A
Primitiue
patterne
for
the
Church
of
Scotland
.
Sect.
1.
VNitie
and
Concord
amongst
Christians
,
especially
amongst
Protestants
or
reformed
professours
,
but
more
especially
amongst
Britaines
,
Sect.
2.
Vnitie
and
Concord
is
to
bee
desired
and
endeauoured
in
all
things
,
but
especially
in
those
things
,
Sect.
3.
The
procuring
,
furthering
and
preseruing
of
Vnitie
and
Concord
in
the
Church
appertaineth
principally
vnto
the
Christian
Prince
,
Sect.
4.
Amongst
the
many
particular
Churches
that
are
at
this
day
diuided
from
themselues
,
one
from
another
,
whether
in
doctrine
or
discipline
,
in
substance
or
circumstance
,
there
is
a
difference
in
perfection
;
and
I
thinke
no
man
doubteth
of
it
,
but
that
one
Church
may
be
of
a
more
perfit
and
complete
constitution
,
then
another
Church
:
yea
we
are
so
farre
from
doubting
any
thing
of
this
point
,
that
euery
professour
holdeth
the
Church
that
he
is
off
to
be
the
more
perfit
then
that
which
hee
disclaimeth
.
Sect.
5.
It
beeing
most
certaine
that
the
particular
diuided
Churches
are
not
alike
perfit
;
it
standeth
the
lesse
perfit
in
hand
to
conforme
it selfe
vnto
that
which
shall
by
the
light
of
Gods
word
and
good
reason
appeare
to
bee
more
perfit
;
both
because
our
Sauiour
Christ
commandeth
all
Christians
to
aspire
vnto
perfection
,
saying
,
Bee
ye
therefore
perfit
,
as
your
Father
which
is
in
heauen
,
is
perfit
,
and
the
Apostle
exhorteth
all
men
to
bee
led
forward
to
perfection
,
and
because
that
this
is
the
only
way
to
knit
vp
the
Churches
in
Concord
and
Vnitie
,
and
to
draw
them
to
an
vniformitie
.
Sect.
6.
Amongst
the
particular
reformed
Churches
:
that
of
England
is
more
perfit
and
complete
in
many
respects
then
any
Church
reformed
after
the
fashion
of
Geneua
,
contrary
to
the
petitioners
assertion
,
and
namely
,
then
that
of
Scotland
,
whose
forme
and
constitution
was
meerely
Geneuian
,
before
that
our
sacred
Soueraigne
diuinely
enspired
began
the
second
reformation
thereof
,
tending
to
the
conformation
of
it
with
England
,
or
rather
with
the
Primitiue
,
whereunto
it
is
much
more
like
then
the
other
.
Sect.
7.
The
perfection
of
the
english
Church
is
apparent
whether
we
compare
her
with
the
Church
of
God
,
and
the
blessed
Spirits
in
heauen
,
or
with
the
Church
of
God
&
beleeuing
men
on
earth
,
before
Christs
time
,
in
his
time
,
or
after
his
time
:
or
whether
we
respect
the
warrant
and
authoritie
of
Gods
word
or
mans
,
of
diuinitie
or
humanity
,
of
Scripture
or
nature
,
of
religion
or
reason
;
or
whether
wee
respect
her
essentiall
perfections
and
parts
for
piety
or
charity
,
faith
or
repentance
,
deuotion
or
reuerence
,
illumination
or
sanctification
,
doctrine
or
discipline
,
substance
or
circumstance
,
seruice
or
ceremonie
,
order
or
decency
,
the
honour
and
dignity
of
Prince
or
of
Pastors
,
with
the
edification
and
consolation
of
the
whole
people
.
Sect.
8.
Considering
that
the
pregnantest
proofe
that
can
be
brought
of
a
particular
Churches
perfection
,
Saint
Iohn
the
diuine
,
that
the
Church
of
England
is
much
more
diuine
,
and
farre
liker
the
Church
of
God
in
heauen
,
then
any
Geneuian
Church
is
,
and
therefore
much
more
perfit
,
contrary
to
to
the
Petitionerslate
assertion
.
For
seeing
that
as
oft
as
in
praying
the
Lords
prayer
we
say
,
thy
will
bee
done
in
earth
as
it
is
in
heauen
,
wee
doe
desire
of
God
with
all
our
hearts
,
that
his
Church
on
earth
militant
,
may
bee
euery
day
more
and
more
conformable
and
like
vnto
his
Church
in
heauen
triumphant
,
which
wee
beleeue
and
confesse
to
be
the
most
perfit
;
it
must
needs
follow
that
the
more
conforme
a
Church
on
earth
bee
vnto
the
Church
in
heauen
,
the
more
it
findeth
and
feeleth
the
efficacie
and
force
of
our
Lords
prayer
,
and
the
neerer
that
it
doth
resemble
the
Church
in
heauen
,
the
perfiter
must
it
be
:
for
that
thing
is
the
more
perfit
,
which
is
the
more
like
vnto
the
most
perfit
.
And
that
the
Church
of
England
is
much
liker
the
Church
that
is
aboue
,
then
the
Geneuian
is
,
it
may
appeare
by
comparing
the
constitutions
of
the
two
Churches
together
.
And
first
I
say
that
the
Church
of
England
is
liker
vnto
Gods
Church
in
heauen
,
then
any
other
Church
Geneuian
or
Romane
,
as
beeing
more
diuine
and
God-like
in
respect
of
the
supreme
Gouernour
.
For
like
as
the
Soueraigne
gouernour
of
the
Church
in
heauen
consisting
of
those
blessed
Spirits
which
Saint
Iohn
saw
almost
beyond
number
in
the
presence
of
the
throne
of
God
seruing
him
day
and
night
in
his
Temple
,
Sect.
9.
In
that
Kings
are
called
Gods
,
Saint
Peter
called
an
ordinance
of
man
)
the
Apostle
Paul
would
neuer
haue
named
him
Gods
seruant
and
minister
,
but
mans
.
Dauid
,
Salomor
,
Hiram
,
one
Queene
of
Sheba
,
one
Prince
,
Nehemiah
,
one
high
Priest
Samuel
,
one
chiefe
Prophet
Daniel
,
one
principall
Apostle
Paul
,
yea
Gods
Angel
and
God
himselfe
doe
all
of
them
auouch
that
kings
are
chosen
of
God
,
nominated
,
sent
,
crowned
,
created
and
set
in
Gods
throne
by
God
himselfe
,
and
not
by
man
.
Sect.
9.
The
second
lesson
that
wee
learne
here
is
that
the
kingly
dignitie
is
of
all
other
dignities
absolutely
the
greatest
and
the
diuinest
,
S.
Angel
,
sit
thou
in
my
throne
;
for
no
man
taketh
,
or
at
least
should
take
this
honor
vnto
himselfe
,
but
he
that
is
called
of
God
,
as
was
Dauid
,
or
Salomon
.
What
are
the
angels
on
earth
else
then
,
but
as
ministring
spirits
sent
forth
by
the
Gods
on
earth
,
Iehoiada
,
Ezekiab
the
King
and
Azariah
the
chiefe
of
the
house
of
God
,
and
preferreth
the
Princely
dignitie
before
the
priestly
where
they
meete
in
one
and
the
same
person
.
Moses
in
Genesis
,
Feare
God
,
honour
the
King
,
saith
Saint
Peter
another
stone
,
yea
,
Iames
Gretser
)
in
the
creation
of
Salomon
,
●t
is
said
that
the
people
bowed
downe
their
heads
,
and
worshipped
the
Lord
,
and
the
King
.
So
that
it
is
more
then
manifest
,
that
the
King
is
the
person
next
vnto
God
,
in
power
,
dignitie
,
honour
,
and
authoritie
,
Sect.
11.
The
third
lesson
that
we
learne
hence
,
to
wit
,
study
Gods
word
diligently
,
to
reade
in
his
Law
continually
,
to
bee
wise
and
learned
exceedingly
:
and
therefore
our
Sauiour
,
teacheth
vs
that
Kings
are
called
Gods
,
because
the
word
of
God
,
was
giuen
vnto
them
,
meaning
Principally
,
and
to
the
end
that
they
might
gouerne
Church
and
commonwealth
according
to
God
,
and
for
God
,
as
his
vicares
or
deputies
,
on
earth
.
Secondly
it
doth
appeare
by
the
practise
of
Kings
vnder
the
law
,
Moses
,
Dauid
and
Salomen
,
but
also
of
those
that
were
meere
Princes
without
the
Propheticall
gift
,
such
as
were
Ioshnah
,
Asa
,
Ichosaphat
,
Ioash
,
Ezekiah
,
Iosias
&
Manasses
;
they
haue
commanded
the
Priests
,
yea
euen
the
chiefe
priests
to
doe
the
parts
of
their
office
,
and
appointed
them
to
their
courses
and
charges
,
they
haue
placed
and
displaced
the
high
Priests
,
themselues
,
they
haue
suppressed
Idolatrie
,
remoued
and
deposed
,
yea
put
to
death
Idolatrous
Priests
,
broken
downe
the
Idols
,
restored
religion
,
to
her
purity
,
assembled
both
the
priests
to
bring
vp
the
arke
of
the
Lord
,
and
the
people
to
celebrate
the
passeouer
,
and
to
serue
God
,
haue
read
the
law
publikely
in
the
audience
of
the
people
,
proclaimed
fasts
,
&
prayed
for
them
,
and
blessed
them
likewise
in
the
house
of
the
Lord
.
Thirdly
the
Ecclesiasticall
power
of
Princes
doth
appeare
by
prophesie
,
for
the
Euangelicall
Prophet
Isay
when
hee
foretolde
the
conuersion
of
the
Kings
of
the
gentiles
to
the
Christian
faith
he
likewise
prophesied
of
their
Ecclesiasticall
place
and
power
,
of
being
Nursing
Fathers
vnto
the
Church
saying
;
Thus
saith
the
Lord
God
beholde
I
will
lift
vp
mine
hand
to
the
Gentiles
,
and
set
vp
my
standard
to
the
people
,
and
they
shall
bring
thy
sonnes
(
meaning
the
Churches
children
)
in
their
armes
,
and
thy
Daughters
shall
bee
carried
vpon
their
shoulders
;
and
Kings
shall
bee
thy
nursing
Fathers
,
and
Queenes
shall
be
thy
nurses
.
And
in
our
Latine
worke
of
royall
Controuersies
,
we
shall
show
how
this
Prophesie
hath
beene
accomplished
in
the
person
of
Christian
Princes
,
Kings
and
Emperours
,
and
how
they
haue
exercised
that
part
of
the
Ecclesiasticall
power
,
which
standeth
in
the
supreame
gouernment
of
the
Church
.
To
wit
that
they
haue
made
lawes
of
ecclesiasticall
matters
,
and
for
the
confirmation
of
faith
,
haue
tried
matters
of
heresie
&
punished
heretickes
,
rooted
out
&
suppressed
I
dolatry
,
exhorted
and
conuerted
nations
to
the
Christian
faith
,
instituted
Bishops
,
and
sent
them
to
preach
,
placed
pastours
in
the
Church
,
called
councells
and
presided
in
the
same
.
Sect.
12
The
fourth
thing
that
wee
learne
of
this
stile
of
God
giuen
to
Kings
by
God
himselfe
,
the
mouth
of
the
King
,
and
the
Kings
word
,
like
as
the
law
of
God
euery
where
in
the
Scripture
is
called
Gods
word
,
ten
words
of
Gods
mouth
.
I
aduertise
thee
to
take
heed
to
the
mouth
of
the
King
(
saith
the
Spirit
of
God
by
Salomon
)
and
to
the
word
of
the
each
of
God
.
Where
the
word
of
the
King
is
,
there
is
power
,
and
who
shall
say
vnto
him
what
doest
thou
?
Fourthly
this
doth
appeare
,
in
that
questionlesse
the
more
diuine
power
doth
belong
vnto
the
Prince
,
By
mee
Kings
raigne
and
Princes
decree
instice
,
out
of
which
place
,
it
is
more
then
manifest
that
it
belongeth
to
Kings
and
rulers
to
make
decrees
and
lawes
of
iustice
,
and
to
prescribe
rules
of
vpright
liuing
vnto
their
Subiects
.
Sixtly
and
lastly
it
is
said
of
Kings
in
the
Scripture
,
(
and
to
their
highest
commendation
)
that
they
haue
made
certaine
good
lawes
and
decrees
for
the
glorie
of
God
,
and
the
good
of
their
people
:
made
a
decree
or
law
,
that
euery
people
,
nation
and
language
which
should
speake
any
blasphemie
against
the
God
of
Shadrach
,
Messach
&
Abednego
,
should
be
drawen
in
pieces
,
and
that
their
houses
should
bee
made
a
iakes
,
and
Darius
King
of
Medes
and
Persians
,
made
a
law
or
decree
;
that
in
all
the
dominion
of
his
kingdome
,
men
should
tremble
and
feare
before
the
God
of
Daniel
:
and
by
these
sixe
arguments
it
is
more
then
euident
that
the
Prince
,
(
and
hee
principally
)
hath
an
affirmatiue
voyce
,
and
not
onely
a
negatiue
in
the
assembly
of
his
estates
.
The
which
thing
we
shall
prooue
likewise
by
politicall
and
philosophicall
arguments
in
our
Latine
worke
of
Kingly
controuersies
.
Sect.
13.
The
fifth
lesson
that
we
learne
,
That
Kings
are
to
be
liberally
and
honourably
mainfained
.
Prou.
3.9
,
10.
in
that
Kings
are
of
God
,
called
Gods
,
is
this
,
as
we
must
honour
God
with
our
riches
,
and
the
oblation
of
our
hands
,
according
as
Salomon
exhorteth
,
saying
,
Honour
the
Lord
with
thy
riches
,
&c:
so
must
we
likewise
honour
them
whom
God
hath
called
Gods
,
to
wit
,
Soueraigne
Princes
,
whom
when
as
wee
honour
with
our
riches
in
giuing
them
a
portion
thereof
,
for
their
honourable
prouision
,
then
we
honour
God
himselfe
with
our
riches
,
as
Salomon
exhorteth
all
men
to
doe
,
that
would
haue
God
to
blesse
them
with
abundance
.
And
truly
,
if
wee
would
be
loath
to
let
God
want
(
if
hee
were
subiect
to
want
in
his
owne
person
,
as
man
is
)
then
ought
we
likewise
be
loath
to
let
the
Prince
want
,
who
representeth
God
,
and
therefore
is
called
God
,
to
teach
vs
,
that
what
we
bestow
vpon
him
wee
offer
vnto
God
and
in
whose
person
God
oftentimes
carrieth
himselfe
as
one
that
wanteth
,
and
standeth
in
need
of
our
helpe
.
And
if
we
would
willingly
,
cheerefully
and
without
murmuring
bestow
vpon
our
most
bountifull
Father
,
our
goods
in
whole
or
in
halfe
,
then
truly
wee
ought
not
to
murmure
or
grudge
to
bestow
vpon
Princes
(
whom
God
hath
called
by
the
name
of
the
children
of
the
most
High
)
a
conuenient
portion
of
the
same
,
For
he
is
the
Minister
of
God
for
thy
wealth
saith
the
Apostle
and
for
this
cause
ye
pay
also
tribute
,
)
doth
in
so
doing
euidently
show
that
hee
loueth
God
better
then
his
golde
,
and
goodnesse
better
then
his
goods
,
and
that
he
would
make
no
difficultie
to
bestow
most
willingly
6all
that
he
hath
vpon
God
,
yea
to
forsake
his
whole
goods
for
Gods
sake
.
