though
in
your
wisedome
you
finde
it
fit
that
authorized
lawes
be
put
in
execution
,
yet
remember
that
the
offenders
are
your
owne
children
in
the
Lord
,
and
by
Gods
mercie
your
assistants
in
dispensing
the
precious
trueth
of
Iesus
Christ
,
and
many
of
them
very
learned
and
laborious
in
the
Church
of
God
,
adorned
with
manifold
vertues
and
graces
of
the
spirit
,
and
therefore
let
all
your
proceedings
towards
them
be
with
a
tender
heart
and
a
tender
hand
.
Consider
the
multitude
of
papists
,
and
the
insulting
of
vaine-glorious
Iesuits
;
behold
how
sinne
and
iniquitie
euerie
where
abound
;
and
what
need
the
Church
hath
of
their
learned
labours
:
and
therefore
in
the
name
of
God
trie
all
meanes
in
Fatherly
maner
to
reduce
them
,
endeuour
according
to
your
godly
wisedome
to
giue
them
full
satisfaction
of
their
doubts
,
and
to
make
the
equitie
of
the
required
subscription
plaine
and
manifest
vnto
them
,
that
their
consciences
being
resolued
,
they
may
proceed
as
before
,
in
the
worke
of
the
Lord
,
for
this
will
tend
much
to
the
glorie
of
God
,
the
good
of
the
Church
,
your
owne
comfort
,
and
the
sauing
of
many
thousand
soules
.
This
in
all
dutie
I
haue
aduentured
call
to
your
remembrance
most
reuerend
Fathers
,
in
behalfe
of
my
brethren
,
wherein
if
I
seeme
too
bold
,
that
loue
which
caused
me
,
must
excuseme
.
47
Finally
,
beloued
,
call
to
mind
the
flocke
of
Christ
,
that
depends
vpon
you
:
their
profiting
in
religion
was
the
comfort
of
your
hearts
,
your
ioy
and
your
crowne
,
the
seale
of
your
Ministerie
;
they
heard
you
as
the
Angels
of
God
,
yea
as
Iesus
Christ
,
and
could
haue
beene
content
to
haue
plucked
out
their
owne
eies
and
haue
giuen
them
to
you
.
And
therefore
if
there
be
any
loue
,
any
bowels
of
compassion
,
forsake
not
the
lambes
of
Iesus
Christ
,
whereof
the
holie
Ghost
hath
made
you
ouerseers
.
For
let
me
tell
you
,
that
your
loue
to
the
flocke
ought
rather
like
a
golden
chaine
to
draw
you
,
then
the
pleasing
of
any
particular
man
to
withdraw
you
.
Which
I
speake
lest
peraduenture
anie
of
my
brethren
hauing
tasted
the
sweete
liberality
of
the
Laitie
,
should
seeke
rather
to
fit
their
humors
then
to
doe
their
owne
dutie
.
And
heere
I
would
exhort
the
common
people
to
imploy
their
wits
rather
about
matters
of
faith
and
repentance
,
then
to
intermeddle
with
the
rites
of
the
Church
:
for
the
kingdome
of
God
consisteth
not
in
these
externall
ceremonies
,
but
in
righteousnesse
&
peace
,
and
ioy
in
the
holie
Ghost
.
They
shall
finde
more
comfort
in
praier
to
God
,
in
the
works
of
charitie
,
and
mortifying
the
deedes
of
the
flesh
,
then
in
troubling
themselues
with
such
fruitlesse
disputes
.
And
yet
in
some
the
minde
transported
with
zeale
growes
verie
violent
,
like
a
fire
in
their
bones
.
And
therefore
hauing
once
this
setled
perswasion
,
that
our
rites
are
vnlawfull
,
they
bend
themselues
with
might
and
maine
against
them
,
kindling
and
cherishing
their
owne
opinions
in
others
;
yea
they
will
not
spare
their
purses
but
incourage
and
inflame
men
with
golden
eloquence
,
a
verie
potent
kinde
of
perswasion
:
but
it
is
the
shepherds
dutie
not
to
wander
after
the
sheepe
,
but
to
go
before
them
like
stars
,
instructing
them
in
the
right
waie
:
so
their
zeale
which
now
is
misguided
,
shall
be●
directed
with
knowledge
,
and
both
pastor
and
flocke
shall
be
precious
in
the
eies
of
the
Lord
To
conclude
,
let
vs
all
proceed
by
one
rule
,
that
wee
may
minde
one
thing
.
And
the
Lord
of
heauen
blesse
this
land
,
both
Prince
and
people
.
The
Lord
blesse
this
Church
and
the
Ministers
thereof
.
O
Lord
in
thy
mercie
make
vp
the
rents
and
breaches
of
Sion
.
O
gracious
father
knit
our
hearts
to
thee
,
and
one
to
an
other
,
that
we
may
loue
and
feare
thy
name
,
and
keepe
the
vnitie
of
the
spirit
in
the
bond
of
peace
.
Grant
this
O
God
of
all
grace
and
peace
,
for
thy
Sonne
our
blessed
Sauiour
his
sake
,
to
whom
with
thee
and
the
holy
Ghost
be
rendred
all
praise
,
glorie
and
maiestie
in
the
Church
,
from
generation
to
generation
.
Amen
.