A
PERSWASION
TO
VNIFORMITIE
VNto
his
Christian
brethren
:
The
Preamble
,
Chap.
1.
THough
I
must
needs
confesse
(
well
beloued
)
that
none
that
with
any
diligence
haue
read
the
Ecclesiasticall
stories
,
and
the
monuments
of
the
ancient
councels
and
fathers
,
but
that
therein
they
must
needs
see
and
find
,
that
alwayes
there
haue
bene
diuersities
of
opinions
in
causes
Ecclesiasticall
,
euen
in
the
best
times
sinse
the
Apostles
,
and
that
amongst
the
best
and
most
famous
Christians
otherwise
,
especially
about
the
outward
orders
and
customes
of
the
Church
:
yet
no
small
griefe
hath
it
bene
vnto
me
,
to
see
and
behold
now
for
these
34.
yeares
(
that
I
haue
bene
in
the
ministerie
)
the
originall
,
growth
,
and
continuance
,
of
these
our
domesticall
controuersies
amongst
our selues
,
about
the
outward
policie
and
rites
of
our
Church
.
For
whiles
men
haue
spent
their
times
and
zeale
in
the
pursuit
thereof
,
as
of
both
sides
they
haue
very
much
,
so
much
time
,
leasure
and
oportunitie
hath
Sathan
got
,
to
sow
and
water
his
tares
of
Atheisme
,
Papisme
,
and
of
sects
and
schismes
amongst
vs
.
Insomuch
that
the
sight
and
consideration
therereof
,
hath
often
made
me
to
thinke
and
say
,
as
occasion
hath
serued
me
,
to
men
of
both
sides
,
as
Moses
did
to
the
Israelits
,
Exod.
2.
Why
smitest
thou
thy
fellow
,
being
thy
brother
:
and
as
Paul
sayd
to
the
Galathians
:
Gal.
5.
If
ye
thus
bite
one
another
,
take
heed
,
yee
be
not
consumed
one
of
another
.
For
alwayes
it
hath
bene
,
and
still
is
my
opinion
in
such
cases
:
Conferant
fratres
,
sed
non
contendant
:
for
doubtlesse
in
such
matters
as
these
especially
,
S.
Paul
hath
told
vs
,
if
any
list
to
be
contentious
that
we
haue
no
such
custome
,
nor
the
Church
of
God
,
1.
Cor.
11.16
.
Foreseeing
yet
what
further
inconuenience
might
grow
of
these
controuersies
in
the
end
,
if
it
were
not
in
time
preuented
,
I
haue
long
and
much
wished
and
prayed
,
that
God
would
raise
vs
some
one
,
that
both
for
authoritie
,
skill
and
will
,
were
fit
to
be
a
moderator
therein
,
and
so
an
effectuall
composer
thereof
.
Wherein
(
his
name
be
blessed
for
it
)
at
the
last
he
hath
graunted
that
my
desire
,
in
sending
vs
him
to
be
our
soueraigne
Lord
and
king
whom
he
hath
,
who
accordingly
vpon
his
first
entrance
into
this
his
kingdome
,
most
religiously
,
and
christianly
hath
sought
by
a
solemn
conference
to
end
and
determine
the
same
,
by
letting
both
parties
therein
see
,
wherein
they
had
gone
too
farre
,
&
what
was
the
Medium
in
which
they
were
both
to
meete
and
agree
.
Wherein
his
Maiestie
so
caried
himself
,
that
verily
I
thinke
I
may
boldly
speake
it
in
the
name
of
all
that
were
then
present
thereat
,
that
neuer
any
of
his
place
before
,
in
such
varietie
of
questions
and
matters
,
shewed
himselfe
more
worthie
of
admiration
and
applause
of
all
,
either
for
his
indifferency
in
deciding
,
or
for
his
iudicious
kind
of
examining
of
euerie
thing
that
then
came
in
question
.
Insomuch
that
without
all
doubt
,
if
once
whatsoeuer
then
and
there
,
his
Maiestie
resolued
of
might
take
effect
,
and
accordingly
be
put
in
execution
(
witnesse
but
the
report
of
the
sayd
conference
alreadie
with
allowance
published
in
print
)
great
hope
there
would
be
,
that
the
vnitie
that
thereby
his
Highnesse
aimed
at
,
would
quickly
be
attained
and
happily
continued
.
For
euen
thereby
it
appeares
,
that
an
vniuersall
learned
and
preaching
Ministery
through
his
dominions
,
and
that
also
by
all
good
meanes
prouision
should
be
made
for
the
same
as
soone
as
might
be
,
was
then
yeelded
to
be
fit
and
verie
necessarie
:
Pag.