But
of
this
matter
of
the
Princes
maintenance
I
haue
entreated
elsewhere
,
in
another
worke
published
some
two
or
three
yeares
agoe
,
called
the
Golden
art
,
or
the
right
way
of
enriching
,
dedicated
to
the
two
Royal
cities
of
these
two
kingdomes
,
but
much
more
copiously
in
another
worke
of
Kingly
Controuersies
not
as
yet
finished
,
where
I
doe
discourse
of
the
particular
manner
of
the
maintenance
of
Princes
amongst
Gods
people
,
both
according
to
Scripture
,
the
Iudgement
of
diuines
,
and
Politicians
,
and
according
to
the
seuerall
customes
of
kingdomes
.
And
there
I
show
1.
that
the
soueraigne
Prince
,
is
not
Lord
of
the
whole
goods
of
his
subiects
,
and
that
his
right
doth
not
extend
ouer
their
whole
faculties
,
as
some
flatterers
of
Princes
doe
falsely
and
dangerously
hold
them
in
hand
.
Secondly
,
that
the
soueraigne
Prince
hath
a
right
only
to
a
certaine
proportionable
portion
of
the
subiects
goods
.
Thirdly
,
that
as
God
and
not
man
is
the
institutor
,
author
and
ordainer
of
Kings
,
so
is
he
the
appointer
of
their
portion
,
and
the
prescriber
of
their
manner
of
maintenance
:
for
if
God
hath
ordained
and
instituted
Kings
to
bee
his
Ministers
and
Seruants
,
for
the
gouernment
of
his
people
,
as
we
haue
already
showed
that
he
hath
;
then
must
it
needs
be
true
,
that
the
same
God
hath
taken
order
for
their
maintenance
.
And
truly
seeing
that
all
wise
and
good
masters
doe
prouide
for
their
seruants
,
and
allow
them
meanes
for
their
sustenance
and
maintenance
,
it
were
a
thing
most
vnbeseeming
the
wisedome
and
goodnes
of
God
,
who
is
the
Master
of
masters
,
both
for
wisedome
and
goodnesse
,
to
thinke
that
he
hath
not
as
great
care
,
and
taken
at
least
as
good
order
,
for
the
maintenance
of
his
seruants
,
namely
of
Kings
,
as
other
men
being
masters
,
haue
taken
and
doe
take
for
theirs
.
God
doth
alwaies
that
which
is
most
fitting
,
and
therefore
hee
hath
designed
and
ordained
the
particular
manner
of
the
Princes
maintenance
:
for
it
is
most
fitting
that
the
master
should
prescribe
and
appoint
the
quantitie
of
his
owne
seruants
wages
.
And
it
was
so
fit
that
God
should
do
it
,
that
it
was
not
fit
nor
expedient
to
referre
the
doing
thereof
,
vnto
the
will
or
discretion
of
man
.
It
was
not
fit
that
it
should
be
remitted
to
the
will
of
the
Prince
himselfe
,
for
he
might
perhaps
require
more
then
inough
,
as
for
example
,
the
halfe
,
third
,
fourth
,
or
fifth
part
of
the
subiects
goods
,
neither
was
it
fit
that
it
should
be
referred
to
the
discretion
of
the
people
;
for
they
lightly
might
allow
the
Prince
lesse
then
inough
;
and
therefore
God
hath
taken
order
for
this
thing
himselfe
,
and
not
left
it
for
man
to
doe
.
Who
art
thou
that
iudgest
another
mans
seruant
?
so
may
it
bee
well
said
in
this
matter
;
who
art
thou
that
takest
vpon
thee
to
share
out
a
portion
or
allowance
for
another
mans
seruant
,
yea
for
Gods
owne
chiefe
seruant
?
doth
not
such
an
office
properly
belong
vnto
God
?
Fourthly
,
that
God
hath
set
downe
the
manner
of
the
Princes
maintenance
,
and
hath
specified
the
quantitie
of
his
portion
in
some
place
of
his
word
,
and
that
hee
hath
done
it
in
the
fittest
place
that
could
bee
for
that
purpose
:
for
except
it
were
so
,
it
should
not
appeare
,
when
it
is
,
that
a
Prince
playeth
the
Exactor
,
for
seeing
that
he
hath
a
right
vnto
a
certaine
portion
of
his
subiects
goods
(
as
all
doe
grant
)
how
shall
they
know
,
when
it
is
that
he
craueth
more
then
hee
ought
,
except
there
bee
some
law
to
determine
his
portion
,
and
to
inhibite
him
to
leuy
any
more
then
the
quantitie
thereof
doth
permit
.
In
one
word
,
Exaction
in
a
Prince
is
the
transgressing
of
Gods
law
,
and
not
the
breaking
of
some
humane
statute
or
decree
;
and
therefore
there
must
be
a
certaine
speciall
law
in
Gods
word
,
touching
the
quantitie
of
the
Princes
portion
,
aswell
as
there
is
of
the
Priests
,
the
one
beeing
as
important
as
the
other
,
and
Princes
beeing
Gods
Ministers
and
Seruants
aswell
as
Priests
,
and
so
consequently
to
bee
maintained
aswell
as
they
.
Yea
it
behoued
so
much
the
more
,
because
that
Soueraigne
Princes
or
Kings
are
Gods
Ministers
in
a
higher
,
more
eminent
and
honourable
degree
and
kinde
,
then
Priests
are
,
as
hath
beene
before
abundantly
shewed
.
So
that
it
is
not
likely
that
the
Spirit
of
God
would
haue
omitted
so
important
a
point
as
this
is
;
being
such
as
that
without
the
certaine
knowledge
thereof
,
neither
can
Soueraignes
nor
Subiects
doe
their
dutie
to
one
another
.
For
neither
can
they
know
when
it
is
that
the
Soueraigne
keepes
himselfe
within
the
bounds
of
equitie
and
moderation
,
or
contrariwise
that
he
debordeth
into
oppression
,
extortion
,
or
exaction
;
neither
yet
when
it
is
,
that
the
subiect
offendeth
by
detention
or
diminution
of
his
Soueraignes
due
.
Seeing
then
it
was
so
necessarie
for
the
quiet
,
iust
,
and
vpright
constitution
of
a
kingdome
amongst
Gods
people
,
that
the
Kings
portion
should
be
specified
aswell
as
the
Priests
,
we
need
not
doubt
,
but
that
the
Spirit
of
God
hath
proposed
the
same
,
some
where
in
holy
Scripture
,
and
euen
in
that
place
which
was
of
all
other
the
most
conuenient
for
such
a
purpose
;
and
what
place
of
Scripture
so
conuenient
as
that
wherin
the
first
institution
of
Kings
amongst
amongst
Gods
people
is
propounded
and
expounded
?
The
which
place
,
because
some
Geneuians
and
moderne
diuine
haue
monstrously
misconstered
,
I
shal
refute
their
errour
(
God-willing
)
other
where
by
13
vnanswerable
arguments
.
And
amongst
other
probations
,
we
shal
show
it
by
the
Hebrew
Text
,
the
Chaldaick
Thargums
or
Paraphrases
,
the
Greeke
translation
of
the
Septuagints
,
the
Latine
translations
of
Hieronymus
,
Pagninus
,
Vatablus
,
Munsterus
,
Leo
,
Montanus
,
with
the
old
English
,
and
namely
,
that
the
word
MISHPAT
,
which
is
translated
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
Greeke
,
and
in
Latine
Ius
or
Lex
,
is
alwaies
taken
in
the
Scripture
,
and
in
no
fewer
then
210.
places
for
the
vpright
iudgement
of
God
,
and
of
the
Kings
and
Iudges
of
the
earth
,
and
no
where
for
vniust
and
tyrannicall
gouernment
,
or
for
a
Princes
abusiue
power
;
as
some
moderne
writers
haue
vnderstood
it
most
grossely
in
that
same
place
of
Scripture
,
whereupon
the
resolution
of
this
question
doth
wholly
depend
:
a
thing
which
I
wish
our
diuines
should
well
consider
,
that
they
doe
not
runne
into
their
errour
;
Sect.
14.
The
sixt
and
last
lesson
that
we
learne
,
Thou
shalt
not
raile
vpon
the
Gods
,
if
it
bee
not
lawfull
to
rayle
vpon
the
Prince
,
then
must
it
bee
as
vnlawfull
to
rage
or
rise
vp
against
him
;
and
if
wee
must
beware
of
vehement
words
in
his
behalfe
,
then
much
more
,
of
violent
deeds
:
and
if
the
subiects
must
not
speake
euill
of
their
Ruler
or
Soueraigne
,
then
they
cannot
excommunicate
him
:
for
whosoeuer
excommunicateth
a
Prince
,
must
needs
speake
the
greatest
euill
of
a
Prince
that
can
bee
,
euen
that
hee
is
a
most
wicked
man
,
and
fitter
to
bee
Sathans
slaue
then
Gods
seruant
.
Curse
not
the
Prince
,
no
not
in
thy
thought
:
if
it
be
not
lawfull
to
curse
the
King
,
then
is
it
not
lawfull
to
excommunicate
him
;
It
is
the
most
high
,
(
saith
the
holy
Angel
and
the
Prophet
Daniel
,
that
beareth
rule
ouer
the
Kingdome
of
men
,
and
giueth
it
to
whomsoeuer
he
will
:
The
Kings
heart
is
in
the
hands
of
the
Lord
,
as
the
riuers
of
waters
,
he
turneth
it
whither
soeuer
it
pleaseth
him
(
saith
Salomon
)
and
therefore
the
most
high
is
the
onely
Ruler
,
Curber
,
Connerter
,
and
Scourger
of
Kings
,
and
men
must
not
bee
so
bould
,
as
to
take
Gods
proper
office
vpon
them
:
for
in
so
doing
,
they
commit
a
greater
offence
against
God
,
then
doth
the
greatest
Tyrant
that
can
be
,
in
plaguing
and
persecuting
his
people
.
For
no
subiect
,
one
or
moe
,
ecclesiasticall
or
secular
can
meddle
in
such
a
matter
as
this
,
without
impeaching
God
of
a
notable
imperfection
:
for
either
they
must
thinke
that
God
seeth
not
the
wickednes
of
the
tyrannous
or
idolatrous
King
,
which
is
to
deny
his
diuine
omniscience
and
absolute
knowledge
,
or
if
hee
seeth
it
,
that
he
careth
not
for
it
,
which
is
to
deny
his
diuine
prouidence
,
and
to
charge
him
with
humane
negligence
;
or
if
he
care
for
it
,
that
he
is
either
vnable
to
reuenge
it
without
the
hand
of
the
Kings
owne
subiect
,
which
is
to
deny
his
diuine
omnipotency
,
and
to
brand
him
with
humane
infirmity
,
or
else
that
he
is
vnwilling
to
reuenge
it
;
which
is
to
charge
him
both
with
iniustice
and
want
of
mercy
.
Whence
it
followeth
,
that
such
subiects
as
would
correct
their
Soueraigne
,
doe
both
make
God
no
God
,
and
make
themselues
God
:
in
a
word
,
such
a
subiect
is
Dauids
foole
,
Canaan
,
Eglon
King
of
Meab
,
Saul
,
Ahab
,
Ahaz
,
Manasseth
,
and
Zedekias
,
Kings
of
Iudah
and
Israel
:
or
he
can
make
the
wicked
King
(
as
it
were
with
his
own
hand
)
execute
Gods
vengeance
vpon
himself
:
thus
he
suffered
Saul
to
slay
himselfe
,
and
Zimri
to
burne
himselfe
.
And
as
he
wil
not
employ
a
Princes
owne
subiects
in
such
a
businesse
,
so
he
needeth
not
to
vse
the
hand
and
power
of
any
person
whatsoeuer
;
for
God
can
drowne
the
wicked
Prince
in
the
water
or
sea
with
Pharaoh
,
or
hee
can
strike
him
with
madnesse
with
Nebuchadnezzar
,
or
hee
can
burst
him
or
breake
his
necke
with
Ahazias
,
or
can
strike
him
with
leprosie
like
Vzziah
or
Azariah
.
The
very
elements
,
and
beasts
of
the
field
are
at
his
beck
and
bidding
,
the
beasts
to
deuoure
,
the
fire
to
burne
,
the
aire
to
infect
,
the
water
to
drowne
,
and
the
earth
to
swallow
vp
such
Princes
,
as
God
will
be
auenged
on
,
yea
he
hath
armies
of
painefull
and
shamefull
diseases
,
of
wormes
,
of
mice
and
of
lice
to
consume
and
vexe
wicked
Kings
with
.
Saul
,
Ahab
,
and
Manasses
,
nor
did
the
high
Priests
excommunicate
them
for
their
crueltie
,
tyrannie
,
apostasie
and
idolatrie
,
persecution
and
seduction
;
and
therefore
the
people
of
God
vnder
the
new
Testament
ought
to
doe
the
like
,
in
following
the
example
of
their
pietie
and
patience
in
the
behalfe
of
bad
Princes
;
otherwise
Christians
should
come
short
of
the
Iewes
in
morall
perfections
,
which
were
absurd
.
Fifthly
,
the
constitution
and
creation
of
Kings
is
of
God
and
not
not
of
man
,
it
is
Gods
hand
only
that
can
make
a
King
,
according
as
he
saith
himselfe
,
By
me
Kings
raigne
,
and
as
we
haue
prooued
aboue
in
the
first
lesson
,
and
therefore
the
deposition
of
Kings
,
Thy
kingdome
is
departed
from
thee
,
like
as
the
Angel
and
the
Prophet
doe
both
of
them
auouch
,
that
it
is
the
most
high
that
giueth
the
kingdome
to
whomsoeuer
hee
will
.
Sixtly
in
the
new
Testament
Christ
and
his
appostles
,
do
oftentimes
command
subiects
to
giue
vnto
Kings
,
but
no
where
they
bid
take
away
or
withhold
any
thing
from
Kings
,
howsoeuer
vnworthy
,
neither
tribute
and
liuing
by
detention
,
nor
libertie
by
incarceration
,
nor
Kingship
by
depriuation
,
nor
life
by
ciuil
(
or
rather
vnciuill
and
sinnefull
)
execution
,
nor
the
benefits
of
the
Church
and
kingdome
of
heauen
,
by
hellish
excommunication
.
Giue
(
saith
the
King
of
Kings
)
vnto
Caesar
the
things
which
are
Caesars
,
like
as
he
had
commanded
,
Peter
his
very
prime
Apostle
to
giue
the
Kings
Receiuer
poll
money
for
them
two
,
twenty
pence
vnto
them
for
me
and
thee
,
and
the
same
prime
Apostle
,
commandeth
all
subiects
both
spirituall
and
temporall
persons
,
euen
as
many
as
haue
Soules
,
(
for
his
fellow
Saint
Paul
saith
let
euery
soule
besubiect
to
princes
)
to
feare
God
and
honour
the
King
,
Ergo
subiects
must
not
dishonour
the
King
by
coercion
,
incarceration
,
excommunication
or
depriuation
.
Yea
Saint
Peters
Successor
himselfe
(
if
he
hath
any
)
hath
no
power
to
dishonour
the
King
,
whom
God
hath
honoured
with
his
crowne
and
throne
,
let
him
be
neuer
so
vnworthy
in
his
conceite
,
nor
to
expose
him
to
the
dishonour
,
or
danger
of
any
of
his
subiects
,
by
his
censure
of
excommunication
,
or
sentence
of
depriuation
.
Our
Sauiour
bids
giue
to
Kings
,
Saint
Peter
gaue
to
Kings
'
and
bids
giue
them
honour
,
and
so
doth
S.
