D.
SARAVIA
.
-
1.
Of
the
diuerse
degrees
of
the
Ministers
of
the
Gospell
.
-
2.
Of
the
honor
which
is
due
vnto
the
Priestes
and
Prelates
of
the
Church
.
-
3.
Of
Sacrilege
,
and
the
punishment
thereof
.
The
particular
Contents
of
the
aforesaide
Treatises
to
be
seene
in
the
next
Pages
.
Iob.
8.
8.
Inquire
I
pray
thee
of
the
former
age
,
and
prepare
thy selfe
to
learne
of
the
Fathers
,
9.
(
For
we
are
but
of
yesterday
,
and
are
ignorant
.
)
10.
Shall
not
they
teach
thee
?
LONDON
.
Printed
by
Iohn
Wolfe
,
and
are
to
be
sold
by
Iohn
Perin
at
the
signe
of
the
Angell
in
Paules
Church-yard
.
1591.
The
Contents
.
The
first
Booke
.
-
1
WHat
the
Ministery
of
the
Gospell
is
,
and
what
be
the
parts
thereof
.
-
2
Of
ordinary
and
extraordinary
calling
to
the
Ministery
.
-
3
Of
the
twelue
Apostles
.
-
4
Of
the
seuenty
Disciples
.
-
5
Of
Prophetes
.
-
6
That
the
names
and
titles
of
Apostles
,
Euangelists
,
&
Prophets
,
were
giuen
also
vnto
other
Pastors
and
Doctors
of
the
Church
.
-
7
Of
Deacons
.
-
8
That
the
Churches
in
their
beginnings
had
no
other
Bishops
and
Elders
,
besides
the
Apostles
them selues
&
their
fellow-laborers
.
-
9
Of
Priests
(
or
Pastors
)
and
Bishops
.
-
10
Of
two
degrees
of
Pastors
.
-
11
That
the
doctrine
of
the
Apostles
acknowledgeth
no
annuary
Elders
,
to
rule
onely
,
and
not
to
teach
in
the
Church
.
-
12
The
place
of
Ambrose
expounded
.
-
13
The
place
of
Paul
expounded
,
in
his
first
to
Timothy
the
fift
Chapter
,
what
it
is
to
labour
in
the
word
and
doctrine
.
-
14
That
,
that
order
is
of
God
,
which
appointeth
superior
Elders
Bishops
,
and
that
but
of
man
,
where
all
Pastors
&
Elders
are
alike
.
-
15
That
our
Sauiour
by
no
statute
,
repealed
the
supereminent
authority
of
Pastors
among
them selues
.
-
16
That
the
forme
of
the
Apostles
gouernement
did
not
end
,
with
the
death
of
the
Apostles
.
-
17
That
the
commaundement
;
To
preach
the
Gospell
to
all
nations
(
the
Apostles
being
now
receyued
vp
into
Heauen
)
doth
in
like
manner
bind
the
Church
:
to
the
which
the
authority
Apostolique
is
also
requisite
.
-
18
That
the
Apostolique
authority
is
as
necessary
for
the
conseruing
and
confirming
,
as
for
the
founding
&
first
planting
of
Churches
.
-
19
By
testimony
of
Eusebius
his
Ecclesiasticall
history
the
former
Chapter
is
confirmed
.
-
20
That
the
authority
of
Bishops
ouer
Priestes
or
Elders
,
is
approued
by
the
consort
of
all
Churches
throughout
the
whole
world
.
-
21
That
Bishops
are
ordained
by
a
diuine
institution
,
and
Apostolique
tradition
.
-
22
That
it
was
the
opinion
of
Aerius
,
That
there
is
no
difference
betweene
a
Bishop
and
a
Priest
:
which
opinion
was
condemned
for
an
Heresie
by
the
Fathers
.
-
23
Hierome
his
opinion
confuted
.
-
24
Of
one
Bishop
in
one
Diocesse
.
-
25
Of
the
names
of
Patriarches
,
Archbishops
,
and
Metropolitanes
.
-
26
Of
Doctors
.
The
second
Booke
.
-
1
THat
by
a
certaine
Law
of
nature
among
all
nations
,
the
Presidentes
of
Religion
were
esteemed
worthy
great
honor
.
-
2
How
great
the
reuerence
of
Priestes
hath
beene
in
all
nations
.
-
3
What
the
honour
of
the
Priesthood
was
among
the
people
of
God
.
-
4
Of
that
double
honor
which
is
due
vnto
those
Elders
which
rule
well
,
and
the
argumentes
of
those
which
thinke
the
contrary
.
-
5
An
answere
to
the
arguments
of
the
former
Chapter
.
-
6
That
the
honour
which
is
giuen
to
the
Pastors
of
the
Church
,
is
ioyned
with
a
certaine
Religion
towardes
God
.
-
7
Certayne
other
reasons
confuted
,
and
the
truth
confirmed
,
by
many
testimonies
of
Scripture
.
-
8
That
the
good
examples
of
our
fore-Fathers
,
prescribe
a
Law
to
theyr
successors
.
-
9
That
the
oblations
of
Christians
are
part
of
Gods
worship
.
-
10
An
aunswere
to
certaine
obiections
:
with
the
which
it
is
confirmed
,
that
the
Ministers
of
the
Gospel
are
worthy
no
lesse
honor
,
then
were
the
Priests
of
old
among
the
people
of
God
.
-
11
The
iudgement
of
the
Fathers
concerning
the
oblations
of
the
faithfull
.
-
12
That
the
Church
had
no
small
reuenewes
,
and
certayn
places
in
the
which
they
did
celebrate
theyr
assemblies
,
before
the
time
of
Constantine
.
-
13
A
distinction
of
Church
goods
.
-
14
That
the
Prelates
of
Churches
are
not
maintayned
of
almes
,
but
of
the
due
reward
of
theyr
labours
.
-
15
Of
those
landes
which
are
held
in
fee
,
and
haue
annexed
with
them
any
ciuill
authority
or
iurisdiction
.
-
16
That
Bishops
and
other
Pastors
are
not
forbidden
to
be
Lordes
of
Fees
,
and
sometimes
to
vndertake
secular
and
ciuill
charges
.
-
17
What
a
Fee
is
,
and
what
are
the
lawes
and
conditions
thereof
.
-
18
A
distinction
of
Fees
.
-
19
An
aunswere
to
the
obiection
,
that
ciuill
iurisdiction
,
outward
pompe
,
and
honors
which
are
annexed
with
these
Fees
,
doe
not
agree
with
the
simplicity
of
the
Euangelique
Ministery
.
-
20
That
it
is
lawfull
for
Bishops
to
heare
ciuill
causes
,
and
to
determine
vppon
them
.
-
21
An
exposition
of
that
place
of
Luke
,
the
two
and
twenty
Chapter
.
-
22
That
the
Pastors
of
the
Church
,
for
the
necessity
of
the
common
wealth
,
may
attend
some
times
vppon
worldly
affaires
.
-
23
That
diuerse
functions
are
not
confounded
,
albeit
vndertaken
of
one
man
,
-
24
That
Dauid
and
Solomon
vsed
the
aide
of
Priests
and
Leuites
in
ciuill
affaires
.
-
25
Theyr
error
confuted
,
that
think
no
ciuill
affaires
of
the
common
wealth
ought
to
be
committed
to
the
Bishops
and
Pastors
of
the
Church
.
-
26
That
wher
the
Church
is
the
common
wealth
:
the
same
man
,
as
Bishop
,
may
take
charge
of
the
Church
for
the
Lord
Iesus
,
and
render
fealty
and
obeisance
to
the
king
,
as
one
that
holdeth
by
faith
and
homage
.
-
27
An
other
argument
,
against
the
endowment
of
Fees
,
confuted
.
-
28
Of
the
honorable
titles
which
are
giuen
vnto
Bishops
.
-
29
Of
the
Bishops
family
and
retinue
.
-
30
Whether
it
be
better
for
Ministers
to
liue
of
the
stipends
of
the
Magistrate
,
or
rather
of
the
oblations
of
the
faithfull
.
-
31
The
Stipendaries
cald
to
account
,
and
confuted
.
-
32
Certain
reasons
why
Stipendaries
are
disproued
.
The
third
Booke
.
-
1
OF
Sacrilege
,
&
the
punishment
therof
.
-
2
What
Sacrilege
is
.
-
3
The
reasons
with
the
which
they
commonly
excuse
theyr
Sacrilege
.
-
4
An
aunswere
to
the
reasons
of
the
former
Chapter
.
-
5
A
distinction
of
those
Church
goods
,
which
the
Church
of
Rome
possesseth
at
this
day
.
-
6
That
the
goods
of
Monasteries
are
not
al
of
one
kind
.
-
7
That
it
is
another
thing
to
come
from
Paganisme
to
Christianity
,
then
to
come
from
Popery
,
or
some
other
Heresie
.
-
8
How
greeuous
and
incurable
the
sin
of
Sacrilege
is
.
-
9
Certaine
examples
of
Gods
vengeance
against
Sacrilegious
persons
.
FINIS
.
To
the
Reader
.
YOu
will
say
;
what
neede
all
this
wast
?
this
labour
might
haue
beene
well
spared
.
For
seing
the
same
argument
hath
ben
handled
long
since
,
and
of
late
;
learnedly
,
and
at
large
by
men
of
our
ownes
:
what
neede
this
foraine
ayde
?
In
such
aboundance
of
wits
and
writings
,
to
transport
Sarauia
out
of
Latine
into
English
,
is
to
bring
owles
to
Athens
,
and
to
carry
stickes
to
the
wood
;
as
it
is
in
the
Prouerbe
.
True
it
is
:
the
cause
hath
ben
vndertaken
long
since
;
but
it
was
late
first
:
and
of
late
;
but
it
was
long
first
:
And
the
same
hath
ben
maintayned
learnedly
enough
;
if
not
with
learning
too
much
:
and
it
hath
ben
handled
at
large
also
;
yet
all
little
enough
:
Such
is
the
female
misconceit
,
of
the
lasciuious
malecontent
,
and
the
male
miscontent
of
the
learned
ignoraunt
of
this
age
,
euer
learning
and
neuer
able
to
come
to
the
knowledge
of
the
truth
.
Notwithstanding
,
seeing
in
the
iudgement
of
the
most
wise
and
best
learned
,
this
Germane
Booke
seemed
for
sound
iudgement
inferiour
to
none
,
and
for
graue
discourse
equall
to
any
,
it
was
therfore
thought
by
them
an
action
no
lesse
commodious
to
the
people
,
then
commendable
to
the
Author
;
that
he
,
who
in
the
causes
of
present
controuersie
,
hath
propounded
his
iudgement
vnto
all
,
shoulde
haue
his
iudgement
expounded
vnto
vs
.
The
which
although
it
hath
beene
curstly
censured
by
a
certaine
suspicious
and
suspected
Criticke
,
emulous
of
his
betters
credite
,
who
in
his
professed
lectures
hath
vsed
the
remembraunce
of
his
name
in
disdaine
,
with
Sarauia
nescio
quis
:
Yet
his
best
auditors
there
,
and
others
his
betters
elsewhere
,
haue
found
this
difference
betweene
Sarauia
and
him
:
that
,
besides
his
great
learning
,
and
no
lesse
experience
(
of
the
which
this
great
Censor
neuer
had
the
one
,
neuer
will
haue
the
other
)
Sarauia
hath
made
knowen
to
him
and
the
whole
world
,
by
this
his
resolute
definitiue
,
who
he
is
:
whereas
the
other
in
one
whole
tearme
hath
so
behaued
himselfe
in
the
same
cause
,
that
albeit
wee
all
know
who
he
is
,
yet
we
could
neuer
tell
where
to
finde
him
.
So
hoppeth
he
betweene
the
stone
and
the
Altar
,
that
as
a
man
distract
betweene
feare
and
flattery
,
he
maketh
vp
his
doubtfull
resolution
with
this
harmelesse
confession
,
Sentio
quod
sentio
;
quod
?
nescio
.
I
know
what
I
know
,
what
?
I
doe
not
know
.
I
,
but
now
we
see
the
aduerse
part
(
partly
by
theyr
lawlesse
outrage
,
and
partly
by
theyr
lawfull
restraint
)
to
be
nowe
as
impotent
in
their
faction
,
as
they
are
odious
in
their
opinion
,
to
be
at
this
time
as
vnable
,
as
they
were
at
all
times
vnworthy
to
preuaile
:
and
then
,
what
neede
we
any
longer
striue
when
the
ennemy
can
no
longer
stand
?
I
aunswer
;
that
their
increase
was
seene
long
since
,
to
be
at
the
full
,
and
their
credite
appeareth
euen
now
to
be
in
the
Waine
.
For
the
which
as
we
are
to
giue
God
thankes
,
(
who
in
taking
Iustice
vpon
some
of
them
,
hath
taken
pitty
vpon
the
whole
Church
,
)
so
likewise
are
we
to
pray
for
the
rest
,
that
in
good
time
we
may
see
,
eyther
theyr
speedy
amendement
,
or
their
present
preferment
:
(
For
it
is
time
(
O
Lord
)
that
thou
haue
mercy
vppon
Sion
,
yea
the
time
is
come
.
)
Notwithstanding
,
in
the
meane
time
wee
haue
entertained
this
profered
aide
,
not
so
much
to
inuade
the
seditious
brethren
,
or
to
bring
home
the
resolued
recreant
,
as
to
strengthen
the
godly
Subiect
,
and
to
bring
forward
the
well
affected
Protestant
.
With
the
which
if
any
man
finde
himselfe
agreeued
let
him
shew
for
it
;
but
so
,
that
Sarauia
may
vnderstand
what
he
saith
.
For
my
part
;
if
I
haue
conceiued
him
right
,
the
fruite
is
yours
:
if
I
haue
deliuered
him
not
right
,
the
fault
is
mine
.
Sure
I
am
,
the
Author
meant
you
well
;
and
my
Authors
:
And
so
doe
I.
The
Translator
.
TO
THE
MOST
REuerend
father
in
Christ
,
John
by
the
prouidence
of
God
Lord
Archbishop
of
Canterbury
,
Primate
of
al
England
,
and
Metrapolitane
.
To
the
renowmed
and
most
honored
Heroicke
,
Sir
Christopher
Hatton
,
Knight
of
the
most
noble
order
of
the
Garter
,
and
high
Chauncellour
of
England
.
As
also
to
the
noble
and
right
honorable
,
Sir
William
Cecill
,
Baron
of
Burghley
,
Knight
of
the
most
noble
order
of
the
Garter
,
and
high
Treasurer
of
England
,
of
her
Maiesties
most
Honorable
priuy
Counsell
,
my
very
good
Lordes
,
true
felicity
.
THe
auncient
receiued
custome
of
dedicating
books
to
men
of
name
and
authority
,
is
growne
and
grounded
vppon
many
reasons
great
&
waighty
,
all
which
it
shal
be
needelesse
for
me
to
reuise
in
this
place
:
But
for
my
part
,
there
are
chiefly
three
causes
mouing
me
to
consecrat
this
my
small
trauell
to
you
the
most
Honorable
,
and
honored
of
me
(
my
good
Lordes
.
)
First
,
that
thereby
I
might
testifye
vnto
you
the
duety
and
deuotion
of
a
loyall
and
gratefull
minde
towards
you
,
that
find
my selfe
seuerally
and
singularly
bound
vnto
you
all
and
euery
one
of
you
.
For
first
,
one
of
you
(
vppon
my
repaire
into
England
)
disdained
not
to
entertaine
me
a
stranger
with
no
straunge
countenance
,
and
straunge
courtesie
:
The
other
also
dained
to
accept
me
(
vnworthy
)
into
his
owne
family
:
And
the
other
of
his
especiall
fauour
brought
to
passe
,
that
by
her
Maiesties
priuiledge
and
preferment
,
I
might
be
made
of
a
forreiner
a
freeman
,
of
an
alien
a
Cittizen
.
And
seeing
I
haue
receiued
all
these
fauours
without
any
deede
or
desert
of
mine
,
(
God
thou
knowest
mine
vnworthines
)
I
were
but
too
ingrate
and
vnkinde
,
if
I
should
bury
in
darke
and
deepe
silence
your
so
rare
and
religious
demerites
.
But
whereas
I
haue
no
other
thing
to
render
or
repay
vnto
your
Honors
,
but
a
mine
of
thanks
,
and
a
thankfull
minde
,
that
mind
wil
I
alwaies
beare
,
and
that
duety
in
minde
,
so
that
I
will
not
cease
to
worship
the
sacred
memory
of
your
religious
loue
towardes
me
.
Another
cause
is
,
the
very
nature
of
the
argumente
I
vndertake
,
the
which
I
could
not
well
prosecute
,
without
some
particular
mention
of
the
Church
of
England
.
In
the
which
,
seeing
I
haue
now
my
part
and
portion
of
a
pastoral
prouince
(
and
praised
be
the
Lord
,
my
lotte
is
fallen
vnto
me
in
a
faire
ground
)
might
I
not
seeme
vnmindfull
of
my
good
&
neglecting
my
duty
,
if
when
I
vndertake
the
cause
of
those
Churches
which
are
alien
and
outlandish
,
I
should
ouerslip
the
state
of
mine
own
Church
now
gremiall
to
me
and
mere
English
?
But
when
mine
hearts
desire
and
praier
to
God
is
,
that
I
may
some
waies
benefite
my
countreymen
,
if
I
forget
thee
O
Ierusalem
?
And
yet
if
I
should
forget
my
duety
herein
,
the
meere
alliance
and
relation
of
the
matters
them selues
,
is
such
and
so
great
,
as
that
by
ordinary
course
of
necessary
consequence
I
must
be
inforced
,
to
inferre
and
praefer
the
mention
thereof
in
my
bookes
.
But
because
I
am
but
new
made
of
Flemish
,
sterling
,
that
is
,
of
Outlandish
,
English
,
it
may
be
happely
,
that
they
which
are
home-bred
,
will
thinke
I
deale
not
wel
with
them
,
to
deale
with
them
,
and
that
I
meddle
too
farre
,
when
I
come
so
neare
.
For
which
cause
I
thought
it
necessarye
for
mee
,
to
commend
and
commit
my selfe
vnto
your
Honorable
patrocinie
,
that
this
stranger
book
might
freely
passe
vnder
your
safe
conduct
.
Neither
shall
it
grieue
me
much
,
though
it
be
vniustly
cast
by
most
voices
,
if
it
may
iustly
passe
your
accoumpt
:
neither
shall
it
hurt
me
much
,
though
the
inraged
multitude
in
disordered
throngs
cast
stones
at
mee
,
only
if
your
Honors
vouchsafe
to
giue
me
the
white
stone
.
But
the
last
cause
is
,
for
that
I
am
in
some
doubt
,
how
this
discourse
will
be
taken
of
them
,
for
whose
sakes
especially
it
was
vndertaken
.
For
it
is
to
be
feared
,
that
they
are
so
far
from
turning
stones
vnto
bread
,
that
they
will
make
stones
of
bread
,
and
that
which
I
haue
done
to
relieue
their
weakenes
,
they
will
account
as
deuised
to
vndermine
their
estate
,
and
so
take
that
with
the
left
hand
,
which
I
proffer
with
the
right
.
And
in
deede
what
other
thing
shoulde
I
looke
for
at
their
hands
,
who
(
in
lieu
of
my
well
deseruing
towards
them
)
haue
sought
heretofore
,
rather
to
cast
me
off
with
disgrace
,
then
to
giue
me
vp
with
reward
?
How
desirous
I
haue
alwaies
beene
of
publique
peace
,
and
howe
zealous
ouer
them
that
layd
snares
for
my
life
,
I
dare
appeale
vnto
God
and
men
:
and
yet
for
my
good
will
what
great
reward
haue
I
receiued
at
their
handes
,
but
sharp
reuenge
,
or
what
better
meede
for
my
paines
,
then
bitter
malice
?
But
no
reason
I
should
take
this
kinde
of
cruelty
vnkindly
,
seeing
it
is
so
common
a
case
,
and
commonly
incident
to
me
,
with
many
my
betters
.
And
therefore
far
be
it
from
me
,
that
the
iniuries
of
a
few
(
though
no
fewe
iniuries
)
should
so
far
preuaile
with
me
,
that
I
should
therefore
lesse
regard
the
better
health
of
the
whole
Church
.
Should
I
be
for
priuate
wronges
so
far
inraged
beyond
all
sence
,
and
besides
my selfe
,
as
to
study
to
bee
reuenged
vppon
many
good
men
,
being
offended
but
of
a
few
bad
fellowes
.
After
I
was
last
called
from
hence
by
the
Belgike
Churches
,
I
conuersed
among
them
in
diuers
places
ten
whole
yeares
together
:
in
what
time
I
found
by
aduised
experience
,
that
there
were
two
thinges
of
great
moment
greatly
missed
in
those
Churches
,
the
which
I
could
not
then
without
grief
,
and
cannot
now
without
sin
conceale
,
namely
,
That
the
ministery
of
the
Gospell
receiued
of
them
by
publike
authority
,
is
not
adorned
by
them
with
due
honor
:
And
againe
,
That
wealth
and
worshippe
in
the
order
of
the
ministery
,
is
thought
a
needlesse
thing
to
aduaunce
the
estimation
thereof
in
a
ciuill
society
.
(
Men
that
we
are
)
misconceauing
is
the
cause
of
all
this
.
For
now
a
daies
(
for
sooth
)
no
Church
is
thought
reformed
,
vnlesse
First
all
Church
dignities
,
be
either
thrust
out
at
the
Church
porch
,
or
thrust
downe
to
the
belfry
,
and
then
all
the
Church
goods
,
be
either
put
in
the
great
bagge
,
or
giuen
to
the
greedy
baggage
.
The
which
errour
if
it
doe
proceed
(
as
it
will
if
it
be
not
nipt
in
the
head
)
it
will
one
day
reuele
,
not
only
vpon
the
church
,
but
also
vppon
the
whole
state
a
greater
misery
,
then
can
easely
be
driuen
into
euery
common
mans
head
.
To
the
which
this
also
may
be
added
,
that
there
are
many
of
opinion
(
and
they
are
of
many
opinions
)
That
the
abolishing
of
Bishops
is
not
the
least
part
of
reformation
,
and
That
their
authority
in
the
Church
is
crept
in
,
not
of
any
diuine
institution
of
Gods
word
,
but
(
that
which
not
any
Church
before
this
time
did
euer
auouch
)
of
the
onely
errour
and
ambition
of
mans
wit
.
Our
elders
&
all
auncient
diuines
(
for
the
preuenting
of
Scisme
,
and
conuenting
the
head-strong
and
giddy
headed
rashnes
of
many
)
helde
the
prudent
moderation
of
one
(
in
one
Citty
or
prouince
)
to
be
ordained
from
aboue
.
And
they
knew
very
well
,
that
albeit
the
quirke
of
speaking
(
for
so
they
speak
)
be
found
in
many
,
yet
the
art
of
gouerning
,
and
the
rule
of
well
ruling
,
is
knowen
but
of
a
few
.
How
great
a
stay
a
godly
and
prudent
Bishop
may
bee
,
to
any
troubled
or
distressed
State
,
auncient
histories
doe
plainly
teach
,
&
present
experience
might
make
vs
learne
.
Doe
you
not
knowe
(
I
know
you
are
not
ignorant
)
howe
that
many
times
,
many
things
betide
in
a
christian
common
wealth
,
which
require
the
aduise
of
Ecclesiastical
Prelates
?
As
also
where
the
Gospell
is
publiquely
authorised
,
that
there
are
many
thinges
requisite
for
the
Church
,
which
cannot
be
effected
with
out
the
ciuill
Magistrate
?
And
how
then
,
are
not
they
in
a
peeuish
and
a
peruerse
errour
,
which
either
exclude
the
Magistrate
from
causes
Ecclesiasticke
,
or
sequester
the
Minister
from
affaires
politike
?
(
silly
men
that
they
are
)
as
if
either
the
Christian
Magistrate
were
no
part
of
the
Church
,
or
the
sacred
Minister
not
Cittizen
of
the
same
common
wealth
?
And
yet
neither
the
Magistrate
(
if
he
be
Christian
)
is
to
neglect
the
safety
of
the
Church
,
nor
the
Minister
(
if
he
be
godly
)
not
to
regard
the
safegard
of
the
state
.
But
these
two
(
the
Magistrate
and
the
Minister
)
so
long
as
they
shal
be
distracted
into
partes
,
and
as
it
were
diuorsed
in
state
the
one
from
the
other
,
and
shall
not
take
sweete
counsell
together
like
friends
,
or
not
communicate
in
consent
for
their
common
benefite
,
they
cannot
but
conceiue
diuers
and
doubtfull
surmises
,
fonde
yea
,
and
some
times
false
opinions
of
each
others
gouernement
.
The
Magistrate
that
keepeth
fresh
in
memory
the
new
broken
yoke
of
the
Popes
tiranny
,
feareth
least
by
any
meanes
he
should
fall
againe
into
the
like
,
though
vnlike
.
And
therfore
is
iealous
ouer
the
counsels
and
conuenticles
of
the
Cleargy
,
&
suspecteth
alwaies
some
snare
to
be
laid
in
them
to
entangle
his
liberty
.
Of
the
other
side
,
the
Pastors
(
so
many
as
are
,
or
will
bee
accoumpted
faithfull
in
their
Ministery
)
cannot
but
be
careful
for
the
welfare
of
their
flocke
,
and
therefore
seeke
by
all
meanes
to
benefite
the
Church
,
and
to
shun
those
things
which
may
preiudice
the
same
:
who
when
they
see
diuers
kindes
of
people
to
preuaile
in
the
Common-wealth
,
and
they
some
of
them
open
professed
enemies
to
the
Church
,
some
but
suspicious
and
suspected
fauorites
,
few
faithfull
and
vnfeined
friendes
;
no
woonder
though
they
dare
hardly
commit
their
cause
and
their
credites
,
them selues
and
their
safeties
,
to
such
Gouernours
.
Besides
,
they
being
ignorant
of
the
common
counsels
,
how
should
they
bee
good
interpreters
of
such
thinges
as
are
done
in
the
Common-wealth
?
neither
can
such
counsels
be
well
communicated
to
the
common
people
,
and
yet
reason
would
they
should
,
seeing
they
are
common
.
If
the
States
in
the
Low-countries
(
brought
to
lowe
estate
)
had
their
learned
and
reuerend
Bishoppes
,
in
that
estimation
they
ought
to
be
,
in
euerie
well
ordered
state
,
no
doubt
with
their
vigilancye
and
moderation
,
they
might
more
easily
haue
remedied
their
present
miseries
.
I
did
complaine
(
not
without
cause
,
)
to
see
the
Church
goods
pilde
and
pilferd
,
and
learned
Pastors
set
to
their
stipends
:
Of
the
which
,
some
in
deed
do
liue
&
releeue
their
families
(
though
porely
God
knowes
)
and
some
againe
for
the
moity
of
their
stipends
,
&
the
multitude
of
their
familiars
,
are
by
no
means
able
to
keepe
open
shop
windowes
.
I
speake
not
,
(
or
neede
not
)
of
them
which
are
denied
their
wages
,
or
serue
(
like
our
soldiers
)
for
cheese
flemish
,
if
that
they
can
get
it
.
But
by
this
meanes
,
when
as
(
to
the
griefe
of
al
good
men
)
I
did
see
the
most
sacred
studie
of
Diuinity
to
languishe
,
that
young
wits
were
affraid
of
it
,
and
old
heads
a
weary
of
it
,
Churches
without
Pastors
,
Schooles
wanting
professors
:
I
lamented
with
my selfe
,
and
sorrowed
for
these
mischiefes
,
and
those
wee
might
easily
coniect
,
would
issue
out
of
these
as
out
of
Pandoraes
box
.
Neither
did
I
sorrowe
for
these
thinges
to
my selfe
alone
:
I
acquainted
my
griefs
,
where
I
was
acquainted
.
But
because
in
those
intempestuous
times
,
I
could
not
safelie
either
speake
,
or
write
my
minde
,
without
suspect
of
contention
,
couetousnes
,
or
ambition
,
I
conteined
my selfe
discontent
,
expecting
a
fitter
opportunity
.
In
the
mean
while
,
I
could
haue
wished
that
this
argument
might
haue
bin
vndertaken
of
some
other
,
and
of
some
other
profession
:
And
that
doubtlesse
might
haue
bene
performed
of
such
an
one
with
so
much
the
more
ease
and
lesse
enuie
,
by
howe
muche
the
matter
did
lesse
concerne
himselfe
.
But
seeing
no
man
offered
himselfe
to
this
seruice
,
(
and
the
seruice
honorable
)
after
manye
delaies
,
I
ouercame
my selfe
at
last
,
and
in
the
zeale
of
my
dutie
,
haue
vndergon
that
burthen
,
which
Atlas
himselfe
can
not
sustaine
alone
:
and
therefore
in
the
conscience
of
mine
owne
weaknes
,
I
come
loaden
to
your
Honors
with
mine
ouer-burden
,
and
laye
downe
the
same
in
three
little
bookes
vnder
your
names
(
thrise
reuerend
and
renowned
.
)
And
this
also
haue
I
done
with
the
greater
confidence
,
and
the
lesse
conflict
,
for
that
both
the
trueth
of
the
cause
it selfe
,
wil
bear
me
vp
,
that
I
slip
not
,
and
also
your
honorable
fauours
(
as
I
hope
)
wil
beare
me
out
,
if
I
slip
not
.
And
now
,
if
it
shall
please
God
to
put
them
in
some
better
mind
,
whome
these
things
do
chiefly
concerne
,
so
that
these
may
be
commended
of
them
,
and
they
amended
by
these
,
I
verely
shall
reioyce
in
them
,
but
they
shall
be
beholding
vnto
you
.
But
if
these
thinges
displease
them
,
and
they
finde
themselues
offended
with
my
liberty
,
I
shal
find
others
(
I
doubt
not
)
as
amorous
of
the
present
truth
,
as
they
are
of
their
priuate
humor
,
and
as
far
in
loue
with
reuerend
antiquitie
,
as
they
are
in
liking
with
insolent
noueltie
;
vnto
whom
I
perswade
my selfe
(
though
they
should
fore-speake
the
contrarie
,
)
this
my
labour
shall
not
bee
altogeather
vnwelcome
.
Wherefore
for
your
Honors
I
will
pray
,
and
importune
the
most
great
and
Almighty
,
that
he
would
vouchsafe
to
giue
you
life
,
euen
a
long
life
,
for
the
benefite
of
the
Church
,
and
the
aduancement
of
the
kingdome
of
Christ
.
London
4.
Kal.
Aprill
.
Anno
Dom.
1590.
Your
Honors
most
bounden
Hadrian
Sarauia
TO
THE
GODLIE
AND
Faithfull
Ministers
of
the
Church
of
Christ
,
throughout
the
Low-countries
,
my
brethren
beloued
in
the
Lord
.
AT
what
time
I
liued
at
Leiden
(
worshipfull
and
beloued
)
I
many
times
,
with
many
of
you
,
bewailed
the
state
of
the
Church
there
:
In
the
which
,
the
deuill
,
(
the
deuill
it
is
)
spreadeth
his
net
,
as
many
other
waies
,
so
especiallie
nowe
with
a
certaine
newe
slight
after
another
fashion
:
In
the
which
he
hath
his
gins
and
engins
,
nothing
like
vnto
those
of
olde
,
when
hee
went
a
hirding
with
gainefull
hipocrisie
,
and
entangled
the
soules
of
Christian
people
with
a
kind
of
costlie
superstition
:
then
did
the
Cleargie
,
and
the
Layitie
ambitiouslie
contend
,
(
as
yet
they
continue
vnder
the
Papacie
)
whether
should
exceed
the
other
:
they
in
their
pompous
sanctimonie
,
or
these
in
their
superstitious
munificencie
:
So
they
,
sold
(
and
sell
)
at
a
deare
reckoning
:
these
,
bought
(
and
buy
)
at
the
hucsters
handes
:
The
one
deceiuing
,
the
other
deceiued
;
both
in
an
error
,
neuer
a
better
.
And
is
it
not
strange
to
see
(
a
thing
that
is
not
strange
,
)
how
superstition
and
hypocrisie
is
of
more
force
and
preuaileth
more
,
to
conquere
and
lead
captiue
the
minds
of
men
,
then
true
and
sincere
religion
,
which
is
pure
and
plaine
,
without
wealt
or
gard
?
But
such
is
either
the
negligence
of
men
,
or
the
nature
of
man
,
it
will
be
deceiued
,
and
will
deceiue
.
Who
is
able
to
recompt
(
and
keepe
reckoning
,
)
the
quircks
and
the
tricks
,
the
gybing
and
the
iugling
of
the
Romaine
Alcaron
,
by
the
whiche
they
hold
play
with
the
simple
,
and
play
noddie
with
the
peoples
simplicitie
?
The
paines
of
Purgatorie
,
the
Popes
pardons
,
Images
,
false
miracles
,
pilgrimage
to
statues
,
shrines
and
crosses
,
reliques
of
saints
,
bones
,
teeth
,
and
ashes
,
vestments
,
belts
,
and
sandals
,
and
a
thousand
such
like
trumperies
?
These
are
the
martes
and
the
marchandise
which
they
make
ouer
to
the
peple
for
hid
treasure
,
while
they
sel
the
people
for
olde
shooes
,
What
should
I
more
say
?
They
say
themselues
,
(
and
the
more
shame
)
they
are
not
ashamed
to
say
:
That
these
and
such
like
,
are
the
Religious
illusions
of
the
Religious
.
What
a
commodious
craft
auricular
confession
is
,
the
Iesuits
(
besides
other
the
Romish
Prelates
minions
)
doe
feele
,
and
find
.
But
now
adaies
,
because
the
true
Ministers
of
Christ
,
and
the
faithfull
stewards
of
his
house
are
not
trained
vppe
in
these
trades
,
nor
guiltie
of
these
traines
,
they
are
set
at
naught
of
naughtie
men
.
And
yet
of
olde
,
when
the
people
doted
ouer
their
false
Gods
,
and
spared
for
no
cost
,
so
they
might
satisfie
their
soules
with
neuer-satisfied
superstition
,
they
were
notwithstanding
nothing
so
ranke
in
seking
to
satisfie
the
rauine
of
that
vnkind
lust
towards
their
false
God
and
his
worship
,
as
they
were
slowe
and
slacke
to
inquire
after
the
true
God
his
seruice
,
and
his
true
seruants
:
and
why
then
should
it
seeme
a
thing
rare
or
insolent
among
vs
,
if
the
like
kinde
of
vnkindnes
be
reuolued
vpon
vs
in
this
age
?
For
man
to
man
,
and
age
to
age
is
as
like
,
as
is
the
water
to
the
water
,
day
to
day
,
to
day
and
heareafter
.
In
what
honour
and
estimation
the
Ministers
of
the
Church
are
among
the
Romanists
,
is
well
knowen
to
such
as
either
now
liue
,
or
at
anie
time
haue
liued
amongst
them
.
But
now
,
amongst
vs
the
professors
of
the
Gospell
,
they
which
sincerely
teach
the
true
religion
,
and
truly
teach
what
way
leadeth
to
heauen
,
and
by
what
means
we
are
reconciled
to
God
,
ar
ether
nothing
at
al
acounted
,
or
as
nothing
.
Is
any
thing
(
for
honour
sake
?
)
for
pittie
sake
yeelded
vnto
them
?
it
is
by
and
by
thought
much
of
,
and
thought
too
much
,
bee
it
neuer
so
little
.
For
which
sinne
,
not
onely
the
vnkindnes
of
the
people
is
to
bee
condemned
,
as
principallie
guiltie
,
but
our
owne
foolishnes
also
may
be
conuicted
,
as
accessorie
faultie
.
And
howe
?
Forsooth
a
toy
hath
taken
vs
in
the
head
,
and
we
haue
taken
a
toy
in
hand
,
by
surprising
the
Popes
tyrannie
,
to
suppresse
our
owne
liberty
:
As
if
indeede
,
the
excessiue
riot
,
and
not
expleable
auarice
of
the
Popish
Cleargie
could
by
no
possible
meanes
be
rebated
,
vnlesse
wee
thrust
downe
the
reformed
Ministerie
beneath
the
Bell-ferie
,
and
hand
ouer
head
lay
wast
all
the
possessions
of
the
Cleargie
.
A
passing
deuice
indeede
,
to
bring
this
to
passe
(
as
it
hath
alreadie
brought
it
within
come
to
passe
)
that
the
Church
wanteth
wherewith
to
nourish
the
sacred
Muses
,
and
is
faine
to
honour
the
painefull
Minister
with
monethly
menstruous
fees
.
From
hence
is
foisted
into
the
Church
,
a
kinde
of
temporall
biter
,
after
a
new
fashion
&
an
euil
example
:
who
chiefly
attending
,
vpon
their
own
drudgerie
,
by
the
way
ioyne
hand
with
the
Pastor
in
his
prouince
,
and
that
for
a
yeare
or
two
at
the
most
(
that
they
may
be
good
in
their
office
.
)
And
by
this
meanes
,
(
that
which
I
account
worse
then
all
the
rest
)
the
beautie
of
the
Church
is
vanished
,
and
that
vnited
force
of
the
brethren
which
in
placed
in
one
Bishop
,
who
dare
with
confidence
,
and
may
with
authoritie
controule
the
wicked
in
their
enterprises
,
is
vtterlie
lost
and
languished
.
For
whilest
euerie
one
is
dispised
,
all
are
contemned
and
likewise
,
whilest
euerie
one
taketh
care
of
his
owne
Curch
onelie
,
they
altogeather
neglect
the
good
of
the
whole
Church
generallie
.
I
spare
to
exemplifie
this
:
your selues
suppose
,
what
,
and
where
vpon
I
speake
it
.
But
doe
you
not
see
,
or
can
you
not
conceiue
,
how
that
many
things
may
daily
chance
in
the
Church
,
which
concerne
all
Churches
in
common
,
and
for
the
which
,
a
present
remedie
must
be
had
?
In
this
case
no
priuate
man
dare
vndertake
the
cause
:
and
why
?
he
seeth
and
considereth
that
the
matter
pertaineth
not
to
him
,
or
to
anie
one
,
or
to
a
few
,
but
vnto
all
the
rest
of
that
whole
Prouince
in
common
.
But
whilest
hee
which
could
find
in
his
heart
to
put
himselfe
vpon
the
action
for
the
common
good
,
yet
findeth
many
doubts
in
his
hart
,
and
is
stil
affeard
least
either
himselfe
should
not
be
allowed
,
or
that
he
should
perform
not
confirmed
,
by
the
rest
;
of
necessitie
the
time
is
deferred
in
this
necessitie
,
and
needs
must
a
further
time
be
expected
,
vntil
the
brethren
may
bee
assembled
.
That
a
Synode
should
bee
called
for
euerie
such
matter
,
it
is
both
costly
and
inconuenient
:
and
many
times
also
before
either
they
could
be
called
,
or
come
togeather
,
either
the
mischief
that
was
feared
would
be
receiued
,
or
the
occasion
that
was
profered
would
be
ouer-passed
,
whereby
the
euil
might
ether
altogether
,
or
more
easily
haue
bene
remoued
.
Amongst
you
,
the
Church-goods
are
rifled
and
ruined
without
anie
reuerend
regard
of
sacred
or
prophane
:
as
if
(
forsooth
)
it
were
religion
for
the
Church
of
Christ
to
bee
woorth
one
dodkin
in
a
christian
Common-wealth
:
or
as
if
indeed
it
were
the
onely
errour
of
the
Church
of
Rome
,
that
they
are
rich
.
Doth
anie
thing
remaine
yet
vnransackt
in
any
of
your
Churches
?
the
better
for
those
Burgreeues
and
Burgomaisters
in
whose
handes
it
is
.
As
for
your selues
,
there
is
not
so
much
as
one
mite
left
to
bee
at
your
disposing
:
you
that
stand
so
much
in
your
ownlight
,
and
haue
put
out
two
lights
with
your
too
much
lightnes
,
can
you
put
out
mine
with
an
half
penie
?
alas
good
souls
:
if
you
were
euerie
one
pore
,
yet
might
you
be
all
rich
.
But
now
it
is
the
common
opinion
,
that
Pastors
ought
of
congrutie
to
be
poore
and
needie
:
and
that
is
so
deeplie
infixed
in
the
harts
of
the
simple
peple
,
that
they
can
hardly
be
perswaded
to
the
contrary
.
Is
it
possible
,
but
by
such
meanes
it
shuld
one
day
come
to
passe
(
if
they
thus
proceed
)
that
the
whole
Ministery
of
the
Church
shuld
fal
ether
into
vtter
decay
,
or
wretched
contempt
?
I
was
purposed
(
if
I
had
staied
with
you
)
to
haue
conferred
about
this
matter
with
the
States
themselues
.
And
verely
I
would
haue
exhorted
and
intreated
them
,
that
they
would
take
some
better
course
in
this
cause
:
I
would
haue
taught
them
,
that
they
had
no
right
at
all
vnto
the
church-goods
:
I
would
haue
prooued
and
protested
vnto
them
,
that
whatsoeuer
calamities
haue
befallen
the
Low-countries
,
they
are
al
but
the
iust
vengeance
of
God
for
their
sacrilege
:
that
the
goods
of
Cathedrall
and
Collegiat
churches
,
and
also
of
many
Monasteries
,
were
destinate
and
consecrated
to
the
vse
of
sacred
studies
:
And
last
of
all
,
I
would
haue
informed
them
,
and
confirmed
to
them
,
that
whatsoeuer
hath
varied
from
the
first
institution
therof
,
ought
not
to
be
destroyed
,
but
restored
by
the
christian
Magistrate
.
But
this
my
good
purpose
was
hindered
,
first
by
the
vntimely
death
of
the
Prince
of
Orange
,
and
then
also
for
the
Earle
of
Leycester
his
sake
:
Least
I
might
seeme
to
haue
attempted
the
same
,
either
at
a
bad
time
,
(
in
the
greatest
tumult
of
the
countrey
)
or
els
by
bad
means
(
presuming
vpon
the
fauour
and
furtherance
of
my
L.
the
Earle
.
In
the
meane
while
,
I
might
greatly
wonder
at
the
error
of
many
,
and
they
not
meanely
conceited
towards
the
Gospel
:
neither
should
I
cease
to
wonder
,
were
it
not
that
I
knowe
the
Ministers
themselues
,
whome
the
matter
doth
more
neerly
concerne
,
to
bee
the
authours
of
that
error
.
But
when
I
consider
with
my selfe
the
iniquitie
of
these
euill
daies
,
and
the
bad
meaning
of
euil
men
,
I
cannot
wel
tell
whether
I
might
rather
lament
or
reioyce
in
that
their
foule
ouersight
.
For
albeit
to
haue
the
churches
spoyled
&
left
desolat
of
such
helps
with
the
which
it
ought
to
be
releued
,
may
bring
vpon
both
Church
and
State
a
greater
misery
then
many
can
suspect
,
or
any
can
auoyd
:
notwithstanding
,
that
in
the
beginnings
of
reformation
,
there
was
nor
mention
nor
motion
made
for
the
Church-goods
,
it
greeueth
me
the
lesse
;
for
that
by
this
meanes
the
aduersarie
cannot
well
say
,
that
we
rather
sought
the
treasure
of
the
Church
,
then
the
glorie
of
God
.
For
had
they
made
anie
question
of
the
Church-goods
,
these
cauils
and
quarrels
might
haue
taken
some
aduantage
of
them
.
But
now
,
when
as
they
esteemed
of
whatsoeuer
the
Papists
possessed
,
as
of
things
nothing
pertaining
vnto
them
,
and
referred
all
the
whole
matter
to
the
moderation
of
the
Magistrate
;
by
this
meanes
,
Suspicion
it selfe
could
not
but
cleare
them
of
suspicion
.
So
God
sometimes
doth
vse
the
verie
ignorance
of
his
seruants
,
to
some
good
end
:
namelie
,
when
as
a
truth
taught
out
of
time
,
would
doe
more
hurt
then
good
.
Notwithstanding
,
that
which
sometimes
hath
beene
obiected
,
can
neither
be
denied
nor
defended
;
that
there
were
some
which
tooke
our
part
in
hope
of
the
pray
onely
.
And
albeit
these
things
were
not
altogether
vnknowen
vnto
the
godlie
at
that
time
,
(
as
their
writings
doe
witnesse
)
yet
in
wisdome
they
chose
rather
to
suffer
and
say
little
to
that
iniurie
,
then
that
in
hast
they
should
goe
about
to
offend
any
.
And
in
this
they
did
imitate
Saint
Paule
,
who
in
the
rich
Cittie
of
Corinth
,
had
rather
labour
with
his
hands
,
and
so
get
his
maintenaunce
,
then
otherwise
to
giue
anie
occasion
of
suspect
to
a
nouice
people
,
not
seene
into
the
dignitie
of
his
right
Apostolique
.
And
shall
I
tell
you
?
that
onely
consideration
was
not
the
least
cause
,
why
my selfe
dared
not
bewray
vnto
euery
one
the
silence
of
my
thoughts
:
And
yet
(
such
was
my
natiue
weakenes
,
or
my
foole-hardie
forwardnes
)
I
could
not
hide
my selfe
from
my
brethren
and
companions
,
and
some
also
of
the
Magistrats
of
Gaunt
.
But
I
spake
not
then
so
freely
,
as
I
meane
to
doe
in
this
discourse
:
For
I
alwaies
feared
,
as
I
ought
to
do
,
least
such
as
were
but
newly
wonne
to
the
faith
of
Christ
,
might
be
haplie
lost
by
my
indiscreet
libertie
,
and
my selfe
brought
into
a
needlesse
gealosie
of
auarice
and
ambition
.
But
now
,
seeing
I
am
in
that
place
and
condition
,
in
the
which
no
man
can
iustly
accuse
me
,
as
if
I
sought
any
especiall
commoditie
for
my selfe
,
or
desired
any
other
thing
,
then
that
which
is
commodious
and
necessary
for
the
Church
:
I
thought
it
my
duty
to
speake
plainely
,
what
I
thinke
of
the
goods
and
possessions
of
the
Church
.
Neither
is
it
enough
for
mee
,
that
I
am
heere
well
prouided
for
my
selfe
:
I
wish
the
like
vnto
my
brethren
.
And
although
I
may
iustlie
complain
my self
,
to
be
iniuriouslie
forsaken
of
you
,
whom
I
ought
to
haue
found
the
chief
Patrons
of
mine
innocency
:
yet
notwithstanding
,
my
loue
and
my
Zeale
,
both
towards
the
Church
,
and
also
vnto
you-wards
,
is
not
therefore
either
altered
,
or
alienated
.
And
how
then
shuld
I
be
lesse
carefull
for
yours
&
your
Churches
good
,
then
when
my selfe
was
in
the
same
ship
with
you
?
Wherefore
,
seeing
we
haue
now
sufficientlie
wincked
at
this
errour
,
as
well
of
the
people
,
as
the
Magistrate
,
which
(
if
it
be
suffered
)
will
bring
to
the
Church
,
either
a
deadly
ruine
,
or
a
desperate
mischiefe
:
we
may
no
longer
dissemble
the
matter
;
the
Church
it selfe
must
be
taught
hir
duetie
towards
hir
Ministerie
.
It
is
a
perilous
&
pernitious
thing
,
to
bequeath
an
euill
president
vnto
our
posteritie
:
who
shall
take
all
for
reformation
,
whatsoeuer
they
receaued
in
the
name
of
Reformation
(
for
what
cause
so
euer
it
was
done
.
)
Men
(
as
you
know
)
for
the
most
part
,
vse
rather
to
regard
the
deed
,
then
to
respect
the
cause
:
what
is
doone
euerie
man
can
tell
,
but
for
what
cause
it
was
doone
,
there
are
few
which
can
conceiue
,
or
well
consider
.
I
must
needes
confesse
,
I
haue
proceeded
some-what
farther
into
this
matter
,
then
my
purpose
was
,
when
I
came
first
hither
:
For
that
I
see
heere
in
England
,
by
the
euill
presidents
of
other
Countries
,
most
men
are
carried
away
with
the
same
errors
.
Some
streine
their
consciences
so
farre
,
and
open
their
mouthes
so
wide
,
that
like
dronken
men
they
stretch
and
yawne
after
the
Church-liuings
,
and
doe
euen
gourmandize
them
already
in
their
hopes
mercilesse
,
and
bottomeles
conceits
.
And
some
againe
while
they
grutch
the
Pastors
their
fields
,
and
enuie
the
Euangelique
Bishops
the
riches
of
Romish
Prelates
,
(
as
if
it
were
not
lawefull
for
vs
to
succeed
them
,
and
not
exceed
them
)
would
seme
to
eat
their
hearts
in
garlike
(
as
they
say
)
while
they
eat
and
spit
their
owne
gall
in
malice
.
A
strange
opinion
they
hold
,
that
the
place
,
power
,
and
authoritie
,
it
hath
pleased
her
Maiestie
and
the
rest
of
the
states
,
the
Bishops
should
reteine
in
this
kingdome
,
is
a
grant
vtterly
auerse
vnto
the
reformation
of
religion
.
Wherefore
now
,
what
honour
is
due
in
a
Christian
Common-wealth
to
the
Ministers
of
the
Church
,
and
how
forforth
the
same
may
extend
,
is
to
be
examined
more
at
large
.
But
it
is
to
be
feared
,
least
some
will
be
scarcely
well
pleased
,
especially
such
as
be
ignorant
of
the
auncient
Church
gouernment
)
with
this
my
treatise
of
the
diuers
degrees
of
the
Ministers
of
the
Gospell
:
and
the
rather
,
for
that
I
haue
noted
in
their
newe-come
reformation
two
things
not
to
be
liked
of
:
namely
,
that
the
autentique
order
of
Bishops
is
abrogated
,
and
a
nouell
kinde
of
Presbyters
intruded
.
The
which
I
haue
the
rather
noted
,
for
that
the
common
sort
of
people
are
of
opinion
,
that
not
the
least
part
of
reformation
consisteth
in
the
dilapidation
of
Church-goods
,
in
the
extirpation
of
Prouinciall
Bishops
,
and
in
the
creation
of
Demi-laicall
,
and
mongrell
Presbyters
.
The
which
opinion
of
the
people
,
I
doe
therefore
reprehend
,
not
that
I
dissallow
,
that
certaine
graue
seniours
and
godlie
men
should
consort
with
the
Pastors
,
(
that
is
,
the
true
Presbyters
of
the
Church
:
)
but
that
they
may
know
,
(
as
they
shall
be
taught
)
not
to
mistake
them
for
those
Elders
,
of
the
which
,
in
the
Actes
of
the
Apostles
,
and
in
Paules
Epistles
there
is
often
mention
,
and
is
it
not
needful
also
,
to
point
at
an
error
betimes
,
least
it
beeing
by
time
confirmed
,
should
not
afterwardes
be
easilie
corrected
?
If
any
man
shall
thinke
my selfe
in
the
error
,
or
that
I
haue
gone
further
then
he
liketh
well
of
:
let
him
teach
me
that
which
is
better
.
I
will
presently
alter
my
iudgement
,
and
giue
ouer
the
bucklers
vnto
him
that
can
do
best
.
The
which
I
speake
not
as
if
I
doubted
,
or
were
not
thorowlie
resolued
,
that
those
things
of
the
which
I
affirme
in
this
book
,
were
not
assumed
out
of
gods
book
.
(
For
I
do
verely
beleeue
that
I
haue
not
swarued
from
that
rule
which
God
hath
giuen
me
to
follow
.
)
But
yet
,
if
any
man
presume
he
can
teach
the
contrary
out
of
the
word
,
(
and
make
not
the
word
contrarie
)
I
am
more
ready
to
attend
and
be
taught
,
then
to
teach
,
and
had
rather
bee
ouercome
,
then
ouercome
:
condition
,
that
that
onely
truth
may
preuaile
,
which
in
truth
ought
to
preuaile
.
In
the
meane
while
,
as
I
haue
alwaies
borne
,
and
beare
with
such
as
dissent
in
opinion
from
me
,
(
so
long
as
they
holde
intire
the
Lorde
Iesus
:
)
so
likewise
in
the
same
charity
may
they
beare
with
me
,
if
I
dissent
from
them
,
I
hartelie
wish
,
and
intreat
earnestly
.
If
it
shall
please
God
,
by
the
counsel
of
christian
Princes
,
that
there
may
be
a
generall
and
a
free
councell
celebrated
,
that
(
as
it
becommeth
me
)
I
refuse
not
to
bee
iudge
of
my
iudgement
:
but
if
otherwise
,
neither
I
can
bee
perswaded
by
others
,
nor
perswade
others
:
let
vs
expect
with
one
accord
the
iudgement
of
Almightie
God
,
when
euery
one
shal
render
according
to
the
moitie
of
his
talent
,
a
reason
of
his
Ministerie
.
For
me
to
contend
with
my
brethren
after
a
bitter
manner
?
it
is
no
part
of
my
meaning
.
If
in
any
place
my
stile
shall
seeme
more
sharpe
:
beleeue
me
,
(
I
will
not
fable
with
you
)
the
greatnes
of
the
mischiefe
,
not
any
priuat
griefe
,
hath
set
an
edge
on
it
.
And
to
speake
reason
,
what
reason
haue
I
to
be
violent
,
or
virulent
in
this
question
?
Seeing
whatsoeuer
is
helde
amisse
,
I
impute
it
to
the
error
and
ignorance
of
art
,
not
to
the
malice
or
euill
meaning
of
men
.
The
horrible
sacrilege
of
men
is
not
so
manifest
to
the
world
,
as
the
execrable
authors
thereof
are
vnknown
vnto
me
:
(
and
it
greueth
me
not
that
they
are
vnknowen
.
)
Of
whome
then
should
I
exclaime
?
Against
whome
should
I
declaime
?
But
whereas
certaine
vngodly
men
are
craftely
crept
in
amongst
vs
,
who
make
a
shewe
of
religion
,
and
would
seem
to
fauor
the
Gospell
,
and
that
not
so
much
of
any
deuotion
towards
God
,
as
in
detestation
of
all
godlines
:
I
am
constrained
many
times
,
more
earnestly
to
inueigh
against
the
subtiltie
and
impietie
of
such
:
(
let
them
be
of
what
estate
they
may
be
,
if
they
be
of
that
condition
)
For
neither
are
our
owne
colours
cleare
of
such
staines
:
against
whome
can
there
bee
anie
worme-wood
too
bitter
?
This
I
note
,
that
if
at
any
time
I
name
the
Hollonders
,
I
note
not
the
whole
nation
:
(
God
forbid
)
but
onely
those
that
degenerate
from
the
naturall
integrity
of
their
owne
nation
.
But
are
not
they
so
much
the
more
worthy
greater
ignominy
,
by
how
much
the
more
fondly
they
abuse
their
owne
authority
,
and
the
peoples
simplicitie
?
such
therefore
I
must
necessarilie
,
and
may
worthelie
accuse
of
Atheisme
and
irreligion
,
the
rest
,
I
cannot
excuse
of
errour
and
ignorance
onely
.
Indeed
error
and
ignorance
doe
sometime
mitigate
the
guilt
of
the
offender
,
but
neuer
can
it
obliterate
the
staine
of
the
offence
.
It
will
seeme
a
hard
matter
I
know
vnto
some
,
that
sacrilege
should
be
openly
reprehended
,
and
vnto
some
an
absurd
thing
,
that
in
the
policy
of
the
Church
,
Bishoppes
should
be
required
.
For
there
are
here
in
England
a
certaine
number
of
wicked
men
,
(
and
I
am
very
sorie
for
them
)
who
are
so
farre
out
of
order
with
that
order
,
as
if
no
Ecclesiasticall
Discipline
were
to
be
had
vnder
them
.
Amongst
whome
,
the
quarrell
is
growen
so
farre
,
that
nowe
they
deuorce
themselues
from
the
communion
of
the
English
church
,
as
Papisticall
and
Antichristian
,
and
so
betake
themselues
to
their
priuate
and
not
permitted
conuenticles
.
Whome
I
could
doe
no
lesse
then
lightly
note
in
this
place
,
because
they
seem
to
patronage
their
odious
scisme
,
and
mutinous
huggor-muggar
by
the
precedent
presidents
of
our
foraine
Churches
.
O
God
thou
knowest
,
and
themselues
cannot
bee
ignoraunt
,
that
the
first
peregrine
churches
which
were
heere
in
England
,
had
their
Lord
Bishop
Alasco
,
and
these
which
at
this
day
are
vnder
the
protection
of
the
most
gracious
Elizabeth
,
doe
acknowledge
the
Bishops
of
those
Diocesses
in
the
which
they
are
,
and
to
them
they
supply
.
But
(
thankes
be
vnto
God
)
there
are
others
,
who
being
somewhat
more
milde
and
moderate
in
their
proceedings
,
doe
not
altogeather
estraunge
themselues
from
the
assemblies
of
their
churches
:
but
yet
,
they
haue
the
Bishops
in
emulation
also
,
and
promise
vnto
themselues
a
golden
worlde
,
could
they
but
once
bring
to
passe
,
that
by
a
preposterous
Alchymy
of
earthly
pollicy
they
could
turne
gold
into
drosse
,
that
is
,
Bishops
into
Presbiters
,
&
their
reuenues
into
annuities
.
But
to
them
I
dare
say
,
and
can
foreshew
,
that
they
shal
bring
,
themselues
?
The
whole
state
Ecclesiastik
into
deepe
disdaine
,
disdaine
worse
then
themselues
deserue
.
And
whereas
(
the
Lord
be
praised
for
it
)
we
haue
now
some
good
Discipline
,
it
will
come
to
passe
that
then
they
shall
haue
none
at
all
,
but
voluntary
,
which
as
soone
as
it
is
begone
,
will
be
gone
.
I
omit
the
tumults
and
contentions
with
the
which
they
shall
first
trouble
and
turmoyle
both
heauen
and
earth
.
But
this
is
plaine
,
and
I
dare
promise
them
,
that
they
which
were
the
first
authors
thereof
,
will
proue
their
first
enemies
,
so
sone
as
vnder
these
colours
they
shal
haue
obtained
their
desires
.
The
calamities
of
your
present
churches
your selues
see
,
and
suffer
:
but
from
whence
they
arise
,
or
what
is
the
true
remedy
(
pardon
me
,
I
beseech
you
,
if
I
speake
as
I
thinke
)
you
seeme
not
to
see
or
conceiue
at
all
.
Doe
you
not
heare
of
the
turbulent
state
of
other
Churches
?
and
you
know
what
they
were
from
the
beginning
.
Where
,
if
they
had
intertained
for
a
popish
Prelat
,
a
true
BB.
&
for
Romish
masmongers
Euangelique
Ministers
,
contented
and
contenting
themselues
,
with
the
rites
and
reuenues
of
their
owne
Churches
:
no
doubt
all
thinges
amongst
them
,
had
continued
more
peaceable
and
prosperous
,
aswell
in
Church
as
,
Common-wealth
.
The
like
I
affirme
of
other
prouinces
,
from
whence
is
exiled
the
tyrant
of
Churches
.
But
what
can
be
done
,
where
the
mindes
of
men
are
foreseasoned
with
preiudice
,
and
alreadie
resolued
,
That
to
bee
ruled
by
bishops
,
and
to
be
releeued
by
Tythes
(
and
other
oblations
of
the
people
,
)
is
a
point
of
Poperie
.
But
may
I
not
be
so
bolde
to
tell
them
,
(
and
I
will
tell
them
but
the
truth
)
that
these
,
and
such
like
medicines
as
they
go
about
to
administer
vnto
the
Church
maladies
,
are
like
to
prooue
but
prouocations
vnto
further
mischiefes
?
Admit
the
drugs
they
concoct
be
not
simplie
offensiue
,
yet
is
it
to
be
considered
,
(
and
wise
men
wil
consider
)
whether
the
faintnes
and
infirmitie
of
the
whole
body
of
the
common-wealth
,
may
abide
the
same
.
Here
there
is
need
of
great
wisedome
,
&
no
lesse
moderation
:
the
which
as
it
may
be
in
many
,
so
must
it
be
in
one
,
which
may
execute
the
same
:
and
this
is
he
,
which
is
not
to
looke
ouer
one
part
,
but
to
watch
ouer
all
,
not
of
the
whole
worlde
,
(
which
neuer
any
mortall
thing
,
or
could
,
or
can
,
)
but
of
one
Cittie
or
prouince
,
so
farre
forth
as
the
power
of
man
may
extend
it self
.
And
may
wee
not
also
more
saflie
walke
in
the
steppes
of
the
auncient
fathers
,
then
rashlie
to
step
aside
into
tracts
of
our
owne
treading
?
Now
,
how
you
will
accept
of
this
my
libertie
,
I
cannot
well
tell
,
but
I
hope
well
of
you
,
and
commit
the
whole
cause
vnto
God
himselfe
.
This
I
am
perswaded
,
and
this
haue
I
learned
,
that
in
an
vnstayed
estate
,
it
is
not
the
part
of
a
good
Cittizen
,
to
suspend
his
censure
of
the
Common-wealth
,
nor
of
a
faithfull
Christian
,
to
suppresse
his
opinion
of
the
Church
of
Christ
.
For
mine
owne
part
,
if
in
this
daungerous
enterprise
,
I
shall
obtaine
that
onelie
,
which
I
haue
propounded
vnto
my selfe
,
I
shall
haue
iust
occasion
to
giue
thankes
vnto
my
GOD
:
but
if
it
fall
out
otherwise
,
yet
shall
I
haue
discharged
my
duetie
vnto
my
Brethren
,
and
performed
my
vowe
to
the
Church
of
GOD
.
Vnto
the
whiche
,
I
haue
hitherto
thought
my selfe
indebted
as
muche
as
this
comes
vnto
,
That
a
knowen
errour
ought
not
to
bee
ouer-slipped
in
the
silence
of
mee
.
But
put
case
,
I
doe
smale
good
vpon
those
,
for
whose
sakes
especially
I
haue
traueiled
in
this
duetie
;
yet
shall
their
remaine
a
perpetuall
note
of
that
notorious
errour
vnto
all
posteritie
,
that
they
yet
at
the
length
may
amend
that
,
in
the
which
they
haue
found
their
Fathers
to
haue
bene
faultie
.
London
the
fourth
of
the
Kal.
of
Aprill
.
Desirous
of
your
welfare
.
Hadrian
Sarauia
.
To
the
curteous
Reader
.
WHosoeuer
thou
bee
(
gentle
Reader
,
)
into
whose
hands
this
booke
shall
come
,
in
any
case
I
would
not
haue
thy
minde
troubled
with
this
discourse
,
as
if
we
did
reuerse
som
graund
Article
of
thy
faith
,
when
wee
doe
but
restore
,
(
for
so
we
holde
it
behofefull
)
the
graue
Senat
of
Bishops
into
the
reformed
Churches
(
so
called
.
)
Doe
we
crosse
herein
the
iudgement
of
some
late
writers
of
great
name
?
Why
then
iudge
you
,
(
and
iudge
me
worthie
of
double
blame
)
if
I
should
be
either
so
frontlesse
,
or
so
forgetfull
at
least
,
as
to
aduenture
vpon
this
contradiction
,
of
mine
own
head
:
suppose
ye
me
at
the
least
,
backt
with
the
piller
of
truth
,
(
the
sacred
scripture
)
and
borne
out
with
the
consent
of
the
auncient
Fathers
,
and
countenaunced
with
the
continued
custome
of
the
whole
Church
.
What
then
?
(
Will
you
saye
)
did
they
,
whome
you
cal
men
of
name
,
see
nothing
?
I
answere
,
they
did
see
indeede
,
that
which
I
see
:
But
as
they
which
take
vppon
them
to
repaire
an
old
house
,
albeit
within
dores
there
bee
many
pretie
romes
,
and
necessarye
corners
,
which
they
would
willinglie
,
and
might
well
bee
reserued
;
yet
notwithstanding
,
when
they
beholde
on
euery
side
,
the
most
partes
rotted
and
ruinated
,
and
those
good
partes
to
hang
togeather
by
putrified
and
imperfect
ioyntes
,
they
are
in
dispaire
,
that
the
house
can
not
bee
well
turguised
,
except
the
whole
frame
should
be
ouerturned
:
Euen
so
the
reformers
of
gods
house
,
albeit
they
did
see
to
their
greife
,
manye
excellent
things
which
might
well
,
and
well
worthie
,
bee
reserued
,
yet
perceiuing
them
to
be
either
vtterly
disteined
with
superstition
,
or
doubtfullie
entangled
therewith
,
and
consequentlie
dispairing
,
that
they
could
not
roote
out
the
grounded
superstition
and
tyrrany
of
the
pope
,
vnlesse
they
plucked
vp
by
the
roots
many
singular
ornaments
of
the
church
;
in
the
anguishe
of
their
zeale
they
cried
at
once
,
downe
with
it
,
downe
with
it
,
euen
to
the
ground
.
And
so
is
it
come
to
pas
that
togeather
with
impietie
and
Idolatrie
(
if
not
before
them
both
)
such
and
so
many
instruments
are
taken
away
,
as
might
haue
beene
verie
great
helpes
to
the
Church
,
both
for
the
preseruing
of
Discipline
,
and
also
for
the
retaining
of
that
dignitie
to
the
Ministerie
,
which
is
decent
and
requisite
in
a
ciuill
societie
.
But
to
the
purpose
:
although
in
materiall
thinges
,
that
which
we
haue
exemplified
before
,
many
times
must
be
so
of
necessitie
:
yet
in
morall
causes
there
is
no
such
necessity
.
The
state
therefore
of
this
question
(
friend
reader
)
is
not
of
thy
faith
in
Christ
,
or
of
thy
souls
health
,
but
by
what
guides
especiallye
,
and
gouernours
,
thou
maist
bee
best
lead
in
the
way
of
truth
,
and
kept
in
the
path
of
eternall
life
.
And
vpon
this
point
is
all
this
variaunce
.
For
there
are
some
of
opinion
,
that
all
discipline
of
maners
,
is
to
be
referred
to
the
Magistrate
,
and
that
the
Minister
is
to
be
restrained
to
the
bare
Preaching
of
the
worde
,
and
ministring
of
the
Sacraments
.
The
which
fancie
of
men
,
seeing
it
hath
neither
the
word
of
God
to
confirme
it
,
nor
any
president
of
our
Elders
to
giue
countenance
to
it
,
I
can
but
wonder
,
howe
so
friuelous
an
opinion
,
could
once
either
creepe
in
,
or
peepe
out
of
the
heads
of
Diuines
.
But
there
are
other
which
yeild
(
as
they
ought
to
doe
)
the
power
of
Ecclesiasticall
censures
to
those
Bishoppes
and
Elders
,
which
are
such
,
both
in
name
and
indeede
:
vnto
whome
,
they
deny
not
that
authoritie
which
God
gaue
vnto
his
Apostles
,
and
their
successours
the
Bishops
.
And
last
of
all
,
there
is
a
third
kinde
of
them
,
which
reiecting
the
order
of
Bishops
,
ioyne
with
the
Pastor
certain
annuall
Elders
,
vnto
whome
they
commit
the
regiment
or
the
Church
,
and
the
ordering
of
Ecclesiasticall
Discipline
.
Thus
did
the
Philosophers
of
old
,
when
it
came
in
question
,
what
kinde
of
Gouernment
was
best
:
Of
whome
,
some
preferred
the
Monarchie
of
one
,
and
that
(
as
it
is
indeed
)
they
iudged
the
best
:
yet
others
maintained
,
that
an
Oligarchy
or
ioynt
gouernment
of
a
few
,
was
as
good
as
the
best
:
again
there
were
others
,
who
for
a
Democratie
,
or
state
popular
,
would
yeeld
to
none
of
the
rest
.
And
last
of
all
,
there
were
some
,
who
to
the
former
three
added
a
fourth
,
which
they
indifferently
,
(
not
equally
)
mixed
of
all
three
;
and
that
they
would
make
good
,
to
be
as
good
as
they
al
,
and
better
then
any
of
the
rest
.
But
in
the
meane
while
they
considered
not
this
,
that
any
kind
of
gouernment
as
it
is
in
it selfe
,
is
not
so
much
to
bee
considered
in
gouernance
,
as
is
the
nature
and
condition
of
them
,
who
are
to
be
gouerned
,
and
for
whose
good
that
kind
of
gouernment
is
ordained
.
So
that
nowe
,
that
forme
of
pollicie
is
to
bee
accounted
best
,
not
which
is
such
in
his
owne
nature
,
but
that
which
is
most
necessary
for
the
people
,
the
time
,
and
the
place
.
For
which
cause
,
(
as
I
conceaue
)
GOD
himselfe
in
the
secrecie
of
his
wisedome
,
hath
not
set
downe
vnto
any
nation
,
any
perpetual
forme
of
gouernment
,
the
which
it
was
not
lawful
to
alter
according
to
the
incidencie
of
time
,
place
,
and
persons
.
But
in
the
gouernment
,
of
the
which
we
dispute
,
the
case
is
far
otherwise
:
for
in
that
it
proceedeth
immediatly
from
God
,
men
maye
not
alter
the
same
according
to
their
fancies
,
neither
is
it
necessary
:
For
the
wisedome
of
God
hath
so
tempered
the
same
,
that
it
repugneth
no
form
of
ciuil
gouernment
.
In
deede
,
where
any
one
whole
state
is
become
Christian
,
the
gouernment
happelie
may
receiue
some
kind
of
alteration
,
but
not
such
as
shal
alter
the
nature
of
it
.
Were
they
before
in
gouernment
diuerse
,
and
in
no
one
thing
alike
?
nowe
they
consort
in
one
,
and
lend
each
other
their
mutuall
aide
.
Wherefore
,
whatsoeuer
other
men
thinke
in
this
matter
:
doubtlesse
the
Christian
Magistrate
,
in
a
well
ordered
state
,
ought
not
to
bee
held
as
a
priuate
person
,
either
in
Church
or
common-wealth
.
The
which
distinction
beeing
not
sufficientlie
looked
into
,
hath
distracted
vs
into
diuerse
errors
in
Church
Discipline
.
For
my
part
,
(
and
the
best
wil
take
my
part
,
)
I
hold
,
that
the
state
of
Bishops
is
necessary
in
the
Church
,
&
that
Discipline
is
best
and
from
aboue
,
in
the
which
,
godly
Bishoppes
,
with
the
not
nick-named
Elders
do
sit
at
the
helme
.
And
yet
when
I
consider
with
my selfe
,
the
badnes
of
these
times
,
and
the
badde
condition
of
some
places
,
in
the
which
it
hath
pleased
God
,
by
the
hands
of
learned
and
religious
men
to
gather
togeather
his
dispersed
flocke
out
of
the
captiuity
of
Babilon
.
I
doe
not
see
indeed
,
how
the
true
Bishops
could
haue
bene
restored
.
In
the
Churches
of
Flanders
and
Holland
,
my selfe
haue
susteined
the
office
of
a
Pastor
:
but
shall
I
tell
you
?
I
cannot
easily
tell
,
how
many
impediments
I
there
found
in
this
busines
.
But
shal
that
which
was
done
extraordinarily
,
and
partly
of
necessity
,
and
that
but
in
a
certaine
fewe
places
,
and
that
but
in
our
age
onely
,
prescribe
a
law
to
the
world
besides
?
This
diuorce
of
minds
and
opinions
had
neuer
bene
,
were
it
not
for
the
tyrrany
of
some
misrulie
Bishops
,
a
nouell
opinion
is
crept
vp
,
opposing
it selfe
against
all
antiquitie
,
which
holdeth
all
Bishops
generally
in
iealousie
:
and
yet
,
the
like
and
no
lesse
suspicion
is
raised
of
our
newe
consistories
also
,
wheather
rightlye
or
wrongfully
,
I
will
not
say
.
Wherefore
,
he
that
will
vndoubtedly
attaine
to
the
certaine
knowledge
of
these
thinges
indeed
,
must
bee
sure
,
that
he
examine
and
try
the
cause
him selfe
,
deuoyd
of
all
passion
or
preoccupation
of
affection
.
Many
times
within
these
sixe
and
twentie
yeares
,
haue
I
deliuered
my
minde
vnto
my
friends
in
familiar
conference
,
(
though
not
at
all
times
,
nor
to
all
)
concerning
the
gouernment
of
Bishops
.
What
they
would
conceiue
of
mee
for
so
doing
,
I
might
easily
coniect
by
others
,
who
had
in
like
maner
reueiled
themselues
vnto
their
brethren
.
For
as
it
happened
,
a
certaine
disputation
fel
out
between
certaine
Ministers
,
concerning
the
same
position
:
in
the
which
M.
Doctor
Villerius
,
(
whose
name
I
cannot
remember
without
due
reuerence
)
assumed
,
that
the
authority
of
Bishops
was
not
so
rashly
to
haue
bin
reiected
.
But
Lord
,
how
they
were
netled
and
nestled
with
this
?
as
if
with
that
one
word
,
he
had
vtterly
ouerthowen
that
equality
,
which
they
expected
in
the
French
churches
,
and
which
they
thought
requisite
in
all
Ministers
.
O
griefe
:
to
me
they
made
knowen
their
griefe
,
and
(
pittifull
complaining
)
they
complained
to
me
thereof
.
But
what
should
I
heere
do
?
defend
him
I
dared
not
,
(
and
yet
I
liked
well
the
cause
of
his
opinion
,
)
least
I
should
incur
the
like
suspicion
of
aspiring
thoughts
.
But
from
that
time
forwarde
,
that
conference
gaue
mee
occasion
to
search
and
sift
out
more
narrowlye
,
those
matters
by
my selfe
.
And
that
which
then
happened
to
me
,
I
doubt
not
but
is
incident
to
many
others
with
me
,
who
in
wisedome
see
,
also
and
consider
,
that
the
authority
of
Bishops
is
greatly
wanting
in
ours
,
and
al
Churches
.
There
are
some
which
can
indure
,
nor
equall
,
nor
superiour
:
I
giue
God
thanks
,
I
can
see
my
superiour
without
enuy
,
and
sustaine
my
inferior
without
contempt
.
But
now
,
seeing
I
am
heere
in
England
,
no
man
can
chalenge
my
affection
as
guiltie
of
a
Bishoppricke
,
or
as
if
I
seeke
dominion
ouer
my
brethren
:
(
the
calling
I
affect
,
but
not
to
be
called
.
)
And
therefore
now
I
dare
more
boldly
,
and
will
more
freely
speake
what
I
thinke
,
then
before
I
thought
it
requisite
;
neither
was
it
conuenient
,
when
I
conuersed
among
brethren
neuer-a
better
.
Yea
,
but
I
may
seeme
in
this
action
,
to
sooth
vp
the
Byshops
,
and
seeke
their
countenance
:
countenance
?
nay
then
must
I
seeke
further
,
and
neuer
look
the
Bishops
in
the
face
,
whose
condition
in
this
thankles
age
,
is
more
subiect
to
the
enuie
and
obliquie
of
men
,
then
my selfe
am
.
And
indeed
,
if
that
were
all
,
and
all
but
so
little
,
it
were
the
part
of
a
warie
child
,
and
him
that
would
husband
his
credite
to
make
the
most
of
it
,
rather
with
safetie
and
silence
to
say
nothing
,
and
with
patience
and
pollicy
,
to
expect
the
issue
of
these
things
.
The
which
I
dare
saye
,
I
also
could
haue
doone
as
well
as
others
,
without
displeasure
to
my selfe
,
or
disfauour
to
anie
.
But
what
moued
me
,
God
knoweth
:
men
may
construe
my
fact
as
themselues
affect
:
but
it
is
the
Lord
that
iudgeth
my
soule
.
Notwithstanding
,
let
the
curteous
Reader
conceiue
my
meaning
in
few
words
:
I
desire
to
benefite
the
churches
alreadie
,
and
to
be
reformed
,
to
extirpate
Scisme
where
it
is
rooted
,
and
to
preuent
it
where
it
is
rising
.
He
that
thinketh
this
cannot
be
done
by
these
meanes
,
shall
haue
his
own
saying
for
me
:
but
yet
the
euent
of
things
(
mother
of
fooles
,
)
will
one
day
make
it
plaine
,
howe
good
and
profitable
my
meaning
was
;
and
in
the
meane
while
,
the
Church
(
if
it
beware
not
)
maye
receiue
that
detriment
,
which
it
cannot
repaire
.
The
ground
of
our
saluation
,
is
to
know
God
,
&
whom
hee
hath
sent
,
Iesus
Christ
our
Lorde
and
Sauiour
,
the
Bishop
of
of
our
soules
.
But
as
in
euerie
thing
which
men
goe
about
:
whether
weauing
,
caruing
,
or
any
other
craft
,
of
the
which
,
either
the
Citie
,
or
the
ciuill
Magistrate
hath
any
care
,
that
it
should
bee
well
done
,
there
must
bee
a
decent
order
kept
,
and
a
diligent
ouer-sight
had
of
the
works
,
the
which
by
how
much
the
more
curious
it
is
,
by
so
much
the
things
themselues
doe
flowrish
the
better
,
and
continue
the
longer
:
So
likewise
in
Religion
,
the
same
order
and
ouer-sight
ought
to
be
had
,
if
we
wil
haue
the
same
to
flowrish
amongst
vs
,
or
to
continue
pure
and
intemerate
for
euer
.
But
that
al
men
doe
not
agree
about
the
maner
of
ordering
and
gouerning
the
Church
,
why
should
that
trouble
the
quiet
of
anie
peace-able
man
?
Doe
yee
not
know
,
that
the
more
profitable
and
necessarie
a
thing
is
to
bee
vsed
,
the
more
lets
and
delaies
are
made
by
the
enemy
,
either
to
infect
,
or
els
to
interrupt
the
vse
thereof
?
Was
there
euer
at
any
time
,
anie
thing
so
cleare
and
manifest
among
men
,
that
was
out
of
all
controuersie
?
How
then
knowest
thou
this
,
that
thou
knowest
nothing
?
Or
how
commeth
it
in
question
among
men
,
whether
a
man
seeth
,
or
doth
that
,
which
in
very
deede
,
hee
both
seeth
and
doth
?
Without
controuersie
there
is
no
part
of
Philosphie
,
or
precept
of
Diuinitie
,
no
point
of
Religion
,
which
hath
not
bene
called
into
controuersie
;
This
sore
traueile
hath
God
giuen
to
the
sonnes
of
men
,
that
they
might
be
exercised
therein
.
But
the
vanitie
of
mans
will
,
detracteth
nothing
from
the
veritie
of
anie
thing
.
And
therefore
,
goe
to
gentle
Reader
,
be
doing
with
the
sequell
,
and
doe
well
by
it
.
THE
PRAEAMBLE
.
THe
surprising
of
the
Bishop
of
Rome
his
tyrannie
,
to
whose
scepter
(
a
croisier
)
all
churches
,
and
kingdomes
,
and
empires
were
enthralled
,
is
,
now
of
late
growen
so
hotte
,
that
now
a
daies
,
all
Primacie
,
and
the
name
of
Primacie
is
found
guiltie
,
(
not
guiltie
,
)
and
thought
worthie
to
bee
exiled
the
Church
of
Christ
:
(
wisely
.
)
For
by
that
meanes
,
all
the
tyrranie
of
Prelates
may
be
subdued
.
But
they
are
farre
wide
in
my
iudgement
.
The
Tarquines
once
exiled
Rome
,
the
very
name
of
King
becam
odious
among
them
:
as
if
(
for-sooth
)
with
the
name
of
those
tyrants
,
tyrannie
had
ceased
.
But
were
they
not
afterwardes
(
and
then
iustlie
)
thralled
and
threshed
,
as
men
thresh
corne
,
with
more
,
&
more
kinds
of
tyranny
,
then
if
they
had
retained
still
the
soueraine
name
of
Kings
and
their
princely
authoritie
?
Neither
indeed
,
is
there
any
tyranny
at
all
in
the
name
of
a
King
,
but
in
the
nature
of
a
Tarquine
.
And
the
like
wee
may
iustlie
say
in
this
action
:
that
the
pride
and
tyranny
,
with
the
which
the
Church
of
Christ
was
wearied
and
wasted
,
was
not
in
the
Primacie
of
Bishops
and
Archbishoppes
,
but
in
the
persons
which
did
abuse
their
authoritie
,
and
going
beyond
their
commission
,
extended
the
bounds
of
their
Prouince
,
further
then
might
lawfully
stand
with
the
modestie
and
moderation
of
christian
Religion
:
by
which
meanes
indeede
,
the
power
of
Rome
is
become
excessiue
and
insupportable
.
But
shall
I
now
,
vppon
this
bare
presumption
,
indite
of
tyranny
,
the
more
auncient
forme
of
Church
pollicie
,
and
so
many
godly
men
,
(
or
rather
Gods
amongst
men
)
of
rare
learning
,
sincere
liues
,
and
sound
Religion
?
Or
shall
I
condemne
of
error
,
those
sacred
and
religious
Synodes
,
in
the
which
,
holy
men
of
God
did
ratifie
that
auncient
pollicie
of
the
Church
,
which
with
reuerence
(
as
they
ought
,
)
they
receiued
of
their
godlie
predecessors
?
Farre
bee
that
sinne
from
my
thoughts
,
as
far
as
is
this
impure
age
from
their
perfections
.
For
albeit
I
am
not
ignorant
,
that
both
Fathers
and
Councels
may
erre
,
(
if
they
enact
against
the
will
and
word
of
God
,
)
notwithstanding
,
it
followeth
not
,
that
therefore
they
erred
in
this
.
But
if
so
be
we
were
thus
equally
affected
towards
others
and
our selues
,
that
as
we
know
a
natural
infirmitie
to
be
vniuersallie
infused
in
the
natures
of
all
men
,
so
with
all
we
wold
acknowledge
the
same
,
to
be
particularlie
imprised
in
our selues
also
:
we
would
then
more
diligently
search
and
prie
into
the
reprehension
of
our selues
,
rather
then
of
others
:
But
now
it
is
far
otherwise
with
vs
.
Is
there
anye
thing
in
the
Fathers
(
for
some
especiall
cause
moouing
vs
)
misliked
of
vs
?
By
and
by
we
haue
this
theoreme
at
our
fingers
end
:
We
must
remember
,
they
were
but
men
;
and
because
men
may
easilie
erre
,
we
muster
whatsoeuer
we
mis-conceiue
of
them
,
among
the
errors
of
that
age
.
In
the
meane
while
,
wee
neuer
remember
our selues
,
that
we
also
are
but
men
,
and
therfore
may
erre
with
them
:
yea
,
we
are
such
men
,
(
neither
are
we
exempt
from
the
common
infirmitie
of
men
)
who
may
then
er
,
when
we
thinke
amisse
of
them
,
and
in
that
verie
thing
may
wee
erre
,
for
the
which
we
condemne
them
.
This
is
once
:
that
against
the
constant
and
consonant
conclusions
of
the
ancient
church
,
we
ought
not
to
attempt
,
or
admit
anie
innouation
,
without
a
plaine
commission
from
Gods
holie
writ
:
and
this
also
I
dare
boldly
say
,
that
whosoeuer
taketh
away
al
authoritie
from
the
Fathers
,
he
leaueth
none
for
himselfe
.
Indeed
it
must
bee
confessed
,
that
the
Fathers
were
men
,
and
that
they
had
their
wrinckles
:
yet
can
it
not
be
denied
,
that
to
haue
our
Fathers
to
bee
our
Patrons
in
the
principal
points
of
faith
,
and
externe
pollicy
of
our
church
,
(
things
controuerted
betweene
the
Popelings
and
vs
)
is
a
matter
of
no
small
moment
,
and
of
especiall
account
.
And
albeit
,
the
vniforme
consent
of
Gods
children
from
the
Apostles
times
vnto
this
day
,
may
not
be
compared
with
the
eternall
word
of
God
:
Notwithstanding
,
of
right
it
may
come
in
,
and
stand
for
the
second
place
.
The
custome
of
gods
people
,
receiued
of
all
Churches
thorow
out
the
whole
world
,
is
in
maner
of
a
lawe
,
sacred
and
inuiolable
:
Neither
is
there
any
likelihood
,
that
there
could
euer
haue
beene
an
vniuersall
consort
of
all
Churches
and
ages
,
without
either
the
authoritie
of
gods
word
,
or
the
tradition
of
the
Apostles
.
Notwithstanding
,
for
as
much
as
no
consent
,
no
custome
,
no
auncient
prescription
,
can
,
or
ought
to
preuaile
in
the
Church
of
Christ
,
against
the
word
of
God
;
Therefore
,
those
reasons
are
to
be
weighed
,
and
those
Scriptures
to
bee
examined
,
which
mooued
the
Fathers
to
intertaine
,
and
continue
that
Church
gouernment
,
which
our
newe
reformers
will
in
no
case
agree
vpon
;
that
we
may
certainelie
know
,
whose
is
the
error
;
theirs
,
or
ours
.
The
time
hath
bene
,
when
no
good
men
disallowed
of
Bishops
and
Archbishops
:
but
now
,
in
despite
of
the
Popes
tyranny
,
&
his
complices
,
it
is
come
to
this
passe
,
that
their
very
names
are
called
into
question
:
and
that
of
diuerse
men
,
for
diuerse
causes
.
Some
,
because
they
are
(
as
they
suppose
)
the
deuises
of
Antichrist
,
or
his
fore-runners
,
thinke
them
vnworthie
thee
Church
,
and
worthie
to
be
cast
ouer-boorde
.
Others
,
yet
more
modest
,
in
some
reuerence
of
antiquitie
,
thinke
they
may
be
borne
with
all
for
a
time
,
(
although
in
the
mean
time
they
allow
not
of
them
)
vntill
such
time
,
as
commodiouslie
the
names
may
bee
antiquate
with
the
thinges
themselues
.
In
the
meane
while
,
for
that
they
know
,
(
neither
can
they
be
ignorant
)
to
what
singular
effect
the
Church
of
God
hath
bin
gouerned
by
graue
and
godlye
Bishops
,
they
haue
not
the
face
to
condemne
them
openly
:
yet
because
they
see
certaine
reformed
Churches
of
this
age
,
to
be
gouerned
without
Bishops
:
It
is
enugh
:
they
haue
not
the
power
any
longer
to
tollerat
the
more
auncient
gouernment
.
O
the
regiment
of
Pastors
and
Elders
passing
all
antiquitie
,
our
soules
haue
longed
for
thee
,
and
we
haue
a
desire
vnto
thee
:
for
that
thou
alone
art
grounded
vppon
the
Lord
Iesus
his
institution
,
and
thou
,
(
if
any
)
art
wholy
purified
of
all
tyranny
and
ambition
.
O
,
but
by
your
leaue
(
good
brethren
)
the
shadowe
you
imbrace
,
is
no
substance
:
neither
is
the
plot
you
conceaue
,
a
priueledged
place
.
Are
you
so
far
in
loue
with
your
liuelesse
Pigmalion
,
the
worke
of
your
owne
hands
?
I
know
who
is
not
:
&
hee
hath
reason
for
his
,
why
not
;
For
neither
is
your
newe
draught
of
straunge
gouernement
,
sufficientlye
prooued
by
the
word
of
God
:
neither
is
it
yet
,
(
or
can
at
any
time
)
bee
confirmed
by
the
example
of
our
Elders
.
And
how
should
it
?
(
if
we
should
iudge
aright
of
it
)
seeing
it
was
partly
vnknowen
vnto
them
,
as
a
thing
insolent
and
not
heard
of
:
and
partlie
condemned
of
them
,
as
a
thing
Heriticall
,
and
not
approoued
of
.
Wherefore
,
to
speake
the
plaine
truth
,
without
flatterie
or
partialitie
:
I
thinke
of
this
new
forme
of
Church
gouernment
,
as
some
thinke
of
our
Bishops
regiment
:
Namely
,
that
it
is
but
a
deuise
of
mans
conceit
,
and
there
to
be
tollerated
,
where
a
better
cannot
bee
obtained
.
And
contrariwise
;
that
which
is
disallowed
of
some
,
as
deuised
by
man
,
seemeth
vnto
me
to
bee
the
verie
ordinance
of
God
,
and
the
onely
true
gouernment
of
the
Church
;
as
that
which
hath
his
institution
from
God
;
not
only
in
the
old
,
but
in
the
new
Testament
.
But
because
it
is
defiled
with
the
manifolde
abuses
of
men
:
that
which
were
to
be
layd
vppon
the
person
,
is
imputed
to
the
function
;
as
if
(
forsooth
)
no
such
miscariage
might
befall
this
their
nouell
kinde
of
gouernement
.
The
Romish
Antichrist
,
with
his
Bishops
,
Archbishops
,
Patriarches
,
and
Metropolitanes
,
hath
so
troubled
and
intangled
the
Church
of
Christ
,
that
tyranny
it selfe
,
is
thought
to
bee
masked
vnder
those
honest
and
honorable
titles
.
It
is
most
true
:
He
that
is
once
stong
of
a
Serpent
,
suspecteth
euery
stone
:
and
once
bitten
of
a
dog
,
is
affraid
of
euery
cur
.
Some
therefore
,
that
they
might
apply
some
remedy
to
this
maladie
,
haue
reuersed
those
names
,
and
yet
retained
the
same
things
;
and
for
Bishops
,
haue
anoynted
Superintendents
,
and
for
Archbishops
,
generall
or
prouinciall
Superintendents
:
as
if
the
controuersie
were
not
for
the
thing
it selfe
,
but
for
names
sake
.
But
(
wise
as
we
are
)
seeing
the
signification
of
wordes
,
is
variable
and
voluntarie
:
when
we
agree
in
truth
,
what
neede
these
garboyles
about
termes
?
If
the
formes
of
gouernment
,
which
are
signified
by
those
termes
,
are
contained
in
gods
worde
;
Is
there
anie
reason
or
sense
,
that
in
disgrace
of
those
names
,
these
formes
should
not
be
retained
of
vs
?
If
any
man
obiect
,
that
in
the
gouernment
of
Bishops
there
are
many
corruptions
:
I
make
no
question
of
that
;
So
wee
might
cauill
with
the
gouernment
of
the
ciuill
Magistrate
:
hath
it
not
his
corruptions
?
Haue
they
not
their
infirmities
?
Yet
was
there
neuer
anye
that
had
his
fiue
wits
,
who
thought
that
a
sufficient
reason
to
remooue
those
from
their
place
,
that
are
president
in
the
state
.
Wherefore
,
our
question
is
not
,
how
the
Bishops
haue
abused
their
authoritye
,
but
whether
the
Lorde
hath
so
forbidden
this
their
Primacy
,
that
there
may
bee
,
nor
Pastor
ouer
Pastor
,
nor
Bishop
ouer
Bishop
,
in
the
outward
pollicie
of
the
Church
.
As
for
the
rest
,
if
any
will
accuse
the
Bishops
or
their
Consistories
,
either
of
neglect
dutie
,
or
corrupt
dealing
:
no
man
will
be
their
hinderance
,
why
they
may
not
prosecute
that
,
(
and
persecute
them
)
before
the
chiefe
Magistrate
.
I
take
not
vppon
mee
the
apologie
of
anie
Bishop
:
I
am
not
so
worthie
;
they
are
not
so
weake
,
as
that
they
need
my
Patrocinie
;
they
are
able
to
say
for
themselues
,
and
to
gaine-say
their
accusers
;
onely
I
lament
,
that
the
antique
order
of
church
gouernement
,
(
of
great
and
long
esteeme
with
our
fore-fathers
)
should
be
negligentlie
lost
,
or
violently
taken
from
vs
:
and
I
feare
me
greatly
,
least
in
the
infelicitie
of
this
age
,
it
be
vtterly
taken
from
vs
.
For
who
seeeth
not
,
and
greeueth
not
to
see
,
how
men
are
set
together
vpon
mischiefe
?
euen
to
reduce
the
whole
Ministerie
of
the
church
,
to
the
bare
Ministerie
of
the
word
.
But
this
our
present
controuersie
,
can
by
no
meanes
better
bee
decided
,
then
by
conferring
the
orders
of
the
Ministery
in
that
order
as
they
were
ordained
of
God
,
and
deliuered
of
the
Apostles
:
according
to
their
singular
degrees
,
and
seuerall
seasons
,
as
they
were
then
in
vse
:
So
shall
we
easily
learne
,
what
order
is
consonant
to
the
word
of
God
,
and
what
dissonant
:
the
which
,
that
I
may
the
better
performe
;
there
are
two
thinges
which
affoord
me
fit
ingresse
thereunto
.
The
first
is
,
the
first
institution
of
those
seuerall
orders
:
The
second
is
,
that
one
place
of
S.