52.
96.
The
carelesnesse
and
negligence
of
sundrie
ministers
in
this
Church
also
was
therein
by
his
Maiestie
inueyed
against
and
condemned
:
Pag.
52.
And
that
stricter
order
should
be
taken
for
the
due
sanctifying
of
the
Sabaoth
,
was
then
vniuersally
approued
:
Pag.
45.
Likewise
how
and
by
whom
hereafter
the
censures
of
the
Church
might
be
euerie
way
and
in
all
Ecclesiasticall
courts
,
most
fruitfully
and
sincerly
administred
,
then
and
there
was
so
resolued
of
,
as
that
if
accordingly
there
be
proceeding
therein
,
we
shall
all
therefore
haue
great
cause
to
reioyce
:
Pag.
19.
78.
89.
94.
And
for
the
better
maintenance
of
the
puritie
of
religion
amongsts
vs
,
then
and
there
by
his
Highnesse
order
was
taken
(
which
since
most
carefully
and
religiously
his
Maiestie
hath
caused
to
be
gone
about
)
that
as
pure
and
perfect
a
translation
should
be
made
of
all
the
scriptures
as
may
be
,
&
that
then
that
onely
(
both
to
the
ending
of
all
quarrels
touching
translations
,
as
much
as
possible
might
be
,
both
amongst
our selues
,
and
also
with
our
aduersaries
)
should
after
be
publiquely
vsed
in
our
Churches
.
Page
.
46.
Then
also
it
was
to
the
same
end
agreed
that
our
Catechisme
should
be
perfected
:
Page
.
43.
which
since
thereupon
as
we
see
hath
beene
enlarged
&
amended
.
Thirdly
to
that
end
likewise
it
was
yeelded
vnto
,
that
there
should
bee
a
straiter
restraint
,
for
the
selling
of
Papists
bookes
then
before
had
beene
Page
.
49.
And
lastly
then
also
it
was
graunted
,
that
the
words
in
the
sixteenth
Article
of
the
booke
of
articles
touching
falling
from
grace
of
regeneration
,
should
be
explayned
,
by
addition
of
some
such
words
,
as
wherby
plainly
it
might
appeare
,
that
it
taught
not
,
that
the
regenerate
and
iustified
either
totally
or
finally
fall
at
any
time
from
the
same
.
Page
.
30.
41.
Further
concerning
the
communion
booke
,
to
make
the
vse
and
subscription
thereunto
the
easier
to
be
yeelded
vnto
,
it
was
by
his
Maiestie
,
with
the
assent
of
the
Bishops
concluded
,
that
to
the
title
of
absolution
shold
be
added
(
for
the
better
explanation
of
the
meaning
thereof
)
these
words
or
remission
of
sins
.
Page
.
13.
And
that
to
the
title
of
confirmation
should
be
annexed
these
,
laying
on
of
hands
vpon
children
baptised
,
and
able
to
render
an
accompt
of
their
faith
according
to
the
Catechisme
following
.
Page
.
36.
And
that
the
Rubricks
touching
priuate
babtisme
should
be
so
altered
,
as
that
thereby
it
might
be
euident
that
the
booke
in
no
case
of
necessity
,
allowes
any
but
a
lawfull
minister
to
baptise
any
childe
.
Page
.
19.
86.
And
that
those
words
his
disciples
shold
twice
be
left
out
in
the
Gospells
Page
.
63.
al
which
we
see
in
our
new
communion
bookes
don
.
And
then
also
certainly
(
as
it
is
plainly
set
downe
.
Page
.
61
,
of
the
said
booke
of
the
conference
)
his
Maiesties
order
was
,
that
none
of
the
Apocrypha
should
bee
read
at
all
,
wherein
there
was
any
error
,
and
therefore
his
highnes
willed
D
Reynolds
to
note
those
chapters
in
the
Apocrypha
bookes
,
wherein
such
errors
were
,
and
to
bring
the
note
thereof
to
the
Bishops
,
as
it
is
further
testified
.
Page
.
62.
besides
than
&
there
it
was
alleadged
by
the
author
of
the
said
booke
,
D
Barlow
then
dean
of
Chester
now
Lord
B.
of
Rochester
when
the
obiection
taken
from
the
reading
of
the
Apocrypha
was
in
hand
,
as
a
sufficient
answere
thereunto
,
and
not
gainsaid
of
any
that
the
preface
prefixed
to
the
second
book
of
Homiles
might
haue
made
vs
to
see
the
needlesnesse
thereof
,
for
that
thereby
the
minister
is
permitted
,
at
his
discretion
for
any
chapter
appointed
(
by
the
Communion
booke
)
of
the
old
testament
to
be
red
,
to
read
a
chapter
of
the
new
,
which
he
thought
more
fit
,
for
the
edification
of
his
people
.