Paul
,
saying
,
Giue
to
all
men
their
duty
,
And
no
where
they
bid
take
away
any
thing
from
Kings
:
and
therefore
such
men
as
take
away
from
Kings
their
liuings
libertie
or
life
,
or
the
benefits
of
the
Church
,
Gods
kingdome
,
or
their
owne
doe
disobey
God
,
the
father
of
Kings
,
and
obey
the
deuil
the
dishonourer
,
&
debaser
of
kings
.
Seuenthly
,
wee
doe
not
read
in
Gods
word
that
euer
a
King
was
deliuered
vnto
Satan
;
so
that
it
wanteth
example
;
and
as
for
precept
,
the
very
formal
words
vsed
in
the
institution
of
excommunication
by
our
Lord
,
do
shew
that
it
was
neuer
intended
for
Kings
,
by
the
Spirit
of
God
.
For
besides
they
were
not
as
yet
within
the
bosome
of
the
Church
,
If
thy
brother
trespasse
against
thee
,
If
thy
brother
hoare
thee
,
If
thy
brother
heare
thee
not
,
If
thy
brother
refuse
to
heare
the
Church
also
,
do
euidently
,
and
pregnantly
euince
,
that
excommunication
is
a
censure
of
an
offending
brother
,
brother
.
If
any
that
is
called
a
brother
(
saith
he
)
be
a
formcatour
,
;
and
againe
,
And
ye
brethren
be
not
wearie
in
well
doing
,
if
any
man
(
to
wit
beeing
a
brother
)
obey
not
our
sayings
,
note
him
by
a
letter
,
and
haue
no
compante
with
him
,
that
he
may
be
ashamed
;
yet
count
him
not
as
an
enemie
but
admonish
him
as
abrother
.
And
though
it
bee
true
that
the
beleeuing
Soueraigne
aswel
as
the
Subiect
is
a
brother
in
Christianitie
,
and
might
well
haue
beene
so
called
by
our
blessed
Sauiour
,
and
his
Apostle
,
yet
I
say
it
doth
not
appeare
that
they
vnderstood
by
the
title
of
brother
in
those
places
,
but
such
as
did
then
beleeue
the
Gospell
,
who
were
all
subiects
,
for
as
yet
there
were
no
beleeuing
Soueraignes
;
yea
both
our
Sauiours
and
the
Apostles
words
doe
euince
that
a
King
though
hee
bee
a
beleeuer
and
so
a
brother
,
yet
that
he
can
not
bee
brought
in
amongst
those
excommunicable
brothers
,
because
the
excommunicated
brother
must
be
vnto
the
other
brethren
as
an
Heathen
and
a
Publican
,
as
our
Sauiour
commandeth
,
that
is
to
say
,
they
must
auoide
his
conuersation
,
and
decline
his
companie
,
and
flee
his
familiaritie
,
as
the
Aposlle
expoundeth
it
.
But
so
it
is
that
subiects
can
not
by
any
meanes
shunne
or
abhorre
the
presence
and
conuersation
of
their
Soueraigne
,
both
because
of
duty
,
and
because
of
necessitie
.
As
for
duty
,
the
lawes
of
nature
and
of
Scripture
,
of
reason
and
religion
,
of
Church
&
State
,
doe
oblige
subiects
to
doe
their
duty
to
their
Soueraigne
be
he
neuer
so
bad
;
and
therefore
they
must
repaire
vnto
his
presence
and
conuerse
with
him
,
whensoeuer
it
pleaseth
him
to
command
.
And
as
for
necessitie
;
subiects
can
not
choose
but
repaire
to
the
Prince
to
haue
iuslice
,
and
such
other
helpe
as
they
sland
in
need
of
at
his
hands
.
And
therefore
I
say
,
though
both
Rome
and
Geneua
should
ioyne
their
iarring
and
warring
wits
together
,
yet
they
shall
neuer
bee
able
to
solue
or
satisfie
this
argument
,
S.
Iames
teacheth
,
saying
,
Who
art
thou
that
iudgest
another
man
?
S.
Paul
likewise
,
saying
,
Who
art
thou
that
condemnest
another
mans
seruant
?
then
it
belongeth
much
lesse
to
one
man
or
more
to
iudge
,
punish
,
excommunicate
,
depose
or
condemne
Gods
chiefe
seruant
;
He
standeth
or
falleth
to
his
owne
master
,
saith
the
Apostle
,
and
that
is
,
neither
the
Pope
of
Rome
,
nor
the
master
Minister
of
Geneua
;
but
God
and
Christ
;
who
will
not
haue
his
seruant
subiect
to
the
proud
censure
eitheir
of
the
Romane
Consistorie
,
or
of
the
Geneuian
Presbyterie
.
The
Apostle
would
not
presume
to
iudge
them
that
are
without
the
Church
,
because
they
belonged
to
Gods
iudgement
in
propriety
,
what
haue
I
to
doe
to
iudge
them
also
which
are
without
saith
he
,
doe
ye
not
iudge
them
that
are
within
?
but
God
iudgeth
them
that
are
without
,
and
shall
we
thinke
that
he
would
haue
presumed
to
iudge
those
that
God
hath
placed
aboue
the
Church
,
I
meane
Christian
Princes
,
S.
Angel
,
would
now
at
last
learne
this
Angelicall
lesson
,
of
those
Angelicall
Doctors
in
heauen
,
and
of
his
owne
supposed
Euangelicall
Predecessor
Saint
Peter
,
who
professeth
in
expresse
words
,
that
it
is
one
of
the
properties
of
false
Prophets
to
despise
Princes
,
and
to
speake
euill
of
them
that
are
in
dignitie
and
authoritie
;
Where
as
the
Angels
which
are
greater
both
in
power
and
might
,
giue
not
railing
Iudgement
against
them
,
and
the
same
thing
is
said
of
Saint
Iude.
Fourtenthly
,
if
a
most
holy
Angel
,
yea
euen
Michael
,
the
highest
Archangel
durst
not
raile
vpon
the
diuell
,
who
is
all
wickednesse
,
nor
blame
him
with
cursed
speaking
,
when
as
he
strone
against
him
,
and
disputed
about
the
bodie
of
Moses
,
as
the
holy
Apostle
Iude
witnesseth
,
how
then
dare
subiects
,
which
be
sinfull
men
themselues
raile
vpon
the
Prince
,
or
how
dare
either
the
Romane
Archangel
that
sitteth
in
S.
Angel
,
or
the
Angelings
of
Geneua
,
from
their
consistorie
or
presbyterie
,
or
yet
from
their
pulpits
pronounce
any
curse
or
excommunication
against
Princes
,
or
deliuer
them
vnto
the
diuell
,
though
they
were
liker
little
diuels
,
then
little
Gods
on
earth
,
by
reason
of
their
wicked
liuing
?
And
if
wee
must
not
so
much
as
raile
vpon
wicked
Kings
,
nor
reuile
and
diffame
them
with
our
tongues
,
much
lesse
must
wee
hurt
them
with
our
hands
,
or
offer
their
persons
any
violence
.
If
ye
loue
them
which
loue
you
,
(
saith
our
Sauiour
,
)
and
dee
good
to
them
which
doe
good
to
you
,
what
thanke
haue
yee
,
or
what
reward
?
and
the
like
may
be
said
in
this
case
,
if
Christians
loue
and
loyally
obey
such
Princes
as
loue
them
,
and
if
they
speake
well
of
such
gouernours
,
as
doe
wel
to
them
,
and
submit
themselues
to
such
Princes
as
are
vertuous
,
godly
and
iust
,
what
thanke
,
or
what
reward
haue
they
,
or
what
singular
worke
doe
they
worthy
of
a
singular
reward
?
doe
not
the
heathen
and
infidels
,
euen
the
same
?
and
as
our
Sauiour
said
to
his
Disciples
,
Except
your
righteousnesse
exceede
the
righteousnesse
of
the
Scribes
and
Pharisies
,
and
not
only
of
publicanes
&
sinners
,
ye
shall
not
enter
into
the
kingdome
of
God
;
So
may
it
bee
said
to
Christian
subiects
,
except
your
obedience
,
subiection
&
patience
,
in
the
behalfe
of
your
Princes
and
Rulers
exceede
the
obedience
,
subiection
&
patience
of
heathen
and
vnbeleeuing
subiects
in
the
behalfe
of
their
Soueraignes
,
yee
cannot
bee
subiects
of
the
kingdome
of
heauen
.
Fifteenthly
,
Subiects
ought
to
bee
most
tender
and
carefull
of
the
saluation
of
their
Soueraigne
,
and
therefore
they
ought
not
to
seclude
him
from
the
vse
of
the
ordinary
meanes
of
his
amendment
,
his
sanctification
and
saluation
;
as
from
the
hearing
of
the
word
,
the
prayers
of
the
Church
,
and
the
receiuing
of
the
Sacrament
.
Sixteenthly
,
a
wicked
Prince
in
receiuing
the
Sacrament
,
either
receiueth
it
worthily
and
penitently
,
and
so
is
pardoned
,
or
else
vnworthily
and
impenitently
,
and
so
is
plagued
of
God
,
according
to
that
of
the
Apostle
,
Hee
that
eateth
and
drinketh
vnworthily
,
and
so
hee
is
either
made
better
or
worse
;
if
better
,
then
it
should
not
haue
beene
well
done
to
keep
him
from
the
Communion
,
if
worse
,
then
God
himselfe
hath
punished
and
plagued
him
with
his
owne
hand
,
which
is
much
more
fit
,
then
that
any
of
his
owne
Subiects
should
presume
to
punish
him
.
So
that
it
is
euery
way
more
for
the
glory
of
God
and
the
good
of
the
Church
,
that
a
Prince
be
admitted
to
the
Sacrament
,
then
that
hee
be
secluded
there-fro
;
for
either
Gods
mercie
is
manifested
,
when
as
receiuing
it
worthily
and
wel
,
he
amendeth
his
manners
,
or
his
iustice
is
executed
and
notified
,
when
as
receiuing
it
vnworthily
,
he
runneth
into
some
greater
sinne
,
or
incurreth
some
temporall
or
spiritual
iudgement
,
and
both
the
wayes
Gods
glorie
is
more
and
more
demonstrated
,
and
the
Church
edified
by
so
notable
an
example
.
Seuenteenthly
and
lastly
,
our
most
blessed
Sauiour
when
he
exhorteth
vs
vnto
perfection
,
(
saith
thus
,
)
Loue
your
enemies
,
;
and
the
Apostle
Saint
Paul
writing
to
the
Romanes
saith
the
same
:
Blesse
them
which
persecute
you
,
Blesse
and
curse
not
,
recompence
to
no
man
euill
for
euill
,
auenge
not
your selues
,
but
rather
giue
place
vnto
wrath
,
for
it
is
written
,
vengeance
is
mine
,
Whereof
it
followeth
,
that
if
Princes
bee
our
foes
,
which
ought
to
bee
our
friends
,
yea
our
fathers
,
and
so
both
hate
vs
and
hurt
vs
which
are
their
subiects
:
yet
wee
ought
to
loue
them
,
and
helpe
them
what
wee
can
,
though
they
doe
euill
to
vs
,
yet
wee
ought
to
doe
good
to
them
,
though
they
oppresse
and
persecute
vs
,
yet
wee
ought
to
pray
for
them
,
though
they
speake
euill
of
vs
,
yet
wee
ought
to
speake
well
of
them
,
though
they
grieue
vs
,
yet
we
ought
not
to
grudge
against
them
,
though
they
require
too
much
of
vs
,
and
more
then
we
can
well
spare
,
yet
we
ought
not
to
refuse
them
,
much
lesse
to
resist
them
,
or
rebell
against
them
:
though
they
haue
many
imperfections
,
yet
wee
ought
not
to
aggrauate
them
,
or
blaze
them
abroad
by
slandrous
wordes
or
infamous
writes
:
yea
rather
wee
ought
to
extenuate
and
to
lessen
them
,
hide
them
,
couer
them
,
and
excuse
them
.
Finally
though
they
seeke
to
kill
both
our
bodies
and
our
soules
,
yet
we
ought
to
seeke
the
preseruation
of
their
bodies
,
and
the
saluation
of
their
soules
;
and
in
so
doing
we
subiects
shall
be
perfit
as
the
children
of
the
most
high
,
and
our
reward
shall
be
great
and
inestimable
in
the
heauens
.
Sect.
15.
We
haue
shewed
at
large
the
perfection
of
the
Church
of
England
in
regard
of
the
diuine
condition
of
the
supreame
Gouernour
thereof
vpon
earth
,
which
is
the
King
,
whom
God
himselfe
hath
called
by
the
name
of
God
,
as
hee
that
hath
his
royall
power
immediately
from
God
,
and
not
from
man
,
contrary
to
the
opinion
of
Romanes
and
Geneuians
,
and
whose
dignity
is
absolutely
the
greatest
and
diuinest
of
all
other
,
and
much
more
eminent
then
the
Priestly
,
contrary
to
the
opinion
of
the
same
,
and
whose
person
and
power
is
mixt
of
ecclesiasticall
and
ciuill
,
as
he
that
is
not
a
meere
lay-man
,
contrary
to
the
opinion
of
them
likewise
,
and
whose
Maiestie
and
dignitie
is
inuiolable
,
and
not
liable
to
any
kinde
of
censure
or
punishment
at
the
hands
of
man
,
spirituall
or
temporall
,
otherwise
then
both
Romanes
and
Geneuians
would
make
vs
beleeue
,
in
all
which
points
for
all
their
iumping
together
,
they
erre
most
grossely
,
and
the
Church
of
England
holdeth
orthodoxally
.
Now
in
the
next
place
wee
shall
prooue
the
perfection
of
the
same
Church
by
shewing
how
that
she
is
more
Angelicall
or
Angel-like
in
respect
of
the
secondary
Gouernours
of
the
Church
,
and
consequently
liker
vnto
Gods
Church
in
heauen
then
any
Geneuian
Church
is
.
For
like
as
in
the
Church
of
God
in
heauen
,
God
himselfe
gouerneth
soueraignely
and
supreamely
,
as
Monarch
and
King
,
and
the
Archangells
doe
gouerne
the
inferiour
Angels
secondarily
as
Senatours
,
and
the
twenty
foure
crowned
Elders
,
which
are
of
the
blessed
Spirits
of
men
doe
gouerne
the
inferiour
spirits
,
as
we
may
learne
by
some
ten
chapters
of
the
Reuelation
,
and
as
all
ancient
Diuines
doe
deliuer
;
so
in
the
Church
of
England
,
the
Soueraigne
Prince
as
God
,
and
for
God
,
doth
gouerne
it
supreamely
vpon
earth
,
and
secondarily
the
Archbishops
,
Thrones
,
Domimons
,
Principalities
,
Powers
,
as
the
Apostle
speaketh
,
nor
like
the
Diuels
in
hell
;
which
are
better
ordered
,
as
hauing
a
distinction
of
degrees
,
for
the
Angel-king
of
the
bottomlesse
pit
,
otherwise
called
the
Dragon
,
hath
many
blacke
Angels
vnder
him
;
whence
it
followeth
that
the
Anglicane
Church
as
being
the
more
Angelicall
or
Angel-like
is
perfiter
then
the
Geneuian
by
farre
.
And
truly
I
can
not
wonder
inough
of
this
paritie
of
theirs
from
whence
they
had
it
,
for
it
is
more
then
manifest
,
that
they
had
it
not
from
heauen
,
nor
yet
from
hell
,
as
hath
beene
before
shewed
;
belike
they
haue
learned
it
of
the
Grashoppers
,
that
leape
about
the
banks
of
the
Lemannian
lake
,
for
they
haue
no
King
,
yet
goe
they
forth
all
by
bands
saith
Salomon
.