Paule
to
the
Ephesians
,
the
fourth
chapter
,
where
he
setteth
downe
the
diuerse
Ministeries
of
the
church
,
distributed
into
their
seuerall
degrees
.
Wherein
the
first
place
are
inuested
(
as
the
chiefe
Patrons
,
and
first
Patriarches
of
the
gospel
)
Apostles
;
in
the
second
,
Prophets
;
in
the
third
,
Euangelistes
;
in
the
fourth
,
Pastors
and
Doctors
.
Of
all
the
which
,
we
are
now
to
discourse
in
their
due
order
.
And
albeit
Paul
seeme
to
write
of
the
functions
giuen
to
the
church
after
the
Assention
of
Christ
:
Notwithstanding
wee
will
looke
backe
a
little
further
for
this
matter
,
neither
will
we
cease
our
diligent
persute
,
vntil
wee
come
to
that
time
and
place
,
in
the
which
Christ
selected
his
twelue
Apostles
;
and
so
returne
by
the
seuentie
and
two
Disciples
,
whom
hee
ordained
also
,
and
added
to
the
Apostles
,
for
the
preaching
of
the
gospell
throughout
Iewrie
.
And
albeit
,
this
discourse
doe
chieflie
intend
the
distinction
of
Ministers
;
yet
by
the
way
,
we
haue
somewhat
to
say
of
Deacons
also
.
For
whereas
the
doctrine
of
life
,
doth
not
nusle
vs
vppe
in
anie
idle
contemplation
of
good
things
,
but
rather
traineth
vs
vp
in
the
practise
of
all
goodnes
,
especially
of
christian
charitie
:
Therefore
of
the
Ministerie
of
the
gospel
,
there
ariseth
an
other
Ministery
,
which
exerciseth
it selfe
about
bodely
necessaries
of
this
life
,
and
consequently
hath
imposed
vppon
it
the
dispensation
of
the
church
stocke
:
whereby
it
commeth
to
passe
,
that
there
is
a
twofold
Ministery
of
the
church
:
One
,
which
only
respecteth
the
glory
of
God
,
&
ou
souls
helth
:
An
other
,
which
regardeth
the
procuration
of
earthly
thinges
,
and
the
preseruation
of
this
present
life
.
After
these
thinges
handled
,
and
set
out
of
hand
as
I
may
:
in
the
sequel
of
this
my
trauell
,
I
wil
intreat
of
that
honor
and
reuerence
,
which
by
the
lawe
of
God
,
instinct
of
nature
,
and
right
of
nations
,
is
proper
and
peculier
to
the
sacred
Minister
.
And
last
of
all
,
against
the
gourmandiers
of
church
goods
,
I
will
set
downe
and
lay
before
their
eies
,
the
odious
sin
of
Sacrilege
,
with
the
dires
and
punishments
accompaning
the
same
.
And
these
three
things
,
according
to
the
variety
of
their
natures
,
I
haue
distinguished
into
three
bookes
:
but
because
they
are
of
some
affinitie
,
and
rise
togeather
insequence
,
I
haue
also
laied
them
togeather
in
this
one
volume
.
Doctor
Sarauia
,
of
the
diuers
degrees
of
Ministers
.
What
the
Ministery
of
the
Gospell
is
,
and
what
bee
the
partes
thereof
.
Chap.
I.
ALthough
this
present
Treatise
doth
chiefly
aime
at
the
inequality
of
Ministers
,
yet
notwithstanding
I
take
it
a
good
way
,
or
not
much
out
of
the
way
,
if
we
set
on
first
with
the
definition
of
the
Ministery
:
that
thereby
it
may
the
better
appear
,
what
is
common
to
the
Ministers
among
them
all
,
and
what
is
proper
to
euery
one
in
his
particular
order
.
Vppon
diuerse
groundes
of
the
Scripture
,
diuerse
definitions
may
be
diuersely
framed
;
but
I
comprise
them
all
in
one
word
or
two
,
of
the
Apostle
Paul
:
and
vppon
his
bare
word
I
affirme
:
1.
Cor.
4.1
.
1.
Tim.
3.16
.
That
the
Ministery
of
the
Gospell
is
a
certaine
dispensation
of
the
mysteries
of
God
,
which
were
reuealed
vnto
the
world
by
the
comming
of
Christ
.
Where
I
cal
a
mystery
,
not
only
that
doctrine
of
the
wonderful
counsaile
of
God
in
the
redemption
of
mankinde
,
but
also
all
other
things
which
God
hath
annexed
vnto
that
doctrine
.
And
those
I
resolue
into
three
sortes
:
Whereof
the
first
is
,
The
preaching
and
publication
of
the
Gospell
:
the
second
is
,
The
vse
and
administration
of
the
Sacraments
:
the
third
is
,
The
exercise
and
execution
of
Ecclesiastical
gouernment
.
The
preaching
of
the
Gospell
is
a
sacred
Embassee
in
the
name
of
Christ
,
in
the
which
sinners
are
intreated
to
reconcile
themselues
to
God
;
or
thus
;
It
is
the
publishing
of
that
doctrine
of
free
pardon
of
sinnes
,
which
Christ
himselfe
sued
forth
from
his
Father
,
and
purchased
with
his
precious
death
;
or
otherwise
also
thus
;
It
is
the
doctrine
of
the
free
iustification
&
sanctification
of
the
holy
Ghost
,
which
is
obtained
by
faith
in
Christ
Iesus
.
Many
other
definitions
might
be
added
,
were
it
not
that
I
delight
to
be
briefe
:
Of
these
,
if
you
couceiue
what
the
Gospel
is
,
and
the
preaching
therof
,
it
sufficeth
,
&
I
am
satisfied
.
To
the
second
part
of
this
ministery
,
do
appertaine
the
commands
of
the
Lord
,
to
baptise
the
faithfull
and
to
administer
the
Lords
Supper
.
Mat.
16.19
.
and
18.18
.
But
to
the
third
part
(
which
is
of
gouernment
)
is
reserued
the
power
of
the
keies
of
heauen
,
&
the
preheminence
of
binding
&
losing
vpon
earth
.
And
this
authority
hath
two
branches
,
whereof
the
one
compriseth
the
Ordaining
of
Ministers
,
the
other
comprehendeth
the
Censure
of
maners
.
Act.
14.13
.
By
this
power
the
Apostles
ordained
Bishops
and
Elders
in
the
church
,
vnto
whom
they
demised
their
authority
;
that
all
things
might
be
done
duely
and
decently
,
and
that
good
order
might
be
mantayned
in
the
Church
of
Christ
.
In
the
assurance
of
this
power
,
the
Apostle
deliuereth
vnto
Sathan
,
the
stiffe
necked
and
selfe willed
enemies
of
the
truth
;
&
of
this
power
,
in
his
Epistles
he
many
times
inter
serteth
imperious
menaces
with
gentle
admonitions
.
But
of
this
matter
there
is
some
controuersie
in
these
daies
:
haue
you
not
heard
of
it
?
neither
did
our
fathers
.
For
there
be
some
of
strange
opinion
(
but
strongly
opinionat
)
that
the
whole
Censure
of
maners
is
to
be
set
ouer
to
the
Magistrate
;
and
how
so
?
because
it
appertayneth
to
his
duty
to
take
care
for
good
order
and
publicke
honesty
,
and
to
take
punishment
of
disordered
persons
&
pernicious
offences
.
But
to
the
Pastor
(
vnder
a
christian
Magistrat
)
no
such
matter
.
Let
him
only
teach
vertue
and
taxe
vice
,
and
administer
the
Sacraments
hand
ouer
head
.
In
deed
he
may
admonish
al
men
to
proue
themselues
before
they
eat
of
that
bread
and
drinke
of
that
cup
:
to
the
which
if
they
do
obay
,
it
is
so
much
the
better
;
but
if
not
,
yet
that
must
be
left
between
God
and
their
conscience
.
Forbid
any
man
the
Communion
?
God
forbid
.
Is
it
not
to
be
wondered
,
that
they
which
confesse
that
the
Minister
hath
power
of
binding
,
should
not
consider
that
the
same
Minister
hath
the
like
power
of
loosing
also
?
Doe
they
not
know
,
that
there
is
the
like
reason
of
them
both
?
or
can
they
not
conceyue
,
that
the
effects
being
contrary
,
they
are
performed
of
the
Pastor
with
contrary
actions
?
It
is
without
all
controuersie
,
that
sinners
are
loosed
by
the
Ministers
,
when
remission
of
sinnes
in
the
name
of
Christ
is
pronounced
to
the
faithfull
;
But
when
as
by
the
same
power
,
the
wrath
of
God
and
vengeance
eternall
is
denounced
against
the
vnfaithful
,
and
that
they
are
denied
the
sweete
comfort
of
the
holy
Sacraments
,
who
doubteth
,
but
that
they
are
bound
in
like
sort
?
Is
it
not
abhorring
from
the
duety
of
a
faithfull
Pastor
,
to
let
in
Wolues
into
his
masters
sheep-fold
?
so
is
it
also
,
if
he
thrust
not
out
those
,
which
are
closely
crept
in
.
If
so
be
it
so
fall
out
,
that
any
man
fall
from
the
faith
after
baptisme
,
or
when
he
confesseth
Christ
with
his
lips
,
that
he
deny
him
in
his
life
,
and
within
himself
crucify
agayn
the
God
of
life
;
What
?
is
there
here
no
part
of
the
Pastors
office
to
be
perfourmed
?
He
shall
restrayn
(
they
will
say
)
the
disobedient
,
&
release
the
penitent
.
Very
good
.
But
seeing
these
things
cannot
be
done
,
but
with
contrarie
facultyes
;
as
to
the
penitent
he
shall
pronounce
the
sweete
promises
of
Gods
mercy
and
receiue
him
into
the
Church
;
So
to
the
disobedient
hee
shall
denounce
all
the
dires
and
execrations
of
Gods
wrath
,
(
that
he
is
a
recreant
from
the
kingdome
of
God
,
that
he
is
exiled
the
Citty
and
forbidden
the
house
of
God
)
and
he
shall
deny
the
dogge
returned
to
his
vomit
,
the
bread
of
the
children
of
God
.
Wherfore
as
a
faithfull
dispenser
of
the
mysteries
of
God
baptiseth
none
that
was
once
an
infidel
,
without
some
publique
confession
of
his
faith
:
so
neyther
doth
he
receiue
to
the
Communion
a
notorious
sinner
,
without
apparant
conuersion
of
life
.
This
is
olde
Diuinity
.
But
to
spend
many
words
in
the
confutation
of
this
conceit
,
is
no
part
of
my
meaning
,
neither
would
it
quite
for
cost
;
this
only
cause
would
require
a
whole
quire
of
conclusions
,
&
that
too
painful
a
course
,
for
so
needles
a
discourse
.
This
onely
seemeth
to
me
a
sufficient
confutation
thereof
,
that
it
is
a
new
and
an
vnexpert
error
,
crossing
the
aduised
iudgement
of
all
auncient
Diuines
:
that
I
vrge
them
not
with
the
Heathen
,
more
holy
then
themselues
,
with
whom
there
was
alwayes
great
difference
,
betweene
things
sacred
and
prophane
.
But
if
Popish
Prelates
haue
heretofore
abused
,
and
abuse
at
this
day
the
lawful
power
of
the
church
,
by
their
lawlesse
tiranny
,
shall
their
vnlawfulnesse
make
a
lawfull
thing
of
none
effect
?
Together
with
religion
a
lawe
was
made
,
which
excluded
the
irreligious
from
religion
,
since
the
worlde
began
.
And
is
not
then
the
condition
of
the
Church
present
to
be
pittied
,
being
now
come
to
this
stay
,
that
when
as
it
ought
to
be
the
schoole
of
vertue
,
it
wil
not
endure
the
censure
of
conformity
?
And
that
which
to
the
Heathen
(
men
rude
and
vntaught
in
the
true
worship
of
God
)
seemed
most
beautifull
in
it selfe
,
and
no
lesse
beneficiall
to
the
common
wealth
,
should
altogether
of
vs
Christians
be
neglected
as
needelesse
,
or
contemned
as
erronious
?
But
to
returne
to
the
principall
issue
in
this
controuersie
:
albeit
the
ministery
of
the
Gospell
committed
to
the
pastors
of
the
Church
,
be
one
and
the
same
in
them
all
:
yet
in
this
third
part
,
concerning
the
diuerse
degrees
of
authority
,
which
first
the
Lord
himselfe
constituted
,
and
afterwardes
the
Apostles
continued
,
there
is
great
ods
betweene
them
,
and
no
small
inequality
to
be
found
among
them
.
Amongst
the
which
,
there
is
no
controuersie
,
but
that
the
Apostles
haue
the
first
degree
of
dignity
,
Euangelists
the
second
,
Prophets
the
third
,
Pastors
and
Elders
the
fourth
,
Doctors
the
last
.
For
as
the
authority
of
an
Apostle
was
greater
then
of
an
Euangelist
or
a
Prophet
,
&
of
a
Prophet
greater
then
of
a
Bishop
or
an
Elder
:
so
was
the
authority
of
Titus
and
Timothie
,
who
were
both
Elders
and
Bishops
,
greater
then
was
the
authority
of
those
Elders
,
whom
by
theyr
Apostolique
commission
themselues
had
created
in
euery
Towne
.
And
albeit
the
Baptisme
of
Christ
be
one
and
the
same
,
by
whome
so
euer
it
be
administred
,
whether
of
an
Apostle
of
the
highest
,
or
of
an
Elder
of
the
lowest
order
,
and
the
doctrine
of
the
Gospell
is
neither
better
nor
worse
which
is
deliuered
of
these
,
or
of
those
:
Notwithstanding
good
order
of
gouernement
doth
not
permitte
,
that
the
authority
of
al
should
be
all
alike
,
or
that
the
like
commission
should
be
granted
to
these
,
and
them
;
the
constant
and
continued
custome
of
the
Church
ministery
,
deriued
from
the
Apostles
time
,
and
vnrepealed
vnto
this
day
,
doth
euince
the
same
.
The
first
creation
of
the
twelue
Apostles
,
and
the
seuenty
Disciples
,
doth
containe
a
manifest
demonstration
of
this
whole
matter
.
For
that
the
beginnings
of
the
old
,
and
new
Church
might
accord
:
First
the
twelue
Apostles
were
elected
to
be
the
first
Patriarches
and
progenitors
of
a
newe
people
:
but
afterwards
,
when
the
haruest
was
greater
then
the
labourers
,
and
the
kingdome
of
Heauen
already
began
to
suffer
violence
,
as
the
Lord
ioyned
with
Moyses
in
the
old
Testament
seuenty
Elders
,
to
assist
him
in
the
gouernance
of
his
people
:
so
in
like
manner
vppon
the
like
occasion
,
our
Sauiour
added
vnto
the
twelue
Apostles
,
seuenty
other
Disciples
.
And
so
in
the
first
infancy
of
the
Church
,
we
may
see
how
the
Lord
ordained
two
diuerse
degrees
of
Ministers
:
whom
when
he
distinguished
in
number
,
and
disseuered
into
distinct
companies
,
did
he
not
declare
,
that
in
honour
and
authority
they
were
not
equall
,
not
all
of
a
company
?
The
which
thing
verily
he
would
neuer
haue
done
,
had
hee
once
knowen
(
and
he
should
know
)
that
it
had
beene
a
sin
,
for
Ministers
to
be
diuerse
in
degree
,
and
not
equal
in
dignity
.
And
these
were
the
first
preachers
of
the
Gospell
vnder
the
Lords
direction
,
whiles
himselfe
was
yet
resident
among
them
.
But
after
hee
ascended
into
Heauen
,
he
raysed
vp
Prophets
also
in
the
Church
,
when
as
at
Whitsontide
hee
poured
forth
of
his
spirite
,
whereby
he
might
make
his
Disciples
as
miracles
,
not
onely
for
theyr
manifold
languages
,
but
also
for
theyr
diuine
wisedom
and
fore-knowledge
.
But
in
processe
of
time
,
when
the
number
of
Churches
increased
and
multiplyed
exceedingly
,
so
that
themselues
were
now
no
more
able
to
ground
and
gouerne
them
;
they
took
vnto
them
of
theyr
followers
,
and
made
them
theyr
fellow
labourers
.
Who
although
they
were
of
rare
faith
and
rype
giftes
,
yet
were
they
the
schollers
and
followers
of
the
Apostles
and
Euangelists
,
much
inferiour
to
theyr
maisters
.
But
when
as
not
onely
the
number
of
the
Churches
,
but
the
multitude
of
beleeuers
increased
still
aboue
number
,
then
were
there
ordayned
for
seuerall
Churches
,
seuerall
Pastors
,
who
in
that
age
without
distinction
were
called
Bishops
and
Elders
.
And
of
all
these
we
purpose
to
speake
particularly
,
so
soone
as
I
shall
haue
shewed
you
my
minde
concerning
the
diuerse
kindes
of
Calling
to
the
Ministery
.
Of
ordinary
and
extraordinary
calling
to
the
Ministery
.
Chap.
II.
NO
man
not
lawfully
called
,
may
intrude
himselfe
into
the
holy
Ministery
of
the
Church
.
For
it
is
belonging
vnto
God
alone
to
choose
his
owne
Ministers
,
and
to
prescribe
lawes
vnto
men
,
by
the
which
he
would
haue
them
chosen
.
Wherefore
,
there
are
now
two
kinds
of
lawful
callings
to
the
Ministery
:
one
,
when
a
man
is
called
of
God
himselfe
:
an
other
,
when
he
is
ordained
of
men
,
according
to
the
lawes
prescribed
of
God
.
This
we
call
ordinary
,
the
other
extraordinary
.
That
which
is
extraordinary
commeth
to
passe
two
sundry
wayes
,
and
at
two
seuerall
times
:
namely
,
eyther
immediatly
from
God
without
any
inter-meane
:
or
else
from
God
,
but
yet
by
means
of
his
Prophet
.
And
that
also
is
of
two
sorts
,
eyther
when
ther
was
no
certaine
order
set
downe
in
the
same
matter
,
or
else
when
there
was
a
certaine
order
appoynted
for
the
same
.
Of
the
first
,
we
haue
an
instance
in
Moyses
and
Aaron
,
both
called
extraordinarily
;
Moyses
immediatly
from
God
without
any
inter-mean
:
and
Aaron
by
his
brother
Moyses
:
Who
,
being
so
commanded
of
God
,
preferred
to
the
Priesthood
,
Aaron
with
his
sons
,
and
the
whole
Tribe
of
Leuy
.
But
then
there
was
no
lawe
written
,
so
that
from
them
the
order
and
function
of
Leuy
had
theyr
foundation
.
Of
the
latter
wee
haue
an
example
in
Samuel
,
whom
God
called
after
the
order
of
Priesthood
was
receyued
and
confirmed
amongst
the
people
of
God
:
So
was
Elias
the
Thesbite
raysed
besides
the
common
order
,
when
an
order
was
set
downe
;
and
so
were
for
the
most
part
al
the
Prophets
of
the
olde
Testament
.
But
Elizeus
and
others
were
so
called
of
God
extraordinarily
,
that
he
vsed
in
this
busines
his
Prophet
Elias
,
as
a
meane
thereof
.
So
likewise
in
the
new
Testament
,
Christ
called
his
twelue
Apostles
,
vnto
whome
also
he
added
seuenty
other
Disciples
,
when
as
yet
there
was
no
certayn
order
set
down
for
the
Ministery
of
the
Gospell
:
But
Paul
and
Mathias
he
added
to
the
twelue
,
after
the
institution
of
the
Ministery
.
The
Priuiledge
of
an
extraordinary
calling
is
this
,
that
as
it
hath
God
the
only
autor
,
so
it
hath
the
same
God
the
only
director
of
the
same
.
For
alwayes
extraordinary
gifts
do
accompany
an
extraordinary
calling
:
in
so
much
that
they
which
are
so
called
of
God
,
haue
no
neede
to
be
informed
of
man
,
in
those
things
which
concerne
the
execution
of
theyr
charge
:
as
it
appeareth
in
Moyses
and
the
Prophets
,
as
also
in
the
Apostles
and
Euangelists
.
The
ordinary
calling
is
that
,
which
is
made
of
men
,
according
to
such
lawes
as
God
hath
set
downe
for
the
same
.
As
was
the
Priesthood
of
the
family
of
Aaron
,
and
the
Ministery
of
the
Leuites
in
the
olde
Testament
:
and
as
is
at
this
day
the
calling
of
Bishops
and
Elders
,
who
both
of
the
Apostles
themselues
,
and
also
of
their
successors
,
were
chosen
assistants
for
the
founding
of
Churches
,
and
appoynted
presidents
ouer
them
being
founded
,
and
so
for
euer
(
so
long
as
there
is
a
Church
)
are
to
endure
.
As
for
men
,
they
haue
no
power
(
not
commanded
of
God
)
to
cal
any
man
to
the
Ministery
extraordinarily
.
Wherfore
they
are
deceiued
that
thinke
Titus
or
Timothy
,
or
Iohn
Mark
&
other
the
Apo.
followers
&
fellow-laborers
extraordinarily
called
,
seing
they
were
called
no
otherwise
,
then
were
the
other
Elders
and
Bishops
whom
the
Apostles
ordayned
ouer
diuerse
Churches
.
Was
there
any
thing
in
them
singular
or
extraordinary
?
impute
not
that
to
theyr
extraordinary
calling
,
but
to
theyr
ordinary
conuersing
,
with
tutors
and
instructors
,
excellent
and
extraordinary
,
(
the
Apostles
and
Euangelists
.
)
I
admit
theyr
giftes
were
rare
,
and
theyr
perfections
extraordinary
,
yet
notwithstanding
(
no
dispraise
to
any
)
they
wanted
much
of
that
manhood
of
strength
,
which
was
in
theyr
instructors
,
neither
were
they
wiser
then
their
teachers
.
Neuer
did
Apostle
giue
Apostle
instructions
,
as
Paul
did
to
Timothy
and
Titus
;
who
as
they
supplied
the
Apostles
places
,
so
they
followed
not
theyr
own
,
but
the
Apostles
precepts
.
So
were
they
at
once
&
together
both
schollers
and
maisters
:
for
as
they
did
conforme
the
Churches
,
&
informe
theyr
pastors
with
wholesome
doctrine
,
so
themselues
also
were
informed
of
the
Apostles
,
the
Apostles
immediatly
from
God
,
and
our
Lord
Iesus
Christ
.
So
that
Paul
might
boldly
say
(
as
he
sayd
truely
)
What
things
I
haue
receyued
of
the
Lord
,
I
haue
deliuered
vnto
you
:
but
Timothy
might
say
with
vs
(
and
we
with
him
)
what
things
wee
haue
receyued
of
the
Apostles
,
we
haue
deliuered
vnto
you
.
And
albeit
both
he
and
we
,
haue
receyued
of
the
Lord
,
that
which
we
haue
deliuered
to
the
Churches
,
yet
notwithstanding
our
receipt
is
after
another
sort
.
They
liued
with
the
Lord
,
and
those
things
which
they
heard
and
saw
,
and
handled
with
theyr
handes
of
the
word
of
life
,
they
deliuered
to
the
Church
:
but
Titus
and
Timothy
,
and
all
they
which
succeeded
,
taught
and
teach
with
vs
,
such
things
as
were
deliuered
by
theyr
hands
vnto
vs
.
Besides
Titus
and
Timothy
,
Paul
had
his
fellowes
and
ioint
laborers
,
Sylas
and
Barnabas
;
I
say
his
fellowes
,
not
his
followers
;
his
schoole-fellowes
,
not
his
schollers
.
For
why
?
they
had
theyr
calling
as
he
had
,
extraordinary
from
God
,
and
therefore
vnto
them
he
set
downe
no
precepts
of
wholesom
doctrine
,
he
gaue
no
instructions
of
Church
gouernement
,
as
he
did
vnto
Titus
and
Timothy
.
Where
I
leaue
it
to
euery
indifferent
mans
iudgement
,
what
difference
there
was
betweene
the
calling
of
those
,
and
of
these
.
As
for
the
calling
of
those
,
whom
it
hath
pleased
God
to
rayse
vp
for
the
reformation
of
his
Church
,
there
be
many
which
moue
manye
questions
,
and
make
more
to
doe
,
then
they
neede
:
out
of
the
which
when
they
can
no
wayes
winde
themselues
,
at
al
aduenture
they
cast
anker
in
this
vnknowen
coast
of
extraordinary
calling
.
But
vnlesse
I
be
wonderously
deceyued
,
they
doe
but
ride
in
a
shallow
,
and
they
neede
not
.
For
to
oppose
himselfe
against
a
false
and
corrupt
opinion
concerning
the
Sonne
of
God
,
or
of
the
chiefe
grounds
of
religion
,
euery
good
Christian
(
well
seene
in
sacred
writte
)
both
can
and
ought
.
Wherefore
amongst
so
many
,
as
God
hath
stirred
vp
to
so
singular
a
purpose
(
as
he
hath
stirred
vp
many
)
how
few
I
pray
you
haue
they
beene
,
whose
calling
was
extraordinary
,
except
a
few
?
And
what
then
can
the
aduersary
obiect
in
this
case
against
the
Church
of
England
?
Or
wherein
can
it
iustly
be
challenged
?
May
it
not
defend
her
calling
ordinary
,
as
may
also
many
other
Churches
in
Germany
?
Say
that
irreligion
hath
vniuersally
possest
some
certain
Church
;
I
say
,
ther
need
no
calling
extraordinary
to
recal
the
same
.
The
Church
,
may
be
extraordinarily
reformed
(
if
so
it
be
required
)
by
them
,
which
haue
ordinary
autority
to
performe
it
.
We
haue
heard
of
many
reformations
in
the
kingdome
of
Iuda
,
to
the
which
neyther
ciuill
Magistrate
was
ordayned
more
then
ordinary
,
nor
nouell
Priesthood
.
Did
not
the
Priests
themselues
,
which
before
were
defiled
with
foule
Idolatry
,
purify
the
Temple
,
the
people
,
and
themselues
together
from
foule
Idolatry
?
And
at
this
day
,
if
the
Bishops
of
the
French
Churches
,
would
redeeme
themselues
from
the
Popes
tiranny
,
and
sweepe
theyr
Churches
cleane
of
all
error
and
Idolatry
;
what
need
should
they
haue
of
any
other
calling
,
then
that
which
they
haue
?
The
like
I
affirme
of
all
other
Churches
,
(
in
what
part
of
the
world
soeuer
)
which
through
the
iniquity
of
these
dayes
,
and
the
subtilty
of
the
ennemy
,
are
inuolued
and
ouercast
with
the
most
daungerous
mists
of
error
and
ignorance
.
If
they
please
to
send
for
our
Countreymen
,
and
vse
theyr
counsel
,
they
may
but
if
otherwise
they
will
not
,
they
are
to
vsurpe
no
authority
ouer
theyr
Churches
,
but
rather
to
reioyce
and
congratulate
with
them
for
theyr
conuersion
,
making
profer
vnto
them
of
theyr
company
and
theyr
countenance
.
Of
the
twelue
Apostles
.
Chap.
III.
THe
twelue
,
which
were
the
first
preachers
of
the
Gospell
,
were
chosen
of
the
Lorde
himselfe
.
With
them
he
deyned
familiarly
to
conuerse
,
and
friendly
to
acquaint
with
all
his
counsels
(
which
according
to
the
time
,
they
were
capiable
of
)
that
afterwards
they
might
the
better
testify
of
those
thinges
,
which
they
both
saw
,
&
heard
.
Theyr
first
prouince
extended
not
it selfe
beyond
the
confines
of
Iewry
;
for
they
were
then
forbidden
to
goe
into
the
way
of
the
Samaritanes
,
or
to
enter
into
the
streetes
of
the
Gentiles
.
And
in
this
theyr
first
circuit
,
the
Lord
vnto
the
office
of
preaching
,
ioyned
the
power
of
Baptisme
,
and
the
working
of
miracles
,
.
But
so
long
as
no
end
was
imposed
vnto
the
ceremonies
of
the
olde
Church
,
neyther
yet
the
order
of
Aarons
priesthood
was
abrogated
,
they
founded
no
particular
Churches
,
but
retained
company
and
communion
with
the
rest
of
the
Iewes
,
in
such
things
as
concerned
the
seruice
of
God
.
But
what
the
peculiar
office
of
the
Apostles
was
,
is
easely
vnderstood
by
the
commaunds
which
our
Sauiour
gaue
them
after
his
resurrection
,
and
also
by
those
promises
which
he
made
in
Iohn
,
concerning
the
comforter
which
he
would
send
them
after
his
ascention
.
In
the
last
of
Mathew
these
are
the
words
of
our
Sauiour
to
his
Disciples
:
Al
power
(
saith
he
)
is
giuen
to
me
in
Heauen
and
in
earth
;
Goe
therefore
and
teach
al
nations
,
baptising
them
in
the
name
of
the
Father
,
and
the
Sonne
,
and
the
holy
Ghost
:
Teaching
them
to
obserue
al
things
what
so
euer
I
haue
commaunded
you
.
And
behold
I
am
with
you
vntill
the
end
of
the
world
.
In
which
words
the
chiefe
parts
of
theyr
Apostolique
function
,
are
thus
to
be
discerned
:
The
first
,
is
that
Legacy
which
is
immediatly
giuen
them
of
God
,
vnto
all
nations
,
and
not
restrayned
within
any
limitte
;
an
other
,
is
the
publication
of
that
doctrine
which
they
receiued
of
the
Lord
;
the
third
,
is
the
administration
of
those
Sacraments
which
were
instituted
of
God
;
the
last
,
is
the
protestation
of
that
especiall
aide
,
which
albeit
generally
it
concern
the
whole
church
,
yet
particularly
it
respecteth
the
Apostles
them selues
.
Likewise
in
the
fourteenth
,
and
sixteenth
of
Iohn
,
the
gift
of
the
holy
Ghost
is
promised
vnto
them
,
for
the
better
performance
of
their
Apostolike
function
.
And
that
was
it
,
which
did
so
moderate
theyr
tongue
and
theyr
talk
,
as
that
they
should
vtter
no
doctrine
of
theyr
owne
,
but
of
theyr
maister
Christ
.
And
albeit
the
commission
of
teaching
,
with
the
power
of
working
miracles
,
were
graunted
out
vnto
others
also
,
yet
this
alwaies
remayned
proper
to
the
Apostles
,
and
intire
to
theyr
calling
,
that
theyr
onely
doctrine
was
a
paragon
and
a
patterne
,
by
the
which
al
others
doctrine
was
to
be
tried
,
And
also
:
that
they
alone
in
the
beginnings
of
the
Church
,
conferred
the
holy
Ghost
vnder
a
visible
signe
,
by
the
laying
on
of
handes
,
(
as
it
is
in
the
eight
of
the
Actes
and
the
seuenteenth
verse
.
)
Wherefore
as
Moyses
had
God
the
first
author
of
the
law
,
so
was
it
requisit
the
Apostles
should
haue
the
same
ground
of
theyr
consecration
,
that
the
foundation
of
the
Church
might
be
layd
sure
and
indefeyseble
.
As
for
the
authority
of
the
Apostles
among
themselues
,
it
was
one
and
the
same
,
and
theyr
honour
alike
:
there
was
no
ods
between
them
,
but
that
which
eyther
gifts
,
or
grauity
did
make
.
And
albeit
Peter
be
euery
where
called
the
first
,
yet
was
that
primacy
in
the
order
only
of
his
vocation
,
not
in
the
preheminence
of
his
commission
.
For
if
so
bee
that
(
out
of
those
words
of
the
Lord
,
)
Thou
art
Peter
,
and
vppon
this
rocke
will
I
builde
my
Church
,
and
such
other
like
,
the
Apostles
had
conceyued
any
especiall
authority
committed
to
Peter
,
they
would
neuer
haue
moued
the
question
twise
after
that
,
which
of
them
should
seeme
the
greatest
.
And
albeit
the
Lord
vouchsafed
Peter
,
Iames
and
Iohn
,
the
participation
of
some
greater
secrets
;
yet
notwithstanding
he
bare
himselfe
so
indifferently
towardes
them
all
,
in
the
donation
of
any
especiall
place
,
as
that
themselues
could
not
tell
,
among
themselues
,
whome
to
prefer
before
his
fellow
.
But
from
this
degree
of
Apostolique
dignity
,
Iudas
through
his
treasonable
and
sacriligious
auarice
fell
,
and
into
his
place
was
Mathias
inuested
after
the
ascention
of
Christ
:
and
last
of
al
other
,
was
Paul
also
ascribed
into
this
holy
society
,
after
a
right
wonderfull
and
miraculous
manner
.
Of
the
seuenty
Disciples
.
Chap.
IIII.
ALbeit
Paul
for
honour
sake
,
haue
placed
Prophets
in
the
second
place
,
yet
notwithstanding
vppon
iust
occasion
,
I
haue
domised
them
to
the
third
:
For
that
I
am
here
to
obserue
,
not
the
honour
,
but
the
order
of
theyr
calling
;
and
to
take
them
as
they
fall
,
not
in
regard
of
the
preheminence
of
theyr
titles
,
but
in
respect
of
the
priority
of
those
times
,
in
the
which
they
were
called
in
the
new
Testament
.
Wherefore
,
when
as
the
Lorde
perceiued
,
that
for
the
smalnes
of
the
time
the
Haruest
was
great
,
and
for
the
greatnes
of
the
Haruest
,
the
laborers
were
but
few
;
he
elected
seuenty
other
Disciples
to
preache
the
Gospell
,
and
to
publish
the
glad
tidings
of
peace
.
Vnto
whome
albeit
he
gaue
the
power
of
miracles
also
,
&
no
lesse
priuiledge
then
had
before
the
twelue
Apostles
,
(
to
bee
honored
of
them
,
vnto
whom
they
preached
;
)
yet
notwithstanding
,
he
vnited
them
not
together
with
the
Apostles
,
to
make
of
them
al
,
one
order
or
society
:
For
yee
shall
alwayes
read
,
that
the
twelue
were
euer
seperate
from
the
seuenty
:
Who
in
this
regard
seemed
inferiour
to
the
Apostles
:
For
why
?
they
were
not
in
ordinary
with
the
Lord
,
as
were
the
Apostles
;
so
that
they
could
not
be
witnesses
of
such
things
,
as
he
dyd
and
sayd
.
If
there
were
any
,
any
more
familiar
then
the
rest
,
they
were
but
few
,
namely
two
;
Iosephe
(
surnamed
the
iust
)
and
Mathias
:
of
the
which
one
(
God
being
gouernor
of
the
lottery
)
was
inuested
into
the
place
of
Iudas
.
Barnabas
also
,
was
appoynted
Apostle-like
to
discourse
through
diuerse
countryes
,
and
to
plant
certaine
Churches
,
who
notwithstanding
(
most
certayne
)
was
none
of
the
Apostles
.
Phillip
likewise
may
be
taken
for
one
of
this
order
,
(
and
many
other
)
who
laboured
with
the
Apostles
in
the
work
of
the
Gospel
.
And
seeing
it
is
so
plain
a
case
,
that
these
all
were
called
immediatly
from
God
,
and
that
(
as
we
read
)
God
gaue
vnto
his
Church
Euangelists
:
who
shall
wee
say
were
those
Euangelists
,
if
not
these
?
Resolue
then
,
that
those
seuenty
Disciples
were
Euangelists
,
and
those
Euangelistes
inferior
to
the
Apostles
.
For
why
,
they
were
giuen
as
Legats
or
Lieutenants
,
vnder
those
graund
Capitains
,
to
vndertake
(
with
like
authority
)
theyr
taske
and
theyr
turnes
.
And
yet
besides
these
,
the
Apostles
tooke
vnto
them
diuerse
others
,
as
fellow
laborers
with
them
:
But
in
them
ther
was
not
that
valour
,
as
was
in
those
,
whom
the
Lord
himselfe
did
choose
,
and
infuse
with
an
Apostolike
spirite
.
We
haue
read
of
Barnabas
,
Iude
and
Sylas
,
theyr
great
trauel
,
and
no
smal
autority
in
the
Church
:
In
which
respect
they
came
neare
,
and
were
next
(
in
deede
)
vnto
the
Apostles
themselues
.
But
how
might
this
haue
beene
,
if
so
be
the
spirit
of
God
had
not
wholly
possessed
them
,
as
it
did
the
Apostles
?
But
we
knowe
,
how
that
they
all
met
,
(
that
were
at
the
election
of
Mathias
)
the
same
day
in
the
same
place
,
with
the
Apostles
themselues
,
when
the
Lord
poured
forth
of
his
spirite
a
visible
shape
.
And
albeit
Barnabas
was
no
Apostle
,
none
of
the
twelue
;
yet
can
we
make
no
lesse
of
him
,
then
an
Euangelist
,
one
of
the
seuenty
.
As
for
Marke
and
Luke
,
albeit
theyr
authority
in
the
Church
were
great
,
and
theyr
desertes
great
,
for
their
perfect
and
well
penned
Histories
of
the
Gospell
:
yet
are
they
not
to
be
reputed
with
the
seuenty
Euangelistes
,
by
reason
theyr
calling
was
by
men
vnto
the
Ministery
.
Tertullian
in
in
his
fourth
booke
against
Marcion
,
writeth
thus
:
Luke
(
saith
hee
)
not
an
Apostle
,
yet
Apostolique
,
not
a
maister
,
but
a
scholler
,
as
he
was
lesse
then
his
Maister
,
so
likewise
was
he
so
much
the
more
lesse
then
an
other
,
for
that
he
was
follower
of
a
lesse
Apostle
.
As
for
Marke
,
Papias
in
his
Commentaries
(
as
Eusebius
reporteth
in
his
thirde
booke
)
hath
left
vs
this
testimony
.
Marke
the
interpreter
of
Peter
,
wrote
in
deede
very
diligently
,
what
so
euer
hee
remembred
;
yet
not
altogether
in
that
order
,
as
they
were
spoken
and
performed
by
the
Lorde
.
Neyther
in
deede
did
hee
heare
the
Lorde
himselfe
,
neither
was
hee
any
follower
of
his
,
but
afterwards
(
as
I
haue
sayd
)
became
the
companion
of
Peter
,
&c.
Wherefore
Marke
did
not
amisse
in
this
,
that
he
diuulged
in
writing
such
things
,
as
before
hee
committed
to
memory
:
seeing
aboue
all
thinges
he
chiefely
regarded
this
one
thing
,
that
neyther
hee
would
omitte
any
thing
he
heard
to
be
true
,
neyther
committe
any
thing
hee
knew
to
bee
false
.
Thus
saith
hee
of
him
:
And
it
is
well
knowen
,
that
hee
was
inferiour
vnto
Barnabas
also
,
in
authority
:
for
hee
was
his
follower
,
and
in
a
manner
his
scholler
;
as
he
was
also
Pauls
and
Peters
,
and
that
in
no
other
order
,
then
were
Titus
and
Timothy
.
And
yet
notwithstanding
,
the
name
and
credite
both
of
Marke
and
Luke
(
for
their
faithfull
register
of
the
Apostles
preceptes
)
is
such
,
and
so
reuerend
,
as
that
their
Gospels
are
recorded
among
the
canonical
scriptures
,
and
are
equaled
in
authority
,
with
the
more
exquisite
labours
of
Mathew
and
Iohn
.
And
reason
too
:
For
in
their
Euangelike
recordes
,
whome
had
they
for
theyr
patternes
or
their
patrones
,
but
the
Apostles
and
Euangelistes
?
So
that
,
whereas
the
Gospell
of
Ma
hew
,
may
seeme
to
bee
onely
Mathewes
,
and
that
of
Iohn
to
bee
Iohns
onely
,
these
theyr
Gospels
may
be
reputed
the
Gospels
,
not
of
Mark
and
Luke
,
but
of
all
the
Apostles
and
Euangelists
.
In
the
which
thing
verily
they
are
worthy
great
commendations
,
that
they
sauoured
no
whit
at
all
of
men
;
(
as
commonly
they
doe
which
pen
Histories
,
)
but
they
so
nearely
and
narrowly
followed
the
very
spirit
of
the
Apostles
and
Euangelistes
,
as
if
the
Apostles
themselues
had
beene
rather
the
penners
,
then
perusers
of
so
greate
a
worke
.
Wherefore
Luke
is
for
good
cause
commended
of
Paul
(
in
the
second
to
the
Corinth
:
the
eight
chapter
,
and
eighteenth
verse
)
when
as
he
saith
,
We
haue
also
sent
that
brother
whose
praise
is
in
the
Gospell
throughout
all
Churches
.
But
by
these
you
may
easely
conceiue
,
who
were
properly
Euangelistes
,
and
who
not
.
Of
Prophets
.
Chap.
V.
AS
wee
reckon
none
in
order
with
the
twelue
,
(
Paul
onely
excepted
)
so
with
the
seuenty
,
find
we
not
any
that
may
be
compared
.
And
albeit
we
doubt
not
,
that
God
could
haue
added
to
the
70.
others
also
,
no
way
their
inferiors
,
yet
seeing
we
haue
no
record
of
sacred
writte
to
auouch
the
same
,
it
were
hard
for
man
to
affirme
,
that
there
were
any
such
:
But
now
when
as
besides
the
twelue
Apostles
,
and
those
seuenty
Euangelists
,
we
read
of
other
also
,
who
in
like
manner
haue
been
honoured
with
the
first
fruits
of
the
holy
Spirite
;
by
what
name
or
title
shall
they
be
called
?
or
by
what
addition
shal
we
distinguish
them
from
the
rest
?
Of
the
number
of
an
hundred
and
twenty
men
,
there
remayn
fix
and
thirty
stil
:
whom
seeing
we
neither
account
with
the
twelue
Apostles
,
nor
yet
with
the
seuenty
Euangelistes
,
it
remayneth
,
that
wee
adorne
them
with
the
name
of
Prophets
.
For
this
it
is
which
Peter
doth
insinuat
vnto
the
people
,
out
of
the
Prophet
Ioel
(
in
his
Apology
for
himselfe
and
his
fellowes
)
namely
,
That
the
spirite
of
Prophesie
,
promised
of
olde
to
be
giuen
out
in
the
later
dayes
,
was
then
poured
forth
vppon
that
assembly
,
whom
then
they
heard
preaching
and
prophesying
in
diuerse
tongues
,
to
theyr
great
astonishement
.
Wherefore
those
thirty
sixe
men
,
which
neyther
are
ascribed
into
the
company
of
the
twelue
Apostles
,
nor
yet
are
recounted
in
the
society
of
the
seuenty
Euangelists
,
were
those
first
Prophets
,
whom
God
gaue
into
his
Church
,
after
our
Sauiour
was
receyued
vp
into
Heauen
.
In
which
order
(
as
it
might
very
wel
be
)
was
Ananias
of
Damasco
reputed
,
and
Agabus
,
both
of
them
renowmed
Prophets
.
Iudas
and
Sylas
are
also
called
Prophets
,
and
for
that
cause
are
they
sent
by
the
Apostles
to
Antioch
,
to
exhort
&
confirme
the
brethren
.
And
I
am
of
opinion
,
that
these
and
such
like
were
properly
called
Prophets
,
not
Metaphorically
;
seeing
they
did
foresee
thinges
to
come
by
the
spirite
of
God
,
and
by
the
same
spirite
reuealed
things
secret
and
recondite
.
And
albeit
the
interpreting
of
the
Scripture
bee
a
kinde
of
prophecying
,
yet
is
that
kinde
more
proper
to
the
Doctor
,
then
the
Prophet
,
and
more
truely
may
a
man
account
Doctors
interpreters
of
the
Scripture
,
then
Prophets
.
But
doubtlesse
God
restored
to
his
Church
,
in
those
latter
dayes
,
that
true
kinde
of
Prophecy
,
which
in
Israell
was
familiar
from
the
beginning
,
and
in
singular
wisedom
did
erect
three
kindes
of
Doctors
in
his
Church
,
and
gaue
them
to
his
new
people
;
Apostles
,
Euangelists
,
and
Prophets
.
And
these
were
the
first
Elders
and
Bishops
of
the
Church
of
Ierusalem
.
That
the
names
and
titles
of
Apostles
,
Euangelists
,
and
Prophets
,
were
giuen
also
vnto
other
Pastors
and
Doctors
of
the
Church
.
CHAP.
VI.
ALbeit
,
by
that
which
I
haue
already
written
,
it
maye
sufficiently
bee
vnderstoode
,
whome
I
call
by
the
name
of
Apostles
,
Euangelistes
,
and
Prophetes
:
yet
notwithstanding
,
because
those
names
are
for
good
causes
giuen
vnto
others
also
,
some
what
must
be
said
of
them
in
like
maner
.
In
the
Epistle
to
the
Romains
the
sixteenth
Chapter
,
Andronicus
and
Iunius
,
are
called
notable
among
the
Apostles
:
and
out
of
the
eight
Chapter
of
the
last
to
the
Corinthians
,
Titus
and
the
brethren
which
were
with
him
,
are
called
Apostles
:
and
in
the
Epistle
to
the
Philippians
,
Epaphroditus
is
called
their
Apostle
.
The
deriuation
of
the
greeke
word
is
well
knowen
,
that
Apostles
are
called
,
of
sending
,
for
that
they
are
Postes
or
speedie
messengers
,
sent
of
especiall
purpose
as
Legates
or
Embassadours
into
diuers
parts
of
the
worlde
;
&
according
to
this
signification
,
whosoeuer
is
sent
as
a
messenger
in
anie
busines
,
may
be
called
an
Apostle
.
In
this
sense
,
our
Sauiour
himselfe
,
(
who
is
Prince
and
Lord
ouer
the
Apostles
)
in
the
epistle
to
the
Hebrues
,
is
called
an
Apostle
.
But
(
to
be
short
,
)
this
name
is
no
where
giuen
in
the
newe
Testament
to
any
(
so
far
as
euer
I
could
learne
)
but
to
the
ministers
of
the
gospell
onely
:
Amongst
whome
because
there
was
great
inequalitie
;
Paule
calleth
those
first
twelue
Apostles
,
the
chiefe
Apostles
:
(
as
it
is
in
the
eleuenth
chapter
of
the
last
to
the
Corinthians
,
)
where
he
saith
;
I
suppose
,
that
I
was
not
inferiour
to
the
chiefe
Apostles
:
(
as
it
is
also
in
the
11.
verse
of
the
12.
chapter
.
)
By
the
which
it
appeareth
most
plainely
,
that
besides
those
chiefe
Apostles
,
who
helde
the
commission
of
their
ambassage
immediatly
from
God
,
ther
were
many
other
also
,
which
were
in
like
manner
called
Apostles
:
either
for
that
they
were
accounted
of
the
Apostles
,
as
fellow-labourers
in
their
sea-apostolique
;
or
els
for
that
they
were
sent
as
Legates
in
the
same
busines
,
by
the
church
of
Ierusalem
,
which
was
the
mother
Metropolitane
church
.
Among
whom
somtime
,
there
foisted
in
of
their
own
heads
,
certaine
other
iolly
fellowes
,
false
Apostles
,
whom
Paul
calleth
false
brethren
,
and
deceiptfull
labourers
:
who
vnder
a
coppie
of
faire
semblance
,
could
transforme
themselues
into
the
colours
and
companies
of
Christ
his
Apostles
.
And
these
were
they
which
sought
by
all
possible
meanes
,
to
impaire
the
authority
of
Paule
,
as
of
one
(
forsooth
)
that
sawe
not
the
Lord
in
the
flesh
,
and
therefore
not
worthy
to
mate
and
match
with
the
other
Apostles
,
in
like
equipage
of
authoritie
.
But
doe
you
see
their
purpose
?
Or
doe
you
conceiue
their
policy
?
By
this
meanes
they
ment
to
thrust
Paul
into
the
last
and
lowest
forme
of
Apostles
,
that
themselues
being
mate
with
Paule
,
might
more
easily
giue
the
trueth
a
checke
.
Against
the
malapertnes
of
these
men
,
the
Apostle
maintaineth
the
authoritie
of
his
power
Apostolique
,
affirming
that
he
was
chosen
apostle
,
not
by
men
,
but
of
God
.
To
how
great
,
or
rather
to
how
smal
purpose
should
the
Apostle
haue
vrged
this
,
had
not
the
name
of
Apostle
bene
common
vnto
others
also
,
which
were
not
of
that
company
and
conuent
of
the
twelue
Apostles
,
but
were
sent
from
men
,
and
by
men
,
&
were
not
immediatly
from
God
?
among
whome
are
to
bee
accounted
,
Titus
,
Andronicus
,
Timothie
,
Marke
,
and
many
other
,
whom
al
posterity
hath
reuerenced
,
and
accounted
for
Bishops
and
Archbishops
of
the
church
.
May
not
the
like
be
sayd
of
the
name
of
Euangelists
?
For
who
knoweth
not
,
that
the
same
name
was
giuen
vnto
manie
other
,
besides
those
seuentie
two
:
because
indeede
,
they
were
called
to
the
same
function
,
both
vnder
the
seuenty
,
&
vnder
the
Apostles
.
True
it
is
,
they
had
not
the
like
measure
of
Gods
spirite
,
and
yet
according
to
the
moytie
of
their
seuerall
talent
,
they
did
much
edifie
the
church
,
and
magnifie
the
foundation
which
the
Apostles
had
laid
.
And
therefore
are
they
called
Apostles
,
and
Euangelists
,
not
only
in
respect
of
the
sense
and
signification
of
the
wordes
,
but
also
in
regard
of
the
Apostolique
,
&
Euangelike
function
,
into
the
which
they
were
associate
and
assumed
by
the
Apostles
,
as
helpers
and
fellow-labourers
.
But
as
for
the
name
of
Prophets
;
not
only
,
they
are
so
called
in
the
scriptures
,
vnto
whome
God
hath
reuealed
the
secrets
of
things
to
come
,
but
they
also
,
which
doe
faithfullie
reueile
the
secrets
of
Gods
eternal
truth
to
others
,
and
know
howe
to
apply
auncient
prophesies
,
to
present
circumstances
.
In
which
sense
,
all
Euangelique
teachers
and
interpreters
of
sacred
scripture
,
may
be
sayd
to
be
Prophets
.
Of
Deacons
.
Chap.
VII
.
IF
my
purpose
had
beene
in
recounting
the
degrees
of
Ministers
,
to
haue
followed
the
course
of
honour
,
I
would
haue
set
next
vnder
Prophets
,
Pastors
and
Doctors
.
But
for
as
much
as
I
haue
tied
my selfe
vnto
the
order
of
time
,
in
the
which
they
were
first
ordained
;
of
force
I
must
first
speake
of
Deacons
,
before
I
come
to
Bishops
and
Elders
:
for
we
read
that
they
were
first
created
,
when
as
yet
(
besides
the
Apostles
and
those
Euangelists
,
and
Prophets
,
of
the
which
wee
haue
lately
spoken
)
the
Church
had
no
Elders
:
and
reason
to
.
For
when
as
the
Ministery
of
the
gospell
,
according
to
Gods
holy
institution
,
hath
annexed
vnto
it
a
religious
care
,
and
consideration
of
the
poore
,
the
Apostles
tooke
that
vnto
themselues
,
as
a
thing
pertayning
to
their
charge
:
vntill
the
murmure
and
mutinie
of
the
Greekes
against
the
Hebrewes
,
gaue
occasion
of
the
Deacons
Election
.
But
were
there
not
at
the
beginning
,
dispensers
and
disposers
of
the
common
treasure
?
When
Christ
himselfe
kept
residence
here
vpon
earth
,
who
but
Iudas
discharged
that
pension
?
and
doubtlesse
,
if
the
Apostles
coulde
haue
performed
both
,
they
woulde
neuer
haue
giuen
charge
that
others
should
haue
beene
chosen
for
that
charge
.
And
yet
that
charge
,
was
not
so
wholie
giuen
ouer
of
the
Apostles
to
the
Deacons
,
as
that
afterwardes
,
they
thought
the
same
nothing
at
all
appertaining
vnto
themselues
.
Haue
wee
not
read
,
what
Paule
and
Barnabas
did
,
beeing
requested
to
bee
mindfull
of
the
poore
?
how
vigilantly
they
vndertooke
that
care
themselues
?
And
therefore
they
thought
it
requisite
,
that
the
men
to
be
chosen
into
that
charge
,
should
be
men
ful
of
the
holy
Ghost
.
But
doe
you
not
wonder
now
,
that
these
new
elects
did
not
imploye
themselues
in
gathering
and
giuing
of
almes
onely
?
Why
(
men
forgetfull
of
themselues
)
they
take
vpon
them
the
office
of
teaching
also
.
See
how
Phillip
preacheth
the
gospell
to
the
Samaritanes
also
,
and
baptiseth
them
that
beleeue
:
how
,
while
Stephen
preached
Christ
more
feruentlie
,
he
is
become
the
first
martyr
of
Christ
.
May
we
not
conceiue
by
these
presidents
,
what
the
rest
of
them
did
?
or
shall
we
be
so
foolish
as
to
think
,
because
there
is
nothing
written
of
the
rest
,
that
therefore
they
did
nothing
,
or
not
this
?
Of
the
greatest
part
,
euen
of
Christ
his
Apostles
,
is
there
not
deepe
silence
,
or
little
sayd
?
of
whom
notwithstanding
there
is
nothing
more
cleare
,
then
that
they
performed
their
imposed
pensions
with
impeachable
diligence
.
The
like
president
therefore
,
hath
bene
well
followed
of
our
godlie
predecessours
,
who
did
also
imploy
their
Deacons
in
the
ministerie
of
the
word
,
and
holy
mysteries
.
For
why
?
they
doubted
(
and
that
not
without
cause
,
)
least
that
profitable
function
should
become
contemptible
,
&
be
had
in
esteeme
,
as
stewardish
and
too
homely
,
and
not
at
all
belonging
,
or
not
beseeming
the
sacred
ministerie
.
Wherfore
,
that
they
might
be
of
greter
reuerence
&
regard
in
the
clergy
,
they
were
permitted
to
read
the
gospel
to
the
people
,
&
to
minister
the
cup
in
the
Sacramental
symposy
.
And
at
the
length
,
their
autority
incresed
so
far
,
that
no
BB.
wold
want
his
Deacon
:
yea
,
sooner
would
a
Bishop
want
his
Priest
,
then
be
without
this
Deacon
.
But
now
,
how
this
kind
of
Deaconie
deceased
,
it
is
nothing
to
our
purpose
:
It
sufficeth
mee
,
that
I
haue
shewed
,
what
was
of
olde
the
office
of
Deacons
.
I
need
not
adde
,
that
what
thinges
the
Apostle
requireth
in
Deacons
,
are
in
a
manner
equall
with
those
he
desireth
in
a
Priest
:
But
this
I
maye
say
,
that
by
that
onely
one
thing
,
it
may
full
well
appeare
,
that
the
office
was
then
esteemed
as
a
charge
of
no
small
import
.
And
therefore
,
it
neede
not
seeme
so
strange
a
matter
to
any
man
,
if
some
greater
thing
then
a
Church-warden-ship
was
committed
to
the
order
of
Deacons
,
by
our
honorable
predecessors
.
The
which
I
note
to
this
end
,
that
al
men
may
know
,
how
the
churches
of
old
committed
no
absurd
thing
in
this
,
nor
we
(
if
there
be
any
which
at
this
day
,
doe
immitate
them
)
when
they
make
the
Deacony
a
degree
to
a
further
ministerie
.
This
therefore
is
the
fourth
order
of
the
ministery
,
acording
to
the
order
of
time
;
and
the
first
,
that
was
deuised
of
man
,
when
as
yet
there
were
no
other
Priestes
created
,
then
those
whome
the
Lord
himselfe
had
inuested
with
his
own
hands
.
Now
,
whether
this
order
be
obserued
euery
where
,
that
they
should
bee
created
Deacons
before
they
be
ordained
Priests
,
I
cannot
tel
.
In
the
epistle
to
Titus
,
in
the
which
Paul
commandeth
,
that
hee
should
retaine
Pastors
in
euerie
citie
:
there
is
no
mention
made
of
Deacons
.
And
in
the
19.
chapter
of
the
Acts
,
where
it
is
said
of
Paule
and
Barnabas
,
that
they
ordained
Pastors
in
the
churches
,
there
is
nothing
said
of
Deacons
.
And
indeed
,
for
asmuch
as
there
are
greater
parts
required
in
a
Priest
,
then
in
a
Deacon
;
a
competent
Deacon
might
sooner
be
had
,
(
where
need
was
)
then
a
sufficient
Priest
:
whose
present
want
,
the
Apostles
and
Euangelistes
themselues
(
for
a
time
)
could
better
supply
,
then
of
Deacons
:
because
the
function
Apostolique
,
is
further
from
procuring
the
Church
treasuries
,
then
from
Preaching
the
meere
sacred
mysteries
.
With
the
which
,
this
also
is
to
be
considered
,
that
the
necessities
of
the
poore
,
are
not
patient
of
any
long
delaies
.
That
Paule
in
his
fourth
chapter
to
the
Ephesians
,
maketh
no
mention
of
this
order
,
it
need
not
greatly
to
trouble
any
:
seeing
his
purpose
was
not
to
specifie
al
the
degrees
of
the
ministery
,
but
only
to
note
the
especial
.
Our
Sauior
himselfe
taught
,
that
care
&
compassion
shewed
to
the
poore
,
was
a
most
blessed
worke
:
when
hee
said
,
That
was
giuen
or
not
giuen
to
himselfe
,
that
was
graunted
or
grudged
the
poore
.
But
in
the
reformation
of
some
churches
in
these
dais
,
it
is
now
no
more
a
church
office
,
but
a
ciuil
duty
.
The
care
of
the
poore
,
ouer-sight
of
the
hospitals
and
widowes
,
and
orphans
,
which
was
wont
to
be
the
Bishops
charge
,
the
Magistrate
hath
taken
to
himselfe
.
But
vpon
what
occasion
it
first
grew
to
this
vnder
the
Bishop
of
Rome
,
I
will
declare
els
where
.
No
doubt
the
Magistrate
,
that
desireth
to
restore
the
church
to
her
first
beauty
,
will
refer
that
function
to
Ecclesiasticall
persons
.
For
if
they
shall
find
any
corruption
in
them
,
it
shall
be
alwaies
in
their
power
to
punishe
the
offenders
,
and
to
amend
the
fault
:
but
it
is
not
in
the
Bishops
or
Pastors
power
,
to
doe
the
like
,
if
it
shall
fal
out
,
that
the
Magistrates
themselues
,
or
they
which
are
deputed
by
them
in
these
affaires
,
shall
in
like
manner
offend
.
Ought
they
not
to
consider
,
that
the
same
thing
may
befall
themselues
,
which
they
feare
in
the
ministerie
?
No
question
,
the
ministerie
of
the
poore
,
is
a
religious
thing
,
&
part
of
gods
seruice
.
Wher
I
find
two
thinges
greatly
to
be
complained
of
:
First
,
that
in
some
reformed
churches
,
the
whole
office
of
a
Deacon
,
is
made
oeconomicke
,
rusticall
,
and
not
vnlike
vnto
an
annuall
baliwick
:
&
then
,
That
the
order
of
Deaconisses
,
atending
vpon
the
poore
,
impotent
,
sick
,
(
of
the
which
,
there
is
yet
some
shadow
remaining
in
the
Papacie
)
is
among
vs
altogeather
relinquished
.
It
is
much
to
the
purpose
(
in
my
iudgement
)
how
and
of
whom
the
necessities
of
the
pore
be
relieued
in
the
house
of
God
.
I
am
not
ignorant
indeed
,
that
the
old
custom
of
the
church
is
growen
to
some
smacke
of
superstition
:
but
this
of
ours
,
which
we
now
haue
,
whether
(
a
Gods
name
)
wil
that
grow
?
Wee
are
apt
to
fall
from
superstition
to
prophanation
,
but
to
keepe
the
golden
meane
,
we
haue
no
meanes
.
It
hath
bene
of
olde
,
the
greatest
beauty
of
the
Church
,
the
greatest
praise
of
the
Pastors
;
bountie
towards
the
needy
,
and
mercy
towards
the
distressed
.
And
what
should
I
say
of
noble
women
(
and
no
lesse
renowmed
)
maids
and
widows
,
Queenes
and
Empresses
,
who
of
their
earnest
deuotion
towards
God
,
&
their
inward
compassion
towards
the
poore
,
haue
wholy
consecrated
themselues
(
vnder
their
superuigill
Bishops
)
vnto
this
holy
ministery
.
When
I
looke
into
our
churches
,
I
cannot
but
prefer
the
commendable
care
of
them
,
who
continue
in
the
church
the
true
Deaconie
,
before
those
,
who
(
as
if
it
were
some
vile
and
ciuill
charge
)
trauerse
it
ouer
to
men
of
life
and
profession
vnhallowed
and
prophane
(
For
so
they
range
the
collectors
for
the
pore
,
among
the
basest
drudges
of
the
cittie
.
)
But
in
this
I
pittie
them
,
that
satisfiyng
(
if
not
rather
deceiuing
)
themselues
with
the
bare
name
,
they
seeme
not
sufficientlie
to
conceiue
the
true
and
full
nature
of
a
Deacon
.
Of
the
which
,
there
are
yet
many
thinges
to
be
spoken
,
but
my
discourse
plies
it
,
and
applies
it selfe
to
the
order
of
Elders
and
Bishops
.
That
the
churches
in
their
beginnings
,
had
no
Bishops
&
Elders
,
besides
the
Apostles
themselues
,
and
their
fellow-labourers
.
CHAP.
VIII
.
IN
the
eleuenth
chapter
of
the
Acts
,
is
the
first
mention
made
of
Elders
,
in
the
church
of
Ierusalem
:
In
the
which
,
so
long
as
the
Apostles
and
Euangelists
did
themselues
continue
,
they
had
no
need
of
any
other
elders
.
But
after
they
once
began
to
be
dispersed
(
Iames
their
head
being
cut
of
,
and
Peter
slipt
aside
)
then
they
began
to
haue
their
Elders
,
whome
(
from
that
time
forwards
)
Luke
alwaies
ioyneth
with
the
Apostles
,
which
were
at
Ierusalem
:
but
when
and
how
,
and
of
whome
they
were
ordained
,
it
is
not
read
.
Notwithstanding
this
order
,
although
it
was
ordained
in
the
church
after
Deacons
in
time
,
yet
is
it
before
them
in
regard
.
But
that
churches
were
for
a
time
without
Priests
,
(
or
Elders
,
)
it
is
more
manifest
out
of
the
epistle
to
Titus
,
&
the
fourteenth
of
the
Acts
,
then
that
it
can
be
denied
.
But
how
long
they
were
so
,
I
wil
not
define
:
In
this
matter
,
I
suppose
the
Apostle
had
not
at
anye
time
so
great
a
regarde
of
the
time
,
as
of
the
persons
,
and
their
perfections
.
For
it
was
not
for
the
wisedome
of
the
Apostles
,
rashly
to
lay
their
hands
of
any
,
or
to
appoint
them
ouer
the
church
,
whom
God
had
not
anointed
with
those
graces
,
which
are
required
in
a
Pastor
of
the
church
.
Wherefore
,
when
as
the
churches
which
were
newly
conuerted
to
the
faith
,
did
consist
but
of
nouices
:
there
was
no
remedy
,
but
they
must
stay
a
time
,
vntill
they
had
made
triall
of
their
dispositions
,
and
taken
notice
of
their
abilities
,
vnto
whom
the
church-gouernment
was
to
be
committed
.
In
the
meane
while
,
all
things
were
moderated
,
by
the
vigilant
ouer-sight
of
the
Apostles
,
and
Euangelists
,
and
such
,
as
they
intertained
to
their
succours
,
as
helpers
and
fellow-labourers
.
No
doubt
,
the
Apostle
Paul
is
like
vnto
himselfe
in
all
his
Epistles
,
&
therefore
it
was
not
hap-hazard
,
that
in
the
Epistle
to
the
Philippians
only
,
he
saluteth
Bishops
&
Deacons
,
&
in
none
of
the
rest
.
By
the
which
,
as
we
are
put
out
of
all
doubt
,
that
the
church
of
the
Philippians
had
their
Elders
and
Deacons
:
so
are
wee
left
in
suspence
,
for
any
of
the
rest
.
(
If
so
be
(
as
els
where
)
we
are
to
gather
of
his
stile
,
the
state
of
the
church
.
)
Here
therefore
it
behoueth
the
reader
to
be
very
attent
,
that
wil
learn
to
know
,
what
churches
had
their
Priests
,
and
what
not
.
Is
it
likely
,
that
hee
which
ordinarilie
accustometh
to
greet
so
louinglie
in
all
Epistles
,
all
that
hee
knew
to
be
indued
with
any
vertue
,
so
willingly
to
commend
al
that
he
knew
to
be
of
any
desert
in
the
church
,
and
also
so
freely
to
note
all
that
he
knew
to
be
in
any
defect
,
(
I
say
)
is
it
likely
,
that
of
all
other
,
he
would
haue
left
the
Bishops
and
elders
vnsaluted
?
in
the
epistle
to
the
Rom.
he
saluteth
many
whom
albeit
he
cal
his
fellow-laborers
,
yet
ar
they
no
wher
said
to
haue
borne
any
sway
in
the
church
of
Rome
.
He
remembreth
Aquila
(
&
the
church
which
was
in
his
house
)
who
was
now
at
Corinth
,
then
at
Ephesus
,
&
sometimes
again
at
Philippos
:
neither
forgetteth
he
Andronicus
&
Vrbanus
,
wherof
the
one
he
commendeth
,
as
notable
among
the
Apostles
,
and
the
other
he
confesseth
,
as
his
fellow
laborer
.
These
and
all
other
,
whom
hee
knew
resiant
at
Rome
,
hee
deygneth
with
titles
of
condign
prayses
,
because
they
labobored
together
with
the
Apostles
.
And
therefore
no
doubt
if
so
be
any
of
them
had
beene
the
proper
Pastor
of
that
Church
,
he
would
surely
haue
taken
some
knowledge
,
or
made
some
remembraunce
of
it
:
As
we
reade
that
he
did
in
his
Epistle
to
the
Philippians
,
of
Epaphroditus
,
and
to
the
Colossians
,
of
Epaphras
,
and
Archippus
.
Moreouer
when
Paul
came
to
Rome
,
we
read
how
he
was
receiued
of
the
brethren
,
and
of
the
Elders
:
the
which
thing
might
euen
as
well
haue
beene
there
(
if
there
had
beene
any
such
Elders
there
)
as
in
the
fifteenth
of
the
Actes
,
and
the
one
and
twenty
also
,
it
is
well
noted
,
how
he
was
intertayned
of
the
Elders
.
But
by
these
it
may
appeare
,
what
the
state
of
the
Church
was
at
Rome
,
when
the
Apostle
did
write
vnto
them
.
The
like
may
bee
declared
out
of
either
Epistle
to
the
Corinthians
,
(
that
I
name
not
any
other
)
namely
,
That
they
had
not
theyr
proper
Pastors
,
or
peculiar
incumbents
,
when
those
Epistles
were
written
.
For
who
knoweth
not
,
that
Paul
did
write
vnto
new
born
Churches
,
which
eyther
were
then
but
in
the
mould
,
or
as
yet
in
theyr
nonage
?
Who
besides
Timothy
and
Titus
,
Apollo
&
Lucas
,
Stephanus
and
Fortunatus
,
Achaicus
and
such
like
,
(
whom
the
Apostle
did
send
to
them
in
common
)
had
no
other
Elders
,
nor
yet
any
other
Bishop
,
but
the
Apostle
himselfe
.
And
although
the
Churches
were
not
without
order
,
yet
ther
was
not
that
order
,
as
afterwards
they
had
,
when
they
were
not
set
in
order
,
vnder
Elders
,
that
had
taken
orders
.
In
meane
season
,
the
Apostles
&
Euangelists
,
and
other
religious
teachers
,
did
visit
them
by
turns
,
as
theyr
opportunity
serued
.
And
hence
is
it
,
that
Paul
and
Apollo
doe
excuse
themselues
vnto
the
Corinthians
,
that
they
did
not
visite
them
so
often
as
they
could
haue
wished
.
The
which
was
also
very
well
noted
of
Ambrose
and
Epiphanius
.
Epiphanius
aduersus
hereses
,
in
the
75.
heresie
hath
these
wordes
.
When
the
Gospell
was
young
the
holy
Apostle
wrote
according
as
the
matter
then
stood
.
For
where
there
were
Bishops
appointed
,
he
wrote
to
Bishops
and
Deacons
.
Neyther
could
the
Apostles
appoynt
all
thinges
at
the
first
.
In
deed
the
greatest
neede
was
of
Priests
,
and
Deacons
,
for
by
these
two
,
all
Ecclesiasticall
functions
may
be
discharged
.
But
where
there
was
not
any
man
found
worthy
a
Bishopricke
,
there
they
remayned
without
a
Bishop
.
But
where
neede
was
,
and
there
were
that
were
worthy
of
it
,
there
were
appointed
Bishops
.
But
where
there
was
no
great
multitudes
,
ther
were
not
found
among
them
,
that
might
be
made
priests
.
&
so
they
contented
themselues
with
one
Bishop
in
that
place
,
&c.
And
he
addeth
:
So
the
Church
receiued
the
fulnes
of
hir
functions
:
for
euery
thing
had
not
all
things
at
the
first
,
but
in
processe
of
time
,
those
things
were
prouided
,
which
were
requisite
to
the
perfection
of
things
necessary
.
Ambrose
vpon
the
4.
of
the
Epistle
to
the
Ephesians
,
writeth
thus
:
In
al
things
the
writings
of
the
Apostle
,
doth
agree
with
the
order
which
is
now
in
the
Church
,
because
these
things
were
written
about
the
beginnings
of
the
Church
.
For
he
calleth
Timothy
also
a
Bishop
,
whom
he
had
ordayned
a
Priest
;
because
the
first
Priestes
were
called
Bishops
;
that
one
going
away
,
the
next
might
succede
him
.
Thus
sayth
Ambrose
:
And
therefore
the
writings
of
the
Apostles
are
to
be
vnderstood
,
according
to
the
seasons
in
the
which
they
were
written
.
In
deede
the
Apostles
layd
the
foundations
:
but
others
raised
the
worke
;
Paule
planted
,
Apollo
watered
.
And
therefore
so
soone
as
with
the
time
the
Church
increased
,
and
the
number
of
beleeuers
multiplyed
,
they
were
not
sufficing
for
the
multitude
whome
the
Lorde
himselfe
had
sent
:
for
which
cause
the
Apostles
took
vnto
themselues
fellow-laborers
in
the
Ministery
,
first
Deacons
,
then
Priests
or
Elders
.
Of
whom
we
are
now
to
speake
.
Of
Priests
,
or
Pastors
,
and
Bishops
.
Chap.
IX
.
THe
Apostle
Saint
Paul
,
next
after
Euangelistes
,
placeth
Pastors
and
Doctors
,
but
whether
he
ment
by
them
,
two
distinct
orders
,
or
but
one
only
,
there
is
the
question
;
and
that
because
whosoeuer
is
a
Pastor
,
ought
also
to
be
a
Doctor
,
but
it
is
not
so
conuersiuely
on
the
other
part
:
For
it
may
be
that
he
is
a
Doctor
,
which
not
any
where
is
a
Pastor
.
This
is
once
:
that
as
by
the
three
former
names
of
Apostles
,
Prophets
,
and
Euangelists
,
the
Apostle
seemeth
to
note
those
,
which
had
an
extrordinary
vocation
from
God
immediat
,
and
not
from
men
;
so
by
these
two
last
names
of
Doctors
and
Pastors
(
whether
wee
take
them
as
both
one
,
or
otherwise
)
hee
seemeth
to
vnderstand
those
,
which
by
men
were
preferred
to
the
Church
.
And
that
Bishops
and
Elders
are
those
,
whome
Paul
calleth
Pastors
,
it
sufficiently
appeareth
by
that
in
the
twentith
Chapter
of
the
Actes
,
where
Paul
intertaining
the
Elders
hee
had
sent
for
from
Ephesus
,
telleth
them
,
that
they
were
appointed
of
god
,
Bishops
to
feede
the
Church
.
And
thereuppon
wee
also
acknowledge
no
Elder
or
Bishop
in
the
Church
of
Christ
,
that
is
not
a
Pastor
or
feeder
.
For
it
is
in
the
essence
of
an
Elder
his
office
,
with
wholesome
doctrine
to
feed
the
flocke
of
Christ
.
Presbyter
is
a
Greeke
word
,
and
aunswereth
to
that
which
the
Hebrewes
call
Zachen
,
which
signifyeth
not
onely
an
Elder
in
yeares
,
(
who
for
his
age
is
to
be
reuerenced
,
but
also
an
auncient
in
the
common
wealth
,
who
for
his
place
and
authority
is
to
be
honored
:
yea
it
is
a
title
of
honour
,
with
the
which
the
Nobles
and
Magistrates
of
the
old
Testament
are
graced
:
from
whence
also
it
is
deriued
to
the
Rectors
of
the
Church
in
the
new
Testament
,
who
are
called
Bishops
,
by
reason
of
their
ouersight
and
watchfull
care
;
which
is
a
title
of
work
&
labor
,
but
the
name
of
Pastor
is
a
title
declaring
a
speciall
charge
&
office
,
so
called
of
feeding
the
Lords
flock
with
the
Angel-like
food
of
his
heauenly
word
.
Albeit
ther
are
many
other
titles
also
,
common
to
the
said
Pastors
in
the
Scriptures
,
as
that
they
are
called
Stewards
,
Presidents
,
Prelats
,
Guids
,
Gouernors
,
Ministers
,
and
such
like
.
The
vertue
&
property
of
which
titles
,
I
will
not
here
stand
to
explaine
:
it
is
that
you
may
haue
else
where
:
Only
I
will
enforce
from
thence
such
arguments
,
as
the
occasion
shall
serue
,
and
the
matter
which
I
handle
shall
require
.
In
the
meane
time
you
shall
vnderstande
,
that
the
office
of
these
Pastors
,
and
doctors
(
albeit
ordained
of
men
)
doth
not
differ
in
kinde
,
from
that
of
the
Apostles
.
For
the
chiefe
part
of
them
both
,
is
to
instruct
,
exhort
,
reprehend
,
and
refell
the
aduersaryes
of
the
truth
,
(
Besides
the
administration
of
the
Sacraments
,
a
thing
no
lesse
pertaining
to
Pastors
,
then
Apostles
.
)
Neyther
is
a
Pastorall
ouersight
disiusticed
of
that
Apostolick
authority
of
Ecclesiastical
censure
,
which
remayneth
,
and
is
requisite
for
the
edifying
of
the
Church
.
For
why
?
they
succeede
(
that
I
may
vse
Hierome
hys
owne
wordes
)
the
Apostolique
order
:
and
in
another
place
,
It
is
no
easy
matter
to
stand
in
Paul
his
place
,
or
to
mayntaine
the
dignity
of
Peter
,
now
raigning
with
Christ
.
Of
two
diueas
degrees
of
Pastors
.
Chap.
X.
BVt
now
,
for
as
much
as
there
is
not
the
same
,
or
the
like
proportion
of
charge
committed
to
all
Elders
;
there
is
also
no
smal
difference
among
those
,
whom
the
Scripture
calleth
by
the
same
name
of
Bishops
and
Elders
.
The
which
seeing
it
must
be
discerned
,
rather
by
themselues
as
they
are
in
deede
,
then
by
their
names
as
they
are
called
,
let
vs
alwayes
chiefely
regard
,
what
they
are
,
then
,
what
they
are
called
;
that
we
may
truely
distinguish
betweene
thinges
that
differ
,
not
so
much
in
name
as
in
nature
.
The
first
Elders
therefore
whome
the
Apostles
ordayned
,
were
theyr
fellow-laborers
in
the
Lord
his
vineyard
,
as
Iohn
,
Marke
,
Titus
,
Luke
,
Timothy
,
Demas
,
Siluanns
,
and
many
others
of
whom
we
read
in
the
Scriptures
.
Al
the
which
,
by
the
laying
on
of
the
hands
of
the
Presbytery
,
were
created
Ministers
,
no
otherwise
then
the
rest
,
who
afterwards
were
placed
ouer
their
seuerall
Churches
.
Notwithstanding
,
that
which
wee
read
of
Timothy
,
wee
conceyue
of
the
rest
;
and
therefore
that
charge
which
was
giuen
vnto
these
,
was
rather
prouinciall
,
then
particular
:
seeing
they
were
the
associats
,
and
assistants
of
the
Apostles
themselues
.
But
when
as
daily
the
number
of
the
faithfull
increased
,
and
the
increase
of
Churches
was
thereby
more
and
more
aduaunced
,
together
(
as
supply
could
be
made
of
able
men
for
the
Ministerie
)
the
Apostles
and
Euangelistes
,
(
or
their
associates
)
installed
into
particular
Churches
,
particular
Pastors
:
who
beeing
placed
in
their
wardes
(
as
it
were
)
should
not
range
at
large
from
thence
,
but
vnder
the
Apostles
(
as
faithfull
Pastors
)
should
keep
watch
and
ward
ouer
the
vineyard
of
the
Lorde
.
And
yet
they
were
not
so
inuested
into
those
their
seuerall
charges
,
that
the
sole
and
whole
authoritie
being
demised
to
them
,
they
should
rule
the
Church
alone
,
and
the
charge
thereof
should
thence-forth
concerne
the
Apostles
no
more
:
but
to
this
ende
were
they
so
disposed
,
that
seeing
the
Apostles
themselues
could
not
bee
alwaies
resident
in
euery
place
,
there
might
notwithstanding
(
by
their
good
meanes
)
be
nothing
wanting
in
anie
place
.
If
twelue
men
could
haue
beene
suffising
for
all
Churches
,
there
should
neuer
haue
beene
leuied
any
newe
increase
of
other
seuentie
.
But
when
they
altogether
could
not
serue
,
to
serue
the
turne
,
both
these
,
and
they
both
,
had
need
of
more
abettors
,
to
helpe
them
out
withall
.
And
albeit
the
Ministerie
of
the
Gospell
vnder
Christ
,
be
onely
one
,
as
the
priest-hood
of
the
law
vnder
Moses
was
one
:
yet
notwithstanding
,
as
in
one
priest-hood
there
were
diuers
degrees
of
gouernement
,
so
likewise
in
one
Ministerie
of
the
Gospell
,
there
are
(
as
you
haue
heard
)
diuers
degrees
of
Pastors
.
For
haue
you
not
seene
,
how
of
the
Lorde
himselfe
,
there
were
two
degrees
of
Ministers
ordeined
?
(
&
of
them
the
one
was
superior
to
the
other
.
)
How
afterwards
of
the
Apostles
,
there
were
in
like
manner
ordeyned
two
orders
?
(
for
to
some
they
gaue
in
commission
the
Churches
of
one
whole
prouince
,
and
to
some
againe
the
single
rectorie
of
one
onely
Church
.
)
That
Titus
and
Timothie
,
had
a
superior
intendencie
ouer
many
Churches
,
as
also
ouer
them
,
which
were
alreadie
,
or
were
to
be
preferred
thereunto
,
it
is
sufficiently
manifest
vnto
euery
indifferent
sense
.
For
otherwise
,
why
was
hee
so
diligently
admonished
to
beware
,
that
he
lay
not
his
hands
vpon
any
man
extemporie
?
And
againe
:
to
what
purpose
is
hee
so
cautionately
forbidden
,
to
admit
any
accusation
against
an
Elder
,
without
the
testimonie
of
two
or
three
witnesses
?
This
therefore
leadeth
vs
thus
farre
,
as
it
were
by
the
hand
,
that
of
force
wee
must
confesse
,
how
that
vnder
the
Apostles
,
&
of
the
Apostles
,
there
were
ordeined
two
degrees
of
Ministers
,
&
they
of
diuers
authority
,
though
not
of
diuers
titles
:
vnto
whom
,
albeit
the
Scripture
for
the
present
,
gaue
no
proper
or
distinct
denomination
,
yet
in
good
time
Posteritie
did
it
,
wel
aduised
.
For
although
the
names
of
Pastor
and
Bishop
,
were
commonly
giuen
to
all
Ministers
of
old
,
yet
presently
vpon
the
Apostles
time
,
the
name
and
title
of
Bishop
was
imparted
,
as
a
proper
addition
to
the
first
&
chiefe
order
of
Elders
.
And
yet
they
were
not
destitute
of
their
distinction
by
their
more
sacred
titles
,
euen
in
the
Apostles
time
.
For
did
not
the
Apostles
themselues
grace
the
chiefe
Elders
with
the
title
of
their
fellow-laborers
,
&
their
fellow-labourers
with
their
owne
titles
?
In
the
which
notwithstanding
,
we
find
their
posteritie
very
sparing
,
and
that
for
iust
cause
;
namely
,
for
that
obsequious
reuerence
,
and
religious
regard
they
had
of
the
Apostles
lately
deceased
;
the
chiefe
instruments
and
ornaments
of
Gods
Church
.
That
the
doctrine
of
the
Apostles
acknowledgeth
no
annuarie
Elders
,
to
Rule
onely
in
the
Church
,
and
not
to
Teach
.
Chap.
XI
.
OVt
of
that
place
of
S.
Paul
not
well
vnderstood
(
it
is
in
the
fift
chap.
of
the
first
to
the
Corinthians
)
there
are
many
now
adayes
which
haue
deuised
a
fond
and
new-found
distinction
,
clean
contrary
to
the
Apostles
meaning
.
(
Alâs
for
them
)
hee
thought
nothing
lesse
,
then
of
anie
temporall
Elders
,
to
play
the
bugs
in
the
Church
(
like
speciall
bailyes
)
for
a
spurt
,
and
be
gone
:
whereas
in
the
whole
schoole
of
the
Apostles
,
you
shall
not
finde
,
the
worst
Elder
,
that
is
not
placed
in
one
of
the
two
foresaid
formes
.
Generally
in
all
Elders
,
the
Apostle
requireth
thus
much
;
That
they
be
apt
to
teach
:
And
,
1.
Tim.
3.2
.
Tit.
1.9
.
that
they
may
be
able
to
exhort
with
wholesome
doctrine
,
and
improue
them
which
say
against
it
.
If
in
this
nouell
kind
,
we
looke
for
parts
agreable
to
these
:
sure
I
am
,
we
shall
neuer
finde
,
that
dumbe
Elders
,
of
a
yeeres
grouth
,
mute
to
instruct
,
made
to
commaund
in
the
Church
,
are
any
where
comprised
in
this
forme
.
As
for
that
gouernment
,
the
Apostle
numbreth
among
the
giftes
of
Gods
spirit
,
it
is
to
bee
vnderstood
indeed
of
a
singular
and
supereminent
gift
.
For
no
doubt
the
right
art
of
gouernment
,
is
a
rare
and
a
religious
thing
:
the
which
albeit
there
are
scarse
anie
that
will
not
boldly
arrogate
vnto
himselfe
,
yet
is
it
truly
to
be
found
but
in
a
few
.
Wherefore
(
as
I
rather
iudge
)
this
so
exquisite
a
gift
of
gouernement
,
is
to
be
reserued
vnto
the
more
excellent
order
of
Elders
;
as
namely
,
the
Apostles
and
Euangelists
,
and
others
the
principall
Ministers
of
that
time
,
as
were
Titus
and
Timothie
,
and
such
other
,
which
gouerned
many
Churches
with
power
Apostolike
.
And
therefore
me
thinkes
,
that
they
of
all
other
are
farre
wide
,
who
thinke
so
rare
and
singular
a
gift
of
Gods
spirite
,
ought
to
be
impropriate
to
so
base
an
order
of
Elders
,
mute
and
momentarie
,
which
gouerne
not
long
,
and
teach
not
at
all
.
Sure
I
am
,
that
the
Apostolike
Churches
,
and
the
sequel
of
many
yeares
after
,
neuer
interteined
anie
such
kinde
of
aldermen
,
for
Church
officers
.
And
had
not
the
Apostles
and
Euangelistes
,
and
their
associates
,
sole
preheminence
ouer
the
Elders
of
particular
Churches
,
in
the
absolute
authority
of
Church
gouernment
?
True
it
is
,
I
find
certaine
Sages
and
Seniours
,
who
did
vsually
sit
in
counsell
with
the
Priests
of
the
olde
synagogue
,
who
were
not
Priestes
;
but
I
reade
not
of
anie
in
the
Church
,
of
counsell
with
the
Pastors
,
but
the
Pastors
.
And
in
verie
deed
,
in
the
Apostles
daies
,
and
many
ages
after
,
there
were
not
in
Esse
any
Christian
Magistrats
,
which
could
consult
with
the
Elders
of
the
Church
,
in
matters
concerning
the
Church
.
As
for
those
Elders
and
Seniors
,
whom
we
read
to
haue
beene
ioyned
with
the
Priests
in
councell
and
commission
,
they
were
the
ordinary
Magistrates
of
Israel
,
which
lawfully
could
not
be
sequestred
or
secluded
from
the
counsels
and
constitutions
of
the
Priestes
,
no
more
then
at
this
day
the
Christian
Magistrate
is
to
bee
restrained
from
the
Sinods
and
assemblies
of
the
Church
.
For
albeit
there
bee
two
kindes
of
gouernement
;
one
of
the
Cittie
,
an
other
of
the
Church
:
yet
are
they
both
deriued
from
one
and
the
same
author
.
The
which
also
,
although
they
bee
executed
after
a
diuers
manner
,
and
that
the
one
proceed
of
God
,
as
he
is
the
creator
and
moderator
of
all
things
,
and
the
other
of
one
and
the
same
GOD
,
as
hee
is
the
restorer
and
redeemer
of
mankind
,
and
each
of
them
haue
their
seuerall
ende
also
:
yet
notwithstanding
,
seeing
the
same
societie
is
both
Church
&
Cittie
,
and
the
authority
of
them
both
is
drawen
from
the
same
head
:
so
likewise
are
they
driuen
to
one
end
,
and
come
all
to
the
same
passe
.
And
of
this
it
commeth
to
passe
,
that
they
both
haue
many
thinges
in
common
,
which
cannot
easily
be
propounded
without
a
common
assembly
,
nor
concluded
without
a
generall
assent
.
The
Minister
hath
authoritie
from
the
Lord
our
Sauiour
,
to
gouerne
the
Church
:
the
Magistrate
from
the
same
Lord
our
creator
,
hath
the
like
soueraigntie
to
rule
the
Cittie
.
The
which
two
diuers
and
distinct
estates
,
so
often
as
they
doe
friendly
consort
together
in
one
vnisone
,
&
direct
all
their
counsels
to
the
same
end
,
I
say
so
long
,
the
Cittie
must
needs
thriue
,
and
the
Church
cannot
doe
amisse
.
As
for
anie
other
Elders
in
the
Church
(
besides
these
of
the
which
I
haue
now
spoken
,
and
you
heard
)
I
would
to
God
some
man
would
shew
me
which
be
they
(
if
there
be
any
such
.
)
Doubtlesse
it
passeth
my
cunning
,
to
finde
any
such
Church-bugs
or
Burgesses
in
the
word
of
God
.
Doe
you
not
knowe
,
that
the
offices
of
the
Church
,
are
gifts
of
the
spirit
,
and
as
it
were
talents
of
the
Lord
,
laid
out
to
loane
among
men
;
of
the
which
there
must
one
day
an
account
be
rendred
to
the
Lorde
?
I
tell
you
,
it
is
not
at
the
pleasure
of
anie
seruant
in
the
house
of
Christ
,
rashly
to
exonerate
himselfe
of
anie
office
he
hath
vnder-taken
:
He
that
once
putteth
his
hand
to
the
plough
,
and
afterwards
looketh
backe
,
is
not
fitte
for
the
kingdome
of
God
.
For
my
part
,
I
could
neuer
yet
read
,
that
there
was
at
anie
time
in
the
Church
,
anie
office
temporarie
,
if
it
were
ordinarie
.
I
admit
,
that
Deacons
may
afterwards
be
made
Ministers
;
but
that
cannot
be
accounted
a
defection
from
the
office
,
which
is
the
perfection
of
the
same
,
neither
is
that
offfice
forsaken
,
when
in
the
same
order
a
higher
is
vnder-taken
;
they
fall
not
from
that
they
were
,
but
rise
to
that
they
were
not
.
This
custome
Tertullian
sometimes
reprehended
in
his
booke
De
praescriptionibus
contra
haereticos
,
in
these
wordes
:
Their
giuing
of
orders
is
rash
,
light
,
and
inconstant
:
sometimes
they
praefer
yonglinges
,
sometimes
wordlinges
,
and
sometimes
recreant
reuolters
,
that
they
may
bind
them
with
their
titles
,
whom
they
cannot
hold
with
the
truth
:
A
man
can
neuer
gaine
more
,
or
with
more
ease
,
then
in
the
raunges
of
recreantes
,
where
the
onely
beeing
there
,
is
to
deserue
pay
.
Therefore
one
is
to
day
a
Bishop
,
to
morrow
another
;
to
day
a
Deacon
,
to
morrow
a
Parson
;
to
day
a
Priest
,
to
morrowe
a
lay
man
:
(
for
they
giue
to
lay
men
also
Church
offices
.
)
The
place
of
Ambrose
expounded
.
Chap.
XII
.
THat
which
is
alleadged
out
of
Ambrose
,
to
confirme
that
kinde
of
Elder-shippe
which
some
reformed
Churches
in
this
our
age
haue
receiued
,
is
nothing
at
all
to
this
question
.
For
Ambrose
there
speaketh
of
Elders
in
age
,
not
in
office
.
Such
indeed
,
the
Bishops
and
Elders
in
times
past
,
tooke
in
counsel
with
them
,
as
did
also
of
old
the
auncient
Synagogue
;
And
yet
Ambrose
bringeth
them
not
into
any
equipage
with
those
,
which
were
Elders
in
calling
,
whom
he
had
about
him
,
and
who
gouerned
the
Churches
vnder
him
;
but
he
greeueth
that
such
graue
and
auncient
men
in
yeres
,
whome
the
Apostle
would
not
haue
reprooued
any
thing
roughly
,
should
not
remaine
in
the
like
esteeme
with
the
Pastors
and
Elders
of
the
Church
,
as
they
were
of
olde
.
For
expounding
those
wordes
of
Paule
to
Timothie
:
1.
Tim.
5.1
,
Rebuke
not
an
auncient
(
or
an
Elder
)
but
exhort
him
as
a
father
,
hee
writeth
thus
.
That
in
reuerence
of
his
yeares
,
an
ancient
man
is
to
be
prouoked
with
mildnes
to
goodnes
,
that
hee
may
the
rather
take
warning
:
for
beeing
gentlie
admonished
,
hee
will
be
afraide
,
least
afterwards
hee
should
bee
more
roughly
dealt
withall
;
which
were
a
shame
for
an
Elder
.
For
among
all
nations
age
is
honoured
,
for
which
cause
both
the
Synagogues
of
olde
,
and
afterwards
also
the
Church
,
had
alwayes
certaine
auncient
men
,
without
whose
aduise
nothing
was
done
in
the
Church
.
The
which
by
what
negligence
it
was
lefte
off
,
I
cannot
tell
,
except
haplie
it
were
through
the
sloth
,
or
rather
the
pride
of
some
Pastors
,
because
they
alone
would
seeme
to
bee
some
thing
.
Thus
much
sayth
Ambrose
:
who
(
I
dare
bee
bound
for
him
)
thought
nothing
lesse
,
then
that
anie
order
of
the
Ministery
,
set
downe
by
the
Apostles
,
was
nowe
worne
out
:
For
himselfe
had
Elders
,
which
did
also
rule
the
Church
with
him
,
or
vnder
him
;
besides
that
,
the
words
doe
shew
as
cleare
as
noone-day
,
that
hee
spake
heere
of
Elders
,
not
in
office
,
but
in
age
.
If
any
vouchsafe
certaine
auncients
(
experienced
in
many
thinges
)
the
senate
of
the
Church
,
I
say
not
against
it
;
but
this
I
auouch
that
such
(
were
they
all
more
auncient
then
Iaphet
)
are
not
to
bee
accounted
among
the
Church
officers
and
Elders
,
which
the
Apostles
ordained
.
And
I
dare
be
bolde
further
to
affirme
,
that
they
are
in
no
small
errour
,
who
thinke
,
that
the
Elders
and
auncients
in
certaine
reformed
Churches
in
this
our
age
,
are
of
the
same
sute
with
those
,
whome
the
Apostles
ordained
in
the
fourteenth
of
the
Actes
,
and
Paule
sent
for
from
Ephesus
in
the
twentie
chapter
,
Whose
order
and
office
is
described
at
large
in
the
Epistles
to
Timothie
and
Titus
.