And
yet
his
Maiesty
most
wisely
foreseeing
that
all
these
notwithstanding
thus
amended
,
it
was
likely
inough
that
some
things
in
the
book
,
or
within
the
compasse
of
the
vrged
subscription
,
would
still
seeme
vnto
some
so
harshly
to
remaine
set
downe
,
as
that
they
would
sticke
and
stay
thereat
,
his
Highnesse
most
graciously
signified
vnto
vs
,
that
as
it
was
our
duties
,
so
he
wished
euery
one
of
vs
,
to
construe
and
take
euerything
in
the
best
sense
that
we
could
,
and
not
in
the
hardest
and
worst
:
for
so
only
his
intent
and
pleasure
was
,
that
they
should
be
vrged
.
And
so
much
in
the
foresayd
booke
of
Conference
also
to
this
end
is
remembred
,
as
that
Pag.
47.
it
is
set
downe
,
that
his
maiestie
would
haue
things
indifferent
,
rather
interpreted
and
helpt
by
a
glose
,
then
altered
.
All
which
things
considered
,
if
we
could
and
would
once
learne
to
bend
our
wits
as
well
to
make
the
best
construction
of
euerie
thing
hereafter
,
as
some
haue
heretofore
,
to
make
the
worst
,
both
the
practise
of
the
book
,
&
the
subscription
therunto
,
and
to
the
rest
,
would
now
be
doubtlesse
far
easier
then
heretofore
it
hath
,
or
yet
is
,
vnto
many
.
Indeed
the
rites
&
ceremonies
prescribed
by
that
booke
,
by
no
meanes
would
either
his
Maiestie
or
the
Bishops
be
drawne
to
alter
,
howsoeuer
it
was
agreed
and
then
consented
vnto
,
that
where
they
had
in
certaine
places
beene
long
disused
,
and
the
men
there
,
otherwise
were
found
peaceable
,
painfull
,
&
fruitfull
Ministers
,
a
conuenient
time
should
be
graunted
them
(
which
since
accordingly
hath
beene
)
both
to
satisfie
themselues
and
their
people
in
that
time
,
for
the
vsing
of
them
againe
.
And
certainly
his
Maiesties
answeres
to
the
reasons
that
were
then
vsed
to
haue
perswaded
him
to
remoue
them
(
which
in
effect
were
all
that
either
before
or
since
by
any
haue
beene
vrged
to
that
purpose
)
were
such
,
as
also
his
owne
reasons
for
the
continuance
thereof
(
being
no
otherwise
vrged
then
they
are
)
as
that
I
am
fully
perswaded
what
his
Maiestie
resolueth
therein
,
he
doth
it
with
an
vpright
and
good
conscience
in
the
Lord
.
For
his
Highnesse
answeres
to
the
said
obiections
,
I
must
needs
confesse
,
then
seemed
vnto
me
not
onely
very
apt
,
acute
and
sufficient
,
but
also
euen
now
in
this
treatise
,
most
of
the
ground
of
all
my
answeres
to
the
same
obiections
,
or
the
like
,
growes
thence
.
The
reasons
(
as
I
remember
)
vrged
by
his
Maiestie
,
for
his
resolution
of
their
continuance
,
were
these
:
that
he
found
them
here
established
by
such
a
state
which
the
Lord
had
long
and
wonderfully
blest
,
that
being
vrged
but
as
they
were
,
they
were
of
that
nature
of
things
,
wherein
both
he
lawfully
might
commaund
,
and
wee
also
were
bound
willingly
to
obey
,
and
that
change
vnlesse
very
necessary
,
did
(
as
Augustine
saith
Epist:
118
)
more
hurt
by
the
nouelty
,
then
otherwise
profit
:
and
that
they
were
vsed
by
the
primatiue
and
purest
churches
,
&
in
the
ages
next
the
Apostles
,
and
that
by
holy
fathers
and
renowmed
christians
,
before
popery
began
,
and
so
euer
since
haue
beene
continued
,
and
that
therefore
he
would
not
giue
the
Church
of
Rome
that
aduantage
,
as
by
his
now
reiecting
of
them
,
to
say
that
we
were
so
giuen
to
nouelty
,
as
that
no
auncient
thing
could
please
vs
,
but
rather
said
he
,
by
our
retaining
stil
of
them
,
they
should
wel
vnderstand
,
that
neither
in
doctrine
,
rite
nor
ceremonie
,
we
despise
true
antiquitie
and
that
indeed
,
they
are
they
that
in
both
these
do
so
,
and
not
wee
.