From
the
Church
of
God
vnder
the
law
they
had
it
not
,
for
they
had
their
high
Priests
their
principall
or
chiefe
Priests
,
and
their
inferiour
Priests
,
S.
Iames
Bishop
of
lerusalem
,
S.
Peter
Bishop
of
Antioch
,
S.
Paul
Bishop
of
Rome
,
S.
Marke
Bishop
of
Alexandria
:
and
if
we
will
not
beleeue
the
Ecclesiasticall
historie
of
the
Primitiue
Church
,
yet
let
vs
beleeue
the
Epistles
of
the
Apostle
Paul
,
who
enstileth
Timothie
the
Euangelist
,
first
Bishop
of
the
Church
of
Ephesus
,
and
Titus
another
Euangelist
,
first
Bishop
of
the
Church
of
the
Cretians
,
and
testifieth
that
by
vertue
of
their
function
,
they
did
ordaine
presbyters
or
inferiour
pastours
in
those
Churches
,
for
ordination
argueth
demonstratiuely
the
superioritie
of
the
ordainer
,
and
the
inferioritie
of
the
ordained
,
the
Church
,
to
wit
Gouernours
of
the
people
,
in
spirituall
matters
;
as
Ministers
of
the
Word
and
Sacraments
;
so
that
both
the
one
and
the
other
were
Elders
and
Gouernours
,
and
yet
they
were
of
different
and
distinct
kindes
,
the
one
temporall
Elders
and
Gouernours
of
the
people
,
in
the
Common-weale
,
the
other
spirituall
Elders
and
Gouernours
of
the
same
people
in
the
Church
;
and
semblably
,
these
spiritual
Gouernours
of
the
Church
and
Ministers
of
the
word
,
both
Bishops
and
Presbyters
or
Priests
,
are
called
by
the
common
name
of
Presbyters
,
Priests
and
Elders
,
and
likewise
by
the
common
name
of
Episcopi
,
Bishops
,
Superintendents
or
Ouerseers
,
and
yet
they
differ
both
in
the
obiect
of
their
office
,
and
in
their
degree
:
for
the
one
are
cheife
Priests
&
Elders
of
the
Church
,
and
the
other
are
inferiour
Priests
and
Elders
of
the
same
Church
;
the
one
are
Bishops
,
Superintendents
and
Ouerseers
of
the
Laitie
or
people
in
spirituall
things
,
but
the
other
are
Bishops
,
Superintendents
and
Ouerseers
of
the
Clergie
,
as
well
as
of
the
Laitie
;
and
of
their
inferiour
priests
and
pastours
,
aswell
as
of
the
people
in
the
same
spirituall
things
.
In
a
word
,
the
Church
of
God
being
the
best
ordered
Body
that
can
be
,
behoued
to
consist
of
Superiours
to
gouerne
,
and
of
Inferiours
to
bee
gouerned
,
to
wit
,
of
these
two
rankes
,
Clergie
and
Laitte
,
and
as
the
Laitie
was
to
bee
gouerned
by
the
Clergie
,
as
the
children
by
the
fathers
,
and
schollers
by
their
masters
;
so
the
Clergie
being
a
great
multitude
was
to
haue
order
and
gouernement
in
it selfe
,
and
therfore
behoued
to
consist
of
superiours
and
inferiours
likewise
And
to
these
ouerseers
of
the
Church
were
assigned
different
names
and
titles
for
distinctions
sake
;
the
Ouerseers
or
Rulers
of
the
Church
in
the
quarters
of
the
world
,
were
called
Patriarkes
,
the
Ouerseer
and
Ruler
of
the
Church
of
a
whole
kingdome
was
called
a
Primate
,
the
Ouerseers
and
Rulers
of
the
Clergie
or
Church
in
the
seuerall
Prouinces
of
a
kingdome
were
called
Archbishops
,
and
the
Ouerseers
or
Rulers
of
the
same
Clergie
in
a
diocesse
or
shiere
,
were
called
Bishops
,
like
as
the
Ouerseers
of
the
Laitie
or
people
in
a
parish
,
were
called
Presbyters
,
Priests
or
Pastours
,
for
in
the
last
Section
of
this
worke
;
wherein
we
doe
entreate
more
at
large
of
the
honourable
titles
and
maintenance
of
the
ministerie
,
we
show
likewise
,
how
that
the
Ministers
of
the
Gospel
,
ought
not
to
disclaime
the
honourable
stile
and
title
of
Priests
.
Thus
we
see
how
that
there
must
needs
bee
imparitie
and
inequalitie
amongst
Ministers
,
except
wee
meane
to
make
them
a
multitude
without
order
and
gouernment
,
or
else
giue
them
from
Geneua
Lay-gouernours
;
for
amongst
them
,
the
Elders
of
the
Church
which
bee
lay
men
,
being
more
in
number
(
to
passe
ouer
their
Lay-deacons
)
doe
gouerne
the
Ministers
beeing
the
smaller
number
;
iudge
and
censure
them
,
both
in
life
and
doctrine
;
and
so
are
they
well
serued
,
because
they
refused
to
bee
gouerned
by
men
of
their
owne
order
,
to
wit
,
by
Bishops
,
therefore
God
hath
giuen
them
ouer
to
bee
deluded
,
derided
,
debased
,
and
dishonoured
by
the
Lay
gouernment
of
those
whom
they
ought
to
gouerne
and
rule
as
the
Shepheard
his
sheepe
,
the
father
his
children
,
the
schoolemaster
his
schollers
,
for
amongst
the
Geneuians
it
is
quite
contrary
,
where
the
Lay-elders
as
being
more
in
number
,
doe
ouer-rule
the
Ministers
as
hath
beene
said
.
But
thankes
bee
vnto
Almighty
God
;
for
raising
vp
a
Iacob
from
the
North
,
Ierusalems
Angels
,
better
then
of
Geneuian
Grashoppers
,
say
Amen
.
Sect.
16
Thirdly
the
Church
of
England
is
more
like
the
Church
in
heauen
for
holinesse
,
then
the
Geneuian
is
;
The
Church
of
England
more
heauen-like
for
holines
.
Isay
6.1
,
2
,
3
Reul
.
4.
&
5.8
,
12.13
.
&
7.15
for
in
heauen
the
Angels
and
blessed
Spirits
keepe
euery
day
holy
,
incessantly
praising
God
and
saying
,
holy
,
holy
,
holy
is
the
Lord
of
hostes
,
the
whole
world
is
full
of
his
glory
,
so
saith
the
euangelicall
Prophet
Isay
in
the
old
Testament
,
&
diuine
S.
Iohn
in
the
new
saith
,
that
they
cease
not
day
nor
night
to
say
and
to
sing
,
holy
,
holy
,
holy
,
Lord
God
almighty
,
which
was
,
and
which
is
,
and
which
is
to
come
,
&
that
they
serue
him
day
and
night
in
his
Temple
,
saying
,
Praise
and
honour
and
glory
and
power
,
bee
vnto
him
that
sitteth
vpon
the
throne
,
and
vnto
the
Lambe
for
euer
more
,
and
the
foure
said
Amen
.
Now
the
Church
of
England
is
farre
holier
then
the
Geneuian
,
because
the
Geneuians
are
not
so
holy
as
the
Iewes
were
,
nor
haue
not
so
many
holy
dayes
as
they
had
:
for
besides
the
two
and
fifty
Sabbaths
of
the
yeare
,
first
fruites
,
of
Tabernacles
,
and
of
Purim
instituted
by
Queene
Ester
and
Mordecai
,
and
of
the
dedication
of
the
Altar
,
instituted
by
Machabaeus
.
But
the
English
like
good
Christians
,
which
should
not
come
short
of
the
Iewes
in
doing
of
holy
duties
,
but
either
match
them
or
surmount
them
,
haue
besides
the
two
and
fifty
.
Sundaies
of
the
yeare
,
set
apart
to
the
performing
of
holy
duties
,
about
thirty
holy
daies
more
,
in
honour
of
God
and
of
our
Sauiour
Christ
:
and
moreouer
they
haue
in
diuers
places
,
as
namely
,
in
Cathedral
Churches
frequent
holy
assemblies
,
yea
daily
,
for
the
holy
seruice
of
God
morning
and
euening
,
and
in
other
Parochiall
Churches
,
they
haue
holy
assemblies
for
Gods
seruice
on
Wodnesday
,
Friday
,
and
Saturday
,
euery
weeke
throughout
the
yeare
,
and
besides
these
,
they
haue
frequent
holy
assemblies
on
other
daies
of
the
weeke
,
vpon
the
religious
occasions
of
Christenings
,
Weddings
,
Burials
,
Minde
dayes
,
and
Lectures
,
where
the
people
pray
and
praise
God
,
and
heare
the
word
of
God
read
or
expounded
in
a
Sermon
.
So
that
if
there
be
any
holinesse
placed
in
praying
vnto
God
,
and
in
praising
of
his
name
publikely
in
the
congregation
,
a
thing
which
no
man
that
is
in
his
right
wits
will
deny
,
or
if
holinesse
of
life
may
bee
holpen
any
whit
by
such
frequent
assemblies
and
Sermons
,
it
must
needes
follow
that
the
Church
of
England
hath
more
holinesse
then
the
Genenian
,
because
shee
hath
many
more
of
such
holy
assemblies
for
seruice
and
sermons
,
prayers
and
praises
then
the
other
hath
.
And
that
these
were
obserued
in
the
primitiue
Church
within
the
first
fiue
hundreth
yeares
,
many
holy
daies
besides
the
Sunday
,
and
euen
the
same
that
are
at
this
day
obserued
in
England
,
wee
shall
prooue
it
more
particularly
by
alleadging
the
testimonies
and
authorities
of
the
Church
Greekes
and
Latines
in
another
worke
called
Dies
Domini
;
which
containeth
diuers
disputations
,
and
discourses
vpon
the
times
of
the
worlds
beginning
,
lasting
,
ending
,
according
to
the
Scriptures
,
and
the
opinions
of
Hebrews
,
Greekes
and
Latines
,
Diuines
,
Philosophers
,
Historians
and
Schoole-men
;
and
in
it
we
doe
also
entreate
of
the
holy
times
of
the
Church
.
But
because
that
many
do
so
misconceiue
of
holy
daies
,
as
if
they
were
onely
fit
for
the
Popes
holinesse
,
and
for
hypocrites
,
which
is
as
damnable
and
deuillish
opinion
as
euer
hell
hatcht
in
the
disgrace
of
true
holinesse
,
without
which
,
the
Apostle
saith
,
Our
Father
which
art
in
heauen
,
hallowed
be
thy
name
,
thy
Kingdome
come
,
thy
will
be
done
in
earth
,
(
that
is
in
the
Church
militant
)
as
it
is
in
heauen
,
or
in
the
Church
triumphant
.
Sect.
17.
Fourthly
,
as
the
Church
of
England
is
more
like
the
Church
of
God
and
Angels
for
heauenly
holinesse
,
faces
,
standing
before
the
throne
,
kneeling
and
falling
before
it
on
their
faces
,
vncouering
of
their
heads
,
and
casting
of
their
crownes
before
the
throne
,
and
most
submissely
worshipping
of
God
,
Isay
,
Ezechiel
,
Daniel
,
Zacharie
,
in
the
booke
of
Iob
,
and
in
the
Reuelation
of
S.
Iohn
in
many
places
:
for
S.
Iohn
beheld
and
saw
a
great
multitude
,
which
no
man
could
number
of
all
nations
and
kinreds
,
and
people
and
tongues
,
standing
(
not
sitting
)
before
the
throne
,
and
before
the
lambe
,
and
saying
with
a
loude
voice
,
Saluation
commeth
of
our
God
,
that
sitteth
vpon
the
throne
,
and
of
the
lambe
.
And
he
saw
all
the
Angels
likewise
standing
round
about
the
throne
,
and
the
Elders
kneeling
:
yea
falling
before
the
same
throne
on
their
faces
,
and
worshipping
God
and
saying
;
Amen
,
Praise
and
glorie
,
and
wisedome
,
and
thankes
,
and
honour
,
and
power
,
and
might
be
vnto
our
God
for
euermore
,
Amen
.
And
in
the
Church
of
England
answerably
hereunto
,
the
Preachers
doe
reuerently
vncouer
their
heads
,
not
only
in
praying
,
but
also
in
preaching
and
expounding
Gods
words
,
and
in
the
orations
or
sermons
,
in
honour
of
his
name
,
like
as
those
holy
Elders
or
Priests
in
heauen
doe
,
which
vncouer
their
heads
,
and
cast
their
crownes
before
the
throne
:
whereas
the
Geneuians
and
French
in
preaching
,
do
vnreuerently
couer
their
heads
,
and
not
with
a
Church
cap
or
bonnet
(
which
were
more
tolerable
)
but
with
their
ordinarie
and
vsual
hats
,
more
like
millars
or
maltmen
,
then
Gods
Ministers
;
though
in
Scotland
I
confesse
they
follow
the
godly
and
comely
fashion
of
England
in
preaching
,
with
their
heads
vncouered
,
and
not
the
capped
custome
of
Geneua
:
and
God
grant
they
may
doe
so
in
many
other
matters
,
where
they
haue
as
good
reason
,
and
namely
in
kneeling
humbly
,
not
only
in
making
confession
of
their
sinnes
vnto
God
,
but
also
at
the
repetition
of
the
law
of
God
,
or
ten
commandements
,
as
they
doe
in
England
,
and
in
standing
vp
reuerently
in
making
confession
of
their
faith
,
at
the
rehearsall
of
the
Creed
,
and
at
the
reading
of
the
Gospell
.
The
which
gestures
are
to
bee
vsed
,
both
for
reuerence
and
for
signification
;
for
reuerence
because
their
is
no
man
so
ignorant
or
blockish
,
but
vnderstandeth
that
kneeling
and
standing
vp
are
much
more
reuerent
,
humble
and
respectfull
gestures
then
sitting
,
and
therefore
in
the
doing
of
such
religious
duties
to
God
wards
,
are
to
bee
vsed
.
And
for
signification
,
because
that
as
by
kneeling
at
the
rehearsing
of
the
law
,
wee
doe
professe
and
confesse
our
miserie
and
wretchednesse
,
occasioned
by
the
fall
in
the
first
Adam
,
and
doe
humbly
aske
God
mercie
,
for
transgressing
his
commandements
;
so
by
our
standing
vp
at
the
reading
of
the
Gospel
,
or
rehearsing
of
the
Creede
,
or
articles
of
faith
,
we
professe
and
acknowledge
that
our
rising
after
the
fall
,
and
our
standing
by
Grace
,
were
caused
by
the
second
Adam
Christ
.
So
that
by
these
reuerent
and
significant
gestures
,
wee
doe
put
our selues
in
minde
of
the
chiefe
matters
,
that
concerne
saluation
,
we
show
how
that
we
stand
in
Gods
fauour
by
faith
,
as
also
we
declare
and
notifie
,
how
that
we
ought
to
be
alwaies
ready
to
defend
the
faith
.
And
truly
the
man
that
will
not
doe
so
much
as
stand
vp
reuerently
vpon
his
feete
,
when
the
Minister
maketh
a
publike
confession
of
faith
in
the
name
of
the
people
,
doth
argue
that
his
faith
wanteth
the
feete
of
deuout
affections
,
and
ten
to
one
,
but
it
wanteth
likewise
the
hands
of
charitable
actions
.