I
perceiue
here
the
reformation
of
the
English
Church
,
appointeth
in
euery
place
certaine
Church
officers
,
which
represent
in
some
sort
those
auncients
and
Elders
,
and
they
are
commonly
called
Church-wardens
.
Notwithstanding
these
come
short
of
that
authority
in
Ecclesiasticall
censure
,
To
excommunicate
:
but
if
any
excommunicate
person
,
shall
disorderly
presse
into
the
holy
assembly
,
they
are
to
endeuour
(
by
the
aduise
of
the
Minister
)
to
remoue
him
.
Their
ordinary
office
,
according
to
law
,
is
this
;
To
gather
&
collect
,
to
lay
vp
,
and
lay
out
the
rents
and
reuenews
of
the
church
;
to
keepe
the
bodie
of
the
Church
,
and
the
rest
in
repayre
,
to
keepe
the
Church
booke
(
together
with
the
Minister
)
to
admonish
offendors
,
and
vnruly
fellowes
,
and
as
for
the
stubborne
,
infamous
,
and
offensiue
,
to
present
them
to
the
Bishop
,
or
his
deputie
,
&
that
vpon
their
othes
:
furthermore
also
,
to
note
who
they
are
that
absent
themselues
from
diuine
seruice
,
vpon
the
Saboth
,
or
holy-daies
,
and
to
set
a
fine
on
their
heads
,
according
to
the
law
prouided
in
that
case
:
and
also
,
to
looke
that
due
silence
,
and
all
other
kind
of
honest
seemlines
bee
obserued
in
the
time
of
diuine
seruice
.
If
the
ancient
Primatiue
Church
,
had
any
such
kind
of
Elders
,
they
were
not
(
I
am
sure
)
at
any
time
accounted
of
our
elders
,
among
the
Elders
&
Bishops
of
our
Church
:
for
they
alwaies
made
a
difference
in
the
Church
,
betwene
the
laike
officers
,
and
the
Church
Ministers
.
In
Tertullian
his
Apologie
,
the
Elders
,
which
wee
reade
,
were
present
&
president
in
christian
assemblies
,
were
Bishops
and
Elders
,
no
temporall
men
;
vnles
wee
would
make
him
contrary
to
himselfe
,
who
iustly
vpbraided
the
Heretikes
of
that
time
with
that
fault
,
That
they
prophaned
Church
functions
with
lay
persons
.
Neither
are
these
things
so
spoken
of
me
,
neither
wold
I
be
so
taken
,
as
if
I
chalenged
those
reformed
Churches
,
that
vse
some
such
like
Seniors
(
for
so
they
suppose
)
as
Ambrose
seemed
to
wish
for
:
I
my selfe
did
vse
them
,
when
I
supplied
the
place
of
a
Minister
in
some
reformed
Churches
.
For
the
tyrannie
of
Popish
Bishops
beeing
ouerthrowne
,
when
as
they
which
are
indeed
the
true
Elders
,
doe
themselues
in
like
manner
sustaine
the
office
of
a
Bishop
:
they
could
not
well
take
vnto
themselues
the
intire
gouernment
of
the
Church
,
without
some
suspicion
of
the
like
;
if
no
lesse
tyrannie
.
And
therfore
it
was
necessarie
for
them
,
to
ioyne
with
themselues
certaine
godly
men
out
of
the
whole
corps
of
the
Church
:
for
that
without
the
assistance
of
their
associates
,
it
was
not
possible
for
them
alone
,
to
counter-checke
the
immodestie
of
bad
men
,
and
to
bring
them
into
some
Coram
.
That
place
of
Paule
expounded
,
in
his
first
to
Timothie
,
the
fift
chapter
,
What
it
is
to
labour
in
the
worde
and
doctrine
.
Chap.
XIII
.
IT
neede
not
greatly
trouble
any
man
,
when
Paule
saith
;
That
those
Elders
especially
are
worthie
double
honour
,
which
labour
in
the
word
and
doctrine
:
as
if
it
followed
therupon
,
that
there
were
other
Elders
also
in
the
church
,
which
taught
not
:
For
these
two
,
do
not
signifie
one
&
the
same
thing
,
to
Labour
in
the
worde
,
and
to
Teach
;
seeing
there
was
no
Elder
ordeined
of
the
Apostles
,
that
was
not
apt
to
teach
.
But
for
as
much
as
the
measure
of
the
gifts
of
Gods
spirit
,
are
not
alike
in
all
;
(
for
there
be
which
haue
receiued
fiue
talents
,
who
must
also
pay
vse
for
fiue
vnto
the
Lord
;
&
there
be
againe
,
which
haue
receyued
but
two
:
)
To
whom
much
is
giuen
,
of
him
manie
things
are
required
.
If
the
dolours
Paule
suffered
for
preaching
the
Gospell
,
were
compared
with
other
mens
labors
,
we
might
wel
conceiue
,
how
well
worthy
he
was
of
greater
honour
then
they
,
whose
labors
were
farre
vnlike
in
the
like
labour
.
Some
enioy
their
office
,
&
haue
ioy
therof
in
rest
&
peace
,
&
teach
their
people
at
home
,
and
indure
no
hardship
abroad
;
whose
doctrine
is
determined
within
the
precincts
of
theyr
own
precession
.
But
others
there
be
,
which
teach
not
one
onely
Church
,
but
the
whole
Church
,
with
theyr
learned
laboures
,
and
that
not
once
for
all
(
while
they
liue
onely
)
but
also
,
(
a
great
deale
more
)
after
many
generations
.
The
which
that
they
may
the
better
performe
,
they
let
for
no
labour
,
they
spare
nor
oyle
,
nor
toile
,
nor
health
,
nor
wealth
,
nor
life
it selfe
,
in
that
regard
.
Besides
there
be
,
that
for
the
Gospels
sake
,
set
light
by
the
losse
of
friends
,
and
fauors
,
and
riches
,
and
reuenewes
;
they
ouercome
daungers
not
to
be
numbred
,
and
vndergoe
slaunders
not
to
be
suffered
,
onely
that
they
may
inforce
and
set
forewards
the
Gospell
of
Christ
.
And
such
doth
the
Apostle
seem
to
vnderstand
in
this
place
;
not
euery
ordinary
and
perfunctory
Teacher
,
that
gouernes
in
the
Church
,
and
instructeth
with
wholesom
doctrine
the
people
of
God
committed
to
his
charge
.
The
verbe
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
labour
,
(
vsed
by
him
,
not
in
this
place
onely
)
signifieth
properly
,
great
and
grieuous
labour
.
And
therefore
they
are
far
wide
,
that
thinke
Paul
meant
in
thys
place
the
bare
preaching
of
Gods
word
,
and
take
this
to
be
the
ods
betweene
theyr
Elders
,
that
some
teach
the
people
,
others
gouern
only
,
and
that
for
a
while
onely
,
and
therein
supplying
also
,
and
applying
themselues
to
the
Ministers
of
the
word
.
More
proportionable
to
those
times
,
and
proper
to
this
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
such
Elders
are
to
be
vnderstood
,
as
were
at
that
present
among
them
;
as
Titus
and
Timothy
,
and
Tithitus
,
Marke
,
Luke
,
and
such
like
Paul
his
legates
and
ioynte
labourers
,
which
in
deede
feared
no
daunger
,
refused
no
labour
,
wherby
they
might
aduance
and
diuulge
the
blessed
doctrine
of
the
sacred
trueth
.
Of
Timothy
,
Paul
testifyeth
in
the
last
Chapter
of
the
first
to
the
Corinth
:
when
as
he
thus
writeth
,
If
Timothy
come
vnto
you
,
see
that
hee
be
without
fear
among
you
,
for
he
worketh
the
worke
of
the
Lord
,
euen
as
I
doe
.
By
which
we
may
perceiue
that
Timothy
was
not
without
feare
,
nor
yet
without
daunger
,
neyther
that
without
cause
.
A
while
after
speaking
of
Stephanus
,
and
Aechaicus
,
and
Fortunatus
,
who
had
giuen
themselues
to
minister
vnto
the
Saints
,
he
sayth
:
And
bee
yee
subiect
vnto
such
,
and
to
all
that
helpe
with
vs
,
and
labour
.
After
which
sort
,
I
also
expound
that
place
in
the
first
to
the
Thessalonians
,
the
first
chapter
&
the
twelfth
verse
.
We
beseech
you
brethren
,
that
ye
know
them
that
labour
among
you
,
and
are
ouer
you
in
the
Lord
,
and
admonishe
you
.
In
all
which
places
,
the
Apostle
vseth
the
same
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
labour
,
by
the
which
he
vnderstandeth
no
ordinary
,
vulgar
,
or
trifling
exercise
,
but
an
extraordinary
,
vehement
,
difficult
,
and
troblesome
labour
.
And
therefore
Paul
his
meaning
is
,
that
how
much
greater
trouble
,
and
more
troblesome
turmoyle
the
Elders
vndertake
in
their
office
,
they
are
so
much
the
more
worthy
to
be
graced
with
the
greater
Honors
.
So
that
Paul
in
these
wordes
,
respecteth
the
singular
care
of
some
,
not
the
single
preaching
of
all
.
Writing
to
Timothy
,
he
defineth
a
Bishopricke
to
bee
a
worke
:
of
the
which
it
followeth
,
that
the
greater
the
Bishoprick
is
,
the
greater
is
the
labour
,
the
greater
is
the
work
.
If
he
which
is
ouer
one
onely
Church
,
shall
finde
himselfe
somewhat
to
doe
:
what
shall
we
say
of
them
,
vnto
whome
the
care
of
many
Churches
is
committed
.
So
was
it
with
Titus
and
Timothy
,
and
diuerse
other
Bishops
and
Elders
,
of
that
order
.
The
whole
sum
therefore
of
our
assertion
,
resolueth
into
thus
much
:
that
among
the
Bishops
or
Elders
in
the
Scripture
,
which
gouerned
Churches
vnder
the
Apostles
,
there
were
diuerse
degrees
in
deed
,
by
what
names
soeuer
ye
please
to
call
them
;
of
the
which
some
were
ouer
one
Church
only
,
and
that
vnder
the
direction
of
an
other
,
and
some
againe
ouer
many
Churches
,
suppliant
to
none
of
the
same
order
:
as
it
is
wel
knowen
of
Titus
and
Timothy
,
and
the
rest
.
I
know
there
are
many
,
who
in
the
secret
preiudice
of
their
foreseasoned
opinions
,
wil
not
sticke
to
say
,
that
Titus
and
Timothy
,
and
the
rest
of
that
forme
,
were
Euangelistes
,
and
inuested
with
an
extraordinary
kinde
of
a
not
immitable
authority
.
To
whom
I
aunswere
,
that
I
haue
heard
so
in
deede
,
and
read
it
to
:
but
without
reason
or
proofe
at
al
,
of
any
credit
.
For
where
as
Paul
writeth
to
Timothy
,
and
chargeth
him
that
he
doe
the
worke
of
an
Euangelist
,
2.
Tim
,
4.5
.
1.
Cor.
16.10
it
doth
no
more
conclude
that
Timothy
was
an
Euangelist
,
(
so
properly
called
)
then
that
other
place
of
Paul
to
the
Corinthians
:
He
doth
the
work
of
God
euen
as
I
,
doth
proue
that
he
was
an
Apostle
.
That
that
order
is
of
God
,
which
appoynteth
superior
Elders
,
Bishops
.
And
that
but
of
man
,
where
all
Pastors
and
Elders
are
alike
.
Chap.
XIIII
.
WEe
haue
shewed
before
,
what
was
the
extraordinary
calling
,
and
the
efficacy
thereof
,
(
which
was
to
bee
found
in
Titus
and
Timothy
.
)
To
the
which
I
adde
,
that
all
auncient
and
autentike
writings
held
Titus
and
Timothy
for
Bishops
,
vnto
whome
the
Elders
of
inferiour
orders
were
suppliant
and
subiect
.
In
whose
footings
our
fathers
insisting
(
which
next
succeeded
the
Apostles
)
reteyned
in
vse
that
forme
of
gouernement
,
which
they
receyued
of
the
Apostles
.
Now
a
dayes
,
there
bee
some
of
this
beliefe
,
that
there
were
onely
these
two
degrees
of
Ministers
left
vs
by
the
Apostles
,
namely
Pastors
and
Doctors
:
who
cutting
short
that
difference
of
Pastors
,
which
I
haue
noted
,
and
casting
of
that
auncient
decency
of
Church
gouernement
,
which
I
haue
proued
,
doe
christen
a
new
a
forrayne
and
a
forged
kind
of
Presbitery
,
and
with
much
boldnes
stand
forth
to
auouch
,
that
this
theyr
newe
deuise
,
is
diuine
,
&
that
other
(
continuing
a
lawful
discent
from
the
Apostles
time
,
is
but
humaine
.
Wherefore
here
(
beloued
)
it
is
time
to
looke
about
vs
.
For
they
easely
auoyd
all
that
wee
haue
already
auowed
of
the
Apostles
,
Euangelists
,
and
Pastors
;
when
they
aunswere
,
that
the
gouernement
Apostolique
was
but
temporanie
and
momentary
,
and
determined
with
the
Apostles
and
Euangelists
themselues
,
long
since
deceased
,
so
that
now
there
is
no
more
any
one
Apostle
before
another
.
But
that
the
trueth
of
this
question
may
the
better
appeare
,
we
must
now
haue
an
especiall
eye
to
all
those
giftes
,
which
were
especially
pregnant
in
the
Apostles
and
Euangelists
,
that
thereby
we
may
know
,
what
was
proper
to
the
Apostles
and
theyr
times
,
and
what
common
to
all
Pastors
vnto
the
worlds
end
.
To
which
end
,
the
first
thing
we
are
to
reuise
in
the
Apostles
,
is
that
theyr
extraordinary
calling
(
for
they
had
it
immediatly
from
God
,
)
then
also
,
theyr
generall
Embassee
and
commission
without
restraint
,
or
limitation
:
Thirdly
,
that
in
all
things
which
concerned
theyr
function
,
they
had
a
neuer-errant
director
,
(
the
spirite
of
trueth
)
who
suggested
vnto
them
,
whatsoeuer
they
before
had
heard
of
the
Lord
,
or
should
otherwise
be
requisite
for
them
to
know
.
And
the
last
thing
,
is
theyr
power
Apostolique
.
Of
these
,
the
first
three
were
necessary
,
for
laying
the
ground-worke
of
Churches
,
vppon
the
which
others
should
build
:
the
which
vnlesse
they
had
been
semented
(
as
it
were
)
with
the
more
sure
ioynts
and
strongest
sinewes
of
Gods
spirite
,
what
soeuer
should
haue
ben
raysed
&
reared
thereuppon
by
others
,
must
needs
haue
reeled
,
and
ruined
together
with
the
same
.
As
for
the
gift
of
miracles
,
I
stand
not
vpon
that
,
seeing
that
was
bestowed
vpon
many
other
of
the
faithfull
also
,
as
it
pleased
God
.
Of
all
these
gifts
,
they
could
communicate
nothing
vnto
theyr
successors
,
besides
the
Ministery
of
the
Gospell
:
The
which
seeing
it
was
inherent
in
the
power
Apostolique
,
they
surrendered
that
also
to
theyr
subsecutors
:
and
that
,
because
it
is
a
thing
necessary
,
not
only
for
the
increase
,
but
also
for
the
continuance
of
Churches
.
For
without
the
word
preached
,
the
Sacraments
administred
,
and
the
Church
gouerned
,
there
can
no
Church
well
continue
.
Wherefore
as
the
preaching
of
the
worde
,
and
the
vse
of
the
Sacraments
was
not
giuen
to
the
Church
,
onely
for
the
Apostles
time
,
but
that
they
might
continue
vnto
the
age
to
come
,
euen
to
the
worlds
end
:
So
likewise
the
forme
of
gouernement
,
which
was
ordayned
of
God
,
and
deliuered
of
the
Apostles
,
and
confirmed
of
the
fathers
,
ought
to
remayne
and
continue
in
like
sort
.
But
that
forme
had
Pastors
inferior
and
superior
,
and
therefore
that
also
is
to
be
retained
in
the
Church
of
God
.
Neither
doth
the
equality
in
the
Ministery
hinder
,
why
there
may
not
be
an
inequality
in
the
policie
of
the
Church
.
In
the
olde
law
there
was
one
Priesthood
equall
and
alike
to
al
the
Priests
:
&
yet
were
ther
diuerse
degrees
of
Priests
in
respect
of
gouernment
,
and
in
an
equall
order
of
Priesthood
,
there
was
a
not
equall
Honor
of
gouernement
.
Neyther
is
it
preiudiciall
to
vs
,
that
theyr
Priesthood
was
Leuiticall
and
typical
,
seeing
the
state
&
gouernement
which
was
among
the
Priests
and
Leuits
,
did
not
so
much
respect
any
intricate
type
,
as
a
well
ordered
state
:
that
al
things
might
be
done
decently
and
in
due
order
.
Wherefore
for
as
much
as
God
himselfe
was
author
of
that
policy
and
gouernment
,
in
the
which
Leuits
were
subdued
to
Leuits
,
and
Priests
to
Priests
:
it
ought
not
to
be
recounted
any
humaine
constitution
,
where
a
Minister
is
subiect
to
a
Minister
,
and
one
Pastor
to
an
other
:
For
that
is
no
more
vnlawfull
at
this
day
,
then
it
was
at
that
.
That
our
Sauiour
by
no
statute
repealed
the
supereminent
authority
of
Pastors
among
themselues
.
Chap.
XV.
AS
for
our
Sauiour
and
his
censure
in
this
matter
,
I
do
not
finde
that
by
any
meanes
he
did
abolish
the
superiority
of
Ministers
but
rather
that
he
did
establish
it
,
when
as
in
the
first
ordinaunce
of
the
Ministery
,
he
appoynted
Ministers
of
the
Gospell
,
some
superior
&
some
inferior
to
the
rest
.
To
the
which
ordinance
of
Christ
,
those
his
words
are
not
any
whit
aduerse
,
where
he
sayth
;
The
Kinges
of
the
nations
rule
ouer
them
,
and
they
which
haue
power
among
them
are
called
gratious
:
but
it
shall
not
be
so
with
you
:
but
he
that
is
greatest
among
you
let
him
be
as
the
least
,
and
he
which
is
chiefe
,
as
he
that
ministreth
.
&c.
The
true
and
plain
sense
of
which
words
is
this
.
Your
kinde
of
gouernment
shal
be
diuerse
from
that
which
is
proper
to
Princes
,
whether
you
take
those
which
are
more
tyrannous
and
truculent
ouer
theyr
people
,
or
those
which
in
theyr
gouernment
,
are
more
milde
and
moderate
,
accor-to
their
lawes
.
Doth
this
sence
or
sentence
take
away
that
difference
of
persons
,
which
the
law
of
nature
and
the
rule
of
gouernment
do
prescribe
?
If
ther
be
any
place
in
the
Gospell
(
and
ther
are
many
)
which
may
be
cited
for
the
superiority
of
Ministers
,
this
is
one
.
For
vnlesse
the
Lord
had
meant
that
in
the
gouernment
of
the
Church
,
there
should
be
some
greater
then
the
rest
,
he
would
neuer
haue
sayd
,
Hee
which
is
greatest
among
you
let
him
be
as
the
least
;
he
might
haue
made
short
worke
of
al
,
and
as
soon
haue
sayd
,
There
is
none
first
among
you
,
none
greatest
,
none
chiefe
.
But
he
that
is
greatest
among
you
(
saith
he
)
let
him
be
as
the
least
,
and
he
which
is
highest
,
as
he
that
ministreth
.
Which
were
no
aduice
,
wher
there
is
none
higher
then
another
.
Where
all
shall
be
alike
,
what
need
there
any
precept
,
how
he
which
is
greatest
among
them
should
behaue
himselfe
?
The
meaning
therfore
of
this
precept
is
this
:
How
much
any
of
you
is
superior
to
the
rest
,
so
much
more
submisse
shall
he
carry
himselfe
towards
the
rest
.
For
albeit
all
the
Apostles
were
of
the
same
order
and
power
,
yet
the
difference
of
age
,
and
diuersity
of
gifts
was
great
among
them
,
and
therefore
it
could
not
be
,
but
that
they
which
had
receiued
greater
gifts
of
the
Lord
,
shoulde
receiue
greater
countenance
of
men
.
The
Apostle
Paul
in
his
first
Chapter
to
the
Galathians
doth
sufficiently
declare
this
,
where
he
sheweth
that
he
had
conferred
of
the
Gospell
with
them
,
which
seemed
to
bee
somewhat
,
the
which
he
foorthwith
repeating
againe
,
sheweth
,
that
there
were
certayne
of
these
Apostles
of
chiefe
authority
among
the
rest
,
of
whome
notwithstanding
he
affirmeth
,
that
hee
receyued
nothing
.
Such
was
the
mildnes
and
moderation
of
his
spirite
;
hee
would
not
goe
about
to
make
that
equal
in-equality
odious
,
of
the
which
the
Lord
himselfe
was
the
author
.
For
hee
well
knew
,
that
neyther
he
which
had
receiued
fiue
talents
,
ought
to
thinke
he
hath
but
two
,
and
much
lesse
,
he
which
hath
but
two
,
to
compare
himselfe
with
him
that
hath
fiue
.
And
in
deede
,
can
there
be
any
reason
giuen
,
why
there
should
be
rather
an
inequality
in
gouernement
,
then
in
other
gifts
?
or
doe
men
abuse
authority
onely
,
to
maintayne
theyr
tyranny
?
Doubtlesse
it
is
not
greatly
materiall
,
with
what
giftes
a
man
enthronize
himselfe
Pope
ouer
his
brethren
;
whether
for
his
fine
witte
,
or
deepe
knowledge
,
or
smooth
eloquence
,
or
any
other
such
inward
vertue
:
Whether
for
the
holines
of
life
,
or
strictnes
of
fasts
,
or
largenes
of
almes
,
or
any
such
outward
complement
:
or
else
for
his
wealth
,
his
worship
,
and
superiour
authority
.
As
for
the
aunswere
of
our
Sauiour
it
extendeth
far
and
neare
:
neyther
is
it
to
be
referred
to
the
Apostles
alone
,
as
if
it
were
onely
forbidden
an
Apostle
,
to
domineere
ouer
an
Apostle
,
but
it
stretcheth
it selfe
vnto
al
other
.
For
albeit
the
power
was
great
,
in
the
which
they
were
to
be
installed
of
the
Lord
,
to
the
benefit
of
the
church
;
notwithstanding
,
that
was
rather
to
be
imployed
of
priuate
men
ouer
priuate
persons
:
and
thereupon
the
Lord
forbiddeth
that
they
should
after
the
manner
of
Kings
and
Princes
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
domineer
,
or
rule
by
force
.
Hence
is
it
that
Paul
writeth
to
the
Corinthians
;
Not
that
we
haue
dominion
ouer
your
faith
:
but
that
we
are
ministers
of
your
ioy
:
2.
Cor.
1.24
.
1.
Pet.
5.3
.
And
in
the
first
of
Peter
;
Not
as
if
we
ruled
by
force
ouer
the
chosen
.
For
that
in
deede
,
because
it
beseemed
men
priuate
ouer
priuat
men
,
the
Lord
hath
forbidden
his
Apostles
that
,
and
hath
taught
them
rather
to
make
the
harts
of
the
people
to
relent
by
lenity
and
intreaty
,
as
we
read
the
Apostle
Paul
did
in
many
places
,
&
specially
in
the
second
to
the
Corinthes
,
2.
Cor.
5.20
.
where
he
thus
writeth
;
Wherefore
are
we
now
ambassadors
in
the
name
of
Christ
,
as
though
God
did
beseech
you
through
vs
,
wee
intreate
you
in
the
name
of
Christ
,
that
yee
bee
reconciled
to
God
.
And
yet
notwithstanding
in
other
places
he
is
again
more
sharpe
and
seuere
,
as
when
he
sayth
,
What
will
yee
?
shall
I
come
vnto
you
with
a
rod
?
or
in
loue
,
and
the
spirite
of
meekenes
?
And
in
the
latter
Epistle
the
tenth
Chapter
,
when
hee
speaketh
of
that
power
he
receyued
of
the
Lord
,
he
sheweth
how
little
primacy
was
in
the
Church
,
in
such
things
as
pertayned
to
the
kingdome
of
God
.
By
all
the
which
it
doth
appeare
,
that
by
that
prohibition
of
violent
dominion
which
Kings
may
vse
ouer
theyr
subiects
,
the
power
of
gouernement
in
the
Church
is
not
inhibited
,
by
the
which
one
Minister
is
eminent
in
authority
ouer
another
,
no
more
then
the
power
of
the
Pastor
is
thereby
intercepted
,
which
is
ordinary
and
ought
to
be
ouer
his
people
.
Will
any
man
say
,
that
the
Lord
hath
so
confounded
those
two
distinct
orders
of
Ministers
,
that
the
Apostles
should
differ
in
nothing
from
the
seuenty
Disciples
?
I
doe
therefore
greatly
wonder
,
that
men
learned
should
so
far
ouer-shoote
themselues
,
as
once
to
perswade
,
or
to
be
perswaded
,
that
out
of
this
place
(
so
often
aledged
to
so
little
purpose
)
the
superior
authority
of
Bishops
ouer
Priests
was
forbidden
by
Christ
:
the
which
they
can
by
no
means
do
,
without
the
reproofe
&
reproch
,
the
preiudice
and
impeachment
of
all
the
most
auncient
&
best
learned
Fathers
,
whose
persons
they
may
soner
accuse
,
then
conuince
of
Tyranny
,
and
whose
gouernement
they
may
more
easely
discommend
,
then
mend
.
The
Lorde
his
purpose
was
to
take
that
error
from
the
Apostles
,
which
was
in
their
minds
,
not
to
take
that
power
from
the
Apostles
,
which
he
had
giuen
into
their
hands
.
That
the
forme
of
the
Apostles
gouernment
,
did
not
end
with
the
death
of
the
Apostles
.
Chap.
XVI
.
THat
the
gouernment
of
the
Apostles
,
is
sayde
by
some
to
haue
deceased
with
the
death
of
the
Apostles
,
it
is
neyther
grounded
vppon
true
authority
of
Scripture
,
nor
proued
by
any
consequence
of
reason
,
nor
maintayned
by
any
president
of
the
Fathers
.
Neither
is
it
of
any
greater
force
,
nor
haue
they
any
greater
reason
,
that
say
the
Apostles
authority
was
extraordinary
:
For
by
the
same
reason
they
may
at
this
day
deny
,
that
any
man
hath
any
authority
to
baptise
and
to
preach
.
If
what
things
were
extraordinary
in
the
Apostles
,
they
could
not
returne
to
theyr
posterity
:
may
not
the
same
reason
serue
to
proue
,
that
ther
is
no
authority
left
vnto
vs
after
the
Apostles
,
either
to
preach
or
to
baptise
?
I
would
gladly
then
hear
some
iust
cause
,
why
rather
the
Church
gouernment
should
cease
with
vs
which
was
vnder
the
Apostles
,
then
the
preaching
of
the
Gospell
,
or
the
administring
of
the
Sacraments
.
For
in
them
ther
was
as
much
extraordinary
,
as
in
the
other
.
This
is
much
like
,
as
if
of
olde
a
man
should
haue
sayde
,
that
after
the
death
of
Moyses
and
Aaron
,
the
Priests
and
Leuites
had
not
the
same
power
with
Moyses
and
Aaron
,
because
theirs
was
extraordinary
.
Wherefore
as
after
theyr
decease
,
the
same
order
of
gouernment
which
was
vsed
of
Moses
and
Aaron
,
remayned
to
their
posterity
:
In
like
manner
,
the
Apostles
and
Euangelists
were
a
lantherne
and
a
law
vnto
vs
which
should
come
after
them
,
of
perfect
Church
gouernement
.
And
that
which
our
Sauiour
sayd
of
the
Priestes
of
the
Iewes
,
That
they
did
sit
vppon
the
chayre
of
Moyses
and
Aaron
,
may
be
sayd
of
our
Bishops
,
that
they
sit
in
the
chayre
of
Peter
and
Paul
,
that
is
,
that
they
haue
succeeded
them
in
the
same
seate
and
state
of
gouernment
.
There
are
two
words
,
which
being
not
well
taken
,
may
be
very
offensiue
,
namely
,
Temporarie
and
extraordinary
:
For
it
is
to
be
vnderstood
,
that
there
are
not
ioyntly
to
be
giuen
alike
to
the
whole
function
Apostolick
,
and
euery
part
therof
.
And
yet
some
are
made
to
beleeue
,
that
whatsoeuer
was
in
them
extraordinary
,
the
same
was
also
temporarie
:
When
as
indeed
,
whatsoeuer
was
in
them
extraordinary
,
was
not
temporarie
:
For
all
things
in
the
Apostles
were
extraordinary
,
of
the
which
many
things
in
processe
of
time
became
ordinary
.
Onely
those
things
which
deceased
with
the
Apostles
were
temporarie
.
But
what
things
those
were
,
I
haue
already
declared
at
large
.
And
nowe
,
that
I
may
first
begin
with
the
preaching
of
the
gospell
:
it
were
very
hard
to
restraine
that
to
the
persons
of
the
Apostles
,
and
their
age
onely
:
For
albeit
so
large
a
legacie
,
as
was
the
Apostles
,
bee
not
committed
vno
any
:
yet
is
there
some
such
like
of
the
same
kinde
,
with
the
like
authoritie
.
That
the
commandement
,
To
preach
the
gospell
vnto
all
nations
,
(
the
Apostles
beeing
now
receiued
vp
into
heauen
)
doth
in
like
manner
bind
the
Church
:
to
the
which
the
Authoritie
Apostolique
,
is
also
requisite
.
Chap.
XVII
.
THe
command
,
to
preach
the
gospell
,
and
the
commission
,
to
all
nations
,
wee
vnderstand
to
bee
so
giuen
in
charge
to
the
Apostles
,
that
withal
it
obligeth
the
church
also
;
nether
did
the
charge
of
preaching
the
gospell
to
the
incredulous
heathen
,
respect
the
apostles
only
,
but
al
future
ages
to
the
worlds
end
.
In
the
last
of
Mathew
,
when
the
Lord
had
sayd
,
that
all
power
was
giuen
vnto
him
in
heauen
and
in
earth
,
and
had
commanded
,
that
they
should
go
forth
,
and
teach
al
nations
,
&c.
he
added
;
I
am
with
you
vnto
the
worlds
end
.
Which
cannot
be
restrained
to
the
Apostles
onely
,
seeing
it
concerneth
all
whom
he
commandeth
to
preach
,
and
to
whom
he
promiseth
his
diuine
presence
for
euer
:
neither
can
this
promise
be
deuorced
from
the
former
command
,
and
thereby
it
appeareth
,
that
Christ
commanded
the
church
also
;
that
Apostles
hauing
taken
heauen
,
order
might
be
taken
,
that
the
gospell
might
be
preached
to
the
Gentiles
in
all
coastes
,
vpon
al
occasions
.
And
verelie
if
the
Apostolique
authority
had
bin
Temporarie
,
that
also
had
bene
a
personal
gift
,
and
particuler
:
neither
would
they
haue
presumed
to
haue
taken
themselues
companions
and
co-partners
in
that
Apostolik
charge
,
to
the
which
themselues
only
were
appointed
of
the
Lord
.
But
when
as
they
knew
,
that
their
office
,
&
whatsoeuer
authoritie
they
had
receaued
,
was
rather
giuen
to
the
whole
church
,
then
to
their
sole
selues
;
they
therevpon
were
bolde
,
to
make
others
,
ioynt
partners
with
them
in
their
Apostolike
power
,
whom
they
also
knew
should
be
their
successors
.
Neither
in
nature
,
could
so
great
a
worke
bee
finished
of
so
few
labourers
:
and
therfore
also
the
commandement
of
the
Lord
,
could
no
further
bind
the
Apostles
,
then
for
the
terme
of
their
mortalitye
:
in
the
which
time
,
the
Lorde
did
not
purpose
to
determine
,
either
the
promise
of
his
helpe
,
or
the
preaching
of
his
word
.
The
Apostles
then
had
need
of
many
helpers
in
the
Lord
,
and
fellow-labourers
for
the
busines
of
the
Lord
:
the
which
when
they
could
not
accomplish
themselues
,
they
left
their
posteritie
to
finish
that
,
which
themselues
could
not
effect
.
Had
the
Apostles
carried
their
commission
to
heauen
with
them
,
and
besides
the
priuate
care
of
perticular
Churches
,
the
Bishops
(
whome
the
Apostles
left
their
successours
)
had
thought
the
further
propagation
of
the
gospel
did
nothing
pertaine
to
them
:
I
doubt
me
,
the
confines
of
Christ
his
kingdome
had
neuer
bene
enlarged
to
so
great
a
monarchie
as
it
is
.
What
neede
I
remember
you
of
the
rare
and
memorable
examples
,
of
the
thrise
reuerend
fathers
in
the
Primatiue
church
?
With
what
serious
studie
,
with
what
earnest
desire
,
with
what
constant
endeuour
,
and
last
of
al
,
with
what
great
labours
,
and
many
streaming
showers
of
the
bloud
of
Martyrs
,
were
the
churches
of
olde
planted
,
watered
,
and
increased
?
It
is
a
thing
better
knowen
and
commended
,
then
that
I
need
to
repeat
it
,
or
themselues
to
repent
it
.
Notwithstanding
there
be
some
in
these
daies
,
which
take
vp
but
to
shrewdly
this
sentence
of
ours
:
as
if
it
were
some
Anabaptisticall
fancie
,
when
it
is
said
,
that
the
Church
hath
at
this
day
,
if
not
Apostles
,
yet
Apostolique
Ministers
:
but
as
for
the
fancie
,
(
if
Anabaptisticall
)
let
themselues
looke
to
that
,
least
they
take
themselues
by
the
nose
.
For
my
part
,
I
would
but
know
,
whether
the
gospel
yet
at
this
day
,
now
after
a
1500.
yeares
,
be
come
to
the
eares
of
all
Nations
.
In
the
meane
time
,
let
them
consider
howe
many
nations
,
(
whom
the
Apostles
neuer
saw
)
by
the
paines
and
preaching
of
godlie
Pastors
,
(
who
in
this
labour
succeeded
the
Apostles
)
haue
receiued
the
Lord
Christ
.
I
will
not
nowe
stand
to
tell
them
,
onely
this
I
conclude
,
that
the
commaund
and
commission
of
preaching
the
Gospell
,
standeth
yet
in
his
ful
strength
and
force
in
the
church
of
God
,
and
shuld
,
so
long
as
there
is
any
nation
,
that
knoweth
not
the
Lord
.
That
at
this
day
there
is
none
sent
by
the
churches
of
Christ
,
to
the
nations
which
haue
not
knowen
Christ
,
it
is
not
long
of
the
lacke
of
sufficient
power
to
send
,
but
of
sufficient
persons
to
be
sent
,
or
at
least
wise
,
of
a
better
zeal
to
aduance
the
kingdom
of
Christ
.
Indeed
no
man
ought
to
tempt
the
Lord
:
Did
not
himselfe
forbid
his
Apostles
to
stir
one
foot
out
of
Ierusalem
,
to
discharge
their
duty
before
they
had
receiued
the
holy
Ghost
?
So
requisite
is
it
,
that
a
man
bee
throughly
furnished
for
so
great
an
enterprise
,
before
he
vndertake
it
.
And
therefore
,
because
the
iudgement
of
one
man
may
be
ouer-weening
and
deceiued
,
(
especially
if
he
may
be
his
owne
iudge
)
it
is
requisite
,
that
the
authoritie
of
the
church
in
that
case
be
expected
.
But
here
is
required
an
Authority
Apostolique
:
the
which
if
the
Church
haue
not
,
(
although
it
haue
fit
men
)
neither
hath
it
the
power
to
send
.
For
who
can
giue
that
to
another
,
which
hee
hath
not
himselfe
?
Whosoeuer
therefore
is
sent
(
whether
you
please
to
call
him
an
Apostle
,
or
an
Euangelist
;
or
a
Bishop
,
)
hee
hath
need
of
the
like
,
and
no
lesse
power
then
Timothy
and
Titus
had
in
the
like
,
and
no
lesse
charge
.
This
therefore
is
the
authoritie
which
is
assigned
to
the
church
by
the
Keies
:
the
which
the
Lord
our
Sauiour
gaue
,
not
so
much
to
Peter
and
his
collegiats
,
as
to
the
Church
it selfe
:
so
that
of
right
it
maye
doe
that
at
this
daye
,
which
it
could
of
old
;
namely
,
wher
occasion
serueth
to
giue
in
commission
vnto
sufficient
men
,
the
publishing
of
the
Gospell
,
with
Authoritie
Apostolique
.
That
the
Apostolike
authoritie
is
as
necessarie
for
the
conseruing
and
confirming
,
as
for
the
founding
and
first
planting
of
Churches
.
Chap.
XVIII
.
BVt
for
as
much
as
the
power
Apostolike
,
is
no
lesse
needfull
and
necessarie
for
the
conseruing
and
confirming
,
as
for
the
planting
,
and
first
placing
of
churches
,
we
must
also
haue
a
special
regard
to
that
.
For
by
reason
(
as
it
is
thought
)
of
Bishops
and
Arch-bishops
,
Primats
,
and
Metropolitanes
,
which
haue
succeeded
the
Apostles
and
the
Euangelists
,
there
is
now
some
controuersie
moued
for
that
.
And
verely
I
haue
oftentimes
wondered
with
my selfe
,
what
it
is
that
should
make
anie
learned
or
religious
man
thinke
,
that
the
office
of
Apostles
and
Euangelistes
,
is
ceased
in
the
Church
,
and
that
at
this
day
there
are
none
possessed
of
any
authoritie
Apostolike
,
to
whom
the
other
Elders
ought
to
supply
in
the
gouernance
of
the
Church
:
and
I
wonder
the
more
,
that
there
bee
any
that
should
thinke
the
power
Apostolike
,
a
thing
so
extraordinarie
,
as
if
it
were
not
possible
,
that
it
should
be
deuolued
to
their
posteritie
.
Indeed
the
Church
hath
not
continued
those
names
amongst
vs
:
but
is
that
sufficient
to
prooue
,
that
with
those
titles
,
the
authority
also
is
surceased
?
First
,
if
a
man
would
but
well
marke
the
latter
daies
of
the
Apostles
(
of
Paule
especially
)
he
should
find
,
that
the
Apostolike
gouernment
could
not
possibly
end
with
the
Apostles
.
For
by
those
things
the
sacred
Scripture
doth
testifie
of
Paule
,
wee
may
iudge
of
the
rest
,
who
no
doubt
,
were
no
lesse
carefull
for
the
good
of
the
Church
,
euen
to
their
last
gaspe
,
wheresoeuer
it
pleased
God
to
translate
them
out
of
this
life
:
But
the
second
Epistle
of
S.
Paul
to
Timothie
(
indited
about
the
last
of
his
daies
)
doth
witnesse
abundantly
,
what
an
vniuersall
care
hee
had
euen
then
of
the
Churches
.
There
hee
maketh
mention
of
his
fellow-labourers
,
whereof
some
he
had
sent
to
goe
vnto
diuers
Churches
,
and
some
hee
sent
for
to
come
vnto
himselfe
;
that
beeing
now
readie
to
flit
out
of
this
life
,
he
might
giue
them
his
last
charge
of
all
things
,
concerning
the
welfare
of
the
Church
,
and
the
furnishing
of
that
building
himselfe
had
left
vnfinished
.
This
his
last
will
and
Testament
hee
left
with
them
.
The
which
had
beene
to
no
purpose
,
had
the
power
Apostolike
died
with
him
,
or
had
the
authoritie
of
that
their
legacie
beene
compelled
within
the
circuit
of
euery
particular
parish
.
For
they
all
,
whom
Paul
there
remembreth
(
as
Titus
,
Marke
,
Luke
,
Crescens
,
Tithicus
,
and
Timothie
himselfe
)
were
associate
with
Paule
in
his
Apostolike
sea
,
as
vnto
whose
seuerall
charge
,
hee
had
demised
many
and
sundry
Churches
;
The
which
if
it
were
not
free
for
them
(
with
that
recreant
Demas
)
to
cast
vp
,
and
giue
ouer
,
while
Paul
yet
liued
,
how
much
lesse
,
after
he
was
dead
?
Wherefore
now
they
were
made
,
and
remaine
his
heires
(
as
before
they
were
his
peeres
)
of
his
Apostolike
paines
and
praeheminence
.
That
the
other
Apostles
had
also
their
consorts
and
collegiats
in
their
Apostolike
charge
,
vnto
whom
(
themselues
discontinuing
this
life
)
they
demeaned
the
no
lesse
care
of
the
Churches
with
the
like
authoritie
,
there
was
neuer
wise
man
that
doubted
of
it
.
And
furthermore
,
that
their
lawfull
authoritie
,
with
the
which
they
prosecuted
and
perseuered
in
the
Lord
his
affaires
,
could
no
more
be
extinguished
with
them
,
then
it
was
abolished
with
the
Apostles
(
so
long
as
there
was
any
church
remaining
.
)
But
as
they
succeeded
the
Apostles
,
so
had
they
their
successors
:
vpon
whom
if
themselues
did
not
bestow
the
power
they
had
receiued
,
the
Church
did
;
which
is
heire
generall
of
the
power
Apostolike
.
But
goe
to
nowe
:
let
vs
imagine
(
if
there
can
bee
such
a
conceit
)
that
it
is
not
so
,
as
I
haue
saide
:
let
vs
suppose
also
for
a
while
,
that
the
Apostles
left
all
vnto
Pastors
and
Elders
of
equall
authoritie
,
who
had
onely
the
charge
of
their
seuerall
Churches
,
and
their
prouinces
limited
within
the
precincts
of
their
owne
onely
parishes
;
What
then
(
shall
we
say
)
became
of
those
Churches
,
in
the
which
the
Apostles
(
intercepted
by
death
)
or
they
which
with
the
Apostles
did
gouerne
the
Churches
,
could
not
ordeine
anie
Pastors
?
Did
their
death
fal
out
so
pat
,
that
euerie
Church
had
their
Pastors
and
Doctors
,
and
that
none
of
them
was
left
out
of
fashion
,
(
I
meane
without
their
Deacons
,
and
Doctors
,
and
Pastors
,
and
Presbyters
)
as
were
somtime
the
Churches
of
Creet
vnder
the
Apostle
Paule
?
Who
then
followed
the
work
that
was
vnfinished
?
Was
there
no
need
then
of
some
Timothie
or
Titus
,
to
make
perfect
that
,
which
was
yet
not
performed
?
The
Apostles
yet
liuing
,
it
was
needfull
that
Titus
and
Timothie
,
and
diuers
such
others
,
should
haue
a
larger
commission
;
how
much
rather
after
their
death
?
Wherefore
to
conclude
,
either
the
worke
of
God
,
begun
of
the
Apostles
,
was
altogether
to
bee
left
off
,
or
else
to
bee
followed
a
fresh
by
those
,
whom
for
that
purpose
they
left
behind
them
.
By
the
testimonie
of
Eusebius
his
Ecclesiasticall
historie
the
former
chapiter
is
confirmed
.
Chap.
XIX
.
EVsebius
,
in
the
third
booke
and
fourth
chapter
of
his
Ecclesiasticall
historie
,
writeth
thus
;
But
that
Paule
preaehed
the
worde
of
God
vnto
the
Gentiles
,
and
that
hee
laide
the
foundation
of
Churches
from
Hierusalem
,
and
the
confines
thereof
,
euen
vnto
Illyricum
,
it
sufficiently
appeareth
,
not
onely
by
his
owne
wordes
,
but
also
out
of
the
booke
of
Luke
,
intituled
,
The
Actes
of
the
Apostles
.
Furthermore
,
in
what
Prouinces
or
dominions
,
the
Apostle
Peter
preached
the
Gospell
vnto
them
which
were
of
the
Circumcision
,
and
deliuered
the
worde
of
the
newe
Testament
,
it
is
plaine
and
euident
enough
out
of
his
owne
wordes
,
taken
out
of
that
Epistle
,
we
haue
truly
proued
to
be
his
by
the
consent
of
all
men
,
and
which
he
wrote
to
the
Iewes
dispersed
throughout
Pontus
,
Galatia
,
Cappadocia
,
&
Bithinia
,
&c.
And
againe
in
the
same
place
;
But
how
many
,
and
who
were
the
true
&
natural
followers
of
the
Apostles
,
which
were
accounted
able
and
fit
men
to
gouerne
the
Churches
which
they
had
founded
,
it
is
not
easie
to
say
,
they
only
excepted
,
whom
some
perhaps
may
gather
by
the
way
out
of
Paul
his
writings
.
For
the
which
purpose
Luke
also
maketh
not
a
little
,
who
reckoneth
by
name
the
Disciples
of
Paule
,
whilest
he
laboureth
to
record
them
in
the
Acts.
Among
whom
was
Timothie
,
who
is
said
to
be
the
first
that
obtained
the
Bishopricke
of
the
Church
which
is
at
Ephesus
.
Titus
also
was
ouer
the
churches
which
are
in
Creet
.
And
in
the
same
place
he
saith
:
That
among
the
rest
of
Paule
his
companions
and
Disciples
Crescens
was
one
,
whom
Paule
himselfe
witnesseth
,
was
gone
into
Galatia
:
Linus
was
another
,
whom
in
his
second
to
Timothy
,
he
witnesseth
to
haue
been
with
him
at
Rome
,
whom
also
we
haue
declared
before
,
to
haue
been
the
first
Bishop
of
the
Church
of
Rome
,
after
Peter
.
And
another
was
Clement
,
who
was
the
third
Bishop
of
Rome
,
whom
Paule
affirmeth
,
to
haue
beene
his
copartner
and
fellow-labourer
in
the
Lord
.
Vnto
which
we
may
adde
that
Areopagite
,
Dionisius
by
name
,
of
whom
Luke
in
the
Actes
reporteth
,
that
he
was
conuerted
to
the
faith
after
that
sermon
of
Paule
,
which
he
made
in
Mars
street
at
Athens
,
and
of
whom
an
other
Dionisius
,
pastor
of
the
Church
at
Corinth
(
a
verie
auncient
writer
)
doth
record
,
that
he
was
the
first
Bishop
of
the
Church
at
Athens
.
The
same
Eusebius
in
the
same
booke
,
the
one
&
thirtie
chapter
,
hath
these
wordes
;
And
besides
these
,
there
were
manie
other
of
that
age
very
famous
,
who
both
immediately
succeeded
the
Apostles
,
and
also
as
the
Disciples
of
so
great
and
excellent
Maisters
,
being
adorned
with
many
singular
and
diuine
vertues
,
raised
a
most
comely
edifice
vpon
the
the
foundations
of
the
Apostles
,
which
they
had
well
laid
in
all
places
:
who
both
amplified
more
fully
and
plentifully
the
preaching
of
the
Gospell
,
and
sowed
the
seedes
of
the
kingdome
of
heauen
far
and
neare
,
throughout
the
vniuersall
world
.
For
all
the
Disciples
for
the
most
part
,
which
liued
in
that
age
,
being
inflamed
with
a
more
ardent
Zeale
and
earnest
loue
of
the
heauenlie
wisedome
,
and
beeing
rauished
in
minde
with
a
rare
kinde
of
desire
after
Gods
worde
,
executed
verie
exquisitely
the
commaundement
of
our
Sauiour
,
which
before
was
giuen
;
and
to
them
which
wanted
their
helpe
they
willingly
vnfoulded
all
their
treasures
.
Afterwards
,
straying
farre
from
their
owne
home
,
they
performed
the
pensions
of
Euangelists
,
and
to
those
which
had
not
as
yet
so
much
as
heard
of
the
word
of
faith
,
they
laboured
with
all
care
and
constancie
to
preach
Christ
,
and
to
deliuer
the
Scripture
of
the
holy
Gospell
.
Who
,
when
as
in
diuers
farre
and
foreine
countries
they
had
laide
the
foundations
onely
of
the
faith
,
and
had
ordained
other
Pastors
,
and
committed
the
care
to
them
of
those
which
were
newly
brought
to
the
faith
,
that
they
might
be
diligently
trayned
vp
in
the
doctrine
of
Christ
,
themselues
departed
into
other
regions
and
countries
,
with
the
grace
and
power
of
God
.
For
many
wonderfull
powers
and
miracles
,
by
the
helpe
of
the
holy
spirite
,
were
done
by
them
euen
vnto
that
day
:
so
that
throngs
of
people
beeing
perswaded
,
euen
at
the
first
hearing
of
the
Gospell
preached
,
with
readie
wils
enterteined
and
imbraced
that
religion
and
worshippe
,
which
is
onelie
due
vnto
God
,
the
author
of
all
things
.
Thus
farre
Eusebius
.
I
could
alledge
other
particulars
out
of
the
same
author
,
and
others
,
of
diuers
Bishops
,
sent
by
diuers
Churches
,
at
diuers
times
,
to
conuert
the
Gentiles
.
In
whome
it
was
necessarie
,
that
they
should
haue
the
like
authority
with
that
,
which
Titus
&
Timothie
receiued
of
the
Apostles
.
That
some
heere
flie
vnto
their
old
starting
hole
of
extraordinarie
calling
,
when
they
are
called
vppon
with
these
reasons
;
they
haue
small
reason
.
For
,
an
ordinarie
Ministerie
beeing
established
in
the
Church
,
it
is
as
badly
,
as
boldly
done
of
them
,
and
it
will
proue
but
an
euill
example
to
others
,
to
alleadge
an
extraordinary
calling
,
vnlesse
they
could
make
some
certaine
profe
thereof
.
Wherefore
,
if
we
would
but
a
litle
more
attentiuely
conceiue
and
consider
,
what
the
state
of
the
Churches
was
thorow
out
the
world
,
when
the
Apostles
departed
from
hence
,
wee
should
soone
find
that
in
many
places
they
left
well
ordered
Churches
,
in
the
which
there
was
nothing
a
wanting
,
that
is
,
which
had
there
one
Bishop
ouer
them
,
(
as
were
the
seuen
Churches
of
Asia
,
vnto
whome
the
spirit
of
the
Lorde
speaketh
in
the
Reuelation
:
)
and
again
we
should
find
some
other
Churches
,
as
yet
not
finished
and
throughly
fashioned
,
which
wanted
many
thinges
to
their
perfection
,
some
more
,
some
lesse
,
according
to
the
time
,
the
place
,
the
plentie
&
scarcitie
of
the
people
,
which
had
giuen
their
names
to
Christ
.
And
besides
all
this
,
wee
shall
finde
innumerable
places
,
whether
the
Apostles
could
not
come
,
where
were
no
Churches
at
all
.
But
whatsoeuer
,
or
of
what
manner
soeuer
they
were
,
they
were
all
dependant
vppon
the
Apostles
gouernment
:
whome
if
no
man
did
succeede
with
like
authoritie
,
it
must
needes
bee
,
that
they
were
all
left
as
widdowe
Churches
and
Orphans
;
which
is
an
absurd
thing
to
say
.
But
if
wee
shall
say
,
that
they
chaunged
that
manner
of
gouernment
,
with
the
which
they
were
acquainted
vnder
the
Apostles
:
how
could
that
possiblie
bee
permitted
,
without
the
great
mischiefe
and
miserie
of
all
those
Churches
?
Of
these
things
therefore
I
inferre
,
That
there
was
left
of
the
Apostles
Authoritie
Apostolike
to
their
successors
,
whom
they
had
disposed
ouer
many
Churches
:
and
that
,
partly
for
the
establishing
of
such
Churches
as
were
throughly
finished
,
and
partly
,
for
the
finishing
of
such
as
were
left
not
throughly
formed
,
and
partly
also
for
the
planting
of
newe
,
where
as
yet
there
was
none
founded
.
And
this
was
the
cause
,
why
Paule
beeing
shortly
to
take
his
leaue
of
his
life
,
sent
Crescens
into
Galatia
,
and
Titus
into
Dalmatia
,
and
sent
for
Timothie
and
Marke
to
make
their
repaire
vnto
himselfe
.
Euen
as
the
Lord
himselfe
,
being
now
readie
to
giue
vp
this
life
,
prouided
for
his
Disciples
;
in
like
manner
,
the
Apostles
tooke
great
care
for
those
Churches
,
which
were
gathered
,
and
were
to
bee
gathered
from
among
the
Gentiles
;
otherwise
,
how
should
the
Churches
haue
receiued
their
so
great
increase
after
the
Apostles
?
Verely
,
it
is
with
teares
to
bee
lamented
,
that
their
holy
Apostolike
zeale
is
at
this
day
so
cooled
amongst
vs
,
that
no
man
so
much
as
once
thinketh
of
publishing
the
Gospell
,
vnto
Nations
altogether
estraunged
from
the
faith
of
Christ
.
But
now
,
seeing
there
were
manie
Churches
lefte
of
the
Apostles
but
newe
begun
,
and
more
,
not
yet
begun
,
according
to
that
power
they
had
receyued
of
the
Lord
,
the
work
of
the
Gentiles
conuersion
which
was
begun
by
them
,
was
to
be
followed
to
the
ende
.
Of
the
which
it
followeth
,
that
the
Apostolike
power
,
giuen
of
the
Lord
for
the
edifiying
of
his
Church
,
doth
yet
remaine
in
the
Church
.
And
those
parts
of
Apostolike
gouernment
,
as
they
were
giuen
of
old
to
certain
singular
Bishops
,
so
are
they
to
be
giuen
at
this
day
,
where
they
are
not
giuen
,
and
so
are
they
to
remaine
,
where
they
are
giuen
.
If
any
man
desire
some
reformation
to
bee
had
in
that
kind
,
for
my
part
I
am
not
against
it
.
The
disposing
of
this
power
,
the
Church
hath
,
as
it
alwayes
had
;
yet
so
,
as
where
the
Lord
hath
giuen
a
Christian
Magistrate
,
hee
bee
not
left
out
,
nor
loose
his
part
.
For
they
doubtlesse
are
those
Seniors
,
Auncients
and
Elders
,
of
the
which
there
is
so
often
mention
in
the
Bible
:
whom
we
read
to
haue
beene
ioyned
of
old
with
the
Priests
and
Leuites
in
weightie
matters
:
for
they
are
in
stead
of
the
whole
people
.
That
the
authoritie
of
Bishops
ouer
Priests
or
Elders
is
approued
by
the
consent
of
the
Churches
throughout
the
whole
world
.
Chap.
XX.
THat
which
we
read
to
be
done
of
al
Churches
from
the
Apostles
times
,
and
of
the
Fathers
throughout
the
compasse
of
the
whole
earth
,
and
the
same
continued
euen
vnto
these
our
daies
,
I
do
alwaies
holde
as
a
sacred
Canon
of
the
Apostles
,
not
to
bee
repealed
.
Neyther
is
it
a
smal
presumption
to
abrogate
that
,
which
hath
beene
receyued
with
so
greate
and
vniuersall
consent
;
from
the
which
to
reuolt
,
besides
that
it
is
in
it selfe
an
vncouth
declination
of
a
conceit
giddie
and
head-strong
,
it
will
also
bring
with
it
a
greater
mischiefe
and
misery
to
the
Church
,
then
many
at
the
first
will
conceiue
,
or
any
in
the
end
can
releeue
.
Among
the
old
Canons
,
which
for
their
antiquity
are
called
the
Apostles
,
wee
read
this
that
followeth
:
It
becommeth
the
Bishops
of
euery
nation
to
know
,
who
is
the
chiefe
among
them
,
which
is
to
bee
accounted
as
it
were
the
head
,
without
whose
opinion
these
ought
to
do
nothing
of
any
great
moment
,
but
that
euerie
man
doe
those
things
which
belong
vnto
his
owne
parish
,
and
the
villages
which
are
of
the
same
.
Neither
let
himselfe
doe
any
thing
without
the
knowledge
of
all
:
for
so
there
shall
be
concord
,
and
God
shall
be
glorified
through
our
Lord
in
his
holy
spirit
.
This
Canon
(
a
worde
or
two
translated
)
is
renued
in
the
Councell
of
Antioch
,
in
these
wordes
:
The
Bishops
which
are
in
seuerall
prouinces
ought
to
know
,
that
he
which
is
Bishop
in
the
Metropolitane
Cittie
,
hath
charge
also
of
the
whole
prouince
,
for
that
they
which
haue
any
businesse
,
recourse
from
all
places
to
the
Metropolis
or
mother
Cittie
.
Wherefore
it
seemeth
expedient
,
that
hee
excell
the
rest
in
honour
,
and
that
the
other
Bishops
doe
nothing
of
anie
great
moment
without
him
(
according
to
the
auncient
decree
of
our
Fathers
)
but
onely
those
things
which
pertaine
vnto
their
owne
precincts
,
&
the
Parishes
subiect
to
the
same
.
For
let
euerie
Bishop
haue
authoritie
ouer
his
owne
prouince
,
and
let
him
gouerne
the
same
according
to
his
owne
deuotion
:
and
let
him
haue
charge
of
the
whole
prouince
which
is
subiect
to
his
Cittie
,
that
hee
may
create
Priestes
and
Deacons
,
and
dispose
all
things
with
iudgment
:
besides
this
,
let
him
doe
no
other
thing
without
the
Bishop
of
the
mother
Church
,
neyther
hee
himselfe
without
the
opinion
of
the
rest
.
In
which
Canon
renewed
and
reestablished
,
I
obserue
two
thinges
:
the
first
is
,
the
Antiquitie
of
the
Canon
;
the
other
is
,
That
the
prouince
was
not
alwaies
committed
to
the
Bishop
of
the
Metropolitane
Cittie
;
seeing
a
cause
is
added
,
why
Ecclesiasticall
controuersies
are
to
be
presented
to
the
Bishop
of
the
Metropolitane
Cittie
,
rather
then
to
any
other
:
of
the
which
seeing
the
Apostles
Canon
made
no
mention
,
the
first
Fathers
seemed
not
alwaies
to
haue
had
that
respect
of
the
said
Metropolis
.
The
antiquitie
of
this
custome
,
is
sufficiently
declared
in
the
seuenteenth
chapter
of
the
Nicene
councel
,
as
followeth
:
Let
the
auncient
custome
preuaile
,
which
was
in
Egypt
,
Lybia
,
and
Pentapolie
,
that
the
Bishops
of
Alexandria
haue
an
excellency
&
supreme
dignitie
ouer
all
these
:
Seeing
that
this
is
also
the
custome
with
the
Bishop
of
Rome
.
In
like
manner
,
at
Antioch
,
and
in
other
Prouinces
,
primacie
,
dignitie
,
honor
,
authoritie
,
is
giuen
vnto
those
Churches
.
But
this
is
most
plaine
:
that
if
any
man
he
made
a
Bishop
,
without
the
consent
of
the
Metropolitane
,
The
great
Councell
defineth
,
that
he
ought
not
to
be
a
Bishop
.
Thus
goeth
the
Law
,
neither
were
it
anye
great
matter
to
confirm
the
same
,
with
the
Canons
of
other
Councels
,
and
Ecclesiasticall
histories
.
But
by
this
it
may
appeare
,
what
was
the
iudgement
of
all
those
auncient
fathers
concerning
this
matter
.
That
some
are
of
opinion
,
that
Patriarches
and
Archbishops
were
first
created
of
the
Nicene
councell
,
or
(
as
some
will
haue
it
)
of
the
first
Constantinopolitane
Councell
;
their
opinion
is
their
errour
:
for
the
Nicene
councell
,
which
was
called
about
the
twentie
yeare
of
Constantine
the
great
,
testifieth
,
that
it
enacteth
no
new
thing
,
when
it
commaunded
,
that
the
olde
custome
should
bee
continued
:
so
that
,
it
was
no
new
thing
at
that
time
,
for
some
one
Bishop
to
haue
superiour
authority
ouer
the
rest
of
his
brethren
,
his
authoritie
being
limited
by
certaine
lawes
.
But
that
some
argue
,
how
that
to
be
president
ouer
diuers
Prouinces
,
&
to
haue
charge
of
them
,
belongeth
to
the
office
of
an
Apostle
,
and
an
Euangelist
;
and
that
one
and
the
same
man
cannot
bee
an
Apostle
and
an
Euangelist
and
a
Bishoppe
,
for
that
these
are
distinct
offices
:
I
may
answere
them
,
that
neuer
yet
any
before
these
our
daies
,
did
euer
either
so
think
,
or
write
.
The
Fathers
haue
testified
in
their
writinges
,
what
they
receiued
of
their
fore-fathers
,
that
Iames
an
Apostle
was
ordained
of
the
rest
,
Bishoppe
of
Ierusalem
.
The
which
thing
also
seemeth
to
haue
bene
done
vpon
iust
and
necessarie
occasion
:
namely
,
for
the
necessary
good
of
the
Church
.
For
when
as
that
was
the
mother
of
all
other
churches
,
&
that
the
Iews
resorted
thither
out
of
al
the
parts
of
the
world
,
it
ought
not
but
to
haue
an
Apostle
resiant
among
them
,
so
long
as
might
be
:
who
might
resolue
the
brethren
in
such
doubtes
,
as
were
likely
to
arise
among
them
.
Although
indeede
,
to
pilgrime
through
diuers
regions
,
&
to
preach
the
gospel
,
is
most
properly
appertaining
to
the
office
of
an
Apostle
:
so
that
they
may
not
abide
in
one
place
,
but
where
necessitie
requireth
.
As
therefore
the
Apostles
discharged
the
duty
of
a
Bishop
when
as
they
took
vpon
them
the
particuler
charge
of
some
on
special
church
(
namely
,
when
the
necessity
of
the
church
vniuersall
did
so
require
,
)
neither
did
thinke
they
did
anye
thing
therin
;
contrarie
to
their
Apostolik
calling
,
so
likewse
if
that
which
wholy
pertaineth
to
the
Apostles
,
be
committed
to
the
Bishops
,
it
need
not
seme
a
thing
either
vnreasonable
,
or
not
profitable
,
when
the
good
order
of
church
gouernement
doth
require
the
same
.
But
whereas
the
Canon
sayth
,
that
we
should
keepe
the
old
custome
,
not
the
Lords
institution
:
it
may
seme
that
the
power
of
Patriarks
,
crept
into
the
church
of
a
contrarie
custome
,
rather
then
of
any
diuine
institution
.
I
answere
,
that
the
canon
doth
not
gaine-say
,
that
the
power
Apostolique
in
church-gouernment
was
not
left
vnto
the
church
,
of
the
Apostles
:
but
that
,
besides
or
aboue
the
rest
,
these
or
they
,
shuld
inioy
it
(
as
namely
he
of
Antioch
Alexandria
,
Ierusalem
,
&
Rome
,
)
that
indeed
was
of
the
mere
custome
,
and
at
the
sole
disposition
of
the
church
.
For
those
particular
Bishops
did
not
receiue
their
Apostolique
power
immediatly
from
GOD
,
as
did
the
Apostles
,
but
from
the
church
and
by
the
church
;
the
which
as
it
is
not
restrained
to
any
certaine
situate
places
or
persons
,
citties
,
or
Bishops
:
so
neither
is
the
autority
Apostolik
.
Who
doubteth
but
that
the
Nicen
councell
,
or
any
other
like
to
that
,
might
haue
translated
the
Patriarkie
of
the
Romain
BB.
to
some
other
place
,
&
haue
giuen
it
to
the
BB.
of
Rauenna
,
or
of
Aquiline
,
for
good
cause
,
if
their
had
bene
any
?
The
like
I
say
of
the
Patriarks
of
Antioch
and
Alexandria
.
But
that
the
councels
of
Bishops
had
this
authority
,
they
declared
then
sufficiently
,
when
as
they
made
him
of
Constantinople
com-peer
in
all
things
with
him
of
Rome
.
By
the
which
also
it
may
euidently
apeare
,
that
the
prerogatiue
of
the
power
Apostolique
,
was
not
giuen
by
succession
,
but
as
it
was
best
befitting
the
commodity
of
the
church
,
by
those
especial
cities
.
And
therfore
,
in
that
the
Canon
giueth
that
to
custome
,
it
doth
not
therby
take
from
it
the
diuine
institution
.
But
that
I
may
return
to
the
next
successors
of
the
Apostles
and
Euangelists
,
Titus
and
Timothy
,
and
the
rest
whom
sacred
writ
recordeth
,
were
ioyned
with
the
Apostles
as
assistants
,
that
they
were
Bishops
,
&
had
charge
of
many
churches
,
the
most
ancient
and
authentike
tradition
approoueth
the
same
:
neither
are
those
thinges
so
far
at
variance
betweene
themselues
,
as
some
would
haue
them
,
to
be
a
Bishop
,
&
to
do
the
worke
of
an
Apostle
,
or
an
Euangelist
.
For
this
is
the
common
consent
of
all
the
fathers
,
that
the
office
of
a
Bishop
,
and
an
Apostle
or
Euangelist
are
all
one
,
onely
that
the
office
of
the
one
is
more
ample
,
and
augustious
.
Cyprian
in
his
10.
epistle
writeth
thus
.
The
Deacons
ought
to
remember
,
the
Lord
himself
did
chuse
Apostles
,
that
is
Bishops
&
Prelats
:
but
the
Apostles
themselues
ordeined
them
Deacons
,
after
hee
was
receiued
vp
into
heauen
.
Thus
saith
Cyprian
;
out
of
whose
words
we
may
learne
,
that
a
Bishoprick
is
an
Apostleship
,
as
also
an
Apostleship
is
a
kind
of
bishopricke
.
Herevpon
the
Apostle
Peter
in
the
Acts
,
calleth
the
Apostleship
of
Iudas
a
bishopricke
.
And
in
like
maner
speaketh
Augustine
.
For
no
man
is
ignorant
(
saith
he
)
that
our
Sauior
ordeined
bishops
in
the
church
.
For
before
he
ascended
into
heuen
,
he
layd
his
hands
vpon
his
Apostles
,
&
made
them
bisheps
.
And
Ambrose
vpon
that
in
the
4.
to
the
Ephesians
,
some
were
giuen
to
the
church
Apostles
:
writeth
thus
.
The
Apostles
are
BB.
but
the
Prophets
are
expounders
of
the
scriptures
,
which
may
now
be
called
Priests
.
For
in
a
BB
all
the
orders
are
contained
,
becaus
he
is
first
a
priest
,
who
is
chiefe
of
ths
priests
,
and
a
Prophet
,
&
an
Euangelist
,
to
the
furnishing
of
the
rest
of
the
offices
of
the
church
.
Theodoret
also
vpon
the
1.
to
Tim.
cap.
3.
saith
thus
.
Of
old
they
called
the
same
men
Priests
and
BB.
but
those
that
are
now
called
BB.
they
then
called
Apostles
:
but
long
since
,
they
left
the
name
of
Apostles
,
to
them
which
were
indeed
apostles
:
but
the
addition
of
BB.
they
imposed
vpon
such
,
as
of
old
were
called
Apostles
:
so
was
Epaphroditus
the
Apostle
of
the
Philip
,
&
so
Titus
of
the
Cretensians
,
&
Timothy
of
Asia
.
All
the
fathers
which
succeeded
the
Apostles
,
were
not
of
opinion
,
that
the
forme
of
gouernement
they
had
receiued
of
the
Apostles
,
should
euer
haue
bene
altered
or
exauterate
:
the
which
verelye
they
could
neuer
haue
perswaded
themselues
,
had
they
knowen
,
that
the
gouernement
of
Titus
and
Timothie
,
had
bene
but
Temporarie
,
and
Extraordinarie
.
But
is
it
credible
,
nay
is
it
possible
,
that
Timothie
&
Titus
,
and
others
,
vnto
whome
the
like
prouince
was
demised
,
should
be
ignoraunt
of
this
themselues
?
Augustine
expounding
that
in
the
44.
Psalme
,
Instead
of
thy
Fathers
,
thou
shalt
haue
children
,
sheweth
that
our
Bishoppes
inherited
the
Apostles
,
as
children
their
fathers
.
And
were
it
not
a
point
of
frontles
and
vngracious
in
solencie
to
deny
,
that
our
fathers
had
their
Bishops
and
Prelats
,
euen
from
the
Apostles
times
,
and
a
part
of
needles
and
superfluous
diligence
,
to
proue
a
thing
so
manifest
:
I
might
easilie
,
and
would
willingly
staie
vpon
the
citing
&
summoning
of
many
more
fathers
,
vntil
we
were
fully
compassed
with
a
cloud
of
witnesses
.
But
this
is
not
the
question
:
but
rather
it
is
nowe
doubted
,
whether
the
ordinance
of
Bishops
bee
of
God
,
or
of
men
,
as
an
order
that
slipt
into
the
church
,
rather
of
humaine
custome
,
then
diuine
constitution
.
Wherfore
of
things
confessed
&
granted
,
let
vs
decide
and
determin
things
doubted
and
in
question
.
That
Bishops
are
ordained
by
a
diuine
institution
and
Apolique
tradition
.
Chap.
XXI
.
THere
is
nothing
more
certaine
,
then
this
,
That
the
Apostles
ordained
nothing
in
the
Church
,
which
they
receiued
not
of
the
Lord
.
But
they
created
Bishops
,
(
as
Titus
and
Timothie
)
wheresoeuer
need
was
in
the
Church
.
And
indeed
,
had
not
the
Apostles
created
Bishops
,
as
they
dispersed
themselues
thorough
out
the
whole
worlde
,
how
could
euer
the
calling
of
Bishoppes
haue
bene
so
vniuersallie
approoued
by
so
general
an
assent
of
all
citties
?
But
when
as
many
Churches
were
infinitely
distant
from
others
,
is
it
not
straunge
,
that
not
any
one
Church
retayned
that
diuine
kinde
,
of
gouernement
(
as
it
is
thought
)
which
is
adored
at
this
day
in
some
reformed
Churches
?
Doubtles
,
Churches
so
diuerse
and
distant
,
could
not
but
greatly
differ
in
things
indifferent
,
where
there
was
no
certaynty
sette
downe
by
the
Apostles
.
And
therefore
this
could
not
bee
without
a
miracle
of
eyther
part
:
Namely
,
that
eyther
they
should
so
vniuersally
consort
in
this
one
gouernement
,
if
it
were
not
receiued
by
tradition
from
the
Apostles
,
or
that
with
so
generall
a
consent
they
should
alter
the
same
,
if
it
were
.
For
all
the
world
knoweth
,
that
in
all
the
world
the
gouernment
was
one
,
and
the
same
for
all
the
world
.
This
is
without
question
and
beyond
all
exception
,
that
all
the
auncient
autentike
fathers
,
(
so
many
as
held
the
right
faith
)
were
of
this
beliefe
,
that
in
this
onely
plot
,
they
did
follow
the
Apostolique
tradition
,
and
diuine
institution
.
Ireneus
in
his
thirde
booke
the
third
Chapter
,
against
Heresies
,
writeth
thus
.
It
is
easie
for
all
men
to
see
(
that
will
see
the
truth
)
the
auncient
tradition
of
the
Apostles
in
the
Church
,
through
the
whole
worlde
:
and
we
can
recken
vp
those
which
were
ordayned
Bishops
of
the
Apostles
themselues
,
and
theyr
successors
also
euen
vnto
our selues
,
which
neyther
taught
,
nor
knew
any
such
thing
as
these
men
doate
of
.
Out
of
the
which
it
appeareth
:
That
,
what
thing
was
receyued
in
al
Churches
,
which
were
founded
of
the
Apostles
,
was
an
Apostolique
tradition
,
and
diuine
institution
,
but
the
order
of
Bishops
was
receyued
euery
where
in
all
Churches
,
and
therefore
an
Apostolique
tradition
and
a
diuine
institution
.
Ciprian
in
his
fourth
booke
the
ninth
Epistle
.
From
whence
(
sayth
he
)
are
scismes
bred
,
and
yet
do
breed
,
but
where
the
Bishop
which
is
one
and
ouer
the
Church
,
is
condemned
by
the
proud
presumption
of
some
,
and
the
man
which
is
honored
by
the
acceptance
of
God
,
is
dishonored
by
dishonest
men
.
&c.
The
same
Ciprian
in
his
seuen
and
twenty
Epistle
(
according
to
the
order
of
his
Epistle
)
citing
that
of
Mathews
,
Thou
art
Peter
&
vpon
this
work
&c.
he
inferreth
,
That
euen
from
thence
,
according
to
the
course
of
time
and
succession
of
ages
,
the
ordination
of
Bishops
,
&
the
computation
of
the
Church
doth
run
?
So
that
the
Church
may
seeme
to
be
grounded
vppon
Bishops
,
and
euery
action
of
the
Church
to
be
gouerned
by
the
same
Presidents
.
Wherefore
seeing
this
is
thus
founded
vpon
the
diuine
ordinance
of
God
,
I
can
but
wonder
at
som
.
That
it
was
the
opinion
of
Aerius
,
That
there
is
no
difference
betweene
a
Bishop
and
a
Priest
:
which
was
condemned
for
an
Heresie
by
the
Fathers
.
Chap.
XII
.
THus
haue
we
heard
of
the
acceptance
of
God
,
&
the
diuine
ordinance
,
vpon
which
the
authority
of
Bishops
relied
,
as
our
Fathers
beleeued
.
To
the
which
I
now
adde
,
that
had
not
the
orthodoctike
fathers
belieued
,
that
the
order
of
Bishops
was
grounded
vpon
the
word
of
God
,
they
would
neuer
haue
recounted
the
opinion
of
Aerius
,
among
other
Heresies
:
Who
three
hundred
yeares
long
after
the
Apostles
times
,
was
the
first
that
durst
affirm
,
That
there
was
no
difference
between
the
holy
Bishop
,
and
an
ordinary
Priest
.
Of
whom
Epiphanius
recordeth
,
that
hee
spake
more
like
a
fury
,
then
a
man
;
who
(
as
hee
also
reporteth
)
was
wont
to
say
,
What
is
a
Bishop
to
a
Priest
?
there
is
no
difference
betweene
them
:
for
there
is
but
one
order
,
and
one
honor
,
and
one
dignity
.
The
Bishop
layeth
on
his
hands
,
the
Bishop
sitteth
on
his
throne
,
so
likewise
doth
the
Priest
.
Thus
sayth
Aerius
.
But
of
the
other
side
,
Epiphanius
first
sheweth
,
That
a
Bishop
may
create
Priestes
,
and
that
he
cannot
be
created
of
Priests
.
The
order
of
Bishops
(
sayth
he
)
is
the
begetter
of
Fathers
,
for
be
begetteth
Fathers
vnto
the
Church
;
but
the
order
of
Priests
cannot
beget
Fathers
:
by
the
regeneration
of
Baptisme
it
begetteth
children
to
the
Church
,
but
not
Fathers
,
or
Teachers
:
For
how
shoulde
he
create
a
Priest
,
who
hath
not
the
power
of
laying
on
of
hands
in
the
election
?
And
he
aunswereth
Aerius
for
his
cauels
,
That
his
trifling
&
emulation
deceiued
him
,
and
that
he
was
ignoraunt
of
the
nature
of
antique
histories
.
For
that
when
the
preaching
of
the
word
was
but
a
new
thing
,
the
holy
Apostle
writ
according
to
the
state
of
the
thing
,
as
it
then
stoode
.
And
therefore
where
there
were
Bishops
appoynted
,
he
wrote
to
Bishops
and
Deacons
:
(
neyther
could
the
Apostles
doe
all
at
once
.
But
they
had
present
vse
of
Priests
&
Deacons
:
For
by
those
two
all
Ecclesiasticall
functions
are
to
be
performed
)
But
where
there
were
not
any
found
worthy
a
Bishopricke
,
there
the
place
was
voyd
of
a
Bishop
,
but
where
neede
was
,
and
there
were
that
were
worthy
,
there
they
placed
Bishops
.
But
where
as
ther
were
not
many
,
there
were
not
many
to
be
found
among
them
to
be
made
Priests
,
and
therfore
they
contented
themselues
with
a
Bishop
onely
in
that
place
:
But
it
is
not
possible
,
that
a
Bishop
shoulde
bee
without
a
Deacon
and
the
Apostle
had
an
especiall
care
of
that
,
that
he
should
not
be
without
his
Deacons
.
And
thus
the
Church
receyued
the
fulnes
of
his
functions
,
according
as
the
condition
of
time
and
place
did
require
.
For
euery
thing
was
not
furnished
with
all
things
at
the
first
:
but
in
processe
of
time
,
such
things
were
prouided
as
were
requisite
to
the
performance
of
things
necessary
,
&c.
These
things
he
confirmeth
by
the
example
of
Moyses
,
who
finished
hys
common
wealth
,
not
all
at
once
,
but
after
a
time
.
But
as
of
old
,
he
should
haue
taken
a
wrong
course
,
who
to
reform
the
Churche
of
Israell
,
would
haue
taken
his
patterne
from
the
imperfect
,
and
not
composed
state
thereof
:
So
likewise
at
this
day
,
they
maintayn
but
too
foul
an
error
,
that
would
bring
the
state
of
a
Church
well
growen
in
yeares
,
backe
againe
to
the
swathling
clouts
.
And
therefore
Epiphanius
very
well
inferreth
thus
:
So
likewise
(
sayth
he
)
are
those
things
which
are
written
in
the
Apostle
,
vntill
the
Church
be
enlarged
,
vntill
it
come
to
her
ripe
years
,
vntil
it
be
most
perfectly
preyzed
with
the
or-nature
of
wisedome
,
by
the
Father
,
Son
,
and
holy
Ghost
.
Epiphanius
perceyued
that
there
were
many
things
wanting
,
and
that
al
things
were
not
in
theyr
perfect
temper
,
&
that
after
a
time
,
one
and
the
same
man
was
not
both
Priest
and
Bishop
,
as
it
well
appeared
by
that
which
Saint
Paul
writ
to
Timothy
,
who
was
a
Bishop
:
Against
a
Priest
or
Elder
receiue
no
accusation
without
two
or
three
witnesses
:
He
sayd
not
to
any
Elder
;
receyue
no
accusation
against
a
Bishop
,
&c.
Augustine
in
like
manner
,
mightily
confirmeth
this
the
censure
and
sentence
of
Epiphanius
,
who
also
mustereth
this
error
of
Aerius
among
the
mid-ranke
of
olde
confused
Heresies
.
Hierom
his
opinion
confuted
.
Chap.
XXII
.
THat
which
is
obiected
out
of
Hierome
,
vppon
the
first
Chapter
of
the
Epistle
to
Titus
,
namely
,
that
Bishops
are
greater
then
Priests
,
rather
by
the
custome
of
men
,
then
the
constitution
of
God
&c.
I
aunswere
:
that
it
was
the
priuate
opinion
of
Hierome
,
consenting
with
Aerius
,
dissenting
from
the
worde
of
God
.
Wherefore
we
are
now
diligently
to
examin
his
reasons
,
for
that
his
assertion
,
least
wee
might
seeme
without
cause
to
haue
forsaken
him
.
These
therefore
are
his
wordes
:
Before
that
(
through
the
instigation
of
Satan
)
there
were
parts
taking
in
the
Church
,
and
the
people
sayd
,
I
holde
of
Paul
,
I
of
Apollo
,
I
of
Cephas
,
the
Churches
were
gouerned
by
the
common
consent
of
Eldres
:
but
after
that
once
euery
man
thought
those
that
he
baptised
,
were
his
owne
,
and
not
Christs
:
it
was
decreede
throughout
the
whole
worlde
,
that
one
chosen
from
among
the
Priests
should
be
placed
ouer
the
rest
,
vnto
whome
the
whole
care
of
the
Church
should
appertaine
,
and
by
whom
al
occasion
of
Scisme
should
be
taken
away
,
&c.
That
here
he
saith
,
how
that
at
the
beginning
,
the
Churches
were
gouerned
by
the
common
counsell
of
the
Elders
:
I
will
not
greatly
stand
with
him
:
and
yet
that
proueth
not
,
that
the
Bishops
were
not
afterwards
preferred
by
the
Lord
his
institution
.
For
then
might
we
not
as
well
say
and
with
as
good
reason
;
that
the
Elders
themselues
,
and
the
Doctors
which
the
Apostles
created
,
were
not
according
to
the
Lord
his
institution
,
because
at
the
first
the
Church
was
gouerned
of
the
Apostles
without
Elders
or
Deacons
,
when
as
yet
there
were
neyther
Elders
nor
Deacons
.
But
that
the
Apostles
themselues
gouerned
the
Churches
by
themselues
(
and
some
other
theyr
coadiutors
)
before
there
were
any
Elders
,
there
is
no
man
but
knoweth
,
or
may
learne
to
know
out
of
the
Epistle
to
Titus
.
And
likewise
,
whosoeuer
is
of
any
iudgement
(
or
hath
not
his
iudgement
blinded
)
may
easely
gather
of
the
thing
it selfe
,
that
in
those
beginnings
,
while
yet
the
Churches
might
bee
visited
euer
and
anone
of
the
Apostles
themselues
,
and
theyr
associats
,
so
long
it
was
not
needeful
they
should
annoint
any
other
Bishops
ouer
the
Churches
;
the
Elders
might
serue
the
turne
:
Who
also
(
so
long
as
there
were
no
other
besides
the
Apostles
)
might
likewise
be
called
Bishops
.
So
also
I
confesse
,
that
there
was
a
time
,
when
the
Churches
were
gouerned
by
the
common
counsell
of
the
people
,
as
in
Creete
(
before
the
creation
of
Elders
)
and
at
Corinth
,
and
at
Rome
:
which
afterwards
hauing
theyr
Elders
(
as
at
Philipos
and
at
Ephesus
)
were
then
ruled
by
their
more
sacred
counsel
;
but
yet
vnder
the
care
and
ouersight
of
the
Apostles
and
Euangelists
.
Wherfore
hitherto
it
followeth
not
of
all
this
,
that
the
Apostles
(
as
God
afforded
able
men
)
did
not
prefer
ouer
seueral
Churches
seuerall
Bishops
,
&
them
ouer
the
other
Elders
;
that
they
succeeding
in
place
of
the
Apostles
,
might
performe
those
very
same
things
,
which
the
Apostles
them selues
would
,
if
they
could
eyther
haue
liued
alwayes
,
or
haue
been
euery
where
resident
.
But
in
deede
,
what
need
had
they
of
Bishops
,
so
long
as
the
Apostles
themselues
discharged
the
duty
of
Bishops
?
And
yet
when
as
in
the
whole
world
,
the
number
of
Churches
did
daily
increase
,
so
that
the
Apostles
could
not
stay
in
one
place
,
nor
goe
to
all
places
:
of
force
(
and
as
soone
as
neede
was
)
they
created
Bishops
,
vnto
whome
they
committed
that
charge
(
as
were
Titus
and
Timothy
and
many
other
)
no
doubt
with
the
same
power
,
and
according
to
the
same
diuine
institution
of
God
,
by
the
which
before
they
created
Elders
.
But
that
Hierom
saith
,
how
that
Bishops
became
greater
then
Elders
,
of
custome
rather
then
of
any
diuine
institution
;
it
hath
no
semblaunce
of
truth
.
Which
challenge
I
make
good
vppon
him
,
first
from
the
time
,
when
he
saith
this
custome
began
.
Before
(
sayth
he
)
through
the
instigation
of
the
diuell
they
began
to
make
sects
in
the
Church
,
aad
it
was
sayd
among
the
people
;
I
holde
of
Paul
,
I
of
Apollo
,
I
of
Cephas
,
the
Churches
were
ruled
by
the
common
counsell
of
Elders
,
&c.
But
now
those
factions
began
vnder
the
Apostles
;
and
therefore
,
that
custome
began
in
good
time
,
and
the
Apostles
themselues
for
the
auoyding
of
scisme
altered
(
if
not
abrogated
)
the
Lord
his
institution
.
The
which
(
me
thinks
)
were
more
then
absurde
to
say
.
Our
Sauiour
no
doubt
,
who
is
the
wisedome
of
his
father
,
knew
much
better
then
the
Apostles
,
what
was
needfull
and
commodious
for
the
preuenting
of
scisme
.
Whome
as
it
did
not
beseeme
,
to
seeme
more
wise
then
their
master
;
so
was
it
not
theyr
partes
,
for
the
default
of
one
Church
,
to
alter
Gods
institution
.
Againe
how
knewe
Hierome
,
that
before
those
scismes
brake
foorth
,
the
Church
of
Corinth
had
theyr
Elders
,
by
whose
councell
they
were
ruled
?
It
is
more
likely
by
Paul
his
Epistles
(
all
circumstances
considered
)
that
they
had
as
then
none
especiall
and
peculiar
Elders
.
If
any
man
come
in
and
say
,
that
these
thinges
happened
after
the
Apostles
time
,
and
that
Hierome
did
not
so
much
respect
the
Church
of
Corinth
,
as
diuerse
others
(
and
therefore
speaketh
not
of
Corinth
,
but
of
the
people
)
who
were
fallen
into
diuerse
scismes
;
I
come
vppon
him
againe
,
and
tell
him
,
it
is
not
enough
for
him
to
say
so
,
but
it
must
bee
proued
out
of
approued
Histories
,
what
those
scisms
were
,
and
how
,
and
where
,
and
when
they
began
;
and
how
from
that
time
,
this
foresayd
custome
began
.
We
read
in
the
Reuelation
of
seuen
Angels
,
the
Prelates
of
seuen
Churches
,
of
the
which
one
was
Ephesus
,
the
which
(
as
it
is
manifest
)
had
many
Bishops
before
that
time
(
as
were
also
at
Philippos
)
all
which
,
as
I
haue
shewed
,
were
Elders
also
.
I
say
therefore
,
that
in
the
originall
of
the
Church
,
there
was
a
time
,
when
they
had
nor
Elders
,
nor
Bishops
,
besides
the
Apostles
themselues
,
the
Euangelists
and
theyr
fellow-laborers
:
(
as
in
Creete
)
(
for
the
beginnings
of
all
were
alike
.
)
Shall
wee
therefore
say
,
that
those
Elders
were
set
ouer
the
Church
of
custome
,
not
of
any
diuine
constitution
,
because
the
Churches
at
the
first
,
vnder
the
Apostles
gouerned
themselues
without
Elders
?
or
,
that
after
they
had
abused
that
their
popular
kinde
of
gouernaunce
,
that
thereuppon
the
gouernment
was
committed
to
the
councell
of
Elders
,
of
custome
?
Moreouer
if
this
argument
were
good
,
we
might
argue
in
like
manner
,
against
the
institution
of
Deacons
,
and
say
they
were
not
ordained
according
to
any
diuine
institution
,
because
that
in
the
beginning
there
were
none
of
that
order
:
namely
,
so
long
as
the
faithful
were
of
one
hart
,
&
one
soule
,
and
no
man
said
,
the
things
he
possessed
were
his
owne
:
but
after
that
through
the
instigation
of
Satan
,
the
Greeks
began
to
mutiny
against
the
Hebrews
:
For
the
auoiding
of
contention
there
were
some
chosen
to
be
Deacons
among
them
:
So
therfore
ordained
of
custome
,
not
of
any
diuine
institution
;
the
which
how
wekely
it
followeth
,
hee
is
but
a
weke
man
that
cannot
well
iudge
.
For
albeit
the
Apostles
alledge
som
other
secundary
causes
,
yet
(
it
is
most
certaine
)
the
creation
of
Deacons
did
chieffy
begin
of
that
:
And
therefore
I
say
in
like
manner
,
that
albeit
I
should
confesse
,
that
the
first
occasion
of
creating
one
Bishop
,
ouer
&
aboue
the
rest
of
the
Elders
,
was
by
reason
of
scisme
,
notwithstanding
it
therfore
followeth
not
that
it
was
done
for
that
cause
onely
,
or
that
it
was
not
done
of
any
diuine
institution
.
But
the
occasion
of
creation
of
Bishops
alledged
by
Hierom
,
is
a
coniecture
but
too
vncertain
,
&
grounded
vpon
no
likelihood
of
reason
;
that
for
the
offence
of
one
Church
,
the
Apostles
(
contrary
to
the
Lord
his
institution
)
should
place
one
Bishop
ouer
al
the
Churches
,
which
had
not
offended
,
&
that
throughout
the
whole
world
:
This
were
very
hard
.
Neyther
doe
wee
read
at
any
time
,
that
the
Elders
of
the
Church
of
Corinth
,
gaue
the
occasion
of
this
scisme
,
but
that
it
was
taken
of
the
people
by
reason
of
that
opinion
they
had
of
their
Pastors
and
Elders
,
by
whome
they
were
eyther
baptized
,
or
brought
to
the
faith
.
But
for
men
to
swell
in
the
vanity
of
theyr
humors
,
with
an
ouer-prised
conceyt
of
theyr
Teachers
,
as
also
of
theyr
parents
,
and
place
of
theyr
na●●uity
and
such
like
singularities
,
it
is
(
as
you
know
)
an
ordinary
thing
among
men
.
And
yet
they
,
for
whose
sake
this
scisme
was
set
abroache
at
Corinth
,
were
not
at
Corinth
,
so
that
,
for
the
auoyding
of
this
scisme
,
the
Elders
which
were
to
be
set
in
som
better
order
vnder
one
Bishop
,
were
Paul
himselfe
,
&
Apollos
and
Cephas
,
and
such
disordered
fellowes
,
by
whome
the
people
were
drawen
to
such
a
singularity
.
Without
doubt
,
me
thinks
this
was
a
vayne
motion
,
and
an
idle
conceite
of
Hierome
,
as
is
also
that
which
he
addeth
of
a
decree
made
throughout
the
whole
world
.
Good
now
,
let
me
aske
him
this
question
:
When
,
or
of
whom
that
decree
could
be
made
?
or
at
least
wise
how
,
or
by
what
possible
means
so
generall
a
consent
could
be
obtained
,
agaynst
the
will
of
the
Lorde
in
the
first
ordinaunce
of
Elders
.
For
presently
in
all
the
Churches
throughout
the
whole
worlde
,
Bishops
were
aboue
Elders
,
both
in
honour
and
authority
:
That
blessed
Paul
would
change
the
Lord
his
own
institutitution
;
or
if
he
would
,
that
he
could
,
it
is
not
likely
.
The
other
Apostles
,
dispersed
throughout
diuers
regions
,
were
ignorant
of
those
thinges
which
were
done
at
Corinth
,
so
that
they
cannot
be
suspected
to
haue
giuen
theyr
voyces
to
the
ratifying
of
this
decree
.
But
that
we
may
imagin
,
that
this
scisme
at
Corinth
came
to
theyr
knowledge
at
the
length
;
&
that
,
after
some
miraculous
manner
they
all
met
together
from
diuerse
foreine
and
the
farthest
partes
in
the
worlde
(
I
say
)
to
imagin
all
this
;
yet
can
any
man
euer
imagine
,
that
for
the
auoyding
of
this
one
scisme
,
they
all
would
conspire
together
for
the
ouerthrow
of
the
Lord
his
owne
institution
?
And
much
lesse
could
this
be
done
after
the
Apostles
time
,
that
all
Churches
should
assemble
and
consent
,
to
alter
and
exautorate
that
which
was
both
ordayned
of
the
Lord
,
and
deliuered
of
the
Apostles
:
At
the
least
some
of
them
would
haue
still
receyued
the
first
institution
.
But
of
the
antiquity
of
this
custome
,
we
will
call
Hierome
himselfe
for
a
witnes
:
and
we
shall
finde
him
,
not
onely
in
this
place
,
but
also
in
his
Epistle
to
Euagrius
.
At
Alexandria
(
sayth
he
)
euen
to
Heraclas
&
Dionisius
,
Bishops
,
the
Elders
chose
one
from
among
themselues
,
and
placed
him
in
a
higher
degree
,
and
named
him
their
Bishop
:
In
like
manner
,
as
if
an
armie
should
name
them
an
Emperour
.
And
yet
by
the
way
,
I
would
not
the
people
should
here
be
deceaued
,
&
thinke
by
these
words
of
Hierome
,
that
the
Elders
alwaies
placed
one
of
their
owne
companie
ouer
them
.
There
are
innumerable
examples
,
where
the
Elders
being
discarded
,
the
people
and
the
cleargie
,
haue
elected
either
Deacons
,
or
some
others
,
which
were
not
reputed
among
the
cleargie
.
By
the
which
also
it
may
appeare
,
that
the
churches
were
not
acquainted
at
all
with
that
generall
decree
,
or
that
they
had
any
such
regard
therof
in
their
elections
of
Bishops
,
that
they
must
alwaies
choose
from
among
their
Elders
,
their
ordinarie
Bishop
.