And
doubtlesse
it
was
euident
that
all
that
pains
then
his
Maiestie
tooke
to
knit
vs
altogether
in
vnitie
,
that
so
being
ioyned
together
in
one
,
in
vniformity
of
Iudgment
and
practise
in
these
things
,
as
wee
were
otherwise
in
doctrine
,
we
might
all
more
strongly
bend
our
forces
together
against
our
common
aduersaries
,
&
he
be
also
thereby
the
stronger
to
draw
them
after
to
conformity
of
religion
with
vs
.
Giue
me
therfore
leaue
(
good
brethren
)
euen
of
vnfained
loue
also
to
you
,
and
of
an
harty
desire
of
the
peace
and
good
of
this
our
Church
,
in
the
best
manner
that
I
can
,
by
this
my
brotherly
perswasion
,
to
further
his
Highnes
royall
and
holy
desire
herein
.
Many
haue
written
I
confesse
to
this
end
,
both
before
I
writ
this
and
since
,
and
that
in
good
sort
,
and
to
very
good
purpose
,
&
yet
I
trust
there
may
be
also
good
vse
of
this
of
mine
,
but
indeed
euen
therfore
in
most
things
I
haue
beene
so
briefe
as
I
may
referring
you
for
the
rest
that
might
haue
beene
said
,
to
those
others
in
print
before
this
.
CHAP.
2.
Containing
the
summe
and
diuision
of
the
whole
Treatise
.
To
enter
therefore
hereinto
,
though
I
must
needs
confesse
,
that
so
farre
to
iustifie
by
subscription
as
it
is
vrged
,
as
we
are
content
by
our
practise
to
allow
,
or
at
the
least
to
tollerate
,
seemeth
vnto
me
in
effect
all
one
:
yet
I
cannot
deny
,
but
that
there
is
great
difference
betwixt
a
ministers
yealding
onely
so
farre
forth
as
concerns
him
and
his
ministry
to
conformity
,
and
his
yealding
vniuersally
and
simplye
to
the
subscription
now
vrged
.
For
by
the
former
,
he
yeelds
onely
a
tolleration
,
or
an
allowance
at
the
most
,
for
the
peace
sake
and
good
of
the
Church
,
to
so
much
of
the
booke
of
Common
Prayer
,
as
by
the
rules
thereof
,
he
himselfe
is
bound
to
vse
and
practise
and
by
the
other
he
not
onely
so
farre
also
iustifies
the
same
,
but
all
the
rest
thereof
,
as
namely
the
tract
of
confirmation
,
the
vse
&
practise
whereof
onely
belongs
to
Bishops
,
as
also
the
booke
of
ordination
the
execution
whereof
appertains
likewise
onely
to
them
,
and
the
reading
of
Homilies
then
published
and
authorised
,
or
to
be
then
after
published
and
authorised
,
which
long
since
(
as
I
take
it
)
so
haue
bene
in
the
second
volume
of
homilies
1563
which
being
a
preacher
and
preaching
alwaies
when
they
should
be
read
,
by
the
order
of
the
booke
it selfe
,
he
needs
neuer
do
.
As
for
the
rest
within
the
compasse
of
the
said
subscription
,
namely
touching
his
Maiesties
supremacie
,
&
the
Articles
concerning
faith
&
the
sacraments
,
I
mention
not
,
because
without
gainsaying
all
of
our
religion
are
willing
so
farre
to
yeald
it
,
howbeit
for
asmuch
as
he
that
hath
once
learned
with
a
good
conscience
for
the
Churches
good
and
his
owne
,
to
yeald
to
the
former
will
also
the
easilier
be
brought
in
the
same
respects
to
yeeld
to
the
other
,
and
he
that
cannot
bee
brought
to
the
former
,
will
neuer
be
drawne
to
the
latter
:
first
let
vs
consider
what
may
be
said
to
induce
men
to
the
former
,
and
then
after
likewise
how
best
the
obiections
that
stay
men
from
the
latter
,
may
be
answered
and
remoued
in
both
which
because
I
haue
to
deale
with
men
of
wisedome
and
learning
I
will
study
to
be
as
briefe
as
I
may
.
CHAP.
3.
Consisting
of
the
maine
proposition
of
the
whole
and
of
seauen
grounds
of
the
discourse
following
.