He
himselfe
loueth
sitting
,
and
I
feare
me
,
least
his
faith
loue
too
much
creeping
or
lying
along
vpon
the
ground
,
whereunto
it
is
as
it
were
tyed
by
the
taile
,
so
that
hee
can
not
minde
heauenly
matters
.
Moreouer
in
the
Church
of
England
,
they
vse
reuerently
to
vncouer
their
heads
,
and
bowe
or
kneele
at
the
naming
of
Iesus
,
in
resemblance
of
the
holy
Elders
in
heauen
,
which
vncouer
their
heads
,
and
bow
before
the
Lambe
Christ
Iesus
,
as
said
is
,
and
that
both
in
imitation
of
the
first
Christians
,
within
the
first
fiue
hundreth
yeares
,
and
because
the
holy
Apostle
doth
ioyne
the
bodily
obeisance
of
bowing
or
kneeling
at
the
name
of
Iesus
,
with
the
dutie
of
the
tongues
Confessing
of
his
name
:
for
writing
to
the
Philippians
,
thus
he
saith
,
Christ
humbled
himselfe
and
became
obedient
vnto
the
death
of
the
crosse
.
Christ
this
only
Sonne
of
God
,
had
humbled
himselfe
as
man
,
for
mans
sake
below
all
men
,
and
therefore
God
the
father
exalted
him
as
man
aboue
all
men
,
white
robes
of
inherent
righteousnesse
,
as
it
is
in
the
Reuelation
.
Whereas
so
long
as
wee
are
here
vpon
earth
,
we
cannot
for
our
life
,
quite
cast
off
old
Adams
skinnecoate
of
origin
all
corruption
,
nor
yet
put
off
perfitly
the
rotten
ragges
of
actuall
vnrighteousnesse
;
which
makes
vs
with
the
Cananite
to
creepe
(
as
it
were
)
vnder
Christs
Table
,
and
to
be
content
for
the
time
of
this
sinfull
life
to
gather
vp
the
crummes
.
But
because
that
our
Geneuits
for
all
that
,
are
disposed
to
be
as
bold
&
homely
at
the
Board
of
heauen
,
as
they
are
in
their
owne
houses
,
&
do
condemne
this
reuerent
gesture
of
kneeling
,
therefore
I
must
intreat
my
deere
Countrey-men
to
giue
me
leaue
to
aske
them
a
few
questions
.
And
first
,
if
it
be
not
only
lawfull
,
but
also
conuenient
and
necessary
to
receiue
the
Sacrament
with
the
greatest
reuerence
and
humilitie
that
can
be
,
and
I
thinke
it
will
not
bee
denied
?
Secondly
,
if
it
bee
not
lawfull
,
yea
conuenient
and
necessarie
to
vse
some
one
externall
gesture
or
other
in
receiuing
the
Sacrament
,
which
I
take
will
also
be
graunted
?
Thirdly
,
if
it
be
not
onely
lawfull
,
but
also
conuenient
and
almost
necessarie
to
vse
that
gesture
which
doth
most
signifie
and
declare
,
and
vsually
accompanie
the
greatest
humilitie
and
reuerence
?
and
what
other
gesture
can
this
bee
but
kneeling
,
which
is
more
reuerent
then
standing
,
like
as
this
is
more
reuerent
then
sitting
?
and
therefore
Saint
Iohn
sawe
the
foure
and
twenty
Elders
first
sitting
vpon
seates
,
then
rising
and
standing
,
Sect.
18.
Fifthly
,
The
Church
of
England
more
heanen-like
for
harmonie
.
Reuel.
5.8
,
9.
&
14.2
,
3.
&
15.2
,
3
,
4.
&
19.
the
Church
of
England
is
more
like
the
Church
of
God
in
heauen
,
for
heauenly
harmonie
,
then
the
Geneuian
is
;
for
in
Gods
Church
in
heauen
,
those
holy
and
vnspotted
Priests
are
painted
out
in
seauen
or
eight
places
of
the
Reuelation
,
singing
new
songs
vnto
God
in
most
melodious
manner
,
both
with
voices
and
instruments
,
and
namely
with
Harpes
:
and
answerable
thereunto
in
the
English
Church
wee
haue
the
harmonious
consort
and
musicall
concord
of
voices
and
instruments
,
especially
of
Organes
in
the
praising
of
God
with
Hymnes
,
Psalmes
and
songs
.
The
which
kinde
of
musicall
instrument
beeing
as
it
were
animated
with
the
melodie
of
Singing-mens
voices
,
doth
most
of
all
other
represent
that
which
Saint
Iohn
heard
in
heauen
,
like
a
voyce
of
a
great
multitude
,
and
as
the
voyce
of
many
waters
,
and
as
the
voyce
of
strong
thundrings
saying
and
singing
,
HALLELVIAH
.
Of
the
which
mysticall
musicke
,
I
shall
(
God
willing
)
deliuer
many
notable
considerations
,
and
most
comfortable
Contemplations
in
our
worke
called
Dies
Domini
.
And
there
I
shal
prooue
both
by
Scriptures
and
Fathers
authoritie
,
and
by
irrefragable
reasons
euidencie
,
the
lawfulnesse
and
commendablenesse
of
the
musicall
consent
of
voyces
and
instruments
in
the
seruice
of
God
;
and
that
the
alternatiue
Church
singing
of
the
Quire
,
diuided
into
two
parts
,
is
conformable
vnto
the
manner
of
the
heauenly
Churches
musicke
,
as
may
be
gathered
out
of
the
prophecie
of
Isay
,
who
in
his
vision
of
the
maiestie
of
God
and
his
glorious
Seraphims
,
that
one
cryed
to
another
and
said
,
holy
,
holy
,
holy
,
is
the
Lord
of
Hostes
,
the
whole
world
is
full
of
his
glory
.
And
truley
the
Doctours
of
the
Church
,
and
other
ecclesiasticall
writers
doe
witnesse
in
expresse
words
,
as
shall
be
shewed
in
our
said
worke
,
that
the
first
Christians
were
wont
to
sitte
one
for
against
another
,
as
wee
see
they
doe
now
adaies
in
the
Quire
,
and
to
inuite
or
cohort
alternatiuely
or
by
turnes
,
one
another
to
the
praising
of
God
,
by
singing
of
Psalmes
.
So
that
I
cannot
but
wonder
how
our
Geneuians
can
say
any
thing
against
so
auncient
and
christian
a
custome
,
or
yet
against
the
vsing
of
some
instruments
in
the
singing
of
Psalmes
,
especially
when
as
the
word
Psalme
doth
signifie
either
the
melodie
of
the
instrument
or
Organ
alone
,
or
else
the
harmonie
of
the
instrumentall
noise
and
the
musicall
voice
going
together
;
so
that
indeed
there
cannot
be
a
Psalme
,
there
may
well
be
a
Song
without
an
instruments
sound
,
and
if
we
haue
our
Psalmes
originally
from
Ierusalem
,
and
not
from
Rome
,
from
the
Prophet
Dauid
and
not
from
the
Pope
,
why
may
we
not
with
the
same
Dauid
vse
in
struments
and
organes
,
especially
when
as
the
Spirit
of
God
by
him
exhorteth
men
thereunto
,
so
often
in
the
same
Booke
of
the
Psalmes
,
which
wee
reade
and
sing
euery
day
,
in
our
Churches
?
yea
with
such
an
exhortation
hee
shutteth
vp
his
Psalmes
,
saying
,
Praise
ye
him
with
Virginals
and
Organes
.
sing
Psalmes
,
that
is
to
say
,
to
ioyne
the
melodie
of
instruments
with
spirituall
hymnes
and
songs
,
for
somuch
doth
the
word
Psalme
in
Greeke
signifie
:
and
therefore
the
same
Apostle
distinguished
betweene
Psalmes
and
Songs
,
both
in
his
Epistle
to
the
Ephesians
,
and
in
his
Epistle
to
the
Colossians
,
where
hee
exhorteth
the
faithfull
to
the
melodious
singing
of
Psalmes
,
Hymnes
and
Spirituall
Songs
.
But
if
neither
the
example
of
king
Dauid
and
the
Church
of
Ierusalem
,
both
in
King
Dauids
time
and
Saint
Iames
the
first
Bishop
thereof
,
nor
the
practise
of
the
Primitiue
Church
within
the
first
500.
yeares
,
can
induce
vs
to
a
liking
of
this
kinde
of
Church
musicke
and
of
Organs
melody
;
yet
let
this
mooue
vs
to
like
it
,
that
the
Pope
doth
dislike
it
,
for
otherwise
hee
would
not
want
Organs
in
his
chappel
,
as
he
doth
,
whereof
I
gather
this
new
argument
in
fauour
of
Organs
,
at
least
for
the
Kings
Chappell
.
If
it
be
fit
that
our
Kings
Chappell
,
bee
vnlike
vnto
the
Popes
,
then
is
it
fit
that
their
Bee
Organs
in
our
Kings
Chappel
,
for
there
are
none
in
the
Popes
;
but
the
former
is
fit
at
least
in
the
opinion
of
Puritaines
and
Precisians
,
which
would
faine
,
wee
were
vnlike
the
Pope
in
each
indifferent
thing
,
and
therefore
the
latter
is
fit
likewise
.
Sect.
19.
Sixtly
,
pure
white
linnen
,
as
wee
may
reade
in
the
Reuelation
in
some
ten
or
eleuen
places
in
sixe
seuerall
chapters
,
white
linnen
garment
commonly
called
a
Surplisse
,
and
the
Bishop
beareth
and
weareth
a
white
Rotchet
;
where
as
our
Geneuians
are
all
for
Baals
and
Beelzebubs
blacke
,
and
had
rather
bee
in
habite
like
hell
then
heauen
,
rather
like
the
Angels
of
the
bottomlesse
pit
,
which
dwell
in
darkenesse
,
and
whose
loathsome
liuerie
is
blackenesse
,
then
like
the
Angels
of
Paradise
,
which
dwell
in
brightnesse
,
and
whose
liuerie
is
light
,
and
whiter
then
the
finest
and
purest
laune
.
But
,
white
,
say
they
,
must
bee
abandoned
,
because
it
hath
bin
abused
in
Poperie
;
and
by
the
like
reason
,
blacke
should
be
forborne
because
Baals
priests
haue
abused
it
to
idolatrie
,
and
had
the
name
of
Chemarims
,
blacke
garments
,
or
Goneuagownes
in
their
ministration
,
witnesse
the
very
Geneua
note
it selfe
vpon
the
place
marked
in
the
margine
.
But
it
is
a
thing
resolued
amongst
all
the
iudicious
and
wise
,
that
the
abuse
of
a
thing
,
doth
not
take
away
the
right
vse
thereof
,
and
that
the
children
of
the
Church
are
not
tied
to
bee
vnlike
vnto
the
very
enemies
of
it
,
S.
Paul
vnto
the
Corinthians
telleth
vs
that
Sathan
will
be
like
vnto
the
Angels
of
light
in
some
things
,
and
his
false
Apostles
and
Ministers
,
will
be
like
vnto
the
Apostles
and
Ministers
of
Christ
:
and
in
the
Gospell
of
S.
Matthew
,
the
Apostles
and
Ministers
of
Christ
are
likened
to
sheepe
,
and
the
very
false
Prophets
will
bee
like
them
in
somethings
,
for
they
come
in
sheepes
cloathing
.
So
that
both
Gospell
and
Epistle
besides
prophesie
,
may
teach
the
Ministers
of
Christ
,
not
to
forsake
their
owne
liuerie
,
which
is
white
,
wherin
they
resemble
God
and
his
Angels
,
and
the
blessed
spirits
,
because
that
others
perhaps
doe
abuse
it
;
yea
rather
because
that
some
doe
so
,
the
Ministers
of
Christ
ought
to
vse
it
still
,
to
the
end
that
by
their
example
such
as
doe
abuse
it
,
may
be
brought
to
vse
it
aright
,
and
so
should
we
doe
in
other
ceremonies
of
the
like
nature
.
Sect.
20.
Seuenthly
,
The
Church
of
England
more
heauen-like
for
locall
decencie
Churchimplements
conueniencie
,
church-seruice
solemnity
&
sacramentall
ceremony
.
Reuelat.
3.12
&
7.15
,
&
11
1
,
2
,
19
,
&
14
,
15
,
17
,
&
15
,
5
,
6
,
8
,
&
16
,
1
,
7
,
17
,
&
21
,
Psal.
45
,
13
,
14
Isay
60
,
13
,
17.
Reuel.
4.1
.
2
,
3
,
4
,
5
,
9
,
10
,
&
5
,
1
,
6
,
7
,
11
13.
the
Church
of
England
is
liker
the
Church
that
is
in
heauen
then
the
Geneuian
is
,
in
locall
decencie
,
Church-implements
conueniencie
,
in
Church-seruice
solemnitie
,
and
in
sacramentall
ceremonie
.
And
this
is
true
,
whether
we
looke
vnto
the
costlinesse
and
comelinesse
of
the
Churches
of
England
,
which
are
much
liker
that
stately
Temple
and
glorious
golden
citie
new
Ierusalem
described
in
the
Reuelation
,
then
are
the
base
contemptible
buildings
after
the
Geneuian
forme
.
For
wee
must
remember
how
that
though
the
Church
bee
all
glorious
within
,
yet
all
her
glorie
is
not
within
,
but
a
good
part
of
it
is
without
,
or
to
be
seene
and
discerned
by
the
eye
,
as
the
royall
Prophet
teacheth
,
and
the
Euangelicall
Prophet
testifieth
,
foretelling
that
God
was
to
haue
his
house
and
the
place
of
his
feete
amongst
Christians
,
to
be
glorious
both
for
matter
and
manner
,
structure
and
furniture
.
Or
whether
we
looke
more
particularly
vnto
the
splendour
and
magnificence
of
the
Kings
Chappel
,
much
like
vnto
that
stately
Throne
which
blessed
S.
Iohn
saw
,
set
in
heauen
for
the
almightie
King
to
sit
on
,
or
yet
of
the
Cathedrall
Churches
,
the
Seas
of
the
reuerend
Bishops
,
much
like
vnto
those
foure
and
twentie
seates
round
about
the
throne
,
whereon
the
foure
and
twentie
Princely
and
Priestly
Elders
doe
sit
:
or
whether
wee
looke
vnto
the
conueniencie
of
the
seates
of
the
Quire
in
each
Cathedrall
Church
,
appointed
for
the
holy
singing
men
to
sit
in
;
who
like
vnto
those
holy
Elders
,
and
the
yonger
Quiristers
,
againe
,
like
vnto
those
Harping
Virgines
,
which
follow
the
Lambe
,
and
doe
sing
most
sweetly
before
the
throne
and
the
Elders
,
both
ioyning
their
melodious
voices
together
make
a
sweete
consort
,
and
send
forth
Psalmes
and
Songs
of
praise
vnto
him
that
sitteth
vpon
the
throne
,
and
vnto
the
Lambe
,
to
bee
lauded
for
euermore
.