Yet
be
it
so
:
and
let
vs
yeeld
thus
much
to
Hierome
,
that
there
was
such
a
decree
made
:
then
must
wee
needes
say
,
that
either
they
made
the
same
,
contrary
vnto
the
Lord
his
institution
,
and
so
wee
must
also
say
,
that
al
those
fathers
,
&
al
their
councels
shamefully
erred
,
(
which
wee
cannot
saye
they
did
in
anye
other
thing
,
and
we
haue
shewed
they
could
not
do
in
this
)
or
els
we
must
say
,
that
they
made
it
in
a
thing
indifferent
,
neither
with
the
institution
of
God
,
nor
against
it
,
but
in
the
meere
power
and
sole
disposing
of
them
,
from
whome
it
proceeded
:
And
then
what
are
we
,
(
sillie
men
)
that
we
should
once
dare
to
condemne
that
decree
,
vnto
the
which
all
Christendome
did
condescend
?
Wherefore
,
(
as
before
)
I
now
againe
inferre
,
that
this
censure
was
but
the
priuate
conceit
of
Hierome
,
repugnaunt
to
the
generall
iudgement
of
all
the
fathers
,
which
either
went
before
him
,
or
liued
after
him
.
And
therefore
,
when
as
he
knew
full
wel
,
that
it
would
be
obiected
against
him
,
that
this
was
but
his
bare
censure
,
not
the
sentence
of
the
holy
Scripture
,
he
assaieth
to
make
good
the
same
with
scripture
,
and
therupon
he
first
pawneth
Paul
his
Epistle
to
the
Philippians
,
in
the
which
hee
greeteth
the
Byshops
&
Deacons
of
that
church
:
as
also
the
20.
of
the
Acts
,
and
the
1.
of
Titus
,
where
they
which
were
Elders
,
are
called
Bishops
.
To
the
which
places
,
before
I
make
any
further
answer
,
it
shal
not
be
amisse
to
heare
what
Theodoret
saith
of
this
matter
:
he
expounding
this
place
of
Paul
,
writeth
thus
:
they
call
Bishops
,
Elders
,
for
that
at
that
time
,
they
had
both
the
names
,
as
it
well
appeareth
in
the
20.
of
the
Acts
,
and
the
1.
to
Titus
.
For
with
Bishops
he
ioyneth
Deacons
,
when
he
had
made
no
mention
of
elders
:
neither
could
it
otherwise
be
,
that
there
should
he
many
Bishops
the
Pastors
of
one
citty
:
by
which
means
it
commeth
to
passe
,
that
they
were
the
Elders
of
one
cittie
,
whom
he
calleth
Bishops
.
But
in
this
Epistle
hee
calleth
the
blessed
Epaphrodite
then
Apostle
,
for
hee
saith
,
your
Apostle
and
my
companion
in
labour
.
So
that
he
manifestly
sheweth
,
that
he
had
the
dispensation
of
a
Bishop
committed
to
him
,
when
he
had
the
denomination
of
an
Apostle
.
Thus
much
Theodoret
Now
you
shal
vnderstand
,
that
the
error
of
Hierom
and
Aerius
,
grew
of
the
not
different
and
confused
vse
of
these
titles
,
(
a
Bishop
and
an
Elder
)
as
they
were
then
in
vse
.
But
when
as
the
same
thing
befalleth
the
title
of
an
Apostle
also
:
is
it
not
strange
,
that
they
should
rather
erre
in
the
one
,
then
the
other
?
For
where
as
Barnabas
,
Epaphroditus
,
and
manie
others
are
called
Apostles
;
yet
no
man
thereby
euer
thought
,
that
there
was
no
difference
betweene
them
and
the
twelue
Apostles
:
but
because
the
history
of
the
calling
of
the
twelue
Apostles
,
(
and
those
other
,
which
were
likewise
called
Apostles
,
)
is
better
knowen
vnto
them
,
and
more
familiar
with
them
,
then
is
that
of
the
Elders
and
Bishops
,
(
so
commonlie
called
:
)
therefore
this
whole
matter
seemeth
inuolued
in
more
darke
and
thicke
mistes
of
obscuritie
,
vnto
such
as
are
not
expert
in
searching
out
hidden
and
vnknowen
histories
in
the
acts
and
monuments
of
the
Apostles
?
For
by
reason
of
the
interchangeable
communitie
of
names
,
they
think
not
that
there
is
any
difference
,
(
or
conceiue
not
what
it
is
)
between
those
distinct
persons
,
which
are
called
by
names
not
distinct
.
As
for
exemple
,
this
name
(
Apostle
)
would
haue
deceiued
him
fowly
,
that
should
haue
gone
about
to
haue
equaled
all
of
this
name
with
the
twelue
Apostles
;
&
so
stands
the
case
also
with
the
name
of
Bishops
,
for
that
it
is
in
danger
to
deceiue
(
if
it
doe
not
daungerouslly
deceiue
)
those
,
which
indistinctly
apply
that
one
name
,
to
the
two
degrees
of
Elders
.
Wherfore
they
must
know
,
that
the
same
name
is
not
alwaies
of
the
same
nature
,
and
many
times
one
word
is
significant
as
well
for
the
general
,
as
the
particuler
.
And
this
must
we
conceiue
of
this
word
Elder
,
that
in
the
capacity
of
his
signification
are
indifferently
intertained
all
degrees
of
Pastors
,
so
that
the
Apostles
themselues
may
generally
be
called
Elders
,
when
as
properly
the
lowest
degree
of
Pastors
is
best
knowen
,
and
most
fitly
called
by
that
name
.
Besides
all
this
,
there
is
in
many
wordes
an
Etimology
,
or
proper
interpretation
,
according
to
the
which
also
it
so
falleth
out
,
that
many
times
,
diuerse
names
haue
the
same
vse
:
by
which
meanes
,
not
onely
Elders
,
but
Apostles
also
may
be
deriued
into
the
same
name
of
Bishops
.
This
may
very
easily
bee
exemplified
in
ciuill
things
and
names
,
where
we
may
wel
perceiue
the
like
vse
of
no
lesse
titles
,
(
as
Dukes
,
Earles
,
Knights
,
Lordes
and
Barons
:
)
all
which
titles
are
giuen
to
many
,
which
differ
much
in
honour
and
dignitie
:
neither
is
it
any
new
or
insolent
thing
,
for
one
mightie
King
to
haue
many
meaner
Kinges
vnder
him
of
his
name
,
but
not
of
his
power
.
The
like
wee
may
say
of
Dukes
,
who
haue
also
vnder
them
other
Dukes
,
of
whome
they
receiue
due
fealtie
and
homage
:
and
some
Earls
also
,
(
as
the
Count
Palatine
,
of
Rhene
,
&
Flanders
)
are
Lords
also
ouer
other
Earles
.
What
should
I
speake
of
Knights
,
Lords
,
&
Barons
,
which
vnder
the
same
titles
,
haue
not
the
same
tipe
of
honor
or
autority
.
He
would
be
laughed
to
scorne
of
very
children
for
his
labour
,
that
should
inferre
an
equality
of
their
callings
,
from
the
qualitie
of
that
they
are
called
.
I
,
but
(
will
some
say
,
)
there
is
not
that
reason
of
the
Ecclesiasticke
ministerie
,
and
the
ciuill
policy
.
I
also
tell
them
,
that
I
doe
not
compare
office
with
office
,
but
name
with
name
:
that
all
the
world
may
see
,
how
childish
a
reason
it
is
,
for
the
community
of
names
and
titles
,
to
take
away
the
diuersity
of
things
&
persons
.
Albeit
there
be
some
new
writers
of
this
age
,
who
hold
opinion
,
that
the
presidency
of
on
ouer
many
elders
,
is
to
be
abolished
,
as
a
thing
that
hath
preuailed
in
the
church
of
custom
,
&
vpon
the
curtesie
of
men
only
,
&
that
against
the
grounded
verity
of
gods
sacred
constitution
;
yet
for
al
that
,
the
vniuersal
consent
of
alchurches
in
the
world
,
consorting
with
gods
word
,
shal
further
with
me
,
then
the
opinion
male-content
of
the
heretik
Aerius
,
or
the
misconceited
iudgement
of
Hierome
alone
,
hauing
lost
himselfe
in
the
ambiguity
of
doutful
words
,
&
not
found
out
the
antiquity
of
the
first
age
of
the
church
.
For
this
is
manifest
out
of
the
word
of
God
,
that
in
the
time
of
Iohn
the
Apostle
,
those
7.
Cathedral
Churches
of
Asia
had
their
seuen
Bishops
,
and
they
imposed
ouer
them
by
a
certaine
diuine
,
not
any
humaine
ordinaunce
.
For
when
as
the
holie
Ghost
there
conceileth
nothing
,
in
the
which
,
either
the
Angels
themselues
,
or
they
which
were
vnder
there
gouernement
,
had
offended
:
he
would
neuer
haue
passed
ouer
without
iust
reprehension
so
insolent
and
ambitious
an
innouation
,
(
for
so
it
seemeth
vnto
some
)
as
then
but
newly
subborned
,
and
boldly
brought
forth
into
the
church
of
God
,
and
that
confronting
the
flat
ordinaunce
of
God
himselfe
.
No
doubt
,
those
so
famous
and
renowmed
Churches
had
many
Elders
,
and
happely
a
colledge
of
Elders
:
and
yet
the
defaults
of
those
churches
,
were
not
laid
vppon
the
many
Elders
,
but
hee
calleth
vpon
the
seuerall
and
principall
Elder
of
euery
particular
church
:
whose
autority
in
the
church
gouernment
,
vnlesse
it
had
bene
somewhat
more
then
ordinarie
,
they
alone
should
neuer
haue
borne
the
blame
of
that
function
not
well
performed
.
A
certaine
writer
of
this
age
goeth
about
to
defend
,
or
at
least
to
excuse
this
heresie
,
(
or
error
if
you
had
so
rather
)
of
Aerius
:
but
his
reasons
with
the
which
hee
would
doe
it
are
so
slanderous
,
scandalous
,
and
reprochfull
against
the
councels
,
and
against
the
fathers
,
as
of
truth
I
am
altogether
ashamed
of
them
.
Aerius
,
like
a
good
honest
fellowe
,
is
excused
,
&
the
fathers
(
poore
soules
)
or
openly
accused
of
no
small
faults
,
ambition
and
tyranny
:
who
seeing
he
bringeth
nothing
woorth
any
thing
,
besides
that
we
haue
before
touched
out
of
Hierome
,
I
will
not
vouchsafe
his
cauils
the
confuting
.
How
much
more
christian-like
,
&
modestly
hath
that
most
famous
man
,
and
thrise
reuerend
father
Zanchius
,
(
neuer
sufficiently
renowmed
for
his
rare
learning
and
religion
)
how
much
more
like
a
good
christian
,
hath
he
written
in
his
Confession
,
what
hee
thought
concerning
the
controuersie
?
These
are
his
wordes
:
My
faith
is
grounded
chiefly
and
simply
vpon
the
word
of
God
,
and
then
somewhat
also
vpon
the
common
consent
of
the
whole
Catholike
Church
;
if
so
bee
it
repugne
not
the
sacred
writ
.
For
I
doe
beleeue
,
that
what
things
were
concluded
and
receiued
of
the
holie
Fathers
,
assembled
in
the
name
of
the
Lord
,
by
a
common
consent
of
all
,
without
anie
contradiction
to
the
holie
scriptures
,
that
those
things
also
(
althogh
not
of
like
authoritie
with
the
scripture
)
are
of
the
holy
Ghost
.
Hence
it
commeth
,
that
whatsoeuer
things
are
of
this
sort
,
I
nor
will
,
nor
dare
with
a
safe
conscience
disallow
them
.
But
what
one
thing
is
more
certaine
,
out
of
histories
,
out
of
Councels
,
out
of
the
writings
of
all
the
Fathers
,
then
that
those
orders
of
Ministers
(
of
the
which
we
haue
spoken
)
were
receyued
and
established
in
the
Church
by
the
common
consent
of
the
whole
Christian
common-wealth
?
And
who
am
I
,
that
what
the
whole
Church
hath
allowed
,
I
alone
should
disallowe
?
Neither
yet
haue
all
the
learned
men
of
our
time
dared
to
disallow
them
,
for
that
indeed
they
knew
,
that
both
these
things
were
lawfull
in
the
Church
,
also
that
they
all
were
ordeined
and
performed
of
a
godly
religion
,
and
to
good
ends
,
for
the
good
of
the
elect
.
Besides
that
,
reason
was
,
I
should
haue
regard
of
those
Churches
also
,
the
which
although
they
haue
imbraced
the
Gospell
,
yet
they
retaine
their
Bishops
,
both
in
deed
and
name
.
And
what
shall
wee
say
of
the
Churches
of
the
Protestants
also
,
where
they
want
not
their
Bishops
and
Arch-bishops
in
deed
,
whom
(
hauing
cast
their
good
Greeke
names
,
into
bad
Latine
)
they
call
Superintendentes
,
and
generall
Superintendentes
?
But
where
also
,
nor
those
good
old
Greeke
,
nor
these
bad
Latin
names
are
in
vse
,
there
notwithstanding
are
commonly
certaine
priuate
&
especial
men
,
in
whose
hands
,
in
a
maner
,
is
all
the
authoritie
.
Wherfore
now
the
controuersie
is
concerning
names
;
but
seeing
we
doe
agree
in
deed
,
what
doe
we
contend
about
names
?
In
the
mean
while
,
as
I
haue
not
disalowed
the
Fathers
in
this
matter
which
is
nowe
in
question
;
so
also
I
cannot
but
loue
the
zeale
of
our
brethren
,
who
therefore
were
out
of
loue
with
those
names
,
because
they
feared
,
least
with
the
olde
names
,
the
olde
ambition
also
and
tyrannie
should
bee
called
in
againe
,
to
the
ruine
of
Churches
.
Thus
grauely
diuineth
that
reuerend
olde
Zanchius
:
with
whom
I
could
ioyne
manie
more
testimonies
(
if
it
were
needfull
)
of
the
best
writers
of
our
time
,
to
confirme
this
matter
:
who
are
either
wholie
of
our
opinion
,
or
very
sparingly
of
the
contrary
.
But
for
this
time
lonely
Zanchius
shal
stand
for
the
rest
,
least
I
should
ouercharge
this
smal
volume
with
a
multitude
of
witnesses
Of
one
Bishop
in
one
Diocesse
.
Chap.
XXIIII
.
NOw
that
we
haue
proued
that
gouernement
of
the
Church
to
be
of
God
,
in
the
which
Pastors
are
subiect
to
Pastors
,
and
Elders
suppliant
to
their
Bishops
:
we
are
in
the
sequele
of
this
our
discourse
,
to
see
and
examine
,
Whether
one
Church
or
diocesse
is
not
capiable
of
two
or
more
Bishops
,
at
the
same
time
,
of
the
same
tipe
and
authoritie
.
True
it
is
,
that
the
Church
of
Hierusalem
had
the
twelue
Apostles
,
the
seuentie
two
Disciples
,
with
the
Prophets
,
their
Bishops
:
neither
are
examples
wanting
of
diuers
churches
,
which
haue
had
ioyntly
together
diuers
Bishops
.
Epiphanius
writing
against
the
Arrian
heresie
,
falling
into
some
mention
of
the
Church
of
Alexandria
,
seemeth
to
intimate
thus
much
;
That
in
that
age
there
was
this
custome
in
diuers
Churches
,
that
they
might
haue
two
Bishops
at
once
,
when
as
notwithstanding
in
the
church
of
Alexandria
,
he
affirmeth
there
was
no
such
custome
.
To
the
which
,
I
thus
answer
:
First
,
that
the
twelue
Apostles
,
&
the
rest
,
remained
at
Hierusalem
for
a
certaine
time
,
but
they
were
appointed
Bishops
&
Teachers
,
not
for
that
one
Cittie
onely
,
but
for
the
whole
world
.
Now
for
the
custome
of
certaine
Citties
,
which
at
one
time
had
their
two
bishops
;
what
manner
custome
that
was
,
how
rare
&
extraordinarie
it
was
,
we
may
sufficiently
learne
by
that
one
election
of
Augustine
,
who
was
made
Bishop
,
while
Valerius
Bishop
of
Hippon
yet
liued
.
The
which
thing
was
done
,
as
extraordinarie
,
so
contrary
to
the
decree
of
the
Nicene
councel
.
But
what
rule
so
general
,
that
suffereth
no
exception
?
It
is
no
sin
I
confesse
,
for
one
Church
to
haue
many
Pastors
of
equall
power
,
but
whether
it
be
conuenient
it
should
bee
so
,
experience
will
teach
.
Indeed
of
old
,
the
Bishops
being
of
great
yeares
,
sometimes
would
name
their
successor
,
and
assume
a
fellow-laborer
in
office
with
them
,
and
that
,
partly
to
preuent
the
tumults
which
commonly
infested
their
elections
:
and
partly
also
,
because
sometimes
the
Bishops
being
disabled
by
age
&
sicknes
,
were
not
sufficing
to
discharge
their
duties
in
their
owne
persons
:
for
which
cause
it
was
lawfull
for
the
new
Elect
to
supply
the
aged
his
place
,
&
sit
together
in
the
same
chaire
.
As
for
Valerius
the
Bishop
of
Hippon
,
hee
beeing
moued
thereunto
by
the
example
of
foreine
Churches
,
got
Augustine
with
much
adoe
to
be
ioyned
with
him
:
but
how
vnwillingly
hee
vndertooke
that
place
,
albeit
hee
were
importuned
therunto
,
as
well
by
the
praiers
,
as
by
the
presidents
of
others
,
he
expressely
testifieth
in
his
110.
Epistle
;
Wherein
are
reported
what
things
were
done
at
the
assignement
of
Eradius
Priest
,
to
succeede
Augustine
in
his
Bishoprike
,
as
they
were
taken
by
the
notarie
,
the
people
consenting
and
confirming
the
same
:
to
whom
hee
thus
speaketh
:
I
know
that
you
know
(
saith
he
)
Eradius
to
be
a
fit
man
,
and
worthy
of
a
bishoprike
,
but
I
would
not
there
should
bee
that
done
by
him
,
that
was
done
to
me
:
but
what
was
done
your selues
can
many
of
you
witnes
:
they
onely
cannot
tel
,
which
either
were
not
as
then
born
,
or
as
yet
had
not
the
capacitie
to
know
.
While
as
yet
my
Father
and
bishop
,
Valerius
of
famous
memory
liued
in
the
flesh
,
I
was
ordeined
then
bishop
,
and
I
sate
together
with
him
,
the
which
thing
I
then
knew
not
that
it
was
inhibited
by
the
Councel
of
Nice
,
neither
did
he
know
.
Wherefore
,
that
which
was
reprehended
in
me
,
I
would
not
should
be
reprehended
in
my
sonne
.
And
thus
saith
Augustine
.
Gregorie
Nazianzen
in
an
epistle
to
Gregorie
Nyssen
,
writeth
of
this
custome
in
these
wordes
:
But
if
anie
man
contend
,
that
whilest
one
Bishop
is
liuing
,
an
other
ought
to
bee
elected
,
let
him
knowe
that
these
thinges
are
of
no
force
against
vs
.
For
it
is
manifest
and
apparant
vnto
all
the
worlde
,
that
wee
are
president
,
not
onelie
at
Naziantz
,
but
also
at
Sosrie
,
and
that
(
setting
apart
the
reuerence
of
our
auncient
Fathers
and
graue
Doctors
,
and
those
that
laboured
the
same
of
vs
with
their
vrgent
prayers
)
we
tooke
vpon
vs
that
presidencie
as
straungers
.
Thus
saith
Nazianzene
.
By
the
which
we
may
vnderstand
,
how
insolent
and
extraordinarie
a
thing
it
was
,
that
one
Church
should
haue
two
Bishops
.
Epiphanius
also
made
some
small
mention
of
this
custome
,
that
he
might
shew
the
cause
,
why
Athanasius
did
not
immediately
succeed
Alexander
,
seeing
hee
was
deputed
thereunto
by
Alexander
;
namely
,
for
that
the
custome
of
the
Church
of
Alexandria
did
not
permit
,
that
hee
should
be
chosen
Bishop
,
while
their
Bishop
yet
liued
.
Most
true
it
is
indeed
,
that
both
the
Bishops
and
the
people
were
perswaded
of
this
,
That
one
Church
did
admit
but
one
Bishop
:
when
it
was
otherwise
,
Necessitie
which
hath
no
lawe
did
excuse
it
.
When
Constantius
,
at
the
request
of
certaine
noble
Matrons
,
had
called
Bishop
Liberius
from
exile
,
and
would
haue
had
him
to
gouerne
the
Church
of
Rome
together
with
Foelix
,
who
was
then
surrogate
and
substitute
in
his
place
:
the
people
hearing
the
Emperours
letters
,
and
scorning
the
contents
,
thundred
together
with
one
voice
;
One
God
,
one
Christ
,
and
one
Bishop
.
Cyprian
also
writing
of
the
lawfull
election
of
Cornelius
:
Seeing
that
after
the
first
(
saith
he
)
there
cannot
bee
a
second
;
whosoeuer
is
made
after
one
(
who
ought
to
be
one
and
alone
)
he
is
now
no
more
second
,
but
none
at
all
.
like
manner
Ignatius
,
who
was
in
the
age
before
Cyprian
,
and
is
accounted
the
second
,
or
third
Bishop
of
Antioch
,
after
the
Apostles
;
reducing
the
gifts
of
the
onely
one
God
,
to
an
vnitie
in
the
Church
,
writeth
thus
;
There
is
one
flesh
of
the
Lord
Iesus
,
one
bloud
that
was
shed
for
vs
,
also
one
bread
which
is
broken
to
vs
all
,
and
one
cuppe
which
is
giuen
to
vs
all
,
there
is
one
Altar
for
the
whole
Church
,
and
there
is
one
bishop
with
the
companie
of
Elders
.
The
Fathers
reason
was
this
:
because
God
would
(
whose
will
is
a
law
to
vs
)
that
there
should
bee
but
one
high
Peiest
in
the
old
Testament
:
with
whome
(
so
long
as
he
liued
)
no
other
might
bee
surcharged
:
vnlesse
haplie
hee
had
defiled
himselfe
with
anie
notorious
crime
,
or
by
chaunce
had
fallen
into
some
vncleane
disease
,
which
might
make
him
eyther
vnapt
,
or
vnable
to
perform
his
sacred
dutie
.
The
which
although
it
contained
in
it
a
secrete
mysterie
,
of
the
which
the
Church
at
this
day
retaineth
no
present
memorie
:
yet
the
policie
of
this
mysterie
(
which
by
no
meanes
is
to
be
diuorsed
from
it
)
ought
not
to
be
controlled
of
any
that
professe
Christianitie
.
If
anie
man
heere
suppose
,
that
by
this
reason
the
tyrannie
of
the
Bishop
of
Rome
may
bee
maintained
:
to
him
I
say
,
that
he
taketh
the
matter
amisse
:
For
there
is
great
ods
betweene
a
pastoral
prefecture
ouer
one
region
,
and
an
emperiall
prerogatiue
ouer
the
whole
world
.
So
ample
and
augustious
is
that
his
supreme
empire
and
superlatiue
degree
in
the
Church
,
as
that
it
dilateth
it selfe
ouer
all
Christian
churches
wheresoeuer
,
throughout
the
whole
world
;
but
was
the
whole
world
at
anie
time
demised
to
anie
one
Apostle
?
Peter
had
the
sea
Apostolike
ouer
the
circumcision
,
and
Paule
ouer
the
vncircumcised
:
but
yet
so
,
as
they
excluded
not
their
compeers
and
copartners
in
the
same
power
with
them
.
For
Iames
also
was
the
Apostle
of
the
Iewes
,
which
liued
at
Hierusalem
,
and
in
all
Iudea
:
but
Peter
ouer
those
which
were
dispersed
among
the
Gentiles
onely
.
So
likewise
Paule
limited
his
sea
Apostolike
among
the
Greeks
of
Asia
and
Europe
,
leauing
in
the
meane
while
other
prouinces
for
other
Apostles
.
If
in
like
manner
the
Bishop
of
Rome
had
contented
and
conteined
himself
within
the
precincts
of
his
owne
territorie
,
how
should
any
man
haue
accused
him
of
any
impious
or
vsurped
tyrannie
?
Againe
,
for
as
much
as
it
appeareth
,
that
the
Apostolike
tradition
(
so
much
as
concerneth
the
regiment
of
the
church
and
the
outward
policie
thereof
)
was
taken
of
our
Sauiour
,
and
afterwards
also
of
the
Apostles
,
from
out
of
the
old
Testament
;
(
so
far
forth
as
the
condition
of
time
and
place
,
&
the
state
of
the
people
and
persons
might
permit
)
can
there
bee
any
errour
in
this
,
if
the
Fathers
(
their
successors
)
seeme
in
like
manner
to
borrowe
from
the
same
foundation
,
certaine
politike
constitutions
,
for
the
edifiyng
of
the
Church
?
Vpon
this
occasion
Hierome
thus
writeth
to
Euagrius
:
And
in
that
we
knowe
,
that
the
Apostolike
traditions
were
taken
out
of
the
old
Testament
:
that
which
Aaron
and
his
sons
,
and
the
Leuites
were
in
the
Temple
,
the
same
are
the
Bishops
,
Elders
,
and
Deacons
,
in
the
Church
.
I
conclude
therefore
,
that
ouer
euery
seuerall
prouince
or
precinct
(
which
make
as
it
were
one
Cittie
)
they
verie
well
and
worthily
placed
seuerall
Bishops
;
and
likewise
ouer
euery
whole
cuntry
or
region
,
either
Patriarchs
,
or
Archbishops
,
or
Primates
,
or
Metrapolitanes
(
call
them
as
you
please
)
&
moreouer
that
this
was
done
of
the
antique
Councels
&
Fathers
,
to
singular
purpose
,
&
well
consorting
with
Gods
holy
ordinance
.
With
the
which
that
I
may
at
the
last
determine
this
controuersie
:
of
those
things
which
I
haue
already
declared
and
concluded
,
as
well
of
the
offices
of
the
Gospell
(
which
were
ordeined
of
the
Lord
,
and
left
vnto
the
Church
by
his
Apostles
)
as
also
of
the
vniforme
consent
of
the
Councels
,
and
continuall
practise
of
the
Church
in
all
ages
,
it
shal
be
easie
for
all
men
to
know
,
That
that
gouernment
is
not
of
man
,
or
from
man
,
in
the
which
the
Elders
ar
subiect
to
their
elder
Bishops
,
&
the
Bishops
to
their
higher
Patriarchs
,
&
Metropolitanes
;
but
contrarywise
,
that
the
same
is
diuine
,
and
ordeined
of
God
,
and
that
as
well
in
the
old
,
as
the
new
Testament
.
Of
the
names
of
Patriarchs
,
Archbishops
,
&
Metropolitans
.
Chap.
XXV
.
HAuing
laid
downe
my
reasons
and
proofes
,
by
the
which
I
am
taught
to
dissent
from
them
,
vnto
whom
in
other
things
I
yeeld
not
a
litle
;
I
take
it
now
time
to
answere
the
cursing
and
cursed
slanders
of
some
,
who
casting
aside
the
modestie
of
ciuill
Christians
,
and
neglecting
the
mediocritie
of
all
learned
writers
,
do
teare
(
like
mad
dogs
)
and
torment
the
most
reuerend
names
and
religious
functions
of
Bishops
,
Archbishops
,
Patriarches
&
Metropolitans
,
as
pampred
and
proud
titles
,
antichristian
&
prophane
.
But
wil
you
heare
the
reasons
of
vnreasonable
men
?
They
alledge
,
that
the
Apostle
Paul
in
recounting
the
degrees
of
the
Ministers
of
the
Gospell
(
in
his
Epistle
to
the
Ephesians
the
4.
chap.
)
maketh
no
mention
of
Patriarches
&
Archbishops
.
To
the
which
,
before
I
goe
any
further
,
I
make
them
this
answere
:
That
those
offices
are
there
comprised
and
contained
in
the
names
of
Apostles
&
Euangelists
;
and
in
the
12.
to
the
Rom.
verse
8.
in
the
word
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
Ruler
,
(
or
he
that
ruleth
;
)
and
in
the
first
to
the
Corinthians
the
12.
chap.
and
28.
verse
,
in
the
worde
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
gouernors
:
by
all
which
tearmes
and
titles
,
the
sacred
order
of
superior
Pastors
are
vnderstoode
.
But
that
the
aforesaid
offices
of
Apostles
&
Euangelists
are
perpetuall
,
wee
haue
already
proued
,
and
it
may
also
sufficiently
appeare
by
the
sequele
of
that
enumeration
of
those
offices
;
namely
,
when
he
setteth
down
to
what
end
our
Sauiour
gaue
to
the
Church
,
some
Apostles
,
and
other
Euangelists
.
Was
it
not
for
the
work
of
the
Ministery
,
for
the
edification
of
the
body
of
Christ
?
So
that
,
so
long
as
the
Church
is
to
be
edified
,
so
long
those
offices
are
to
be
continued
in
the
Church
which
are
there
conteined
.
If
the
Church
could
haue
beene
edified
without
them
,
they
should
neuer
haue
ben
ordeined
in
the
Church
.
But
againe
,
that
part
of
them
are
thought
to
be
temporal
,
&
part
particular
;
that
thought
is
ouerthrown
by
the
onely
end
of
that
for
the
which
they
were
ordeined
;
which
end
is
to
be
sought
for
continually
of
all
the
faithful
euen
vntill
the
comming
of
the
Lord
.
For
are
they
not
still
to
edifie
by
these
offices
,
&
to
grow
together
into
one
mystical
body
of
Christ
?
Now
albeit
the
office
of
bishops
&
archbishops
,
primates
,
&
patriarchs
,
doth
not
extend
it selfe
so
far
as
did
the
office
of
the
twelue
Apostles
:
(
neither
are
they
inriched
with
the
like
treasure
or
measure
of
the
holy
Ghost
)
yet
are
wee
to
consider
that
this
difference
is
in
the
qualitie
not
in
the
quidditie
of
the
same
function
:
in
the
measure
,
not
in
the
matter
of
their
commission
.
And
therfore
,
whom
at
this
day
we
call
Bishops
&
Archbishops
,
Paul
the
Apostle
called
Apostles
;
for
that
(
as
we
haue
said
)
they
are
ioyned
in
the
same
combination
,
&
made
partakers
of
that
commission
.
And
for
this
cause
the
calling
of
Archbishops
&
Patriarchs
,
hath
beene
alwaies
called
,
and
is
yet
to
be
accounted
Apostolike
in
all
places
.
Yet
,
for
as
much
as
these
names
and
titles
,
doe
seeme
in
some
mens
eyes
,
to
be
puffed
vp
with
the
tumors
of
pride
and
ambition
,
let
vs
take
a
further
view
of
those
principall
obiects
,
and
friuolous
obiections
,
by
the
which
they
are
cast
into
this
no
lesse
straunge
then
strong
conception
.
Their
first
argument
is
forced
from
the
composition
of
the
Greek
words
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
(
as
they
take
it
)
signifieth
that
principalitie
and
power
,
which
is
proper
to
the
ciuill
Magistrate
only
,
impertinent
to
that
modestie
and
simplicitie
,
which
the
doctrine
of
the
Gospel
requireth
of
a
Pastor
.
To
the
which
,
they
also
adde
the
sentence
of
the
Councell
of
Carthage
,
which
forbad
anie
Bishoppe
to
bee
called
Prince
of
the
Priests
;
The
wordes
of
the
Canon
are
these
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
The
which
Gratian
in
his
ninetie
nine
distinction
translateth
thus
:
The
Bishop
of
the
chiefe
place
shall
not
be
called
prince
of
the
Priestes
,
or
high
Priest
,
or
any
other
such
thing
,
but
onely
,
Bishop
of
the
chiefe
place
.
Besides
all
this
(
say
they
)
the
word
Archbishop
differeth
nothing
from
the
Greeke
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
Prince
of
Pastors
:
)
the
which
name
or
title
,
seeing
it
is
only
proper
to
Christ
alone
we
cannot
see
,
how
he
should
bee
excused
of
heinous
sacrilege
,
that
doth
any
way
vsurpe
the
same
.
And
therefore
all
such
names
are
to
be
cast
ouer
bord
,
and
vtterly
to
be
exiled
the
Church
of
Christ
.
Neither
is
the
arguing
of
these
names
to
be
taken
for
trifling
,
when
as
they
seem
so
greatly
to
derogate
from
the
name
of
Christ
.
And
last
of
all
those
names
which
Antichrist
himselfe
,
or
the
spirit
of
Antichrist
,
hath
either
inuented
,
or
inuested
into
the
Church
,
are
to
bee
auoyded
:
but
that
Antichrist
was
the
forger
of
these
titles
,
it
is
a
plaine
case
,
and
therefore
to
be
auoided
.
To
that
,
I
answer
:
That
the
sence
&
true
meaning
of
these
names
&
titles
by
way
of
composition
,
with
the
worde
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
conteineth
nothing
in
it
,
eyther
arrogant
for
ambition
,
or
for
custome
insolent
.
For
I
will
teach
them
,
(
if
they
bee
to
learne
)
that
the
greeke
worde
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
doth
not
onely
signifie
Principality
and
Magistracie
,
but
also
the
first
,
the
beginning
and
original
cause
of
any
thing
:
and
besides
this
,
that
in
composition
it
foloweth
the
nature
of
that
word
,
with
the
which
it
is
compounded
:
and
so
,
seeing
the
name
of
a
Bishop
doth
signifie
of
it selfe
,
and
in
his
owne
nature
nothing
that
is
insolent
or
ambitious
,
take
the
name
Archbishoppe
which
way
you
wil
,
it
cannot
any
waies
sound
of
any
vaine
or
vain-glorious
sense
:
as
it
plainely
appeareth
in
other
wordes
of
like
composition
,
as
Architectos
,
Archiatros
,
Architriclinus
,
Archibubulcus
,
which
signifie
a
Maister-worke-man
,
a
Arch-phisition
,
a
Gentleman-vsher
,
a
chiefe
Herds-man
,
and
such
like
.
By
all
which
we
may
manifestly
see
,
that
the
name
of
Bishop
,
being
in
nature
good
,
the
name
of
Archbishop
cannot
be
in
composition
euill
:
seeing
that
thereby
it
signifieth
rather
the
first
and
chiefe
Bishop
,
then
the
Lord
and
Prince
of
Bishops
.
Albeit
I
would
not
,
(
nor
need
I
)
greatly
sticke
with
him
for
the
name
of
Prince
neither
,
were
it
in
vse
with
vs
,
as
in
sense
it
is
with
the
Latines
,
onely
for
a
chiefe
and
principall
man
.
But
now
seeing
that
name
is
aduanced
to
a
more
roiall
and
imperiall
sense
,
from
hence-forth
,
I
will
either
not
vse
it
,
or
vse
it
verie
thriftely
.
The
like
may
wee
say
of
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
among
good
Grecians
,
it
doth
not
alwaies
signifie
a
Magistrate
,
or
a
man
in
authority
,
but
many
times
also
it
standeth
for
the
first
author
,
or
originall
cause
of
any
thing
.
So
that
Patriarche
,
doth
no
more
signifie
him
which
gouerneth
in
the
Magistracy
,
or
exerciseth
authoritie
ouer
others
,
then
doth
Heresiarch
,
who
is
so
called
,
for
that
hee
is
the
first
brother
and
brocher
of
that
heresie
,
not
that
hee
exerciseth
anye
dominion
ouer
the
rank
kamiel
of
that
poysonous
rable
.
In
very
deed
,
a
Patriark
signifieth
the
first
parent
of
any
people
or
ofspring
:
in
which
sence
also
the
same
word
is
deriued
to
our
vse
,
to
signifie
an
Archbishop
;
because
that
he
among
the
other
Bishops
(
which
are
counted
Fathers
)
is
as
it
were
the
Graundfather
:
and
that
thereby
also
wee
might
further
conceiue
,
that
the
gouernement
he
hath
ouer
others
,
is
meere
father-like
,
not
tyrannik
So
that
for
modesty
sake
wer
they
called
,
rather
Archbishops
and
Patriarkes
,
then
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
Princes
of
the
Priests
)
that
all
the
world
might
know
,
that
their
power
ouer
their
brethren
,
and
fellow-bishoppes
,
was
no
other
,
then
that
which
Paule
had
ouer
Titus
and
Timothy
,
and
they
ouer
others
.
And
thus
at
the
last
it
may
appear
at
the
ful
,
that
here
is
no
name
giuen
to
the
Bishop
of
the
chief
place
,
which
was
forbidden
by
the
Carthaginian
Canon
:
seeing
that
a
Patriarke
&
Archbishop
in
their
proper
sense
,
doe
signifie
no
other
then
the
chief
Bishop
:
who
if
he
be
called
Prince
of
the
Bishops
,
among
them
which
write
more
pure
Latine
,
no
man
ought
to
bee
agreeued
therfore
:
for
that
(
as
I
haue
alredy
noted
)
the
word
Prince
among
them
,
is
no
more
but
as
principall
and
chiefe
among
vs
.
And
this
is
that
which
Ambrose
hath
written
vpon
the
fourth
of
the
Ephesians
.
In
a
Bishop
(
saith
hee
)
are
all
the
orders
contained
,
because
hee
is
the
chiefe
Priest
,
that
is
,
the
Prince
of
Priests
,
and
a
Prophet
,
and
an
Euangelist
.
But
now
againe
,
that
they
say
,
the
word
Archbishop
doth
signifie
the
same
with
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
Peter
,
which
signifieth
the
Arch-pastor
:
I
can
but
greatly
wonder
,
and
yet
not
sufficiently
,
that
any
such
thing
should
proceed
from
men
that
would
bee
accounted
learned
,
and
linguists
too
.
I
shewed
but
euen
now
,
what
this
worde
Archbishoppe
signified
,
and
what
might
be
made
of
the
worde
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
composition
.
Wherefore
,
seeing
that
in
the
construction
of
this
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
as
also
in
other
wordes
)
it
may
bee
taken
as
well
for
the
first
and
chiefe
Pastor
of
any
people
:
as
for
the
chiefe
Lord
and
Prince
of
all
Pastours
:
I
see
no
reason
,
why
that
also
may
not
bee
giuen
to
that
man
,
which
obtaineth
the
chiefe
place
among
the
Pastors
of
any
place
.
But
when
as
it
signifieth
Christ
,
and
that
for
his
supreame
gouernement
,
which
he
alone
hath
ouer
all
Pastors
,
as
the
Lord
of
all
,
both
people
and
Pastors
,
the
sense
is
altered
,
and
the
case
:
so
that
in
that
sense
,
there
are
none
of
our
Archbishops
,
which
in
any
case
will
suffer
himselfe
to
bee
called
Archbishop
.
Christ
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
Archpastor
,
absolutely
,
aboue
al
comparison
,
beyond
all
exception
,
without
any
limitation
:
when
as
our
Archbishoppes
are
not
so
called
simply
and
absolutelie
,
but
such
and
such
Archbishops
,
Archbishoppes
of
this
or
that
sea
,
whose
Suffraganes
and
Sub-bishops
of
such
or
such
a
Prouince
,
are
sufficientlie
known
:
Among
whome
onely
they
are
accounted
the
Primates
,
or
principall
moderators
:
and
ouer
whom
onely
,
and
not
ouer
all
absolutely
,
they
are
called
Archbishops
.
Wherefore
,
seeing
that
by
this
name
,
is
onely
signified
the
chiefe
and
principall
Pastour
of
some
one
Prouince
,
it
doth
no
more
derogat
from
the
glory
of
Christ
,
then
when
wee
call
other
Elders
and
Bishops
by
the
name
of
Pastors
and
Doctors
:
seeing
that
properly
Christ
alone
is
our
Maister
and
Teacher
,
and
indeede
that
onelye
good
Shepheard
,
which
gaue
his
life
for
vs
.
In
like
manner
,
albeit
God
and
the
Father
of
our
Lord
Iesus
Christ
,
be
also
our
Father
which
is
in
heauen
:
yet
notwithstanding
,
wee
may
call
men
also
our
Fathers
,
and
in
so
doing
offer
God
no
wrong
at
all
.
And
therefore
,
whosoeuer
hee
be
,
that
knoweth
as
well
as
I
can
tell
him
,
that
these
names
and
titles
are
in
sense
manifolde
,
and
ambiguous
in
signification
,
so
that
they
may
be
giuen
to
diuerse
things
in
diuerse
respectes
,
and
yet
holdeth
plea
in
this
sort
,
hee
doth
but
seeme
to
holde
himselfe
play
in
a
serious
matter
,
to
make
an
idle
shewe
of
his
vaine
wit
,
and
a
sinfull
spoyle
of
the
simple
reader
.
For
my
part
,
hauing
resolued
vppon
that
which
before
wee
haue
taught
:
namely
,
That
in
the
regiment
of
the
Church
,
Bishoppes
were
placed
ouer
Bishoppes
,
according
vnto
God
his
diuine
ordinance
and
institution
;
I
cannot
see
howe
that
methode
of
Gods
distinct
order
,
coulde
haue
beene
expressed
in
more
apt
and
fit
termes
(
after
the
Apostles
decease
)
then
by
these
reuerend
titles
of
Patriarks
and
Archbishops
.
In
the
which
also
(
setting
aside
the
arrogancy
and
tyrannie
of
those
which
haue
abused
their
authority
,
and
doe
abuse
)
there
is
not
so
much
state
or
pride
,
as
some
presume
.
I
but
(
will
some
say
,
)
our
Bishops
and
Archbishops
doe
entertaine
secular
charges
,
and
inuade
ciuill
honours
,
and
are
imbost
with
temporall
titles
:
all
the
which
,
how
crosly
they
confront
the
doctrine
of
the
Apostles
,
and
the
good
meaning
of
their
titles
,
who
so
blinde
as
may
not
see
it
?
To
this
I
would
answere
,
before
I
proceed
any
further
:
but
it
is
not
for
this
place
,
neither
dooth
this
question
fall
into
this
treatise
.
Wherefore
,
hereafter
I
will
set
down
what
I
thinke
of
this
matter
,
when
I
come
to
his
proper
place
.
In
the
meane
while
(
gentle
Reader
)
suppose
,
I
here
defend
not
those
which
now
liue
,
(
who
whiles
they
ar
in
view
,
are
enuied
)
but
those
faithfull
seruants
of
Christ
Iesus
,
who
heereto-fore
haue
ruled
the
church
with
great
fruit
,
before
the
tyranny
of
Rome
abused
the
Church
of
God
:
namely
,
Gregory
Nazianzen
,
Gregorie
Nysen
,
Basil
the
great
,
Athanasius
,
Chrisostome
,
Cyprian
,
Ignatius
,
Polycarpus
,
Ambrose
,
Augustine
,
and
such
like
:
whose
liues
as
they
are
further
from
our
eies
,
so
from
our
enuye
.
These
cannot
I
with
any
good
conscience
,
doe
not
you
of
any
conceit
condemne
of
pride
,
ambition
,
tyranny
,
or
Anticristianisme
,
for
whome
all
the
world
will
stand
vp
&
witnes
,
that
they
were
Bishops
,
Archbishops
and
Patriarches
,
and
gouerned
the
churches
after
a
singuler
maner
,
and
with
an
especiall
power
ouer
the
rest
.
If
any
man
thinke
hee
haue
a
single
gift
in
these
thinges
,
and
suppose
he
haue
the
spirit
of
discretion
,
as
his
familiar
(
to
discerne
spirits
)
good
leaue
hath
hee
,
let
him
vse
it
:
but
let
him
take
heed
,
his
spirit
of
discretion
proue
not
the
spirit
of
presumtion
.
I
verely
can
finde
no
such
spirite
of
Antichrist
in
those
most
christian
fathers
:
I
find
they
were
men
,
and
had
their
errors
:
and
yet
in
this
argument
,
their
writings
are
of
greater
authority
with
me
,
then
are
they
which
haue
written
of
the
same
matter
in
this
age
,
and
within
our
memorie
.
But
nowe
concerning
the
last
exception
against
their
names
(
I
meane
of
Arch
bishops
.
)
I
answere
,
and
deny
that
they
were
the
inuentions
of
Antichrist
;
this
first
,
&
then
also
,
that
whatsoeuer
was
inuented
,
(
or
is
vsurped
either
)
of
Antichrist
is
hand
ouer
head
to
be
reiected
of
vs
;
for
of
necessity
(
a
necessary
pollicy
)
he
deuised
,
rather
then
inuented
,
some
good
things
,
that
with
them
he
might
ouercast
many
bad
.
So
doth
Satan
many
times
transforme
himselfe
into
an
Angell
of
light
,
that
he
may
deceyue
without
suspect
;
hee
fayneth
holines
;
that
he
may
draw
into
wickednes
:
hee
defendeth
the
truth
,
that
he
may
driue
into
error
.
(
For
he
should
bewray
himself
too
grossely
,
if
he
should
teach
nothing
but
leasings
.
)
But
yet
,
can
there
bee
a
more
witlesse
conclusion
then
this
,
Antichrist
taught
this
,
ergo
it
is
false
?
Antichrist
deuised
this
,
ergo
it
is
naught
?
vnlesse
it
should
be
interserted
,
or
at
least
vnderstood
,
that
the
same
is
contrary
also
to
the
worde
of
God
.
As
for
example
,
that
which
Peter
was
taught
of
the
holy
Ghost
,
hee
confessed
with
a
liuely
faith
,
namely
,
That
Iesus
was
the
very
Christ
,
and
the
onely
sonne
of
the
liuing
God
.
But
now
,
doth
not
Antichrist
also
confesse
the
same
with
his
mouth
?
yea
whosoeuer
dare
deny
the
same
,
he
condemneth
to
the
fagot
.
Doth
he
not
also
imbrace
the
sacred
volumes
of
Gods
holy
word
?
yes
and
more
then
that
forasmuch
as
the
Lord
hath
taught
vs
in
his
word
,
that
we
should
pray
continually
,
he
hath
of
himselfe
deuised
,
to
deuide
the
whole
day
in
matinges
and
euen
song
.
But
now
(
to
come
to
the
poynt
)
because
hee
abuseth
vnto
superstition
both
fasting
and
prayer
,
and
the
holy
Bible
,
and
the
blessed
confession
of
the
sonne
of
God
,
shall
we
therfore
(
all
in
a
fling
)
renounce
these
thinges
?
Admit
it
be
his
desire
that
the
ministery
should
be
of
som
reckoning
in
the
world
,
and
that
it
should
be
aduanced
to
no
meane
degree
of
honour
in
the
common
wealth
:
And
what
then
?
that
we
may
not
be
like
vnto
him
,
shal
we
requite
the
Ministers
of
Christ
with
shame
for
fame
,
and
with
slaunders
for
honours
?
And
because
he
seeketh
to
magnify
them
without
meane
,
shall
we
suffer
them
to
lie
subiect
and
abiect
among
the
basest
routs
of
the
common
meany
?
If
braine-sicke
men
vppon
a
quarelous
minde
may
presently
gainesay
whatsoeuer
the
Bishop
of
Rome
hath
sayd
,
or
don
:
I
fear
me
in
the
end
,
they
wil
in
their
great
hast
ouerrun
all
christian
religion
,
&
leaue
it
far
behinde
them
.
Wherfore
,
whosoeuer
shall
think
euery
thing
forthwith
to
be
reiected
,
for
that
eyther
the
author
thereof
abused
the
same
to
tyranny
,
or
the
Bishop
of
Rome
inuerted
the
same
to
superstition
,
he
is
easely
to
be
carried
with
euery
shallow
streame
into
any
deepe
error
.
What
things
soeuer
are
in
the
Church
of
Rome
(
that
now
is
)
may
iustly
be
distinguished
into
three
parts
:
Wherof
ther
are
some
things
that
wel
consort
with
the
word
of
God
;
and
some
,
that
do
flatly
contradict
the
same
;
but
the
most
things
are
such
,
as
there
vse
is
;
eyther
good
,
or
bad
:
which
thinges
are
called
,
things
indifferent
.
Now
,
albeit
bad
men
may
make
a
bad
vse
of
good
thinges
,
yet
can
they
not
inuert
the
nature
therof
.
Baptisme
,
the
word
of
God
,
or
whatsoeuer
else
(
of
that
kinde
)
the
Romanists
haue
in
vse
,
no
wise
man
will
therefore
reiect
,
as
if
they
were
euil
,
because
they
haue
not
vsed
them
wel
.
As
for
things
vtterly
euil
,
because
no
man
at
any
time
vseth
them
well
,
they
are
vtterly
to
be
reiected
of
vs
,
as
is
all
kind
of
Idolatry
,
&
whatsoeuer
doth
either
vndermine
,
or
ouerthrow
the
sound
&
substantiall
doctrine
of
truth
.
But
as
for
things
indifferent
,
seeing
they
are
such
as
is
he
that
vseth
them
;
they
are
left
in
our
power
to
vse
them
,
as
time
&
occasion
shal
require
.
An
indifferent
thing
is
commonly
that
,
whatsoeuer
is
nor
condemned
,
nor
commended
in
the
word
of
God
,
&
is
left
free
to
euery
mans
choise
,
either
to
vse
,
or
not
vse
:
vnles
some
other
thing
interchaunce
,
which
altereth
the
vse
of
that
which
otherwise
was
free
,
by
reason
of
the
time
or
place
,
or
the
person
,
wher
the
same
is
in
vse
.
For
my
part
,
I
think
things
mediat
&
indifferent
might
better
be
defined
thus
:
if
we
shall
say
,
those
thinges
are
indifferent
,
which
by
no
law
,
either
Gods
law
or
mans
law
,
are
bidden
,
or
forbidden
.
For
by
the
command
of
him
which
hath
the
authority
ouer
our
persons
,
the
vse
of
a
thing
,
which
otherwise
is
free
,
may
many
waies
,
&
vppon
many
occasions
be
restrained
,
or
ouerruled
:
But
of
these
things
,
in
this
place
,
we
are
not
now
to
discourse
at
large
.
Onely
thus
much
I
chiefly
note
,
&
would
haue
iust
notice
taken
of
it
,
that
indifferent
thinges
may
bee
vsed
of
vs
,
although
the
same
things
haue
ben
abused
by
the
bishop
of
Rome
,
or
any
other
Antichrist
.
Is
our
liberty
to
be
preiudiced
by
an
other
mans
religion
?
specially
,
where
publique
authority
hath
any
thing
to
do
in
the
matter
?
suppose
it
either
giueth
vs
in
charge
,
or
putteth
vs
in
choise
,
to
vse
those
things
which
the
superstitious
haue
abused
:
Wherfore
whensoeuer
anything
shal
come
in
question
among
vs
,
that
hath
bene
vsed
among
the
Romanists
,
or
other
enemies
of
the
truth
,
it
is
our
part
to
examine
and
consider
the
matter
,
as
it
is
in
selfe
,
not
as
it
was
with
them
.
There
are
some
in
England
at
this
day
,
who
take
vpon
them
more
sowrely
,
then
seuerely
,
against
outward
vestementes
,
cap
&
surples
,
musicke
and
organs
,
and
such
like
rites
of
the
Church
:
the
which
,
because
they
were
of
some
vse
in
the
Romane
Church
,
now
out
vppon
them
,
they
are
sacriligious
&
prophane
.
In
like
maner
,
and
with
no
lesse
modesty
,
do
they
proceede
against
Bishops
&
Archbishops
,
their
honors
and
reuenews
;
Al
the
which
,
vnles
they
could
be
proued
contrary
to
the
word
of
God
,
what
reason
is
this
they
bring
(
and
it
is
al
they
bring
)
for
the
abolishing
thereof
:
when
they
say
,
the
author
or
inuentor
therof
was
Antichrist
?
No
doubt
indifferent
things
which
he
abused
for
his
tyranny
,
may
be
returned
to
a
better
vse
,
for
the
good
of
the
Church
.
Now
,
as
for
contentious
natures
&
such
,
in
whose
brests
this
error
hath
taken
fast
footing
,
namely
,
That
the
authority
of
Bishops
is
a
thing
pernitious
in
itself
,
and
preiudicial
to
the
church
;
I
know
this
my
aunswere
,
as
it
fitteh
not
their
humors
,
so
it
serueth
not
their
turns
.
Neither
yet
will
they
vouchsafe
of
that
,
which
I
haue
said
of
the
natural
signification
of
words
compound
with
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Wherfore
,
albeit
the
plainest
interpretation
of
the
names
of
Patriarchs
and
Archbishops
like
me
best
,
yet
notwithstanding
I
dare
say
thus
much
further
,
if
we
should
grant
(
that
which
they
shal
neuer
euince
)
that
by
force
of
composition
a
kind
of
principallity
were
to
be
inferred
:
yet
doth
it
not
theruppon
follow
,
that
it
is
therefore
a
title
abhorring
from
the
state
of
our
BB.
For
let
it
be
lawfull
for
men
to
vrge
the
signification
of
euery
sillable
in
this
sort
,
&
it
shal
forthwith
be
vnlawful
for
any
,
to
be
called
a
monarch
,
or
to
be
inuested
with
the
title
of
an
Emperour
:
for
why
?
forsooth
,
these
names
in
theyr
proper
sense
,
are
common
to
none
,
but
to
God
onely
.
These
and
such
like
titles
of
lawful
and
necessary
vse
among
vs
,
must
vppon
this
quirk
be
vtterly
abolished
:
neyther
may
it
be
lawfull
for
vs
from
henceforth
to
call
our
Ministers
(
as
the
Scripture
doth
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
Rectors
or
Rulers
,
Prelates
or
Presidentes
:
)
nay
we
shall
not
be
able
to
auouch
the
name
of
Elders
,
because
this
,
and
these
all
in
sacred
Scripture
,
are
proper
to
Magistrates
and
Princes
,
and
the
Nobles
of
sundry
prouinces
,
and
and
yet
for
all
this
we
see
,
that
Ministers
of
the
Church
are
called
by
these
names
.
Last
of
all
,
if
the
authority
of
the
Fathers
,
may
be
of
any
preuail
,
let
vs
hear
what
great
dainty
they
make
of
the
name
of
Prince
,
in
the
titles
of
the
cleargy
.
Origen
reprehending
the
clownishe
sourenes
of
some
Bishops
,
writeth
thus
;
A
man
may
see
in
some
Churches
,
(
especially
in
the
greatest
Citties
)
how
the
Princes
of
the
christian
people
,
shew
no
manner
affability
to
any
:
esteeming
thereof
as
a
thing
nothing
at
all
pertaining
vnto
them
,
&c.
And
aftewards
againe
:
We
speake
not
these
thinges
as
if
we
meant
to
discharge
the
Ecclesiasticall
Principality
.
In
like
manner
vppon
the
Epistle
to
the
Romanes
the
thirteenth
Chapter
.
By
the
which
it
appeareth
(
saith
he
)
that
the
Iudges
of
the
world
do
performe
the
greatest
part
of
Gods
law
.
For
all
the
defaults
that
God
would
haue
punished
,
he
punisheth
not
by
the
Prelates
and
Princes
of
the
Church
,
but
by
the
Iudges
of
the
worlde
.
And
vpon
the
twenty
seuen
Chapter
of
Numbers
,
the
two
and
twenty
Homily
.
Let
the
Princes
(
saith
hee
)
of
Churches
learne
,
not
to
appoynt
their
successors
after
them
,
such
as
are
allied
vnto
them
,
eyther
in
affinity
of
kindred
,
or
consanguinity
of
bloud
,
neyther
that
they
ought
to
make
the
Principality
of
Churches
hereditary
,
&c.
Ignatius
,
no
lesse
godly
then
grauely
;
My
Son
(
saith
hee
)
honour
God
and
the
King
:
and
I
say
further
,
honor
God
as
the
author
of
al
things
and
the
owner
;
and
honor
the
Bishop
as
Prince
of
the
Priests
,
bearing
,
the
image
of
God
,
by
reason
of
his
principality
,
&
the
image
of
Christ
,
by
means
of
his
Priesthood
.
He
that
honoreth
the
Bishop
,
shall
be
honored
of
God
,
as
also
he
that
dishonoreth
him
,
shall
be
punished
of
God
,
&c.
Besides
many
other
things
in
the
same
place
to
the
same
sence
.
The
same
man
in
an
other
place
.
Therefore
(
saith
he
)
let
all
things
be
performed
among
you
according
to
a
direct
order
in
Christ
:
Let
Lay
men
be
subiect
to
Deacons
,
Deacons
to
Priests
,
Priests
to
Bishops
,
the
Bishop
to
Christ
,
as
he
is
also
to
the
Father
.
Againe
to
the
Church
of
Antioch
.
You
Elders
feede
the
flocke
which
is
committed
vnto
you
,
vntill
God
manifest
him
,
which
shal
reign
ouer
you
:
For
I
am
now
sacrificed
:
that
I
may
gaine
Christ
,
&c.
By
which
words
,
the
holy
Martyr
hath
sufficiently
testified
the
authority
of
a
Bishop
ouer
the
rest
of
the
Elders
.
Doubtlesse
in
auncient
time
,
the
authority
of
Bishops
was
great
in
the
Church
,
theyr
reuerence
great
,
and
theyr
fauour
great
among
the
people
:
the
which
of
al
other
things
made
most
for
the
benefit
and
increase
of
the
Church
.
Euen
as
in
the
common
wealth
,
the
fauour
of
the
Magistrats
and
authority
is
beneficiall
to
the
people
,
so
likewise
of
Bishops
in
the
Church
.
And
therefore
for
good
cause
thought
Hierome
,
that
the
welfare
of
the
Church
did
depend
of
the
honour
of
the
chiefe
Priest
&c.
Neyther
in
deed
is
this
the
least
slight
of
Satan
,
when
he
laboreth
to
bring
the
prelats
of
the
Church
into
contempt
,
for
by
that
meanes
he
thinketh
to
imbecil
the
doctrine
of
fayth
,
and
to
bring
that
into
suspect
,
that
so
at
the
last
he
might
(
if
possible
he
could
)
bring
an
vtter
ruine
,
and
a
ruined
ouerture
to
the
whole
state
of
the
Church
.
To
which
purpose
whosoeuer
they
be
,
that
make
themselues
the
Diuell
his
stipendaries
,
vnder
what
colour
so
euer
they
doe
it
,
they
discerue
but
badly
,
not
onely
of
the
whole
Church
,
but
also
of
the
common
wealth
.
That
which
a
rebell
is
in
the
state
,
the
same
is
a
scismaticke
in
the
Church
.
How
iust
cause
the
aduerse
part
here
in
England
hath
,
to
bring
theyr
Bishops
into
the
obloquy
and
enuy
of
the
people
,
it
smally
concerneth
me
:
I
set
not
as
arbiter
between
both
parts
.
But
this
I
say
;
that
the
same
things
which
betideth
the
Bishops
here
in
England
,
doth
vsually
befall
all
the
best
of
the
Ministery
in
Holland
also
,
who
are
in
no
lesse
enuy
with
the
people
there
,
then
our
Bishops
are
here
.
How
malapartly
(
and
the
sacrifice
)
had
men
do
rail
and
raue
in
their
publicke
writing
〈◊〉
the
deare
seruants
of
Christ
,
(
and
that
by
name
)
their
shameful
and
shameles
libels
doe
testifie
at
large
.
Of
which
wrongs
seeing
I
my selfe
(
whiles
I
conuersed
with
them
)
bate
not
the
least
share
,
&
yet
bear
,
no
wonder
to
any
,
if
for
my
part
,
I
like
the
better
of
Bishops
.
For
I
am
not
ignorant
of
this
,
that
this
is
but
the
ordinary
condition
of
al
Gods
seruantes
;
and
that
Satan
of
old
and
long
since
,
hath
by
all
possible
and
pestilent
meanes
endeuored
,
to
make
the
presidents
of
Christ
his
Church
,
odious
and
infamous
among
men
;
that
so
,
their
credit
especially
,
being
either
altogether
crackt
,
or
very
sore
crased
,
himselfe
might
with
more
facility
and
lesse
iealosie
set
abroach
and
cast
abroad
,
all
manner
hideous
and
hellish
Heresies
.
In
so
much
that
I
am
perswaded
,
if
Moyses
himselfe
,
if
Peter
,
if
Paul
were
resident
among
vs
,
and
were
in
that
honour
and
esteeme
,
which
were
fit
and
well-beseeming
their
so
honorable
a
calling
,
they
could
not
possible
escape
the
cankred
chaps
of
these
foule-mouthed
Hell
houndes
.
But
so
long
as
the
seruantes
of
Christ
are
in
authority
in
the
Church
,
it
is
not
much
that
the
instruments
of
Satan
can
atchieue
:
but
are
they
once
brought
vnder
the
hatch
?
alas
,
what
is
it
that
the
seditious
dare
not
attempt
?
This
matter
need
no
great
proof
,
it
hath
too
much
.
Wherefore
,
of
that
degree
of
Honor
,
which
the
Prelats
of
Religion
ought
to
inioy
in
an
established
christian
common
wealth
,
the
very
vilenes
of
this
age
doth
inforce
me
to
speak
more
at
large
.
For
if
base
men
cannot
abide
,
that
Religion
should
be
in
any
Honor
,
and
villanous
minds
endeuor
their
worst
,
that
the
credit
thereof
may
be
none
at
all
,
or
worse
then
it
is
,
I
thinke
it
no
great
wonder
:
but
,
that
religious
men
(
as
they
would
seeme
)
should
attempt
the
same
,
&
euen
they
,
which
ought
to
be
patrones
and
preseruers
of
the
Church
dignities
,
it
is
a
thing
odious
,
preposterous
and
too
bad
absurd
.
Doe
they
not
yell
in
vaine
,
and
cry
out
against
abuses
to
no
purpose
,
whose
end
is
not
so
much
to
mittigate
the
abuse
of
thinges
,
as
to
abolishe
the
whole
vse
?
If
the
gouernours
of
the
Church
,
haue
not
so
beautified
theyr
Ministery
with
that
integrity
of
manners
,
and
innocency
of
life
,
which
reason
&
the
reuerence
of
Religion
doth
require
;
I
defend
them
not
,
but
that
according
to
the
lawes
they
may
be
seuerely
punished
,
and
theyr
betters
surrogat
into
theyr
places
:
Neyther
are
they
exempt
from
the
iurisdiction
of
the
chiefe
Magistrates
,
whereby
they
may
not
censure
vppon
them
,
theyr
liues
and
theyr
goods
,
as
vppon
other
cittizens
.
No
question
,
it
greatly
concerneth
both
Prince
and
people
,
that
good
men
be
placed
ouer
the
Church
,
and
euil
men
remoued
theyr
places
:
So
that
,
whatsoeuer
crimes
are
here
,
or
else
where
obiected
(
and
proued
)
against
the
Prelates
of
Religion
,
they
are
staynes
to
the
chiefe
Magistrate
,
which
tollerateth
such
Ministers
in
the
Church
,
or
aduanceth
such
like
to
be
Church
officers
.
There
is
not
the
like
reason
of
the
Romish
cleargy
:
For
they
haue
theyr
peculiar
Magistrates
;
nor
liue
they
vnder
the
common
law
of
other
Cittizens
,
neyther
yet
are
they
accounted
any
part
of
them
,
(
any
longer
then
may
stand
with
their
owne
commodity
.
)
There
the
ciuill
Magistrate
,
chalengeth
no
right
to
conuert
,
nor
any
power
to
amend
,
what
so
euer
they
committe
.
But
notwithstanding
,
if
the
Magistrate
thinke
best
,
to
winke
at
these
publique
slaunders
,
I
wil
complain
my selfe
no
further
;
onely
if
the
slanderers
wil
so
moderate
themselues
,
as
that
they
onely
finde
fault
with
the
fault
,
not
with
the
state
;
and
whiles
they
rate
abuses
,
the
honor
of
the
calling
may
be
left
intemerat
.
Let
it
be
no
mans
slaunder
,
that
he
is
a
Bishop
,
or
a
Minister
.
But
of
the
two-folde
order
of
Elders
,
according
to
the
Lorde
his
institution
,
and
the
Apostolique
tradition
,
and
the
perpetuall
vse
of
the
Church
(
so
much
as
the
state
of
the
argument
doth
require
)
these
thinges
I
haue
sayd
may
suffice
.
Now
it
remayneth
that
wee
say
some
thing
also
concerning
Doctors
.
Of
Doctors
.
Chap.
XXVI
.
WHen
the
Apostle
in
the
fourth
to
the
Ephesians
nameth
Pastors
and
Doctors
,
a
man
cannot
certainely
gather
from
the
manner
of
his
speech
,
whether
hee
would
haue
them
diuerse
in
office
,
or
but
one
and
the
same
,
and
that
,
because
a
Pastor
is
necessarily
a
Doctor
or
teacher
,
but
not
so
conuersiuely
.
Wherefore
the
thing
it selfe
must
help
vs
out
:
For
not
euery
one
,
whome
the
Lord
hath
endewed
with
learning
,
and
with
a
sound
gift
of
teaching
,
hath
presently
withal
receiued
the
authority
of
a
Pastor
:
The
knowledge
and
science
of
sacred
Scripture
,
may
be
giuen
to
any
man
;
Kings
,
Nobles
,
Knights
,
may
be
learned
,
who
notwithstanding
are
not
fitte
to
be
ouer
any
Churches
.
And
albeit
the
administration
of
the
Sacraments
,
and
gouernance
of
the
Church
are
so
combined
with
the
office
of
teaching
,
that
he
cannot
be
a
Pastor
,
which
is
not
a
teacher
;
notwithstanding
that
followeth
not
in
good
conuersion
,
that
euery
one
who
hath
receyued
the
power
to
teach
,
should
forthwith
be
an
Elder
,
or
Bishop
of
the
Church
:
these
thinges
are
distinct
each
from
other
.
From
among
those
which
are
apt
to
teach
,
Elders
and
Bishops
are
chosen
,
and
of
old
,
the
Priesthood
was
neuer
without
power
to
interpret
:
but
yet
the
gift
of
prophecie
,
and
the
ability
to
interpret
did
not
make
a
Priest
.
The
Priest
was
of
duety
an
interpreter
of
the
law
,
and
a
Doctor
,
&
a
Prophet
,
but
yet
euery
doctor
of
the
law
,
or
prophet
,
was
not
a
priest
.
An
Apostle
in
deed
,
was
both
Prophet
,
and
Doctor
,
and
Pastor
,
but
euery
Prophet
or
Doctor
,
was
not
an
Apostle
or
Pastor
.
Seeing
therefore
that
Doctors
are
distinguished
from
Pastors
,
&
the
knowledge
of
the
mysteries
of
God
with
the
faculty
to
expound
them
,
is
the
gift
of
the
holy
spirit
:
whosoeuer
excell
in
that
gift
,
and
can
as
wel
by
writing
as
word
of
mouth
edify
the
Church
,
they
are
to
be
reputed
for
Doctors
,
of
what
estate
soeuer
they
be
:
the
king
shal
derogat
no
more
from
his
royall
Maiesty
,
if
for
the
edifying
of
Gods
people
,
he
compose
any
godly
worke
,
then
did
Dauid
or
Solomon
of
old
,
who
in
there
time
were
no
les
renowmed
for
their
heauenly
wisdome
,
then
for
their
princely
power
.
Although
the
Apostle
forbid
a
woman
to
speake
in
the
congregation
,
yet
if
shee
bee
learned
,
shee
may
write
,
and
priuately
instruct
her
familie
.
Wherefore
now
,
if
we
will
come
to
the
true
vnderstanding
of
the
Apostolike
writings
:
wee
must
with
sound
iudgement
put
difference
,
between
Pastors
,
&
Doctors
,
who
besides
the
teaching
&
interpreture
of
the
word
,
did
not
otherwise
intermedle
with
any
thing
in
the
church
.
For
albeit
in
the
infancy
of
the
church
,
those
first
christians
,
had
no
publik
professed
schooles
:
yet
was
it
alwaies
lawfull
for
Prophetes
and
Doctors
to
teach
publicklie
in
the
church
;
vnto
whose
graue
aduice
,
the
faithfull
were
no
lesse
bound
to
obey
,
then
to
their
Pastors
.
But
all
this
while
,
they
had
not
the
power
of
the
Church
censure
,
nor
the
right
to
redres
whatsoeuer
was
amisse
.
Wee
read
of
Stephanus
,
Fortunatus
,
and
Achaicus
,
that
they
taught
in
the
church
of
Corinth
:
but
wee
finde
not
,
that
they
had
there
the
authority
of
Bishoppes
and
Elders
.
And
therefore
no
woonder
,
though
the
corruptions
and
abuses
which
raigned
among
them
,
were
not
giuen
them
in
charge
to
correct
,
or
that
it
was
not
layde
to
their
charge
that
they
did
not
correct
;
for
there
was
no
remedye
,
they
must
suffer
that
they
could
not
remedy
,
and
in
the
meane
while
,
expect
Paule
his
comming
amongst
them
.
Likewise
in
the
Epistle
to
Titus
,
a
man
might
well
wonder
,
why
Paule
ioyned
not
in
like
commission
with
Titus
,
Zenas
and
Apollos
,
expounders
of
the
lawe
(
they
beeing
then
also
in
Creat
:
)
except
it
were
for
this
,
that
they
were
Doctors
onely
:
for
hee
was
not
ignorant
,
that
they
were
then
also
with
Titus
.
Doubtlesse
,
had
they
bin
of
the
same
order
and
power
,
they
should
also
haue
receiued
the
same
charge
.
And
might
it
not
better
haue
bene
performed
of
three
,
then
of
one
?
But
yet
wee
see
,
that
the
Apostle
gaue
the
charge
of
Teaching
there
to
many
,
the
power
of
Ruling
,
to
one
alone
.
By
the
which
it
appeareth
,
that
the
Doctors
and
Prophetes
of
those
times
,
were
an
aide
vnto
the
Pastors
,
&
that
they
taught
vnder
their
direction
.
For
indeed
it
chiefly
concerneth
the
dutie
of
a
Bishop
,
to
teach
the
church
committed
to
his
charge
,
by
himselfe
,
and
by
others
.
〈…〉
such
things
are
there
in
the
Apostles
writings
,
〈…〉
we
may
take
no
smal
view
of
the
beginnings
of
〈◊〉
,
and
of
that
forme
of
gouernment
which
was
vsed
of
the
Apostles
,
and
receiued
of
the
next
immediate
ages
,
&
deliuered
to
Apostolique
men
,
their
successors
.
It
is
very
wel
●●●ed
of
Epiphanius
,
that
there
are
certaine
histories
hidden
in
the
Apostles
writings
:
the
ignorance
whereof
,
many
times
hath
bene
the
cause
of
much
error
in
the
church
.
But
thus
it
came
to
passe
,
that
the
Bishops
gaue
licence
to
teach
the
scriptures
vnto
those
,
which
the
Grecians
call
Lay-men
:
The
which
thing
,
Eusebius
recordeth
in
his
sixt
booke
,
the
13.
chapter
,
concerning
Origen
.
That
when
as
yet
he
was
not
priested
,
hee
did
notwithstanding
set
vp
schoole
at
Caesaria
,
and
was
there
in
treated
of
the
Bishops
there
abouts
,
not
onely
to
dispute
,
but
to
open
the
scriptures
also
:
The
which
thing
Demetrius
Bishop
of
Alexandria
,
(
Origen
his
riuall
)
did
greatly
reprehend
,
when
as
notwithstanding
himself
was
the
man
,
that
had
sent
him
before
into
Arabia
to
the
same
end
:
neither
yet
did
hee
except
against
him
,
when
hee
was
catechiser
in
his
owne
church
.
But
when
as
of
mere
enuy
he
cold
no
longer
indure
,
that
the
renowmed
fame
of
Origen
should
daily
increase
,
(
seeking
all
manner
occasions
to
picke
a
quarrell
against
him
)
he
laid
blame
in
the
Bishops
,
that
they
would
seeme
to
licence
a
Lay-man
publikly
to
professe
the
scriptures
.
To
the
which
,
his
malitious
cauils
,
Alexander
then
Bishop
of
Ierusalem
,
and
Theodistus
Bishop
of
Caesaria
,
make
answere
in
these
words
.
For
that
you
vrge
in
your
letters
,
that
it
was
neuer
hard
of
before
nor
is
vsed
as
yet
,
that
lay-men
should
dispute
,
and
expound
the
Scriptures
in
the
presence
of
Bishoppes
,
In
that
thing
you
seeme
(
I
know
not
how
)
to
auouch
a
manifest
vntruth
.
For
where
fit
and
able
men
are
found
that
may
be
any
aid
to
the
brethren
in
the
word
,
they
are
requested
of
the
holy
Bishops
,
that
they
would
instruct
the
people
in
the
same
,
as
was
Eusebius
of
Nero
,
at
Larandy
,
Paulinus
of
Celsus
,
at
Iconium
,
and
Theodorus
of
Atticus
among
the
Synadines
,
all
the
which
were
blessed
&
godly
bretheren
and
it
is
verie
likely
,
(
although
it
bee
vnknowen
to
vs
)
that
the
same
thing
is
done
in
other
places
.
Thus
for
Eusebius
.
Wherefore
,
albeit
the
Primatiue
churches
had
not
their
vniuersity
schooles
,
like
vnto
those
we
haue
at
this
day
:
yet
,
that
they
were
not
altogeather
without
schooles
,
Alexandria
alone
is
witnesse
sufficient
,
which
brought
out
Doctors
before
Origen
,
Pantaeus
and
Clemens
Alexandrinus
,
and
many
others
:
Neither
is
it
to
be
doubted
,
but
that
custome
also
was
deriued
from
the
Apostles
.
We
know
the
knowledge
of
scriptures
to
bee
the
gift
of
Gods
spirite
;
but
shall
that
therefore
take
away
the
exercises
and
the
traueils
of
deuoted
students
:
Amongst
the
people
of
God
,
the
Prophets
had
their
Colledges
,
in
the
which
Samuell
and
Elias
,
and
Elizeus
and
such
others
were
Maisters
:
neither
was
it
any
disparagement
for
the
other
Prophetes
to
liue
vnder
their
discipline
.
God
was
neuer
the
authour
of
tumultuous
confusion
,
but
of
order
,
nor
were
the
men
of
God
,
a
company
of
furious
bedlames
,
but
a
societie
of
sage
and
wise
men
,
of
a
milde
and
a
moderate
spirite
.
They
which
at
this
day
holde
schooles
,
and
their
orders
in
contempt
,
are
franticke
in
their
owne
conceit
,
and
ignorant
of
al
good
societie
and
godly
ciuilitie
:
nor
do
they
know
(
nor
can
they
conceaue
)
what
infinite
good
they
onely
doe
in
all
estates
.
Who
can
sufficiently
commend
the
religious
purpose
of
those
men
,
which
were
the
first
founders
of
Vniuersities
?
Are
they
not
the
fruitfull
seminaries
of
all
good
litterature
,
and
the
holsome
nurses
of
al
honourable
virtues
?
The
which
being
taken
away
,
all
humanity
and
ciuill
curtesie
would
languishe
togeather
:
and
not
that
onely
,
but
within
a
short
space
we
our selues
,
nowe
learned
and
religious
,
should
strangely
degenerate
into
minds
and
manners
more
sauadge
and
barbarous
,
then
are
any
of
the
nations
.
But
no
neede
I
should
digresse
any
further
into
the
praise
of
our
well
renowmed
Vniuersities
:
onely
this
I
say
,
that
the
Doctors
and
Teachers
they
send
forth
into
the
Church
of
Christ
,
and
whosoeuer
els
,
by
their
priuate
labours
,
and
diligent
traueils
in
the
scriptures
haue
attained
to
the
knowledge
therof
,
ought
not
by
any
means
to
take
vpon
them
any
thing
in
the
Church
,
against
the
good
will
,
or
without
the
good
leaue
of
their
BB.
〈◊〉
why
?
They
are
priuate
men
,
&
vnder
their
gouernance
.
But
yet
,
being
requested
,
or
commanded
by
them
,
(
as
of
old
,
so
nowe
)
they
may
professe
:
alwaies
remembred
,
that
they
doe
it
for
the
good
of
the
church
.
A
degree
of
the
vniuersity
,
or
any
other
testimony
of
learning
,
ought
not
to
impair
the
authority
of
the
Pastors
,
or
to
disturbe
the
good
order
of
the
Church
.
That
at
this
day
they
which
are
created
Doctors
,
are
for
the
most
part
Elders
:
I
doe
not
mislike
it
;
for
of
olde
also
it
was
but
a
very
rare
and
extraordinary
thing
,
for
lay-men
to
professe
the
woorde
publiquelie
.
But
time
,
place
,
and
necessitye
may
limite
this
matter
,
and
prescribe
an
order
therevnto
,
not
to
bee
ordered
by
head-strong
and
desperate
temeritie
.
Yong
men
must
here
take
heed
,
least
they
presuming
for
their
learning
vpon
the
Vniuersities
testimony
,
they
should
therefore
thinke
,
that
they
are
already
adopted
into
the
orders
of
the
holy
ministery
;
(
vnlesse
they
be
otherwise
ordained
then
so
:
)
the
which
I
would
haue
thought
scarse
worthy
the
noting
,
were
it
not
that
I
haue
found
some
to
farre
ouershot
in
this
error
.
There
are
also
some
others
at
this
day
,
who
disclaiming
the
office
of
Pastors
,
and
that
ordination
which
is
solemnised
by
the
Bishops
,
will
notwithstanding
be
accounted
Doctors
in
the
church
:
but
to
baptise
,
to
minister
the
sacraments
,
to
visite
the
sicke
,
to
bury
the
dead
,
to
read
publique
prayer
in
the
Church
,
they
think
it
stands
not
with
their
credit
.
And
why
?
For
sooth
because
they
see
these
parts
of
the
ministery
performed
,
sometimes
by
some
not
deeply
learned
.
Againe
,
there
are
other
,
which
thinke
it
no
smal
part
of
reformation
,
that
euery
church
should
haue
with
their
Pastor
a
Doctor
:
as
if
(
good
men
)
one
Pastor
,
(
who
of
duetye
is
also
a
Doctor
,
)
could
not
discharge
both
parts
.
Many
such
fancies
I
wittingly
omit
,
and
recount
them
amongst
the
wel-pleasing
dreams
of
such
as
learne
to
feed
themselues
:
whome
verely
I
cannot
so
well
like
of
.
For
albeit
I
confesse
,
that
certaine
Doctours
publiquely
professed
in
the
Church
,
which
were
not
Pastors
:
yet
I
find
,
how
that
was
vsed
in
the
Apostles
times
of
necessity
,
and
afterwards
very
extraordinarily
,
&
onely
then
,
when
either
the
vrgent
necessity
,
or
the
present
commodity
of
the
Church
did
so
require
.
For
the
ordinarye
Doctours
of
the
church
,
are
the
Bishops
themselues
,
who
if
they
could
suffise
to
perform
al
duties
alone
,
they
needed
nor
Elders
nor
Deacons
to
ioyne
with
them
.
We
know
how
in
a
small
Church
one
Elder
is
enough
:
And
that
the
greatnes
,
and
great
increase
of
Churches
,
made
this
diuersity
of
ministers
,
both
for
order
and
number
.
But
if
anye
man
desire
to
see
more
of
this
argument
,
he
may
read
the
writers
of
this
age
:
These
thinges
(
as
I
thinke
)
may
serue
for
this
turne
:
who
purpose
not
to
treat
of
euery
thing
exactly
,
but
onely
to
shew
what
I
find
wanting
in
some
Churches
,
which
would
seeme
the
best
reformed
.
To
the
which
end
,
I
haue
recounted
vnto
you
the
diuers
degrees
of
the
ministers
of
the
church
,
euen
as
they
were
ordained
of
the
Lord
,
and
deliuered
of
the
Apostles
,
and
receiued
of
our
first
fathers
,
and
Apostolik
predecessors
.
In
whose
foot-steps
we
may
more
safely
continue
,
then
by
not
containing
our selues
therin
,
to
intangle
our
proceedings
in
some
other
new
and
strange
extrauagants
.
The
second
Booke
.
Of
the
honour
which
is
due
vnto
Prelats
and
Elders
in
the
Church
.
Chap.
I.
That
by
a
certaine
law
of
Nature
among
all
nations
,
the
Presidents
of
Religion
were
esteemed
worthie
great
honour
.
HOw
great
the
dignitie
and
excellencie
of
the
Gospell
is
aboue
all
the
vnhalowed
mysteries
of
prophane
nations
,
and
how
farre
it
excelleth
the
Leuiticall
Priest-hoode
of
Moses
also
,
and
consequently
in
how
great
regarde
of
honour
,
the
same
ought
to
be
amongst
all
that
professe
Christianity
:
the
time
hath
bene
,
when
it
was
needlesse
to
tell
;
but
now
,
more
then
necessary
to
proue
.
For
the
lewdnes
,
(
I
might
say
the
irreligion
)
of
some
men
in
this
our
age
,
doth
of
force
compell
me
somewhat
more
earnestly
to
lay
to
their
charge
,
the
neglect
dutie
of
ingrate
mindes
towardes
Gods
Ministers
;
whome
while
they
depriue
of
their
due
honour
,
they
bring
Religion
it selfe
into
deepe
disdaine
,
and
withall
they
bewray
that
they
make
no
great
account
of
God
himself
,
whose
Legats
they
depraue
.
For
there
be
,
which
think
it
were
not
a
poinct
matter
,
if
they
were
not
left
woorth
a
poinct
:
and
thinke
it
neuer
the
worse
for
the
common-welth
,
if
they
had
no
place
at
all
in
the
common-wealth
.
Because
(
forsooth
)
it
is
said
of
our
Sauiour
&
his
Apostles
,
that
they
renounced
all
worldly
honours
;
therefore
are
they
thought
worthy
no
honour
in
the
world
;
any
vile
or
vulgar
esteeme
(
if
so
bee
they
may
haue
that
)
is
enough
for
them
,
least
haplie
they
should
bee
exalted
in
their
owne
sence
,
and
become
proud
of
nothing
.
Thus
they
thinke
none
worthie
of
honour
,
that
either
doe
not
affect
it
,
or
are
not
infected
with
it
.
This
errour
is
to
bee
confuted
in
this
discourse
:
in
the
which
it
shall
bee
shewed
,
that
by
all
rights
,
both
of
God
and
man
,
the
sacred
ministerie
in
a
well
ordered
common-wealth
hath
alwaies
beene
had
in
greatest
honour
and
estimation
amongst
all
nations
,
and
,
that
Christians
(
aboue
all
others
)
doe
owe
no
lesse
to
their
Pastors
,
then
did
of
olde
the
people
of
God
to
their
Priests
.
Albeit
the
life
of
man
bee
inuolued
and
ouer-cast
with
darke
and
thicke
mistes
of
errour
and
ignoriunce
,
insomuch
,
that
manie
times
it
is
dazeled
at
the
view
and
sight
of
such
thinges
,
which
of
themselues
are
cleare
enough
:
notwithstanding
there
are
yet
some
thinges
so
cleare
and
so
manifest
,
as
in
the
which
no
man
(
beeing
not
sencelesse
or
besotted
)
can
pleade
or
pretend
any
ignorance
.
Such
are
those
generall
notions
of
sinne
,
which
GOD
(
the
author
of
nature
)
hath
imprinted
and
imprized
in
our
heartes
and
mindes
,
as
thinges
which
are
ingendred
and
congenerate
with
vs
:
such
is
Religion
towardes
GOD
,
loue
towardes
our
parentes
,
and
reuerence
towardes
our
progenitors
.
And
albeit
the
relique
of
God
his
Image
,
is
many
waies
disteyned
in
vs
,
since
the
attaindour
of
our
first
parentes
,
yet
is
it
not
altogether
destroyed
;
there
alwayes
remayned
such
a
resplendent
light
of
that
diuine
nature
,
as
by
the
which
men
might
naturally
and
clearely
see
,
both
what
was
good
,
and
what
was
not
good
;
and
conceaue
in
some
sort
also
,
what
was
godly
,
and
what
was
godlesse
.
Indeede
the
Gentiles
aberred
from
the
true
knowledge
of
the
Godhead
,
and
the
true
worship
thereof
:
yet
notwithstanding
in
this
one
thing
they
were
well
resolued
,
that
there
was
a
GOD
,
and
that
hee
was
to
bee
honoured
.
Their
Religion
was
depraued
by
them
,
yet
were
not
they
depriued
of
Religion
:
but
now
,
where
it
is
come
to
that
passe
,
that
men
thinke
eyther
that
there
is
no
God
,
or
no
worshippe
of
God
:
there
the
minde
may
bee
sayde
,
not
to
erre
,
but
to
raue
:
for
they
alone
offend
against
that
notion
of
God
,
which
is
ingrauen
in
the
mindes
of
all
men
,
and
which
ingrafteth
a
voluntarie
Religion
,
and
a
religious
inclination
,
(
will
they
,
nill
they
)
in
the
heart
of
euerie
man
.
Nor
was
there
euer
Nation
so
barbarous
,
nor
was
there
euer
people
so
sauage
,
which
could
liue
without
Religion
:
take
away
Religion
,
and
take
away
all
ciuilitie
from
men
,
all
seueritie
from
lawes
.
There
are
many
partes
in
a
common-wealth
,
vnto
the
which
for
great
cause
,
there
are
great
honours
giuen
:
especially
to
prowesse
Martiall
:
of
the
which
albeit
the
vse
bee
great
,
yet
is
it
for
no
great
time
:
But
the
vse
of
Religion
is
eternall
:
There
may
bee
a
state
without
a
Soldiour
,
not
without
a
Minister
:
The
vse
of
a
Soldiour
is
farre
from
perpetuall
,
the
lesse
,
the
better
;
the
more
seldome
,
the
more
welcome
;
but
Religion
is
euerlasting
,
and
can
neuer
bee
casseered
.
But
what
should
I
compare
the
Ministerie
of
Religion
with
other
mysteries
in
the
common-wealth
,
which
all
haue
their
deserued
honours
?
They
all
must
vnuaile
to
Religion
,
whether
you
respect
the
excellencie
,
or
the
necessitie
,
or
the
commoditie
of
that
mysterie
.
Wherefore
,
that
so
notable
and
necessarie
a
function
to
the
state
,
should
want
honour
in
the
common-wealth
,
it
wanteth
common
reason
.
All
Nations
were
euer
of
this
minde
and
opinion
that
they
thought
the
Presidents
of
Religion
,
were
alwayes
to
bee
chosen
from
among
the
chiefe
Nobilitie
:
or
if
haplie
they
were
not
by
byrth
Noble
,
then
they
were
to
bee
innobled
by
the
common-wealth
.
But
that
the
consent
of
all
Nations
in
anie
one
thing
,
is
the
verie
lawe
of
Nature
,
it
was
verie
well
defined
by
that
excellent
&
learned
Orator
Tullie
(
who
could
very
well
define
:
)
against
the
which
now
at
the
last
to
striue
and
storme
,
vnder
the
colour
of
reformation
,
is
rather
an
outrage
,
then
an
errour
,
to
be
conuicted
of
frenzie
,
rather
then
to
be
suspected
of
follie
.
Did
euer
precept
of
our
Sauiour
crosse
and
incounter
,
either
the
law
which
himself
gaue
vnto
the
Fathers
,
or
the
Edict
which
nature
(
God
I
meane
)
hath
giuen
and
ingrafted
in
the
secret
penitralles
of
al
their
successors
?
Chap.
II.
How
great
the
reuerence
of
Priests
hath
beene
among
all
Nations
.
I
Will
therefore
remember
vnto
you
in
how
great
honour
the
worshippers
of
false
Religions
haue
alwaies
had
their
Priests
in
all
places
:
that
their
follie
may
the
rather
appeare
,
who
(
I
know
not
with
what
religion
)
would
detract
due
honour
from
true
religion
.
For
albeit
the
Caldees
,
Persians
,
Aegyptians
,
Greekes
Latines
,
French
,
Britons
,
and
all
other
Nations
,
haue
by
diuerse
errors
,
and
most
detestable
superstitions
,
declined
from
that
first
and
sincere
religion
,
which
our
first
parentes
left
to
their
posteritie
:
yet
notwithstanding
,
there
alwayes
remained
many
impressions
as
yet
vncancelled
,
and
they
not
concealed
;
as
are
these
,
That
the
world
is
gouerned
by
the
diuine
prouidence
of
the
eternall
Godhead
,
and
that
the
same
ruleth
ouer
all
earthly
thinges
:
that
whatsoeuer
is
good
proceedeth
from
him
,
and
whatsoeuer
is
euill
is
declined
by
him
:
and
therefore
that
he
is
to
be
religiously
worshipped
:
and
therefore
the
sacred
symysts
of
his
religion
,
are
especially
to
bee
honoured
.
And
thus
it
came
to
passe
,
that
among
the
Assyrians
and
Babilonians
,
their
Caldies
:
among
the
Medes
and
Persians
,
their
diuines
were
alwaies
of
singular
account
,
and
supereminent
authority
;
for
why
?
They
were
the
gouernors
of
religion
,
and
the
expositors
of
the
law
both
sacred
&
prophane
.
To
which
ende
they
were
exercised
from
their
youth
in
all
learned
and
liberall
sciences
:
they
did
comprehend
the
motions
of
the
heauens
,
and
deuined
by
the
errours
of
the
stars
:
they
read
,
and
learned
,
and
taught
Religion
,
rites
,
and
lawes
:
they
were
compeers
with
kings
in
their
gouernment
,
so
that
,
nothing
was
done
without
their
councel
and
consent
.
Finally
,
of
so
great
esteeme
was
the
discipline
of
the
Wise-men
among
the
Medes
and
Persians
,
as
that
hee
was
not
thought
worthy
the
Empire
,
that
was
not
found
skilfull
in
theyr
Artes
and
Emblemes
.
Theseus
was
the
first
that
put
a
difference
betweene
Nobles
(
whom
he
called
Patritians
)
and
husband
men
,
and
Artificers
:
to
the
Nobles
hee
gaue
power
and
preheminence
to
professe
religion
,
to
chuse
Magistrates
of
their
own
companie
,
and
also
to
moderate
and
interprete
in
matters
sacred
and
diuine
.
This
law
their
posteritie
,
as
they
receiued
it
of
their
ancestors
,
so
they
obserued
it
very
religiously
:
By
which
meanes
it
came
to
passe
,
that
great
reuerence
was
alwaies
giuen
,
both
to
the
sacrifices
,
and
to
all
other
their
religious
actions
.
Neither
could
their
Priests
want
their
due
parts
of
that
diuine
reuerence
,
whom
they
alwayes
selected
out
of
the
noblest
families
,
and
who
were
euer
one
in
their
publique
Councels
.
For
,
as
if
God
himselfe
was
present
(
vnto
whom
we
ought
not
to
thinke
that
there
is
any
thing
vnknowne
)
euen
so
in
the
presence
of
the
sacred
Priestes
,
did
they
propound
all
their
more
serious
actions
;
namely
,
the
diuines
among
the
Athenians
,
and
the
south-sayers
sitting
in
counsell
with
the
King
among
the
Lacedemonians
.
Strabo
in
his
twelfth
booke
writeth
of
two
Temples
sacred
to
Bellona
,
which
were
called
Comana
:
of
whom
the
one
was
in
Capadocia
,
the
other
in
Pontus
,
both
alike
in
all
partes
:
for
that
indeede
they
were
one
made
by
the
other
,
and
had
altogether
the
same
rites
and
ceremonies
common
to
them
both
.
In
those
places
,
either
of
the
Priestes
were
in
greatest
regard
of
honour
next
vnto
the
King
himselfe
:
and
albeit
they
were
subiect
to
the
prince
,
yet
where
the
people
suppliant
them
.
They
had
either
of
them
six
thousand
seruants
which
were
called
Hierodulists
,
or
Church
seruants
,
besides
no
small
quantitie
of
land
,
ouer
the
which
they
were
free
Lords
.
Twise
euery
yeare
did
the
Prelate
were
a
diademe
;
the
Prince
and
Priests
,
for
the
most
part
,
being
of
the
same
family
.
Plato
in
his
booke
deregno
confirmeth
these
thinges
,
and
sayth
,
that
it
becommeth
all
men
to
conceiue
honourably
of
the
Priests
and
Prophets
,
and
that
they
ought
of
right
to
be
had
in
great
estimation
,
as
wel
for
the
greatnes
of
their
actions
,
as
the
honour
of
their
office
.
Wherefore
(
saith
he
)
in
Aegypt
it
is
not
lawfull
for
that
King
to
sway
the
scepter
,
that
holds
not
of
the
Crosyer
.
Insomuch
,
that
if
any
,
either
by
prowesse
,
or
by
policie
haue
inuaded
the
kingdom
,
who
is
not
of
that
holy
kind
,
notwithstanding
afterwards
(
there
is
no
remedie
)
he
must
be
initiated
into
that
mystery
.