That
we
are
bound
to
yeeld
the
former
,
the
statute
made
Eliza
i
:
first
to
authorise
the
booke
&
the
vniforme
practise
&
vse
thereof
,
and
since
his
Maiesties
proclamation
published
therewith
as
it
is
now
,
to
ratefie
the
same
,
and
the
Canons
aucthorised
by
his
highnes
as
they
are
in
my
opinion
,
make
it
so
cleare
and
euident
,
that
wee
can
iustly
make
no
doubt
thereof
.
All
the
question
therefore
I
would
thinke
now
is
,
whether
being
thus
by
lawfull
acthority
commaunded
,
the
nature
of
the
things
within
the
compasse
of
the
commaundement
and
the
maner
of
the
vrging
thereof
considered
,
we
be
bound
or
no
,
to
yeeld
quietly
our
obedience
therunto
,
wherin
my
opinion
is
were
not
the
law
that
requires
this
at
our
hands
so
penall
as
it
is
,
yet
but
commaunding
it
(
the
things
commaunded
,
being
neither
in
their
owne
nature
,
either
against
faith
or
good
manners
,
and
therefore
but
things
indifferent
,
nor
yet
in
the
vse
as
they
are
vrged
otherwise
,
by
the
common
rules
of
the
word
in
that
case
set
downe
,
touching
the
obedience
of
the
inferiour
,
to
the
superior
.
Rom.
3.1
.
&c.
1
Pet.
2.13
,
&c.
wee
were
quietly
and
willingly
(
euen
to
discharge
our
duety
&
conscience
towards
such
,
in
respect
of
those
rules
,
for
our
owne
good
and
the
Churches
,
and
to
maintaine
good
order
&
peace
in
the
same
)
to
yeeld
our
obedience
&
conformity
thereunto
:
yea
further
seemed
there
to
bee
some
inconuenience
,
and
vnexpediency
in
some
of
the
things
commaunded
,
yet
being
by
such
lawfull
authority
,
and
vnder
such
penalty
vrged
as
they
are
,
so
long
as
by
any
right
and
charitable
construction
of
our
Churches
,
and
her
gouernours
intent
&
meaning
therein
,
they
may
be
so
taken
,
as
that
there
is
nothing
in
the
word
of
God
set
downe
in
the
canonicall
scriptures
contrary
thereunto
,
in
my
poore
iudgment
,
it
is
the
duety
of
euery
modest
and
christian
Minister
,
to
yeeld
rather
his
conformity
thereunto
,
then
(
hee
cannot
tell
how
much
to
the
wrong
and
preiudice
of
the
Church
,
himselfe
,
and
his
,
vnto
all
which
he
stands
so
strictly
bound
as
he
doth
)
for
his
perseuering
still
and
refusing
so
to
doe
,
to
suffer
himselfe
by
his
ordinary
,
either
to
be
kept
from
entring
into
the
ministry
,
or
to
be
depriued
of
place
or
ministry
.
Now
yet
before
I
can
come
to
answere
the
obiections
against
this
required
obedience
and
conformity
,
by
your
gentle
patience
,
let
vs
a
little
consider
of
a
few
necessary
grounds
(
I
hope
confessed
of
vs
all
)
which
notwithstanding
duly
weyed
,
may
well
serue
,
not
onely
to
confirme
these
points
,
but
also
to
open
a
way
to
answer
all
that
is
or
can
be
obiected
against
the
same
.
1
First
therefore
(
good
brethren
)
I
trust
wee
all
are
resolued
,
that
things
neither
for
their
nature
,
nor
vse
commaunded
nor
forbid
by
the
word
of
God
in
the
canonicall
scriptures
of
the
old
or
new
testament
,
expresly
or
by
any
sound
deduction
from
thence
,
are
&
may
lawfully
be
held
for
things
indifferent
.
Of
this
mind
I
am
sure
Augustine
shewes
him selfe
to
haue
beene
Epist.
118.
and
Epist
86
ad
Casulanum
,
and
so
it
is
noted
in
the
Heluetian
confession
Sect.
17.
of
the
harmony
of
the
confessions
of
the
reformed
Churches
:
that
Hierom
writing
to
Augustine
was
also
of
the
same
iudgement
:
the
same
also
appeares
most
flatly
to
haue
beene
Ambrose
opinion
in
the
foresaid
Epistle
of
Augustine
.
And
indeed
in
all
ages
,
all
learned
writers
amongst
christians
,
for
any
thing
that
euer
I
could
read
to
the
contrary
(
and
yet
for
this
cause
I
may
truly
say
I
haue
taken
some
paines
to
read
and
search
as
many
of
them
as
I
could
come
by
)
are
fully
with
vs
in
this
point
.