And
as
the
hearts
of
these
our
singing
Elders
,
and
Virgin-yongers
,
are
like
those
Harpes
of
God
,
which
Saint
Iohn
saw
in
the
hands
of
the
Elders
and
yongers
in
heauen
;
so
the
holy
,
heauenly
and
harmonious
anthemes
and
accents
of
these
Harpes
or
Hearts
,
beeing
strung
and
tuned
by
Gods
owne
finger
,
conioyned
with
the
musicall
and
artificial
thunder
of
our
Church-organes
,
do
most
resemble
the
heauenly
harmonie
which
Saint
Iohn
heard
as
the
sound
of
many
waters
,
and
as
the
sound
of
strong
thunderings
,
and
as
the
voice
of
harpes
,
harping
with
their
harpes
,
and
singing
and
saying
,
HALLELVIAH
;
the
which
kinde
of
harmonie
such
Geneuian
eares
as
can
not
endure
heere
on
earth
,
had
best
to
stay
still
about
the
brinkes
of
the
Lemannian
lake
,
and
hold
as
farre
from
heauen
,
as
they
possibly
can
:
for
what
a
gods
name
should
they
doe
in
heauen
,
except
they
loued
heauens
harmonie
,
euen
our
Churches
musicall
melodie
,
better
then
they
doe
?
And
as
our
comely
Churches
doe
resemble
the
corners
,
courts
and
chambers
of
the
stately
Temple
,
that
Saint
Iohn
saw
opened
in
heauen
,
our
Kings
Chappel
,
the
heauenly
Kings
throne
,
our
Cathedrall
Churches
,
those
Princely
and
Priestly
Elders
seates
,
our
harmonious
Organes
,
those
heauenly
harpes
which
Saint
Iohn
saw
in
the
hands
of
those
skilfull
Quiristers
some
like
olde
men
,
and
some
like
yong
boyes
,
and
so
well
resembled
by
ours
,
and
as
our
Quiristers
Psalmes
and
Songs
,
doe
resemble
their
new
songs
,
white
habites
,
&
heauenly
HALLELVIAHS
,
so
doe
our
Church-belles
and
chimes
resemble
those
Angelicall
trumpets
and
thunders
seauen
in
number
,
which
blessed
Saint
Iohn
heard
,
our
Church-Bible
answereth
to
that
great
sealed
Booke
,
our
Seruice
and
Psalme-booke
to
that
little
opened
booke
,
our
Euangelicall
Priests
reading
of
the
Bible
to
the
Lambes
reading
,
and
vnsealing
of
that
sealed
Booke
,
Church
angelspreaching
of
the
Gospel
,
to
the
Preaching
of
Angels
which
Saint
Iohn
heard
,
the
Pulpit
answereth
to
Mount
Sion
,
whereon
he
saw
the
Lambe
standing
,
or
rather
to
that
Tree
of
life
,
bearing
twelue
manner
of
fruites
;
for
from
thence
the
word
of
life
is
delinered
by
the
learned
and
reuerend
Bishops
,
as
it
were
from
the
mouth
of
the
Lambes
,
twelue
Apostles
,
twelue
times
in
the
yeare
,
the
first
Lords
day
of
euery
moneth
.
To
be
briefe
our
Church-font
with
Holy-water
for
the
celebration
of
Baptisme
,
doth
answer
vnto
that
glassie
Sea
or
riuer
of
water
of
life
cleere
as
christall
proceeding
out
of
the
throne
of
God
,
&
of
the
Lamb
,
our
Euangelical
Priests
Crosse-siguing
the
baptized
on
the
fore-head
,
and
our
Angelicall
Bishops
sealing
and
confirming
of
the
Virgin
seruants
of
our
God
(
which
by
Baptisme
had
beene
bathed
and
washed
,
Angels
signing
and
sealing
of
the
Seruants
of
God
on
the
fore-head
;
our
Sacrament
all
holy
bread
of
life
,
answereth
to
that
hidden
Manna
of
heauen
,
promised
to
him
that
ouercommeth
;
our
Lords
supper
to
the
Lambes
supper
;
Church
golden
and
siluer
Basons
and
Cuppes
for
the
ministration
of
the
holy
Sacrament
,
to
the
Angels
golden
Censer
;
and
our
Church
,
Table
for
the
ministration
and
celebration
of
the
same
Sacrament
,
answereth
vnto
the
Golden
Altar
which
Saint
Iohn
sawe
before
Gods
throne
.
And
who
can
say
otherwise
but
that
a
Font
and
a
Church-Table
are
two
implements
or
instruments
,
as
requisite
to
be
in
euery
Church
for
the
ministration
of
the
Sacraments
,
as
a
Pulpit
is
requisite
for
the
delinerie
of
Sermons
,
and
for
the
reading
and
preaching
of
the
word
.
And
thus
haue
I
made
it
apparent
,
to
all
such
as
haue
but
common
sense
and
vnderstanding
,
that
the
Church
of
England
is
much
and
many
degrees
liker
then
the
Geneuian
,
to
the
Church
that
Saint
Iohn
saw
in
heauen
:
so
that
as
many
of
vs
as
doe
loue
heauen
,
cannot
but
exceedingly
like
the
forme
of
the
English
Church
,
and
better
then
that
of
Geneua
:
and
wee
may
well
say
it
,
that
the
forme
of
the
Church
of
England
,
and
not
that
of
Geneua
,
was
reuealed
and
represented
to
our
diuine
Prophet
.
For
the
Reuelation
containeth
a
propheticall
representation
of
the
Church
of
Christ
,
and
of
the
forme
and
constitution
thereof
,
such
as
it
was
to
bee
after
our
Sauiours
ascension
in
the
two
times
of
persecution
and
peace
,
vntill
his
last
comming
to
iudgement
,
to
confound
his
foes
,
and
to
glorifie
his
friends
and
elect
children
;
as
I
doe
shew
more
particularly
in
another
worke
in
Latine
,
entreating
of
the
persecution
and
peace
of
the
militant
Church
,
according
to
the
holy
prophesies
of
Daniel
and
Saint
Iohn
,
a
booke
that
I
began
at
the
age
of
nineteene
yeares
:
wherein
all
the
opinions
of
ancient
and
moderne
writers
,
and
euen
of
the
learned
of
both
Religions
,
touching
the
authors
,
instruments
,
duration
,
beginning
,
manner
and
ending
of
the
persecution
or
troubles
,
and
of
the
tranquillity
and
peace
of
the
Church
are
propounded
and
compared
together
,
with
their
reasons
and
arguments
debated
,
and
many
errours
refuted
.
Now
because
I
haue
said
in
this
Section
,
that
the
Church
of
England
is
liker
to
the
Church
of
God
in
heauen
(
in
the
matter
of
sacramentall
or
symbolicall
ceremony
)
then
the
Geneuian
is
,
and
haue
giuen
an
instance
thereof
in
their
Signing
of
Christs
new-borne
babes
on
the
fore-head
with
the
signe
of
the
Crosse
in
Baptisme
,
fore
thead
with
the
Crosse-like
letter
Thau
,
and
in
the
Reuelation
of
Saint
Iohn
,
to
signe
the
fore-heads
of
Gods
seruants
with
the
seale
of
God
.
I
haue
thought
good
to
insist
a
little
longer
vpon
the
matter
of
this
ceremony
,
and
to
prooue
the
lawfull
,
commendable
,
and
Christian
vse
of
it
,
by
many
arguments
,
and
euen
some
new
ones
of
our
owne
meditation
.
Our
first
argument
is
thus
:
both
the
Prophet
,
Ezekiel
in
the
old
Testament
,
and
the
Prophet
S.
Iohn
in
the
new
,
haue
prophesied
of
the
conuersion
of
the
Iewes
to
the
faith
of
Christ
,
by
the
Angels
signing
of
them
in
the
fore-head
,
as
the
letter
of
the
word
doth
beare
in
both
places
,
the
which
the
auncient
Doctours
of
the
Church
haue
vnderstood
of
the
Signe
of
the
Crosse
to
be
receiued
at
the
hands
of
the
Church
in
their
Baptisme
;
as
no
diuine
that
euer
read
the
Fathers
,
dare
deny
:
whereby
they
shall
professe
that
they
are
no
more
ashamed
of
his
Crosse
,
or
scandalized
at
the
ignominie
of
it
as
their
forefathers
had
beene
,
stumbling
block
,
(
as
the
Apostle
speaketh
)
but
that
they
glorie
in
it
,
and
beleeue
to
be
made
blessed
by
it
,
euen
to
bee
saued
by
Christs
suffering
on
that
same
Crosse
,
which
their
forefathers
had
once
set
vp
to
slay
and
destroy
him
by
.
Wherfore
if
our
Geneuians
would
haue
the
Iewes
to
bee
conuerted
to
their
Church
,
they
must
needes
receiue
from
England
,
or
rather
from
the
primitiue
Church
,
the
sacred
signe
of
the
crosse
,
that
they
may
haue
it
to
christen
the
Iewes
with
;
otherwise
they
will
not
goe
to
Geneua
for
Christendome
,
nor
to
Scotland
neither
,
nor
to
any
reformed
Church
of
their
fashion
.
Secondly
,
in
all
reason
and
common
sense
,
it
is
conuenient
that
the
Iewes
beeing
conuerted
,
should
declare
by
some
sensible
signe
,
that
they
are
no
more
ashamed
of
Chrisls
crosse
,
but
well
ashamed
of
their
owne
cursed
course
in
crucifying
him
,
that
came
to
cure
them
;
and
though
there
were
not
any
mention
at
all
made
in
holy
Scripture
,
of
their
signing
or
sealing
in
the
foreshead
(
as
there
is
most
expressely
)
yet
should
it
bee
lawfull
for
them
to
declare
by
some
externall
gesture
or
act
,
aswell
as
by
words
of
mouth
,
their
Christian
disposition
of
this
kinde
.
Thirdly
,
as
it
tendeth
much
to
the
glory
of
God
,
in
that
he
can
bring
light
out
of
darkenesse
,
life
out
of
death
,
saluation
out
of
destruction
,
nobilitie
and
fame
out
of
ignominy
and
shame
,
and
honour
,
out
of
dishonour
,
so
it
tendeth
to
the
edification
of
the
Church
,
that
this
admirable
working
of
our
most
glorious
and
wise
God
,
bee
declared
and
made
as
notorious
as
it
can
be
,
with
all
conueniencie
,
both
by
words
of
profession
and
gestures
of
signification
;
and
consequently
it
tendeth
to
the
edification
of
the
Church
,
that
the
Iewes
should
declare
by
the
signe
of
the
crosse
,
that
they
doe
acknowledge
God
to
haue
drawen
admirably
blessing
and
honour
,
out
of
the
dishonour
and
curse
of
the
crosse
,
and
saluation
out
of
destruction
.
It
is
a
most
Christian
confession
for
Iew
or
Gentile
,
especially
the
Iew
,
to
confesse
and
acknowledge
,
that
the
Crosse
which
they
once
set
vp
with
their
hands
in
dishonour
of
Christ
,
yea
more
for
an
instrument
of
his
destruction
,
Almightie
God
hath
made
it
the
in
strument
of
their
highest
honour
,
and
happiest
condition
,
euen
of
their
saluation
;
and
therefore
the
outward
expression
of
this
confession
by
a
gesture
,
Know
ye
not
that
all
we
which
haue
bin
baptized
into
Iesus
Christ
,
haue
beene
baptized
into
his
death
?
we
are
buried
then
with
him
by
Baptisme
,
into
his
death
,
that
like
as
Christ
was
raised
vp
from
the
dead
by
the
glory
of
the
father
,
so
wee
also
should
walke
in
newnesse
of
life
,
For
if
wee
be
planted
with
him
to
the
similitude
of
his
death
,
euen
so
shall
wee
bee
to
the
simi-litude
of
his
resurrection
,
knowing
this
that
our
olde
man
is
crucified
with
him
,
that
the
body
of
sinne
might
bee
destroyed
.
Whereby
wee
are
taught
that
in
Baptisme
their
must
bee
a
three-folde
similitude
or
representation
,
to
wit
of
Christs
dying
,
burying
and
rising
bodily
and
of
our
dying
,
burying
and
rising
spiritually
with
him
.
Now
I
aske
what
similitude
there
is
in
Baptisme
of
Christs
ignominous
death
vpon
the
crosse
,
or
of
his
bodily
crucifying
,
and
of
the
spirituall
crucifying
of
our
old
man
with
him
,
setting
aside
the
signe
of
the
crosse
?
The
sprinkling
on
of
the
water
doth
represent
only
a
shedding
of
his
blood
,
but
not
necessarily
a
shedding
of
it
vntill
death
,
for
Christ
might
haue
shed
his
blood
without
dying
.
And
as
for
the
immersion
or
dipping
of
the
baptized
body
into
the
water
,
it
doth
represent
his
burying
directly
,
like
as
the
emersion
or
rising
of
the
body
out
of
the
water
,
representeth
his
rising
out
of
the
graue
,
but
it
doth
not
directly
represent
his
dying
:
and
though
it
doth
by
way
of
consequence
represent
his
death
,
in
respect
that
ordinarily
none
are
buried
but
the
dead
,
yet
it
doth
not
for
all
that
set
before
our
eyes
the
kinde
of
his
death
,
nor
yet
the
accursed
and
ignominious
manner
thereof
,
which
are
two
circumstances
of
especiall
moment
and
consideration
.
For
our
Sauiours
death
,
was
not
a
natural
death
;
for
he
died
not
in
his
bed
(
as
we
say
)
and
so
was
buried
,
but
the
death
that
hee
died
was
a
violent
death
and
wrought
by
the
hand
of
man
.
Neither
was
it
an
easie
or
an
honest
violent
death
,
but
the
most
painefull
and
shamefull
of
all
other
,
and
euen
an
accursed
death
,
as
both
in
the
law
,
and
in
the
Epistle
of
the
Gospell
wee
are
taught
:
all
which
circumstances
are
represented
and
set
before
our
eyes
only
by
this
ceremonie
of
the
signe
of
the
crosse
.
audible
word
is
explicated
and
declared
by
a
sermon
and
by
words
to
the
eare
,
so
the
visible
Sacrament
being
a
ceremonie
,
is
to
be
explicated
and
declared
by
a
ceremonie
to
the
eye
,
such
as
is
the
signe
of
the
crosse
:
hee
that
addeth
vnto
word
or
Sacrament
for
perfection
is
a
blasphemer
and
a
deceiuer
,
but
hee
that
addeth
vnto
word
or
Sacrament
,
either
other
words
and
rites
for
explanation
and
declaration
is
a
true
Doctor
.
Sixtly
,
by
this
signe
the
Church
doth
confesse
her
owne
miserie
and
wretchednesse
,
in
that
wee
did
euen
crucifie
Christ
with
our
sinful
hands
by
our
sinnes
,
as
much
as
the
Iewes
did
that
set
vp
the
crosse
with
their
vnhallowed
hands
;
this
confession
is
lawfull
and
good
,
and
therefore
the
declaration
of
it
by
a
sensible
signe
,
can
not
be
vnlawfvll
or
euill
.
Seauenthly
,
suffering
persecution
for
the
crosse
of
Christ
(
as
the
Apostle
speaketh
)
shee
declareth
her
Christian
endeauour
in
crucifying
the
flesh
with
the
affections
and
lusts
thereof
,
God
forbid
that
I
should
reioyce
,
This
disposition
,
resolution
,
endeuour
and
affection
,
is
most
commendable
and
Christian●
,
and
therefore
the
testification
,
declaration
or
notification
thereof
,
must
needs
be
so
likewise
.