And
not
there
only
,
but
in
many
places
amongst
the
Graecians
also
,
a
man
may
find
,
where
the
chiefe
sacrifices
are
committed
to
the
chiefe
Magistrates
.
Neither
is
this
which
I
maintaine
,
lesse
manifest
among
your selues
:
for
you
also
aduance
the
most
magnificent
rites
(
especially
the
auncient
sacrifices
)
to
him
,
that
by
lotte
is
chosen
your
King
.
The
same
Philosopher
in
his
twelfth
Dialogue
de
legibus
,
speaketh
much
of
that
honour
,
which
then
,
and
of
old
was
giuen
vnto
Priestes
,
both
deade
and
liuing
,
as
well
in
their
publike
assemblies
,
as
at
their
solemne
funerals
.
The
Romans
and
Latins
were
no
whit
inferiour
eyther
to
the
Greeks
,
or
to
the
Aegyptians
in
this
behalfe
:
for
they
also
ioyned
the
sacred
Priesthood
with
the
royall
Maiestie
.
All
the
first
Kings
of
the
Latins
&
Romans
were
Priests
.
The
Emperors
also
,
which
afterwards
succeeded
them
,
would
themselues
be
the
high
Priests
.
But
what
reuerend
regard
the
Romans
themselues
had
of
Religion
,
Valerius
Maximus
hath
left
recorded
in
these
words
:
But
such
(
saith
he
)
was
the
care
our
fathers
had
,
not
only
for
the
present
account
,
but
also
for
the
future
increase
of
religion
,
that
euen
then
when
the
Cittie
was
most
florishing
fortunate
,
they
deliuered
ten
sonnes
,
princes
of
the
Senate
,
to
the
ten
seueral
prouinces
and
people
of
Hetruria
,
onely
to
this
end
,
that
they
might
learne
the
sacred
discipline
of
their
Religion
.
But
what
the
authority
of
diuines
was
at
Rome
,
we
may
best
heare
by
a
diuine
.
Tullie
in
his
second
de
legibus
writeth
thus
:
The
greatest
and
the
worthiest
thing
in
the
Common-wealth
,
is
the
priueledge
and
preheminence
of
Diuines
,
ioyned
with
the
greatest
authoritie
:
Neither
doe
I
conceaue
thus
,
because
I
my selfe
am
a
Diuine
,
but
because
it
becommeth
vs
all
so
to
conceaue
:
For
indeed
,
what
greater
thing
is
there
,
(
if
we
speake
according
to
the
equitie
and
right
of
the
thing
)
then
with
authoritie
,
either
to
dismisse
the
companies
,
and
the
councels
of
chiefe
Empires
and
the
greatest
Potentats
,
when
they
are
proposed
:
or
to
restraine
them
,
when
they
are
concluded
?
or
what
thing
can
there
be
more
solemne
,
then
to
cease
from
the
affaires
wee
haue
already
in
hand
,
if
one
Diuine
alone
,
doe
but
say
the
contrarie
?
What
thing
can
there
be
more
magnificent
,
then
of
his
intire
power
to
appoint
,
that
the
Consuls
should
depose
themselues
from
their
Magistracie
?
Or
what
thing
more
religious
,
then
to
giue
leaue
,
or
not
to
giue
leaue
,
to
deale
with
the
people
,
or
not
to
deale
?
And
what
is
it
to
repeale
lawes
,
not
lawfully
made
?
that
nothing
can
be
allowed
to
be
done
by
the
Magistrat
,
in
peace
or
in
war
,
without
their
authoritie
?
Thus
farre
goeth
Cicero
,
whose
authority
I
could
confirme
with
many
examples
,
if
need
were
.
But
what
should
I
speake
of
the
Flamines
and
Arch-flamines
,
and
other
the
Priestes
,
and
Arch-priestes
of
the
Romaines
?
It
suffiseth
,
they
thought
the
Imperiall
maiestie
it selfe
to
bee
adorned
with
the
honour
of
Hie-priest
.
But
that
all
the
societies
of
Priests
,
were
in
especiall
honour
among
the
Romains
,
it
might
verie
wel
be
knowen
,
if
it
were
but
by
this
,
that
all
the
companies
of
Priests
,
had
their
places
in
publik
triumphs
,
and
solemne
spectacles
,
(
the
chiefe
Priests
and
the
chiefe
Curates
:
)
There
set
(
saith
Arnobius
)
fifteene
men
crowned
with
lawrel
wreathes
,
&
Iupiters
Arch-priests
with
their
myters
:
there
set
the
Diuines
,
interpretors
of
the
mind
and
will
of
God
,
as
doe
also
the
chast
Virgins
,
nurses
,
and
nourishers
of
the
neuer
dying
fire
.
Of
these
thinges
,
hee
that
desireth
greater
variety
,
may
seeke
them
in
the
Romaine
history
:
these
things
suffice
me
.
But
nowe
I
will
trauell
ouer
the
Alpes
,
and
will
set
before
your
consideration
,
what
religion
was
of
olde
amongst
the
French
and
Britones
,
and
what
honour
for
religion
.
And
first
,
it
is
sufficiently
knowen
,
that
the
Druidists
were
Priests
of
the
chiefe
nations
on
this
side
the
Alpes
:
of
whome
wee
read
in
Caesar
his
Commentaries
,
that
they
were
had
in
great
esteeme
,
for
so
hee
writeth
:
In
all
Fraunce
there
are
two
sortes
of
those
,
which
aboue
the
rest
are
of
especiall
honour
and
account
:
The
one
are
the
Druidists
,
the
other
are
the
men
at
armes
.
They
are
conuersant
in
diuine
seruice
,
they
attend
vppon
sacrifices
priuate
,
and
publike
,
they
are
the
expounders
of
Religion
:
Vnto
them
great
flocks
of
youth
recourse
for
their
learning
,
and
these
haue
especiall
honour
among
them
.
For
they
doe
determine
of
all
controuersies
(
in
a
manner
)
both
priuate
and
publique
:
and
if
there
bee
any
crime
committed
,
any
murther
attempted
,
if
any
controuersie
,
about
inheritance
,
or
the
bounds
of
lands
,
they
also
set
downe
their
decree
,
and
appoint
the
penaltie
.
If
any
person
,
either
priuate
or
publique
,
will
not
stand
to
their
censure
,
they
lay
the
censure
of
the
church
vppon
him
,
they
excommune
him
the
Church
:
this
is
the
greatest
punishment
among
them
.
But
who
so
are
thus
excommuned
,
they
are
forth-with
accounted
among
the
number
of
the
gracelesse
and
vngodly
:
they
are
forsaken
of
all
men
,
al
men
flie
their
companie
and
their
conference
,
least
by
contagion
they
might
take
any
infection
,
nor
are
they
to
haue
any
law
if
they
desire
it
,
nor
is
there
any
honor
to
be
giuen
them
,
though
they
deserue
it
.
But
ouer
all
these
Druidists
,
there
is
one
as
chiefe
&
principal
,
which
hath
the
chiefe
authority
among
them
,
&c.
More-ouer
,
these
Druidists
vse
not
to
be
present
in
warre
,
neither
doe
they
pay
any
tribute
with
other
men
,
but
haue
an
exemption
from
warres
,
and
an
immunity
from
all
other
incumbraunces
.
Thus
witnesseth
Caesar
himselfe
.
By
the
which
wee
may
see
,
howe
all
nations
euen
of
that
light
of
nature
,
which
yet
glimpseth
in
the
brests
of
men
,
and
by
the
which
they
haue
esteemed
,
either
GOD
or
Gods
to
be
adored
,
haue
likewise
iudged
according
vnto
the
same
,
that
the
ancients
of
religion
are
worthy
to
be
consacred
with
all
condigne
honor
and
due
obseruance
.
CHAP.
III.
What
the
honour
of
the
Priest-hoode
was
among
the
people
of
God
.
THat
this
the
iudgement
of
all
nations
,
did
not
proceed
of
any
error
of
mans
mind
,
but
of
a
certaine
feeling
of
the
law
of
God
writen
in
their
heartes
,
the
most
sacred
histories
&
the
lawes
which
God
himselfe
hath
made
,
doe
proue
sufficiently
:
for
doe
they
not
al
enthronize
the
Priest-hood
among
the
most
principal
honours
?
Among
the
people
of
God
,
the
Hie-priest
had
alwaies
the
second
place
next
vnto
the
King
.
Among
the
more
ancient
and
antique
fathers
,
when
as
yet
there
was
no
lawe
written
,
wheresoeuer
true
religion
did
flowrishe
,
the
first-borne
had
alwaies
this
prerogatiue
of
honour
in
their
families
aboue
the
rest
of
their
brethren
,
Hee
was
graced
with
the
Priest-hood
.
But
if
at
any
time
,
the
Lorde
of
his
absolute
authoritie
,
did
translate
the
right
of
the
first-borne
vnto
the
younger
brother
,
with
all
hee
inuested
him
also
into
the
same
dignity
of
the
Priest-hood
:
so
came
Iacob
to
bee
priested
.
And
this
custome
continued
with
the
people
of
God
,
euen
vnto
the
age
of
Moses
,
vnder
whome
,
by
the
expresse
commaundement
of
God
,
the
Priest-hoode
was
translated
from
the
first-borne
in
generall
,
vnto
the
tribe
of
Leuie
.
But
now
howe
carefull
God
himselfe
was
of
this
;
That
his
Priest
should
be
honoured
,
the
processe
of
Moses
his
historie
can
sufficiently
testifie
:
neither
is
it
needfull
for
me
to
delate
al
things
at
large
:
it
sufficeth
to
haue
noted
the
chief
grounds
Only
this
is
not
to
be
omitted
,
(
besides
that
our
God
wold
haue
him
represent
our
hie
and
thrise
honored
Priest
,
Christ
Iesu
,
that
the
rights
which
of
dutie
belong
vnto
God
himselfe
:
God
(
as
an
especial
fauor
)
he
hath
giuen
to
his
Priests
,
when
as
he
demised
vnto
them
the
vse
of
those
things
which
were
offered
and
brought
as
presents
vnto
him
,
and
which
it
was
not
lawfull
for
any
man
to
touch
and
turne
vnto
his
own
vse
,
that
was
not
the
Lords
Hie-priest
.
Againe
,
his
pleasure
was
,
that
the
right
of
the
tythes
and
tenthes
,
and
other
honours
of
especiall
prerogatiue
,
which
by
the
lawes
of
nature
did
belong
to
God
onely
,
should
be
a
stipend
vnto
the
Priests
for
their
sacred
ministery
:
besides
,
first
fruits
,
redemtions
of
their
first
borne
,
head-pence
,
subsidies
&
such
like
,
were
by
his
lawes
referred
to
the
vse
&
benefit
of
the
Priests
,
and
tabernacle
of
the
Lorde
.
And
last
of
all
,
hee
appointed
them
onely
,
the
dispensation
both
of
diuine
and
humaine
lawes
:
in
honor
whereof
,
he
did
by
law
enact
,
that
the
iudgment
of
the
Hie-priest
should
be
held
sacred
and
inuiolable
in
all
controuersies
:
vnto
the
which
,
if
any
man
were
so
obstinate
as
not
to
supply
,
his
death
was
the
lieu
of
his
contumacie
.
Chap.
IIII.
Of
that
double
honour
which
is
due
vno
those
Elders
which
rule
wel
,
and
the
arguments
of
those
that
hold
the
contrarie
.
THat
the
Elders
which
rule
well
in
the
Church
are
worthy
of
double
honor
,
(
according
vnto
the
saying
of
Saint
Paule
)
all
that
will
be
accounted
christians
,
doe
confesse
in
wordes
;
but
when
it
once
commeth
vnto
deedes
,
they
can
hardly
award
them
a
single
(
God
knowes
)
and
a
simple
honour
.
But
verelie
,
if
there
bee
a
meed
,
due
for
euery
merite
,
then
doubtlesse
there
is
an
especiall
dutie
to
be
yeelded
vnto
the
Ministers
of
the
church
.
Doth
not
the
onely
regard
of
honesty
decree
,
that
Parents
should
haue
of
their
children
,
the
merite
of
their
education
?
Lawyers
of
their
clyents
,
the
fees
for
their
counsell
?
Phisitions
of
their
patients
,
the
reward
for
their
direction
?
the
Tutor
of
his
people
,
the
stipend
for
his
instruction
?
But
who
so
faithfullie
administreth
vnto
the
faithfull
seruantes
of
God
in
sacred
thinges
,
he
doth
largely
containe
all
these
benefites
in
one
;
Seeing
that
God
hath
imposed
vppon
the
Pastors
of
the
Church
the
persons
of
all
these
.
For
which
cause
doubtles
,
the
irreligion
and
ingratitude
of
some
Magistrats
in
this
age
is
worthy
the
greater
dishonor
:
who
while
they
will
seeme
to
be
fauourites
of
christian
Religion
,
defeat
the
Ministers
thereof
of
theyr
due
Honor
,
&
so
far
are
they
from
imparting
any
thing
of
their
owne
thereunto
,
that
what
so
euer
of
old
hath
beene
consecrate
to
sacred
vses
,
they
are
ready
to
distract
vnto
prophane
Ministeries
.
These
men
,
that
they
may
seeme
to
haue
some
colour
for
theyr
craft
,
will
cunningly
reason
the
case
thus
:
That
there
is
not
the
like
regard
to
be
had
of
the
Ministery
of
the
Gospell
in
this
age
,
as
was
of
old
of
the
Priesthood
vnder
the
law
of
Moyses
:
That
God
did
cocker
them
in
those
Honors
he
spared
them
:
but
the
Ministers
of
the
Gospell
are
out
of
that
age
,
they
are
past
seuen
,
they
may
shift
for
themselues
,
and
learne
to
liue
in
the
world
,
poore
and
inglorious
.
And
of
this
Christ
gaue
them
a
good
example
,
(
and
his
followers
the
Apostles
)
who
of
purpose
did
choose
a
poore
life
,
and
neglected
the
honors
and
pleasures
of
this
world
.
Besides
all
this
,
they
preach
to
vs
the
contempt
of
earthly
things
:
why
should
they
not
lead
the
other
way
them selues
,
which
they
lay
out
vnto
others
.
This
you
heare
is
a
popular
and
plausible
speech
,
well
pleasing
all
greedy
and
mis-begetting
men
,
who
regard
not
so
much
that
the
Church
may
be
furnished
with
godly
and
learned
Ministers
,
such
as
Christ
requireth
;
as
,
that
vnder
this
colour
,
they
them selues
may
be
excused
of
theyr
irreligious
contempt
of
Gods
seruants
,
and
theyr
sacriligious
imbecilling
of
Gods
Church
.
But
these
men
being
obdurate
in
their
base
conceite
,
seeme
for
their
fained
and
interfected
religion
,
not
vnlike
vnto
those
,
who
with
a
counter-contempt
of
wealth
,
hunt
currant
after
hid
treasure
,
that
so
they
may
make
a
gaine
of
their
beggery
,
and
a
sweete
smell
of
theyr
druggery
.
The
nature
of
Cynicks
is
not
clean
worne
out
,
together
with
the
name
:
nor
yet
the
cowherdly
affection
of
those
,
that
thinke
fryerly
beggarlines
,
to
be
Apostolique
holines
.
Doe
you
not
see
here
,
how
the
same
error
hath
put
on
sundry
shapes
,
least
by
any
means
he
himselfe
should
appeare
in
it
,
whom
no
man
liketh
in
his
own
likenes
?
In
deed
the
very
colour
of
contemning
those
thinges
,
which
commonly
al
men
do
admire
(
as
pleasures
,
riches
,
and
honors
)
doth
bring
the
simple
people
into
a
religious
wonderment
;
who
for
the
most
part
worship
with
greater
reuerence
the
bare
counterfeit
of
vertue
,
then
vertue
it selfe
,
which
cannot
counterfeit
.
But
if
so
be
they
do
(
as
they
say
)
so
greatly
delight
in
the
imitable
vertues
of
Christ
and
his
Apostles
;
why
doe
they
not
also
take
view
of
those
forward
christians
in
the
Primatiue
Church
,
and
goe
presently
and
sell
all
theyr
landes
,
and
lay
the
price
at
the
Apostles
feete
?
But
now
I
must
haue
a
saying
also
to
those
other
colours
,
which
they
lay
on
,
to
countenance
this
error
,
least
the
mind
being
fore-seasoned
with
preiudice
,
should
auerre
an
approued
truth
without
iust
triall
.
For
my
part
,
I
will
not
willingly
conceale
any
of
those
things
,
which
are
layd
to
our
charge
by
the
patrons
of
this
Hypocrisy
.
Wherefore
(
say
they
)
as
riches
do
bring
with
them
certaine
prouocations
to
sin
,
&
administer
nourishment
to
the
same
:
so
pouerty
is
the
mother
of
all
vertue
,
and
the
stepdame
of
all
vice
.
For
that
brideleth
&
bringeth
vnder
the
vntamed
wildnes
,
and
wilfullnes
of
mans
sinfull
nature
.
And
that
this
is
so
,
the
aduised
sentence
of
the
best
Philosophers
confirme
the
same
.
For
when
as
they
(
giuing
ouer
themselues
to
the
study
of
Philosophy
)
were
not
ignorant
,
that
worldly
wealth
would
be
but
theyr
hinderance
,
they
spared
not
either
to
leaue
them
,
or
to
lose
them
.
The
Euangelike
precepts
subscribe
together
to
this
opinion
,
the
which
in
euery
place
doe
incite
vs
to
the
lothing
of
riches
,
to
the
liking
of
pouerty
,
and
more
then
that
,
they
do
euen
thunder
out
against
the
rich
the
woes
of
all
wretchednes
.
Contrariwise
our
Sauiour
promiseth
his
blisse
to
the
poore
,
and
affirmeth
,
that
it
is
more
easie
for
a
Cammell
to
daunce
through
the
eye
of
a
needle
,
then
for
a
rich
man
to
aspire
to
the
kingdome
of
Heauen
.
Did
not
him selfe
choose
to
be
borne
poore
,
to
liue
poore
,
to
dye
poore
?
of
him selfe
he
sayd
,
The
birds
of
the
ayre
haue
nests
,
and
the
foxes
haue
holes
,
but
the
sonne
of
man
hath
not
where
to
put
his
head
.
Also
if
he
entertayned
any
into
his
discipline
,
the
first
lesson
was
to
sell
al
they
had
,
and
giue
to
the
poore
.
For
that
in
deed
,
riches
,
are
but
as
certayne
shakels
to
such
as
follow
Christ
,
with
which
they
being
intangled
,
can
not
possibly
keepe
pace
with
him
.
Neither
can
the
minde
surcharged
with
the
burden
of
externe
things
,
mount
vp
and
soare
aloft
into
the
highest
Heauens
.
Moreouer
to
these
it
is
more
probably
added
,
that
in
the
time
of
Constantine
,
there
was
a
voice
heard
from
Heauen
,
which
sayd
,
That
poison
was
infused
into
the
Church
.
The
which
was
thought
to
be
vttered
because
of
those
riches
,
&
that
great
wealth
,
with
the
which
the
godly
Emperour
Constantine
,
is
sayd
to
haue
honored
the
Pastors
,
and
Bishops
of
the
Church
.
But
these
things
you
must
consider
are
commonly
trikt
vp
and
set
forth
after
the
finest
fashion
,
and
with
the
best
side
outward
;
and
yet
how
many
absurd
things
,
and
absonant
from
the
mind
and
meaning
of
our
Lord
and
Sauiour
do
follow
out
of
these
,
and
fall
vppon
heapes
.
Chap.
V.
An
aunswere
to
the
arguments
of
the
former
chapter
.
BVt
that
the
truth
of
the
controuersie
may
appeare
to
al
,
al
must
learne
to
know
,
that
those
Gospell
precepts
,
of
contemning
riches
,
were
not
giuen
to
a
certain
few
Apostles
,
but
to
all
,
euen
as
many
as
woulde
follow
Christ
.
Wherefore
first
,
that
distinction
of
counsells
and
precepes
▪
ouerturneth
it selfe
,
euen
in
those
very
wordes
,
which
goe
for
counsels
.
For
God
hath
sette
downe
one
lawe
for
all
,
one
rule
to
liue
well
,
and
hee
hath
layd
out
one
path
to
eternal
life
,
as
well
in
the
olde
,
as
the
new
Testament
.
Notwi●●standing
if
any
man
of
any
priuate
purpose
sette
do●●●
with
himself
,
that
he
will
needs
liue
in
pouerty
,
God
forbid
,
I
should
be
his
hindrance
.
But
they
which
thinke
,
that
the
forsaking
of
all
thinges
,
and
the
profession
of
pouerty
is
a
thing
,
not
commaunded
to
all
,
but
giuen
in
counsaile
to
some
,
as
a
more
perfect
course
of
a
godly
life
;
I
say
,
they
are
in
a
false
beliefe
.
Luke
.
14.33
.
The
wordes
of
our
Sauiour
are
these
:
So
likewise
,
who
so
euer
he
be
of
you
that
forsaketh
not
all
that
he
hath
,
can
not
be
my
Disciple
.
Where
you
shall
vnderstand
,
that
what
so
euer
is
commaunded
as
necessarily
to
bee
obserued
of
the
Disciple
of
Christ
,
may
not
by
any
meanes
be
omitted
:
and
therefore
it
is
manifest
,
that
there
is
no
such
counsell
giuen
in
that
place
by
the
Lord
our
Sauiour
,
as
that
it
is
left
in
our
owne
free
power
to
omit
the
same
:
but
the
precept
there
is
set
downe
more
absolute
,
vnder
the
paine
of
damnation
,
if
it
be
omitted
.
The
cause
of
this
error
,
was
the
mis-conceyuing
of
that
place
in
Mathew
,
the
nineteenth
,
and
Luke
the
eighteenth
,
&
Marke
the
tenth
,
where
there
seem
to
be
two
distinct
things
set
down
,
namely
,
an
ordinary
way
to
eternall
life
,
by
the
obseruance
of
Gods
commaundements
,
and
another
more
perfect
and
ready
way
,
by
the
alienation
of
all
our
goods
,
&
the
dispensation
of
them
towards
the
poore
.
In
Mathew
we
read
how
our
Sauiour
aunswered
one
;
If
thou
wilt
enter
into
life
,
keepe
the
commaundements
.
Who
when
he
had
very
insolently
boasted
,
that
he
had
kept
them
all
from
his
youth
vp
:
how
far
he
was
from
that
perfection
he
boasted
of
,
our
Sauiour
proueth
,
when
he
brought
to
light
the
secret
corruption
of
a
couetous
heart
,
which
lay
hid
within
,
and
made
knowen
to
him
,
how
far
he
was
from
the
intire
loue
of
his
neighbour
,
when
he
commaunded
him
to
sell
his
possessions
,
and
giue
to
the
poore
.
In
the
which
notwithstanding
,
our
Sauiour
required
of
him
no
new
thing
,
no
thing
extraordinary
,
nothing
that
hee
was
not
bound
to
doe
by
that
same
law
,
which
he
presumed
he
had
performed
:
(
seing
ther
it
is
commaunded
that
we
should
loue
our
neighbour
as
our selues
.
)
For
the
force
of
the
precept
is
this
,
that
we
owe
not
onely
all
outward
thinges
to
God
and
our
neyghbour
,
but
euen
our
life
also
,
if
need
doth
require
.
Of
the
which
perfection
,
how
much
this
stripling
wanted
,
he
then
bewraied
,
when
as
Christ
commaunding
him
to
giue
but
his
goods
to
the
poore
,
he
seemed
to
be
touched
so
neare
.
And
yet
vnles
we
be
at
that
point
with
our selues
,
as
that
we
could
willingly
depart
from
al
that
we
haue
,
for
the
meere
loue
of
God
and
our
neighbour
,
we
can
not
enter
into
the
kingdome
of
God
.
And
therefore
Christ
did
not
propound
vnto
the
Pharasie
a
free
thing
,
the
neglect
whereof
did
not
exclude
from
the
kingdome
of
heauen
;
but
a
thing
altogether
necessary
for
him
that
would
enter
into
it
.
And
therefore
when
he
did
perceyue
him
depart
away
heauily
after
this
precept
,
he
added
.
Verily
I
say
vnto
you
,
it
is
harde
for
him
which
is
rich
to
enter
into
the
kingdome
of
Heauen
;
againe
I
say
vnto
you
,
it
is
more
easie
for
a
camell
to
goe
through
the
eie
of
a
needle
,
then
for
a
rich
man
to
enter
into
the
kingdome
of
God
.
By
which
words
it
is
most
manifest
,
that
no
voluntary
thing
is
propounded
,
the
which
if
a
man
did
performe
,
he
should
do
wel
,
if
not
,
he
should
not
doe
amisse
(
as
it
is
to
liue
a
single
life
)
but
a
thing
altogether
necessary
for
him
that
would
be
saued
.
But
what
then
meaneth
our
Sauiour
(
say
they
)
when
hee
sayth
,
If
thou
wilt
be
perfect
,
goe
,
sell
all
thou
hast
,
and
giue
to
the
poore
.
Seemeth
he
not
to
graunt
,
that
the
keeping
of
the
commandements
of
God
are
sufficient
to
eternal
life
,
but
not
sufficing
to
perfection
?
No
verily
:
For
that
this
was
not
the
meaning
of
the
Lord
,
his
very
wordes
sufficiently
declare
,
but
that
in
deede
he
spake
of
that
perfection
which
is
commaunded
in
the
law
;
of
the
which
the
young
man
had
obserued
an
outward
showe
,
when
as
he
wanted
the
inwarde
substance
.
For
doubtlesse
,
he
which
is
not
ready
and
resolued
to
lay
down
al
that
he
hath
,
&
to
leaue
his
life
bloud
also
for
the
loue
of
his
neighbour
,
he
can
not
be
sayd
to
loue
his
neighbour
as
himselfe
.
And
therfore
,
seeing
he
would
needs
know
what
he
wanted
,
our
Sauiour
very
wisely
reioined
him
to
the
necessary
duty
of
charity
.
Wherfore
this
is
the
sense
of
Christ
his
words
.
If
thou
wilt
be
a
perfect
obseruer
of
the
law
in
deede
,
and
art
desirous
to
tread
that
path
into
eternall
life
,
which
is
layd
out
in
the
sayd
perfect
,
and
absolute
performance
of
the
law
of
God
,
keepe
those
commaundements
of
the
loue
of
God
,
&
thy
neighbour
:
goe
thy
waies
,
set
thy
things
in
an
order
,
that
thou
maist
be
ready
at
all
times
to
giue
vnto
the
poore
.
Now
,
vnlesse
this
precept
did
concern
al
,
to
what
purpose
are
these
words
,
It
is
more
easie
for
a
Camell
to
enter
through
the
eie
of
a
needle
,
then
for
him
that
is
rich
to
enter
into
the
kingdom
of
God
.
Whosoeuer
therfore
wil
serue
vnder
Christ
his
colours
,
is
commanded
to
bid
father
&
mother
and
all
farewell
,
how
deare
so
euer
they
be
vnto
him
,
yea
he
must
also
not
spare
his
own
life
;
for
vnto
all
it
is
sayd
,
Whosoeuer
forsaketh
not
al
he
hath
,
cannot
be
my
Disciple
.
That
our
Sauiour
here
inioyned
his
Disciples
no
new
or
insolent
thing
,
the
example
of
Abraham
may
perswade
vs
,
whom
God
of
old
also
commanded
,
to
leaue
his
countrey
,
his
kindred
,
&
al
that
was
precious
vnto
him
in
Chaldea
,
that
he
might
goe
,
whether
it
pleased
the
Lord
to
appoint
him
.
So
did
God
exercise
the
father
of
the
faithful
;
that
he
might
be
alwaies
at
an
howrs
warning
to
surrender
his
riches
,
&
al
other
emoluments
of
his
life
.
In
like
manner
Christ
wil
haue
al
the
true
legitimat
children
of
Abraham
,
to
depute
all
which
they
haue
to
his
glory
,
and
to
benefit
theyr
bretheren
,
as
the
cause
,
the
time
,
and
the
place
require
.
And
this
is
that
perfection
which
God
at
this
day
requireth
vnder
the
Gospel
,
and
which
God
of
old
exacted
vnder
the
law
,
&
before
the
law
,
without
the
which
no
man
at
any
time
shall
enter
into
the
kingdome
of
Heauen
.
In
deed
it
becommeth
the
preachers
of
the
Gospel
,
to
appeare
before
all
others
in
the
contempt
of
worldly
things
:
but
yet
there
is
no
peculiar
precept
thereof
giuen
to
them
,
any
otherwise
then
to
all
other
christians
.
As
also
for
the
example
of
Christ
which
they
aledge
,
they
cannot
be
ignorant
of
this
,
that
it
is
set
forth
to
be
imitated
,
not
only
of
the
apostles
&
ministers
of
the
gospell
,
but
generally
of
al
christians
of
what
condition
soeuer
.
But
nor
patterne
nor
precept
of
Christ
,
either
confoundeth
or
controleth
the
degrees
of
honor
which
are
necessary
in
a
common
wealth
.
All
men
may
lawfully
be
liberall
towardes
the
poore
,
and
be
poore
themselues
also
in
spirit
,
euen
in
the
midst
of
their
welth
.
Nor
Daniel
his
lieutenancy
ouer
the
Babylonians
,
nor
Ioseph
his
iurisdiction
ouer
the
Aegyptians
,
nor
Mardochai
,
nor
Nehemias
their
courting
among
the
Persians
,
were
any
hinderance
to
them
in
the
worship
of
God
:
Neyther
was
yet
the
roiall
Diademe
of
Dauid
and
other
godly
Princes
any
preidiudice
vnto
them
,
why
they
might
not
inherite
the
kingdome
of
Heauen
.
Wee
haue
read
of
the
great
wealth
of
Iob
and
Abraham
,
and
other
Patriarches
,
who
were
religious
towardes
God
,
liberall
towardes
the
poore
,
and
farre
from
all
coueteousnes
.
Neyther
doth
penury
conclude
,
neyther
doth
plenty
exclude
the
contempt
of
riches
.
If
a
man
haue
nothing
,
and
yet
languishe
in
a
desire
to
haue
,
he
is
couetous
;
againe
,
if
a
man
haue
much
but
yet
is
not
bound
to
that
which
he
hath
,
he
is
the
true
contemner
of
all
that
he
hath
.
The
precepts
of
Christ
,
concerning
the
selling
of
our
possessions
,
are
vnderstood
to
be
obserued
,
not
so
much
in
the
work
it selfe
,
as
in
the
willingnes
of
minde
to
performe
the
same
,
according
as
time
and
place
doth
require
.
Actes
.
●
.
Barnabas
(
one
of
the
seuenty
)
sold
no
land
,
before
he
see
the
necessity
of
the
brethren
to
exact
the
same
.
So
long
as
the
Lord
liued
(
whom
also
he
followed
)
he
kept
possession
of
all
his
possessions
.
In
like
manner
,
such
times
may
fall
(
and
we
may
fal
into
those
times
)
in
the
which
christian
charity
shal
require
euery
christian
to
do
the
like
:
but
where
ther
is
no
such
need
,
it
is
better
kept
,
and
it
shall
doe
more
good
and
vppon
more
occasions
,
then
if
all
were
sold
at
once
,
&
afterwards
want
wherwith
to
relieue
other
,
or
themselues
,
&c.
I
dare
say
,
that
Abraham
,
Iob
,
and
Dauid
followed
the
precepts
of
the
Gospel
,
&
good
christians
are
as
well
to
imitat
them
as
Christ
,
&
his
Apostles
.
Our
Sauiour
himselfe
witnesseth
of
Zacheus
,
that
he
was
the
child
of
Abraham
,
in
imitation
of
the
faith
which
was
in
Abraham
n
:
amely
,
when
as
he
vndertook
to
giue
halfe
of
that
he
had
to
the
poore
,
&
to
restore
four
fould
wher
he
had
defrauded
.
By
which
words
of
our
Sauior
,
the
vanity
of
that
reason
is
conuinced
,
which
affirmeth
that
God
cockred
the
Patriarches
and
the
Leuitical
Priests
,
(
as
a
carnal
people
)
in
riches
and
honour
,
which
thinges
the
Lord
hath
denyed
to
christian
Pastors
.
In
deede
we
will
not
deny
,
but
some
things
were
giuen
in
those
times
of
an
especial
and
a
partiall
fauor
,
and
that
God
did
winke
at
some
things
of
old
,
which
at
this
day
he
wil
not
ouer-see
:
For
then
the
common
error
of
al
nations
,
had
in
som
things
inuaded
the
people
of
God
also
,
(
as
in
their
many
wiues
and
often
diuorses
,
&c.
)
But
,
that
God
did
not
onely
pamper
the
Fathers
with
things
externall
,
and
did
not
erect
the
minds
of
the
faithful
to
things
eternal
,
it
cannot
be
spoken
without
a
mouth
of
blasphemy
against
God
,
and
a
slander
of
iniury
against
the
Fathers
.
Ther
was
the
same
faith
of
the
Fathers
,
&
vs
,
the
same
doctrine
of
both
the
testaments
:
the
time
onely
is
altered
,
(
such
things
being
fulfilled
which
fore-shewed
of
the
Messias
)
in
religion
&
maners
ther
is
no
such
alteration
.
Who
wil
say
(
and
not
repent
him
)
that
those
most
sage
&
wise
Heroicks
of
that
age
,
were
ignorant
of
the
nature
of
riches
,
&
the
condition
of
this
present
life
?
namely
,
that
they
were
diffluent
&
distrustful
,
&
scarce
worthy
to
be
taken
for
goods
;
and
that
man
ought
to
aspire
to
a
greater
&
more
excellent
good
,
which
is
certaine
,
and
not
to
be
suspected
,
and
stands
vppon
no
die
.
The
very
Philosophers
knew
these
things
,
and
argued
very
religiously
of
them
:
and
did
the
diuine
Prophets
,
the
seruants
of
God
conceiue
nothing
more
noble
then
these
earthly
things
?
nothing
can
be
sayd
of
purpose
more
absurd
.
Wherfore
let
this
opinion
fly
,
and
let
vs
resolue
vppon
that
which
is
certain
:
That
ther
is
one
way
of
life
prescribed
to
all
men
,
and
that
,
the
onely
one
way
of
vertue
,
constant
&
to
be
continued
in
al
ages
:
For
it
was
giuen
of
God
.
And
againe
:
That
we
may
safely
follow
the
Fathers
,
when
they
cannot
be
proued
to
haue
erred
from
that
course
of
life
,
which
was
prescribed
both
to
them
&
to
vs
:
and
therfore
,
if
it
were
then
lawfull
among
Gods
people
,
for
the
Priests
and
Leuites
to
inioy
riches
,
and
to
be
adorned
with
honors
,
the
same
is
also
lawfull
at
this
day
for
the
Ministers
of
the
Gospell
in
a
christian
common
wealth
.
As
for
the
Philosophers
(
which
as
they
say
)
had
riches
in
so
light
account
:
I
also
say
,
that
the
same
thing
is
taught
vs
by
Christ
,
after
a
more
excellent
maner
,
and
that
he
is
not
worthie
the
name
of
a
Christian
,
that
doth
not
excell
the
Philosophers
in
the
same
thing
.
For
they
both
erred
from
the
true
scope
,
and
besides
a
vaine
and
popular
applause
,
they
gained
nothing
by
their
foolish
and
vnprofitable
losse
.
Neither
hath
Christ
taught
vs
to
cast
awaye
our
goods
,
but
to
giue
them
vnto
the
poore
.
Goods
are
receiued
of
God
,
for
the
vse
of
man
;
&
they
which
are
rich
receiue
them
of
God
,
not
to
loose
,
but
to
laye
out
:
but
they
,
as
if
the
thinges
themselues
had
beene
euill
,
not
of
mans
corruption
,
but
of
their
owne
condition
,
cast
them
cleane
away
.
When
goods
are
called
the
prouocations
of
euill
,
you
must
vnderstand
that
they
are
so
called
,
not
that
themselues
are
in
fault
,
but
they
onely
which
abuse
them
.
Whatsoeuer
God
hath
created
is
good
,
and
hath
some
good
vse
:
that
therfore
one
hath
cast
all
his
wealth
into
the
Sea
,
an
other
hauing
conuaied
all
his
substance
into
a
few
precious
stones
,
crusht
them
all
vnto
powder
,
it
was
an
action
of
vaine
and
ridiculous
applause
,
of
no
good
vse
.
But
the
precepts
of
Christ
do
direct
vs
to
the
loue
of
God
and
our
neighbours
,
vnto
whome
wee
owe
all
that
we
haue
.
The
contempt
which
wee
see
in
some
currish
Philosophers
,
and
certaine
smokie
brethren
of
this
age
,
is
far
from
the
loue
,
either
of
God
,
or
of
man
:
and
it
is
well
seene
,
howe
farre
it
is
estranged
euen
from
that
humanity
,
and
humaine
ciuility
which
ought
to
bee
in
men
.
But
the
pouertye
of
Christ
and
his
Apostles
,
was
of
another
kinde
.
Our
Sauiour
lead
a
priuate
life
with
Ioseph
and
his
mother
Mary
,
and
got
his
liuing
with
labour
and
handy-worke
,
not
with
begging
and
loytering
.
He
tooke
care
for
his
mother
Marie
,
and
also
prouided
for
her
according
to
that
poore
estate
,
which
hee
of
singuler
and
especial
purpose
had
chosen
.
Neither
could
riches
haue
done
him
any
hurt
,
if
hee
would
haue
possessed
them
:
But
that
the
least
occasion
of
suspicion
might
not
be
giuen
to
any
,
that
hee
aspired
to
any
earthly
kingdome
,
his
diuine
purpose
was
to
liue
poore
,
and
lie
hid
for
a
time
:
for
if
the
world
had
knowen
the
Lord
of
glorie
,
they
would
neuer
haue
crucified
him
:
but
that
which
a
few
wise
men
did
,
no
doubt
all
the
worlde
would
haue
doone
the
like
:
they
would
haue
brought
presents
vnto
him
from
the
furthest
parts
of
the
world
.
And
what
would
Tiberius
(
thinke
you
,
)
haue
done
amongst
the
rest
:
who
(
in
glorious
as
hee
was
)
canonized
Christ
amongst
the
number
of
Gods
,
and
tooke
order
with
the
Senate
,
that
the
same
should
bee
done
by
publique
decree
?
After
thirty
yeares
space
,
he
betooke
himselfe
to
preach
,
and
within
no
great
while
,
hee
had
no
small
family
:
hee
intertained
first
twelue
Apostles
,
and
after
them
seuenty
other
disciples
.
For
all
the
which
he
so
prouided
,
as
that
they
neuer
wanted
.
And
yet
no
small
portion
could
suffice
to
kepe
so
great
a
company
,
were
it
to
find
them
but
sparinglie
.
By
the
which
(
as
by
the
way
)
wee
may
geather
,
how
great
the
bounty
and
liberality
of
good
&
deuout
men
was
towards
Christ
.
That
he
maketh
answere
to
a
certaine
curious
companion
,
and
telleth
him
,
That
the
birds
of
the
aire
haue
nests
,
and
the
Foxes
holes
,
but
the
Sonne
of
man
hath
not
where
to
put
his
head
:
the
answere
must
be
vnderstood
according
vnto
the
conceit
of
the
demaunder
,
not
according
to
the
bare
words
of
the
replyer
.
He
expected
some
great
commodity
to
be
had
by
the
retinue
of
Christ
,
and
supposed
hee
could
not
be
without
some
stately
and
magnificent
receit
.
(
For
wee
read
in
Iohn
,
that
Christ
shewed
his
house
to
a
couple
of
his
disciples
)
But
our
Sauiour
would
allure
no
man
vnto
him
with
such
baits
,
as
with
the
which
most
men
are
intangled
,
(
as
are
honours
and
riches
and
such
like
,
)
rather
did
he
lay
before
him
such
thinges
,
as
with
the
which
most
men
are
most
commonlie
terrified
(
as
are
slaunders
,
and
need
,
and
dangers
.
)
I
marie
sir
(
will
some
say
)
therefore
it
beseemeth
not
the
Prelates
of
the
church
,
and
other
ministers
of
the
gospell
,
to
roost
aloft
in
Princely
pallaces
,
and
stately
edifies
.
True
indeed
,
if
so
be
they
were
in
like
condition
of
time
and
place
,
as
in
the
which
our
Sauiour
liued
:
that
is
,
if
they
liued
vnder
a
Magistrate
estranged
from
the
true
religion
,
who
were
like
to
be
iealous
ouer
the
true
Messias
and
his
Ministers
,
least
they
should
affect
the
kingdome
,
if
he
should
see
them
frollike
in
such
thinges
,
as
by
the
which
they
might
make
some
way
vnto
a
kingdome
,
(
as
are
great
riches
,
stately
pallaces
,
strong
townes
,
&
costly
retinues
:
)
and
besides
,
if
they
shuld
conuerse
amongst
a
people
,
which
could
conceiue
no
other
kingdome
of
Messias
,
but
such
as
should
flowrish
in
al
such
royall
ensignes
.
But
the
Lord
by
this
his
meane
estate
affected
two
things
:
First
he
preuented
the
Iewes
cauils
,
so
that
they
could
not
iustly
accuse
him
for
affecting
the
kingdome
;
and
besides
,
hee
taught
withall
,
that
his
kingdome
had
no
inter-common
with
the
kingdomes
of
this
world
:
So
that
by
the
one
,
hee
auoyded
the
enuy
and
iealousie
of
some
,
and
with
the
other
hee
confuted
the
common
error
of
all
,
concerning
this
one
kingdome
of
the
Messias
?
If
so
bee
there
had
bene
no
danger
of
these
thinges
,
but
the
mysterie
of
our
redemption
might
haue
beene
wrought
as
well
with
the
suspected
pompe
of
externe
maiestie
:
no
doubt
the
owner
of
townes
and
towers
and
al
external
things
,
would
not
himselfe
haue
refused
them
.
For
all
the
pallaces
and
Prouinces
of
the
worlde
ought
of
right
to
haue
receiued
the
King
Christ
;
when
he
came
into
the
world
,
he
came
into
his
own
;
and
the
true
heire
came
,
not
onely
of
his
fathers
kingdome
,
but
also
of
the
whole
world
.
And
therefore
,
that
the
blind
and
besotted
Iewes
,
did
not
intertaine
him
with
that
honor
which
beseemed
him
,
their
negligence
therein
is
not
to
be
imitated
,
for
their
vngodlines
cannot
any
waies
be
excused
.
I
would
they
could
but
tell
mee
,
with
what
triumphes
,
with
what
courteous
and
friendly
intertainment
our
Sauiour
should
haue
beene
receaued
of
the
Romaine
Emperours
and
theyr
deputies
,
if
hee
had
beene
well
knowen
of
the
Hye-priests
of
the
Iewes
,
and
other
Princes
and
gouernours
which
ruled
the
world
;
(
if
he
had
bene
wel
knowen
vnto
them
?
)
The
people
,
and
so
many
as
beleeued
that
hee
was
the
promised
Messias
,
with
what
solemne
clamors
,
and
triumphant
iubelies
did
they
receiue
him
,
and
conuay
him
into
the
holy
citty
?
Those
honours
and
others
which
were
giuen
him
,
our
Sauiour
did
not
reiect
them
,
but
rather
defended
them
as
hee
might
,
against
the
enuious
.
And
had
there
bene
that
religion
in
the
Hie-priests
,
Scribes
and
Pharises
,
and
the
rest
of
the
Iewes
which
ought
to
haue
bene
;
their
duety
was
to
haue
thronged
together
for
the
receit
of
the
Sauiour
of
the
worlde
,
and
to
haue
solemnised
the
intertainement
of
the
promised
Messias
,
with
all
honour
and
reuerence
which
is
due
,
&
might
be
done
by
men
,
not
only
to
a
mortall
Prince
,
but
to
an
immortall
God
.
Wherefore
,
it
is
but
a
bad
consequence
,
to
argue
from
that
which
was
done
of
error
&
ignorance
,
to
that
which
ought
to
be
done
of
right
&
alegeance
.
Neither
hath
that
any
force
to
binde
vs
,
which
the
Lord
did
of
especiall
purpose
extraordinarily
,
where
as
there
remaineth
not
now
the
like
vse
of
that
purpose
.
That
his
wil
was
to
be
borne
in
an
out
roome
,
and
to
be
found
in
a
fowle
stable
,
and
that
his
owne
decree
was
to
bee
crucified
of
the
Iewes
:
it
prescribeth
no
law
vnto
vs
,
vnto
the
which
wee
are
bound
to
obey
.
Neither
is
his
example
heerein
to
be
admitted
,
but
his
purpose
to
be
admired
.
And
that
which
I
say
of
our
Sauiour
,
the
like
do
I
affirme
of
his
Apostles
and
other
Ministers
,
according
vnto
euery
mans
place
.
For
as
the
estate
of
our
Lorde
and
Sauiour
,
had
beene
after
a
far
other
sort
,
if
all
men
,
or
the
Iewes
at
the
least
,
with
whome
hee
did
conuerse
,
had
but
knowen
that
hee
was
the
Lord
of
glory
:
So
likewise
doe
I
affirme
,
that
the
estate
of
the
Ministery
ought
to
be
much
more
glorious
vnder
a
christian
Magistrat
,
where
Christ
is
wel
knowen
,
then
vnder
an
Heathenish
gouernment
estranged
from
the
knowledge
of
Christ
.
As
for
the
estate
of
pouertie
,
I
hold
as
I
haue
proued
,
that
the
same
which
is
commanded
in
the
Gospel
indefinitlie
,
is
inioyned
all
Christians
generally
:
Neither
are
the
Prelates
of
the
Church
any
otherwise
bound
thereto
,
then
are
the
rest
.
How
many
soeuer
the
Lord
in
his
last
iudgement
shall
find
vpon
iust
account
to
haue
liued
rich
(
against
whom
he
hath
pronounced
the
woe
of
his
eternall
curse
)
they
all
shall
perish
euerlastingly
:
and
they
onely
which
shall
bee
found
among
the
poore
in
spirit
(
vnto
whom
the
kingdome
doth
appertaine
)
shall
liue
eternally
.
The
precept
of
Euangelike
pouertie
,
which
Christ
followed
,
and
left
in
charge
to
be
folowed
of
vs
,
is
this
;
namely
,
Lowlines
of
minde
,
which
is
the
most
peremptorie
contemner
of
al
visible
things
.
The
pore
in
spirit
is
he
,
which
beareth
not
a
hautie
spirit
,
neyther
honereth
after
dishonest
desires
:
which
liueth
content
with
his
estate
,
and
committeth
his
whole
life
vnto
God
:
if
hee
haue
nothing
,
or
if
it
be
little
which
hee
hath
,
he
is
not
solicited
with
disquiet
cares
;
but
trusteth
in
God
his
maker
,
of
whom
he
hopeth
for
his
daily
bread
:
Againe
,
if
he
be
rich
,
his
spirit
is
not
exalted
by
reason
of
his
riches
,
but
well
remembreth
,
that
he
brought
nothing
vnto
this
world
,
neyther
shall
carrie
any
thing
away
:
hee
knoweth
,
that
riches
are
but
wash
,
and
waxe
wayward
,
that
they
may
easily
bee
translated
from
him
,
that
they
may
many
waies
perish
with
him
:
he
acknowledgeth
,
that
he
hath
receyued
them
of
the
Lord
,
neither
to
be
kept
in
ward
,
nor
to
be
spent
in
wast
.
All
which
partes
of
spirituall
pouertie
the
Apostle
requireth
in
his
first
to
Timothie
,
the
sixt
chapter
,
where
he
admonisheth
Timothie
to
exhort
the
rich
vnto
this
pouertie
:
Charge
them
that
are
rich
(
saith
he
)
in
this
world
,
that
they
be
not
high
minded
,
that
they
trust
not
in
vncertain
riches
,
but
in
the
liuing
God
(
which
giueth
vs
abundantly
all
things
to
enioy
)
that
they
doe
good
,
and
be
rich
in
good
workes
,
readie
to
distribute
.
Heere
haue
we
that
pouertie
which
our
Sauiour
requireth
to
be
in
rich
men
:
which
(
as
you
may
see
)
doth
nothing
at
all
inuert
the
vse
and
proprietie
of
earthly
thinges
.
This
I
say
is
that
pouertie
,
the
mother
of
vertue
,
which
all
the
holy
Patriarches
and
Prophets
,
with
all
the
Apostles
&
first
Christians
,
and
last
of
all
,
which
all
the
godly
haue
alwayes
obserued
,
and
our
Sauiour
himselfe
both
in
word
and
deede
,
both
in
plentie
and
pouertie
,
taught
to
be
obserued
.
But
is
not
this
the
verie
Atheisme
of
Iulian
the
recreant
,
and
the
onely
Saracisme
of
the
enemies
of
Christian
religion
,
when
they
haue
robbed
and
rifled
the
Churches
of
their
wealth
and
dignities
,
to
insult
ouer
the
poore
Ministers
,
and
to
say
,
they
ought
to
be
poore
after
the
example
of
Christ
and
his
Apostles
?
As
for
that
they
fetch
in
the
vncertaine
sound
of
a
certain
voice
,
heard
in
the
time
of
Constantine
:
it
is
to
be
vnderstood
(
if
it
be
to
be
beleued
)
of
Arrius
and
his
inuenomed
doctrine
,
not
of
the
forged
donations
of
Constantine
..
The
wealth
and
riches
which
Constantine
vouchsafed
,
could
not
bee
offensiue
to
the
Church
,
seeing
they
were
neither
so
great
as
they
make
them
,
nor
yet
seduced
the
Bishops
and
Elders
from
their
Ecclesiasticall
functions
,
as
they
would
haue
them
.
But
then
,
the
husbanding
&
disposing
of
them
was
after
such
a
sort
,
as
might
easely
cleare
the
Bishops
from
all
suspition
of
auarice
.
Chap.
VI.
That
the
honour
which
is
giuen
to
the
Pastors
of
Christ
his
Church
,
is
ioined
with
a
certaine
Religion
towards
God
.
THat
the
Priests
and
Leuites
vnder
the
olde
law
were
exceedingly
well
prouided
for
,
&
that
according
to
Gods
owne
ordinance
and
institution
,
it
is
a
thing
better
knowne
,
then
that
any
man
can
make
any
question
of
it
.
The
same
is
as
plain
a
case
also
for
the
Ministers
of
the
Gospell
vnder
the
new
Testament
,
and
that
by
the
same
authoritie
,
and
for
the
same
reasons
;
were
it
not
for
the
sacrilegious
impiety
of
some
,
who
while
(
as
they
say
)
they
seeke
to
shun
one
occasion
of
euill
in
the
Church
,
they
bring
vpon
the
same
many
miserable
extreems
.
Neither
is
want
lesse
to
be
feared
then
abundance
,
to
breed
the
bain
of
the
church
.
In
what
things
our
Fathers
(
as
we
thinke
)
offended
,
we
see
verie
clearely
;
but
where
wee
offend
our selues
,
we
wil
not
grope
with
our
hands
:
Lynces
in
other
mens
faults
,
Moules
in
our
owne
.
That
there
is
an
honor
due
vnto
Parents
,
Lawyers
,
Tutors
,
&
physitions
,
it
is
most
manifest
:
neither
is
there
any
man
,
that
is
not
a
bad
man
,
that
will
denie
it
.
How
much
rather
are
all
Christians
deuoted
vnto
the
Ministers
of
the
Gospell
,
seeing
they
alone
doe
beare
the
person
&
the
burden
of
these
all
?
For
they
are
both
Fathers
,
&
Tutors
,
&
Lawyers
,
and
Physitions
:
&
therfore
,
how
much
more
they
excell
in
worthines
,
so
much
more
worthy
to
be
preferred
in
worship
.
Besides
all
this
,
the
reuerence
which
is
giuen
to
these
and
such
like
,
is
,
onely
of
curtesie
&
common
ciuilitie
,
and
respecteth
man
onely
,
and
our
duties
to
men
:
but
the
honor
which
is
due
vnto
Gods
Ministers
,
respecteth
God
himself
,
&
his
heuenly
ministery
.
They
are
the
seruants
of
God
,
his
legates
,
the
dispensers
of
the
mysteries
of
God
,
&
are
sent
of
God
to
discharge
an
heuenly
embassie
for
God
in
the
person
of
Christ
:
whom
,
whosoeuer
contemneth
,
contemneth
the
Lord
Iesus
,
&
God
the
Father
,
their
iudge
and
reuenger
.
The
countenance
,
or
contempt
of
God
his
seruantes
,
toucheth
God
himselfe
verie
nearely
,
who
is
alwaies
most
honored
or
dishonored
in
his
Minister
.
Wherefore
that
prerogatiue
in
the
Church
,
with
the
which
not
man
so
much
,
as
God
him selfe
is
honored
,
is
sacred
and
religious
,
and
hath
the
promise
of
reward
not
onely
in
this
life
,
but
in
the
life
to
come
.
Mathew
the
tenth
and
the
fifteenth
chap.
He
which
receiueth
you
,
receiueth
me
;
&
he
which
receiueth
me
,
receiueth
him
that
sent
me
.
He
which
receiueth
a
Prophet
in
the
name
of
a
Prophet
,
shal
receiue
a
Prophets
reward
;
and
he
that
receiueth
a
iust
man
in
the
name
of
a
iust
man
,
shal
haue
a
iust
mans
reward
:
&
whosoeuer
shall
giue
drinke
to
one
of
these
little
ones
,
euen
a
cuppe
of
cold
water
onely
in
the
name
of
a
Disciple
,
verely
I
say
,
vnto
you
,
he
shall
not
lose
his
reward
.
The
Apostle
Paul
in
his
Epistle
to
the
Philippians
,
calleth
those
presents
which
were
sent
to
him
,
an
odour
that
smelleth
sweet
;
a
sacrifice
acceptable
and
pleasant
to
God
.
So
that
in
the
poore
,
whose
wants
we
releeue
,
Christ
is
worshipped
,
but
in
the
Ministers
,
whose
calling
we
maintain
,
Christ
is
honored
.
The
Leuitical
sacrifices
haue
had
their
end
:
but
the
Euangelical
sacrifices
shal
haue
no
end
,
vntil
the
worlds
end
.
The
Euangelike
sacrifices
are
the
confession
of
faith
,
vnfained
thanks
giuing
,
and
all
the
trophees
of
prayse
,
which
wee
erect
and
direct
vnto
the
glorie
of
God
:
as
also
the
chearefull
bountie
,
and
charitable
good
workes
wee
shew
foorth
vnto
the
comfort
of
men
.
For
which
cause
the
Apostle
to
the
Hebrues
exhorteth
all
men
that
they
would
continually
offer
the
sacrifice
of
prayse
vnto
God
through
Christ
,
that
is
,
the
fruit
of
the
lips
which
confesse
his
name
:
and
(
moreouer
,
)
that
they
would
not
forget
to
doe
good
,
and
to
distribute
:
for
they
are
the
sacrifices
(
saith
he
)
with
the
which
God
is
well
pleased
.
Howsoeuer
therefore
prophane
men
,
make
small
account
of
that
honour
which
is
due
vnto
the
Elders
,
notwithstanding
,
that
the
same
is
sacred
,
and
to
bee
compared
with
the
sacrifices
which
were
offered
of
olde
in
the
Lords
Temple
,
it
is
apparantly
manifest
by
the
manifold
testimonies
of
Scripture
.
CHAP.
VII
.
Certaine
other
reasons
confuted
,
and
the
truth
confirmed
by
manie
testimonies
of
Scripture
.
BVt
it
shall
not
bee
amisse
for
vs
to
see
in
this
place
,
how
farre
out
of
all
order
the
frenzie
of
certaine
vngodly
men
will
hurrie
it selfe
:
who
will
not
onely
not
deigne
to
contribute
of
their
owne
to
the
Ministers
,
but
they
hardly
vouchsafe
them
those
honest
stipends
,
which
they
pay
vnto
them
out
of
the
robberies
of
their
owne
Churches
.
Out
of
that
one
example
of
Paule
,
they
thinke
they
may
set
the
Minister
to
plough
and
harrow
,
or
whatsoeuer
mannuarie
drudgerie
:
that
by
this
meanes
,
all
sacred
studie
might
languish
,
and
the
little
flocke
of
Christ
,
being
left
desolate
of
learned
Pastors
,
might
lie
open
to
the
rapine
&
torture
of
foxes
,
and
cater-pillers
,
and
wolues
of
all
sortes
.
There
is
no
great
neede
(
say
they
)
of
any
great
store
of
Learning
in
a
Minister
:
it
is
enough
,
if
with
a
little
zeale
,
and
a
few
good
wordes
they
can
exhort
the
people
to
a
certaine
kind
of
verbal
deuotion
:
and
for
this
,
the
Bible
is
extant
in
the
mother
toong
:
as
for
the
deepe-sprung-brestes
of
the
learned
Muses
,
it
sufficeth
diuines
,
if
they
may
get
but
a
smacke
of
them
by
the
way
,
or
sucke
them
as
through
an
hardle
.
O
diuine
wisedome
,
Christ
,
in
thy
Fathers
bosome
,
is
not
this
with
that
recreant
Iulian
,
to
enuy
thy
Christian
people
the
liberall
Artes
?
And
that
which
not
?
And
thou
seest
it
.
But
let
vs
returne
to
Paule
,
who
in
an
Epistle
to
the
Corinthians
recounteth
of
the
labour
of
his
handes
,
by
the
which
hee
got
his
owne
liuing
,
as
a
prayse
to
himselfe
,
and
a
reproch
to
the
Corinthians
;
shall
it
followe
of
this
,
that
all
Ministers
of
the
Gospell
ought
to
doe
the
like
?
for
so
they
thinke
.
But
now
can
not
I
tell
,
whether
I
shal
rather
disclaim
the
impudencie
,
or
disdaine
the
ignorance
of
these
men
:
seeing
the
Apostle
himselfe
doth
plainely
resolue
,
that
hee
did
more
in
that
case
then
he
needed
,
and
lesse
then
hee
might
.
For
had
he
not
as
great
right
,
to
put
them
to
as
great
charges
,
as
did
the
other
Apostles
?
But
for
certaine
causes
hee
would
not
,
and
therefore
spared
them
.
But
who
seeth
not
heere
,
that
this
the
commemoration
of
the
Apostle
,
is
a
certaine
exprobation
vnto
the
people
of
that
dutie
they
neglected
?
So
long
as
that
Epistle
shall
bee
read
among
men
,
that
shame
will
sticke
fast
to
the
Corinthians
,
that
they
suffered
so
excellent
an
Apostle
to
want
,
in
so
plentifull
a
Cittie
.
Doubtlesse
therefore
,
it
is
but
too
too
bad
dealing
both
with
Paule
,
and
with
vs
,
to
vrge
that
which
the
Apostle
was
vrged
to
doe
once
or
twise
vpon
occasion
of
necessitie
(
that
he
might
offend
no
man
,
or
least
any
being
offended
,
should
say
or
thinke
,
he
preached
the
Gospell
,
not
so
much
for
the
loue
of
religion
,
as
for
the
hope
of
reward
:
)
and
to
passe
ouer
as
neuer
seene
the
more
autentike
examples
of
other
Apostles
,
and
of
Paule
also
himselfe
,
who
else
where
openly
testifieth
,
that
the
Churches
had
abundantly
ministred
vnto
him
all
thinges
necessary
,
&
that
hee
also
freely
exacted
the
same
thing
of
them
,
and
that
of
dutie
:
(
as
in
the
fourth
to
the
Philippians
,
from
the
tenth
verse
to
the
twentie
,
and
to
Philemon
,
from
the
eight
verse
to
the
nineteene
.
But
what
is
the
reason
(
may
we
thinke
)
that
that
one
place
of
the
Corinthes
should
bee
so
much
noted
,
which
maketh
mention
of
the
labour
of
the
Apostle
his
handes
,
and
that
notable
place
of
the
Actes
should
bee
so
little
spoken
of
,
where
it
is
reported
,
that
the
faithfull
layde
the
price
of
their
possessions
at
the
Apostles
feete
,
and
that
they
left
all
their
substance
in
their
handes
?
And
why
is
not
that
example
of
Ananias
and
Saphira
as
well
quoted
,
who
for
detracting
somewhat
of
the
price
of
their
owne
landes
,
were
seuerely
punished
by
present
death
?
Ingrating
couetousnes
no
doubt
,
and
irreligious
ingratitude
hath
made
them
there
,
as
quicke
sighted
as
Argus
,
but
here
as
bleare-eyed
as
Oules
,
so
that
thereat
they
stare
,
herein
they
are
starke
blind
.
But
,
that
the
intoxicate
frenzie
of
these
men
may
appeare
the
more
outragious
,
it
shall
well
requite
our
paines
,
if
in
this
place
we
make
regarde
to
the
Euangelike
precepts
of
Christ
in
this
cause
.
In
the
tenth
of
Mathew
,
and
the
tenth
of
Luke
,
wee
reade
,
and
wee
may
remember
,
how
the
Lorde
,
when
hee
had
sent
his
Apostles
to
preach
the
Gospell
,
gaue
them
authoritie
to
feede
vpon
those
things
that
they
found
amongst
the
faythfull
.
The
labourer
(
saith
hee
)
is
worthie
of
his
reward
.
And
Paule
in
his
first
Epistle
to
Timothie
,
the
fift
chapter
:
The
Elders
which
rule
well
(
sayth
he
)
are
worthie
of
double
honour
,
especially
they
which
labour
in
the
worde
and
doctrine
:
For
the
Scripture
saith
;
Thou
shalt
not
mussle
the
mouth
of
the
Oxe
which
treadeth
out
the
corne
.
And
in
his
first
Epistle
to
the
Corinthians
the
ninth
chapter
,
from
the
fift
verse
to
the
fifteene
,
he
maketh
a
plaine
and
a
plentifull
demonstration
by
seuen
seuerall
argumentes
,
that
they
which
preach
the
Gospell
,
ought
to
liue
of
the
Gospell
.
His
first
reason
is
taken
from
the
Soldiour
:
That
no
man
goeth
to
warre-fare
of
his
owne
costes
and
charges
.
The
second
,
is
drawne
from
the
husbandmen
:
Who
,
if
they
plant
a
vine
,
it
is
reason
that
they
should
eate
of
the
fruite
of
the
vine
.
The
third
is
borrowed
of
the
shepheard
:
Who
feed
their
flockes
,
and
are
fedde
by
their
flockes
.
And
that
no
man
should
thinke
the
Apostle
spake
of
affection
,
he
addeth
:
Say
I
these
thinges
according
to
man
?
Namely
,
as
a
man
moued
with
auarice
,
or
carryed
away
with
couetousnesse
?
Nay
then
he
prouoketh
of
his
side
the
law
it selfe
,
which
alwayes
inioyned
vs
a
certaine
ciuilitie
,
and
semblable
kindnes
euen
vnto
brute
beastes
;
(
if
they
doe
vs
any
seruice
)
that
wee
may
well
knowe
,
how
much
rather
wee
ought
to
performe
the
same
towards
men
,
I
say
towardes
men
,
which
aboue
all
men
,
deserue
well
of
all
men
.
And
this
is
the
fourth
argument
in
that
place
:
which
he
amplifieth
by
the
similitude
of
him
which
ploweth
,
and
thresheth
out
the
corne
,
for
the
commoditie
thereof
.
It
is
written
in
the
law
of
Moses
(
sayth
he
)
Thou
shalt
not
mussle
the
mouth
of
the
Oxe
,
that
treadeth
out
the
corne
;
Doth
God
take
care
for
Oxen
?
eyther
sayth
hee
not
this
altogether
for
our
sakes
?
for
our
sakes
no
doubt
it
is
written
:
that
hee
which
eareth
,
should
eare
in
hope
,
and
that
he
which
thresheth
in
hope
,
should
be
partaker
of
his
hope
.
The
fift
argument
is
drawne
from
them
which
sowe
corne
,
in
hope
to
make
a
good
haruest
:
If
we
haue
sowne
to
you
(
sayth
he
)
spirituall
thinges
,
is
it
a
great
thing
if
wee
reape
your
carnall
thinges
?
There
is
no
proportion
at
all
betweene
these
thinges
;
we
giue
you
much
greater
things
then
we
receiue
of
you
.
The
sixt
argument
is
drawne
from
the
diuine
institution
of
God
,
vnder
the
old
Testament
;
because
it
was
then
of
the
Lord
ordained
,
that
the
Priestes
and
Leuites
,
so
many
as
minister
at
the
Altar
,
should
liue
of
the
Altar
:
Doe
you
not
knowe
(
sayth
hee
)
that
they
which
minister
about
holie
thinges
,
eate
of
the
thinges
of
the
Temple
?
and
that
they
which
waite
at
the
Altar
,
are
partakers
with
the
Altar
?
And
last
of
all
hee
sheweth
,
that
the
like
institution
was
ordeyned
of
the
Lord
,
vnder
the
new
Testament
:
That
they
which
preach
the
Gospell
,
shall
also
liue
of
the
Gospell
.
By
which
reasons
it
is
made
as
cleare
as
noone-day
,
that
all
Christians
are
bound
in
dutie
to
honour
their
Pastors
.
And
how
then
should
they
be
excused
of
ingratitude
&
vngodlines
,
which
defraud
them
of
their
due
honour
?
That
the
contempt
of
the
Minister
redoundeth
to
God
their
Maister
,
and
that
no
man
so
much
as
God
himselfe
is
thereby
held
in
scorne
,
that
one
place
in
the
sixt
to
the
Galathians
the
sixt
verse
doth
abundantly
declare
,
which
is
after
this
sort
:
Let
him
that
is
taught
in
the
worde
communicate
with
him
that
taught
him
,
all
his
goodes
.
Bee
not
deceiued
:
God
is
not
mocked
;
For
whatsoeuer
a
man
soweth
,
that
shall
hee
also
reape
;
for
he
that
soweth
to
the
flesh
,
shall
reape
corruption
,
but
hee
that
soweth
to
the
spirite
,
shall
of
the
spirite
reape
life
euerlasting
.
Let
him
which
is
instructed
(
sayth
hee
)
communicate
all
his
goodes
.
Good
Lord
(
will
some
say
)
what
meaneth
he
by
this
?
What
he
meaneth
may
easily
be
vnderstood
by
a
Synecdoche
:
by
the
which
he
sayth
All
his
goods
,
for
part
of
all
his
goods
.
How
great
a
part
,
it
is
not
prescribed
;
vnto
the
old
people
the
tenth
part
was
layd
forth
;
vnto
the
new
people
no
part
:
seeing
they
owe
of
dutie
vnto
Christ
their
Lord
and
Sauiour
,
not
the
tenth
onely
,
but
the
ninth
,
eight
,
seuenth
,
sixt
,
fift
,
and
euen
the
whole
,
and
all
,
if
the
necessitie
of
the
Church
requireth
so
much
.
To
this
he
addeth
;
God
is
not
mocked
:
as
if
hee
should
haue
saide
:
It
is
but
in
vaine
,
that
you
make
so
many
vaine
excuses
:
for
here
the
question
is
not
of
mans
mainteinance
,
but
of
God
and
the
Gospels
countenance
:
not
what
honour
you
shew
to
man
,
but
what
due
regard
ye
yeelde
vnto
God
:
thinke
not
you
pintch
on
the
Parsons
side
,
when
God
himselfe
is
the
partie
;
you
may
haplie
delude
them
,
but
God
will
not
be
dallyed
withall
.
Here
therefore
,
if
wee
could
but
once
conceiue
the
least
part
of
that
which
all
rich
men
,
and
Nobles
,
Barons
,
Earles
,
Dukes
,
and
Kinges
themselues
doe
owe
vnto
the
Ministers
of
Gods
Church
;
and
that
the
same
might
once
bee
freely
giuen
,
according
as
Gods
lawes
doe
commaund
,
and
the
godly
dutie
of
a
gratefull
minde
doth
require
:
how
great
might
we
think
would
the
treasure
of
the
Church
be
,
in
a
good
Christian
common-wealth
?
Chap.
VIII
.
That
the
good
examples
of
our
fore-fathers
,
prescribe
a
lawe
to
their
successors
.
WHen
our
Fore-fathers
had
well
considered
that
there
was
no
certaine
prescription
set
downe
,
as
a
lawe
vnto
them
for
this
matter
vnder
the
Gospel
,
which
precisely
limited
what
and
howe
much
euery
man
was
to
giue
:
they
wisely
&
willingly
set
downe
a
law
vnto
themselues
and
their
successors
and
they
gaue
vnto
the
church
tithes
,
oblations
,
glebes
,
and
yearly
reuenues
from
out
their
possessions
:
that
thereby
the
Pastor
might
bee
maintained
,
the
poore
releeued
,
and
the
youth
instructed
:
The
which
voluntarie
donations
are
now
ratefied
vnto
the
Church
by
the
same
lawes
,
which
make
good
to
euerie
man
the
propriety
of
his
own
possessions
.
Who
doubteth
of
the
liberality
of
the
Primitiue
Christians
,
(
which
brought
the
price
of
their
lands
to
the
Apostles
,
)
but
that
they
might
as
well
haue
giuen
them
the
land
it selfe
,
if
the
state
of
the
time
and
place
had
bene
such
?
But
they
which
did
then
expect
the
subuersion
of
that
place
and
people
,
and
looked
for
no
better
world
vnder
those
vngodlie
Priestes
,
then
their
Lorde
and
Sauiour
had
found
before
them
,
they
thought
good
to
sell
all
,
and
onely
of
their
meer
bountie
,
(
no
man
compelling
them
thereunto
)
they
committed
al
the
mony
to
be
at
the
Apostles
curtesie
.
This
their
example
hath
beene
well
followed
by
our
godly
forefathers
,
who
willingly
out
of
their
own
wealth
haue
liberally
prouided
for
the
church
,
not
for
once
,
but
for
all
ages
:
the
which
thing
they
thought
to
be
neerly
appertaing
to
their
duetie
.
I
am
not
ignorant
that
this
religious
action
hath
degenerated
into
a
preposterous
zeale
:
for
which
cause
,
(
curteous
reader
)
I
giue
thee
to
vnderstand
,
that
I
do
not
here
defend
any
godles
,
or
superstitious
donations
,
but
onely
note
vnto
thee
the
great
vntowardnes
of
mans
nature
,
which
is
alwais
more
prone
to
ruine
into
contrary
enormities
,
then
to
run
on
in
the
way
of
harmelesse
mediocrity
.
Wee
easily
stumble
from
one
extreame
to
another
:
but
yet
their
fall
is
more
tolerable
,
which
transgresse
in
excesse
,
then
they
which
offend
in
defect
:
as
it
is
alwaies
more
easie
to
deduct
from
aboundance
that
which
is
needlesse
,
then
to
supply
in
an
exigent
that
which
is
needful
.
Happely
some
cur-modgen
,
or
cursed
Church-robber
will
scorn
at
this
;
who
haue
alredy
set
down
this
for
their
rest
,
ether
with
a
gredy
mind
to
rifle
the
church
or
with
a
galled
conscience
to
reteine
that
they
haue
rifled
from
the
church
,
rather
then
of
any
godly
deuotion
to
passe
any
thing
of
their
owne
vnto
the
welfare
thereof
.
But
let
him
scorne
at
me
,
and
scorne
for
me
:
yet
let
him
beware
he
laugh
not
God
to
scorne
▪
it
sufficeth
me
,
if
he
can
so
satisfie
God
.
CHAP.
IX
.
That
the
oblations
of
Christians
,
are
part
of
Gods
worship
.
ALbeit
God
be
not
to
be
wone
by
gifts
(
for
what
needeth
he
,
seeing
hee
needeth
not
anie
)
yet
notwithstanding
he
requireth
som
fruit
of
our
religious
thoughts
,
and
some
testimonie
of
our
loyall
mind
,
and
he
will
be
honored
of
our
earthly
substance
:
for
this
is
part
of
that
worship
which
is
due
vnto
God
,
and
in
the
which
wee
prooue
and
professe
our selues
thankefull
,
for
those
benefits
we
haue
receiued
.
Do
you
not
know
,
that
God
will
bee
so
worshipped
in
spirite
and
truth
,
(
that
is
,
in
mind
and
faith
)
that
in
the
mean
while
,
there
be
no
want
of
extearne
worship
in
the
honour
and
homage
of
our
bodies
?
For
he
is
the
maker
and
maintainer
,
both
of
body
and
soule
,
and
therefore
of
right
hee
is
to
be
worshipped
in
them
both
.
And
are
not
our
bodies
the
temples
of
the
holy
Ghost
,
which
dwelleth
in
vs
?
In
like
manner
,
seeing
hee
is
also
the
onely
doner
of
all
our
wealth
and
worldly
goods
,
of
like
right
he
requireth
our
duty
,
and
his
honor
in
this
behalfe
.
Whereupon
our
Lord
and
Sauiour
,
being
mooued
in
a
case
of
paying
tribute
to
Caesar
,
made
this
answere
,
That
wee
must
giue
vnto
God
,
that
which
is
Gods
,
and
vnto
Caesar
that
which
is
due
vnto
Caesar
:
shewing
thereby
,
that
there
is
a
tribute
due
to
be
paid
vnto
God
also
,
as
well
as
to
Caesar
,
as
a
testimony
of
our
loyall
subiection
to
his
diuine
Maiestie
.
And
is
not
the
reason
also
as
great
for
our
heauenly
King
,
as
an
earthly
Caesar
?
Solomon
in
his
Prouerbs
,
among
many
other
religious
precepts
,
hath
giuen
vs
this
:
Honour
the
Lord
in
thy
riches
,
and
in
the
first
fruits
of
all
thy
increase
:
and
thy
barnes
shal
be
filled
with
aboundaunce
,
and
thy
wine
presses
shall
burst
themselues
with
new
wine
.
For
no
doubt
we
owe
a
tribute
to
the
Lord
,
as
vnto
the
great
King
,
no
otherwise
then
to
an
earthly
Prince
:
vnto
whom
wee
may
pay
tribute
for
two
respects
:
both
that
hee
may
be
able
for
those
charges
he
vndertaketh
for
the
common-wealth
,
&
also
,
that
we
may
testifie
vnto
him
our
fealty
and
subiection
,
as
to
our
lawfull
King
:
the
first
being
for
our
vse
,
the
second
for
his
honour
.
But
now
,
the
first
of
these
hath
no
place
in
God
,
neither
doth
hee
require
any
thing
of
vs
in
that
behalfe
:
but
the
latter
is
so
much
the
more
due
to
God
,
by
how
much
the
more
God
is
greater
than
man
,
and
the
profession
of
subiection
,
is
necessary
in
euery
faithful
christian
.
Wherfore
,
after
the
Lord
had
appointed
Israel
a
peculiar
people
to
himselfe
,
forthwith
,
as
Prince
and
chiefe
Lord
ouer
his
people
,
he
demanded
the
tenth
of
all
their
increase
,
with
other
rites
and
royalties
of
his
supreame
power
;
And
wheras
it
was
alwaies
an
heinous
matter
among
the
Esterne
Monarks
,
to
appear
before
the
King
without
a
present
:
God
required
the
like
honor
of
his
people
;
namely
for
that
hee
was
both
king
and
Lord
ouer
his
people
.
For
which
cause
,
in
the
law
,
where
all
the
males
are
commanded
to
appeare
before
the
Lord
,
they
are
forbidden
to
come
neere
without
an
offring
.
Moreouer
,
is
there
not
yet
extant
in
Malachy
a
shamfull
rebuke
against
the
Iewes
,
which
practised
deceit
in
their
first
fruits
,
and
in
their
tythes
?
That
sacrilege
the
Lorde
iustlie
punished
in
them
with
the
dire
of
a
contagious
dearth
:
the
which
notwithstanding
,
hee
promiseth
(
if
they
will
amend
that
fault
)
that
hee
would
open
the
windowes
of
heauen
,
and
powre
out
vppon
them
a
gracious
plentye
of
all
thinges
.
The
wordes
of
the
Prophet
are
these
:
Will
a
man
spoyle
his
Iudges
?
but
yee
haue
spoyled
mee
,
and
say
,
in
what
what
things
haue
we
spoiled
thee
?
in
tythes
and
first
fruits
.
Yee
are
cursed
with
cursing
it selfe
,
for
ye
the
whole
nation
haue
spoiled
me
.
Bring
ye
all
the
tithes
into
the
store-house
,
and
let
there
bee
meat
in
mine
house
,
and
proue
me
now
saith
the
Lord
of
hosts
,
if
I
wil
not
open
vnto
you
the
windowes
of
heauen
,
that
I
may
poure
vpon
you
a
blessing
,
that
their
may
be
no
end
of
aboundance
&c.
Among
the
people
of
God
it
was
alwais
reputed
an
special
exercise
of
gods
religion
,
to
pay
tithes
truly
of
all
that
they
possessed
:
which
they
knew
to
be
giuen
,
not
so
much
to
a
mortall
priest
,
as
to
the
immortall
God
.
Doth
not
the
Pharisie
in
the
gospel
glory
in
his
fidelitie
of
true
tything
,
as
in
a
rare
virtue
?
CHAP.
X.
An
answere
to
certaine
obiections
:
the
which
it
is
confirmed
by
that
the
ministers
of
the
gospel
are
worthy
no
lesse
honor
then
were
the
priests
of
old
among
the
people
of
God
.
BVt
it
is
excepted
,
that
the
times
are
altered
:
that
at
this
day
vnder
the
gospel
,
the
Priesthood
is
translated
into
Christ
,
whose
shadow
it
was
:
that
hee
hath
imposed
an
end
to
all
outward
rites
:
by
which
means
the
right
of
tything
,
is
also
antiquated
with
the
Priest-hoode
,
and
all
that
outward
glorie
which
made
the
antique
Priests
more
honorable
is
therwithall
ecclipsed
.
Neither
is
there
any
man
at
this
day
which
can
arrogate
to
himselfe
(
without
impiety
)
those
auncient
honours
of
the
former
priest-hood
.
Is
it
not
regestred
among
the
chiefe
errors
of
Antichrist
,
that
he
vaunteth
and
aduanceth
himselfe
for
Hic-priest
?
Because
that
honour
at
this
day
,
is
proper
and
peculiar
to
Christ
alone
.
In
place
of
the
auncient
Priest-hood
,
which
was
accompanied
with
an
externall
and
a
religious
maiestie
,
our
Sauiour
hath
substituted
the
Ecclesiastical
ministery
,
base
and
abiect
,
in
great
disgrace
,
and
cleane
out
of
countenance
:
And
hath
hee
not
giuen
them
their
christning
also
,
according
to
their
calling
?
For
therefore
he
gaue
them
the
seruile
names
of
Apostles
,
and
Ministers
,
and
Deacons
,
and
Bishops
and
Pastors
,
setting
aside
all
titles
of
Honor
and
dignity
,
as
are
the
names
of
Fathers
,
and
Doctors
,
and
Lords
and
such
like
:
that
they
might
knowe
,
what
they
were
to
conceyue
of
them selues
&
their
Ministery
,
and
that
the
people
might
likewise
learne
what
reckoning
to
make
of
theyr
paines
,
and
theyr
persons
.
Here
is
a
faire
tale
surely
,
and
well
soothed
.
But
what
of
all
this
?
that
the
Pastors
and
Bishops
of
Christ
his
Church
,
are
worthy
lesse
Honor
in
a
christian
common
wealth
,
then
were
of
yore
the
Elder
Priests
?
Why
then
let
vs
conclude
with
al
a
lya
or
too
:
that
the
leuitical
priesthood
is
more
honorable
than
Christs
;
&
that
the
ministery
of
the
law
is
more
glorious
,
then
that
of
the
Gospell
,
then
the
which
if
there
can
be
any
assertion
more
absurd
,
this
conclusion
of
theirs
shall
goe
for
no
bad
confection
.
For
if
the
Honor
due
to
the
Minister
,
be
to
be
measured
according
to
the
outward
shew
,
we
may
well
conclude
,
that
Aaron
was
worthy
double
reuerence
,
and
our
Sauiour
the
high
Priest
thrise
sacred
,
none
at
all
.
For
why
?
he
was
inuestured
with
no
mitre
,
no
labels
,
nor
did
he
glister
with
gold
and
precious
stones
.
But
let
vs
first
take
that
they
giue
vs
in
good
worth
;
(
namely
that
the
Priests
of
olde
were
to
be
honored
with
no
small
obsequy
)
&
then
let
vs
examine
the
case
,
what
is
to
be
deducted
therof
from
the
Euangelique
Minister
.
You
are
to
vnderstand
therefore
,
that
in
most
parts
of
the
old
ceremonies
,
many
times
two
things
did
meete
in
one
,
which
notwithstanding
were
diuerse
and
distinct
in
them selues
:
of
which
the
one
did
containe
the
shadow
and
promise
of
that
which
was
to
be
exhibited
in
Christ
,
the
other
did
pertayn
to
some
proper
and
especiall
duety
in
the
Church
:
the
shadowes
are
ceased
(
those
things
being
performed
which
in
Christ
were
promised
:
)
but
the
bond
of
especial
duty
remaineth
as
yet
not
cancelled
.
For
example
sake
:
the
commaundement
of
keeping
the
Sabaoth
,
hath
a
promise
of
eternall
rest
,
and
a
shadow
of
the
rest
of
our
bodies
the
seuenth
day
;
and
besides
that
,
it
includeth
a
morall
dutie
of
seruing
of
God
,
and
ceasing
from
our
labours
.
The
other
precepts
also
do
contain
that
duety
of
external
worship
,
which
is
due
vnto
God
,
together
with
the
rites
of
that
time
:
the
rites
being
relinguished
,
the
worship
of
God
to
be
retained
.
The
like
we
may
say
of
the
Priesthood
,
in
the
which
ther
were
sundry
respects
:
Whatsoeuer
was
typical
,
was
determined
in
Christ
:
but
of
the
other
partes
which
were
morall
,
(
namely
such
as
concerned
the
instruction
of
the
people
,
the
ministery
of
the
Sacraments
,
&
the
regiment
of
the
church
)
the
manner
is
changed
,
but
the
kinde
remaineth
:
ther
is
not
the
like
order
in
circumstance
,
but
the
same
ordinance
in
substance
of
the
office
.
The
chiefe
parts
of
the
Priests
function
were
these
:
to
teach
religion
,
to
interprete
the
law
,
to
gouerne
the
Church
,
to
administer
the
Sacraments
,
to
stande
between
God
and
the
people
,
to
make
sacrifice
,
&
to
purge
sins
.
All
which
parts
,
albeit
our
Lord
and
Sauiour
hath
only
wholly
discharged
,
and
some
of
them
also
so
peculiarly
improued
to
himselfe
,
as
that
they
cannot
be
imparted
with
any
mortall
thing
besides
him selfe
:
yet
notwithstanding
he
hath
made
many
of
them
of
that
nature
,
as
that
without
any
disparagement
to
his
person
they
might
be
left
in
common
to
others
.
In
deede
no
sinner
can
bee
made
a
sufficient
mediator
between
God
and
man
.
(
Neyther
can
he
which
is
not
pure
from
the
guilt
of
sinne
him selfe
,
expiat
with
bloud
the
sinnes
of
man
,
or
auert
by
death
the
wrath
of
God
.
)
The
auncient
Priests
bare
the
figure
onely
of
those
more
then
diuine
functions
,
but
the
thing
it selfe
was
in
Christ
alone
;
And
therfore
whosoeuer
at
this
day
shal
challenge
to
himself
the
one
of
these
,
committeth
blasphemy
against
Christ
.
But
as
the
Lord
did
nothing
in
derogation
of
his
heauenly
dignity
,
when
he
gaue
power
vnto
all
christians
to
offer
spirituall
sacrifice
,
namely
the
sacrifice
of
praise
,
and
praier
,
&c.
(
For
al
they
which
in
a
true
faith
worship
God
are
made
Kings
and
Priests
:
)
euen
so
likewise
,
without
any
prophanation
of
his
peculiar
Priesthood
,
hath
he
committed
the
other
parts
thereof
(
which
I
touched
before
)
namely
the
teaching
of
religion
,
the
expounding
of
the
law
,
the
ministring
of
the
Sacraments
,
the
gouerning
of
the
Church
,
and
such
like
,
I
say
he
hath
graunted
and
demised
these
and
such
like
parts
of
his
diuine
Priesthood
to
his
Apostles
&
Chuch
ministers
:
who
in
this
respect
may
participat
the
honor
of
the
old
Priesthood
without
impiety
,
&
may
also
be
called
Priests
without
gealosie
.
The
which
name
although
in
the
first
age
of
the
Church
,
we
doe
not
read
that
it
was
giuen
to
the
Ministers
of
the
Church
,
least
happely
the
Ministers
of
the
olde
Synagogue
,
&
the
new
Church
might
be
confounded
:
(
For
as
yet
the
old
Priesthood
remayned
,
or
the
flesh
memory
thereof
continued
)
yet
afterwards
,
the
Fathers
did
not
amis
,
when
they
renewed
the
same
againe
in
themselues
,
the
Prophet
Esay
being
their
author
,
&
the
spirit
of
God
their
warrant
,
who
diuined
long
before
,
that
God
should
raise
to
him selfe
Priests
&
Leuits
out
of
the
Gentiles
.
Neyther
is
there
any
daunger
at
all
in
the
name
at
this
day
,
were
it
not
for
the
sacrilege
of
the
Bishop
of
Rome
,
who
hath
set
vp
Altar
against
Altar
,
&
Priesthood
against
Priesthood
,
&
the
sacrifice
of
the
Masse
,
against
the
sacrifice
of
Christ
,
inuading
by
all
meanes
those
partes
of
the
Priesthood
,
which
are
peculiar
to
Christ
alone
:
of
which
matter
we
are
not
to
speake
in
many
words
at
this
time
Briefly
,
this
we
desire
may
be
made
knowen
to
all
,
that
we
detest
the
impiety
of
the
Romaine
Antichrist
,
&
for
so
much
as
pertaineth
to
this
part
of
the
Priesthood
,
we
acknowledge
no
other
Priest
but
the
Lord
Iesus
.
In
the
other
parts
(
which
we
haue
noted
)
wee
hold
,
that
the
Apostles
&
other
Pastors
of
the
church
,
haue
lawfully
vndertaken
the
dignity
,
as
of
their
legacy
,
so
of
the
Priesthood
also
.
Now
then
,
I
ioyne
more
chosely
with
them
for
the
issue
of
their
whole
argument
,
&
answere
,
That
whatsoeuer
in
the
leuiticall
Priestood
did
fore-shadow
the
office
of
Christ
,
is
vtterly
abolished
by
the
bloudshed
of
Christ
,
of
the
which
no
part
may
be
vsurped
by
any
mortall
man
:
Againe
,
that
the
rites
,
ceremonies
,
&
outward
pomp
of
the
Priesthood
,
as
wel
in
the
ornature
of
the
body
,
as
the
ordinaunce
of
tithes
(
as
they
were
then
challenged
)
are
togither
deceased
by
the
same
meanes
:
but
yet
,
that
honor
which
was
due
to
them
in
regard
of
the
worthines
of
theyr
holy
ministery
,
is
by
no
means
impaired
,
perished
much
lesse
.
The
Priesthood
of
Aaron
being
abrogated
,
the
rights
of
that
Priesthood
after
their
seuerall
manner
are
also
abrogated
,
and
with
them
the
ministery
of
the
Church
is
translated
from
the
Tribe
of
Leuy
,
to
the
company
of
Apostles
,
and
their
successors
.
In
whom
seeing
all
things
which
merit
any
Honor
,
are
greater
then
they
which
were
in
the
Leuiticall
Priests
,
doth
it
not
necessarily
follow
,
that
a
christian
doth
owe
no
lesse
honor
to
his
Pastor
,
then
the
Iew
did
perform
to
his
Priest
?
I
confesse
the
duty
of
tithes
&
oblations
(
after
that
manner
and
order
they
were
offered
vnder
Moyses
)
are
ceased
vnder
Christ
.
Not
that
christian
people
should
be
lesse
bounteous
towardes
their
Pastors
,
then
were
the
Iewish
nation
towards
their
Priests
;
but
rather
,
that
the
free
people
should
exceede
the
seruile
,
and
that
a
christian
should
doe
that
of
his
owne
accord
,
which
the
Iew
did
by
constraint
.
For
where
as
christians
haue
receyued
of
the
Lord
,
not
onely
the
like
graces
,
but
farre
greater
blessings
then
the
Iewes
:
and
seeing
the
Ministery
of
them
whom
the
Lord
hath
set
ouer
his
church
,
is
in
nothing
inferior
,
or
lesse
necessary
then
the
Ministery
of
the
law
,
of
force
,
if
not
rather
of
duety
,
there
remaineth
as
great
a
necessity
of
due
honor
for
this
,
as
for
that
;
at
the
least
no
lesse
:
seeing
that
what
soeuer
was
ceremonious
in
the
olde
oblations
of
tithes
and
offerings
,
is
so
diminished
,
as
that
what
so
euer
was
morall
therein
,
reteyneth
his
force
still
.
Had
there
been
no
proportion
between
both
these
Ministeries
,
&
the
necessary
duties
of
them
both
,
the
Scripture
would
neuer
haue
sayd
,
that
,
As
they
which
minister
about
holy
thinges
,
eate
of
those
thinges
whicb
are
of
the
Temple
,
and
they
which
waite
at
the
Altar
,
are
partakers
with
the
Altar
:
So
the
Lord
hath
ordained
,
that
they
which
preach
the
Gospell
,
should
liue
of
the
Gospell
.
That
our
Sauiour
ordayned
the
Ministery
of
the
Gospell
with
no
ornature
of
outward
beauty
,
no
magnificence
of
worldly
statelines
,
as
he
did
of
old
the
Mosaicall
ministery
:
it
was
not
to
this
end
,
that
Christians
should
doe
lesse
Honor
to
theyr
Pastors
,
then
did
of
old
the
Israelites
;
but
for
that
the
worthines
thereof
is
such
,
that
it
needeth
no
outward
ornaments
:
The
which
notwithstanding
if
it
may
haue
,
it
is
not
magnified
therin
,
if
it
may
not
haue
,
it
is
not
diminished
therefore
.
But
where
the
ministery
of
the
Gospell
is
receyued
in
a
triumph
(
as
it
were
)
of
publique
authority
,
there
al
worldly
goods
ought
to
supply
to
the
Honor
of
our
Sauiour
,
and
the
health
of
his
seruants
:
so
that
they
may
be
denied
where
they
are
proffered
,
and
requested
where
they
they
are
denied
;
according
as
the
cause
,
the
time
,
the
place
,
&
the
people
doe
require
.
As
for
the
seruants
of
Christ
,
they
ought
to
be
ready
for
all
assayes
:
for
honor
and
dishonor
,
good
report
and
euill
report
,
plenty
and
pouerty
,
life
and
death
,
for
that
they
are
to
vse
this
world
as
not
vsing
it
,
the
fashion
whereof
passeth
away
.
God
vnder
the
old
Testament
framed
to
him selfe
a
peculiar
common
wealth
,
the
which
although
afterwards
it
might
receiue
diuerse
formes
of
gouernement
,
yet
he
did
alwaies
so
prouide
for
the
honour
of
the
Priesthood
,
that
they
alwaies
retained
that
degree
of
dignity
,
which
the
Lord
would
haue
them
maintain
among
the
people
of
God
.
God
vnder
the
Gospell
,
hath
impropriated
no
peculiar
people
,
neyther
hath
he
planted
any
certaine
forme
of
gouernment
:
He
sent
vnto
all
nations
preachers
of
the
Gospell
,
priuate
men
,
without
any
warlike
accutrements
.
Them
he
appointed
,
not
to
alter
any
form
of
gouernment
,
least
they
might
seeme
to
be
sent
,
rather
for
the
subuersion
,
then
for
the
conuersion
of
the
Gentiles
.
And
yet
this
hindereth
not
,
but
that
they
may
take
vppon
them
a
greater
state
,
and
better
beseeming
the
worthines
of
theyr
calling
,
where
Religion
it self
is
aduaunced
by
publique
authority
,
and
in
wisedome
is
made
the
ground-work
both
of
the
lawes
and
the
common
wealth
.
In
the
old
lawe
,
the
Priests
Honor
was
especially
set
downe
,
what
,
how
great
,
after
what
sort
,
in
what
things
it
should
consist
.
In
the
new
Testament
that
limitation
coulde
not
bee
layd
forth
;
because
it
could
not
(
would
they
neuer
so
faine
)
be
like
it selfe
,
or
the
same
,
among
all
people
,
in
all
places
,
at
all
times
.