2
Now
next
we
know
that
though
christian
liberty
especially
consists
in
our
freedom
from
the
curse
of
the
Law
,
from
sin
,
&
from
the
wrath
of
god
for
the
same
,
&
in
our
freedom
from
the
seruice
of
sin
,
&
from
the
rites
&
iudicialls
of
Moses
,
&
from
being
tyed
in
all
common
wealths
&
churches
,
to
the
precise
followng
either
of
one
outward
ciuill
policy
,
or
of
one
&
selfe
same
forme
of
rites
&
ceremonies
ecclesiasticall
,
yet
one
parte
therof
lyeth
vndoubtedly
also
,
in
our
freedom
&
liberty
in
&
concerning
things
indifferent
.
For
of
these
things
the
Apostle
spoke
,
saying
I
know
&
am
perswaded
,
thorough
the
Lord
Iesus
,
that
there
is
nothing
vncleane
of
it selfe
,
but
to
him
that
iudgeth
any
thing
to
be
vnclean
,
to
him
it
is
vnclean
.
Rom.
14.14
,
&
againe
vnto
the
pure
all
things
are
pure
.
Tit.
1.15
.
And
all
things
are
lawfull
for
mee
,
though
all
things
are
not
expedient
.
1.
Cor.
10.23
.
And
therefore
in
respect
of
such
things
,
it
was
no
small
part
of
his
glory
as
he
shewes
.
1.
Cor.
9.19
.
&c.
to
become
all
vnto
all
,
so
to
win
the
more
.
3
Thirdly
therefore
wee
may
not
deny
the
christian
supreme
magistrate
,
who
by
Gods
ordinance
is
to
be
Esai
.
49.23
as
a
nurse
father
vnto
his
churches
vnder
him
,
nor
to
the
Bishops
and
others
of
the
Clergy
by
his
authority
lawfully
assembled
in
a
nationall
Synod
,
authority
in
such
matters
as
these
,
for
the
more
orderly
gouernment
of
the
Church
in
their
iudgments
,
to
prescribe
ordinances
:
alwaies
prouided
that
the
rites
&
ceremonies
that
thereby
they
impose
vpon
the
Churches
,
be
not
contrary
,
but
rather
consonant
to
the
generall
rules
left
them
in
the
word
,
to
direct
them
therein
.
For
else
to
what
purpose
hath
the
Apostle
left
that
generall
rule
in
this
case
to
al
churches
to
the
worlds
end
?
1.
Cor.
14.40
.
Let
all
things
be
done
honestly
&
by
order
,
this
therefore
as
their
very
due
and
right
,
is
with
one
consent
yeelded
them
in
the
foresaid
17
section
of
the
harmony
of
the
confessions
,
&
Caluin
vpon
the
11
of
the
first
to
the
Corinth
.
&
Beza
in
his
8
epistle
(
as
indeed
generally
alwaies
the
learned
of
all
ages
&
the
continuall
practise
of
Christs
church
also
haue
done
)
graunt
them
the
same
:
Indeed
whiles
as
yet
consultation
is
but
by
them
held
,
what
shall
in
this
kind
be
ordayned
or
continued
,
or
what
shall
not
.
I
find
that
lawfully
(
so
it
be
done
orderly
&
in
quiet
sort
)
they
that
haue
lawful
calling
thereunto
,
may
shew
the
best
reasons
they
can
,
to
direct
them
therein
,
to
determine
&
conclude
for
the
best
:
but
when
once
vpon
mature
deliberation
,
the
conclusion
is
made
&
published
howsoeuer
then
we
may
not
deny
the
rest
of
the
church
that
fredome
&
liberty
,
because
of
those
generall
rules
giuen
all
christians
,
try
all
things
,
and
keepe
that
which
is
good
.
1.
Thess.
5.21
.
&
try
the
spirits
whether
they
are
of
god
or
no
,
1.
Iohn
.
4.1
.
to
examine
conclusions
by
the
word
,
yet
doubtles
in
things
of
this
nature
&
kind
,
all
must
also
remember
,
that
Paul
hath
giuen
rule
,
that
neither
the
Apostles
nor
the
churches
of
God
,
haue
any
custome
to
warrant
any
to
be
contentious
.
1.
Cor.
11.16
.