For
if
it
be
lawfull
and
laudable
for
the
Church
to
declare
the
inward
humilitie
of
the
heart
,
by
the
outward
bowing
of
the
body
or
knees
;
and
the
casting
downe
of
the
eyes
,
the
inward
sorrow
of
the
soule
for
sinne
,
by
an
externall
beating
of
the
breast
;
the
inward
confidence
or
affiance
in
God
,
in
expecting
at
his
hands
,
euery
good
thing
,
by
the
visible
lifting
vp
of
the
hands
and
eyes
vnto
heauen
;
and
finally
the
internall
reuerence
of
the
heart
,
by
an
externall
bare
head
:
why
may
not
the
same
Church
aswell
declare
the
inward
reioycing
and
glorying
of
the
heart
in
the
crosse
of
Christ
,
by
such
a
sensible
signe
made
with
the
hands
,
especially
it
being
made
with
the
hands
of
the
Minister
,
who
is
the
likest
to
vse
it
aright
,
and
the
best
able
to
free
it
from
abuse
?
Ninethly
the
Church
may
and
ought
to
vse
that
outward
act
,
which
the
Spirit
of
God
himselfe
doth
designe
,
Saint
Iohn
in
the
new
doe
witnesse
:
and
therefore
the
Church
may
and
ought
to
vse
the
same
outward
act
of
signing
.
Tenthly
the
Church
is
bound
to
declare
and
notifie
the
grace
of
Gods
Spirit
,
working
in
men
,
and
euen
to
make
men
as
sensible
of
the
workes
of
Gods
Spirit
in
them
,
as
they
can
conueniently
:
now
it
is
one
of
the
workes
of
Gods
Spirit
,
and
a
chiefe
worke
too
,
to
seale
men
in
their
soules
inwardly
,
and
to
stampe
them
as
it
were
with
the
print
of
his
Image
,
vnto
the
day
of
redemption
,
Lemannian
lake
,
or
had
beene
conceiued
of
Caluin
and
borne
of
Beza
.
Thirtenthly
and
lastly
,
the
enemies
of
the
signe
of
the
crosse
,
can
not
bring
so
much
as
one
good
authoritie
or
probable
argument
for
their
opinion
:
not
the
letter
of
the
Scripture
;
for
they
see
that
the
letter
fauoureth
it
both
in
the
olde
Testament
and
new
;
not
the
sense
of
the
Scripture
,
as
it
hath
beene
deliuered
by
the
fathers
of
the
Church
,
for
they
know
,
that
they
are
all
for
it
,
and
as
for
reasons
deriued
from
the
light
of
nature
,
or
Scripture
,
from
Theologie
or
Philosophie
,
Diuinitie
or
humanitie
,
they
can
bring
none
,
worth
the
hearing
,
(
for
I
haue
read
diligently
their
bookes
and
was
once
a
Puritane
my selfe
)
except
it
bee
this
one
,
The
Church
of
Rome
hath
abused
the
signe
of
the
crosse
,
and
therefore
the
reformed
Church
ought
to
forbeare
it
,
least
wee
should
seeme
to
fauour
or
follow
their
abuses
.
But
I
wonder
but
they
should
remember
better
that
olde
maxime
,
abusus
non
tollit
vsum
,
some
folkes
abusing
of
a
thing
,
doth
not
hinder
or
let
,
but
that
others
may
vse
it
aright
.
And
doe
they
not
thinke
that
the
Church
of
Rome
,
doth
abuse
praying
and
preaching
,
and
Churches
,
and
pulpits
,
and
kneeling
,
and
Godfathers
and
Godmothers
aswell
as
crossing
,
and
yet
we
doe
not
forbeare
these
things
,
because
of
their
abuse
;
neither
is
there
any
reason
why
we
should
doe
so
,
but
rather
great
reason
to
the
contrary
.
The
Church
of
Rome
doth
abuse
ceremonies
;
&
therfore
the
reformed
Church
ought
to
vse
them
aright
,
to
the
end
that
in
so
doing
shee
may
both
show
her selfe
like
and
conforme
vnto
her
Mother
the
Primitiue
Church
,
and
by
her
good
example
doe
what
shee
can
,
out
of
Christian
charity
to
reforme
and
amend
her
straying
sister
the
deformed
Romish
Church
.
And
so
I
end
this
my
plaine
disputation
for
the
signe
of
the
crosse
in
Baptisme
,
beseeching
my
countrymen
to
take
it
in
good
part
,
euen
for
his
sake
that
suffered
vpon
the
Crosse
.
Sect.
21.
Eightly
the
Church
of
England
is
liker
then
the
Geneuian
,
to
the
heauenly
Church
in
the
dignitie
and
honourable
estate
of
the
Ministerie
.
In
heauen
Gods
Ministers
are
honoured
with
the
holiest
stile
of
Priests
,
and
with
the
highest
stile
of
Princes
;
for
as
vnder
the
highest
of
Priests
,
they
are
Priests
,
so
vnder
the
highest
of
Princes
they
are
Princes
.
And
therefore
we
reade
in
the
Reuelation
how
that
blessed
Saint
Iohn
calleth
the
Bishops
of
the
seauen
Churches
by
the
honourable
stiles
of
Kings
and
Angels
,
Soueraigne
Prince
,
representing
the
Lambe
and
the
Lyon
of
the
tribe
of
Iudah
,
with
the
honourable
title
and
dignitie
of
Lords
and
Barons
.
And
good
reason
surely
,
seeing
that
the
Gouernours
of
the
Church
vnder
the
Gospell
,
are
to
be
rather
more
then
lesse
honoured
,
then
were
the
Gouernours
of
the
Church
vnder
the
law
,
in
so
farre
as
the
Ministerie
of
the
Gospell
is
much
more
honourable
and
glorious
then
that
of
the
law
,
Ahaziah
,
Naeamen
the
King
of
Syrta
his
Generall
,
Hazael
one
of
the
Princes
of
Benhadad
King
of
Aram
,
did
all
of
them
honour
the
chiefe
Prophets
of
God
,
Eliah
and
Elisha
,
with
the
stile
of
Lords
,
and
bowed
before
them
.
And
so
did
Cornelius
the
Captaine
,
and
likewise
the
Iaylor
,
to
the
blessed
Apostles
,
Peter
and
Paul
;
to
passe
ouer
,
that
Ioseph
a
Patriarke
and
a
Prophet
of
the
Church
,
was
likewise
a
chiefe
Prince
vnder
the
King
of
Egypt
,
euen
the
next
vnto
the
King
,
Daniel
another
chiefe
Prophet
of
the
Church
,
was
likewise
a
Prince
,
and
the
next
person
to
the
King
of
Babel
Nebuchadnezzar
,
and
his
three
fellowes
,
Shadrach
,
Messach
,
and
Abednego
,
were
made
Gouernours
ouer
the
Prouinces
of
Babel
,
and
the
same
Prophet
Daniel
,
was
by
King
Belshazzar
made
the
third
Ruler
in
the
kingdome
,
and
by
King
Darius
,
the
first
and
chiefe
Ruler
ouer
the
whole
kingdome
.
And
the
Prophet
Dauid
prophecying
of
the
splendour
and
dignitie
of
the
Fathers
of
the
Church
,
vnder
the
Gospel
,
vseth
these
words
,
In
stead
of
thy
Fathers
,
shall
thy
Children
be
,
thou
shalt
make
them
Princes
through
all
the
earth
;
meaning
that
of
the
Children
of
the
Church
,
there
should
be
chosen
such
as
should
bee
Fathers
and
Rulers
of
the
Church
,
as
Arch-Bishops
,
and
Bishops
,
which
should
bee
honoured
throughout
the
whole
Christian
world
,
as
Lords
and
Princes
.
For
the
holy
Prophet
,
as
hee
describeth
typically
Christ
,
as
the
King
of
the
Catholike
Church
,
and
none
but
he
to
be
King
;
and
the
Church
as
the
Queene
and
Spouse
of
this
King
,
so
doth
be
signifie
vnto
vs
,
that
the
Princes
of
this
King
and
kingdome
,
are
the
Rulers
and
Gouernours
of
the
Church
aboue
named
,
which
of
the
Children
of
the
Church
should
bee
made
Fathers
of
the
Church
,
and
should
be
honoured
as
Princes
,
as
hath
binsaid
.
And
this
prophesie
is
most
cleerly
accomplished
and
verified
in
the
Church
of
England
,
not
of
Geneua
,
nor
any
Geneuian
;
vnto
whose
Ministers
God
hath
not
graunted
so
much
honour
,
as
they
who
haue
vnhappily
dishonoured
and
debased
themselues
,
in
bringing
in
their
Lay-elders
to
bee
Church
gouernours
,
in
stead
of
the
Bishops
.
I
say
they
haue
debased
themselues
most
ridiculously
,
because
that
they
haue
submitted
themselues
,
who
should
be
as
Fathers
and
Schoolemasters
,
vnto
their
owne
children
and
Schollers
:
for
by
those
Lay-elders
they
are
elected
,
they
are
iudged
and
censured
,
in
matters
both
of
life
and
doctrine
,
they
are
suspended
or
remooued
from
their
ministerie
:
and
yet
they
are
but
meere
Lay-men
,
generally
voide
of
learning
,
as
being
for
the
most
part
tradesmen
and
artificers
,
and
some
country
gentlemen
.
So
that
there
is
as
great
disorder
in
the
Geneuian
Church
,
and
as
grosse
absurditie
as
if
the
children
should
command
their
Fathers
in
the
house
,
or
the
Schollers
correct
their
Masters
in
the
Schoole
,
or
as
if
the
Sheepe
should
pull
the
pastorall
crooke
out
of
their
Sheepheards
hand
.
And
though
that
our
Geneuians
do
deriue
their
Lay-elders
and
Eldership
,
from
the
Synedrie
of
the
Iewes
,
(
for
I
graunt
them
with
all
my
heart
,
that
the
chiefe
perfections
of
the
Iewish
Church
,
ought
to
bee
found
in
the
Christian
Church
,
which
thing
if
they
vnderstood
well
,
they
should
see
their
grosse
errours
)
yet
I
must
tel
them
that
they
haue
nothing
like
but
the
name
.
For
first
the
Iewish
Elders
were
inferiour
magistrates
ordained
primarily
by
the
Soueraigne
and
chiefest
magistrate
Moses
to
assist
him
in
matters
of
Iudgement
;
Primates
,
Archbishops
or
Bishops
,
to
giue
assistance
vnto
:
whereby
it
doth
appeare
that
the
Iudges
and
Iustices
of
Peace
in
England
,
are
like
those
Elders
of
the
Iewes
,
especially
the
Iudges
of
Ecclesiasticall
courts
called
by
the
names
of
Chancellour
,
Commissary
,
Deane
of
the
Arches
,
Officiall
and
the
like
,
and
in
no
wise
the
Elders
after
the
Geneuian
forme
.
Moreouer
as
the
Ministers
of
the
heauenly
Church
are
called
Priests
,
so
are
the
Ministers
of
the
Church
of
England
honoured
,
Let
vs
therefore
by
him
offer
the
sacrifice
of
praise
,
alwaies
to
God
,
that
is
,
the
fruite
of
the
lippes
which
confesse
his
name
.
Publike
prayer
and
praise
is
a
sacrifice
:
and
therfore
,
the
Minister
that
offereth
it
is
a
Priest
,
neither
could
he
blesse
publikely
the
people
,
except
hee
were
a
Priest
(
for
Church-benediction
is
a
part
of
the
Priests
function
)
nor
yet
Minister
any
of
the
two
Sacraments
,
in
both
which
there
is
a
spirituall
sacrifice
;
for
by
Baptisme
our
bodies
and
soules
are
offered
vnto
God
by
the
hand
of
his
Priest
,
hidden
Manna
of
heauen
,
Saint
Iohn
writing
vnto
the
Angels
or
Bishops
of
the
seauen
Churches
of
Asia
,
calleth
them
Priests
,
like
as
the
foure
and
twentie
Elders
in
heauen
,
doe
call
themselues
Priests
;
and
Iesus
Christ
himselfe
is
called
a
Priest
,
yea
more
,
an
high
or
chiefe
Priest
,
and
consequently
must
haue
inferiour
Priests
vnder
him
.
And
such
are
the
Ministers
of
the
Gospell
in
England
;
the
which
stile
whilest
our
Genenians
cannot
endure
,
no
more
then
the
white
Surplisse
,
and
the
artificiall
singing
;
I
wonder
what
they
meane
to
do
in
heauen
,
where
Saint
Iohn
saw
so
many
Priests
,
so
many
white
habits
,
and
heard
such
harmonie
and
musicall
melodie
.
Now
the
honourable
titles
that
God
hath
vouchsafed
his
Ministers
,
doe
show
that
it
is
his
will
,
first
fruites
and
tithes
:
all
labourers
haue
certaine
standing
wages
,
the
Ministers
of
the
Gospell
are
Gods
labourers
,
therefore
they
ought
to
haue
their
standing
wages
likewise
,
and
wee
read
of
none
other
,
except
first
fruites
and
tithes
.
And
therefore
we
see
how
our
Sauiour
forbiddeth
his
Apostles
to
goe
from
house
to
house
,
telling
them
that
the
workeman
is
worthy
of
his
hire
.
And
truly
if
hee
would
not
haue
his
Apostles
to
goe
from
house
to
house
,
euen
in
that
time
when
tithes
were
withholden
from
them
by
the
Iewish
clergie
;
shall
we
thinke
that
now
when
the
Iewish
clergie
is
abolished
,
he
would
haue
his
Ministers
of
the
Gospell
to
goe
from
house
to
house
,
or
yet
to
send
from
house
to
house
,
to
begge
the
peoples
beneuolences
?
Those
that
withheld
from
Christs
Apostles
and
Ministers
,
the
duty
of
first
fruites
and
tithes
,
were
such
as
persecuted
both
them
and
Christ
,
and
crucified
him
in
the
end
;
God
spoiling
Gospellers
,
as
doe
now
adaies
withhold
the
Church-rents
from
Churchmen
,
what
doe
they
else
but
persecute
Gods
Ministers
,
and
crucifie
Christ
daily
in
his
members
?
The
ends
of
paying
first
fruites
and
tithes
vnto
Gods
Priests
are
perpetuall
,
to
wit
,
that
the
Ministers
of
God
may
bee
maintained
,
and
not
forsaken
,
but
more
and
more
encouraged
in
the
seruice
of
God
,
that
God
may
be
honoured
with
our
riches
,
and
acknowledged
to
bee
our
great
Land-lord
and
good
Lord
,
that
we
may
learne
to
feare
the
Lord
,
and
that
hee
may
blesse
vs
in
all
the
workes
of
our
hands
,
that
so
our
store
may
be
increased
,
and
our
barnes
filled
with
abundance
:
are
not
Christians
Gods
tenants
,
farmers
and
vassals
as
well
as
were
the
Iewes
?
and
doe
we
not
hold
all
that
we
haue
of
God
as
well
as
they
?
and
are
we
not
bound
to
pay
our
annuall
rents
vnto
God
as
duly
and
truly
as
they
?
and
what
reason
haue
Christians
to
forsake
their
Ministers
more
then
the
Iewes
had
?
and
doe
not
the
one
deserue
aswell
to
bee
liberally
maintained
and
encouraged
in
their
worke
as
the
other
?
and
haue
not
Christians
as
great
cause
to
learne
to
feare
God
,
as
the
Iewes
had
?
finally
doe
not
Christians
desire
as
earnestly
as
the
Iewes
did
,
to
be
blessed
in
the
workes
of
their
hands
,
and
in
the
encrease
of
their
store
?
wherefore
it
followeth
necessarily
that
we
Christians
must
pay
our
Tithes
as
truly
and
duly
as
did
the
Iewes
.
partaker
of
all
his
goods
.
The
people
must
giue
a
part
of
their
goods
vnto
their
Pastours
,
as
the
Apostle
prescribeth
,
and
all
doe
acknowledge
to
be
reasonable
,
now
this
part
must
either
be
equall
vnto
the
Leuiticall
part
,
or
greater
then
it
,
or
else
smaller
.