But
as
good
christians
doe
take
vnto
them selues
many
other
imitable
examples
out
of
the
old
Testament
,
and
the
law
of
nature
,
and
the
orders
of
nations
,
by
the
which
they
may
the
better
be
brought
vnto
a
ciuill
conformity
,
and
a
conformable
ciuility
of
life
:
so
likewise
ought
we
to
doe
in
this
case
.
The
minority
&
vnder-reckoning
of
the
ministery
,
is
not
so
held
in
the
iudgements
of
those
christians
that
haue
their
consciences
acquainted
with
diuine
causes
,
but
in
the
sight
of
carnall
professors
,
and
the
censure
of
the
Churches
enemies
.
All
indifferent
harts
&
eies
may
see
and
conceiue
,
that
how
much
greater
Christ
is
then
Moyses
,
and
the
Gospel
more
excellent
then
the
law
,
so
much
more
honorable
is
the
Euangelike
ministery
,
then
the
Aaronicall
Priesthood
;
the
which
we
are
abundantly
taught
by
the
manifest
arguments
of
the
Apostle
Paul
,
&
we
may
very
well
learne
by
the
manifold
Sermons
of
our
Sauiour
Christ
.
Of
old
among
the
people
of
God
it
was
,
for
good
cause
,
held
a
great
matter
,
for
any
man
to
be
like
vnto
Moyses
,
or
Elias
.
For
after
the
receite
of
the
law
,
and
his
familiar
conference
with
God
in
the
mount
,
the
face
of
Moyses
is
sayd
to
haue
ben
so
radiant
with
passing
all
wonderous
bright
some
rayes
,
that
the
eyes
of
the
amased
Israelites
by
no
means
might
indure
the
Sun
bright
lustre
of
his
resplendent
countenaunce
.
After
him
was
Elias
no
lesse
honored
and
renowmed
,
as
well
for
his
wonderfull
acts
,
atchieued
in
the
zeale
of
God
his
law
,
as
also
for
his
miraculous
end
,
translated
aliue
into
the
Paradise
of
Heauen
.
Notwithstanding
all
this
,
the
Apostle
in
his
latter
to
the
Corinthians
doth
learnedly
maintaine
,
that
the
Ministery
of
Moyses
was
of
the
letter
,
and
of
death
,
but
the
Ministery
of
the
Gospell
,
of
the
spirite
and
of
life
,
and
so
much
the
more
glorious
.
As
for
the
rest
,
our
Sauiour
himselfe
preferreth
Iohn
Baptist
alone
before
all
the
Prophets
,
whom
he
affirmeth
to
be
more
then
a
Prophet
,
and
yet
he
resolueth
,
that
the
least
Minister
of
the
Church
is
greater
then
hee
.
And
therefore
if
Christ
may
be
Iudge
,
the
least
Minister
of
the
lowest
degree
in
the
Church
,
is
more
honorable
&
to
be
honored
more
in
his
office
,
then
are
any
,
or
al
the
Priests
of
the
old
Testament
.
As
for
the
low
titles
the
Lord
gaue
to
his
Ministers
,
for
bidding
the
glorious
insignes
of
honor
,
as
of
Lord
,
Father
,
and
Doctor
:
I
aunswere
,
that
it
was
not
done
,
that
the
Ministers
should
be
of
lesse
honor
among
the
people
,
then
were
of
old
the
Priests
&
Leuits
,
or
that
they
should
be
debased
beneath
all
estates
,
&
be
of
no
esteem
in
a
christian
common
wealth
,
but
rather
that
they
might
retain
a
lowly
&
an
humble
conceit
in
so
lofty
&
so
honorable
an
estate
.
For
vnlesse
the
Lord
in
wisdome
should
temper
&
keep
vnder
the
ouer-weaning
waiwardnes
of
mans
nature
,
euen
in
his
dearest
seruantes
,
Such
is
the
excellency
of
the
Ecclesiasticall
calling
,
that
the
conceit
thereof
might
easely
ouercharge
light
mindes
with
lofty
thoughts
,
&
sodenly
ouerturne
rash
heads
into
ruined
estates
.
But
as
humility
is
taught
them
in
their
inglorious
titles
;
so
is
their
excellency
taught
vs
by
their
magnificall
statues
.
For
are
not
these
they
which
are
called
,
the
Salt
of
the
earth
,
the
Light
of
the
world
,
Stars
in
the
firmament
,
Angels
,
and
Legats
,
Stewards
&
dispensers
of
the
mysteries
of
God
,
Ministers
of
the
spirit
of
life
?
what
and
how
great
is
that
honor
and
power
they
haue
receiued
of
the
Lord
,
that
they
can
binde
and
lose
in
earth
,
what
things
are
bound
and
losed
in
Heauen
;
that
they
can
remit
and
retaine
sins
?
that
they
can
open
and
shut
the
highest
Heauen
?
Can
there
be
any
thing
giuen
to
men
more
Honorable
in
this
mortality
?
As
for
the
vse
of
those
names
,
Doctor
,
Lord
&
Father
,
we
will
speake
therof
hereafter
.
Now
,
that
I
may
determine
this
disputation
,
of
those
things
we
haue
here
set
downe
,
I
conclude
,
That
christian
people
are
no
lesse
deuoted
to
their
Pastors
in
al
duty
,
then
were
of
old
the
Israelites
to
their
Priests
and
Leuits
.
And
,
Where
christian
religion
is
publikely
authorised
,
that
there
the
same
degree
of
honor
is
to
be
giuen
to
the
Ministers
in
the
common
welth
,
which
was
vsed
to
the
Priests
&
Prophets
among
the
people
of
God
.
But
if
so
be
it
so
fall
out
,
that
among
vngodly
people
&
vngracious
Magistrats
,
there
be
no
reuerend
regard
had
of
this
honor
due
to
the
Minister
,
that
there
the
professors
be
not
offended
therewith
,
seeing
the
worthines
of
ther
Ministery
is
such
,
as
that
no
iniury
of
man
can
any
waies
diminish
it
.
For
it
becommeth
them
to
be
at
this
point
with
themselues
,
that
if
so
be
the
honor
due
to
their
ministery
be
giuen
them
,
they
may
reioyce
in
the
religious
godlines
of
the
faithfull
towards
God
:
but
if
it
be
denied
them
,
they
may
not
grieue
thereat
,
as
if
them selues
had
lost
any
thing
.
Neyther
are
they
greatly
to
contend
with
the
Magistrate
for
their
right
,
especially
at
any
intempestiue
season
:
but
they
are
to
commit
their
causes
vnto
God
,
and
with
Paul
to
expect
a
more
conuenient
time
to
expostulate
.
In
the
mean
while
let
them
pray
vnto
God
,
that
he
would
vouchsafe
them
better
mindes
that
would
be
accounted
for
good
christians
.
The
chief
care
of
a
faithfull
Pastor
must
be
this
,
to
gaine
many
soules
vnto
Christ
,
not
much
riches
,
or
many
honors
:
First
let
them
seek
the
kingdome
of
God
,
and
al
these
things
shal
be
cast
vppon
them
.
Wherefore
,
seeing
there
are
many
parts
of
that
honor
which
is
due
to
the
Minister
,
I
will
chiefely
prosecute
those
,
which
the
ciuil
society
of
life
doth
require
in
a
christian
common
wealth
,
and
that
aboue
all
others
,
which
consisteth
in
the
maintenance
of
Ministers
;
a
thing
neuer
so
much
in
controuersie
as
at
this
day
.
Of
the
which
we
will
first
heare
what
was
the
opinion
of
those
fathers
which
liued
in
time
next
after
the
Apostles
.
CHAP.
XI
.
The
iudgement
of
the
Fathers
concerning
the
oblations
of
the
faithfull
.
I
Wil
first
begin
with
Origen
,
who
liued
vnder
Seuerus
,
about
two
hundred
yeares
after
our
Sauiour
:
Hee
,
vppon
the
eighteenth
Chapter
of
Numbers
,
in
his
eleuenth
Homily
writeth
thus
.
It
is
behooueful
,
and
it
is
also
beneficiall
,
that
first
fruits
should
be
offered
vnto
the
Priestes
of
the
Gospell
:
For
so
hath
the
Lord
also
ordained
,
that
they
which
preach
the
Gospell
should
liue
of
the
Gospell
,
and
they
which
serue
at
the
altar
should
also
be
partakers
of
the
altar
.
And
as
this
is
due
&
decent
so
of
the
contrary
part
;
I
account
it
both
vnmeete
and
vndecent
,
and
vngodly
also
,
that
he
which
worshippeth
God
,
and
entreth
into
the
Church
of
God
,
and
knoweth
that
the
Priests
and
Ministers
do
wait
at
the
altar
,
and
attend
eyther
vppon
the
word
of
God
,
or
the
Ministerie
of
the
church
,
should
not
offer
vnto
the
Priestes
the
first
things
of
those
fruits
of
the
earth
,
which
God
hath
giuen
by
bringing
forth
his
Sonne
,
and
sending
foorth
his
raine
:
Neither
can
I
thinke
such
a
mind
to
bee
mindfull
of
God
,
neither
that
hee
thinketh
or
beleeueth
,
that
God
hath
giuen
the
fruits
he
hath
receaued
:
which
hee
so
hordeth
togeather
,
as
if
they
were
none
of
Gods
.
For
if
he
beleeued
they
were
giuen
him
of
God
,
hee
would
also
acknowledge
,
that
in
rewarding
the
Priests
,
he
therby
honored
God
for
his
gifts
.
And
moreouer
,
that
these
things
the
better
to
be
obserued
,
may
bee
taught
by
the
word
of
God
,
let
vs
heare
what
the
Lord
saith
in
the
Gospell
.
Wo
be
vnto
you
Scribes
and
Pharises
,
ye
hypocrites
,
which
tythe
Mint
,
that
is
,
pay
tythe
of
Mint
,
&
Cummin
,
and
Ane-seeds
,
and
let
passe
the
greater
things
of
the
Law
:
Hypocrites
these
thinges
ought
yee
to
haue
done
,
and
not
to
haue
left
the
other
vndone
,
&c.
The
same
authour
proceedeth
in
the
same
booke
.
How
then
dooth
our
righteousnes
exceede
the
righteousnes
of
the
Scribes
and
Pharisies
,
if
they
dare
not
tast
of
the
fruits
of
the
earth
,
before
they
haue
offered
the
first
fruits
vnto
the
Priestes
,
and
the
tythes
are
set
forth
for
the
Leuits
:
and
I
,
doing
none
of
these
things
,
doe
so
abuse
the
fruits
of
the
earth
,
as
that
the
Priest
knoweth
not
of
them
,
the
Leuite
is
ignoraunt
of
them
,
the
altar
of
God
doth
not
taste
of
them
.
Ireneus
the
Scholler
of
Polycarpus
in
his
fourth
booke
,
the
foure
and
thirtie
chapter
,
writeth
of
the
sacrifices
and
oblations
of
Christians
,
(
the
which
thing
hee
also
in
many
other
places
remembreth
)
whereby
the
custome
and
opinion
of
the
church
at
that
time
concerning
that
matter
,
may
the
beter
appeare
.
The
words
of
the
holy
Father
are
these
:
Wherefore
,
we
ought
to
offer
to
God
the
first
fruits
of
his
creaturts
,
as
Moses
saith
,
Thou
shalt
not
appeare
emptie
in
the
sight
of
the
Lorde
thy
God
:
that
in
what
things
a
man
hath
shewed
himselfe
thankfull
,
in
those
things
he
which
is
deputed
ouer
him
,
might
thank
fully
receaue
that
honour
of
him
.
And
that
kind
of
oblation
is
a
〈…〉
ain
allowed
:
For
there
were
oblations
there
,
and
there
are
oblations
heere
also
:
There
were
sacrifices
among
the
old
people
,
there
are
sacrifices
in
the
Church
also
:
but
the
manner
of
them
is
onelye
altered
;
seeing
that
nowe
these
are
offered
not
of
bond
slaues
,
but
of
free-men
.
For
there
is
one
and
the
same
Lorde
,
but
there
is
a
seuerall
forme
of
seruile
oblations
,
and
a
seuerall
forme
of
them
which
are
free
,
that
euen
by
these
oblations
also
there
might
appeare
some
token
of
our
liberty
.
For
there
is
nothing
idle
or
endlesse
with
him
,
without
some
signe
,
or
sense
.
And
for
this
cause
indeed
,
they
did
consecrate
theyr
tenthes
:
but
they
which
haue
obtained
their
libertie
,
doe
dedicate
to
the
Lords
vse
,
al
things
that
they
haue
,
chearfully
&
freely
giuing
those
things
which
are
of
lesse
account
,
hauing
indeed
a
greater
hope
,
that
widowe
and
poore
woman
casting
in
heere
all
her
substance
into
the
Lord
his
treasurie
,
&c.
Afterwardes
in
the
same
chapter
,
hee
addeth
this
.
Wherefore
,
seeing
the
church
offereth
with
singlenes
;
for
iust
cause
is
the
gift
thereof
accepted
as
a
pure
sacrifice
before
God
:
Euen
as
Paule
also
writeth
vnto
the
Philippians
:
I
was
euen
filled
,
after
that
I
had
receiued
of
Epaphroditus
that
which
cam
from
you
,
an
odour
which
smelleth
sweete
,
a
sacrifice
acceptable
and
pleasant
vnto
GOD
.
For
wee
ought
to
offer
oblations
vnto
God
,
and
in
all
things
to
be
found
thankefull
vnto
God
our
maker
,
offering
the
first-lings
of
those
his
creatures
,
in
a
pure
mind
and
faith
without
hypocrisie
,
in
a
ferme
hope
and
feruent
loue
.
And
this
oblation
,
the
church
onely
doth
present
pure
vnto
the
Creator
,
offering
vnto
him
of
his
owne
creatures
with
thankes-giuing
,
&c.
And
againe
in
the
same
chapter
,
But
we
offer
vnto
him
,
not
as
hee
needed
our
offerings
,
but
to
shew
our selues
thankefull
vnto
him
for
his
bountie
,
and
to
sanctifie
his
creatures
:
For
as
God
hath
no
neede
of
those
th
ngs
which
come
from
vs
,
so
we
haue
need
to
offer
some
thing
vnto
God
.
Irenaeus
calleth
Almes
and
oblations
good
actions
,
as
also
Cyprian
calleth
them
good
workes
:
Paule
beeing
their
Author
,
who
calleth
them
good
deedes
and
distributions
,
and
good
workes
,
1.
Tim.
6.18
.
Tit.
3.14
.
Heb.
13.16
.
and
Sacrifices
,
with
the
which
God
is
wel
pleased
.
Many
other
thinges
of
the
like
import
,
might
bee
cited
out
of
the
same
Authour
:
But
let
vs
attend
vnto
that
of
Cyprian
in
the
like
sense
,
the
wordes
some-what
altered
,
who
in
his
foure
and
thirtie
Epistle
writeth
thus
,
of
the
Readers
whome
hee
had
ordained
.
Nowe
you
shall
vnderstand
,
that
wee
haue
appointed
for
them
the
honor
of
an
Elder
,
that
they
should
bee
honoured
with
the
same
fees
that
the
Elders
are
,
and
that
they
should
deuide
the
allowaunce
for
euerie
moneth
in
equall
portions
.
The
fees
which
were
deuided
euerie
moneth
vnto
the
Priestes
,
hee
calleth
the
honour
of
the
Presbyterie
.
But
out
of
his
sixtie
Epistle
,
wee
may
also
make
some
estimate
,
of
what
wealth
the
Church
of
Carthage
was
:
namely
,
by
a
certaine
contribution
made
by
the
Cleargie
and
layitie
of
that
place
.
For
there
were
collected
no
lesse
then
an
hundred
sestercees
,
which
they
sent
to
the
Bishops
of
Mauritania
to
redeeme
captiues
:
beeing
also
readie
to
send
more
,
if
need
were
.
The
wordes
of
Cyprian
are
these
.
Wee
haue
sent
vnto
you
an
hundred
sestercees
,
That
is
2500.
ducates
at
the
least
,
or
vnles
that
may
seeme
to
great
a
sum
for
that
time
2500000
which
were
gathered
heere
in
the
Church
,
ouer
the
which
I
am
president
by
the
fauour
of
God
:
the
contribution
beeng
made
by
the
Cleargie
,
and
people
that
are
amongst
vs
:
the
which
you
shall
dispose
there
,
according
vnto
your
best
indeuours
.
And
in
his
sixtie
sixe
Epistle
,
he
writeth
thus
:
The
tribe
of
Leuie
which
attended
vpon
the
Temple
and
Altar
for
diuine
seruice
,
might
receaue
no
portion
of
that
deuotion
,
but
while
the
rest
did
husband
the
earth
,
they
should
honor
the
Lord
onely
,
and
therfore
for
their
liuing
and
allowance
,
they
were
to
receaue
tenthes
of
the
eleuen
Tribes
,
of
those
fruites
which
did
increase
.
The
which
reason
and
order
is
now
obserued
amongst
the
Cleargie
at
this
day
,
that
they
which
in
the
Church
of
the
Lord
,
are
promoted
vnto
anie
Ecclesiasticall
dignitie
,
should
by
no
meanes
bee
called
away
from
their
deuine
function
,
neither
shuld
be
intangled
with
troubles
and
worldlie
affaires
,
but
according
vnto
the
honour
of
the
maintained
brethren
,
as
they
which
receiue
tenthes
of
fruits
,
should
not
depart
from
the
Altar
and
the
sacrifices
,
but
daye
and
night
should
attend
vpon
heauenly
and
spirituall
busines
,
&c.
About
the
same
time
,
there
were
maintained
at
Rome
vnder
Cornelius
the
Bishop
,
sixe
and
fortie
Priests
,
seauen
Deacons
,
Eusebius
lib
6.25
.
so
manie
Subdeacons
,
as
also
two
and
fortie
Seruaunts
,
Exorcists
,
Readers
and
Doore-keepers
,
all
togeather
two
and
fiftie
.
The
number
of
the
whole
Cleargie
was
an
hundred
fiftie
and
fiue
men
,
all
the
which
no
doubt
,
for
the
most
part
had
their
proper
families
:
and
yet
besides
al
these
,
the
widowes
and
other
which
were
afflicted
,
either
with
pouertie
or
infirmitie
,
were
a
thousand
and
fiue
hundred
:
all
the
which
,
as
Cornelius
himselfe
doth
witnes
in
an
Epistle
to
Fabian
Bishop
of
Antioch
,
the
grace
and
bountie
of
the
Lorde
did
aboundantlie
releeue
:
and
least
any
man
should
thinke
that
this
was
done
penuriously
or
sparingly
,
hee
addeth
,
that
so
great
a
number
of
Ministers
,
so
great
a
multitude
of
poore
,
by
the
prouidence
of
God
were
made
rich
,
and
abounding
in
all
plenteousnes
.
The
historie
of
Laurence
,
deacon
of
Rome
,
is
sufficiently
knowen
:
whome
the
tyrants
of
that
time
held
in
suspicion
,
that
he
had
the
custodie
of
the
church
treasure
.
And
their
suspicion
was
true
in
part
,
for
the
church
had
treasure
;
and
in
part
it
was
false
,
for
that
it
was
not
the
maner
of
the
church
to
lay
vp
,
but
to
lay
out
the
treasure
they
had
.
By
the
which
meanes
,
Phillips
oblations
also
and
donations
to
the
church
were
repealed
all
to
late
:
for
the
ministerie
of
the
Deacons
by
the
handes
of
the
poore
,
had
there
laid
them
vp
,
where
neither
rust
nor
moath
,
nor
any
caterpiller
of
the
Church
,
could
breake
through
and
steale
.
Neither
was
this
the
least
praise
of
the
churches
of
that
age
,
that
as
they
were
priuatelie
poore
,
so
were
they
commonly
rich
,
after
the
example
of
the
church
at
Hierusalem
.
CHAP.
XII
.
That
the
church
had
no
small
reuenues
,
and
certaine
places
in
the
which
they
did
celebrate
their
assemblies
,
before
the
time
of
Constantine
.
THat
professed
Christians
had
farms
&
possessions
,
the
increase
whereof
they
distributed
to
the
cleargy
,
&
pouerty
of
the
Church
,
the
edicts
of
Constantine
the
great
doe
sufficiently
testifie
.
True
it
is
,
that
vnder
Dioclesian
,
the
christians
were
spoyled
of
al
they
possessed
,
either
priuatly
,
or
in
common
:
but
the
godly
&
cristian
Emperor
giueth
in
charge
to
the
presidentes
of
the
prouince
,
that
those
places
in
the
which
Christians
did
celebrate
their
assemblies
,
and
all
other
things
whatsoeuer
they
possessed
,
or
any
waies
pertained
to
the
right
of
their
societie
,
should
againe
be
restored
vnto
them
.
Enead.
7.
8.
Sabellicus
maketh
mention
of
one
Lucina
,
a
noble
and
rich
matrone
,
that
was
exiled
by
Maxentius
,
for
that
she
had
named
the
Church
of
Rome
to
be
her
heire
.
Indeed
it
is
to
be
acknowledged
,
that
from
the
time
of
Constantine
,
the
state
of
the
Church
was
no
wayes
impaired
,
(
neither
doe
I
speake
of
the
false
and
fained
donations
of
Constantine
)
but
this
is
a
thing
most
certaine
,
that
he
was
a
bountifull
Prince
towardes
the
Church
,
and
worthily
renowned
for
his
bountie
.
Sozomenus
reporteth
of
Constantine
his
honorable
liberalitie
towards
the
Church
of
Christ
;
Lib.
1.8
.
that
of
those
grounds
which
in
euerie
Cittie
were
tributarie
,
hee
reserued
a
certaine
pension
,
which
accustomably
was
wont
to
bee
paide
into
the
Exchequer
,
and
distributed
the
same
vnto
the
Churches
and
the
Cleargie
;
the
which
his
great
&
gratious
larges
,
he
afterwards
ratified
by
law
to
stand
good
for
euer
.
De
vita
Constant
.
li.
4.
28
Eusebius
in
the
life
of
Costantine
witnesseth
the
same
.
That
therefore
all
men
may
vnderstand
what
the
welth
of
the
Church
was
in
those
times
,
I
will
produce
a
few
presidentes
of
that
age
,
and
begin
with
that
which
Augustine
hath
left
in
recorde
concerning
his
owne
Church
at
Hippon
.
(
For
he
was
himselfe
also
of
an
honourable
house
,
&
of
great
wealth
.
)
I
(
saith
hee
)
according
to
the
common
conceit
of
manie
,
Epist.
225.
which
compare
themselues
with
themselues
,
seeme
not
to
haue
come
from
wealth
,
but
to
haue
come
to
wealth
;
for
my
fathers
inheritance
can
hardly
be
reckoned
the
twentith
part
,
in
comparison
of
the
churches
reuenewes
,
the
which
nowe
I
am
accounted
to
possesse
as
chiefe
Lord
.
Whence
that
Church
had
that
great
wealth
,
it
is
to
bee
seene
in
the
same
Epistle
.
Prosper
in
his
booke
De
vitae
contemplatiua
,
reporteth
of
Hilarie
Bishop
of
Arelat
,
to
his
euerlasting
praise
,
that
hee
had
,
did
not
only
retain
those
things
which
the
church
then
but
that
he
did
also
inlarge
the
same
,
by
the
manifold
heritages
of
the
faithful
which
he
receiued
.
Among
Basil
his
epistles
there
is
one
whole
one
,
which
testifieth
,
that
there
were
manie
at
that
time
which
vsed
to
leaue
by
testament
a
great
part
of
their
inheritance
vnto
the
Church
,
and
some
sometimes
which
did
make
free
gift
of
all
.
But
what
neede
I
to
stande
vppon
the
manifolde
reports
of
such
thinges
?
The
lawes
of
the
Emperours
,
concerning
this
whole
matter
,
are
sufficiently
knowne
.
Nay
this
one
thing
I
would
admonish
the
Reader
,
least
at
any
time
hee
bee
deceiued
,
when
as
manie
times
hee
may
reade
in
the
Fathers
,
that
the
goods
of
the
Church
,
are
not
onely
the
goodes
of
the
Bishops
,
and
the
goodes
of
the
Priestes
,
but
the
goodes
of
the
poore
also
:
I
say
,
there
hee
shall
but
note
,
howe
the
auncient
custome
of
the
Church
hath
beene
disordered
,
through
auarice
and
hypocrisie
.
When
all
the
Church
goodes
of
euerie
Diocesse
were
in
common
vnto
all
the
Church-men
of
the
same
territorie
,
to
bee
diuided
to
euerie
Church-man
according
to
the
discretion
of
the
Bishop
;
then
was
that
saying
in
force
:
The
goodes
of
the
Church
are
the
goodes
of
the
poore
:
Not
that
the
whole
substance
of
the
Church
was
to
be
consumed
vppon
the
poore
,
but
because
the
fourth
part
therof
was
their
due
by
right
.
For
the
first
part
was
for
the
Bishop
himselfe
:
the
second
,
for
the
other
Church-men
:
the
third
,
for
the
Church
workes
:
the
fourth
,
for
releeuing
the
poore
,
and
redeeming
the
captiue
.
But
when
as
by
reason
of
the
manifolde
inconueniences
,
which
did
dayly
arise
by
meanes
of
this
communitie
,
and
the
great
multitude
of
Churches
which
now
began
to
bee
euerie
where
erected
and
set
vp
throughout
the
countrie
,
and
indowed
with
peculiar
commodities
,
they
began
to
depart
from
this
communitie
,
by
a
secrete
consent
(
as
it
were
)
of
the
whole
world
,
and
so
,
that
certain
portions
were
designed
for
the
Bishops
allowance
;
others
also
,
for
the
other
Priests
and
Ecclesiasticall
persons
which
were
in
ordinarie
residence
in
euery
Cathedrall
Church
;
and
last
of
all
other
,
Priestes
also
were
ordained
by
the
Bishops
euerie
where
through
the
cuntrie
▪
ouer
parish
Churches
with
standing
titles
,
who
were
by
that
meanes
called
to
a
perticular
part
of
the
common
charge
with
the
Bishop
(
least
that
which
was
to
bee
cared
for
by
all
,
should
bee
neglected
of
euerie
one
)
(
as
it
commonly
commeth
to
passe
)
there
is
no
doubt
(
had
none
of
the
Church
goodes
beene
taken
from
the
Cleargie
)
but
by
this
meanes
the
poore
and
needie
should
haue
beene
much
better
prouided
for
by
the
seueral
Cleargie-men
of
euery
particular
territorie
,
then
when
the
fourth
part
of
the
remaines
of
the
Church
goodes
were
imployed
to
their
vse
in
common
;
and
that
also
with
more
ease
,
and
much
lesse
murmure
.
But
the
trumperie
,
not
the
pouertie
of
the
Church
,
Munkes
and
Nunnes
,
and
such
others
,
which
were
called
religious
persons
,
purloyning
that
fourth
part
vnder
the
title
of
Euangelike
pouertie
,
which
they
professed
,
haue
vtterly
robbed
both
the
Cleargie
and
the
pouertie
,
and
haue
brought
in
a
straunge
and
wonderfull
disorder
into
the
auncient
ordering
of
Church
goodes
;
so
that
,
that
part
which
of
olde
was
due
vnto
the
poore
,
is
now
in
the
winding
vp
deuolued
to
the
rich
:
that
I
may
omit
the
manifold
abuses
of
Impropriations
,
and
Commendams
,
&
such
other
shifting
sacrilegious
titles
.
Ambrose
in
his
thirtie
and
one
Epistle
,
the
fift
booke
:
The
possessions
(
saith
he
)
of
the
Cleargie
,
are
the
prouisions
of
the
needie
:
and
therefore
let
the
Churches
keepe
reckoning
of
this
,
how
many
captiues
they
haue
redeemed
,
how
many
poore
they
haue
refreshed
,
how
many
exiles
they
haue
harbored
.
For
the
Church
hath
golde
,
not
to
purse
,
but
to
disburse
,
and
to
releeue
the
necessities
of
the
needie
.
What
profite
is
it
to
keepe
that
which
profiteth
not
?
Augustine
also
in
his
treatise
vppon
Iohn
,
the
one
and
twentith
chapter
,
disputeth
of
that
right
which
the
Apostles
and
Ministers
haue
by
the
worde
of
GOD
,
to
receyue
carnall
things
of
them
,
vnto
whom
they
minister
spirituall
things
:
They
giue
gold
(
saith
he
)
and
they
receyue
grasse
.
And
in
his
tenth
Tome
,
there
is
extant
no
lesse
then
a
whole
Homilie
,
concerning
the
paying
of
tythes
as
of
dutie
.
Hierome
also
in
his
third
chapter
vpon
Malachie
,
amongst
other
thinges
which
concerne
this
opinion
,
hath
these
wordes
:
That
which
we
say
of
tythes
and
first
fruits
,
which
of
olde
were
giuen
of
the
people
to
the
Priestes
and
Leuites
,
vnderstand
yee
also
to
concerne
the
people
of
the
Church
,
who
are
commaunded
not
onely
to
pay
tythes
and
first
fruites
,
but
also
to
sell
all
that
they
haue
,
and
giue
to
the
poore
,
and
to
follow
the
Lord
.
The
which
so
great
a
matter
if
we
will
not
performe
,
yet
at
the
least
lets
vs
imitate
the
beginnings
of
the
Iewes
,
that
wee
may
giue
part
of
all
vnto
the
poore
,
and
affoord
the
Priests
and
Leuites
their
due
honour
.
For
which
cause
the
Apostle
sayth
;
Honour
the
widdowes
,
which
are
true
widowes
:
And
,
That
the
Elder
is
to
bee
honored
with
double
honour
,
especially
he
which
laboureth
in
worde
and
doctrine
:
the
which
dutie
who
so
now
will
not
performe
,
hee
is
proued
thereby
to
defraude
and
supplant
God
himselfe
,
and
hee
is
cursed
therefore
of
God
in
the
penurie
of
all
things
:
so
that
he
which
soweth
sparingly
,
shall
reape
sparingly
,
and
hee
which
soweth
liberally
,
shall
reape
liberally
,
&c.
Many
other
thinges
of
like
sort
may
wee
read
in
that
place
to
this
sense
.
But
if
I
should
repute
vnto
you
whatsoeuer
the
Fathers
haue
written
of
this
argument
;
I
should
but
repeate
the
same
things
,
and
be
tedious
to
the
Reader
in
a
matter
of
no
controuersie
.
Chap.
XIII
.
A
distinction
of
Church
goods
.
THe
goods
of
the
Church
are
not
all
of
one
fort
:
for
there
are
some
which
consist
in
the
oblations
of
the
people
;
some
,
in
proper
possessions
;
some
,
in
rents
and
reuenewes
;
some
,
in
lawfull
fees
and
ancient
roialties
.
Al
the
which
are
commonly
distinguished
into
two
seuerall
kinds
:
whereof
some
are
called
Spirituall
,
and
some
accounted
Temporall
.
But
seeing
these
tearmes
do
neyther
so
fitly
,
nor
yet
so
fully
expresse
the
nature
of
these
things
,
more
proper
words
were
to
be
deuised
by
more
perfect
Ciuilians
.
For
vnto
that
which
is
Temporall
,
there
is
nothing
in
nature
opposite
,
but
that
which
is
Eternall
:
and
to
that
which
is
Spiritual
,
nothing
is
contrary
,
but
that
which
is
Carnal
or
corporal
.
They
therefore
speak
more
aptly
of
these
thinges
,
who
for
the
worde
Temporall
,
vse
the
words
Ciuil
and
humane
:
and
for
Spiritual
,
the
words
Sacred
holy
,
and
diuine
.
Now
albeit
,
that
ought
generally
to
be
accounted
holy
&
sacred
,
whatsoeuer
is
consecrated
to
God
,
and
his
Ministerie
:
yet
notwithstanding
,
they
cal
oblations
(
because
they
more
nearely
concerne
God
and
his
seruice
)
more
properly
sacred
and
diuine
thinges
;
not
so
much
for
distinction
sake
,
as
for
that
the
condition
and
proprietie
therof
is
such
.
But
humane
and
ciuil
goods
,
they
account
the
fields
and
possessions
of
the
Church
;
for
that
in
nature
and
condition
they
are
not
vnlike
vnto
those
,
which
other
Citizens
possesse
,
and
are
therefore
giuen
vnto
the
Cleargie
,
that
not
onely
in
the
Church
,
but
also
in
the
common-wealth
,
they
may
be
of
good
estate
,
and
wel
able
to
maintaine
the
credit
of
the
place
and
person
they
sustaine
:
the
which
by
no
good
meanes
they
can
be
able
to
vphold
,
if
in
worldly
welth
they
be
so
curtold
,
and
kept
so
thread-bare
,
as
that
they
cannot
be
in
case
to
be
as
bountifull
as
other
men
.
Great
matters
are
looked
for
at
the
hands
of
the
Cleargie
;
as
hospitalitie
,
releeuing
the
poore
,
and
such
other
thinges
,
which
Christ
himselfe
not
onely
taught
,
but
in
person
performed
in
some
good
sort
.
And
is
it
not
a
shame
for
a
Bishop
to
exhort
others
vnto
charitie
towards
the
poore
and
needie
,
and
himselfe
neither
to
put
the
same
in
practise
,
nor
yet
to
be
able
?
But
least
any
man
should
thinke
,
that
this
distinction
came
out
of
the
Popes
Mint
,
and
therefore
to
bee
reiected
;
he
shal
vnderstand
by
those
things
we
haue
now
cited
,
that
it
is
the
Fathers
,
the
autentike
Fathers
.
Ambrose
in
his
Epistle
de
tradendis
basilicis
,
maketh
mention
of
the
collations
of
the
people
,
and
the
fields
which
the
Church
possessed
.
Wherefore
the
gifts
and
oblations
of
the
faithfull
,
which
they
offer
of
their
owne
accord
,
are
to
be
accounted
holy
goods
,
go●●s
sacred
and
diuine
:
because
in
that
case
the
chiefe
respect
is
not
of
man
,
but
of
God
.
Vnder
this
kinde
we
comprise
the
paiment
of
tenthes
and
tythes
also
:
albeit
there
bee
great
difference
betwene
those
tythes
,
which
eyther
now
the
people
pay
of
their
owne
voluntarie
,
not
constrained
,
or
haue
of
olde
religiously
vndertaken
by
a
lawe
imposed
vpon
themselues
and
their
posteritie
,
to
pay
vnto
the
Ministers
;
&
those
tythes
which
Princes
gaue
vnto
them
,
and
laid
out
for
them
by
their
Iniunctions
.
For
wee
must
vnderstand
thus
much
also
,
that
tenthes
haue
beene
paide
of
olde
,
not
onely
to
the
Priestes
,
but
vnto
the
chiefe
Magistrate
also
.
Haue
wee
not
heard
of
certaine
tributes
wont
to
bee
paid
to
the
common
treasurie
,
which
afterwardes
were
giuen
by
the
Emperour
Constantine
vnto
the
Churches
?
Namely
,
for
that
albeit
the
superstition
of
the
Gentiles
were
in
many
places
put
down
by
publike
authoritie
;
yet
the
Nobles
and
richer
sort
,
with
the
greater
part
of
the
people
,
hauing
not
forthwith
receyued
the
faith
of
Christ
,
the
bare
oblations
of
the
faithfull
,
(
althogh
bountiful
)
were
not
sufficing
to
relieue
the
poore
,
and
to
maintaine
the
state
of
their
Pastors
.
So
that
vnlesse
I
quite
lose
mine
ayme
,
those
tributes
were
eyther
tenthes
or
tithes
.
For
there
is
nothing
better
knowne
,
then
that
the
Romanes
imposed
the
paiments
of
tenthes
,
vpon
those
prouinces
they
conquered
:
and
what
proportion
could
they
more
fitly
giue
vnto
professed
Churches
,
then
the
tenthes
of
those
they
conquered
?
This
example
did
Charles
the
great
follow
,
who
hauing
ouercome
the
Saxons
,
and
hauing
put
to
flight
their
King
Windekind
,
hee
commaunded
tenthes
to
be
paid
vnto
him
:
part
whereof
the
Bishops
and
other
Pastors
of
the
Church
had
,
and
part
the
Kinges
officers
also
receiued
.
As
for
the
coniecture
of
Crantz
in
his
Metropolis
,
who
thinketh
that
tenthes
were
giuen
vnto
Nobles
in
fee
,
by
the
Bishops
,
I
cannot
for
my
part
allowe
thereof
:
seeing
it
so
euidently
appeareth
out
of
the
approued
Annalies
,
that
those
tenthes
were
receyued
of
the
Kinges
Officers
before
there
were
any
Bishops
,
and
whereas
yet
there
were
none
.
But
whereas
tythes
seemed
not
to
suffice
the
state
of
the
Cleargie
,
the
godly
Prince
,
of
a
religious
and
wise
purpose
,
added
glebes
and
landes
vnto
the
vse
of
the
Church
.
For
indeed
that
wilde
Nation
,
tamed
onely
by
force
&
armes
,
receiued
the
Christian
Religion
for
feare
,
but
in
affection
were
so
estraunged
from
it
,
that
they
would
sooner
suffer
the
Bishops
,
and
those
preachers
which
the
Emperour
sent
vnto
them
,
rather
to
sterue
among
then
,
then
to
thriue
by
them
.
But
who
so
desireth
to
reade
more
of
this
matter
,
may
reade
Crantz
his
Metropolis
,
and
the
Saxon
Chronicles
.
In
the
meane
while
,
wee
haue
thus
learned
,
that
those
tenthes
and
tythes
,
which
no
religion
of
the
Christian
people
,
but
the
liberalitie
of
the
religious
Magistrate
hath
giuen
vnto
the
Church
,
were
properly
to
bee
accounted
among
the
Churches
,
Ciuill
goodes
.
But
when
as
at
this
day
they
are
so
intermingled
,
that
the
manner
of
their
first
donations
is
not
known
,
for
good
cause
they
are
now
called
by
the
more
certaine
and
the
more
singular
part
of
them
,
and
are
therefore
accounted
among
those
Church
goods
,
which
are
not
ciuill
,
but
sacred
and
diuine
.
As
for
those
goods
of
the
Church
which
wee
distinguish
by
the
name
of
ciuill
goods
and
humane
,
they
may
be
distinguished
into
the
possession
of
such
fearms
and
rents
,
which
the
Church
had
euen
vnder
heathen
Emperors
before
Constantine
;
and
into
the
possession
of
such
fees
and
mannors
,
which
vnder
the
Christian
Magistrate
haue
annexed
vnto
them
some
ciuil
iurisdiction
.
The
which
,
because
some
contend
that
no
Ecclesiasticall
person
ought
to
inioy
,
wee
are
in
like
manner
to
examine
that
matter
,
the
rather
,
for
that
there
are
some
which
thinke
,
they
ought
rather
to
liue
of
other
mens
Almes
.
Chap.
XIII
That
the
Pastors
of
churches
are
not
maintained
of
almes
,
but
of
the
due
reward
of
their
labours
.
SOme
haue
beene
of
opinion
(
you
will
very
hardly
beleeue
it
)
(
neither
doe
I
their
opinion
)
that
our
blessed
Lorde
and
his
Apostles
did
not
onely
liue
very
bare
,
but
verie
beggers
:
and
therefore
that
the
Ministers
of
the
Church
ought
to
liue
of
meere
almes
,
according
vnto
their
godly
example
.
But
the
law
of
God
defieth
this
errour
,
and
forbiddeth
the
whole
trade
of
begging
among
his
people
.
Neither
doe
wee
read
,
that
the
Lord
at
any
time
repealed
this
lawe
;
and
sure
we
are
,
that
there
haue
beene
alwayes
extant
among
vs
certaine
lawes
of
the
Emperours
also
against
vpright
beggers
.
Almes
are
giuen
for
pittie
sake
to
helpe
and
cheare
the
needie
:
but
whatsoeuer
is
giuen
as
a
testimonie
of
any
vertue
,
is
eyther
a
stipend
for
certaine
paines
taken
,
or
a
present
for
a
certaine
reuerence
conceiued
(
albeit
the
party
be
poore
vnto
whom
it
is
performed
.
)
When
the
Lord
therefore
sent
forth
his
Disciples
to
preach
,
hee
gaue
them
a
commission
to
take
vp
their
mainteinance
of
them
to
whome
they
preached
:
and
hee
therefore
compared
them
to
labourers
,
and
their
stipend
to
a
reward
,
not
to
an
almes
;
which
being
due
,
is
to
be
charged
,
and
discharged
as
of
right
.
Whereby
the
nature
of
those
things
which
the
godly
did
contribute
vnto
the
Lord
his
vse
,
and
his
Apostles
,
is
easely
vnderstood
to
be
of
the
condition
,
not
of
almes
,
but
of
fees
.
Euen
as
the
offerings
,
and
certaine
parts
of
the
sacrifices
were
alotted
to
the
Priests
,
not
as
free
almes
,
but
as
the
fruites
of
their
labours
:
so
the
godly
Pastors
doe
receiue
of
the
faithfull
people
,
not
a
doale
,
but
a
duetie
;
the
one
beeing
of
right
,
the
other
of
meere
pittie
.
If
any
man
vrge
,
that
the
sense
of
this
worde
Almes
,
doth
extend
it selfe
more
largelie
amongst
learned
Diuines
,
&
that
it
is
taken
for
all
kind
of
beneuolence
which
is
shewed
for
Gods
cause
vnto
the
benefit
of
our
neighbor
:
Howe
truly
they
so
affirme
,
I
leaue
that
to
them
which
are
but
meanely
seene
in
the
Greeke
tongue
.
In
the
meane
while
,
I
will
not
sticke
with
them
for
so
much
as
this
commeth
to
,
that
in
such
a
sense
,
those
thinges
which
are
giuen
to
the
Church
for
the
benefite
of
the
Ministers
,
may
bee
called
Almes
also
:
this
alwaies
reserued
,
that
they
still
differ
white
and
blacke
from
those
almes
,
with
the
which
the
poore
are
releeued
.
For
what
haue
they
deserued
?
You
remember
where
I
sayd
,
that
there
is
no
other
law
imposed
vpon
the
Minister
by
the
Lord
,
then
vnto
the
rest
of
the
faithfull
(
excepting
onely
the
condition
of
their
function
.
)
Neither
doth
any
man
doubt
,
that
the
faithfull
are
forbidden
by
any
religion
,
to
become
the
free
tenaunts
of
their
Princes
.
But
as
for
the
lawes
and
conditions
which
perticularlie
concerne
the
estate
of
Ministers
,
there
is
not
any
one
which
inhibiteth
them
to
vse
the
benefite
of
Princes
,
and
to
be
deuoted
to
them
,
as
far
as
other
Citizens
.
Ouer
and
besides
all
this
,
the
Euangelique
precepts
are
in
no
case
an
excuse
vnto
the
right
of
nations
,
or
the
equity
of
Moses
law
:
but
they
all
(
and
all
the
worlde
shall
witnes
the
same
)
haue
appointed
for
the
Priests
and
sacred
Ministers
,
both
fields
and
farmes
and
other
ciuill
estates
.
And
can
they
by
any
law
,
or
equity
be
sequestred
from
the
generall
priuiledges
of
all
cittizens
,
which
are
to
liue
now
among
citizens
,
and
to
sustaine
vnder
the
same
Magistrate
the
same
burdens
of
the
commonwelth
with
other
Cittizens
?
And
hath
not
God
himselfe
commaunded
by
his
law
,
that
there
should
be
giuen
vnto
the
Priests
and
Leuites
,
not
onely
tythes
and
offerings
,
but
Cities
also
,
with
their
towns
and
teritories
?
Or
had
they
any
lesse
authority
ouer
these
their
townes
and
Citties
,
then
had
the
other
Tribes
ouer
their
Citties
and
fields
which
fel
vnto
them
by
lot
?
The
Gospell
beeing
receaued
by
publique
authority
,
the
Lord
hath
no
where
forbidden
the
Ministers
of
the
Gospell
to
possesse
fields
and
farmes
after
the
same
manner
,
neither
hath
hee
inhibited
that
anie
such
realties
should
bee
giuen
them
to
possesse
.
But
is
it
possible
there
should
bee
any
so
base
,
and
bad
minded
towards
religion
,
that
he
could
once
wish
the
Ministers
thereof
to
be
of
worse
estate
in
a
christian
society
,
then
were
of
olde
the
Priestes
and
Leuites
in
the
Common-wealth
of
Israell
?
It
is
well
knowen
,
that
Ministers
hauing
to
conuerse
in
a
ciuill
societie
,
had
neede
also
of
those
helpes
which
are
requisite
in
a
ciuill
society
,
&
may
reconcile
them
into
fauor
,
and
maintaine
them
in
authority
with
the
common
people
,
as
wisedome
and
wealth
especiallie
:
Seeing
that
whosoeuer
hee
bee
that
neglecteth
either
of
these
,
can
by
no
meanes
liue
,
and
liue
well
in
a
ciuill
societie
.
The
wise
man
in
his
Ecclesiastes
the
seuenth
chapter
,
hath
verie
well
noted
the
practise
of
this
:
For
wisedome
is
good
(
saith
he
)
with
an
inheritaunce
,
and
the
excellencie
of
them
which
see
the
Sunne
,
because
that
man
shall
rest
in
the
shadowe
of
wisedome
,
and
the
shadow
of
siluer
:
And
indeed
,
vppon
these
two
pillers
doth
rest
the
chiefe
strength
and
stay
of
a
ciuill
life
.
There
is
one
kind
of
life
which
is
publique
,
and
in
the
common
prospect
of
men
,
and
hath
necessarilie
to
doe
with
men
of
all
sortes
:
and
there
is
an
other
kinde
of
priuate
and
priuie
life
,
vnder
an
heathen
Magistrate
,
full
of
danger
;
so
that
,
there
hee
is
to
deale
as
wel
with
Magistrates
as
with
priuate
men
:
heere
,
he
may
well
deale
with
none
at
all
.
I
say
in
this
case
there
is
no
comparison
to
be
made
of
these
two
kinds
betweene
themselues
,
that
without
distinction
wee
should
make
the
like
condition
of
the
Ministers
life
in
all
places
,
and
subiect
vnto
the
like
conditions
.
Chap.
XV.
Of
those
Lands
which
are
held
in
fee
,
and
haue
annexed
with
them
anie
ciuill
authoritie
and
iurisdiction
.
AND
that
which
maketh
all
the
doubt
for
those
Landes
which
are
helde
in
fee
by
the
Church
,
is
this
,
that
manie
times
they
haue
annexed
with
them
some
Ciuill
iurisdiction
and
Knights
seruice
.
The
which
thing
is
forbidden
the
Pastors
of
the
Church
by
the
lawes
of
the
Church
;
vnto
whome
also
the
power
of
the
sword
seemeth
to
bee
forbidden
by
the
Lord
himselfe
.
The
ancient
Canons
,
which
are
accounted
the
Apostles
,
allow
not
a
Bishoppe
to
be
busied
in
the
seruice
of
warre
,
or
anie
ciuill
function
.
The
sixt
Canon
standeth
thus
.
A
Bishop
Priest
,
or
Deacon
,
shall
not
take
vppon
him
anie
worldlie
cares
,
neither
shall
hee
defile
himselfe
with
such
.
Cyprian
also
in
an
Epistle
vnto
the
Priestes
of
Furnam
,
writeth
against
one
Victor
,
for
that
he
made
one
Geminus
Faustinus
ouer-seer
of
his
last
wil
,
and
forbiddeth
them
that
there
should
bee
anye
oblation
made
amongst
them
for
his
death
:
His
wordes
are
these
.
The
Bishoppes
our
predecessours
,
religiouslie
considering
,
and
prouidentlie
fore-casting
of
thinges
,
enacted
,
that
no
brother
departing
this
life
,
should
appoint
anie
Clearke
to
be
his
guardian
or
supra-visor
:
and
if
anie
so
did
,
there
should
bee
no
offering
for
him
,
neither
should
anie
Sacrifice
be
celebrated
for
his
departure
:
Neither
indeed
doth
he
deserue
to
bee
once
named
in
the
praier
of
the
Priestes
,
at
the
Altar
of
God
,
who
sought
by
all
meanes
possible
to
with-draw
the
Priests
&
Ministers
from
the
Altar
of
God
.
These
decrees
of
the
reuerend
Fathers
,
are
confirmed
by
that
example
of
the
Apostles
,
who
sequestred
themselues
from
the
ouer-sight
of
the
poore
,
which
notwithstanding
is
a
godlie
and
a
religious
action
,
and
resigned
that
charge
vnto
other
godlie
men
,
least
themselues
should
bee
with-drawen
from
the
ministerie
of
the
woorde
,
which
thing
chiefly
was
imposed
vpon
them
by
the
Lord
.
Moreouer
,
for
so
much
as
pertaineth
vnto
Knights
seruice
,
or
anie
other
ciuill
function
,
the
foure-score
and
second
of
the
Canons
,
which
are
called
the
Apostles
;
decreeth
thus
:
The
Byshoppe
,
Priest
,
or
Deacon
,
that
giueth
himselfe
vnto
war-fare
,
and
will
occupie
himselfe
,
both
in
the
Romaine
regiment
,
and
also
in
the
Ecclesiasticall
gouernement
:
let
him
be
diuested
.
Giue
vnto
Caesar
,
those
thinges
which
are
Caesars
,
and
vnto
God
those
thinges
which
are
Gods
.
The
councell
of
Chalcidon
in
the
seuenth
Canon
the
fifteenth
action
,
hath
laid
a
cursse
also
vppon
those
that
dare
presume
to
doe
these
things
.
The
wordes
of
the
Canon
are
these
.
Wee
doe
decree
,
that
those
which
are
once
ordained
in
the
Cleargie
,
(
as
also
all
Monks
)
shall
neither
come
vnto
anie
militarie
seruice
,
or
to
anie
secular
promotion
.
But
they
which
dare
do
these
things
,
and
do
not
with
repentance
returne
to
that
,
of
the
which
they
made
their
first
choyce
for
Gods
cause
;
they
are
accursed
.
To
these
Canons
wee
maye
adde
the
conditions
of
the
fees
themselues
,
the
which
are
such
,
as
by
them
all
manner
free-tenure
is
taken
away
from
the
Cleargie
,
and
companie
of
Moonks
:
For
a
fee
is
defined
by
the
Lawyers
,
to
bee
a
Militarie
seruice
.
but
seeing
the
lawes
of
the
Church
doe
forbid
Church-men
and
Moonkes
,
to
exercise
anie
Militarie
seruice
,
they
cannot
by
any
right
,
either
receiue
,
or
retaine
the
benefite
of
the
seruice
.
Chap.
XVI
.
That
Bishops
and
other
Pastors
of
the
Church
,
are
not
forbidden
to
be
Lords
of
fees
,
&
sometimes
to
vndertake
secular
and
ciuill
charges
.
TO
the
former
obiections
I
first
aunswere
,
according
to
that
I
haue
already
proued
▪
as
well
by
the
lawes
of
the
first
christians
,
as
by
the
testimony
of
the
ancient
fathers
,
that
the
Church
long
before
Constantine
his
time
had
both
fields
and
farmes
,
the
commons
and
commodities
pertaining
to
the
same
.
But
is
there
now
any
other
reason
,
why
Ecclesiasticall
persons
may
not
also
hold
the
same
in
fee
(
if
they
be
giuen
in
fee
)
as
well
as
did
of
old
these
Priests
and
Leuits
,
those
Townes
and
Cittyes
which
they
receiued
of
theyr
brethren
?
As
for
those
Canons
before
cited
,
I
aunswere
and
affirme
,
that
we
allow
,
nor
Elder
nor
Bishop
to
be
detained
,
or
withdrawen
with
secular
cares
from
theyr
spiritual
function
any
further
,
then
may
be
beneficial
to
the
Church
and
common
wealth
,
or
may
satisfie
the
necessity
of
our
christian
neighbour
.
That
the
charge
of
domestique
secular
affaires
is
here
forbidden
by
any
Canon
,
that
a
man
should
neglect
his
own
family
,
vnto
whom
he
is
bound
by
the
right
of
alyaunce
or
affinity
;
nor
godly
charity
,
nor
christian
faith
,
will
suffer
vs
so
to
thinke
:
But
that
the
charge
of
a
Lordship
or
Mayrolty
or
such
like
,
that
a
Bishop
should
be
Consul
in
the
field
,
Maior
of
a
Towne
,
Clarke
of
the
market
,
Chamberlaine
to
the
King
,
or
Factor
for
the
state
,
and
such
like
,
we
hold
them
to
bee
forbidden
by
that
sixt
Canon
,
and
we
vtterly
renounce
the
same
.
To
the
fourescore
and
second
Canon
,
I
aunswer
and
affirme
,
that
seruice
of
war
is
forbidden
by
the
same
,
not
that
which
is
necessary
,
but
that
which
is
voluntary
.
Vppon
which
ground
I
hold
this
for
a
sure
principle
,
that
that
Priesthood
or
Bishop
doth
both
against
the
honor
and
the
honesty
of
the
sacred
ministery
,
whosoeuer
without
commaund
of
supreme
autority
,
or
constraint
of
extreme
necessity
,
shal
take
vppon
him
any
seruice
of
war
,
eyther
as
leader
or
as
souldier
.
But
when
such
time
and
places
betide
,
as
shall
exact
this
at
our
handes
,
we
are
vnwillingly
to
yeeld
to
vnwelcome
necessity
.
Theodoret
in
his
second
Booke
the
third
chapter
,
writeth
of
one
Iames
Bishop
of
the
Citty
of
Nisib
,
(
which
of
som
is
called
Antioche
Migdon
)
that
he
was
vppon
occasion
both
Bishop
and
Captaine
of
the
same
his
Citty
,
the
which
by
the
helpe
of
God
he
manfully
defended
against
Sapor
King
of
Persia
,
and
deliuered
the
same
as
well
with
his
prowes
,
as
his
prayers
.
The
same
Theodoret
,
in
his
fourth
booke
the
twelfth
Chapter
,
recordeth
as
much
and
much
more
,
of
the
warlike
power
and
prowes
of
Eusebius
Bishop
of
Samosis
,
who
mannaging
himselfe
with
all
manner
warlike
abilements
,
ranged
along
throughout
Syria
,
Phenicia
,
and
Palestine
,
wher
he
erected
Priests
and
Deacons
,
and
performed
such
other
Eccesiasticall
pensions
.
Neyther
did
I
euer
read
of
any
that
found
himselfe
offended
with
this
action
,
or
thought
his
action
offended
against
that
Canon
.
I
doe
not
so
thinke
(
nor
will
I
say
so
much
)
of
Theophilus
and
Cyrillus
Bishops
of
Alexandria
,
who
tooke
vppon
them
a
secular
principality
ouer
that
Citty
,
the
Emperour
not
noting
it
,
but
not
commaunding
it
.
As
for
the
Canon
which
Cyprian
citeth
,
I
must
needs
confesse
that
I
cannot
attayne
vnto
the
reason
thereof
,
onely
this
I
am
assured
of
,
that
it
was
but
a
particular
and
a
prouinciall
decree
,
seruing
onely
for
that
time
and
that
place
.
For
no
doubt
,
to
take
charge
of
Widowes
and
Orphanes
,
is
an
especiall
worke
of
piety
,
and
commaunded
of
God
in
euery
place
of
his
Lawe
:
and
so
,
that
they
incurre
no
small
blame
,
that
deferre
to
take
vppon
them
not
the
patrimony
,
but
the
patrociny
of
such
.
For
good
cause
therefore
was
the
old
custome
continued
in
the
Chuch
,
that
Bishops
should
be
the
patrons
of
Widowes
,
and
the
Fathers
of
Orphanes
,
and
that
they
especially
before
all
others
,
were
to
take
charge
of
them
without
any
shame
to
theyr
calling
,
without
any
breach
of
the
Canons
.
You
shall
heare
how
the
Councell
of
Sardis
doth
allowe
and
recommend
the
same
in
plaine
wordes
.
For
this
is
the
speeche
which
Osiris
,
then
Bishop
there
,
made
.
Much
importunity
and
too
much
confluence
,
with
vnlawful
sutes
,
hath
brought
the
matter
to
this
passe
,
that
we
haue
not
so
much
either
fauor
,
or
credit
committed
vnto
vs
;
whiles
there
are
some
,
which
cease
not
to
repayr
to
the
Court
of
the
Bishop
,
(
and
especially
they
of
Africa
)
who
(
as
we
know
)
reiect
and
contemn
the
wholesome
directions
of
our
most
holy
brother
and
fellow
Bishop
Gratus
.
Who
do
not
only
present
diuers
and
sundry
matters
not
materiall
to
the
Church
,
(
as
many
times
it
commeth
to
passe
)
that
widows
,
orphans
,
and
the
poore
might
be
succoured
,
but
they
doe
further
craue
for
certaine
secular
dignities
,
and
ciuill
offices
.
This
bad
order
therefore
stirreth
vp
not
onely
much
muttering
,
but
many
offences
also
.
Notwithstanding
,
this
is
a
commendable
thing
,
that
Bishops
should
be
a
meanes
for
those
which
are
oppressed
with
wrongfull
violence
,
(
as
if
so
bee
a
widow
be
molested
or
an
orphan
defrauded
)
and
yet
so
,
that
these
parties
haue
some
iust
cause
of
complaint
,
and
some
honest
petition
to
praesent
.
Wherefore
,
if
it
so
please
you
(
my
beloued
brethren
)
let
this
be
a
decree
,
that
Bishops
come
not
to
the
Court
,
except
happely
they
,
whom
the
Religious
Emperour
shall
by
his
letters
inuite
.
But
because
oft
times
it
commeth
to
passe
,
that
they
which
suffer
wrong
,
flye
to
the
Church
for
succour
,
and
they
also
which
doe
wrong
,
and
are
adiudged
therefore
to
some
i
le
,
or
exile
,
or
in
deede
what
sentence
of
iudgement
soeuer
they
receiue
,
they
ought
here
to
be
relieued
,
and
without
al
doubt
their
pardon
to
be
craued
:
Therefore
if
it
so
please
you
,
as
I
haue
sayd
,
so
let
it
bee
decreed
.
They
all
gaue
a
placet
,
and
let
it
be
enacted
.
This
Canon
containeth
a
certaine
exposition
of
the
sixt
Canon
of
the
Apostles
,
and
it
teacheth
vs
what
secular
cares
a
Bishop
,
or
a
Priest
may
vndertake
,
and
what
not
.
The
Bishops
in
this
point
were
imitators
of
their
Fathers
the
Prophets
,
which
alwayes
gaue
their
helping
hand
to
widdowes
,
orphanes
,
and
other
afflicted
people
.
Doe
we
not
read
how
fatherly
and
friendly
the
Prophet
Elizeus
greeteth
the
Sunamite
after
his
entertainment
?
2.
Reg.
4.
What
wouldest
thou
that
I
should
doe
for
thee
?
is
there
any
thing
to
he
spoken
for
you
to
the
King
,
or
to
the
Captaine
of
the
host
?
Nor
neede
this
seem
to
any
man
any
such
a
strange
duety
of
religion
,
that
Bishops
(
or
other
Ministers
)
should
repaire
to
Princes
,
to
intreate
for
the
distressed
.
Ambrose
vndertaking
an
honorable
Embassee
for
Valentinian
the
Emperour
(
being
yet
a
child
)
to
Maximus
the
tyrant
,
spake
thus
in
his
case
(
as
himselfe
reporteth
to
Valentinian
in
an
Epistle
)
Whom
(
sayth
he
)
ought
Bishops
rather
to
defend
,
then
orphanes
?
For
it
is
written
,
Iudge
the
cause
of
the
fatherlesse
,
and
defend
the
widow
,
and
deliuer
him
that
suffereth
wrong
:
and
in
an
other
place
:
Ye
Iudges
of
widowes
,
and
fathers
of
fatherlesse
.
As
for
that
which
is
vrged
from
the
example
of
the
Apostles
,
ther
is
no
childe
so
simple
so
to
conceiue
therof
,
as
if
when
the
Apostles
had
once
chosen
Deacons
,
the
care
of
the
poore
and
the
widow
did
no
more
pertayne
to
them
.
I
noted
before
,
how
the
necessity
of
the
poore
was
commended
to
Paul
and
Barnabas
after
that
and
we
reade
how
Paul
also
caried
the
beneuolence
of
the
Corinthians
and
other
Churches
,
to
Hierusalem
.
Wherefore
,
to
conclude
,
if
it
be
lawfull
(
as
it
is
)
for
bishops
and
Pastors
,
and
that
according
to
the
rules
of
charitye
,
to
imploye
their
labour
in
outward
affaires
,
and
to
detract
some
what
from
that
time
,
which
otherwise
were
to
be
spent
in
reading
of
holy
writ
,
and
other
sacred
trauels
,
and
that
onely
for
our
priuate
necessities
,
or
our
neyghbours
:
what
labour
shall
we
thinke
too
much
,
or
what
paines
not
to
be
performed
in
the
commendable
affaires
of
the
King
or
common
wealth
,
for
a
publique
necessity
,
and
a
greater
commodity
?
Chap.
XVII
.
What
a
fee
is
,
and
what
are
the
conditions
thereof
.
NOw
it
remaineth
that
I
make
answere
for
those
Church
goods
which
are
held
in
Fee
,
of
which
terme
before
the
irruption
of
the
more
barbarous
nations
into
into
the
Romain
Empire
,
there
was
no
wher
any
mention
:
that
phrase
taking
his
original
from
the
Goths
,
Vandals
,
and
Longobards
,
What
may
be
the
etimology
thereof
,
and
what
is
signified
thereby
,
the
learned
at
large
discourse
,
&
discusse
:
whose
iudgements
and
opinions
it
were
now
too
long
to
repeate
.
But
for
our
purpose
this
is
enough
,
and
this
is
a
cleare
case
,
that
a
Fee
with
the
Lombards
,
doth
signify
a
priuiledge
or
an
especiall
benefite
with
the
Latines
:
so
that
a
Fendotarye
with
them
is
the
same
that
a
free
Tenant
is
with
vs
,
who
holdeth
by
fealty
and
homage
onely
.
But
a
Fee
is
defined
among
the
Lawyers
diuers
waies
:
First
,
that
it
is
a
military
seruice
imposed
and
vndertaken
vppon
this
condition
,
that
the
tenant
for
the
benefite
receiued
performe
his
seruice
in
warre
,
and
therein
shewe
his
fealty
and
fidelity
to
his
patrone
and
his
benefactor
.
(
By
which
we
may
vnderstand
,
what
was
the
original
of
tenures
in
Fee
.
)
Notwihstanding
,
for
as
much
as
there
are
some
fees
which
are
not
military
,
neyther
stand
vppon
knights
seruice
,
this
may
serue
for
a
more
generall
definition
,
that
,
a
Fee
is
a
benefite
,
or
a
priuiledge
giuen
vnto
some
man
vppon
this
condition
,
that
he
which
receyueth
the
benefite
,
shall
in
lieu
thereof
performe
some
duty
or
seruice
,
as
a
testimony
of
his
thankefulnes
.
But
here
there
are
three
things
of
necessity
to
be
obserued
:
the
Persons
,
the
Things
,
and
the
Right
.
The
Persons
are
the
Lord
,
and
the
Vasall
(
that
I
may
so
speake
with
the
Feudist
)
betweene
whom
the
seruice
is
contracted
:
The
which
for
the
most
part
in
deede
is
military
or
knights
seruice
;
I
say
,
for
the
most
part
,
because
of
the
Ecclesiastike
or
church
seruice
.
But
the
Thing
is
the
matter
&
substance
of
the
benefite
receiued
,
as
fields
,
fermes
,
iurisdictions
,
immunities
,
courts
,
or
whatsoeuer
else
is
held
in
Fee
.
But
last
of
all
,
the
Right
accrueth
from
these
both
:
For
the
Fee
in
respect
of
the
Lord
,
is
a
benefite
giuen
to
the
Vasall
,
vpon
that
condition
that
he
should
recognise
the
autor
therof
in
some
kind
of
seruice
;
but
in
respect
of
the
Vasall
,
the
Fee
is
the
right
of
vsing
and
manuring
another
mans
thing
,
vpon
that
condition
,
that
some
seruice
of
duety
,
and
testimony
of
his
fealty
be
due
for
the
sayd
thing
.
But
now
is
there
any
of
these
three
,
more
crosse
of
contrary
to
the
calling
and
condition
of
Ministers
,
then
of
other
Christians
?
But
that
it
may
the
more
plainely
appeare
what
is
the
nature
of
the
whole
matter
,
and
what
therein
is
repugnant
to
the
state
of
a
Minister
,
we
will
more
diligently
examine
the
particulars
of
these
pretended
Fees
.
Chap.
XVIII
.
A
distinction
of
Fees
.
THis
title
of
Fees
is
many
waies
deuided
:
but
that
which
maketh
for
the
present
purpose
is
this
.
Of
Fees
som
are
meere
Ciuill
,
some
are
Military
.
The
ciuill
Fee
is
againe
sub-deuided
into
an
Ecclesiasticall
or
Church
Fee
,
or
a
temporall
or
Lay
Fee
.
In
the
nature
of
Ecclesiasticall
or
Church
Fees
,
are
our
Parsonages
,
our
Bishoprickes
,
Archbishoprickes
,
Abbies
,
and
such
like
,
which
are
giuen
to
hold
in
free
tenure
by
the
Princes
Scepter
.
In
the
manner
and
nature
of
Ciuill
Laye
Fees
,
are
those
secular
dignities
and
ciuil
offices
of
the
common
wealth
,
as
Lieutenancies
,
Mairolties
,
Consulships
,
and
such
like
:
of
the
which
we
doe
not
purpose
in
this
place
to
make
any
particular
discourse
.
It
sufficeth
for
this
time
,
that
we
haue
noted
,
howe
all
Fees
are
not
giuen
for
military
dueties
,
neyther
doe
all
hold
vppon
Knights
seruice
.
Moreouer
this
also
is
most
manifest
,
that
the
lawes
of
Fees
haue
often
times
altered
,
and
the
nature
with
the
lawes
,
so
that
ther
is
nothing
more
variable
then
that
title
:
And
,
that
the
whole
matter
dependeth
vppon
certaine
customes
,
and
the
vncertaine
pleasures
of
the
Lords
,
who
vppon
any
condition
,
or
without
any
condition
(
if
it
please
them
)
may
freely
giue
the
things
they
haue
,
to
be
held
and
vsed
.
In
deed
the
first
occasion
of
Fees
was
Knights
seruice
:
that
the
Prince
might
alwayes
haue
a
sufficient
host
,
&
Captains
competent
for
the
defence
of
the
common
wealth
:
So
that
Fees
no
doubt
in
the
beginning
were
no
other
thing
,
but
stipends
for
war
,
not
hereditary
but
temporary
,
&
not
vnlike
to
Princes
annual
pensions
at
this
day
.
And
then
no
question
,
neyther
young
children
,
nor
youthes
vnder
the
age
of
fourteen
were
capiable
of
those
Fees
,
nor
generally
any
,
whosoeuer
was
not
apt
&
able
for
seruice
of
war
;
&
yet
we
see
afterwards
how
they
were
made
Hereditary
also
,
so
that
in
many
places
they
now
differ
litle
or
nothing
,
from
ordinary
inheritance
.
Whereby
we
may
see
,
that
those
lawes
&
conditions
of
Fees
,
which
determine
that
a
Clerke
is
no
hable
person
to
hold
in
Fee
,
are
to
be
vnderstood
no
otherwise
than
of
knights
Fee
.
In
the
which
notwitstanding
,
if
it
seeme
good
to
the
Lord
of
the
Fee
,
to
alter
the
law
thereof
(
as
he
iustly
may
by
his
absolute
authority
)
he
may
also
graunt
the
same
Fee
vppon
any
condition
,
vnto
the
Church
in
generall
,
or
to
anye
of
the
cleargy
in
particular
.
In
the
meane
while
,
those
Lawes
which
serue
to
restrain
cleargy
men
from
these
Fees
,
do
in
like
manner
by
the
same
reason
exclude
women
and
children
,
and
young
men
,
and
old
men
,
and
all
men
that
are
not
fit
for
military
seruice
:
Who
when
as
at
this
day
they
are
notwithstanding
admitted
;
what
reason
,
that
Clergy
men
alone
,
should
be
excepted
?
For
they
also
may
performe
by
an
other
man
,
or
supply
with
another
duety
,
that
duety
of
Chieualry
(
if
it
be
a
duty
)
as
wel
as
women
&
boies
:
wherfore
,
seeing
that
at
this
day
the
Pastors
and
Prelats
of
the
church
,
doe
liue
vnder
the
same
Magistrat
,
&
the
same
lawes
,
neither
do
challenge
vnto
themselues
any
peculiar
immunity
from
the
burdens
of
the
common
wealth
,
any
otherwise
then
other
Cittizens
;
surely
to
depriue
them
of
the
like
benefits
,
or
to
depose
them
from
the
like
priuiledges
with
other
cittizens
,
is
an
action
no
lesse
odious
to
al
,
then
iniurious
to
them
.
But
as
of
old
for
good
cause
it
seemed
necessary
to
them
which
had
the
chiefe
place
in
the
common
wealth
,
to
giue
lands
and
Lordships
in
Fee
to
their
Nobles
and
noble
warriours
for
military
attendance
,
and
the
peaceable
continuance
of
the
common
wealth
:
so
also
did
they
take
it
no
lesse
necessary
,
and
as
great
reason
for
them
to
giue
vnto
Pastors
and
Bishops
in
the
like
name
and
nature
of
Fees
both
towns
and
towres
,
and
parkes
,
&
woods
,
and
pooles
,
and
fishings
,
and
fermes
,
and
fields
,
and
tenths
,
and
tithes
,
for
the
sacred
ministery
of
Gods
Church
,
and
the
reuerend
administration
of
things
sacred
,
thereby
to
aduance
the
honor
,
and
support
the
worthines
of
that
most
honorable
&
heauenly
calling
.
As
for
those
things
which
the
Bishops
and
other
Ecclesiastical
persons
in
England
,
doe
hold
in
Fee
,
they
are
for
the
most
part
of
that
nature
,
as
that
they
require
no
military
seruice
:
for
they
are
giuen
in
Franke
almoigne
(
as
they
terme
it
)
and
yet
notwitstanding
,
all
ancient
Bishopricks
haue
frely
graunted
many
Fees
and
such
like
tenures
,
vnto
theyr
Tenants
in
fee
,
to
hold
in
Knights
seruice
:
Who
by
this
means
doe
performe
vnto
the
kings
of
England
,
as
well
military
,
as
other
necessary
seruices
in
the
Bishops
behalfe
:
by
the
which
the
Bishops
are
enlarged
and
set
free
from
them
.
Chap.
XIX
.
An
aunswere
to
the
obiection
,
That
ciuil
iurisdiction
,
outward
pompe
and
honors
which
are
annexed
with
these
fees
,
doe
not
agree
with
the
simplicity
of
the
Euangelike
ministery
.
IF
any
man
obiect
,
that
these
tenures
in
fee
,
are
accompanied
with
certaine
Royalties
,
ciuill
iurisdictions
,
secular
titles
,
honors
and
retinewes
,
in
which
thinges
,
the
auncient
Nobilitie
are
an
ornament
vnto
the
King
and
the
Countrey
:
and
therefore
not
agreeable
vnto
the
simplicitie
of
the
ministerie
:
which
thing
the
Lord
him selfe
taught
,
as
well
by
expresse
doctrine
,
as
especiall
example
:
Because
indeede
such
thinges
they
doe
but
intangle
a
man
in
extearne
vanities
,
and
solicite
their
heartes
with
the
cares
of
this
world
,
in
the
which
it
becommeth
a
Bishop
to
be
secure
.
And
furthermore
,
for
that
the
Lord
himselfe
beeing
requested
to
sit
but
as
arbiter
betweene
two
brethren
,
denied
the
same
.
And
againe
,
when
the
Apostles
made
the
question
,
which
of
them
should
bee
the
greatest
,
hee
made
aunswere
and
sayd
:
The
Kings
of
the
Gentils
raigne
ouer
them
,
and
they
which
beare
rule
ouer
them
are
called
gracious
Lordes
:
but
yee
shall
not
be
so
,
but
he
that
is
greatest
amongst
you
,
let
him
be
as
the
least
,
and
he
which
is
Prince
,
as
he
which
ministreth
.
By
which
,
the
wordes
and
examples
of
our
Sauiour
wee
are
taught
,
that
the
Ministery
of
the
Gospell
hath
nothing
common
with
the
Common-wealth
.
It
may
suffice
for
an
answere
vnto
this
obiection
,
which
wee
haue
before
noted
:
namely
,
that
all
this
they
talke
of
,
hath
his
place
in
that
estate
,
in
the
which
,
our
Sauiour
and
his
Apostles
liued
,
not
in
that
common-wealth
,
in
the
which
the
chiefe
Magistrates
acknowledge
Christ
Iesus
their
chiefe
Lord
,
and
soueraigne
King
.
For
as
the
Magistrate
is
of
an
other
calling
now
in
the
Church
,
then
before
he
had
:
so
is
it
reason
,
also
that
the
seruaunts
of
the
Lorde
should
bee
of
better
estate
in
the
Common-wealth
,
then
before
they
were
.
The
Magistrate
,
which
before
was
an
enemie
and
a
persecutour
:
(
according
vnto
the
prophesie
of
Esaias
)
is
become
a
Foster-father
of
the
Church
,
and
a
religious
worshipper
of
the
Lorde
Christ
:
vnder
whome
,
were
it
not
an
absurd
thing
,
that
the
seruaunts
of
Christ
should
haue
no
more
honour
,
then
vnder
a
persecutor
?
But
because
it
is
not
set
downe
expreslie
in
the
Scripture
,
what
,
of
what
sort
,
and
how
great
the
same
ought
to
bee
,
many
mens
mindes
are
heere
at
a
maze
,
and
some
are
of
mind
so
to
leaue
it
,
as
at
a
dead
losse
;
and
yet
notwitstanding
,
the
thing
it selfe
is
not
so
hard
to
find
out
,
and
it
is
in
his
owne
nature
wel
enough
knowen
,
and
that
both
by
the
written
lawe
of
God
,
and
the
vniuersall
censure
of
all
nations
:
were
it
not
for
the
awkewarde
interpretation
of
those
scriptures
which
I
haue
nowe
cited
.
Out
of
the
which
notwithstanding
,
there
is
nothing
els
directie
concluded
,
but
that
it
is
not
any
part
of
the
Ecclesiasticall
function
,
to
intermedle
in
ciuil
affaires
,
the
which
indeed
is
out
of
all
controuersie
.
Neither
is
that
the
question
:
but
whether
the
same
man
that
is
a
Pastor
,
may
not
togeather
with
the
ministery
of
the
Gospell
,
bee
lawfully
imployed
in
politique
affaires
,
for
the
benefite
of
the
Church
,
and
good
of
the
Common-wealth
.
For
when
as
the
Minister
of
the
church
,
is
cittizen
also
of
the
common-wealth
,
he
ought
not
thinke
any
thing
not
pertaining
to
him
,
that
pertaineth
to
the
Common-wealth
:
so
that
beeing
lawfully
called
,
hee
may
not
vndertake
some
part
of
the
ciuill
estate
.
As
for
that
which
I
lately
cited
concerning
our
Sauiour
,
who
refused
to
be
an
arbiter
,
it
is
nothing
to
this
question
.
For
the
spirite
of
Christ
in
the
mouth
of
Paul
doth
plainly
teach
vs
,
that
the
meanest
of
the
church
,
are
good
enough
to
iudge
of
earthlie
causes
,
for
that
one
day
they
shall
iudge
the
worlde
,
yea
,
the
Angels
themselues
;
(
a
iudgement
farre
greater
then
this
.
)
The
which
,
seeing
the
Apostle
affirmeth
of
any
Christian
:
is
it
to
bee
thought
,
that
onely
Christ
alone
was
no
fit
man
to
take
vp
a
small
matter
betweene
two
brethren
,
if
they
both
had
bene
content
to
stand
vnto
his
iudgement
?
Wee
cannot
therefore
imagine
,
that
our
Sauiour
Christ
simplye
refused
the
office
of
an
arbiter
,
but
that
hee
denied
himselfe
to
bee
that
iudge
,
which
might
command
both
parties
to
stand
vnto
his
arbiterment
.
And
is
not
this
then
a
slight
testimonie
,
for
to
proue
it
not
lawfull
for
a
Bishop
,
(
who
is
both
a
Cittizen
,
and
a
subiect
)
to
exercise
anye
ciuill
iurisdiction
,
the
Magistrate
so
commaunding
him
?
or
to
execute
some
other
pension
of
the
Common-wealth
,
(
not
abhorring
altogeather
from
his
profession
)
beeing
furnished
with
sufficient
authority
to
discharge
it
?
That
the
foure-score
and
second
Canon
commandeth
him
to
be
disordered
,
who
vndertaketh
both
Prouinces
(
the
Ecclesiasticall
power
,
and
the
secular
principality
,
)
for
my
part
,
I
say
not
against
it
:
if
so
be
that
it
bring
no
inconuenience
vnto
the
Bishoppes
of
the
Church
,
and
that
it
may
bee
done
with
the
good
leaue
of
the
Prince
,
and
without
anie
great
hurt
to
the
Church
and
Common
wealth
.
And
thereupon
we
are
also
bolde
to
say
,
that
Theophilus
and
Cyrill
,
Byshops
of
Alexandria
,
transgressed
that
Canon
:
of
whome
Socrates
reporteth
,
that
of
themselues
they
tooke
vnto
themselues
the
principality
of
that
citty
.
In
like
manner
doe
the
Bishops
of
Rome
,
when
as
they
improoue
vnto
themselues
those
things
which
are
Caesars
.
For
when
as
they
are
the
vassals
and
subiectes
of
the
Emperour
,
they
haue
notwithstanding
extolled
themselues
aboue
their
Lords
,
and
aduanced
the
sheepheardes
croysier
aboue
the
royall
scepter
.
But
for
those
Bishops
which
vaile
their
bonnet
to
their
Soueraigne
,
and
obey
their
Princes
in
honest
and
godly
things
,
there
is
not
the
like
reason
.
And
many
things
many
times
are
done
in
the
Common-wealth
extraordinarilye
,
so
that
there
can
no
lawe
bee
published
or
made
,
which
it
is
not
lawfull
for
to
gain-say
at
some
time
or
other
,
for
the
good
of
the
Common-wealth
.
Neither
is
the
other
example
that
they
vrge
,
of
anye
force
.
For
had
our
Sauiour
meant
to
haue
inthronized
himselfe
in
that
earthly
kingdome
,
(
which
he
neuer
ment
)
yet
would
hee
haue
refused
that
tumultuous
course
:
For
what
power
had
that
part
of
the
people
to
annoint
him
King
?
CHAP.
XX
That
it
is
lawfull
for
Bishops
to
heare
ciuil
causes
,
and
to
determine
vpon
them
.
THat
Bishops
had
to
deale
in
ciuill
causes
,
when
as
the
parties
submitted
themselues
to
their
iudgement
,
it
is
sufficiently
known
by
the
writings
of
the
Fathers
,
&
the
works
of
Iustinian
.
The
which
,
although
it
were
a
matter
of
no
smal
trouble
vnto
the
godlie
Bishops
:
yet
the
iniquitie
many
times
of
secular
Iudges
,
their
delayes
,
demurs
and
cauils
in
lawe
were
such
,
as
that
the
Bishops
of
meere
charity
were
moued
vnto
this
labour
.
Neither
are
they
therein
to
be
so
censured
,
as
if
they
vsurped
the
place
of
the
ciuill
Magistrate
:
for
he
did
it
by
the
consent
of
the
chiefe
Magistrate
:
as
it
appeareth
in
the
writings
of
Iustinian
in
his
first
booke
de
Episcopali
audientia
,
the
fourth
title
,
where
hee
commaundeth
,
that
there
should
be
that
reuerence
giuen
vnto
their
iudgement
,
which
is
due
vnto
the
hiest
powers
:
(
from
whome
it
is
not
lawfull
to
appeale
)
and
more-ouer
he
commandeth
that
the
execution
of
their
iudgements
,
be
done
by
his
ciuil
iudges
.
By
reason
of
the
statute
of
Praemunire
(
as
they
call
it
)
(
against
the
which
,
whosoeuer
offend
,
they
are
punished
with
is
a
matter
of
verie
great
daunger
in
England
,
for
Church-men
to
inuade
the
office
of
the
ciuill
Magistrates
:
and
therefore
,
there
is
kept
a
most
circumspeact
distinction
betweene
the
affaires
of
the
Ciuil
,
and
the
Ecclesiastical
Court
.
If
at
anie
time
anie
of
the
Bishops
(
or
anie
other
of
the
cleargie
)
are
thought
meet
men
to
vndertake
any
ciuill
charge
,
they
doe
it
not
by
the
especiall
commaundement
and
commission
of
the
King
,
vnder
the
broad
seale
of
England
.
But
those
charges
are
alwayes
accompanied
with
some
honour
,
so
that
they
may
be
accounted
rather
a
help
,
then
a
hurt
to
the
proceedings
of
the
Gospell
:
(
as
are
the
offices
and
dignities
of
a
priuie
Counseller
,
a
Commissioner
,
a
Iustice
of
peace
,
and
such
like
.
)
Neither
(
as
I
doe
thinke
)
will
any
man
of
sound
iudgement
say
,
that
those
charges
are
eyther
imposed
vpon
any
Cittizen
without
the
chiefe
Magistrate
,
or
if
they
be
so
imposed
,
that
they
can
of
any
man
be
deposed
,
or
laide
aside
.
If
any
man
except
,
that
this
is
more
abhorring
from
the
office
of
a
Bishop
,
then
was
of
olde
the
charge
of
the
poore
,
from
the
which
notwithstanding
the
Apostles
did
abdicate
themselues
,
because
they
could
not
attend
vppon
that
,
and
their
owne
charge
too
:
and
therfore
vrge
,
that
it
is
not
possible
for
Bishops
,
that
they
should
discharge
both
charges
well
;
for
which
cause
they
ought
to
sequester
themselues
from
the
one
:
I
answer
,
first
,
that
the
Apostles
did
not
so
far
foorth
discharge
themselues
of
the
poore
mans
boxe
,
that
that
they
thought
it
not
appertaining
to
them
to
haue
any
further
care
thereof
:
for
they
alwayes
continued
patrons
of
the
poore
,
as
doe
the
Bishops
also
,
whom
we
will
not
so
intangle
with
ciuill
causes
,
that
they
forsake
their
owne
;
but
that
,
(
as
it
especially
concerneth
their
office
)
vpright
dealing
,
and
sincere
charitie
may
bee
maintained
among
them
,
whose
soules
health
is
committed
vnto
them
.
But
how
much
a
godly
and
diligent
Bishop
may
doe
in
this
matter
,
Austine
alone
may
serue
for
many
examples
,
who
wrote
so
many
excellent
volumes
,
when
as
yet
he
imployed
no
small
part
of
his
time
in
these
troublesome
affaires
.
Whose
words
I
will
heere
infer
,
for
that
they
inforce
a
sufficient
confutation
of
this
their
cauill
:
I
call
the
Lord
Iesus
witnesse
to
my
soule
(
saith
hee
)
in
whose
name
I
boldly
speake
these
thinges
,
that
for
so
much
as
concerneth
my
commoditie
,
I
had
rather
worke
euerie
day
with
my
hand
(
as
it
is
vsed
in
wel
ordered
Monasteries
)
and
reserue
the
other
houres
free
to
read
,
and
to
pray
,
and
to
exercise
my selfe
in
the
Scriptures
,
then
to
sustaine
the
tumultuous
perplexities
of
other
causes
,
in
determining
secular
controuersies
by
iudgement
,
or
in
taking
them
vp
by
arbitrement
.
To
the
which
troubles
the
same
Apostle
hath
appointed
vs
,
not
of
his
owne
will
,
but
of
his
that
spake
in
him
.
The
which
notwithstanding
we
read
not
that
he
himselfe
susteined
;
for
indeed
the
course
of
his
Apostleship
stood
not
with
it
.
Neither
did
he
say
,
If
therefore
you
haue
any
secular
controuersies
,
bring
them
before
vs
,
or
appoint
vs
to
giue
iudgement
of
them
,
but
those
which
are
least
esteemed
in
the
Church
,
set
them
vp
(
saith
he
.
)
And
I
speak
to
your
shame
,
is
it
so
,
that
there
is
not
any
wiseman
among
you
,
which
can
iudge
betweene
his
brother
,
but
the
brother
goeth
to
lawe
with
the
brother
,
&
that
before
infidels
?
Wherfore
,
those
wise
men
which
were
resiant
in
some
certaine
place
,
beeing
faithfull
and
godly
(
not
those
which
discoursed
this
way
and
that
way
for
the
Gospel
sake
)
I
say
,
such
would
hee
haue
to
bee
the
examiners
of
those
matters
.
For
which
cause
it
is
no
where
written
of
him
,
that
he
at
any
time
attended
vpon
any
such
busines
,
from
the
which
notwithstanding
we
cannot
bee
excused
,
albeit
wee
bee
of
the
number
of
those
which
are
least
esteemed
,
because
he
would
haue
those
also
set
vp
(
if
wise
men
were
wanting
)
rather
then
that
the
controuersies
should
bee
brought
into
the
open
and
ordinarie
Court
.
The
which
labour
notwithstanding
we
vndertake
,
not
without
comfort
in
the
Lorde
,
for
the
hope
of
eternall
life
,
that
we
may
bring
forth
fruit
with
patience
.
Thus
saith
Augustine
;
whose
reasons
in
my
iudgement
may
satisfie
any
reasonable
man
,
verely
they
satisfie
mee
,
neither
can
I
finde
anie
thing
to
mislike
in
this
action
of
his
.
This
is
one
generall
maxime
in
the
rules
of
Christianity
,
That
whatsoeuer
wee
reade
in
the
word
of
God
,
eyther
forbidden
,
beeing
not
euill
of
his
owne
nature
;
or
commaunded
,
beeing
of
it selfe
not
good
;
in
those
thinges
Christian
charitie
dispenseth
,
and
disposeth
of
the
matter
,
as
the
time
,
the
place
,
and
the
cause
doth
require
.
Vnto
the
which
,
whosoeuer
doth
refuse
to
subscribe
,
he
doth
it
of
stubborne
and
froward
hypocrisie
,
not
of
any
religion
or
deuotion
he
hath
of
the
precept
.
Neyther
is
the
Diuines
rule
vnknown
,
concerning
those
things
which
are
bidden
,
or
forbidden
in
the
word
of
God
;
namely
,
That
some
thinges
are
forbidden
,
because
they
are
euill
;
and
some
thinges
are
euill
,
because
they
are
forbidden
,
(
suppose
for
some
especiall
purpose
.
)
And
againe
on
the
contrary
part
,
That
there
are
some
things
commanded
,
because
they
are
good
;
and
some
thinges
therefore
to
bee
accounted
good
,
because
they
are
commaunded
by
God
,
who
requireth
such
thinges
of
men
for
some
especiall
causes
.
Now
those
things
which
are
of
the
first
sort
and
section
,
are
vnder
a
constant
and
perpetual
law
,
and
not
to
be
changed
by
any
means
:
but
there
is
not
the
like
condition
of
the
other
sort
,
neither
do
they
bind
anie
man
any
further
,
then
the
reason
and
occasion
of
the
law
doth
require
.
Examples
of
this
matter
wee
haue
in
the
obseruation
of
the
Sabaoth
,
and
the
vse
of
the
Shew-bread
,
of
the
which
it
was
not
lawfull
for
any
man
to
eate
,
but
the
Priests
onely
:
besides
many
other
things
of
like
nature
,
which
we
read
to
be
either
commaunded
,
or
condemned
.
In
this
our
case
;
it
is
no
crime
to
be
a
King
,
nor
to
be
a
Magistrate
,
a
capitall
sinne
.
And
therfore
the
reason
of
the
commandement
abating
the
thing
it selfe
abideth
free
;
and
it
remaineth
lawfull
for
Princes
,
and
other
Magistrates
,
to
be
of
power
to
command
the
Bishops
of
the
Church
in
a
Christian
common-wealth
,
those
things
,
which
would
rather
be
an
aide
and
an
ornament
,
then
any
hurt
or
impediment
to
their
holy
calling
:
I
speake
of
calling
in
generall
,
not
of
any
one
mans
calling
(
which
haplie
may
be
hindred
,
and
shall
haue
neede
of
others
which
may
helpe
him
)
but
of
all
theirs
,
which
are
in
the
same
calling
,
vnto
whome
there
ariseth
any
honour
and
authoritie
from
the
rest
.
So
that
if
all
things
be
throughly
examined
,
and
all
commodities
with
all
discommodities
compared
together
,
which
may
any
waies
accrue
vnto
the
Church
and
common
wealth
:
I
doubt
not
,
but
that
which
wanteth
in
one
parte
,
shall
be
requited
in
the
other
with
aduauntage
.
Chap.
XXI
.
An
exposition
of
that
place
of
Luke
,
in
the
two
and
twentith
chapter
.
NOw
I
come
to
that
place
of
Luke
,
the
two
and
twentith
chapter
:
where
it
is
recorded
,
that
there
was
some
question
made
amongst
the
Apostles
,
which
of
them
should
seeme
the
greater
:
the
which
for
that
it
arose
of
a
certaine
perswasion
of
honor
and
rule
,
our
Lord
&
Sauiour
(
the
great
Maister
of
humility
)
repressed
the
same
,
and
confuted
their
misconceite
,
when
as
hee
forbad
them
to
imitate
the
proceedings
of
heathen
Princes
,
and
made
himselfe
an
example
of
his
manner
of
gouernment
.
For
albeit
he
had
called
them
indeed
to
a
singular
kind
of
dignitie
,
notwithstanding
he
would
haue
them
vnderstand
that
the
same
differed
heauen
and
earth
,
from
that
which
is
vsuall
in
imperiall
kingdomes
.
For
as
the
kingdome
of
God
is
diuers
from
the
kingdomes
of
the
earth
,
euen
so
it
becommeth
the
Ministers
of
that
his
kingdome
,
to
be
of
diuers
conditions
also
.
Indeed
it
is
the
fashion
of
the
Court
,
to
sewe
pillowes
vnder
the
elbowes
euen
of
most
vile
men
:
and
commonly
they
which
grind
the
faces
of
the
people
with
bloud-thirstie
tyrannie
,
and
practise
vpon
them
all
kind
of
crueltie
,
are
notwithstanding
called
most
mercifull
and
most
gratious
Lords
.
Wherefore
our
Sauiour
especially
here
taxed
the
manifest
misdemeanors
of
them
,
which
then
did
domineer
ouer
the
people
of
God
,
noting
withall
the
manifold
abuses
of
other
vngratious
Tyrants
,
which
by
force
and
armes
had
inthralled
mightie
kingdomes
vnder
their
dominion
,
vnto
whome
the
grace
of
Gratiousnes
was
giuen
euen
by
them
,
whom
they
oppressed
most
vngratiously
.
Moreouer
,
there
was
setled
in
the
mindes
of
the
Apostles
a
certain
conceit
,
that
the
kingdom
of
the
Lord
should
be
earthly
,
as
they
did
see
that
of
the
Romanes
to
bee
,
and
as
they
had
heard
that
of
Dauid
and
Salomon
to
haue
beene
.
Higher
then
this
could
not
they
aduance
their
conceits
:
for
alâs
they
were
as
yet
but
meere
infants
in
Christ
,
and
did
but
learne
as
then
to
goe
by
ground
.
Whereuppon
it
came
to
passe
,
that
they
imagined
very
strongly
,
that
they
could
be
made
no
other
by
the
Lord
,
then
Lords
Lieutenantes
at
the
least
:
from
the
which
their
childish
ouer-weening
,
our
Sauiour
doth
in
this
place
take
them
downe
a
little
.
But
that
it
may
be
made
yet
more
apparant
vnto
all
,
what
might
bee
the
Lord
his
very
meaning
in
that
his
saying
,
I
wil
yet
sound
into
the
cause
a
little
deeper
.
The
Apostles
seeme
to
make
a
verie
plaine
question
,
demaunding
no
more
but
this
;
Who
should
be
the
greatest
among
them
:
but
in
what
things
he
should
be
the
greatest
,
that
is
not
there
expressed
.
No
doubt
a
man
may
be
accounted
greatest
for
sundry
causes
:
as
greatest
in
age
,
in
experience
greatest
,
greatest
in
learning
,
in
eloquence
greatest
,
greatest
in
wisedome
,
in
wealth
,
in
nobilitie
of
birth
,
in
authoritie
and
power
,
and
such
like
.
But
now
,
the
Apostles
were
priuate
men
,
in
nothing
singular
,
which
commonly
maketh
mens
minds
ambitious
,
and
causeth
mens
thoughtes
to
ouer-reach
.