In
case
therefore
any
constitutions
at
any
time
by
christian
Princes
,
and
there
nationall
Synods
in
such
matters
,
shall
chance
to
be
made
,
which
some
priuate
man
or
men
examining
by
the
word
of
God
,
are
thereby
able
to
proue
the
same
to
be
contrary
thereunto
(
which
I
cannot
deny
but
may
bee
possible
,
for
the
trueth
is
,
as
our
Church
very
soundly
holdeth
.
Artic.
21.
generall
counsels
may
erre
,
&
sometimes
haue
erred
,
euen
in
things
appertaining
vnto
God
)
yet
such
are
then
,
but
in
all
peaceable
and
in
dutifull
manner
,
to
make
knowne
those
their
reasons
,
for
which
they
so
thinke
thereof
to
those
that
are
in
authority
,
&
no
way
otherwise
by
presse
or
in
pulpit
,
to
seek
to
trouble
or
to
deface
,
either
then
or
the
church
,
in
other
respects
commendable
,
for
matters
of
no
greater
moment
then
an
aberration
or
twoe
can
be
,
touching
the
outward
orders
only
therof
;
so
leauing
in
patience
the
successe
thereof
to
God
,
&
to
more
mature
consideration
in
the
next
Synod
,
for
so
much
I
thinke
the
foresaid
rule
of
the
Apostle
binds
vs
vnto
,
and
certain
it
is
,
as
Augustine
teaches
in
his
second
booke
against
Parmenian
,
Toleranda
quaedam
sunt
,
quae
non
sunt
tamen
probanda
:
&
therefore
as
he
there
saith
Cap.
1.
as
a
man
of
right
may
quaedam
improbare
,
so
&
firmitate
debet
quaedam
supportare
.
4
Our
fourth
ground
&
principle
therefore
is
,
that
the
Soueraigne
magistrate
and
the
church
,
hauing
in
things
indifferent
lawfully
once
enacted
their
ecclesiasticall
orders
,
and
constitutions
,
howsoeuer
before
therein
men
might
vse
their
freedome
and
liberty
to
vse
or
not
to
vse
them
,
as
charity
in
not
offending
their
weake
brother
thereby
would
best
permit
them
,
all
men
then
are
onely
so
to
vse
their
liberty
therein
,
as
that
they
giue
no
scandale
and
offence
to
publike
authority
,
nor
shew
any
contempt
thereof
in
wilfully
not
conforming
them selues
,
according
to
the
order
thereby
prescribed
therein
.
For
when
the
councell
.
Acts.
15.
had
once
decreed
that
the
gentiles
should
abstaine
from
things
offered
to
Idolls
,
strangled
,
and
bloode
Verse
.
29
,
wee
reade
that
Paule
&
Silas
:
Acts.
16.
gaue
the
Churches
of
the
gentiles
the
same
to
obserue
and
keepe
after
,
as
they
trauelled
.
And
hee
him selfe
hauing
prescribed
,
and
further
prescribing
certaine
ordinances
touching
such
matters
to
the
Corinthians
.
Chap.
11.
commends
them
for
obseruing
them
verse
.
2.
and
condemns
those
that
contentiously
refused
so
to
do
verse
.
16.
The
frequent
and
vsuall
practise
of
the
Church
,
as
it
appeare
both
in
all
ecclesiasticall
stories
,
and
in
the
decrees
of
auncient
famous
councels
,
both
in
making
of
canons
touching
such
matters
,
and
in
obaying
the
same
pregnantly
proue
,
that
this
is
an
auncient
receiued
truth
.
Yea
euen
thereby
,
for
the
further
proofe
hereof
,
it
appeares
,
that
it
hath
beene
an
vsuall
thing
in
the
Churches
of
Christ
,
aswell
to
censure
them
for
Schismaticks
,
who
for
a
rite
or
ceremony
,
not
vnlawfull
in
it selfe
,
neither
for
nature
nor
vse
,
would
make
a
rent
therein
,
to
the
breach
and
disturbance
of
the
communion
&
fellowship
thereof
,
as
those
for
heritikes
,
that
would
set
abroach
and
wilfully
defend
errors
in
doctrine
of
faith
or
manners
,
to
the
disquieting
and
infecting
of
the
same
.
And
truly
not
without
iust
cause
hath
it
thus
done
,
for
as
Caluin
writes
Lib.
4.
Inst.
Cap.
10.
Sect.
31.
what
a
seed
of
braules
and
confusion
of
things
would
that
bee
,
if
euery
one
might
be
suffered
,
as
he
list
to
alter
things
appointed
by
publique
order
.
The
consideration
whereof
,
as
Beza
to
his
commendation
notes
in
his
discourse
of
his
life
,
caused
him
to
submit
himselfe
to
the
order
of
Geneua
touching
their
communion
bread
,
when
hee
was
admitted
thither
againe
,
though
he
then
dissembled
not
,
that
he
liked
other
bread
better
.