To
giue
them
a
smaller
,
were
a
most
vnreasonable
indiscretion
,
and
a
more
then
beastly
ingratitude
,
and
if
they
will
not
,
nor
cannot
bestow
a
greater
,
such
as
indeed
it
ought
to
be
,
the
right
way
of
Enriching
dedicated
to
the
two
most
famous
and
royall
Cities
of
these
two
kingdoms
)
I
say
that
the
holy
Scripture
setteth
downe
the
paying
of
these
yearely
Church-rents
amongst
morall
duties
,
and
accounteth
of
Sacriledge
,
not
as
if
it
were
the
transgression
of
a
ceremoniall
ordinance
,
but
euen
the
violation
of
a
morall
law
.
Will
a
man
spoyle
his
Gods
,
(
saith
the
Lord
God
by
his
Prophet
Malachie
)
yet
ye
haue
spoyled
me
in
tithes
and
in
offerings
.
meaning
that
the
man
who
will
not
honour
God
with
first
fruites
and
tithes
,
but
doth
deuour
the
holy
things
,
and
committeth
sacriledge
,
bringeth
destruction
vpon
himselfe
,
his
soule
,
his
body
,
his
goods
,
and
his
house
.
Thou
that
saiest
a
man
should
not
commite
adulterie
,
(
saith
the
Apostle
)
and
thou
that
abhorrest
Idols
doest
thou
committ
sacriledge
?
as
if
he
should
say
,
thou
that
detestest
the
honouring
of
a
false
God
wilt
thou
neuerthelesse
spoile
and
dishonour
the
true
God
;
whereby
wee
are
giuen
to
vnderstand
,
that
sacriledge
is
not
only
a
transgression
of
the
morall
law
,
but
that
it
is
euen
a
double
sinne
,
compounded
of
robbery
and
Idolatry
,
and
consequently
a
more
detestable
and
abbominable
euill
then
Idolatry
it selfe
.
For
the
Idolater
with
his
heart
,
his
bodie
and
substance
,
yea
sometimes
with
the
blood
of
his
deerest
children
honoreth
a
false
God
,
O
how
vgly
then
is
the
sinne
of
sacriledge
that
beareth
neuerthelesse
such
a
sway
in
this
I
le
,
but
especially
in
the
North
!
O
how
horrible
an
iniquitie
is
it
for
men
of
might
to
pull
out
of
Gods
mouth
the
diet
of
the
Church
to
put
it
into
their
owne
,
and
to
fill
the
bellies
of
their
houndes
and
their
horses
with
the
meate
of
Gods
ministers
!
It
is
a
sinne
of
that
high
nature
,
that
because
of
it
,
God
hath
said
vnto
vs
,
as
once
he
said
vnto
the
people
of
Israel
vpon
the
like
occasion
,
yee
are
cursed
with
a
curse
,
for
yee
haue
spoiled
mee
,
euen
this
whole
nation
(
but
blessed
be
our
Soueraigne
for
labouring
to
remooue
this
curse
from
our
nation
)
and
that
he
hath
sometimes
sent
scarcenesse
of
bread
,
and
cleanenesse
of
teeth
in
our
Cities
and
townes
;
sometimes
hath
with
holden
the
raine
from
vs
when
there
were
yet
three
moneths
to
the
haruest
;
and
shut
the
windowes
of
heauen
vpon
vs
and
stayed
the
raine
till
the
fruits
of
the
earth
were
destroied
with
drought
,
sometimes
hath
smitten
our
fruites
with
blasting
and
mildew
,
and
sent
the
palmer
worme
to
deuoure
the
fruites
of
our
trees
,
yea
made
our
singing
and
shouting
for
ioy
in
barnest
to
cease
,
and
made
vs
drunke
with
our
teares
,
for
that
the
heauen
aboue
vs
was
stayed
from
dew
,
and
the
earth
vnder
vs
from
yeelding
her
encrease
.
For
this
abhominable
sinne
God
hath
somtimes
sent
the
pestilence
amongst
vs
to
rage
in
most
violent
manner
,
to
consume
our
bodies
and
the
fire
to
burne
,
and
the
water
to
ouerflowe
our
townes
,
landes
,
houses
and
habitations
.
In
one
word
,
it
is
this
horrible
sinne
of
Sacriledge
that
hath
ouerthrowne
the
strength
and
glory
of
diuers
mighty
and
wealthy
houses
;
God
in
most
iust
iudgement
shutting
such
from
their
inheritance
as
were
so
audacious
and
bold
as
to
robbe
him
of
his
.
The
sacrilegious
God-spoyler
is
the
man
which
(
as
Iob
speaketh
)
hath
stretched
out
his
hand
against
God
,
as
if
the
holy
man
should
say
,
because
this
God-spoyling
Anti
God
hath
presumed
to
shut
God
from
his
inheritance
,
and
hath
taken
from
him
his
Tithes
and
hath
made
himselfe
fat
with
Gods
meate
which
he
hath
pulled
out
of
the
hands
and
mouthes
of
his
ministers
,
hee
shall
not
be
rich
alwaies
,
neither
shall
his
substance
continue
,
neither
shall
he
prolong
the
perfection
thereof
in
the
earth
,
he
shall
neuer
depart
out
of
darkenesse
,
the
flame
shall
drie
vp
his
branches
,
&
he
shall
goe
away
with
the
breath
of
his
mouth
.
His
branch
shal
not
be
greene
,
but
shall
be
cutte
off
before
his
day
,
and
the
congregation
of
the
Hypocrites
shall
be
desolate
:
and
who
is
so
great
an
hypocrite
as
the
sacrilegious
Church
robber
,
who
being
an
impure
God-spoyler
indeed
will
needes
in
the
meane
time
be
esteemed
a
pure
Gospeller
and
one
of
the
precisest
professours
of
the
reformed
Church
?
Hee
may
well
make
himselfe
merry
with
the
meate
of
Gods
Ministers
,
as
prophane
Balthasar
did
with
the
golden
and
siluer
vessell
of
Gods
house
,
that
the
reioycing
of
the
wicked
shall
haue
an
end
;
and
(
as
Zophar
speaketh
)
that
the
ioy
of
hypocrites
is
but
a
moment
.
Though
his
excellency
mount
vp
to
the
heauen
,
and
his
head
reach
vnto
the
cloudes
,
yet
shall
he
perish
for
euer
like
his
dung
,
and
they
which
haue
seene
him
,
shall
say
,
where
is
he
?
he
shall
flee
away
as
a
dreame
,
and
they
shall
not
finde
him
,
he
shall
passe
away
as
a
vision
of
the
night
,
so
that
the
eye
which
had
seene
shal
doe
so
no
more
,
&
his
place
shal
see
him
no
more
:
as
if
he
should
say
;
though
hee
were
neuer
so
great
and
mighty
a
man
,
that
robbeth
Gods
Church
,
yea
though
his
height
did
reach
vnto
heauen
,
yet
for
all
his
height
,
he
shall
not
enter
into
heauen
,
but
shall
fall
to
the
earth
like
his
owne
dung
,
and
his
sacrilegious
soule
shall
stinke
,
His
children
shall
flatter
the
poore
,
and
his
hands
shall
restore
his
substance
,
as
if
hee
should
say
;
because
the
father
through
pride
and
tyrannie
oppressed
the
poore
,
and
spoiled
Gods
Ministers
,
therefore
God
shall
make
the
posteritie
of
that
man
,
for
pouertie
&
want
to
begge
his
bread
at
other
poore
folkes
doores
;
yea
that
thing
which
the
sacrilegious
father
tooke
away
by
violence
,
Hee
hath
deuoured
substance
,
and
he
shall
vomite
it
;
for
God
shall
draw
it
out
of
his
belly
,
seeing
to
him
it
belongeth
,
and
in
lieu
thereof
,
he
shall
sucke
the
gall
of
Aspes
,
and
the
Vipers
tongue
shall
slay
him
;
that
is
,
his
portion
shall
bee
with
hypocrites
,
and
the
generation
of
vipers
,
for
the
old
Serpent
that
wicked
viper
shall
slay
his
soule
,
hee
shall
not
see
the
riuers
,
nor
the
floods
and
streames
of
hony
and
butter
,
that
is
to
say
,
hee
shall
not
taste
of
the
happinesse
of
the
heauenly
Canaan
.
Hee
on
earth
shut
God
from
his
inheritance
on
earth
,
but
in
the
end
,
God
shall
shut
him
out
of
the
earth
,
and
debarre
him
from
heauen
,
&
hurle
him
headlong
into
hell
.
He
shall
restore
the
labour
,
and
shall
deuoure
no
more
,
euen
according
to
the
substance
,
shall
bee
his
exchange
,
euen
Church-mens
houses
,
yea
Gods
house
,
and
God
himselfe
hath
he
spoiled
.
Surely
he
shall
feele
no
quietnesse
in
his
body
,
neither
shall
hee
reserue
of
that
which
he
desired
,
there
shal
none
of
his
meate
beleft
,
therfore
none
of
his
shall
hope
for
his
goods
.
As
if
hee
should
say
,
because
hee
would
needes
deuoure
Gods
meate
,
and
the
dyet
of
his
Ministers
,
therefore
God
shal
send
the
deuourer
to
eate
vp
his
meate
.
For
when
hee
shall
bee
filled
with
his
abundance
,
that
is
,
with
Gods
portion
and
Church
mens
prouision
,
He
shall
be
in
paine
,
and
the
hand
of
all
the
wicked
shall
assaile
him
:
that
is
to
say
;
because
he
was
so
wicked
as
to
stretch
out
his
hand
to
spoile
God
;
therefore
God
shall
make
many
wicked
mens
hands
to
spoile
him
:
He
shal
be
about
to
fill
his
belly
,
to
wit
,
with
Gods
Ministers
meate
,
but
God
shall
send
vpon
him
his
fierce
wrath
,
and
shall
cause
to
raine
vpon
him
,
euen
vpon
his
meat
.
As
if
he
should
say
,
Gods
Ministers
meate
shall
doe
him
no
good
;
for
God
shall
either
draw
it
out
of
his
belly
,
or
else
he
shall
turne
it
in
the
midst
of
his
bowels
into
the
gall
of
aspes
.
And
not
only
shall
God
draw
his
own
Ministers
meate
out
of
the
God-spoilers
miserable
belly
,
but
he
shall
also
draw
the
sacrilegious
soule
out
of
the
deuouring
body
,
&
it
shal
burne
in
the
fire
that
is
not
blowne
,
that
is
,
in
hell
fire
that
needeth
no
blowing
.
The
heauen
shall
declare
his
wickednesse
(
for
he
was
so
wicked
and
impious
,
and
the
earth
shall
rise
vp
against
him
(
for
he
was
so
vngratious
,
as
to
robbe
Gods
Ministers
and
houshold
seruants
on
earth
)
the
increase
of
his
house
shall
goe
away
,
it
shall
flow
away
in
the
day
of
his
wrath
.
As
if
he
should
say
,
the
mans
house
that
is
increased
,
builded
or
reared
vp
,
by
the
decrease
or
robbery
of
Gods
house
,
it
shall
not
alwaies
stand
,
the
grease
and
fatnesse
of
it
shall
flow
away
like
water
,
the
pelfe
and
wealth
thereof
,
shall
vanish
and
melt
away
like
the
fat
of
Lambes
,
or
as
doth
the
snow
before
the
Sun
.
Such
is
the
portion
of
the
wicked
from
God
,
and
the
heritage
that
he
shall
haue
at
Gods
hands
;
as
if
he
should
say
,
desolation
and
destruction
in
substance
,
in
body
and
soule
,
shall
be
the
portion
and
heritage
of
all
impenitent
vnrestoring
God-spoilers
,
vnworthy
of
the
title
of
Gospellers
,
men
worse
then
idolaters
,
which
doe
indeed
turne
the
true
God
into
an
idol
,
as
the
other
doe
an
idol
into
God
,
and
worship
&
feare
,
neither
true
nor
false
deitie
.
A
false
God
they
know
not
,
and
the
true
God
they
will
not
acknowledge
;
for
otherwise
they
would
stand
in
awe
,
to
spoile
God
of
his
portion
,
and
to
bereaue
him
of
his
inheritance
.
And
therefore
to
shut
vp
this
pleading
for
Gods
Priests
and
their
honourable
maintenance
,
let
me
pray
&
beseech
all
Britaines
,
especially
my
deere
country-men
of
Scotland
,
that
if
they
desire
either
to
be
rich
heere
,
or
happie
hereafter
,
that
they
would
be
bountiful
&
liberal
to
Gods
seruants
,
&
that
euery
man
that
hath
taken
from
the
Church
any
thing
,
or
withholden
from
Churchmen
their
Tithes
in
whole
or
in
part
by
sacrilegious
impropriation
or
wicked
vsurpation
,
bring
euery
Tithe
into
the
storehouse
that
there
may
be
meate
in
mine
house
,
and
prooue
me
withall
,
saith
the
Lord
of
hoasts
,
If
I
wil
not
open
the
windowes
of
heauen
vnto
you
,
and
powre
you
out
a
blessing
without
measure
;
and
I
wil
reproue
the
deuourer
for
your
sakes
,
and
he
shall
not
destroy
the
fruite
of
the
ground
,
neither
shall
your
vine
be
barren
in
the
field
saith
the
Lord
of
hoastes
,
and
all
nations
shall
call
you
blessed
because
ye
shall
be
a
pleasant
land
.
Lastly
,
let
vs
all
listen
vnto
the
godly
and
graue
exhortation
of
wise
king
Salomon
;
saying
honor
the
Lord
with
thy
substance
and
with
the
first
fruites
of
all
thine
encrease
,
;
and
let
vs
with
our
whole
hearts
applaude
our
owne
Salomons
glorious
and
diuine
endeauours
tending
to
the
perfit
constitution
of
our
Church
,
and
to
the
aduancing
of
Almightie
Gods
sincere
worship
:
and
let
vs
blesse
the
God
of
Iacob
,
for
raising
vp
vnto
vs
from
the
North
,
a
Iacob
,
to
be
aninstrument
of
such
blessednesse
vnto
both
North
and
South
,
according
to
that
which
he
once
promised
by
his
Prophet
,
I
will
say
to
the
North
,
giue
,
and
to
the
South
,
keepe
not
backe
.
And
againe
,
I
haue
raised
vp
from
the
North
,
and
be
shall
come
,
from
the
east
Sunne
shall
hee
call
vpon
my
name
:
and
yet
againe
,
Iacob
,
Thou
Iacob
,
whom
I
haue
chosen
,
I
haue
taken
thee
from
the
endes
of
the
earth
,
and
called
thee
before
the
chiefe
thereof
,
and
said
vnto
thee
,
thou
art
my
seruant
;
I
haue
chosen
thee
,
be
not
afraid
,
for
I
am
with
thee
,
behold
all
they
that
prouoke
thee
,
shall
be
ashamed
,
and
they
that
striue
with
thee
shall
perish
.
Euen
blessed
be
the
God
of
Iacob
for
giuing
vs
a
Iacob
to
be
the
instrument
of
so
great
blessednesse
vnto
this
I
le
,
and
to
the
Church
thereof
,
and
grant
that
wee
may
with
both
hands
and
hearts
lay
hold
on
such
blessed
occasions
,
as
he
doth
now
tender
vs
,
by
the
hand
of
his
blessed
Iacob
,
for
the
amending
of
the
defects
of
our
Church
,
where
through
all
nations
may
call
vs
a
blessed
people
.
Amen
.
FINIS
.