As
for
age
,
experience
,
wealth
,
wisedome
,
nobility
,
&
such
like
,
they
openly
bewray
themselues
in
whom
soeuer
they
are
the
greatest
,
so
that
there
is
seldom
any
question
about
those
things
.
It
remaineth
therefore
,
that
the
question
betwene
them
was
for
honour
and
authoritie
:
the
which
also
may
seeme
a
ridiculous
thing
among
the
poore
fraternitie
of
the
twelue
Apostles
,
vnlesse
haplie
a
man
would
iudge
them
ambitious
,
rather
for
their
desire
,
then
for
their
honour
.
But
farre
be
it
from
mee
,
that
I
should
rashly
condemne
those
good
men
of
any
sacrilegious
ambition
,
seeing
the
Lord
himselfe
did
not
so
much
correct
them
,
as
direct
them
in
their
demaund
.
It
appeareth
rather
by
that
the
Lord
answered
,
than
by
any
thing
the
Apostles
propounded
,
that
they
did
not
regard
the
present
state
of
thinges
,
as
they
were
then
,
but
that
they
had
an
eye
to
that
rather
which
they
hoped
to
see
shortly
vnder
Christ
.
They
knewe
,
that
the
kingdome
of
GOD
was
now
at
hande
,
about
the
proclaiming
whereof
they
chiefly
were
sent
;
neyther
were
they
ignorant
how
honorably
the
Prophets
had
written
thereof
;
namely
,
that
it
should
be
,
as
a
most
mightie
,
so
a
most
ample
kingdome
▪
not
to
bee
bordered
,
but
with
the
compasse
of
the
whole
earth
;
that
all
nations
should
come
and
acknowledge
their
fealtie
,
and
doe
due
homage
thereunto
:
and
that
,
albeit
they
expected
many
enemies
and
aduersaries
,
both
tyrants
and
traytors
,
yet
notwithstanding
,
the
rebellious
of
the
people
should
be
appeased
at
the
last
.
Wherefore
,
when
as
they
were
of
beleefe
,
that
this
kingdome
should
be
restored
vnto
Israell
out
of
hand
,
their
question
is
,
who
should
be
next
vnto
Christ
in
that
kingdome
.
For
as
the
Israelites
had
borne
a
long
time
the
heauie
yoke
of
some
tyrannous
Empires
;
so
they
were
perswaded
,
that
all
Nations
should
nowe
yeelde
to
the
iust
consequence
of
their
renued
title
.
And
they
did
see
indeed
,
that
their
present
number
did
well
agree
with
the
twelue
Princes
of
the
twelue
Tribes
of
Israel
,
and
that
the
seuentie
two
Disciples
did
as
well
resemble
the
graund
Senate
of
Gods
people
.
Whereby
as
they
knewe
,
that
amongst
them
of
olde
,
there
were
diuerse
degrees
of
dignitie
vnder
King
Dauid
,
and
other
Princes
,
so
they
perswaded
themselues
,
that
the
like
distinction
of
orders
and
honours
ought
to
bee
continued
amongst
them
.
Neither
could
they
so
soone
forget
that
honorable
speach
of
their
Lord
,
when
he
promised
them
,
that
one
day
they
should
sit
vpon
twelue
thrones
,
and
iudge
the
twelue
tribes
of
Israell
.
These
conceites
(
I
should
conceiue
)
the
Apostles
had
then
in
their
heades
,
being
made
as
yet
,
and
not
throughly
exercised
in
the
censure
of
heauenly
things
:
&
these
I
think
rather
to
haue
proceeded
in
them
,
of
a
certaine
weake
ignorance
,
and
erroneous
misconceiuing
,
then
of
any
sacrilegious
pride
,
or
ambitious
ouer-weening
.
But
the
Lord
,
perceiuing
their
thoughts
,
correcteth
their
misconceite
,
&
teacheth
them
,
That
he
had
not
called
them
to
sway
an
earthly
scepter
,
but
to
seeke
a
spirituall
Empire
:
in
the
which
,
notwithstanding
the
power
they
should
receiue
of
him
,
they
should
still
continue
,
and
content
themselues
,
not
Princes
,
but
priuate
men
.
Wherfore
,
albeit
they
should
be
the
chiefe
and
principall
of
the
new
people
of
God
,
yet
their
principalitie
should
not
bee
any
thing
more
magnificent
then
the
estate
of
other
priuate
men
,
and
therefore
in
the
forme
of
that
gouernment
he
had
appointed
for
his
Church
,
the
first
and
principall
ought
to
imitate
his
example
,
who
liued
among
them
as
a
seruant
and
a
Minister
,
when
as
yet
they
called
him
(
as
indeede
hee
was
)
both
Lord
and
Maister
.
And
this
is
the
plainest
exposition
of
Christ
his
words
.
Where
we
see
,
that
our
Sauiour
,
because
hee
would
not
stirre
vp
any
headstrong
innouation
in
the
common
welths
and
kingdomes
vnto
whom
he
sent
his
Apostles
,
of
especial
purpose
he
sent
them
priuate
and
impotent
,
without
either
warlike
complement
,
or
ciuil
regiment
;
namely
,
to
conuert
soules
,
not
to
inuert
states
:
least
if
hee
should
haue
erected
heere
any
earthlie
kingdome
,
they
might
haue
supposed
,
that
there
had
beene
no
other
kingdome
to
bee
expected
.
No
doubt
the
calling
and
state
of
the
Apostolike
function
was
for
iust
cause
great
and
honourable
,
and
their
authoritie
in
the
spirituall
kingdome
autentike
and
inpregnable
:
and
yet
all
that
did
not
aduaunce
them
aboue
the
state
of
priuate
men
in
the
common-wealth
;
and
being
priuate
,
hee
would
not
haue
them
president
therein
.
And
verely
these
thinges
were
thus
ordained
of
GOD
,
in
a
verie
prudent
manner
,
and
vppon
a
verie
especiall
purpose
.
For
why
should
anie
occasion
bee
giuen
for
the
heathen
to
cauill
at
the
doctrine
of
the
Gospell
,
as
a
thing
seditious
to
the
gouernement
,
and
pernitious
to
the
common-wealth
?
The
Lord
without
doubt
did
in
great
wisedome
foresee
,
that
the
wicked
would
bee
ready
to
picke
many
quarrels
at
the
doctrine
of
the
Gospell
;
when
as
notwithstanding
all
this
,
there
is
no
politike
Philosophie
,
no
imperiall
constitution
,
that
doth
more
strictly
binde
the
consciences
of
men
vnto
subiection
and
obedience
,
then
the
doctrine
of
the
Gospell
doth
.
The
principles
of
Philosophie
,
and
the
lawes
of
Nations
doe
permit
many
thinges
against
Tyrants
,
which
the
Religion
of
Christ
doth
flatly
inhibite
.
But
the
prudent
aduise
of
this
precept
of
Christ
wil
more
manifestly
appeare
,
if
wee
shall
for
a
time
but
imagine
the
contrarie
:
namely
,
that
the
Apostles
had
followed
that
errour
,
in
the
which
they
were
found
:
and
then
let
vs
admit
,
that
the
whole
worlde
had
beene
wonne
and
wasted
by
them
with
warre
and
robberie
:
(
for
they
must
of
force
haue
followed
that
forcible
course
,
which
that
renowmed
theefe
Mahomet
kept
:
a
course
farre
differing
from
the
means
and
manners
of
our
Sauiour
Christ
.
)
But
should
not
thus
the
Iewes
haue
bene
confirmed
in
their
errour
?
And
should
not
by
these
meanes
iust
cause
haue
beene
giuen
to
the
Kings
of
the
earth
,
to
haue
armed
themselues
against
Christ
and
his
Gospel
?
After
the
subuersion
of
Hierusalem
,
there
was
a
diligent
inquisition
made
by
the
especiall
commandement
of
Vespasian
,
if
anie
could
bee
found
that
were
of
the
stocke
of
Dauid
.
For
the
Iewes
,
notwithstanding
their
ouerthrowe
,
gaue
not
ouer
their
hope
,
still
expecting
their
Messias
:
They
did
see
that
the
times
which
Dauid
had
foretold
,
were
then
fulfilled
;
and
thereupon
they
did
argue
,
that
the
Messias
was
borne
,
and
that
the
time
was
now
at
hande
,
in
the
which
the
Romane
Empire
should
impaire
,
and
themselues
preuaile
:
The
which
thing
gaue
the
occasion
,
that
so
great
and
cruell
a
persecution
was
afterwardes
raysed
against
the
same
Nation
.
The
like
we
reade
of
Domitian
,
who
had
the
posteritie
of
Dauid
in
no
small
iealousie
.
For
casting
the
worst
,
and
fearing
least
some
new
Messias
should
arise
,
and
break
the
scepter
of
their
Romane
Empire
,
he
caused
inquirie
to
be
made
after
all
that
were
of
that
kindred
.
Wherupon
one
Iocatus
by
name
,
brought
before
him
the
nephews
of
Iudas
(
who
was
the
Lord
his
brother
according
to
the
flesh
)
who
did
not
only
draw
their
pedegree
from
Dauid
,
but
were
thought
to
be
very
nearely
allyed
to
the
Lord
himself
.
But
when
they
were
examined
,
what
possessions
they
had
,
and
of
what
wealth
they
were
,
&
were
found
to
be
of
very
mean
estate
,
(
the
hardnes
of
their
skinnes
warranting
the
labour
of
their
hands
,
)
and
when
they
further
vnderstood
howe
they
beleeued
,
that
the
kingdome
of
Christ
should
not
bee
an
earthly
Monarchie
,
but
an
heauenly
Hierarchie
;
neither
yet
,
that
he
should
come
before
the
consummation
of
the
worlde
,
to
iudge
the
quicke
and
the
dead
:
They
were
foorth-with
reiected
base
and
simple
men
,
and
were
without
suspicion
set
at
libertie
.
In
like
maner
(
no
question
)
the
priuate
estate
of
the
first
Apostles
,
was
both
a
testimonie
vnto
them
of
their
innocency
,
and
a
safe
conduct
among
the
nations
for
their
security
.
But
what
would
not
the
Romaine
Caesars
and
other
like
Magistrates
haue
doone
,
if
the
Ministers
of
the
Gospell
had
bene
sent
and
set
forth
with
power
of
warre
,
and
other
abiliments
of
like
power
?
These
the
precepts
of
our
Sauiour
,
may
therefore
worthely
be
alledged
against
the
tyrannique
Bishoppe
of
Rome
,
who
chalengeth
the
right
of
all
Empires
,
and
holdeth
the
Romaine
Empire
,
as
his
proper
fee
:
but
they
cannot
be
alledged
against
those
Bishops
,
which
liue
subiect
vnto
lawes
and
Magistrates
,
and
keepe
themselues
in
a
proportionable
order
with
other
Cittizens
.
Wherefore
,
where
the
Gospell
of
Iesus
Christ
is
honorablie
receaued
by
publique
authority
,
how
should
this
abatement
of
our
Sauiour
be
wrested
against
all
Bishops
?
that
they
should
not
be
in
that
reuerend
account
vnder
a
Christian
Magistrate
,
which
the
lawes
of
all
nations
,
and
euen
the
very
lawe
of
nature
it selfe
,
and
the
written
lawe
of
God
also
doth
expresly
award
them
?
As
for
those
places
of
scripture
,
about
the
which
we
now
contend
,
this
only
may
be
gathered
:
That
the
Pastors
of
churches
,
in
respect
of
their
ministerie
,
haue
no
power
ouer
the
bodies
,
or
goods
of
Christians
;
Neither
that
they
can
chalenge
vnto
themselues
those
rights
,
which
God
hath
placed
in
the
power
of
the
Magistrate
onely
.
But
that
the
same
Magistrate
in
no
place
,
at
no
time
,
for
no
cause
,
may
commit
no
portion
of
the
Common-wealth
vnto
the
Bishoppes
of
the
Church
,
it
is
not
as
yet
prooued
,
neither
can
be
,
(
if
I
bee
not
deceiued
.
)
Chap.
XXII
.
That
the
Pastors
of
the
Church
,
for
the
necessitie
of
the
Common-wealth
,
may
attend
some
times
vpon
worldlie
affairs
.
IF
it
bee
allowable
,
to
detract
some
part
of
that
time
,
which
otherwise
were
to
be
imployed
in
the
studie
of
the
Scriptures
,
that
the
Minister
of
the
Church
may
the
better
prouide
for
the
priuate
good
of
his
owne
familie
:
much
more
may
the
same
bee
conuerted
to
the
good
of
the
Common-wealth
,
the
man
beeing
able
to
assist
the
same
,
either
by
his
aid
,
or
his
aduice
.
Where
either
the
want
,
or
the
vnwillingnesse
of
anye
Church
is
such
,
that
either
it
cannot
,
or
wil
not
afforde
the
Minister
his
due
honour
,
it
is
lawfull
for
him
to
haue
recourse
vnto
the
labour
of
his
hands
:
Where-vpon
the
Elibertine
councell
,
often-times
pretermitted
Bishops
,
Priestes
,
and
Deacons
,
to
trafficke
for
their
better
maintenance
:
The
which
thing
,
is
also
allowed
by
diuerse
other
Canons
,
which
I
suppose
superfluous
to
rehearse
,
seeing
that
one
instaunce
of
Paule
may
suffice
for
all
.
But
nowe
,
if
so
bee
that
priuate
necessitie
may
priuelege
the
detenee
of
the
Ministerie
,
what
may
publique
necessitie
doe
?
And
yet
if
at
any
time
,
the
Minister
bee
exercised
(
for
his
priuate
commodity
)
in
base
and
wretched
busines
,
thereis
no
man
greatly
offended
with
it
:
But
if
hee
bee
imployed
in
any
honest
and
honourable
affairs
of
the
Common-wealth
,
now
a
daies
there
is
no
man
that
dooth
not
inuie
it
and
inuey
against
it
:
And
whence
for
Gods-sake
is
this
of
deuotion
?
from
loue
,
or
from
enuie
.
I
say
not
these
things
,
as
if
I
thought
that
Bishops
,
or
other
Pastors
,
were
rashly
to
bee
incombred
in
their
holie
course
:
But
where
the
necessitie
,
or
greater
commoditie
of
the
Church
,
or
Common-wealth
dooth
require
the
same
,
there
is
nor
reason
,
nor
religion
against
it
.
Are
not
Bishops
Cittizens
also
,
and
subiect
to
Lawes
and
Magistrates
,
as
well
as
other
men
?
Or
may
they
not
bee
commaunded
(
if
they
cannot
be
entreated
)
by
them
vnto
whome
they
are
subiect
,
to
doe
good
to
the
Church
or
Common-wealth
?
Neither
is
that
of
Paule
to
Timothie
,
any
thing
at
all
against
this
assertion
.
(
No
man
that
warreth
,
intangleth
himselfe
in
the
affaires
of
this
life
:
)
For
the
affaires
of
this
life
are
those
,
with
the
which
we
get
thinges
needfull
for
this
present
life
:
not
those
things
which
appertaine
to
the
publique
estate
of
the
Prince
or
Common-wealth
.
War-fare
it selfe
is
one
of
the
publike
affaires
of
the
Common-wealth
,
vnto
the
which
whosoeuer
is
leuied
,
must
leaue
his
domesticall
affaires
:
so
that
if
a
man
would
vrge
the
similitude
thorowly
,
Hee
which
warreth
vnto
God
,
must
leaue
all
his
domestical
affairs
:
against
that
example
of
Paule
;
of
whom
no
man
wil
doubt
,
but
that
he
discharged
his
Pastorall
duty
faithfully
,
&
yet
notwithstanding
intangled
himselfe
in
the
affaires
of
this
life
,
when
necessity
constrained
him
,
to
get
his
liuing
with
his
handie
labor
,
and
to
spend
that
time
in
the
affaires
of
this
life
,
which
other-wise
he
might
better
haue
imployed
,
either
in
praier
,
or
in
Preaching
:
Beeing
ready
,
no
doubt
,
to
haue
done
the
like
in
publique
affairs
which
he
did
in
priuate
,
had
the
Magistrates
commanded
,
and
the
good
of
the
people
required
the
same
.
Wherefore
,
the
sense
of
the
similitude
is
this
,
that
we
must
abstaine
from
those
things
,
which
do
so
hinder
the
Warre
,
to
the
which
wee
are
called
,
as
that
they
force
vs
to
for-sake
the
same
.
That
the
vse
of
certaine
things
,
which
doe
perteine
vnto
the
Common-wealth
,
as
to
haue
a
Ciuill
iurisdiction
in
certaine
Citties
or
townes
,
which
a
man
may
discharge
by
another
;
to
be
of
the
Kings
councel
in
certain
causes
;
to
be
present
at
the
publik
assemblies
of
the
kingdome
;
to
deliuer
his
iudgement
in
thinges
concerning
the
state
;
to
vndertake
and
discharge
a
royall
Embassee
;
at
certaine
times
of
the
yeare
,
to
be
present
at
sessions
,
and
assises
,
and
to
vndertake
all
these
by
the
Kings
especiall
commaundement
,
or
generall
commission
,
that
these
things
I
say
,
and
such
like
are
of
that
wicked
nature
,
that
whosoeuer
vseth
them
,
cannot
be
a
Bishop
,
or
a
Minister
,
this
I
say
should
haue
bene
prooued
:
and
this
also
,
that
the
Minister
which
intermedleth
in
any
of
these
things
for
a
publique
commoditie
,
beeing
there-vnto
called
and
commanded
by
the
Magistrate
,
dooth
commit
a
wicked
thing
,
and
vnworthy
his
calling
.
CHAP.
XXIII
.
That
diuerse
functions
are
not
confounded
,
albeit
vndertaken
of
one
man
.
THAT
which
is
commonly
said
of
the
state
Ecclesiastique
,
(
that
it
is
distinct
from
the
Ciuil
estate
,
)
is
altogeather
impertinent
to
this
question
:
seing
both
callings
become
not
one
,
though
one
man
be
called
to
them
both
.
Are
not
the
parts
of
of
a
Lawyer
diuerse
,
and
the
partes
of
a
Physicion
diuerse
?
yet
the
same
party
may
play
both
partes
,
and
prooue
as
good
a
Lawyer
as
a
Physicion
.
In
like
manner
,
the
same
man
may
be
both
Physicion
and
Diuine
,
and
cure
the
body
,
as
a
leach
,
and
comfort
the
soule
,
as
a
spirituall
Father
.
Spiridion
was
a
husband
man
,
and
got
his
liuing
by
graizing
:
yet
was
hee
a
Bishop
of
the
Church
,
and
a
Pastor
of
soules
;
shall
we
thinke
that
he
confounded
both
these
functions
?
I
,
but
a
Bishop
requireth
the
whole
man
,
neither
yet
is
one
man
sufficing
for
more
charges
.
I
,
but
this
indefinite
censure
is
vncertainelie
true
,
and
certainely
false
:
and
there
are
manye
presidentes
to
the
contrary
,
both
in
the
old
Testament
,
and
in
other
antique
histories
.
First
,
I
would
know
whether
Spiridion
both
Pastor
of
sheepe
and
of
souls
,
were
not
a
man
able
for
both
these
charges
?
No
man
as
yet
(
so
far
as
I
can
learne
)
hath
enuied
him
his
ferme
with
his
Bishoprick
:
No
man
hath
dared
to
condemne
that
holy
men
,
but
all
men
haue
worthely
admired
both
his
simplicity
and
his
sanctimony
:
and
yet
might
hee
haue
beene
more
greedy
of
graizing
,
then
of
gaining
soules
,
had
his
mynde
ben
set
vppon
coueteousnes
.
But
why
then
might
not
the
same
man
haue
beene
both
Bishop
,
and
the
kings
Counseller
as
well
?
No
doubt
the
greatnes
of
euerye
charge
is
chiefely
to
be
considered
,
and
then
also
,
the
supply
of
necessary
ayde
,
which
a
man
may
haue
in
either
charge
,
whereby
he
may
well
discharge
the
same
.
There
are
some
Churches
more
great
then
other
som
;
&
som
haue
more
busines
,
some
lesse
,
in
so
much
that
the
Pastor
may
haue
much
time
sometime
,
to
spare
from
his
ordinary
charge
.
And
in
a
great
Church
,
where
the
Bishop
hath
many
and
great
affayres
,
it
may
be
,
he
hath
many
and
great
helps
.
Had
these
two
functions
beene
so
aduerse
and
contrary
the
one
to
the
other
,
that
they
could
neuer
be
exercised
together
by
the
same
man
,
Moyses
would
neuer
haue
beene
both
Prince
,
and
Priest
ouer
the
people
of
God
.
But
I
feare
me
,
some
silly
shrewd
fellow
wil
haue
his
action
against
me
,
for
that
I
haue
called
Moyses
a
Priest
:
And
yet
I
would
haue
him
first
to
vnderstand
,
that
after
he
had
created
Aaron
,
himselfe
stil
continued
both
Prophet
and
Pastor
,
as
he
was
before
.
But
that
Ely
&
Samuel
were
both
Iudges
and
Priests
together
,
it
cannot
be
denied
.
You
will
say
,
that
was
a
thing
extraordinary
:
and
I
say
,
that
I
do
not
speak
of
any
ordinary
thing
,
neyther
of
all
the
Pastors
of
the
Church
:
onely
I
vrge
what
may
lawfully
be
done
,
where
the
welfare
of
the
Church
or
common
wealth
requireth
the
same
,
and
in
the
meane
while
,
these
examples
shal
proue
,
that
the
same
thing
hath
beene
done
.
But
if
so
be
you
would
haue
a
view
of
a
ciuill
authority
,
which
was
also
ordinary
:
may
it
please
you
consider
those
forty
eight
Citties
of
the
Leuites
,
and
the
gouernement
thereof
.
(
For
they
could
not
be
gouerned
without
a
Magistrate
and
ordinary
Iudges
)
shall
we
say
that
they
chose
them
Magistrats
out
of
other
Tribes
,
to
determine
theyr
controuersies
,
when
as
themselues
were
ordinary
Lawyers
,
and
not
onely
present
,
but
president
at
ordinary
Iudgements
?
Deutronomy
the
one
and
twenty
Chapter
,
and
first
verse
,
euery
question
and
controuersie
is
determined
according
to
theyr
censure
.
And
is
there
not
the
like
reason
of
those
royalties
which
are
giuen
to
clergy
men
in
a
christian
common
wealth
,
with
those
Citties
and
suburbs
the
old
Israelites
gaue
the
Priests
and
Leuites
by
the
commandement
of
God
?
Chap.
XXIIII
.
That
Dauid
and
Solomon
vsed
the
aide
of
Priestes
and
Leuits
in
ciuill
affaires
.
ANd
as
the
most
renowmed
and
religious
Princes
Dauid
,
Salomon
&
others
,
vsed
the
Priests
and
Leuites
at
their
command
(
as
other
subiects
)
in
ciuill
gouernement
,
so
likewise
may
christian
kings
vse
the
ayde
of
Bishops
&
other
Pastors
of
the
church
,
if
there
be
any
among
them
which
may
stand
,
either
them
,
or
the
common
wealth
in
any
stead
.
In
the
first
of
the
Cronicles
the
three
and
twenty
Chapter
,
at
the
commaundement
of
Dauid
,
there
is
a
suruey
made
of
al
the
Leuites
,
from
thirty
yeares
of
age
and
vpwards
:
and
ther
were
found
eight
and
thirty
thousand
.
Of
the
which
,
foure
and
twenty
were
appointed
to
bee
ouerseers
of
the
workes
for
the
house
of
the
Lord
,
and
sixe
thousand
were
ordayned
Rulers
and
Iudges
in
all
Israell
.
And
least
any
man
shoulde
thinke
that
they
were
Iudges
onely
in
Ecclesiasticall
causes
,
(
as
some
now
a
dayes
would
hold
men
in
hand
)
(
forcing
the
Scriptures
to
that
forme
of
gouernement
they
see
in
some
Churches
)
let
the
six
and
twenty
Chapter
of
the
same
Booke
be
wel
read
,
and
aduisedly
perused
,
and
he
shal
find
,
that
the
Isharites
,
Chenanas
and
his
brethren
,
men
of
might
,
were
deputed
officers
and
Iudges
for
the
businesse
without
,
ouer
Israell
.
Of
the
Hebronits
,
Hesabias
and
his
brethren
,
men
of
might
,
a
thousand
and
seuen
hundred
,
were
appointed
Officers
for
Israell
beyond
Iordan
westward
,
in
all
the
businesse
of
the
Lord
,
and
for
the
seruice
of
the
King
.
And
in
the
same
Chapter
it
is
sayd
,
that
Dauid
appoynted
the
kinse-men
of
Iedijas
,
men
of
might
,
two
thousand
&
seuen
hundred
,
Princes
of
families
,
ouer
the
Rubenites
and
the
Gadites
,
and
the
halfe
tribe
of
Manasses
for
euery
matter
pertaining
to
God
and
the
King
.
To
these
I
may
adde
,
that
which
I
read
(
in
the
nineteenth
of
the
2.
of
the
Chronicles
)
of
king
Iehosophat
,
who
intending
the
restauration
of
Gods
worship
,
and
the
reformation
of
the
common
wealth
,
appointed
Iudges
,
Leuits
and
Priests
,
and
Princes
of
the
families
of
Israell
,
for
the
iudgement
and
cause
of
the
Lord
.
And
where
as
some
thinke
by
that
in
the
last
verse
of
this
Chapter
:
That
the
Priests
and
Leuites
were
onely
deputed
ouer
Ecclesiasticall
causes
,
because
it
is
there
written
,
Behold
Amarias
the
Priest
shall
be
the
chiefe
ouer
you
in
all
matters
of
the
Lord
:
and
Zebadias
the
sonne
of
Ismaell
,
a
ruler
of
the
house
of
Iuda
shall
be
for
all
the
Kings
affaires
,
&c.
As
if
he
had
there
put
some
difference
betweene
matters
ciuill
and
Ecclesiastitall
;
It
is
an
errour
,
growen
(
as
I
haue
sayde
)
of
a
certaine
fore-seasoned
opinion
of
that
gouernment
,
which
we
see
now
in
the
Church
or
Rome
,
and
some
other
reformed
churches
.
For
who
seeth
not
,
that
in
this
place
,
the
kings
affaires
,
and
in
the
sixe
and
twenty
of
the
former
booke
,
the
seruice
of
the
King
,
doth
not
signify
al
one
with
ciuil
matters
,
and
politique
affaires
:
but
what
so
euer
pertayned
to
the
Kings
right
.
(
Such
as
were
first
described
by
Samuel
,
and
afterwards
eyther
imitated
,
or
augmented
by
the
consent
of
the
people
,
(
as
it
often
commeth
to
passe
;
)
of
the
which
ther
was
nothing
prescribed
by
Moyses
.
)
But
what
the
businesse
of
the
Lord
was
,
the
tenth
verse
going
before
,
declareth
by
particulars
.
For
the
Priests
were
interpreters
of
the
law
,
as
well
ciuill
as
ceremoniall
,
and
the
King
so
appointing
,
they
were
also
the
ordinary
Iudges
thereof
.
These
things
I
doe
therfore
remember
,
that
all
men
may
know
,
what
is
lawfull
for
the
Ministers
of
the
Gospell
(
who
succeede
the
Leuiticall
Ministery
)
in
ciuill
causes
,
vnder
a
christian
Magistrate
;
(
not
that
I
would
wishe
them
intangled
therewith
any
otherwise
,
then
the
necessity
of
time
and
causes
may
require
)
and
,
that
we
may
also
know
,
that
those
precepts
of
our
Sauiour
were
giuen
to
no
other
end
,
then
that
(
as
I
haue
sayd
)
that
misconceite
of
his
kingdom
should
not
be
strengthned
in
the
mindes
of
his
Disciples
.
Least
they
should
thinke
the
power
which
was
giuen
them
were
annexed
with
such
autority
,
as
that
they
might
alter
at
their
pleasure
,
and
innouate
publique
estates
by
theyr
peculiar
power
.
Chap.
XXV
.
Theyr
error
confuted
,
that
thinke
no
ciuill
affaires
of
the
common
wealth
ought
to
be
committed
to
the
Bishops
and
Pastors
of
the
Church
.
NOw
a
dayes
this
common
error
hath
inuaded
the
mindes
not
onely
of
the
common
sort
,
but
of
some
part
of
the
learned
also
:
so
that
there
are
manye
of
that
side
very
strongly
opinionate
,
that
the
ciuill
affaires
of
the
common
wealth
,
doe
nothing
at
all
appertaine
to
Bishops
and
Ministers
,
no
more
then
if
they
were
neyther
cittizens
,
nor
any
suppliment
of
the
common
wealth
.
Curriers
,
Diers
,
Weauers
,
Beere-brewers
,
Smithes
,
Fullers
,
Marchauntes
and
Pedlers
,
furnish
the
common
house
,
and
giue
their
voyce
in
things
concerning
the
common
wealth
:
(
neyther
can
I
dissalow
the
same
in
a
common
wealth
)
but
that
the
Pastors
of
Churches
shoulde
stande
excommunicate
out
of
their
generall
assemblies
,
it
is
a
thing
vtterly
against
the
equal
right
of
al
Cittizens
.
Seeing
they
liue
vnder
the
same
lawes
,
obey
the
same
Magistrate
,
beare
the
same
burdens
of
the
common
wealth
:
Seeing
in
such
publique
assemblies
,
they
doe
consult
as
wel
of
theyr
liues
and
goods
,
and
what
so
euer
else
,
vpon
the
which
not
onely
theyr
owne
estate
,
but
the
publique
good
of
theyr
Churches
also
doth
depend
,
seeing
I
say
,
they
doe
consult
of
these
no
lesse
then
of
cloth
,
and
wooll
,
and
fish
and
felles
,
&
importing
and
transporting
any
other
commodities
,
is
ther
any
light
of
reason
,
or
light
reason
,
why
godly
Ministers
ought
to
haue
lesse
care
of
the
common
wealth
,
then
common
Burgomaisters
?
If
they
can
alledge
no
reason
,
what
colour
can
they
set
vppon
theyr
mishapen
ground
?
Why
they
aboue
all
others
should
be
excluded
the
ciuill
assemblies
,
or
Parliaments
prouincial
,
whom
it
chiefely
concerneth
to
see
,
least
the
flocke
committed
to
theyr
charge
be
layd
open
to
Wolues
.
In
those
things
which
concerne
the
safety
of
theyr
soules
?
nay
but
in
those
things
also
which
touch
the
security
of
theyr
bodies
.
Are
they
not
appointed
of
God
watchmen
and
ouerseers
(
as
it
were
in
a
hie
tower
,
or
heedeful
centrenel
)
as
they
which
are
to
see
from
far
,
what
mischiefes
are
like
to
insue
,
that
they
may
admonish
as
well
the
people
as
the
Magistrats
themselues
of
such
things
as
are
to
be
auoided
?
The
which
in
deed
they
cannot
doe
,
so
long
as
they
are
kept
fasting
from
the
conscience
and
conference
of
such
thinges
,
as
are
done
in
the
common
wealth
.
If
the
Church
could
stand
safe
,
though
the
common
wealth
fell
to
decay
,
or
if
the
one
might
rise
by
the
ruines
of
the
other
,
I
had
the
lesse
to
say
:
but
when
as
Church
and
common
wealth
are
imbarked
in
the
same
vessell
,
&
saile
together
in
the
same
danger
:
how
should
the
deuout
minister
be
lesse
solicited
for
the
safety
of
the
common
state
,
then
are
the
common
Burgesses
,
who
for
the
most
part
iudge
one
thing
commodious
for
the
Church
,
an
other
for
the
common
wealth
,
&
another
for
themselues
and
their
own
estate
:
These
are
in
office
but
for
a
year
,
they
neuer
forsake
theyr
charges
:
These
may
prouide
many
waies
for
themselues
&
theyr
own
estate
with
the
detriment
of
the
Church
,
&
danger
of
the
common
wealth
;
they
can
by
no
means
preserue
themselues
or
theirs
,
vnlesse
both
Church
&
common
wealth
together
be
preserued
:
These
consult
that
the
common
wealth
sustaine
no
domage
in
corne
and
cattell
,
in
wares
and
marchaundise
,
least
themselues
at
any
time
should
want
their
sweet
return
:
They
doe
not
a
little
regard
these
things
:
but
besides
these
,
theyr
especial
care
is
that
iustice
,
faith
,
godlines
,
and
true
religion
decay
not
in
the
common
wealth
,
least
at
any
time
the
kingdom
of
Christ
should
want
his
due
increase
.
But
do
learned
BB.
vnderstand
lesse
what
belongeth
to
the
good
of
the
common
wealth
,
then
illiterat
Burgreeues
,
&
rank
chapmen
?
Very
vnprofitably
haue
they
consumed
themselues
in
their
head-paine
vigils
,
and
heart
breaking
studies
,
if
they
haue
learned
nothing
whereby
they
may
benefite
the
common
wealth
.
I
,
but
Ministers
are
of
priuate
estate
,
Burgreeues
are
Magistrates
:
It
is
not
conuenient
that
the
same
man
should
vndertake
both
an
Ecclesiastique
,
and
a
politique
office
.
Truth
it
is
,
neyther
doe
I
knowe
any
ignoraunt
(
except
them selues
)
what
is
decent
in
this
matter
,
and
what
is
not
.
But
to
be
present
at
the
sacred
Parliaments
,
to
giue
a
voyce
,
and
to
giue
aduice
,
is
not
to
be
a
Magistrate
.
The
books
of
the
Prophets
are
plentifull
in
the
precepts
of
peace
,
in
the
policies
of
war
,
and
in
the
best
counsels
for
al
things
which
concerne
the
common
wealth
:
and
sacred
histories
doe
record
of
purpose
,
how
the
people
of
God
neuer
aduentured
vppon
any
action
of
weight
and
moment
,
before
they
had
well
consulted
with
the
Priests
and
the
Prophets
.
Such
was
the
custome
also
of
other
countreis
,
wheresoeuer
there
was
any
religion
or
reuerence
of
God
.
What
need
I
now
againe
put
you
in
mind
of
the
Chaldees
and
theyr
Wise
men
,
the
Egyptians
and
theyr
Priests
,
the
Grecians
&
their
Prophets
,
the
Romaines
and
their
Sooth-saiers
,
the
French
with
theyr
Druidists
,
without
whose
more
sage
aduice
,
it
was
alwaies
thought
a
thing
ominous
,
once
to
attempt
any
notable
thing
in
the
common
wealth
.
Neither
were
they
deceiued
in
their
opinion
:
For
was
the
neglect
of
God
euer
left
without
reuenge
?
Yea
the
opinion
of
false
gods
contemned
,
hath
found
the
true
God
a
sharp
reuenger
:
wherfore
al
antiquity
thought
well
,
that
nothing
could
goe
well
in
the
common
wealth
,
without
due
reuerence
done
to
Religion
:
they
began
theyr
wars
with
Religion
,
they
ended
their
wars
with
Religion
.
But
whence
in
Gods
name
(
if
it
can
be
in
Gods
name
)
is
this
error
sprong
vp
among
those
which
glory
in
the
true
religion
,
that
they
disdayn
in
their
counsels
to
take
counsell
of
religion
?
Verily
where
God
is
banished
publike
assemblies
,
&
religion
is
made
but
a
scorn
to
the
wicked
,
&
the
common
wealth
a
priuate
gayne
to
euery
varlet
;
happy
Bishops
,
happy
Ministers
of
the
Church
which
are
farthest
off
from
such
Godlesse
and
irreligious
conuenticles
.
Blessed
is
that
man
that
hath
not
walked
in
the
counsell
of
the
vngodly
,
and
hath
not
stood
in
the
way
of
sinners
,
&
hath
not
sit
in
the
chair
of
the
scornful
.
The
time
hath
ben
vnder
our
Lord
Christ
,
when
Bishops
thought
it
not
agreable
with
their
honor
,
to
sit
in
the
counsels
of
Emperors
:
whether
it
were
of
any
superstitious
error
of
themselues
,
or
of
any
contagious
misdemeanor
of
the
consistorians
,
I
cannot
wel
tell
;
but
this
I
am
sure
of
,
that
it
is
no
indecorum
for
the
seruant
of
Christ
,
to
be
seen
in
the
congregations
of
God
.
God
standeth
in
the
congregation
of
Gods
,
the
iudgeth
among
Gods
.
But
it
ther
,
the
counsels
were
held
for
priuat
gain
,
or
priuy
deceit
,
for
wicked
treasons
,
or
bloudy
murthers
,
no
wonder
though
the
godly
BB.
were
ashamed
to
stand
in
the
vngodly
assemblies
:
For
albeit
God
be
there
also
,
as
iudge
&
reuenger
,
yet
the
diuel
is
ther
present
,
as
President
of
the
councel
:
otherwise
ther
was
no
reason
,
why
it
might
not
be
a
thing
decent
&
conueuient
too
,
for
a
B.
to
stand
in
the
consistory
,
(
Admitte
him
)
as
a
Doctor
to
giue
aduice
according
to
the
word
,
as
Legat
for
the
Prince
or
the
estate
,
as
a
Solicitor
for
the
widow
&
the
orphan
,
for
the
poore
&
the
oppressed
,
for
the
traduced
and
condemned
.
This
was
then
also
a
religious
custom
among
the
most
ancient
&
best
conceiued
Bishops
.
What
Ambrose
did
,
&
what
he
thought
in
this
case
,
himself
witnesseth
of
himselfe
in
his
first
Booke
the
27.
Epistle
:
who
euen
then
when
as
he
excused
himself
to
the
Emperor
Valentinian
,
for
that
he
would
not
dispute
with
Auxentius
the
Arrian
B.
in
his
Pallace
,
yet
euen
ther
also
he
acknowledgeth
his
duty
in
that
behalfe
,
saing
:
Wherfore
take
it
in
good
worth
(
gratious
Emperour
)
that
I
can
not
now
come
to
the
Consistory
:
For
I
haue
not
acquainted
my selfe
to
stand
in
the
Consistory
,
but
on
your
behalfe
:
Neyther
can
I
willingly
contend
within
the
compasse
of
your
Court
,
who
nor
know
,
nor
seeke
to
knowe
the
the
secretes
of
the
Court.
So
that
albeit
Ambrose
thought
it
not
beseeming
the
dignity
of
a
Bishop
,
to
stand
as
an
ordinary
man
in
the
throng
of
the
consistorians
,
yet
he
thought
it
pertaining
to
his
duety
,
to
be
there
present
in
the
Princes
causes
,
and
the
affaires
of
the
common
welth
.
Wherfore
,
whencesoeuer
this
perswasion
sprong
,
&
whosoeuer
they
be
,
which
thinke
it
either
an
vnlawfull
,
or
an
vnseemly
thing
,
for
any
Minister
to
intermedle
in
ciuill
causes
,
they
doe
greatly
wrong
the
honour
of
religion
,
the
welfare
of
Princes
,
and
the
publique
state
,
whome
they
enuy
the
good
vse
,
graue
aduice
,
and
louing
fidelity
of
so
necessary
Cittizens
and
subiects
of
the
common
wealth
.
If
the
honest
examples
of
ancient
Bishops
might
be
of
any
autority
at
this
day
,
I
would
reckon
vp
many
honorable
Legacies
vndertaken
by
most
reuerend
Bishops
in
ciuil
causes
:
but
ther
are
two
presidents
which
may
sufficiently
serue
for
our
purpose
.
The
first
is
that
of
Ambrose
who
was
twise
Embassador
for
the
Emperor
Valentinian
,
to
the
Tirant
Maximus
;
&
that
,
not
without
great
successe
:
the
other
is
that
of
Marutha
Bishop
of
Mesapotamia
,
whom
the
Romaine
Emperour
sent
Embassador
to
the
king
of
Persia
,
as
Socrates
recordeth
in
his
seuenth
boke
of
Ecclesiasticall
histories
:
the
which
his
one
Embassee
was
aboundantly
beneficiall
,
both
to
the
Church
,
and
also
to
the
Emperour
himselfe
.
By
these
reasons
and
examples
I
am
drawen
to
this
conclusion
,
that
it
is
both
lawful
and
requisit
for
Princes
,
to
demise
certaine
ciuil
causes
&
affairs
to
the
ancients
of
the
Clergy
;
and
that
it
is
but
the
error
of
them
which
lust
to
go
alone
though
they
goe
awrye
,
that
thinke
,
that
the
Minister
ought
to
bee
sequestred
from
all
ciuill
affayres
,
in
a
christian
common
wealth
.
As
for
those
wordes
of
our
Sauiour
,
and
the
tradition
of
the
Apostles
,
they
teach
vs
no
other
thing
then
this
;
That
no
publique
ciuil
authority
is
ioyned
with
the
Eccesiasticall
Ministery
,
as
any
part
thereof
.
But
the
state
of
the
Church
being
altered
;
where
the
Church
is
the
Common-wealth
,
and
the
Common-wealth
the
Church
,
there
the
state
of
the
Euangelique
Ministers
,
may
lawfully
bee
the
same
,
which
was
of
olde
in
the
Priests
and
Leuites
among
the
people
of
God
.
CHAP.
XXVI
.
Where
the
Church
is
the
Common-wealth
,
the
same
man
as
Bishop
,
may
take
charge
of
the
Church
for
the
Lorde
Iesus
,
and
render
fealtie
and
obeisance
to
the
King
,
as
one
that
holdeth
by
faith
and
homage
.
SOme
there
bee
which
thinke
,
that
the
Churche
is
in
the
Common-wealth
,
as
a
certaine
part
thereof
,
&
that
the
whole
Common-wealth
it selfe
is
not
the
Church
.
But
this
distinction
hath
no
place
in
a
Christian
people
.
In
times
past
,
when
christians
were
mingled
with
the
heathen
,
as
at
this
day
they
are
among
the
Mahometists
,
it
was
then
of
force
a
part
by
it selfe
,
and
it
might
be
said
,
the
Church
is
in
the
Common-welth
,
as
the
people
of
Israell
were
sometimes
in
Aegypt
,
or
at
Babylon
.
I
touch
not
now
that
state
of
a
Common-welth
,
in
the
which
the
head-strong
people
are
distracted
into
diuerse
factions
,
and
the
headlesse
Churches
are
dismembred
vnder
the
same
Magistrate
.
That
is
a
waightie
matter
indeed
,
and
such
as
requireth
a
proper
treatise
of
it selfe
.
But
where
the
whole
nation
hath
giuen
their
names
vnto
Christ
,
and
there
is
no
man
which
is
not
sprinckled
in
his
Baptisme
,
there
doubtles
the
Church
is
the
Common-wealth
,
and
the
Common-wealth
the
visible
Church
:
vnder
the
which
who
so
supplieth
,
whether
in
respect
of
the
one
onely
,
or
in
regard
of
both
names
(
the
order
appointed
by
God
being
kept
,
and
those
things
remaining
diuerse
,
which
in
nature
are
distinct
)
there
is
nothing
in
the
Gospell
that
forbiddeth
the
same
.
In
that
a
man
is
Pastor
of
the
people
,
or
Bishop
of
the
Church
,
hee
holdeth
of
Christ
:
in
that
hee
is
a
subiect
and
a
tenaunt
to
the
Common-wealth
,
hee
holdeth
of
the
Prince
:
that
he
may
performe
his
dutie
to
both
these
,
he
is
not
constrained
to
giue
ouer
either
of
these
:
the
same
man
may
giue
vnto
Caesar
those
things
which
are
Caesars
,
and
neuerthelesse
,
performe
that
vnto
God
which
is
due
vnto
God
.
A
Bishop
,
as
hee
is
a
Pastor
,
doth
owe
vnto
Christ
a
vigilant
care
ouer
the
flocke
committed
vnto
his
charge
;
and
as
hee
is
a
subiect
and
free
Cittizen
,
hee
oweth
vnto
his
Prince
faithfull
obedience
,
dutiful
homage
,
and
all
other
kinds
of
lawfull
seruice
.
If
it
should
so
fall
out
at
this
day
,
(
as
it
hath
doone
full
oft
and
full
well
)
that
some
noble-man
holding
in
fee
of
the
King
,
should
bee
called
vnto
the
Ministery
,
(
as
one
which
hath
sufficient
learning
,
and
no
lesse
deuotion
)
the
doctrine
of
the
Gospell
doth
not
prohibit
,
that
such
a
man
should
be
made
a
Bishop
,
and
yet
retaine
his
free
holde
and
the
royalties
belonging
there-unto
.
(
Alwaies
to
bee
considered
,
that
the
lawes
of
the
Common-wealth
permit
the
same
.
)
Neither
is
there
any
cause
,
why
any
man
should
thinke
,
that
this
Bishop
would
be
caried
away
with
his
secular
affaires
from
his
pastorall
charge
:
For
if
there
be
any
feare
of
God
in
him
,
and
if
he
haue
any
care
of
the
Church
,
hee
will
honestly
,
and
may
easily
prouide
,
that
such
things
be
discharged
by
his
seruants
,
and
wil
gouerne
his
Church
himselfe
.
We
see
that
noble-men
haue
the
surplusage
of
as
much
time
from
their
secular
affairs
,
to
dispend
in
idle
repasts
,
as
might
well
suffice
a
Pastorall
charge
.
And
therfore
it
is
not
the
possessions
of
the
Kings
farms
and
fees
,
which
do
so
alienate
a
man
,
as
that
he
cannot
be
both
Lord
of
them
,
and
a
good
Bishop
too
.
And
therfore
,
if
any
christian
King
shal
thinke
it
behooful
,
either
for
the
honor
of
his
estate
,
or
the
stay
of
the
Common-wealth
,
that
certain
BB.
of
the
church
shuld
hold
in
fee
either
manors
or
honors
by
their
priuilege
,
I
cannot
find
that
ether
he
is
forbidden
to
grant
&
demise
;
or
that
they
are
commaunded
not
to
receiue
,
&
inioy
the
same
.
And
that
which
I
read
not
to
be
prohibited
,
I
vnderstand
to
be
permitted
,
nether
can
that
be
preiudicial
to
the
Church
,
which
is
beneficial
to
the
common-wealth
;
especially
when
the
Church
is
the
Common-wealth
.
CHAP.
XXVII
.
An other
argument
against
the
donation
of
fees
confuted
.
IF
so
be
any
man
vrge
vs
any
further
,
and
say
,
that
the
oblations
which
are
made
in
the
Church
,
with
the
which
,
as
well
God
himselfe
as
his
seruants
are
honored
,
are
vtterly
opposit
to
the
nature
of
fees
:
because
they
are
offered
to
testifie
the
gratefull
memory
of
some
benefite
receiued
:
But
contrariwise
,
a
fee
is
graunted
by
the
Lorde
thereof
vpon
that
condition
,
that
the
tenant
in
fee
acknowledge
the
doner
in
some
kind
of
duty
for
a
benefit
bestowed
.
And
therefore
,
seeing
these
two
are
opposite
between
themselues
,
and
in
condition
crosse
each
other
,
it
seemeth
that
Bishops
and
Pastors
are
not
rightfully
indued
with
the
title
of
fees
:
and
this
also
is
made
good
vppon
them
by
this
reason
.
Those
thinges
which
are
giuen
to
the
Pastors
of
the
Church
,
in
regard
of
their
ministery
,
are
in
the
nature
of
certain
presents
,
and
are
reputed
amongst
the
holy
actions
of
religion
,
which
are
to
be
rewarded
of
God
onely
:
And
therfore
,
to
require
in
lieu
of
them
any
temporal
recompence
,
or
ciuil
obsequie
,
is
a
thing
no
lesse
preposterous
,
then
irreligious
:
but
fees
are
granted
vpon
that
condition
that
the
feudatory
recognize
his
Patron
in
some
kind
of
personall
(
or
proportionable
)
dutie
:
&
therefore
our
auncestors
haue
not
wel
done
,
to
honor
the
Church
with
their
indowments
of
fees
.
The
distinction
of
Church-goods
which
before
I
remembred
,
doth
containe
a
very
easie
&
plaine
answer
to
all
this
:
namely
,
that
the
goods
of
the
Church
,
are
partly
sacred
and
diuine
,
partlie
ciuill
and
humaine
.
For
fees
are
ciuil
goods
,
&
therefore
not
to
be
numbred
among
oblations
,
but
donations
:
neither
were
those
Cities
and
suburbs
which
were
giuen
by
the
people
of
God
to
Priests
&
Leuits
,
at
any
time
recounted
among
their
offeringes
.
Besides
this
,
there
is
a
difference
betweene
these
things
,
to
offer
som
thing
to
God
,
&
to
giue
any
thing
to
the
church
.
Things
mooueable
,
which
do
perish
togeather
with
their
very
vse
,
are
said
to
bee
offered
vnto
God
,
when
they
are
giuen
to
his
Ministers
,
or
to
his
poore
members
for
Gods-sake
,
(
albeit
the
one
hath
the
name
of
a
gift
,
the
other
of
an
Almes
.
)
The
which
thing
,
for
that
the
benefit
thereof
hath
the
nature
of
an
oblation
,
or
sacrifice
,
(
for
neither
are
they
giuen
for
any
reward
,
nor
receaued
vppon
any
condicion
,
)
therefore
,
in
nature
they
are
nothing
alike
vnto
the
donation
of
fees
,
as
themselues
very
well
confesse
.
I
admit
they
also
oblige
a
man
to
a
gratefull
memorie
of
that
they
haue
receaued
:
yet
are
they
not
giuen
vppon
that
condicion
,
that
there-vpon
some
dutie
should
be
performed
.
Wherefore
,
seeing
that
the
donation
of
fees
,
are
neither
in
vse
,
nor
in
sense
like
vnto
the
religion
of
oblations
,
why
shuld
they
be
confounded
with
them
?
Or
how
should
a
man
honestly
argue
from
thence
,
that
the
Ministers
of
the
church
may
not
be
endewed
ther
with
?
Are
they
not
Cittizens
and
subiectes
,
and
liue
vnder
the
same
lawe
,
and
obey
the
same
Magistrate
,
and
beare
the
same
burdens
of
the
Common-wealth
?
By
what
equity
then
can
they
be
abridged
the
possessions
of
ciuill
goods
,
by
the
benefit
of
the
Prince
&
common-wealth
?
Besides
,
seeing
it
is
thought
but
equall
by
the
consent
of
the
holy
Fathers
,
that
the
fieldes
and
farmes
of
the
Church
,
should
yeeld
a
tribute
vnder
the
most
Christian
Princes
;
that
the
increase
and
benefite
of
those
fees
,
should
serue
for
the
good
,
partly
of
the
Church
,
partly
of
the
Prince
,
&
partly
of
the
Common-wealth
,
it
is
not
repugnant
to
the
state
of
the
Church
,
or
stay
of
religion
.
And
indeed
,
why
should
not
the
same
thing
betide
their
fields
,
which
befall
the
persons
themselues
?
who
albeit
they
are
dedicate
to
God
,
&
mancipate
to
his
seruice
,
yet
they
commit
nothing
vnworthy
their
function
,
or
not
beseeming
their
calling
,
when
as
according
vnto
the
dignity
of
their
place
,
they
performe
due
seruice
to
their
Prince
,
and
other
duties
to
the
common-wealth
.
That
which
is
added
of
the
pension
,
or
stipend
of
Ministers
,
is
easily
answered
by
the
same
reason
:
for
it
differeth
not
from
the
other
.
Wherfore
as
a
man
may
consecrate
him selfe
and
his
labours
to
God
and
the
Church
,
&
yet
reserue
his
due
obsequie
to
his
Prince
and
the
common-wealth
:
so
likewise
may
the
Church
inioy
both
fields
,
and
fearms
,
and
fees
in
the
common-wealth
,
and
yet
make
no
claime
to
any
extraordinary
immunity
from
seruice
,
nor
euer
think
much
of
any
ordinary
fealtie
,
due
to
the
patrons
therof
.
The
Bishop
and
euery
other
Minister
of
the
Church
,
is
subiect
to
the
lawes
and
Magistrate
of
the
common-wealth
:
and
seeing
he
oweth
homage
to
the
Prince
,
as
to
the
common
parent
of
the
people
:
there
is
no
absurditie
committed
,
if
by
the
accesse
of
some
especial
benefit
he
become
more
nearly
bound
vnto
him
,
then
the
common
sort
.
How
many
and
how
bloudie
wars
the
Bishops
of
Rome
haue
made
vpon
the
Emperours
,
and
other
Christian
Princes
,
euen
for
the
onely
inuestiture
of
those
fees
which
they
chalenge
vnto
themselues
as
consecrate
to
God
,
&
therefore
(
as
they
perswaded
themselues
)
free
from
all
ciuill
seruice
,
all
histories
can
well
witnesse
.
Wherefore
those
Magistrates
at
this
day
doe
shew
themselues
very
ingrate
,
(
I
may
say
vngodly
)
to
the
present
Ministerie
;
who
,
when
as
by
defending
the
authoritie
of
the
ciuill
Magistrate
,
which
the
Bishop
of
Rome
had
impayred
,
they
haue
now
at
the
length
brought
to
passe
,
that
they
haue
recouered
the
same
by
their
means
,
doe
now
notwithstanding
enuie
them
their
poore
estate
in
the
Church
,
and
their
small
authoritie
in
the
common-wealth
.
May
not
that
of
the
Apostle
(
2.
Cor.
11.19
.
)
be
truly
said
of
this
people
?
They
suffered
those
gladly
which
brought
them
into
bondage
,
which
tooke
of
their
goodes
,
which
exalted
themselues
,
which
smote
them
on
the
face
;
I
more
,
which
afflicted
them
with
fire
and
sworde
,
and
made
them
runne
through
Purgatorie
,
glad
that
they
might
get
to
Hell
.
But
the
faithfull
seruantes
of
Christ
,
which
set
them
free
from
the
captiuitie
of
the
Pope
,
and
gaue
them
that
libertie
which
they
nowe
abuse
against
the
Church
,
those
they
doe
not
onely
not
reward
with
that
honour
they
well
deserued
,
but
they
depriue
them
of
those
dignities
they
once
possessed
:
They
lay
baites
for
the
bane
for
some
,
&
set
snares
for
the
liues
of
others
,
&
contriue
plots
for
the
deposing
and
disparaging
of
all
.
Is
this
the
thankes
they
giue
to
their
Pastors
?
And
is
this
the
reward
for
so
many
benefits
receiued
by
their
preaching
?
O
God
forgiue
them
this
sin
,
if
it
be
possible
.
But
thou
wilt
one
day
iudge
betweene
them
and
vs
,
and
reuenge
this
infamie
done
vnto
thy selfe
.
Chap.
XXVIII
.
Of
the
honorable
titles
which
are
giuen
vnto
Bishops
.
NOw
we
haue
spoken
of
fees
,
and
of
that
ciuill
iurisdiction
which
is
annexed
vnto
them
,
it
remaineth
that
wee
speake
somewhat
also
of
their
titles
of
honour
.
Neither
will
I
seeke
into
all
,
but
will
shew
you
vnto
a
few
of
them
,
and
comprise
in
one
or
two
all
the
rest
,
which
either
the
custome
of
the
time
&
place
,
or
the
curtesie
of
Kings
and
Princes
,
doe
giue
vnto
the
chiefe
states
of
the
kingdome
.
With
the
which
here
are
some
in
England
,
which
find
themselues
not
a
little
offended
,
&
would
hold
others
in
hand
(
thogh
they
dare
not
hold
their
hand
)
that
such
titles
are
not
to
bee
giuen
to
the
greatest
Bishops
.
The
first
that
displeaseth
them
,
is
the
title
of
Lord
,
which
yet
at
this
day
is
vsed
to
be
giuen
rather
for
honor
sake
,
then
for
homage
.
The
proper
signification
thereof
is
sufficiently
known
,
to
haue
relation
to
the
possession
&
proprietie
of
a
thing
:
In
which
sense
,
euery
man
is
Lord
of
that
hee
hath
.
It
hath
a
secondary
relation
also
to
a
Seruant
:
in
which
sense
the
Romane
Emperours
would
not
be
called
Lords
,
or
Maisters
.
Suetonius
reporteth
of
Octauius
,
that
he
abhorred
the
name
of
Lord
&
Maister
,
as
curse
,
and
a
slaunder
.
Indeed
the
Barbarians
acknowledge
no
other
distinction
of
persons
,
but
of
Maisters
&
Seruants
:
&
therfore
their
Kings
also
do
domineer
ouer
their
subiects
,
as
maisters
ouer
their
seruants
;
&
the
fathers
of
families
haue
the
same
authoritie
ouer
their
wiues
&
children
,
as
ouer
their
seruants
.
This
would
seem
(
&
might
well
)
a
very
vnreasonable
thing
to
vs
,
being
not
(
as
they
are
)
a
people
base
&
seruile
.
And
yet
the
Moschouites
rule
at
this
day
after
this
manner
;
neither
is
the
Empire
of
the
Turkes
much
vnlike
the
same
.
And
generally
,
all
the
Easterne
kingdoms
were
once
of
this
gouernment
,
&
kept
this
foule
rule
ouer
the
nations
wher
they
conquered
.
(
Whether
the
Kings
kindred
had
any
priuilege
besides
the
rest
,
it
is
to
be
doubted
,
&
so
I
leaue
it
.
)
But
these
a
man
might
truly
cal
Dominos
,
Lords
,
or
Maisters
:
in
which
sense
our
Kings
themselues
wil
not
be
so
called
:
nor
will
they
take
it
in
good
part
to
be
so
slandered
;
for
their
subiects
are
not
their
slaues
,
or
seruants
,
neither
do
they
so
vse
them
.
They
hold
it
their
chiefest
glory
to
haue
a
free
people
subiect
vnto
them
;
and
thinke
it
more
honorable
,
to
command
ouer
a
free
then
a
seruile
nation
.
And
albeit
the
King
may
truly
be
called
Lord
,
and
indeed
the
only
chiefe
Lord
in
his
own
kingdom
(
referring
the
signification
of
that
title
,
either
to
the
subiection
of
the
whole
people
,
or
the
propriety
of
his
own
kingdome
)
yet
contenting
himself
with
the
royal
title
of
King
,
(
which
glory
he
wil
communicate
with
no
subiect
)
he
enuieth
not
his
subiects
the
name
of
Lords
,
but
whom
he
thinketh
worthy
,
hee
honoureth
with
that
title
.
Neither
do
inferior
persons
only
cal
superior
personages
Lords
,
but
they
also
which
are
Nobles
of
equall
authoritie
do
so
salute
their
peeres
.
And
doth
not
the
King
himselfe
vouchsafe
to
greet
the
Honors
of
his
lande
by
the
names
of
Lords
?
The
name
of
Lord
is
of
many
significations
,
and
is
(
as
I
haue
said
)
a
title
rather
of
honour
and
of
fauor
,
then
of
rule
and
of
Empire
:
the
which
argueth
the
no
smal
malice
,
or
otherwise
the
great
ignorance
of
them
,
which
hold
the
title
of
Lord
to
bee
of
so
great
authoritie
,
as
that
it
is
not
conuenable
to
the
calling
of
Bishops
.
And
yet
at
this
day
among
the
best
Latinistes
,
the
same
name
ordinarily
is
giuen
to
any
man
of
any
ordinary
esteeme
.
So
doth
the
signification
of
this
title
varie
,
according
to
the
diuersitie
of
regions
,
and
persons
,
and
proprieties
.
They
which
in
England
do
make
the
same
a
signification
of
greater
honor
,
then
that
it
may
any
waies
agree
with
their
Bishops
doe
ground
that
their
errour
vpon
an
other
,
by
the
which
they
are
perswaded
that
it
is
a
thing
insolent
and
absurd
,
for
Bishops
to
bee
taken
for
peeres
of
the
lande
.
But
herein
they
seeme
to
bewray
themselues
in
like
passion
with
the
sons
of
Iacob
,
when
they
enuyed
their
owne
brother
,
for
that
he
was
made
more
honourable
then
themselues
;
who
ought
rather
to
haue
thought
themselues
honored
in
their
brother
.
It
is
vtterly
against
the
nature
of
a
well
ordered
common-wealth
,
that
the
order
of
religion
should
not
bee
accounted
among
the
chiefe
states
of
the
lande
:
the
which
honour
seeing
it
cannot
bee
giuen
to
all
that
are
in
the
same
order
,
it
is
wisely
and
worthily
prouided
by
the
chiefe
Magistrate
,
that
the
whole
order
should
be
honored
in
a
few
of
them
.
The
which
thing
seeing
it
is
agreeable
to
the
lawe
of
God
,
and
the
custome
of
the
auncient
people
of
God
,
&
the
practise
of
al
Nations
vnder
the
Sun
;
may
it
not
seem
a
wonder
greater
then
their
errour
,
that
any
learned
men
should
be
found
in
any
wildernes
of
the
world
so
ouergrown
with
mosse
,
(
the
melancholie
of
their
distempered
brains
)
as
once
to
oppose
themselues
in
any
ciuill
societie
against
the
same
?
But
let
vs
heare
yet
,
with
what
reasons
they
are
moued
so
farre
beyond
all
reason
.
Those
proud
titles
(
say
they
)
of
dominion
,
are
the
inuentions
of
Antichrist
:
and
our
Sauiour
answered
his
Apostles
contending
about
the
primacie
,
That
the
kings
of
nations
rule
ouer
them
,
and
they
which
exercise
authoritie
vpon
them
are
called
gratious
Lords
;
but
it
shall
not
bee
so
with
you
.
And
in
the
23.
of
Mathew
:
You
shall
call
no
man
your
father
vpon
earth
,
for
there
is
one
your
father
which
is
in
heauen
:
bee
not
called
Doctors
,
for
one
is
your
Doctor
,
euen
Christ
.
Whatsoeuer
els
is
alleadged
is
of
smal
worth
:
&
these
words
of
our
Sauiour
beeing
honestly
interteined
,
the
rest
will
willingly
yeelde
themselues
.
First
therfore
I
affirme
,
that
the
titles
of
dominion
were
inuented
,
before
Antichrist
himselfe
was
hatched
,
hee
beeing
the
author
thereof
,
who
is
the
author
of
dominion
.
Neyther
is
there
any
thing
arrogant
in
the
titles
,
but
in
the
impotent
and
vsurped
aspirement
of
such
,
which
oft
times
reiecting
their
commendable
titles
affect
the
contrary
,
and
cal
themselues
seruants
of
seruants
,
which
thinke
themselues
Lordes
of
Lords
:
&
name
themselues
with
the
lesse
and
the
least
,
which
will
bee
accounted
the
greater
&
the
greatest
,
that
if
for
nothing
els
,
yet
for
that
they
are
so
named
.
But
the
Lorde
his
meaning
was
not
to
abolish
the
vse
of
these
titles
,
Lord
,
Doctor
,
and
Father
,
but
to
teach
vs
onely
by
these
his
precepts
,
to
beware
of
two
dangerous
perrils
:
The
first
is
,
the
vaine
swelling
or
swelling
veine
with
the
which
Hypocrites
are
commonly
puft
vp
by
reaso
of
these
titles
:
the
other
is
,
the
preposterous
confidence
which
the
simple
people
commonly
haue
in
their
elected
Doctors
,
or
Fathers
:
vppon
which
aduauntage
the
popular
professors
distract
the
name
of
Christ
,
so
that
some
hold
of
Paul
,
some
of
Ap●llo
,
and
some
of
Cephas
,
and
euery
man
best
fancieth
the
Doctor
himself
hath
chosen
:
when
as
no
man
ought
to
build
vpon
any
Doctors
wordes
,
but
on
his
alone
which
cannot
erre
(
the
Lord
Christ
.
)
Neyther
was
it
the
Lord
his
intent
to
inhibit
vs
,
that
we
should
not
call
those
by
their
names
,
vnto
whom
the
Lord
hath
giuen
the
names
of
Doctors
&
Fathers
in
the
Church
,
or
that
children
should
not
cal
them
Fathers
vpon
earth
,
that
begot
them
into
the
world
;
or
that
Disciples
should
not
cal
them
Doctors
in
the
Cittie
,
that
instructed
them
in
the
Vniuersity
;
or
that
Christian
seruants
should
not
cal
them
Lords
&
Maisters
,
which
haue
intertained
them
into
their
families
.
No
doubt
Onesimus
both
might
&
ought
to
call
and
recognise
Philemon
for
his
Maister
:
And
did
not
Paul
also
(
a
most
perfect
imitater
of
Christ
)
cal
himself
the
Doctor
of
the
Gentiles
?
And
why
may
not
we
also
cal
him
,
as
well
a
Doctor
as
an
Apostle
?
In
the
first
to
the
Corinthians
,
chap.
4.
he
calleth
himselfe
theyr
Father
.
Although
(
saith
hee
)
you
haue
ten
thousand
instructers
in
Christ
,
yet
haue
you
not
many
Fathers
;
for
I
haue
begotten
you
through
the
Gospell
.
The
like
we
reade
in
many
other
places
:
by
the
which
we
are
giuen
to
vnderstand
,
that
not
the
condition
,
but
the
ambition
onely
of
those
names
was
forbidden
,
with
the
singling
out
of
some
especiall
Doctor
,
or
Teacher
,
by
the
which
wee
will
shew
our selues
to
be
singular
:
For
that
indeed
that
knowledge
of
the
truth
,
which
we
would
seem
to
experience
in
some
especiall
men
,
is
onely
to
be
expected
in
that
Doctor
alone
,
who
with
the
Spirit
is
able
to
lead
vs
into
all
truth
.
But
now
,
what
shall
we
say
of
the
name
&
title
of
Lordes
?
First
I
say
,
it
is
no
where
written
;
Be
ye
not
called
Lordes
:
And
againe
I
say
,
that
although
it
were
written
,
it
could
beare
no
other
sence
,
or
haue
any
other
interpretation
,
then
those
other
titles
which
before
are
noted
.
That
dominion
ouer
the
Lordes
heritage
is
forbidden
by
the
Lord
,
there
is
no
man
that
doubteth
:
and
did
the
word
Lord
alwaies
implie
a
Dominion
,
it
were
some
thing
they
saide
.
But
we
haue
heard
of
the
diuers
significations
of
these
words
.
As
for
that
the
Lord
said
vnto
his
Apostles
,
It
shal
not
be
so
with
you
;
what
sober
man
wil
interprete
him
,
as
if
he
had
said
,
Ye
shall
not
be
called
Lords
?
If
the
Kinges
and
Princes
of
the
common-wealth
,
will
haue
you
to
sit
in
the
assemblies
of
great
men
,
and
wil
heare
your
iudgement
concerning
the
state
of
the
Church
,
and
will
consult
together
with
you
concerning
the
affaires
of
the
common-wealth
,
and
in
regarde
of
my
name
,
and
in
reuerence
of
your
calling
,
wil
haue
you
reputed
among
the
peers
of
the
land
,
take
heede
,
beware
of
that
,
and
suffer
not
your selues
to
bee
called
Lordes
:
this
is
a
proud
title
,
and
that
is
a
foule
matter
.
From
hence
no
doubt
did
arise
that
odious
hypocrisie
in
the
Church
of
Rome
,
which
vnder
the
basenes
of
mean
titles
,
exerciseth
the
sharpnes
of
no
meane
tyrannie
,
and
vnder
the
name
of
Seruant
of
seruantes
,
vsurpeth
dominion
ouer
Maisters
and
Seruants
.
And
hence
it
is
also
,
that
his
champions
do
glory
in
this
,
to
be
called
Friers
(
Minorites
)
the
lesse
,
or
the
least
:
as
if
forsooth
there
were
,
nor
pride
,
nor
tyranny
lurking
vnder
these
their
lubarly
names
:
or
as
if
the
name
of
Lord
onely
,
were
to
bee
attended
with
pride
and
tyrannie
.
Wherefore
,
the
meaning
of
our
Sauiour
in
those
words
,
was
not
to
forbid
his
disciples
those
ordinary
tearms
of
honour
,
which
are
giuen
them
by
the
fauor
of
the
Prince
,
and
consent
of
the
people
:
only
his
intent
was
to
teach
them
,
that
the
Gospel
was
no
prince-like
Ministery
,
or
royal
seigniory
.
By
the
which
it
neither
is
,
nor
can
be
concluded
,
that
Princes
may
by
no
means
vse
the
assistance
of
Ministers
,
nor
grace
the
learned
Pastors
with
certaine
principall
degrees
of
honor
.
Hath
Christ
by
any
law
diminished
the
Princes
power
?
or
hath
he
by
any
counsell
aduised
them
to
withdraw
their
bountie
from
his
seruantes
?
or
that
they
should
haue
no
regard
of
those
duties
they
haue
performed
?
or
not
to
grace
with
titles
of
honour
their
honest
demerits
,
of
whose
truth
&
wisdom
they
haue
made
great
vse
,
&
had
great
experience
?
Nabuchadnezer
preferred
Daniel
amongst
the
Babilonians
;
Darius
aduanced
Mardocheus
among
the
Persians
;
and
shall
it
not
be
lawfull
for
a
Christian
King
to
honor
the
seruants
of
Christ
for
their
religion
?
&
that
vpon
a
certain
religion
forsooth
?
That
the
meane
may
be
exceeded
,
no
man
doubteth
;
namely
,
when
as
diuine
honors
are
giuen
to
mortal
men
;
or
where
immoderate
dignities
are
ambitiously
affected
of
them
,
who
ought
to
be
the
patterns
of
modestie
,
&
the
Doctors
of
humilitie
:
but
yet
,
that
ciuil
honour
cannot
bee
thought
immoderate
(
but
of
immoderate
men
)
which
according
to
the
custome
of
the
Cuntry
,
is
giuen
for
iust
causes
by
the
aduised
Prince
to
his
approued
Subiects
.
How
many
most
holy
men
,
whose
liues
were
only
priuat
,
(
yet
publikly
renowned
)
which
haue
suffered
themselues
to
be
called
Lords
?
witnesse
the
two
Testaments
.
3.
Reg.
18.
Did
not
Abdias
the
seruant
of
K.
Achab
,
meeting
with
Elias
,
salute
him
by
the
name
of
Lord
?
4.
Reg.
4.
Was
not
Elizeus
honored
of
the
Sunamite
by
the
name
of
Lord
?
Did
not
the
keeper
of
the
prison
call
Paul
and
Barnabas
by
the
name
of
Lordes
?
Acts.
16.
And
yet
the
modestie
of
their
mindes
notwithstanding
was
no
lesse
,
then
that
of
Peter
,
who
would
not
suffer
himselfe
to
bee
honored
of
Cornelius
aboue
measure
.
We
read
of
Paul
&
Barnabas
,
how
they
rent
their
clothes
,
and
ran
into
the
throng
,
&
repealed
the
diuine
honors
which
Iupiters
Priest
,
with
the
peple
,
would
haue
done
vnto
them
;
and
verely
,
if
so
bee
in
the
name
of
Lord
,
ther
had
bene
any
such
eminent
honor
,
or
imminent
danger
,
as
som
think
,
they
would
haue
refused
that
.
I
conclude
therefore
,
that
in
a
Christian
common-wealth
,
which
is
the
Church
of
Christ
,
all
externe
things
,
as
wealth
,
riches
,
preferment
,
and
ciuill
honours
,
may
bee
referred
of
all
and
euerie
the
faythfull
,
of
any
calling
or
condition
whatsoeuer
,
to
the
glorie
of
GOD
,
and
the
good
of
the
Church
,
and
the
benefite
of
the
common-wealth
.
(
For
so
indeede
they
ought
to
bee
referred
.
)
With
the
which
I
include
this
also
,
that
the
seruantes
of
Christ
ought
so
to
prepare
themselues
,
both
for
honour
and
ignominie
,
both
for
wealth
and
want
,
as
that
they
may
vse
all
thinges
aright
,
to
the
honour
of
God
,
and
edifiyng
of
his
Church
.
Chap.
XXIX
.
Of
the
Bishop
familie
and
retinue
.
BEsides
all
this
,
the
Bishops
retinue
&
ordinarie
attendants
,
are
no
small
motes
in
the
eies
of
some
,
that
cannot
without
enuie
behold
the
same
.
For
doe
they
not
therein
imitate
the
peeres
and
potentates
of
the
lande
?
Not
Christ
(
I
warrant
you
)
not
Peter
,
not
Paule
,
were
euer
thus
garded
.
But
alâs
poore
popular
,
and
child-pleasing
speech
:
simple
are
the
men
,
whom
these
faire
wordes
make
faine
:
for
I
dare
be
bold
to
say
,
that
the
retinue
of
Christ
&
his
Apostles
was
as
honorable
as
it
might
be
,
in
respect
of
the
time
,
&
the
thing
for
the
which
he
came
into
the
world
;
&
much
more
honorable
should
haue
beene
,
if
God
had
meant
to
restore
mankind
after
an
other
sort
then
he
did
.
And
yet
as
it
was
,
our
Lord
and
Sauiour
was
not
without
aboue
fourescore
men
in
his
family
,
which
waited
vpon
him
whither
he
went
,
or
went
before
him
whither
he
was
to
come
.
I
,
but
there
were
no
gallant
Gentlemen
to
braue
it
in
their
chains
of
gold
,
there
were
no
barbed
steeds
to
praunce
it
in
their
siluer
studded
raynes
:
In
that
solemne
pompe
,
when
Christ
would
shewe
his
glorie
vnto
the
Cittie
,
hee
was
well
mounted
vppon
a
sorie
Asse
,
attended
with
the
simple
companie
of
his
weake
Disciples
.
I
,
but
this
againe
is
but
a
popular
perswasion
,
in
the
which
ther
is
nor
pith
nor
rind
against
the
thing
in
question
.
Will
they
neuer
learne
,
that
our
Sauiour
after
that
manner
prouided
for
that
season
,
least
eyther
hee
should
incurre
the
suspicion
of
affecting
an
earthly
kingdome
,
or
other-wise
might
haue
hindered
the
worke
of
our
redemption
?
Doubtles
,
had
he
bene
knowen
in
his
kind
to
Herod
,
to
Pilate
,
and
to
the
chiefe
Priests
:
that
which
the
people
did
of
a
good
zeale
,
they
would
haue
done
for
their
own
aduancement
;
but
then
would
they
neuer
haue
crucified
the
Lord
of
glorie
:
Neither
would
he
which
tooke
in
good
worth
the
honor
of
that
oyntment
which
was
powred
vpon
him
,
and
receiued
royall
presents
of
the
wise
men
,
(
golde
,
myrhe
,
and
frankincense
,
)
haue
euer
refused
that
honour
which
was
due
vnto
him
from
all
earthly
Princes
,
might
it
haue
stoode
with
the
saluation
of
mankind
.
But
is
not
this
a
worthy
kind
of
arguing
(
which
is
vsed
aswel
against
the
Papists
as
against
vs
)
to
reason
from
the
times
&
actions
of
a
faithles
people
,
to
the
times
and
duties
of
a
christian
nation
?
neither
doe
I
commend
in
our
Bishops
,
either
pride
or
ryot
,
or
any
superfluous
excesse
;
but
this
I
say
,
that
that
retinue
is
not
to
be
disalowed
,
which
the
receaued
and
continued
custome
of
the
countrey
requireth
.
It
was
an
auncient
custome
in
the
Church
,
that
a
Bishop
should
neuer
walke
forth
alone
,
or
be
alone
:
hee
had
records
and
eie-witnesses
of
al
his
actions
.
Now
they
which
are
more
indifferent
to
Bishops
,
had
rather
they
should
bee
attended
with
gown-men
:
the
which
I
also
had
rather
.
But
let
vs
weigh
the
matter
in
an
euen
ballaunce
:
for
they
which
would
haue
the
Bishops
retinue
to
be
men
of
his
owne
quality
,
seeme
to
say
some-what
,
and
to
stand
to
the
examples
of
the
ancient
Fathers
.
But
it
is
wel
knowen
that
our
BB.
are
neuer
without
such
also
.
Wherefore
,
the
question
is
now
of
the
number
:
which
cannot
bee
prescribed
to
all
alike
,
for
that
their
reuenues
are
not
all
alike
.
But
go
too
:
let
vs
once
againe
alow
Bishops
their
ancient
attendants
.
The
more
there
is
of
them
,
the
greater
is
his
family
,
&
so
a
greater
number
of
seruants
,
and
so
a
greater
retenue
by
ods
,
then
is
as
this
day
:
and
shall
not
their
enuy
also
increase
with
the
company
for
company
?
But
the
seruing
mens
swords
,
and
the
Gentlemens
chains
do
gall
them
at
the
heart
,
and
paine
them
in
their
eies
,
as
if
(
good
men
)
it
were
a
thing
misbeseming
the
calling
of
christians
,
that
a
Bishop
shuld
be
attended
by
Gentlemen
,
whether
old
or
young
?
That
yong
Gentlemen
and
wel
nurtered
,
should
be
preferred
to
some
godly
BB.
that
they
may
attend
his
person
,
and
marke
his
maners
,
&
therby
become
the
better
,
and
better
learned
:
there
no
is
no
man
without
an
enuious
eye
,
that
can
mislike
the
same
.
Bishops
houses
haue
bene
alwaies
Colliges
of
learned
men
,
and
schooles
of
al
virtue
;
and
what
hindreth
that
they
may
not
now
be
?
But
least
I
should
seme
to
haue
taken
vpon
me
the
patrociny
,
rather
of
BB.
then
of
their
calling
,
I
may
not
seeme
to
set
forth
the
virtues
of
any
,
which
at
this
day
do
gouern
the
Church
of
England
.
And
yet
,
neither
the
zeale
of
my
duty
,
nor
the
conscience
of
their
demerits
will
suffer
me
,
to
passe
ouer
in
thankles
silence
the
sacred
memory
of
that
most
reuerend
Father
,
Iohn
,
L.
Archbishop
of
Canterbury
,
with
that
godly
Diocessan
William
,
L.
Bishop
of
Couentry
,
mine
own
Ordinary
.
As
for
the
rest
,
they
are
all
known
to
me
alike
.
I
knew
some-times
,
(
neither
shall
they
euer
bee
vnknowen
)
that
most
reuerend
L.
and
Father
Edward
Grindall
,
(
the
memorye
of
which
man
is
renowned
in
all
the
Churches
of
Christ
:
)
and
two
other
BB.
no
lesse
famous
for
their
learning
and
religion
,
Iewell
L.
Bishop
of
Salisburie
;
and
Horne
,
L.
Bishop
of
Winchester
:
whose
religious
godlines
&
rare
knowledg
,
I
could
wish
that
al
the
BB.
euil-pleased
emulists
had
among
them
,
euery
man
his
part
.
What
other
Bishoppes
and
Archbishops
happy
.
England
hath
bred
within
our
memory
,
their
lerned
works
declame
in
our
studies
,
and
their
inflamed
bloud
doth
yet
speake
in
the
booke
of
Martyrs
.
That
they
were
men
both
of
sincere
life
and
singular
learning
,
what
man
,
(
if
a
man
)
that
will
deny
it
?
I
testifie
therefore
,
that
I
do
not
defend
Bishops
(
if
there
be
any
euill
,
)
but
the
calling
of
Bishops
,
which
in
my
conscience
I
iudge
before
God
(
who
shall
iudge
my
conscience
)
to
bee
godly
,
christian
,
ancient
,
Apostolike
,
profitable
,
and
necessary
.
As
for
the
crimes
and
abuses
,
with
the
which
the
euil
spirits
charge
our
Bishoppes
,
they
touch
their
person
,
not
their
function
.
The
tyranny
of
Rome
being
surprised
,
&
the
authority
of
Princes
restored
to
their
right
places
,
wherin
so-euer
any
Bishop
offendeth
(
if
indeed
hee
offendeth
)
it
may
easily
be
corrected
:
and
it
chiefly
concerneth
the
chiefe
Magistrate
to
see
,
that
godly
men
,
well
noted
for
their
virtues
,
(
such
as
the
word
of
God
doth
commend
)
be
set
ouer
the
churches
:
If
the
Princes
neglect
this
,
let
the
peple
know
,
that
scisme
is
a
remedy
worse
then
the
malady
:
for
what
sedicion
is
in
the
Common-welth
,
the
same
is
scisme
in
the
Church
of
Christ
.
And
albeit
these
things
doe
litle
concerne
those
churches
which
are
committed
to
your
charge
(
reuerend
Brethren
,
)
where
there
are
no
Bishops
,
or
rather
where
they
are
all
Bishops
:
notwithstanding
,
I
haue
more
largely
dilated
of
these
things
,
that
the
whole
matter
may
be
made
manifest
vnto
al
you
,
and
that
you
all
may
vnderstand
,
that
the
honor
which
is
giuen
vnto
Bishops
,
is
both
an
aid
and
an
aduauncement
to
the
Church
or
christian
Common-wealth
;
and
that
you
may
take
aime
by
this
,
how
farre
wide
they
are
,
which
inuey
them
this
honor
,
&
desire
to
make
them
,
or
to
make
no
more
of
them
,
then
of
ordinary
men
.
That
which
I
am
perswaded
,
Satan
with
a
certain
wile
hath
procured
,
that
so
he
may
bring
downe
all
the
Pastors
into
contempt
togeather
,
that
so
the
whole
authority
of
religion
being
little
or
naught
woorth
,
himselfe
might
freely
cast
forth
al
manner
contumelies
and
blasphemies
against
Christ
.
For
who
are
they
(
which
durst
,
oppose
,
or
could
preuaile
against
the
enterprises
of
his
more
mightie
complices
?
I
know
what
I
speake
,
neither
can
you
(
beloued
)
bee
ignorant
thereof
.
But
I
haue
said
enough
of
this
matter
for
this
time
:
and
wil
one
day
(
if
God
wil
)
speak
more
plainely
of
that
which
remaineth
.
CHAP.
XXX
.
Whether
it
be
better
for
Ministers
to
liue
of
the
stipends
of
the
Magistrate
,
or
of
the
oblations
of
the
faithfull
.
AL
they
which
thinke
,
that
the
Ministers
of
the
Gospell
may
liue
of
the
Gospell
,
are
not
of
one
iudgement
:
For
there
bee
some
which
hold
,
that
Ministers
ought
to
liue
of
the
tythes
and
oblations
onely
of
Christians
,
renouncing
all
temporall
goods
,
and
surrendering
them
to
the
Prince
and
people
.
Other
are
of
opinion
,
that
they
ought
so
to
liue
,
for
so
long
onely
as
the
Magistrate
is
an
enemy
to
christianitie
:
who
so
soone
as
he
hath
receaued
the
Gospel
,
ought
to
prouide
,
that
Ministers
may
be
allotted
their
sufficient
stipends
:
the
which
thing
when
hee
hath
once
performed
,
from
thence
foorth
,
there
ought
to
be
no
more
oblations
.
For
my
part
I
am
of
a
contrary
opinion
,
for
that
I
am
taught
by
the
word
of
God
,
that
oblations
ought
to
continue
in
the
Church
:
and
that
,
because
they
are
the
exercises
and
testimonies
of
our
religion
towards
God
and
his
seruantes
,
by
the
which
wee
not
onely
pay
our
vowes
to
the
Almighty
,
but
therewith
also
the
Pastors
to
the
people
,
and
the
people
to
the
Pastors
are
mutually
deuoted
the
one
to
the
other
.
For
(
I
know
not
how
)
a
man
doth
not
onely
binde
with
his
bounty
,
but
is
bound
himselfe
also
,
after
a
secret
manner
:
And
as
the
benefactor
maketh
him
his
owne
of
whome
hee
doth
deserue
,
so
likewise
himselfe
becommeth
his
,
and
they
both
,
(
if
so
be
there
be
a
free
and
an
ingenious
disposition
in
both
)
reioyce
in
the
same
benefit
,
as
wel
he
which
giueth
,
as
he
which
receiueth
.
Now
therefore
,
me
thinks
theyr
reasons
are
too
too
politicke
and
prophane
,
by
the
which
oblations
are
abrogat
in
som
Churches
.
For
albeit
religion
ought
not
to
be
measured
by
allowance
,
yet
is
it
not
to
be
without
a
reward
.
As
for
that
they
so
hotly
alledge
of
the
many
and
manifold
abuses
thereof
,
it
is
to
no
purpose
:
vnles
we
should
say
,
that
the
ceremonies
also
which
were
commaunded
,
were
to
be
abrogated
euen
then
while
they
were
commanded
,
and
all
other
sacred
rites
which
God
hath
ordained
,
were
together
to
be
abolished
,
because
Hypocrites
haue
and
doe
wickedly
abuse
the
same
.
For
what
is
there
so
sacred
,
which
the
impiety
of
men
will
not
prophane
?
Wherefore
,
we
are
rather
to
inquire
,
what
God
hath
commaunded
,
not
what
this
or
that
man
thinketh
most
commodious
.
If
any
man
obiect
,
that
oblations
are
antiquated
,
as
are
also
tithes
,
and
all
other
sacrifices
and
ceremonies
of
the
old
lawe
;
I
would
haue
him
to
know
(
if
he
be
yet
to
learne
)
that
they
are
not
exacted
at
this
day
in
that
manner
,
neyther
were
so
exacted
of
our
Fathers
(
as
it
may
appeare
by
those
theyr
testimonies
which
I
haue
before
noted
)
but
that
they
are
onely
required
,
as
testimonies
of
a
thankfull
mind
towards
God
,
and
a
propensiue
deuotion
towards
his
Church
.
But
this
kinde
of
duety
hath
no
temporall
prescription
,
it
is
perpetual
,
and
bindeth
the
faithfull
to
the
worlds
end
.
It
is
also
obiected
,
that
where
the
Pastors
are
abundantly
prouided
for
,
by
the
ample
reuenews
of
the
Church
,
or
other
set
&
certaine
stipends
,
there
oblations
ought
to
cease
.
I
aunswere
,
that
the
oblations
may
be
the
lesse
or
not
so
often
,
as
otherwise
they
ought
to
be
,
where
the
Church
hath
no
fermes
,
or
receyueth
no
annuall
increase
of
theyr
fieldes
:
but
not
,
that
there
ought
to
be
none
.
The
end
of
oblations
,
is
not
only
the
necessary
reliefe
of
the
Ministers
,
but
our
dutifull
deuotion
towards
God
.
And
hence
is
it
,
that
the
wise
man
sayth
in
the
third
of
his
Prouerbes
,
Honor
the
Lord
with
thy
riches
,
and
with
the
first
fruits
of
thine
increase
,
&c.
He
doth
not
say
Honor
the
Priest
,
(
who
notwithstanding
was
to
bee
honored
,
and
was
honored
)
but
honor
the
Lord
.
And
Paul
to
the
Philippians
the
fourth
Chapter
,
telleth
them
,
that
he
desired
not
a
gift
,
but
the
fruite
which
might
abound
for
theyr
reioycing
,
not
for
his
.
So
then
they
which
take
away
oblations
depraue
the
faithfull
of
this
fruite
of
theyr
Religion
,
Tit.
3.14
.
and
consequently
of
that
Communion
of
theyr
goods
,
which
good
christians
ought
to
exercise
betweene
themselues
.
Wherefore
,
as
we
haue
proued
,
that
it
is
lawfull
for
Pastors
to
liue
of
the
possessions
which
are
giuen
vnto
Churches
,
the
like
do
we
say
of
oblations
.
Chap.
XXXI
.
The
stipendaries
cald
to
accompt
and
confuted
.
NOw
let
vs
call
their
reasons
to
an
euen
reckoning
,
which
appoint
Ministers
their
maintenance
by
the
Magistrate
his
allowance
.
For
now
a
dayes
this
is
thought
a
better
deuise
,
then
the
ancient
receyued
vse
of
offerings
&
glebes
.
And
reason
too
:
for
by
this
means
,
many
inconueniences
may
be
auoyded
,
which
mans
infirmity
bringeth
with
it
.
But
theyr
reasons
and
arguments
are
of
a
new
mold
,
&
not
knowen
to
the
Fathers
,
or
not
thought
worthy
,
for
the
which
oblations
should
be
deposed
from
theyr
former
state
.
Theyr
first
reason
is
this
.
That
by
this
means
an
occasion
might
be
taken
away
,
so
that
men
could
not
so
readily
make
marchandise
of
the
word
of
God
,
which
otherwise
might
be
easie
for
them
to
doe
,
who
imploying
their
whole
Ministery
to
gain
and
vsury
,
would
apply
themselues
vnto
them
most
,
of
whom
they
hoped
to
receiue
most
.
I
aunswer
,
that
the
contrary
may
rather
seeme
more
likely
,
seeing
that
the
very
couenanting
for
a
stipend
,
is
in
the
next
degree
to
a
flat
bargayn
(
vnlesse
we
would
iudge
bargaining
by
giuing
and
taking
,
and
measure
the
same
by
the
minds
of
men
rather
then
the
matter
.
)
For
what
other
thing
is
it
to
marchandise
,
then
to
sel
any
then
for
lucre
sake
?
But
when
the
Magistrate
setteth
down
a
certain
price
for
the
Ministers
labor
,
or
the
Minister
himselfe
requireth
the
same
,
albeit
in
plain
termes
there
is
no
bargain
made
of
either
side
,
yet
notwithstanding
of
both
,
these
may
seem
rather
to
buy
&
sell
the
word
,
then
they
which
liue
by
the
oblations
of
the
faithfull
,
or
the
increase
of
theyr
fields
.
Oblations
are
not
certayne
,
and
they
haue
in
them
a
certayne
kinde
of
Religion
:
but
stipends
are
certaine
,
and
are
in
theyr
nature
more
ciuill
,
religious
not
at
all
.
Now
whether
,
I
pray
you
,
may
be
sayd
rather
to
sell
?
He
which
in
respect
of
his
holy
Ministery
receyueth
the
free
gifts
of
his
people
,
or
he
which
rateth
his
labour
at
a
certaine
set
stipend
?
Our
fore-fathers
in
wisedom
thought
,
that
this
religious
marchandise
of
religion
could
by
no
meanes
be
better
auoided
,
then
if
on
both
parts
they
made
a
religion
in
that
very
action
of
offering
and
receiuing
.
I
conclude
therfore
,
that
this
mischiefe
which
som
are
affraid
of
,
namely
that
the
whole
Ministery
should
be
giuen
to
gaine
&
vsury
,
can
neuer
by
this
means
be
auoided
in
coueteous
men
:
their
minds
being
so
affected
(
or
infected
rather
)
as
that
they
would
make
a
gaine
of
any
thing
,
and
being
alwaies
ready
to
conuay
themselues
thither
,
wher
the
greatest
wages
might
be
had
.
Againe
(
say
they
)
that
liberty
of
speech
which
is
necessary
in
a
Minister
,
may
thus
be
better
performed
:
For
of
whom
they
shall
daily
receiue
somwhat
,
they
either
could
not
taxe
their
vice
,
or
else
they
must
doe
it
with
losse
to
themselues
:
but
now
where
no
man
giueth
any
thing
of
his
owne
,
they
may
admonish
all
degrees
of
men
,
with
more
boldnesse
and
lesse
daunger
.
This
reason
partly
confuteth
it selfe
,
and
may
easely
bee
retorted
,
and
partly
falleth
in
his
own
strength
,
and
can
no
waies
be
relieued
.
For
is
it
not
to
bee
feared
also
,
that
the
Ministers
should
speak
in
fauor
of
them
,
of
whom
they
take
wages
?
These
men
for
the
most
part
haue
greater
faults
then
the
most
part
;
and
yet
if
the
Pastor
chaunce
but
to
stir
their
humor
,
their
stipend
is
in
hazard
.
Let
a
Preacher
with
his
liberty
offend
a
whole
multitude
,
he
shal
not
endanger
either
himselfe
,
or
his
estate
so
much
,
as
if
he
displease
but
one
Magistrat
.
As
for
liberty
of
speach
,
it
is
generally
a
very
popular
and
plausible
thing
,
with
the
which
while
a
few
are
offended
,
many
are
well
pleased
,
and
the
euill
will
of
a
few
gotten
by
this
meanes
,
procureth
the
good
will
of
a
great
many
.
Besides
,
our
Sauiour
prouided
but
badlye
for
his
Disciples
,
(
if
this
reason
bee
of
any
force
)
when
as
in
the
olde
law
hee
commaunded
the
Priests
and
Leuites
to
liue
of
the
oblations
of
the
people
,
as
also
in
the
new
Testament
,
he
would
haue
his
Apostles
and
theyr
successors
to
liue
of
the
Gospell
,
If
the
daunger
be
such
,
that
therfore
they
may
not
taxe
vice
.
But
it
seemeth
,
these
men
haue
eyther
not
attayned
to
the
knowledge
of
oblations
,
or
regard
but
a
little
what
is
read
in
the
most
ancient
Diuines
,
concerning
the
same
.
First
he
which
thinketh
,
that
by
this
meanes
the
suspition
of
flattery
is
taken
away
,
greatly
deceyueth
himselfe
,
&
rashly
condemneth
the
auncient
Fathers
.
But
goe
to
:
let
vs
confer
the
Sermons
of
the
Fathers
which
liued
by
oblations
,
and
the
seuerity
of
Ecclesiasticall
discipline
vsed
in
those
dayes
,
with
the
Sermons
and
proceedings
of
our
Preachers
of
this
age
.
Shall
we
not
be
ashamed
(
if
we
blush
not
)
of
our selues
and
our
times
,
in
the
which
all
vice
are
so
rise
,
and
all
discipline
so
slacke
?
doubtlesse
,
that
liberty
of
our
Fathers
in
reprehending
sins
of
old
,
doth
euen
now
reprehend
vs
.
Again
let
the
Pastors
Sermons
,
where
they
liue
of
the
deuotion
of
the
people
,
be
compared
with
those
,
where
they
stand
to
the
stipend
of
the
Magistrate
,
and
it
will
easely
appeare
whether
of
them
doe
best
performe
theyr
duety
in
this
behalfe
.
But
last
of
all
,
what
need
they
depend
vppon
the
voluntary
deuotion
of
the
people
,
where
besides
their
ordinary
oblations
,
there
are
fayr
glebes
and
sufficient
lands
prouided
for
the
vse
of
the
Church
?
To
the
which
we
may
also
adde
,
that
it
is
the
duty
of
a
christian
Magistrat
,
to
cause
the
people
to
performe
their
duety
towards
theyr
Pastors
:
so
that
it
is
altogether
a
needelesse
fear
which
is
here
alledged
.
And
whereas
they
thinke
that
the
suspicion
of
flattery
is
by
this
meanes
auoyded
(
as
if
they
were
in
daunger
to
be
smothed
in
theyr
sinnes
,
which
are
rich
,
and
giue
with
a
full
hand
)
it
is
but
a
foolishe
conceit
,
arising
from
that
error
,
that
christians
are
not
bound
to
their
oblations
;
or
else
of
this
nicety
,
that
it
is
vnseemely
(
forsooth
)
and
superstitious
to
bring
them
to
the
Church
,
or
otherwise
to
gather
them
.
By
the
which
in
deede
they
haue
made
themselues
the
patrons
of
the
sacriledge
of
this
age
,
which
hath
left
nothing
for
the
Ministers
worthy
the
gathering
vp
:
so
that
if
there
bee
any
want
in
oblations
,
there
want
must
be
supplied
else
where
.
But
by
certaine
stipends
(
say
they
)
the
modesty
of
Ministers
,
and
the
honesty
of
their
family
are
prouided
for
.
For
what
ingenious
man
would
willingly
make
his
neede
knowen
to
euery
man
?
and
with
what
face
can
they
of
the
familye
goe
doore
by
doore
to
gather
things
necessary
?
verily
their
credite
is
indangered
,
and
theyr
modesty
.
But
did
you
euer
heare
,
that
the
Ministers
of
the
Church
were
brought
to
such
an
exigent
,
as
that
of
force
they
must
gather
their
relief
from
dore
to
dore
,
among
their
own
people
?
In
deed
,
there
was
such
a
custome
in
the
time
of
Popery
for
mendicant
Friers
,
brought
vp
among
them
of
a
certayne
superstition
,
without
any
precedent
president
of
the
auncient
Fathers
.
But
is
there
no
other
way
to
gather
christian
oblations
,
but
so
?
and
are
they
not
eyther
brought
by
the
faithfull
of
theyr
own
voluntary
,
or
collected
by
some
of
the
honest
neighbours
appointed
for
that
purpose
?
But
of
the
other
side
,
by
the
certaine
stipends
which
depend
vppon
the
vncertaine
pleasures
of
the
Magistrates
,
it
is
very
badly
prouided
,
both
for
the
necessity
of
the
family
,
and
the
modesty
of
the
Ministers
,
where
either
so
small
wages
are
allowed
,
or
their
allowance
so
slenderly
paied
,
that
the
poor
Pastors
(
pittifull
complayning
)
for
meere
pouerty
are
constrained
to
giue
ouer
theyr
trade
,
and
to
forsake
theyr
Ministery
.
Where
the
people
are
perswaded
,
that
they
owe
nothing
to
theyr
Pastors
,
and
that
it
pertaineth
to
the
Magistrate
onely
to
prouide
for
the
Ministers
(
alâcke
poore
Pastors
)
I
am
ashamed
to
report
,
how
both
people
and
Magistrate
beare
themselues
towards
them
.
But
furthermore
they
dispute
,
,
that
in
these
stipends
the
Ministers
can
vse
no
deceite
,
when
it
shal
be
sufficiently
knowen
,
how
much
they
receiue
:
when
as
otherwise
,
a
couetous
Minister
may
pretend
,
that
eyther
he
receiueth
lesse
then
he
receiueth
,
or
not
so
much
as
sufficeth
.
To
this
I
aunswere
,
that
the
oblations
,
of
the
which
we
argue
the
case
,
are
not
so
secretly
giuen
,
or
so
closely
kept
,
but
that
it
is
commonly
knowen
how
much
they
are
,
and
what
the
Minister
receiueth
.
But
to
what
purpose
is
al
this
?
or
to
what
end
should
al
know
how
much
the
minister
either
receyueth
,
or
hath
?
or
who
can
prescribe
a
meane
for
that
matter
?
The
Pastor
layeth
out
as
well
as
he
taketh
in
:
&
must
that
also
needs
be
knowen
?
That
which
they
adde
,
of
the
coueteous
Minister
,
who
may
pretend
that
he
receyueth
lesse
,
then
either
he
receiueth
,
or
may
well
suffice
,
it
proceedeth
of
the
same
errour
.
I
haue
knowen
many
Ministers
in
my
time
,
among
whome
there
is
not
one
,
whose
wealth
is
not
commonly
knowen
,
and
what
he
ordinarily
receyueth
euery
year
;
so
that
there
is
no
other
means
for
them
to
lie
here
,
then
there
,
vnlesse
you
would
lie
for
them
.
But
to
what
end
are
these
reasons
?
or
how
,
thinke
they
,
did
the
ancient
Bishops
of
the
Church
liue
?
Ignatius
,
Ireneus
,
Cornelius
,
Cyprian
,
and
such
like
,
whose
memorial
wil
continue
with
their
glory
to
the
worlds
end
?
A
man
shall
neuer
preuent
the
cauels
of
malitious
men
,
whether
the
Ministers
liue
of
tithes
and
oblations
,
or
whether
they
stick
to
theyr
certain
allowance
:
both
here
,
and
there
,
whatsoeuer
is
receiued
wil
be
thought
too
much
of
some
.
A
Flemishe
florence
or
gilderne
,
is
2.
shillings
sterling
.
I
haue
often
times
heard
the
Boores
groyn
and
grunt
to
this
effect
,
that
a
stipend
of
two
,
three
or
foure
hundred
Flemish
Florences
was
great
wages
.
I
(
sayd
they
)
can
keepe
my
family
for
lesse
:
Neyther
do
I
receyue
so
much
of
all
the
gayne
that
I
can
make
;
thus
vnequally
comparing
not
them selues
with
them selues
,
but
theyr
styes
with
the
state
of
they
Ministers
.
As
if
ther
were
no
difference
betweene
a
priuate
man
of
the
basest
rout
,
&
a
publique
Minister
at
the
hie
Altar
:
And
yet
two
or
three
years
wages
wil
scarce
serue
to
buy
him
books
,
&
bsides
,
of
duty
he
ought
to
be
bountifull
&
intertainable
to
the
needy
.
But
now
they
say
,
that
by
this
means
it
is
well
prouided
for
the
subiects
,
who
for
the
most
part
are
but
poore
,
&
liue
hardly
in
theyr
Villages
:
For
how
should
they
maintain
the
Minister
,
who
are
themselues
to
be
maintained
?
Here
in
deed
is
the
error
of
our
age
to
be
noted
,
which
in
some
places
giue
to
the
ciuill
Magistrate
the
goods
of
the
Church
,
and
permitteth
them
to
gather
vp
tithes
,
which
are
due
to
the
Minister
.
But
to
the
purpose
.
In
villages
,
the
poor
which
haue
nothing
,
giue
nothing
,
if
it
be
litle
which
a
man
hath
,
he
giueth
litle
:
euery
man
payeth
his
tith
according
to
his
wealth
,
and
according
to
the
greatnes
of
his
increase
,
whether
the
commodity
lie
in
tillage
,
or
in
herbage
.
And
in
deed
the
poore
could
no
waies
better
be
prouided
for
,
that
they
should
not
relieue
theyr
Pastors
,
themselues
being
to
be
relieued
,
then
thus
;
for
by
this
means
the
Pastors
are
mainetayned
by
them
which
haue
much
,
&
they
maintaine
them
which
haue
nothing
.
The
increase
of
theyr
fields
,
for
the
most
part
,
keepe
a
certain
scantline
,
&
euermore
the
number
of
them
is
greater
,
which
receiue
,
then
of
the
poore
which
want
the
same
.
But
these
their
reasons
are
too
blame
,
that
both
poore
&
Pastors
are
so
badly
prouided
for
,
as
they
are
:
for
by
them
the
goods
,
which
are
consecrate
to
holy
vses
,
are
betraied
to
prophane
wretches
,
of
whom
themselues
must
now
goe
beg
their
allowance
,
and
be
glad
to
serue
and
flatter
in
most
slauish
sort
for
their
iust
reward
.
But
yet
again
they
argue
,
that
men
will
seek
occasion
to
discharge
their
Minister
,
when
they
shal
see
that
they
must
giue
often
,
&
shal
hear
their
vices
inueighed
against
;
&
so
wil
fain
causes
with
greater
autority
&
contention
to
thrust
him
out
.
But
who
seeth
not
here
,
how
weakely
this
argument
is
grounded
euen
vppon
an
euil
grounded
gouernment
of
the
Church
,
who
leaue
in
the
peoples
hands
,
to
place
&
displace
their
Pastors
at
their
pleasure
;
&
yet
,
if
it
so
falleth
out
at
any
time
(
as
it
falleth
out
,
so
often
as
they
fall
out
)
the
christian
Magistrat
must
be
but
an
idle
auditor
in
this
iniury
,
&
haue
no
autority
at
all
to
compell
the
wicked
in
this
case
to
theyr
duty
.
But
let
Cornelius
Bishop
of
Rome
an
holy
Martyr
aunswere
this
,
who
being
destitute
of
the
ayde
of
the
christian
Magistrate
,
and
being
infested
by
Nouatus
his
faction
so
far
forth
,
as
that
he
was
not
far
from
giuing
vp
his
hold
,
and
yeelding
to
the
wicked
;
yet
did
he
euer
want
of
those
his
ordinary
oblations
,
euen
in
the
midst
of
so
much
euil
will
,
and
so
many
dissentions
,
so
that
he
could
not
maintain
therewith
his
500.
and
50.
clerkes
,
and
a
1000.
500.
poore
people
?
Neither
were
any
of
the
Fathers
,
which
liued
of
oblations
,
euer
fearefull
of
the
wicked
,
but
were
euer
fearfull
to
the
wicked
,
and
were
feared
.
Of
no
greater
force
is
that
which
they
say
,
that
euil
men
being
reprehended
,
wil
giue
nothing
,
but
will
rather
suffer
their
Minister
to
famish
for
hunger
.
As
if
that
were
not
rather
to
be
feared
least
it
should
be
done
,
(
as
we
haue
experience
of
the
doing
)
by
the
Magistrat
which
payeth
them
wages
,
when
so
euer
a
good
Minister
shal
displease
a
bad
Magistrate
,
But
it
seldome
falleth
out
,
that
Pastors
haue
only
euil
men
in
their
parishes
;
the
Lords
flocke
is
mixt
of
good
and
bad
.
The
good
doe
loue
that
which
the
wicked
doe
hate
,
whom
to
displease
is
a
great
praise
among
good
men
;
who
will
not
suffer
the
faithful
Minister
to
suffer
losse
for
his
wel
doing
,
but
will
themselues
supply
that
,
which
they
shall
see
wanting
on
the
part
of
the
wicked
.
But
there
is
commonly
alledged
an
other
commodity
of
these
stipends
,
namely
this
,
for
that
the
Ministers
may
not
seeme
to
take
any
thing
of
them
of
whom
they
ought
not
,
as
are
the
notorious
vngodly
,
and
noted
Heretiques
,
with
whom
a
man
ought
not
to
haue
any
thing
to
doe
:
as
also
of
the
good
and
godly
,
beeing
poore
and
needy
,
to
whome
a
man
ought
rather
to
giue
:
as
are
widows
,
orphans
,
the
sick
and
needy
,
whome
to
pill
and
pole
is
a
point
of
cruell
Religion
.
But
I
pray
you
,
where
doth
the
Magistate
receaue
,
or
of
whome
doth
he
contract
those
things
,
by
the
which
the
Ministers
are
paied
their
stipends
?
Of
their
owne
goods
,
or
out
of
the
publique
treasurie
?
but
is
not
that
confusedly
gathered
of
the
wicked
togeather
with
the
godly
,
of
the
poore
together
with
the
rich
?
This
is
indeed
a
strange
religion
,
that
it
shall
not
be
lawfull
for
Pastors
to
take
of
them
,
of
whome
the
Magistrate
taketh
that
he
giueth
them
.
All
men
pay
subsidie
,
and
other
tributes
of
the
common-wealth
,
without
respect
of
person
,
euery
man
according
to
the
moity
of
hys
substaunce
:
Of
them
which
haue
nothing
,
they
take
nothing
.
But
this
their
religion
is
like
vnto
that
of
the
Franciscanes
,
who
when
they
make
great
daintie
to
handle
anye
money
with
their
proper
fingers
,
they
haue
other
to
doe
it
for
them
.
I
admit
,
it
is
a
thing
not
beseeming
a
godly
Pastor
,
to
take
of
all
commers
:
but
as
the
voluntary
oblations
of
wicked
rich
men
are
not
to
bee
receaued
,
so
the
free
offerings
of
godlie
poor
men
are
not
to
be
refused
(
so
that
they
exceed
not
the
ability
of
the
giuer
)
For
although
it
be
litle
which
is
giuen
,
yet
seeing
it
is
the
fruite
of
godlines
,
it
ought
neither
to
bee
contemned
of
the
Pastor
,
nor
yet
suppressed
in
the
faithfull
.
But
bee
it
remembred
,
that
I
said
,
the
voluntary
oblations
of
the
wicked
:
for
no
doubt
,
a
Minister
of
the
Gospel
may
take
tythes
euen
of
infidels
also
,
if
they
be
due
to
the
Minister
by
the
law
and
custome
of
the
Countrey
:
neither
is
religion
any
more
violated
in
so
doing
,
then
when
the
rents
of
farmes
are
paid
,
or
receaued
of
husband-men
our
tenants
,
that
are
heretiques
.
As
for
the
argument
they
drawe
from
the
vaine
ostentation
of
the
contributors
,
who
because
they
could
not
be
vnknowen
,
contention
might
arise
among
them
,
who
should
exceed
the
rest
;
it
is
an
argument
none
at
all
:
vnlesse
by
the
same
reason
,
we
will
haue
Christians
to
abstaine
from
good
works
,
to
auoyd
ostentation
.
But
no
man
is
to
be
diswaded
from
bounteous
beneficency
,
least
he
should
fal
into
the
affectation
of
vaine-glory
.
And
that
contention
and
emulation
is
good
,
when
one
man
striueth
to
excel
another
in
wel-doing
:
as
for
the
hearts
and
minds
of
men
,
let
vs
leaue
them
for
God
to
iudge
.
But
their
last
argument
is
this
,
that
there
is
no
commandement
,
that
Ministers
of
the
Church
should
be
maintained
by
the
oblations
of
the
people
:
by
the
which
it
may
be
concluded
,
that
it
is
not
necessary
that
the
same
maner
of
maintaining
the
Ministery
should
bee
maintained
alike
in
all
places
,
and
at
all
times
:
but
that
all
things
ought
to
be
referred
to
good
order
,
that
they
may
be
done
to
edification
.
I
answere
,
that
albeit
the
Minister
of
the
Church
be
not
commanded
to
liue
of
the
oblations
of
the
people
:
(
for
hee
may
liue
of
his
owne
,
and
for
certaine
causes
spare
the
people
for
a
time
:
)
yet
notwithstanding
,
in
the
meane
while
the
commaundement
abideth
,
by
the
which
the
people
are
bound
to
honour
their
Pastor
,
and
by
the
liberall
participation
of
their
goods
,
to
testifie
their
gratefull
&
godly
deuotion
towardes
God
,
and
him
.
Neither
is
the
question
so
much
for
the
Ministers
maintenaunce
,
as
for
the
godly
regards
and
grateful
minds
of
the
faithful
towards
God
,
who
is
alwaies
most
honored
,
or
dishonored
in
his
seruants
.
For
my
part
,
I
knowe
not
as
yet
the
customes
of
all
nations
and
countreys
:
Neither
am
I
he
,
that
will
prescribe
to
any
man
in
this
matter
.
In
the
meane
while
,
I
speake
of
those
things
which
I
haue
learned
by
great
vse
and
long
experience
;
and
it
greueth
me
,
that
in
many
things
of
like
nature
,
wee
abolish
olde
thinges
,
and
suborne
worse
.
True
it
is
,
that
parishes
vnder
the
Pope
,
had
their
priuileges
,
their
glebes
,
their
rents
and
their
tithes
,
by
which
their
Pastors
were
wel
maintained
;
&
now
,
because
some
abuses
be
crept
in
,
shall
the
whole
vse
of
them
be
taken
away
?
Me
thinks
these
are
but
cold
reasons
I
haue
now
confuted
:
with
the
which
it
were
to
be
wondered
,
that
any
man
should
bee
caried
away
,
were
it
not
that
the
hatred
of
Poperie
did
hurry
men
headlong
into
vaine
contrarieties
in
such
things
as
are
,
or
haue
bene
vsed
among
them
.
Chap.
XXXII
.
Certaine
reasons
why
Stipendaries
are
disprooued
.
WHere
as
the
Apostles
rule
commandeth
vs
,
that
all
things
be
done
in
good
order
,
and
to
edifiyng
,
it
will
be
a
labour
worth
the
paines
to
see
,
whether
that
may
better
bee
done
,
by
paying
Ministers
their
stipends
,
or
rather
by
that
auncient
manner
deliuered
by
the
Apostles
,
and
receaued
by
the
Fathers
,
which
giueth
to
Pastors
their
tythes
and
their
offerings
.
First
,
I
doe
not
thinke
that
wisedome
is
growen
vp
with
vs
,
that
we
should
dispose
of
things
better
then
our
Fathers
haue
done
.
Besides
,
there
is
no
man
that
desireth
to
be
clear
from
the
aduersaries
cautels
,
that
ought
at
this
day
to
make
any
innouation
in
the
Church
of
Christ
,
without
the
approued
example
of
former
ages
.
But
this
is
a
nouel
kind
of
honoring
the
Pastors
of
the
Church
,
not
read
of
in
the
scriptures
,
not
knowen
of
vnto
the
Fathers
,
nor
euer
heard
of
before
these
our
daies
(
the
common
brokers
of
all
newes
)
that
the
Church
had
their
Stipendary
Ministers
.
Notwithstanding
,
when
I
say
,
that
Stipends
taken
out
of
the
Exchequer
,
(
or
other-wise
collected
,
)
doe
blast
the
fruites
of
religion
,
and
depriue
the
people
of
the
comforts
thereof
:
I
would
not
so
bee
taken
,
as
if
I
thought
it
vnlawfull
for
the
Magistrate
to
contribute
out
of
the
treasury
to
the
Church
:
But
this
I
say
,
that
the
Christian
people
ought
notwithstanding
continually
to
be
deuoted
vnto
their
Pastors
,
in
the
bonds
of
a
religious
affinity
,
and
religiously
to
honour
their
Ministers
with
the
testimonies
of
their
gratefull
memory
:
the
which
when
it
is
hindred
by
the
one
part
,
it
must
needs
be
,
that
charity
should
waxe
very
colde
on
both
parts
.
Saint
Paule
(
as
wee
haue
sayde
before
)
gaue
it
in
commaundement
,
that
he
which
is
taught
,
should
communicate
in
all
his
goods
with
him
that
taught
him
:
from
the
which
duty
no
stipend
ought
to
excuse
the
able
auditory
,
no
excuse
to
dispence
with
an
expence
of
duty
.
For
that
communication
of
their
goods
,
is
not
so
much
to
releeue
the
others
necessity
,
as
to
approoue
their
own
duty
.
The
poore
Christian
brother
is
honoured
for
his
want
;
but
the
holy
Minister
of
God
,
for
the
worthines
of
his
office
.
Besides
this
,
the
good
will
of
the
Magistrate
is
variable
,
who
being
once
offended
with
the
Ministers
,
whether
right
or
wrong
,
they
shall
be
sure
to
leape
short
of
their
stipends
.
But
whensoeuer
the
common
treasurie
shal
shrink
(
as
by
many
meanes
it
may
be
brought
to
a
low
eb
)
then
alack
pore
Ministers
,
needs
must
your
state
be
most
miserable
.
The
people
not
accustomed
to
passe
any
thing
to
their
Pastors
,
wil
think
it
perteines
nothing
to
them
wheather
they
sincke
or
swim
:
and
most
men
are
of
that
boorish
nature
,
as
that
they
wil
rather
leaue
the
Pastor
destitute
,
then
they
wil
seem
to
contribute
:
and
so
,
hee
being
forsaken
of
his
flocke
,
of
force
must
needs
forsake
his
flocke
,
(
as
at
this
day
it
is
come
to
passe
in
many
places
of
Holland
.
)
But
how
wretched
the
estate
of
the
Ministery
is
in
that
countrey
,
by
reason
of
the
basenes
of
their
stipends
,
and
the
badnes
of
their
paiments
,
they
knowe
best
that
smart
for
it
:
when
as
(
poore
soules
)
they
are
constrained
to
trudge
no
small
iorneis
to
begge
their
wages
of
their
good
maisters
:
of
whome
many
times
,
they
beeing
intertained
with
disdaine
,
are
sent
away
with
a
mischief
,
and
bring
nothing
home
with
them
but
night
,
(
besides
the
wearines
of
their
lims
,
the
losse
of
their
time
,
the
expence
of
their
money
,
and
anguishe
of
their
relenting
soules
.
)
To
these
miseries
we
may
adde
this
also
,
that
the
Magistrate
,
accustomed
to
pay
the
Ministers
their
wages
out
of
the
common
treasury
,
beginneth
to
take
them
for
ciuill
officers
,
and
towne-seruants
:
so
that
base
men
will
not
sticke
some-times
,
after
they
are
once
out
of
office
,
(
as
Curriers
,
Tinkers
,
Carpenters
,
Pedlers
,
and
such
like
)
to
insult
ouer
their
Pastors
with
a
villanous
mind
,
and
in
a
shamelesse
maner
,
and
to
say
,
What
,
sir-priests
?
you
are
our
seruants
,
we
are
your
good
maisters
,
we
pay
you
wages
:
I
would
be
ashamed
(
so
God
mee
helpe
)
so
disdainefully
to
shake
vp
the
veriest
page
or
basest
drudge
in
my
Lordes
kitchin
,
and
as
soone
I
should
be
called
to
mine
answere
for
it
.
I
remember
,
in
a
solemne
banquet
made
at
Gaunt
,
to
the
Prince
of
Orange
,
it
was
my
hap
to
sit
ouer
against
a
cople
of
iolly
Burgo-maisters
:
who
when
they
once
began
to
be
somwhat
warme
in
their
liquor
,
and
were
now
come
from
neuer
a
word
,
to
neuer
a
wise
word
;
at
last
they
spied
me
busie
in
talke
with
another
,
and
thinking
I
marked
not
what
they
said
,
they
began
to
speake
their
pleasure
,
and
by
chance
I
ouer
heard
thus
much
of
their
good
talk
.
We
must
take
heed
(
said
they
)
least
these
busie
Ministers
becom
more
combersome
vnto
vs
,
then
were
euer
our
corne-fed
Papists
:
we
must
therfore
keepe
them
vnder
least
they
grow
too
lustie
,
&
creep
too
far
in
fauor
with
the
people
,
and
so
become
a
terrour
to
the
Magistrates
:
but
especially
we
must
looke
to
this
,
that
their
wages
be
not
too
great
:
Hee
that
bringeth
vp
his
seruant
delicately
,
at
length
shall
find
him
maister-full
.
These
men
(
a
Gods
name
)
would
seeme
the
patrons
and
pillers
of
Christ
his
Church
:
but
they
(
bee
it
spoken
without
any
preiudice
to
any
other
)
did
afterwards
bewray
the
venome
they
fostered
in
their
harts
,
when
not
long
after
they
both
became
traytors
to
God
and
their
country
.
Whether
Holland
harbour
any
more
such
mates
,
let
them
looke
to
it
vnto
whom
it
belongeth
:
but
the
like
effects
giue
a
shrewd
gesse
of
the
like
affects
.
In
the
meane
while
wee
see
,
how
this
disdainefull
dealing
against
Gods
Ministers
commeth
of
this
,
because
they
are
so
bragge
that
they
pay
them
their
stipends
;
being
indeed
no
other
thing
,
then
that
which
they
haue
before
purloined
from
the
church
,
&
crambd
into
their
guiltie
coffers
.
Wherefore
,
let
no
man
wonder
,
if
I
like
but
a
little
of
this
manner
honoring
of
the
Ministerie
:
for
smal
is
the
honor
that
is
braued
with
contumely
.
And
therefore
in
the
name
of
God
,
let
that
manner
of
honoring
Gods
Ministers
bee
continued
in
the
Church
,
which
was
appointed
by
the
better
wisedome
of
the
Lord
,
aswell
in
the
olde
,
as
in
the
new
Testament
,
I
say
let
it
be
continued
in
that
manner
as
it
was
well
conceiued
,
and
worthily
receiued
by
the
ancient
Fathers
:
Neither
let
the
prerogatiue
of
our
owne
conceits
any
longer
deceiue
vs
,
as
if
we
were
the
onely
men
that
could
deuise
a
better
.
Let
abuses
bee
corrected
;
but
so
,
that
the
lawful
vse
be
either
retained
,
or
restored
.
Nor
let
the
iniquitie
of
those
men
which
haue
defiled
thinges
sacred
and
prophane
,
so
farre
preuaile
with
vs
,
that
wee
should
therefore
confound
things
secular
and
sacred
,
or
that
wee
should
take
away
that
distinction
in
things
,
which
nature
,
reason
,
and
religion
hath
set
downe
.
The
third
Booke
.
Of
Sacrilege
,
and
the
punishment
thereof
.
Chap.
I.
That
donations
are
made
firme
to
Churches
by
the
same
lawes
,
by
virtue
whereof
other
Cittizens
hold
their
possessions
.
THE
studie
and
bountie
of
our
forefathers
in
inriching
the
Church
are
sufficiently
knowne
;
in
whome
,
it
may
seeme
no
small
wonder
,
that
euerie
where
,
alwayes
,
and
at
all
seasons
;
they
should
so
farre
mistake
the
matter
,
that
is
,
so
childishly
to
deale
in
this
matter
,
and
that
their
posteritie
should
nowe
at
the
last
see
more
and
conceiue
better
then
they
,
who
in
the
same
cause
take
a
cleane
contrary
course
to
them
,
&
that
without
any
commaund
of
God
,
any
example
of
former
age
.
No
doubt
,
as
to
stand
vpon
the
examples
of
our
Fathers
in
their
offences
,
is
foolish
and
vnreasonable
;
so
rashly
to
condemne
the
same
where
iustly
they
cannot
bee
conuinced
,
is
vtterly
godlesse
and
irreligious
.
True
it
is
:
wee
are
all
prone
to
euill
,
Fathers
,
and
Fathers
children
;
but
to
whether
of
these
may
wee
bee
more
easely
perswaded
,
iudge
you
:
to
giue
of
our
owne
,
or
to
take
away
other
mens
?
Our
Elders
gaue
,
(
which
no
man
can
denie
)
of
no
euill
mind
:
our
vpstarts
take
away
that
our
Elders
gaue
;
with
what
mind
,
the
thing
it selfe
doth
shew
.
Our
Fathers
gaue
according
to
law
:
our
nouices
take
away
contrarie
to
law
.
Wherfore
seeing
the
indowments
made
to
the
Church
haue
their
strength
and
assurance
from
the
very
same
lawes
,
by
the
which
other
Citizens
possesse
their
goods
,
is
there
any
man
that
would
not
iudge
it
a
tyrannous
act
,
if
any
Mastrate
(
shewing
no
cause
)
should
thrust
any
subiect
out
of
his
possessions
?
Wherfore
,
the
Churchmen
ought
to
haue
bene
first
heard
,
and
iust
cause
should
haue
beene
brought
in
against
them
,
why
they
were
not
any
longer
to
bee
suffered
to
enioy
the
possessions
of
the
Church
in
a
Christian
common-wealth
.
They
also
ought
to
haue
bene
heard
which
were
to
succeed
the
Masse-Priestes
in
pastorall
charge
,
whome
it
chiefly
did
concerne
what
was
to
be
done
with
those
goods
.
But
what
need
all
this
?
without
any
iust
knowledge
,
or
further
trial
of
the
cause
,
a
quicke
course
must
be
taken
;
&
the
Chequer
(
if
it
were
the
Chequer
)
swopt
at
al.
But
if
the
Church-men
were
found
ready
to
renounce
all
Popery
,
and
to
receiue
the
true
profession
of
Christ
his
religion
what
cause
was
there
lefte
,
or
what
occasion
might
be
found
,
why
Bishops
and
Pastors
should
be
expelled
their
parishes
&
possessions
?
vnlesse
haply
they
did
reckon
the
Church
goods
among
the
other
heresies
?
which
error
is
already
confuted
.
But
where
now
shall
I
lay
the
blame
?
vpon
the
ignorance
of
the
Ministers
?
or
the
auarice
of
certaine
Officers
?
No
doubt
,
they
were
both
in
great
fault
.
But
certaine
craftie
&
vngodly
men
,
who
not
in
the
zeal
of
godlines
,
but
for
the
desire
of
goods
(
presuming
of
a
pardon
for
the
contempt
of
all
religion
)
ioyned
themselues
vnto
vs
;
and
while
they
would
seem
the
more
serious
fauorites
of
the
Gospell
they
became
the
most
sacrilegious
instrumentes
of
this
mischiefe
:
so
that
the
same
which
of
som
was
thought
to
be
done
of
error
or
ignorance
,
in
these
was
brought
to
passe
of
a
malitious
wickednes
.
For
who
can
excuse
them
of
most
hainous
sacrilege
,
who
vnder
colour
of
reformation
in
some
partes
of
Germany
,
&
the
Low
Countries
,
haue
made
a
pray
of
whatsoeuer
was
giuen
for
holy
&
necessary
vses
,
to
the
Church
and
Church
Ministers
?
With
due
reuerence
I
acknowledge
the
chiefe
Magistrates
,
as
the
chiefe
patrons
of
religion
:
and
I
hold
it
alwayes
lawfull
for
them
,
according
to
their
royal
right
,
to
make
lawes
for
the
Church
and
Church
goodes
;
alwayes
prouided
,
that
they
so
take
not
the
matter
vpon
themselues
,
that
they
take
al
vnto
themselues
.
For
it
is
not
the
part
of
a
patron
to
spoile
his
clyent
;
neither
was
it
euer
heard
of
,
before
these
dayes
,
that
any
Christian
Magistrate
brought
into
his
Chequer
all
the
Church
goods
,
&
made
no
bones
therof
.
They
which
vpon
occasion
rifled
the
Church
,
onely
of
some
small
part
therof
,
&
that
when
the
Chequer
was
in
some
great
consumption
,
are
but
euil
spoken
of
for
their
labour
in
all
histories
.
What
then
may
we
iudge
of
them
,
who
haue
set
the
cards
,
&
drawne
the
Church
of
euery
penny
?
I
name
none
;
But
I
mean
them
,
who
by
their
example
haue
giuen
the
hint
to
their
neighbors
,
and
set
them
a
patterne
of
an
holy
robbery
.
Lord
,
how
like
are
these
ranke
professors
to
Iulian
the
recreant
,
or
the
Turkish
tyrant
,
which
make
no
difference
betweene
thinges
sacred
&
prophene
?
how
vnlike
to
any
Christian
Magistrate
,
(
so
far
as
I
know
)
either
of
this
age
,
or
our
fore-fathers
?
But
is
it
a
foule
matter
for
sacrilege
to
be
obiected
to
a
Christian
Magistrate
?
a
more
filthy
thing
is
it
to
be
committed
.
Chap.
II.
What
Sacrilegeis
.
THere
are
some
found
now
adaies
(
not
far
to
seek
)
who
thinke
that
no
sacrilege
can
now
bee
committed
,
because
the
,
difference
betwene
sacred
&
prophane
in
externe
thinges
,
was
taken
away
by
the
death
of
our
Sauiour
;
which
seemeth
to
mee
not
the
iudgement
of
a
Diuine
,
but
the
opinion
of
an
Atheist
.
For
albeit
to
the
holy
all
things
are
holy
,
and
to
the
prophane
all
things
prophane
;
yet
that
distinction
of
things
is
not
taken
away
,
which
they
haue
in
their
appointed
vse
.
There
was
alwayes
among
all
nations
a
great
difference
put
,
betweene
those
thinges
which
were
dedicated
vnto
diuine
seruice
,
and
those
thinges
which
serue
men
for
their
common
vses
.
Thinges
for
the
most
part
take
their
denomination
from
their
ende
for
the
which
they
were
ordained
.
So
priuate
men
haue
their
treasure
;
and
the
common-wealth
her
treasure
:
If
you
doe
respect
the
matter
,
they
are
both
of
one
nature
;
namely
,
gold
and
siluer
,
and
whatsoeuer
else
is
of
any
price
:
but
if
you
respect
either
the
end
,
or
the
possessor
,
you
shall
finde
a
great
difference
betweene
them
.
The
end
of
a
priuate
man
his
treasurie
,
is
the
commoditie
of
a
familie
;
but
the
end
of
the
publike
treasure
,
is
the
benefite
of
the
Prince
and
the
whole
Country
.
In
like
manner
the
treasure
which
is
giuen
or
gatheted
to
the
worship
of
God
,
it
hath
his
proper
end
,
diuerse
and
distinct
from
both
those
before
mentioned
:
the
which
ende
seeing
it
is
sacred
,
it
giueth
the
name
also
to
the
treasure
,
and
it
is
called
sacred
.
Furthermore
,
because
the
inuiry
is
greater
which
is
committed
against
a
Prince
,
or
a
publike
state
,
then
if
the
same
be
done
against
a
priuate
mans
person
,
or
his
estate
;
therefore
the
robbing
of
a
priuate
treasure
,
is
called
plain
Theft
;
but
of
the
common
treasure
,
a
Robbery
of
the
commonwelth
.
So
likewise
how
much
the
more
horrible
the
offence
is
which
is
committed
against
God
,
then
against
man
,
so
much
more
detestable
is
the
direption
of
the
sacred
treasurie
,
then
common
theft
,
or
the
robbing
of
the
common
treasurie
.
For
which
cause
they
call
that
also
by
his
proper
name
Sacrilege
,
which
is
commonly
defined
,
to
bee
the
theft
of
a
thing
sacred
.
The
deformitie
of
which
theft
is
so
much
the
more
notorious
,
by
how
much
the
more
sharper
punishments
God
himself
,
as
also
the
laws
of
al
nations
haue
deuised
against
the
same
.
Albeit
the
definition
conteineth
,
not
only
things
sacred
to
the
worship
of
the
true
God
,
but
of
false
gods
also
:
for
that
it
is
the
conscience
that
maketh
the
sacrilege
,
&
an
opinion
of
the
holy
godhead
contemned
.
But
how
all
those
goods
the
Romish
Cleargie
did
possesse
(
vnder
the
title
of
the
poore
,
&
the
Church
)
haue
beene
translated
to
priuat
&
prophane
vses
,
I
need
not
tel
,
for
it
is
too
manifest
.
Chap.
III.
The
reasons
with
the
which
they
commonly
excuse
their
Sacrilege
.
BVt
sacrilegious
persons
and
their
patrons
,
will
not
onely
maintaine
themselues
with
their
theft
,
but
they
will
maintaine
their
theft
;
that
is
was
well
and
worthily
done
,
for
the
ouerture
of
the
Pope
,
and
the
inuestiture
of
the
true
Church
.
Their
reasons
are
these
.
That
the
goods
of
the
Church
did
serue
to
Idolatry
,
&
prophane
vses
,
the
which
beeing
taken
away
,
they
could
by
lawe
deuolue
no
man
,
but
onely
to
the
common
treasury
,
of
the
which
the
Christian
Magistrate
hath
the
care
and
custodie
.
And
as
the
godly
Emperours
Constantinus
,
Theodosius
,
Honorius
,
and
Areadius
,
hauing
by
their
lawes
put
downe
the
Idolatry
of
the
Gentiles
,
had
the
places
and
reuenues
of
their
temples
and
their
prebends
in
their
owne
power
,
to
dispose
of
them
as
they
thought
best
,
and
that
without
any
sinne
of
Sacrilege
:
so
likewise
at
this
day
,
the
Papacie
being
exiled
,
the
goods
&
annuities
of
Munks
,
Nuns
,
and
Masse-Priests
,
may
be
chalenged
by
the
same
right
to
the
Christian
Magistrate
.
But
that
wast
goods
pertaine
to
the
common
treasurie
by
way
of
excheate
,
it
is
a
knowne
point
in
the
lawe
,
and
a
common
case
.
Neyther
were
the
Bishops
of
olde
of
this
opinion
,
that
the
Church
had
nay
right
to
those
goods
which
were
destinate
vnto
the
seruice
of
Idols
:
so
that
it
may
seeme
a
verie
straunge
thing
to
vs
,
that
at
this
day
there
should
be
found
any
faithfull
Minister
of
the
Gospel
,
which
should
once
presume
to
make
chalenge
to
the
goods
of
the
Popish
Church
,
to
the
vse
and
behalfe
of
reformed
Churches
.
In
the
first
of
the
Codices
de
paganis
&
sacrificijs
,
the
14.
title
,
there
is
an
imperiall
decree
extant
,
the
words
wherof
are
these
:
We
wil
&
commaund
,
that
all
places
which
in
the
olde
time
of
errour
were
deputed
to
sacred
vses
,
be
ioyned
to
our
substance
.
But
what
so
euer
by
that
right
,
either
the
liberalitie
of
former
Princes
,
or
our
Maiestie
,
would
haue
come
to
the
hands
of
any
particular
persons
her
soeuer
.
let
that
remaine
in
their
inheritance
,
with
an
euerlasting
assurance
:
but
those
things
which
by
many
decrees
our
pleasure
is
should
appetaine
to
the
hly
Church
,
Christian
religion
shall
chalenge
that
vnto
it selfe
.
Giuen
the
3.
of
the
Calend.
of
September
,
at
Rauenna
.
Honorius
10.
&
Theodosius
6.
A
A.
Coss
.
By
which
decree
it
is
manifest
,
that
it
was
alwaies
in
the
power
and
right
of
the
Emperour
to
giue
those
things
which
were
wast
by
the
abolishing
of
Idolatry
,
vnto
whom
it
pleased
them
.
And
Dig.
the
23.
bookes
,
●
.
title
,
Da
vsu
&
vsu
fructu
Legalis
.
Leg.
16.
Legatum
.
We
read
of
Legacies
giuen
to
the
setting
foorth
of
Pageants
,
which
might
not
beset
forth
;
the
which
,
chaunging
but
the
name
of
Pageantes
into
the
name
of
Popish-Masse
,
are
all
alike
:
the
words
are
these
:
A
Legacie
is
left
to
a
Cittie
,
that
of
the
yearely
neuenewes
therof
a
Pageant
might
be
solemnized
in
that
Cittie
,
for
the
sacred
memorie
of
the
deceased
,
which
thing
it
is
not
lawfull
to
celebrated
.
I
aske
therfore
what
you
thinke
of
that
Legacie
?
Modestinus
maketh
answere
;
Seeing
the
testator
his
will
was
,
that
a
Pageant
should
be
set
foorth
,
but
such
as
was
not
lawfull
there
to
bee
set
foorth
,
that
it
is
no
reason
,
such
a
quantitie
of
money
,
which
the
deceased
bequeathed
to
the
shew
,
should
returne
the
benefite
of
the
heire
.
And
therefore
the
heires
of
the
deceased
,
and
the
chiefe
of
the
Cittie
being
gathered
together
,
they
are
to
consider
vnto
what
vse
the
thing
commised
to
their
trust
,
may
bee
conuerted
,
that
the
memorie
of
him
that
made
the
testament
,
may
be
solemnized
in
another
,
and
more
lawfull
kind
.
These
thinges
siath
Mode
inus
in
the
ninth
of
his
answeres
.
By
which
law
any
man
may
see
,
what
is
to
bee
though
of
such
behestes
,
as
are
bequeated
to
the
celebrating
of
vnlawfull
Masses
.
To
these
thinges
it
may
bee
added
,
that
the
auarice
of
Church-men
was
insatiable
,
procuring
to
themselues
infinite
donations
,
both
superstitious
and
superfluous
.
Yea
when
liberalitie
waxed
colde
,
they
purchased
of
themselues
,
both
fieldes
and
fearms
,
and
many
times
whole
countries
,
so
that
at
last
they
would
haue
incroached
vppon
all
Christendome
,
had
not
the
lawes
of
aduised
Kinges
and
Emperours
limited
them
,
who
did
perceiue
that
thier
ouer-thriuing
was
to
the
ouer-turning
of
the
Common-wealth
.
And
therefore
euery
wise
Magistrate
had
need
to
take
heed
,
that
they
dash
not
their
feet
against
the
same
stone
.
Chap.
IIII.
An
answere
to
the
arguments
of
the
former
chapter
.
I
May
answer
,
that
we
haue
no
lesse
need
to
beware
least
while
like
wise
men
wee
plie
vs
to
run
from
one
fault
,
we
rush
like
fooles
into
another
.
Haue
not
our
fore
fathers
kept
a
meane
?
Why
then
let
their
errour
bee
a
warning
vnto
vs
.
For
wee
are
men
also
;
and
it
is
a
more
ordinary
thing
among
vs
,
to
slide
into
a
contrarie
vice
,
then
to
keepe
a
commendable
meane
:
and
therefore
it
may
also
come
to
passe
,
that
too
much
niggard-lines
may
carrie
vs
whither
wee
ought
not
.
But
to
admitte
the
vtmost
,
that
the
Cleargie
would
haue
raked
together
their
wealth
,
to
the
ruine
of
the
Common-wealth
;
and
that
of
olde
,
donations
were
made
,
partly
superstitious
,
&
partly
superfluous
;
yet
of
all
this
it
followeth
not
,
that
there
were
none
lawfull
,
none
religious
,
none
acceptable
vnto
GOD
,
and
a
greeable
vnto
his
worde
,
and
profitable
vnto
his
Church
.
But
was
there
any
thing
in
their
goodes
superfluous
?
it
might
haue
beene
cut
off
:
was
there
any
thing
in
his
vse
superstitious
?
it
might
haue
beene
taken
away
,
or
turned
to
better
vse
.
That
they
say
it
was
doone
,
for
the
ouer-ture
of
the
Popes
tyranny
,
&
the
inuestiture
of
true
christianity
,
it
is
but
a
meere
colour
,
and
that
but
a
bad
one
neither
.
Craftie
men
abused
the
preaching
of
the
Gospell
,
and
the
simplicitie
of
godlie
men
(
whome
it
was
easie
to
hold
so
in
hand
)
that
so
themselues
might
gourmandize
the
goods
of
the
Church
,
as
a
fat
pray
that
hung
fit
for
their
lips
.
That
it
was
so
,
the
thing
it selfe
preacheth
vnto
vs
.
Neyther
will
I
any
longer
stay
therin
,
least
this
sinke
beeing
stirred
,
should
exhale
a
vapour
too
filthie
and
vnsauorie
.
But
that
which
is
aleged
for
the
defence
of
sacrilege
,
may
not
so
passe
,
vnexamined
.
The
first
is
,
That
the
church
goods
serued
to
idolatrous
&
prophane
vses
:
which
being
taken
away
,
could
by
no
lawe
deuolue
to
any
but
to
the
publike
treasury
.
Now
that
the
fallacie
of
this
proposition
may
the
better
appear
:
I
assume
that
to
me
which
themselues
cannot
deny
me
,
namely
,
that
there
is
a
difference
to
be
found
betweene
those
thinges
which
are
dedicated
to
idolatry
and
excesse
,
and
those
thinges
which
are
abused
to
idolatry
and
excesse
.
There
is
nothing
so
holy
which
the
wicked
may
not
abuse
:
and
yet
the
abuse
of
a
good
thing
dooth
not
inuert
the
nature
thereof
.
As
for
the
welth
of
the
Romish
Cleargy
,
it
was
not
all
giuen
to
idolatrous
and
vngodly
vses
:
for
there
were
many
thinges
giuen
of
old
,
to
the
vse
of
the
poore
,
and
Pastors
of
the
Church
.
The
which
albeit
the
Popish
Cleargy
haue
abused
,
yet
the
nature
of
the
donation
is
not
thereby
altered
.
Of
the
donations
which
were
made
to
Churches
,
some
were
before
the
corruption
of
the
Church
,
and
some
after
.
(
For
I
shewed
before
,
that
the
oblations
and
donations
of
the
faithfull
,
had
their
beginning
euen
with
the
Apostles
.
)
But
that
these
,
which
were
made
before
the
corruption
,
are
sacred
to
God
,
no
godly
man
will
deny
the
same
.
Now
,
the
Bishop
of
Rome
and
other
heretical
Pastors
,
found
the
churches
founded
by
the
Apostles
,
and
furnished
(
according
to
those
times
)
with
sufficient
riches
:
to
the
which
,
albeit
they
added
much
by
much
naughtines
,
yet
the
same
is
not
to
be
esteemed
of
alike
,
but
so
to
bee
accounted
of
as
the
rest
was
.
No
question
,
in
the
Church
of
Rome
,
and
other
heretique
Churches
,
there
are
diuerse
and
sundry
thinges
,
the
which
if
they
be
taken
in
their
proper
kind
,
are
very
christian
,
and
commaunded
by
God
himselfe
:
(
such
is
the
sacred
Ministery
of
the
Church
,
&
holy
care
of
the
poore
:
)
So
that
whatsoeuer
was
bequeathed
to
either
of
these
,
or
vnto
them
both
,
hath
a
godly
end
,
and
may
haue
a
godly
vse
.
As
for
the
prophanation
of
things
,
it
ought
not
so
much
to
mooue
vs
,
as
the
nature
of
things
:
against
the
which
there
is
no
litle
to
be
gained
,
ether
by
prescription
of
time
,
or
abuse
of
the
thing
.
But
if
it
so
fall
out
,
that
the
prophane
vse
be
abolished
,
they
ought
to
be
reuersed
vnto
their
lawful
vse
,
for
the
which
they
first
serued
.
The
Arke
of
the
Lord
was
taken
of
the
Philistines
and
prophaned
;
but
it
did
not
therefore
cease
to
be
sacred
to
God
,
&
being
receiued
againe
from
the
Philistines
,
it
was
no
lesse
to
be
esteemed
,
then
it
was
before
.
The
vessels
and
ornaments
of
Solomons
temple
,
were
translated
by
Nabucadnezar
to
Babylon
;
the
which
things
beeing
laid
vp
in
the
Temple
of
his
Gods
,
after
his
manner
he
vsed
them
religiously
.
But
Babylon
beeing
conquered
,
Cyrus
in
the
right
of
a
conquerour
,
might
haue
praied
vpon
them
:
yet
when
he
once
knew
,
that
they
afore-times
pertained
to
the
holy
worship
of
the
most
holy
in
the
temple
of
Solomon
,
he
abstained
from
them
,
and
commanded
that
they
shuld
bee
restored
to
their
former
vse
againe
.
More
wisely
or
more
religiously
done
?
least
hapiy
hee
might
haue
incurred
the
same
crime
of
cursed
sacrilege
,
for
the
which
the
Lord
had
iustly
punished
prophane
Balthasar
his
predecessour
.
By
the
which
it
may
appeare
,
that
what
things
are
once
destined
to
the
vse
of
the
Church
,
are
sacred
vnto
God
for
euer
;
not
is
it
lawful
at
any
time
to
distract
them
to
foraine
vses
.
CHAP.
V.
A
distinction
of
those
Church-goods
,
which
the
Church
of
Rome
possesseth
at
this
day
.
BVt
when
as
all
the
goods
which
we
see
in
the
Church
of
Rome
,
are
not
of
the
same
kind
,
we
cannot
giue
the
same
iudgement
of
them
al.
There
is
therfore
a
threfold
difference
of
them
alwaies
to
be
remembred
:
In
the
first
order
I
place
those
,
which
our
godly
Fathers
gaue
to
the
Church
,
for
the
maintenance
of
the
Pastors
,
and
the
relief
of
the
poore
.
In
the
second
order
I
place
those
,
which
were
granted
to
the
church
for
superstitious
vses
;
as
for
Masses
,
Dirges
,
Monks
and
Nuns
,
&
morow
Masse-priests
.
And
in
the
last
order
I
place
those
infinite
donations
,
pernitious
to
the
Common-welth
,
which
were
either
rashly
made
by
Kings
and
Emperors
,
or
wrongfully
extorted
from
them
,
by
force
or
fraud
:
of
which
kinde
are
the
inuestiture
of
those
Ecclesiasticall
fees
,
which
were
giuen
by
godly
Princes
to
the
churches
;
the
which
when
as
by
that
title
they
do
pertaine
to
them
of
right
;
yet
the
BB.
of
Rome
doth
chalenge
the
whole
right
therof
to
himselfe
But
these
things
,
seeing
that
by
the
lawes
both
of
God
&
man
,
they
pertain
to
Kings
alone
,
that
which
is
Caesars
is
to
be
giuen
to
Caesar
.
The
Lord
hath
forbidden
ministers
to
be
Kings
ouer
their
churches
:
&
therefore
,
in
the
22.
of
Luke
,
he
purgeth
that
humor
in
the
heads
of
his
Apostles
with
this
Aloes
.
The
Kings
of
nations
rule
ouer
them
,
and
they
which
haue
power
ouer
them
are
called
bountifull
,
but
it
shall
not
be
so
with
you
:
that
is
,
you
shall
not
be
Kings
:
with
which
magnificent
titles
of
bountifull
and
gratious
,
they
flatter
them
which
haue
smal
cause
,
bearing
the
heauy
yoke
of
their
cruell
dominion
.
Wherefore
in
this
case
,
christian
Kings
may
lawefully
reuerse
,
what-soeuer
the
Bishop
of
Rome
hath
vnlawfully
raked
to
himselfe
,
by
fraud
or
by
force
.
But
heere
I
require
discretion
and
moderation
to
bee
vsed
,
that
Caesar
do
not
so
reuerse
those
things
which
are
Caesars
,
that
together
he
fal
to
rifle
those
things
which
are
Gods
.
Indeed
the
cleargy
of
Rome
hath
rauisht
them
both
;
but
they
are
not
worthy
whom
the
christian
Magistrat
shuld
imitate
:
neither
is
he
a
man
of
worth
,
that
wil
punish
theft
with
sacrilege
.
What
things
the
error
of
our
fathers
gaue
to
superstitious
vses
,
they
ar
void
I
confesse
,
(
supestition
and
idolatry
being
taken
away
,
)
&
the
godly
Magistrat
may
dispose
of
such
goods
,
as
hee
shall
thinke
good
:
neither
hath
the
church
any
right
to
chalenge
in
these
.
And
yet
,
if
the
authority
of
the
former
law
aleadged
,
and
the
counsel
of
the
learned
father
Augustine
be
of
any
worth
,
those
legacies
which
were
giuen
for
the
celebrating
of
masses
,
&
the
nourishing
of
Monks
may
be
conuerted
to
some
better
vse
,
by
the
which
,
the
memory
of
the
testator
may
be
solemnized
in
another
&
a
more
lawful
kind
.
In
the
16.
of
Numb
.
the
censors
with
the
which
,
the
250.
rebels
offered
vp
incense
,
as
Priests
in
sin
&
vngodlines
,
were
notwithstanding
hallowed
before
God
:
and
therfore
,
that
in
no
wise
they
might
afterwards
be
imploied
in
any
common
vses
,
he
commanded
them
to
be
drawn
into
brode
plates
for
a
couering
to
the
altar
.
So
were
the
instruments
which
the
irreligious
abused
conuerted
to
a
sacred
and
a
religious
vse
.
The
which
commandement
indeed
,
althogh
it
be
not
general
,
yet
it
conteineth
therein
an
especiall
instruction
,
by
the
which
we
are
taught
,
what
ought
to
be
done
in
such
a
case
.
Augustine
in
his
154.
Epistle
to
Publicola
,
is
of
opinion
,
that
the
Idols
,
Idol-temples
,
&
groues
which
were
put
down
,
were
not
to
be
diuerted
to
any
priuate
vse
,
but
to
bee
conuerted
into
publike
seruices
,
and
the
honor
of
the
true
God
;
that
the
like
thing
may
be
done
by
them
,
which
is
done
in
the
men
themselues
,
who
are
conuerted
from
a
sacrilegious
&
impious
people
,
to
the
true
religion
of
the
liuing
God
:
Least
otherwise
it
might
seem
to
be
done
,
not
of
conscience
,
but
for
couetousnes
.
But
seing
the
law
of
God
prescribeth
nothing
in
this
matter
,
and
whatsoeuer
Moses
hath
written
therof
,
concerneth
the
people
of
Israell
in
perticular
,
I
make
it
no
matter
of
religion
why
the
Magistrate
may
not
determine
herein
as
it
shal
seeme
best
to
his
godly
wisedome
.
Nor
doe
I
disauow
the
decree
of
the
Emperours
Honorius
and
Theodosius
,
but
I
aduise
al
Princes
and
other
chiefe
Magistrates
,
who
haue
earst
reformed
Churches
,
or
shall
here-after
,
that
this
one
thing
be
alwais
wel
considered
of
them
,
namely
,
that
Churches
were
but
robbed
of
their
rights
by
Monestaries
,
when
they
gleaned
to
themselues
the
duty
of
tythes
and
oblations
:
which
things
christian
Princes
and
people
haue
consecrated
of
old
,
to
the
honor
of
their
Pastors
,
&
the
comfort
of
the
poore
.
For
they
preposterouslie
take
vpon
them
the
gouernement
of
Churches
,
contrary
vnto
the
order
of
the
ancient
Church
,
and
vnder
the
title
of
voluntary
pouerty
,
these
gathered
that
to
themselues
,
which
was
giuen
to
the
poore
for
necessity
.
CHAP.
VI
That
the
goods
of
Monks
are
not
all
of
one
kind
.
AS
in
those
goods
which
the
Pastors
and
rectors
of
the
Church
possesse
,
I
haue
shewed
that
ther
is
great
difference
:
so
neither
are
we
to
think
,
that
the
goods
of
Monks
are
all
of
one
sort
.
It
were
to
long
to
repeat
,
how
they
came
to
so
great
wealth
,
neither
is
it
needfull
;
onely
this
I
wuld
haue
wel
noted
,
that
whatsoeuer
the
Monks
possessed
,
which
of
right
was
due
to
the
Pastors
of
the
church
,
that
al
that
did
pertaine
to
the
first
order
of
church-goods
(
which
I
before
noted
:
)
the
which
indeed
after
the
subuersion
of
Monasteries
are
not
to
be
taken
for
wast
,
so
long
as
there
is
anie
Church
remaining
.
Wherevpon
I
infer
,
that
all
popish
idolatrie
being
put
down
,
onely
those
things
which
maintained
,
either
tyranny
,
or
idolatry
,
do
deuolue
by
right
to
the
Chequer
:
the
rest
,
which
had
nor
cause
nor
end
erronious
,
was
to
be
testored
the
Church
againe
.
If
so
be
in
any
place
,
all
is
come
to
the
common
treasury
,
whatsoeuer
the
Monkish
professors
had
in
possession
,
and
that
,
not
so
much
with
the
consent
,
as
by
the
counsel
of
those
,
whom
the
matter
it selfe
did
concerne
,
and
ought
rather
to
haue
intercessed
,
and
taught
the
Magistrate
the
contrary
,
let
them
beare
the
blame
for
that
part
themselues
,
worthy
also
to
bear
the
burthen
.
We
know
that
the
prophanation
and
abuse
of
Church
goods
could
not
be
such
,
as
that
they
could
inuert
the
nature
of
things
giuen
,
or
infring
the
vertue
of
the
donation
it selfe
.
That
which
the
Arke
of
God
was
,
was
it
not
still
,
euen
among
the
Philistines
?
Neyther
were
the
vessels
of
the
Lorde
his
Temple
vnhallowed
,
though
they
were
in
the
midst
of
Babylon
.
That
the
Pope
of
Rome
with
his
clergy
haue
abused
,
and
doe
abuse
the
true
and
lawfull
goods
of
the
Church
,
it
ought
not
to
be
any
preiudice
to
the
godly
Ministers
of
the
Church
:
Seeing
the
possessors
thereof
are
not
Lords
,
but
stewards
onely
,
who
haue
the
vse
,
benefite
,
and
bestowing
of
the
Church
goods
,
not
the
propriety
.
As
for
that
they
say
,
that
the
Bishops
of
old
thought
,
that
the
Church
had
no
right
to
those
things
which
were
dedicated
to
the
seruice
of
the
Heathen
gods
:
it
maketh
nothing
at
all
against
the
truth
of
our
position
:
For
neyther
do
we
hold
,
that
the
Church
hath
any
right
to
those
things
which
are
immediatly
destinate
to
vngodly
vses
:
I
haue
already
confessed
,
that
those
things
are
in
the
second
order
of
Church
goods
:
&
therfore
in
the
power
and
at
the
pleasure
of
the
christian
Magistrat
.
I
remember
that
I
sayd
,
that
I
did
not
dislike
the
decree
of
Honorius
and
Theodosius
,
and
other
godly
Emperours
:
whose
better
examples
,
if
they
had
imitated
,
whose
error
hath
vrged
me
to
write
thus
much
,
there
had
beene
no
neede
of
this
discourse
.
Chap.
VII
.
That
it
is
an
other
thing
to
come
from
Paganisme
to
Christianity
,
then
to
come
from
Popery
,
or
some
other
heresie
.
MOreouer
this
also
is
not
to
bee
omitted
,
that
it
is
one
thing
for
a
people
to
be
conuerted
from
Paganisme
to
Christianity
,
and
an
other
thing
to
come
from
Popery
,
that
is
from
Heresie
to
true
Christianity
.
The
difference
which
is
between
Paganisme
and
Christianity
is
much
greater
,
then
that
which
is
betweene
Christianity
&
Popery
.
Paganisme
hath
nothing
in
common
with
Christianity
:
Popery
is
Christianity
,
Christianity
alayed
;
alaied
,
or
rather
rackt
with
foule
Idolatry
,
and
(
that
I
may
so
speake
)
it
is
a
certayne
medley
,
or
a
kinde
of
mongrel
and
motley
Christianity
.
For
the
sacred
Scripture
both
of
the
old
and
new
Testament
,
the
couenant
of
God
,
the
Baptisme
of
Christ
,
the
remission
of
sins
,
and
the
name
of
a
christian
,
with
many
other
things
of
the
same
profession
are
there
,
peculiar
to
the
Church
,
which
are
notes
of
christianity
,
&
are
no
wher
to
be
found
out
of
the
Church
:
Not
in
Paganisme
,
not
in
Iudaisme
,
not
in
Nahumetisme
.
So
that
the
Heresies
&
Superstition
which
being
substracted
,
are
added
to
the
Romish
Church
,
the
remainder
is
meere
Christianity
.
Very
Popery
is
but
a
botch
of
the
Church
,
not
the
very
Church
:
but
that
which
the
foule
Leprosy
is
,
or
any
other
deadly
contagion
in
the
body
of
man
,
the
same
is
Popery
in
the
body
of
the
Church
.
So
that
,
to
forsake
Popery
is
not
to
forsake
the
Church
,
but
to
fly
from
the
infection
of
the
church
.
Now
then
;
when
an
Ethnicke
becommeth
a
Christian
;
an
Alyen
and
a
straunger
,
is
receyued
and
inserted
into
the
newe
people
,
&
then
beginneth
he
to
be
a
member
of
the
Church
.
But
in
the
reformation
of
any
erronious
or
stragling
Church
,
an
adulterous
Church
becommeth
a
chast
spouse
,
and
base
christians
are
made
lawfull
,
(
the
wife
being
reconciled
to
her
husband
:
)
and
therefore
,
what
things
so
euer
the
adulterous
Church
vsurped
of
the
goods
of
her
husband
,
the
lawfull
Church
(
as
true
spouse
)
doth
challenge
the
same
to
her selfe
by
his
right
.
In
Theodosius
Records
the
sixteenth
Book
and
the
foure
and
forty
title
,
against
the
Donatistes
,
thus
it
goeth
.
But
those
places
,
in
the
which
cursed
superstition
as
yet
remayneth
,
let
them
be
ioyned
to
the
holy
Catholique
Church
,
so
that
theyr
Flamines
and
Priests
,
theyr
Prelates
and
all
theyr
Ministers
,
be
spoyled
of
all
theyr
goods
,
and
exiled
into
diuerse
Iles
and
sundry
prouinces
.
There
also
in
the
fourth
Booke
,
we
reade
of
a
decree
from
the
same
Emperours
Honorius
and
Theodosius
,
against
the
Montanists
,
in
these
wordes
.
If
there
now
remayneth
any
proper
edifices
,
which
ought
to
bee
called
rather
dens
then
Churches
,
let
them
bee
awarded
to
the
holy
Churches
of
the
Orthodoctike
sect
,
with
all
theyr
indowmentes
.
Before
our
times
there
haue
beene
not
a
fewe
alterations
in
the
Church
.
In
the
which
when
godly
Emperours
put
downe
the
Heretikes
,
they
robbed
not
the
Churches
of
theyr
possessions
,
but
restored
them
to
the
true
professors
.
Of
the
which
thing
Sainct
Austine
in
his
fifty
Epistle
to
Boneface
a
certayne
Capitayne
,
writeth
thus
.
What
so
euer
was
possessed
of
the
Donatistes
parte
in
the
name
of
theyr
Churches
,
christian
Emperours
by
their
religious
lawes
haue
commuanded
,
that
they
come
with
the
Churches
them selues
to
the
catholicke
Church
.
Thus
sayth
Austine
:
And
were
it
not
as
he
sayth
,
I
would
confirme
the
same
with
many
witnesses
.
Wherefore
,
that
I
may
now
comprise
those
thinges
I
haue
sayd
:
Those
Church
goods
which
were
gotten
,
eyther
by
fraude
or
by
force
,
and
vsurped
without
right
;
or
else
if
they
were
freely
giuen
,
but
to
a
superstitious
end
,
are
in
the
power
of
the
chiefe
Magistrate
.
But
those
thinges
which
are
lawfully
graunted
and
receyued
of
the
Church
,
(
to
no
such
end
,
by
no
such
meanes
)
are
consecrate
to
GOD
,
neyther
can
they
bee
any
wayes
transuersed
without
sinfull
Sacrilege
.
Sainct
Austine
,
in
his
Treatise
vppon
Sainct
Iohn
the
twelfth
Chapter
.
Behold
Iudas
(
sayth
hee
)
is
among
the
holy
men
,
and
that
you
shall
not
need
to
contemne
him
,
a
Sacrilegious
Church-robber
,
not
a
petty
Lassoner
:
hee
was
a
thiefe
of
the
Tresure
,
but
the
Lordes
Treasure
;
of
the
Treasure
,
but
the
sacred
Treasure
.
And
if
crimes
are
distinguished
in
the
Court
,
whether
it
be
theft
,
or
publique
robbery
,
(
for
publique
robbery
is
sayd
to
be
a
theft
from
the
common
Treasury
)
howe
much
more
sharpely
is
a
Sacriligious
thiefe
to
bee
iudged
,
which
presumeth
to
steale
,
not
from
euery
place
,
but
from
the
holy
Church
?
Doubtlesse
he
that
taketh
from
the
Church
,
may
bee
compared
to
Iudas
the
wretch
.
So
sayth
good
Father
Austine
.
Chap.
VIII
.
How
gracious
and
in●●●●ble
the
sin
of
sacrilege
is
.
PLato
,
being
to
set
downe
a
law
against
Church-robbers
,
beginneth
the
matter
with
a
large
preface
,
and
first
concludeth
,
that
the
sin
of
Sacrilege
is
vncureable
,
and
that
he
which
is
infected
with
any
such
wretched
couetise
,
is
not
moued
thereunto
eyther
for
Gods
euill
,
or
for
mans
,
so
much
as
for
his
owne
,
and
that
by
reason
of
some
other
old
and
odious
sinne
,
not
yet
punished
,
nor
euer
to
be
expiat
.
And
therefore
he
exhorteth
those
,
vppon
whome
this
deadly
desire
groweth
,
that
they
would
vse
to
sacrifice
for
the
same
,
and
humbly
to
fly
to
the
Temple
of
the
Gods
;
to
frequent
the
company
of
good
men
,
to
heare
theyr
godly
conference
,
and
to
endeuour
themselues
to
doe
and
to
speake
those
things
which
are
honest
and
iust
.
But
if
so
be
,
that
infirmity
wil
not
so
depart
,
death
for
such
a
wretch
were
better
then
life
.
Wherefore
he
enacteth
this
Law
.
Whosoeuer
is
aprehended
for
Sacrilege
,
De
legib.
Dialog.
9.
(
if
hee
be
a
seruant
,
or
a
foreyner
)
his
fault
being
written
in
his
forehead
,
and
his
handes
,
and
being
well
whipped
with
so
many
stripes
as
the
Iudge
shall
award
,
let
him
bee
thrust
naked
out
of
the
borders
of
the
land
:
For
happely
by
this
punishment
,
being
brought
to
shame
,
he
may
amend
his
manners
.
For
no
punishment
is
appointed
for
any
mans
hurt
;
but
of
two
thinges
it
commonly
effecteth
the
one
,
it
maketh
him
eyther
much
better
,
or
not
so
bad
,
that
sustaineth
the
punishment
.
But
if
it
be
a
Cittizen
which
shall
be
found
to
haue
commited
any
such
thing
against
the
Gods
,
or
to
haue
done
some
great
and
gracelesse
wrong
to
his
parentes
,
or
his
countrey
,
let
the
iudge
so
censure
of
him
,
as
of
one
which
is
incurable
,
considering
this
with
himselfe
,
what
honest
instruction
and
education
he
hath
had
of
a
childe
,
and
yet
hath
not
absteyned
from
the
most
heynous
sinnes
.
Wherefore
let
this
mans
punishment
be
death
,
the
least
of
all
euils
.
So
shall
he
profite
others
by
his
example
,
while
he
is
made
infamous
among
all
,
and
is
put
to
death
beyond
the
borders
of
his
own
countrey
.
The
lawes
of
the
twelue
tables
prouide
thus
against
the
same
sinne
.
Who
so
stealeth
or
pilfereth
any
holy
thing
,
or
committed
to
the
holy
place
,
let
him
be
held
and
handled
as
a
murtherer
of
his
Father
.
But
what
neede
I
recite
the
seuerity
of
Lawes
in
this
behalfe
?
it
is
a
thing
well
enough
knowen
,
if
it
were
but
halfe
so
much
feared
.
But
euen
they
also
which
escape
the
lawes
and
iudgements
of
men
,
because
they
are
eyther
too
mighty
,
or
too
crafty
,
yet
can
they
not
escape
the
vengeance
of
God
.
For
it
is
one
of
the
most
detested
sins
,
after
the
which
the
wrath
of
God
yearneth
,
till
it
be
reuenged
.
The
examples
whereof
are
to
be
seene
in
Histories
both
sacred
and
prophane
.
Chap.
IX
.
Certaine
examples
of
Gods
vengeance
against
Sacrilege
.
THe
first
example
of
Sacrilege
,
may
be
that
which
we
read
of
Achan
,
in
the
7.
of
Iosua
,
who
took
of
the
excommunicate
things
of
Hierico
,
a
Babylonish
garment
,
two
hundred
sickles
of
siluer
,
&
a
wedge
of
gold
.
For
this
offence
of
one
wretched
fellow
,
did
not
all
Israell
feel
the
heauy
wrath
of
God
,
till
satisfaction
was
made
by
the
death
of
that
accursed
party
,
and
his
whole
family
?
To
this
I
may
adde
an
other
,
committed
by
the
Priests
,
and
no
lesse
seuerely
punished
of
God
,
then
was
that
of
Achan
.
In
the
first
of
Samuel
,
the
second
Chapter
,
we
read
of
a
certayn
man
of
God
,
who
came
to
Ely
the
chiefe
Priest
,
and
sayd
vnto
him
.
Thus
saith
the
Lorde
,
did
not
I
plainly
appeare
to
the
house
of
thy
Father
,
when
they
were
in
Egypt
in
Pharaos
house
?
and
I
chose
him
out
of
all
the
tribes
of
Israell
to
he
my
Priest
,
to
offer
vppon
mine
Altar
,
and
to
burne
incense
,
and
to
weare
an
Ephode
before
me
,
I
gaue
to
the
house
of
thy
Father
al
the
offerings
made
by
fire
of
the
children
of
Israell
.
Wherefore
haue
you
kicked
against
my
sacrifice
and
against
mine
offerings
,
which
I
commanded
in
my
tabernacle
,
&
honorest
thy
children
aboue
me
,
to
make
your selues
fat
of
the
first
fruites
of
all
the
offerings
of
Israell
my
people
?
Wherefore
the
Lord
God
of
Israell
sayth
,
I
sayd
that
thy
house
and
the
house
of
thy
Father
should
walke
before
me
,
but
now
the
Lord
saith
,
it
shall
not
be
so
:
for
them
that
honor
me
,
I
will
honor
,
and
they
that
despise
me
shall
be
despised
.
Behold
the
dayes
come
that
I
will
cut
off
thine
arme
,
and
the
arme
of
thy
Fathers
house
,
and
ther
shall
not
be
an
old
man
in
thy
house
.
And
thou
shalt
see
thine
enemy
in
the
habitation
of
the
Lord
in
all
things
wherein
God
blesseth
Israel
,
and
there
shall
not
bee
an
olde
man
in
thy
house
for
euer
.
Neuer
the
lesse
,
I
will
not
destroye
euery
one
of
thine
from
mine
Altar
,
to
make
thine
eyes
to
fayle
,
and
to
make
thine
heart
sorrowfull
:
And
all
the
multitude
of
thine
house
shall
dye
when
they
bee
men
.
And
this
shall
be
a
signe
vnto
thee
,
that
shall
come
vppon
thy
two
sonnes
Hophny
and
Phinees
:
In
one
day
shall
they
die
both
.
And
I
wil
stirre
mee
vp
a
faithfull
Priest
,
that
shall
doe
according
to
mine
heart
and
according
to
my
minde
:
And
I
will
builde
him
a
sure
house
,
and
hee
shall
walke
before
myne
annoynted
for
euer
.
And
it
shal
come
to
passe
,
that
whosoeuer
is
left
in
thy
house
,
shal
come
and
bow
down
to
him
for
a
piece
of
siluer
,
and
a
morsel
of
bread
,
and
shal
say
,
appoint
me
I
pray
thee
to
one
of
the
Priests
offices
,
that
I
may
eat
a
morsel
of
bread
,
&c.
Thus
saith
the
man
of
God
:
al
which
things
,
as
he
foreshewed
,
came
to
passe
not
long
after
.
For
the
sons
of
Ely
were
slaine
in
battayle
;
the
Arke
of
the
couenant
was
taken
of
prophane
men
:
And
Ely
hearing
the
dolefull
messenger
of
these
wretched
newes
,
fell
from
his
seate
backeward
,
and
brake
his
necke
:
his
daughter
in
law
the
wife
of
Phinees
died
in
childe-bed
:
the
holy
mount
Sylo
was
forsaken
of
the
Lord
,
neyther
was
the
Arke
of
the
Lorde
euer
brought
thither
againe
.
And
after
all
this
,
80.
and
5.
men
,
Priests
,
of
the
house
of
Ely
were
slain
vnder
Saul
.
I
need
not
speak
of
the
calamities
which
befel
that
whole
family
,
for
the
Sacrilege
of
two
men
only
.
And
albeit
the
prophane
Philistines
did
honorably
vse
the
sacred
Arke
after
their
manner
:
Yet
notwithstanding
God
plagued
them
also
for
their
prophanation
,
neither
was
it
forgiuen
them
,
that
they
once
handled
so
holy
a
matter
.
But
I
omit
the
Sacrileges
committed
from
that
time
,
to
the
captiuity
of
Babylon
.
Wher
the
infamous
act
of
Balthasar
,
may
be
a
notable
example
of
Gods
iustice
against
al
Sacrilegers
.
He
in
a
brauery
commanded
those
holy
vessels
which
his
father
Nabuchadnezar
had
stollen
from
Hierusalem
,
to
be
set
forth
for
a
cupbord
of
plate
in
sumptuous
banquet
,
that
out
of
them
,
both
he
&
his
cup-mates
might
carouse
a
full
despite
to
the
dishonor
of
God
.
But
the
wrath
of
God
found
the
sot
in
the
deede
doing
,
&
brought
him
in
a
sharp
reckoning
,
with
an
heauy
vp
shot
in
the
miraculous
motion
of
a
hand
writing
.
And
here
Daniel
cald
before
the
king
to
read
&
expound
the
heauenly
drawn
writ
,
in
stead
of
a
taking
away
,
taketh
him
vp
,
&
among
many
other
things
bordeth
him
thus
.
Thou
hast
lift
vp
thy self
against
the
lord
of
heauen
,
&
they
haue
broght
the
vessels
of
his
house
before
thee
,
&
thou
&
thy
Princes
,
thy
wiues
&
thy
concubins
haue
dronk
wine
in
them
,
&
thou
hast
praised
the
Gods
of
siluer
and
gold
,
of
bras
,
iron
,
wood
,
&
stone
,
which
neither
see
,
neither
hear
nor
vnderstand
,
&
the
God
in
whose
hand
thy
breath
is
and
al
thy
waies
,
him
hast
thou
not
glorified
:
Then
was
the
palm
of
the
hand
sent
from
him
,
&
hath
written
this
writing
.
MENE
,
MENE
,
THEKEL
,
VPHARSIN
.
This
is
the
interpretation
of
the
speach
:
MENE
,
God
hath
numbred
thy
kingdom
,
&
hath
finished
it
.
THEKEL
,
thou
art
weighed
in
the
balance
,
&
thou
art
found
too
light
.
VPHARSIN
,
thy
kingdom
is
deuided
,
&
it
is
giuen
to
the
Meeds
&
Persians
.
After
this
maner
did
Daniel
salute
him
.
But
the
same
night
was
Balthazar
slaine
,
&
the
Empire
of
the
Chaldees
and
Assyrians
,
which
continued
an
hundred
and
thirty
yeares
,
was
now
finished
,
and
theruppon
giuen
away
by
God
to
the
Meedes
and
Persians
.
But
I
passe
on
to
the
time
of
the
Grecians
,
vnder
whom
the
Iewes
suffred
much
sorrow
,
as
wel
by
their
own
nation
,
as
by
the
Grecians
.
Among
the
rest
the
diuelish
enterprise
of
Alsimus
hie
priest
of
the
Iewes
,
attempting
the
ouerthrow
of
the
Temple
,
was
not
left
vnpunished
:
For
hee
was
strooke
with
a
dead
Palsy
,
&
ended
his
life
in
great
misery
.
In
like
manner
Heliodorus
,
sent
by
king
Seleucus
to
Hierusalem
for
no
other
end
,
than
to
ransanck
the
temple
(
which
he
vnderstood
to
be
the
guardian
of
great
treasure
)
felt
in
himself
the
reuenging
hand
of
God
,
neither
had
he
escaped
present
death
,
had
not
Onias
the
Priest
intercessed
for
him
.
But
he
being
glad
he
had
so
escaped
,
deliuered
to
the
king
.
That
God
was
the
ouerseer
of
that
temple
,
&
the
great
guard
of
that
treasury
:
yet
notwithstanding
,
if
the
king
had
any
man
he
would
gladly
do
a
spite
,
he
might
send
him
thither
.
The
robbing
of
that
Temple
,
cost
Marcus
Crassus
Romaine
Emperour
ful
dear
.
Did
not
God
reuenge
his
Sacrilege
by
his
enemies
the
Persians
?
They
infused
molten
gold
into
his
head
being
dead
,
because
hee
thirsted
after
ill
gotten
good
in
his
life
.
But
Iudas
the
Traytour
is
worthy
to
haue
the
first
place
among
this
holy
rabble
:
Whose
Sacrilegious
couetousnesse
bread
such
a
monster
in
his
brest
,
that
for
base
lucre
he
spared
not
his
own
Maister
,
his
conscience
euer
yelling
,
that
he
betraied
the
innocent
.
Wherefore
afterwards
,
he
being
his
own
accuser
,
and
iudge
,
&
tormentor
,
set
down
his
due
punishment
,
and
in
desperate
manner
tooke
it
of
himselfe
.
Much
of
this
making
were
that
holy
couple
Ananias
&
Saphyra
,
whom
God
tooke
in
the
manner
,
and
took
down
with
suddaine
death
,
onely
for
that
they
aduentured
to
conceale
&
keepe
backe
some
part
of
that
theyr
owne
treasure
,
which
them selues
of
theyr
owne
accord
had
dedicated
to
the
Lord
.
The
fact
no
doubt
might
better
haue
beene
excused
in
theyr
own
,
then
in
another
mans
treasure
,
and
yet
wee
see
the
direfull
censure
of
God
in
this
case
,
to
the
terror
of
all
other
.
How
Iulian
the
Emperour
was
paied
home
at
the
last
,
as
wel
for
his
Sacrilege
,
as
his
Apostacy
,
the
fame
of
al
histories
hath
made
a
iust
record
.
This
is
he
,
that
in
a
mockery
of
Christ
and
christianity
,
when
he
had
libde
the
Church
,
and
left
it
neuer
a
good
thing
,
sayd
:
He
had
well
prouided
of
theyr
souls
health
:
For
to
be
poore
is
one
of
the
priuy
Counsels
of
the
Gospell
.
I
may
ioyne
with
this
Iulian
,
Iulian
his
Vncle
,
one
caterpiller
with
an
other
.
This
Gentleman
,
when
he
had
well
ransackt
the
Church
,
and
raked
together
theyr
most
precious
vessels
&
sumptuous
Monuments
at
Antioch
in
Syria
,
and
had
cast
them
vppon
the
ground
all
vppon
one
heape
,
he
began
very
gamesomely
to
play
vppon
Christ
,
and
to
wanton
at
his
pleasure
;
&
to
increase
the
disgrace
of
that
holy
spoyle
of
the
Church
,
at
last
he
vncased
his
postherne
parts
,
and
sat
him
downe
vppon
the
same
:
But
now
,
see
if
God
could
see
the
same
,
and
not
reuenge
it
?
Nay
;
but
presently
thereuppon
,
his
priuy
disgraceful
parts
,
and
those
poores
which
nature
had
ther
placed
for
necessary
vses
,
were
straungely
benummed
,
in
so
much
that
the
canckred
flesh
about
those
vnseemly
parts
continually
putrified
and
turned
into
wormes
;
but
last
of
all
,
the
vgly
disease
grew
on
so
far
,
that
it
passed
far
the
Art
of
Phisicke
.
For
the
greedy
vermine
,
hauing
once
entred
the
inner
partes
,
still
scrawled
to
the
quicke
and
sound
flesh
,
nor
imight
they
euer
cease
their
restlesse
gnawing
,
till
he
had
yelled
out
his
cursed
soule
.
Many
more
instances
might
be
remembred
of
christian
Princes
,
were
it
not
to
tedious
a
thing
for
me
to
repeat
them
:
as
also
,
for
that
there
are
some
things
regestred
for
wicked
sacrileges
,
which
if
they
had
bin
done
without
the
contempt
of
God
,
might
very
well
haue
bene
excused
.
For
no
doubt
,
it
had
bin
sacrilege
in
Dauid
,
when
hee
eat
the
Shewbread
,
were
it
not
that
necessity
did
excuse
it
.
And
therefore
,
sacrilege
is
to
bee
measured
according
to
the
mans
irreligion
,
which
is
bewrayed
aswell
in
the
contempt
of
false
Gods
,
as
the
neglect
of
true
:
namely
,
whensoeuer
that
is
contemned
by
vs
,
which
is
worshipped
by
other
men
,
and
we
do
it
not
of
any
true
deuotion
towardes
God
,
but
of
a
certaine
irreligion
in
our selues
.
Generally
so
greatlye
is
it
to
bee
regarded
,
with
what
minde
a
thing
bee
done
,
as
that
to
destroy
the
groues
and
temples
of
false
Gods
,
of
a
certaine
religion
towardes
the
true
God
,
is
to
be
accounted
for
great
godlines
in
the
true
worshippers
:
The
same
thing
,
if
it
be
done
of
the
worshippers
themselues
of
false
Gods
,
or
of
some
other
Atheist
and
contemner
of
al
the
gods
,
it
is
to
be
taken
for
godles
impiety
,
and
wretched
sacrilege
.
If
any
man
aske
the
question
,
how
he
should
be
said
to
contemne
God
,
that
thinketh
there
is
no
God
:
I
aunswere
,
that
that
onely
thing
it selfe
,
that
he
thinketh
there
is
none
,
procedeth
of
a
contempt
,
&
so
consequently
of
him
which
is
.
And
therfore
it
need
not
seeme
straunge
to
any
man
,
that
the
wrath
of
the
true
God
hath
bene
so
inraged
,
not
onely
against
sacrilegious
idolatours
,
but
euen
in
the
sacrilege
of
idol
Gods
.
Of
which
iudgement
,
seeing
prophane
histories
affoord
vs
infinit
copie
,
we
will
take
view
of
a
few
of
that
company
.
Nor
Brennus
nor
Xerxes
could
violate
the
temple
of
Delphos
,
and
not
taste
the
cuppe
of
gods
vengeance
for
it
.
As
for
the
sacrilege
of
the
Tholosian
gold
(
from
whence
the
adage
grew
)
I
shal
not
need
to
speake
of
it
beeing
so
generally
knowen
.
But
the
souldiers
of
Cambyses
,
sent
to
spoile
the
Temple
of
Ammon
,
were
ouerwhelmed
quicke
in
vengeable
heapes
of
heauy
sand
:
and
their
master
a
scorner
of
the
Aegyptian
religion
,
albeit
superstitious
:
yet
because
he
did
it
irreligiously
;
not
long
after
he
had
slaine
Apus
,
was
slaine
himselfe
by
his
owne
sword
.
And
how
present
was
the
vengeance
of
God
in
the
reuenge
of
Pyrrhus
?
Hee
rauisht
at
his
pleasure
the
Lucresian
Proserpina
:
but
when
he
wold
haue
sailed
away
full
fraught
with
his
nefarious
pray
,
he
wracked
with
his
whole
nauy
vpon
the
next
shore
:
there
was
he
left
to
the
rage
of
the
seas
,
but
the
treasure
was
found
,
&
brought
home
to
the
Goddesse
.
To
these
I
adde
the
like
example
(
but
the
euent
vnlike
)
of
Dionysius
the
Syracusan
tirant
.
It
is
the
rather
to
be
remembred
for
their
sakes
,
whose
gretest
sport
among
their
secret
companions
,
is
,
when
they
haue
made
a
pray
of
the
church
,
to
play
vpon
God
,
as
if
they
would
laugh
him
but
of
heauen
,
for
his
losse
in
the
church
.
This
Dionysius
,
as
I
suppose
,
hath
set
vp
schoole
among
our
religious
Atheists
of
these
daies
.
Wherfore
,
you
haue
here
the
words
of
Tully
concerning
this
Dionysius
,
as
they
are
set
downe
by
Valerius
maximus
.
Dionysius
borne
at
Syracusa
,
counted
it
in
part
of
his
greatest
sport
,
to
set
forth
with
gibing
termes
,
his
so
many
sacrileges
as
we
now
repeat
.
For
hauing
ransacked
the
temple
of
Proserpina
at
Locris
,
when
he
had
passed
the
seas
with
a
prosperous
gale
,
geering
to
his
followers
,
doe
you
see
(
saith
hee
)
how
fortunate
a
cut
those
very
Gods
haue
giuen
vs
,
whom
we
haue
robbed
?
Hauing
taken
away
from
the
Olympian
Iupiter
a
golden
vestment
of
great
waight
,
with
the
which
King
Hiero
had
honored
him
among
the
Carthagenian
Gods
,
and
hauing
cast
him
into
a
new
liuery
of
Mockado
,
he
said
;
that
a
golden
coat
was
to
heauy
for
sommer
,
and
to
colde
for
winter
,
but
his
Lincie-wolsie
would
fit
him
for
both
seasons
.
The
same
also
at
Epidaurus
,
commaunded
Aesculapius
his
golden
beard
to
be
barbd
,
because
(
as
hee
said
)
it
was
not
fit
that
Apollo
his
father
should
be
beardlesse
,
and
he
thus
ouer-barbed
.
Moreouer
he
seased
vpon
their
siluer
and
golden
tables
in
the
Temples
,
and
whereas
according
to
the
custome
of
Greece
,
it
was
written
vpon
them
,
These
are
the
good
Gods
,
he
said
,
hee
was
very
well
content
to
accept
the
goodnes
of
the
Gods
.
Againe
,
hee
tooke
away
the
golden
wreathes
,
and
boles
,
and
garlands
,
which
were
helde
out
at
armes
end
by
the
images
,
and
in
so
doing
,
hee
said
,
he
did
receaue
them
,
not
deceaue
them
:
arguing
,
that
it
were
a
meere
folly
,
seeing
that
we
aske
good
things
of
the
Gods
,
not
to
take
them
,
when
they
proffer
them
.
But
this
man
,
albeit
hee
was
not
punished
,
as
hee
deserued
,
yet
when
as
hee
died
,
for
verie
shame
of
his
vntowarde
sonne
,
hee
receaued
that
punishment
by
his
death
,
which
hee
escaped
in
his
life
.
For
the
wrath
of
God
proceedeth
but
an
easie
pase
to
reuenge
himselfe
:
but
in
the
end
hee
requiteth
the
slownes
of
his
patience
,
with
the
sharpnes
of
their
punishments
.
Thus
farre
goeth
Valerius
:
who
albeit
he
say
some-what
,
yet
that
is
much
more
which
the
same
Tullie
noted
:
namely
,
that
tyrants
are
stoong
with
a
continuall
disquiet
of
conscience
,
the
villanies
they
haue
committed
neuer
suffering
them
to
rest
,
but
wringing
their
minds
with
incessant
torture
,
no
other-wise
then
a
hang
man
doth
a
condemned
person
.
Wherfore
Dionysius
laghters
in
so
many
sacrileges
were
but
so
many
girnings
:
neither
could
hee
,
being
condemned
in
himselfe
of
so
many
misdeeds
,
be
without
a
miserable
and
mangled
conscience
.
I
suppose
,
in
the
opinion
of
men
,
he
might
outwardlie
seeme
a
happy
man
,
but
yet
within
,
he
knew
himselfe
how
wretched
he
was
,
and
hee
felt
the
same
.
For
this
cause
he
suffered
Damocles
to
make
iust
triall
thereof
,
(
beeing
desirous
to
trie
)
he
sat
him
down
in
a
golden
throne
,
inuironed
of
al
sides
with
a
consort
of
well
tuned
pleasures
,
euery
note
prouoking
him
to
a
sweet
relishe
of
this
desired
happines
:
But
when
hee
perceiued
a
glittering
sword
hang
ouer
his
head
,
strong
with
a
slender
haire
point
de-uice
:
his
heart
was
done
,
and
all
the
sport
was
dasht
:
Damocles
sware
,
he
would
no
more
be
happie
,
desiring
the
Tyraunt
to
forgiue
him
his
felicitie
.
But
how
much
more
tortured
were
the
braines
of
the
tyrant
himselfe
,
who
had
not
the
sworde
pendant
ouer
his
most
wicked
head
,
but
felt
it
alwaies
ready
braundished
in
his
wide
wounded
heart
?
But
now
what
shall
I
say
to
the
Satyricall
Poet
:
Yea
,
but
tell
Prelates
,
what
good
golde
dooth
in
a
Temple
?
Albeit
there
is
small
reason
(
that
I
may
put
in
an
answere
for
the
priests
of
the
heathen
)
why
you
of
all
other
should
bee
made
priuie
to
this
:
yet
notwithstanding
,
thus
much
dare
I
saye
in
defence
thereof
,
that
that
gold
what-soeuer
it
was
,
was
hollowed
,
euen
vnto
the
most
impious
and
idolatrous
Priests
.
But
for
that
which
was
kept
in
the
Temple
of
GOD
,
wee
may
learne
,
by
that
which
Onias
the
Hie-Priest
said
to
Heliodorus
,
what
vse
it
had
:
namely
to
releiue
the
poore
widows
,
and
maintaine
the
more
needfull
ophanes
.
And
as
for
that
which
concerneth
the
treasure
of
the
Church
,
when
it
had
anie
,
it
was
neither
idle
I
assure
you
,
nor
euill
occupied
,
but
as
occasion
serued
it
,
it
serued
the
necessities
of
the
distressed
:
and
wee
may
say
with
Saint
Ambrose
,
The
Church
hath
gold
,
not
to
lay
vp
,
but
to
lay
out
.
For
that
indeed
,
to
feed
the
poore
,
releeue
the
needy
,
and
defend
the
opressed
,
were
the
actions
and
exercises
,
for
the
which
the
BB.
of
old
haue
bene
worthely
commended
.
And
to
that
end
also
,
because
the
christian
people
,
would
haue
BB.
aboue
all
other
to
be
bountiful
,
they
did
abundantly
prouide
,
that
they
might
so
be
with
the
best
.
But
now
this
is
the
only
drift
of
policy
in
some
,
of
simplicity
in
many
,
that
by
all
means
the
state
of
our
BB.
might
be
brought
to
begers
estate
:
they
may
teach
charity
(
good
leaue
haue
they
)
and
preach
liberality
,
(
there
is
no
man
against
it
)
but
practise
it
they
maye
not
;
they
are
not
forbidden
,
but
they
are
not
allowed
.
I
know
they
will
obiect
the
auarice
of
from
,
&
the
riotousnes
of
many
BB.
in
the
goods
of
the
Church
,
that
by
one
meanes
or
other
,
they
imbecil
that
part
,
which
of
right
pertaineth
to
the
pore
.
But
to
admit
,
that
the
pore
mans
part
were
in
the
BB.
purse
:
(
of
the
which
notwithstanding
they
haue
had
their
quietus
est
)
with
what
strange
reason
,
or
with
what
new
religion
do
they
go
about
to
excuse
sacrilege
with
sacrilege
?
as
if
the
BB.
error
could
qualifie
their
rage
.
But
I
perceiue
,
least
the
Pastors
of
the
Church
should
bee
the
onely
sacrilegers
,
they
which
haue
got
the
church-goods
into
their
hands
,
had
rather
bee
found
of
both
,
the
greater
church-robbers
.
For
who
seeth
not
,
that
whatsoeuer
is
once
taken
from
the
church
vnder
this
colour
,
the
poore
neuer
licke
their
lips
after
it
?
yea
,
the
pore
are
in
far
worse
case
at
this
day
,
then
euer
they
were
before
;
who
haue
found
poore
churchmen
more
liberall
of
old
,
then
they
can
finde
rich
gentlemen
now
,
or
any
other
,
which
at
this
day
by
wrong
and
robbery
vsurpe
the
goods
of
the
Church
.
The
tyranny
of
the
Romish
Prelats
being
dissolued
,
might
not
the
pore
more
easily
haue
obtained
their
due
of
the
godly
Pastors
,
then
of
them
which
now
haue
crept
into
their
possessions
?
But
to
concluded
,
I
affirme
,
&
you
shall
find
it
true
,
that
whosoeuer
they
be
,
that
wrongfully
lurch
the
Church
of
their
good
,
or
by
any
meanes
abuse
them
,
let
them
bee
of
what
title
they
may
,
or
let
them
doe
it
vnder
what
title
they
will
,
they
cannot
bee
excused
of
sacrilege
,
nor
their
sacrilege
excused
,
when
God
shall
visit
with
a
vengeance
.
FINIS
.