5
But
then
fiftly
we
are
to
take
this
with
vs
,
that
then
rites
and
ceremonies
by
publique
authority
commaunded
are
such
,
as
thus
we
are
bound
(
though
not
in
respect
of
the
things
themselues
in
particular
,
yet
in
regard
of
gods
ordinance
set
downe
in
his
word
in
generall
,
to
binde
vs
in
all
things
not
contrary
to
his
reuealed
will
in
the
scriptures
,
to
obey
our
superiors
)
to
yeeld
vnto
,
when
not
onely
in
their
owne
nature
they
are
things
neither
commaunded
nor
forbid
by
the
word
,
as
is
aforesaid
,
but
also
are
neither
for
multitude
nor
cost
too
burthensome
to
the
Church
nor
are
such
in
respect
of
the
vse
wherein
they
are
vrged
,
wherein
any
part
or
peece
of
Gods
proper
and
immediate
worship
,
outward
or
inward
,
or
any
opinion
of
holinesse
,
merit
or
greater
perfection
,
or
necessitie
to
inthrall
or
insnare
the
conscience
is
lodged
:
And
when
they
are
imposed
as
such
things
ought
to
be
,
only
for
order
,
decency
,
and
comlinesse
,
as
mutable
&
changable
vpon
iust
occasion
by
like
authority
,
and
therefore
as
edifying
onely
as
such
things
may
,
and
not
iustly
tending
to
the
offence
of
any
,
for
that
they
are
vrged
but
to
the
lawful
ends
last
named
,
and
extra
casum
scandali
and
contemptus
,
lay
not
an
Ineuitable
necessity
vpon
the
conscience
of
the
obseruer
.
For
so
long
neither
any
thing
set
downe
or
ment
in
the
second
commaundement
,
nor
any
elsewhere
in
the
Scriptures
against
adding
thereto
,
or
against
the
worshiping
of
God
in
vaine
by
the
precepts
and
traditions
of
men
(
howsoeuer
some
seeme
to
think
otherwise
)
can
iustly
&
rightly
be
drawn
against
such
ordinances
:
for
the
second
commaundement
only
condemnes
any
worshiping
of
God
,
otherwise
then
he
hath
appointed
himselfe
.
And
so
likewise
all
the
other
places
against
additions
,
and
vaine
traditions
,
are
onely
against
such
wherein
any
opinion
of
faith
,
Gods
worship
,
or
seruice
is
laid
.
And
the
opinion
touching
the
sufficiency
of
the
Scriptures
,
by
the
godly
learned
in
all
ages
held
and
maintained
,
hath
beene
and
is
this
,
that
either
expresly
or
by
right
inference
,
they
are
sufficient
to
determine
all
truth
,
concerning
faith
&
gods
worship
necessarie
to
saluation
:
whereas
still
it
hath
beene
also
held
and
yet
is
,
for
outward
accidentall
and
changeable
rites
and
ceremonies
,
that
the
Churches
of
Christ
haue
libertie
to
ordaine
touching
them
,
as
the
gouernours
thereof
shall
think
fittest
,
and
so
neither
all
,
nor
alwaies
,
that
they
are
tyed
to
one
precise
forme
therein
.
Alwaies
prouided
that
in
their
ordayning
the
same
they
crosse
not
but
rather
agree
as
neere
as
they
can
as
is
aforesaid
,
to
the
generall
rules
left
them
in
the
same
Scriptures
,
touching
the
same
:
else
how
can
we
iustifie
Salomons
seauen
daies
festiuity
at
the
dedication
of
the
temple
1.
Kings
8.
Hesters
&
Mardocheus
yearly
holy
days
Chap.
9
or
of
Iudas
Machabaeus
his
brethren
?
Math.
4.59
All
which
yet
we
allow
and
all
this
is
set
downe
as
one
of
the
points
agreed
on
amongst
our selues
in
this
Church
.
Act.
6.20
and
34
,
whereunto
none
refuse
to
subscribe
:
and
Caluin
vpon
the
eleuenth
of
the
first
to
the
Corinthians
,
&
Beza
in
his
foresaid
eight
Epistle
,
most
plainly
teach
the
same
:
yea
euen
Cartwright
himselfe
,
as
you
may
see
in
the
84
Page
of
the
late
Archbishops
booke
against
him
,
confesses
,
that
it
is
not
necessary
that
euery
rite
and
ceremony
be
expressed
therein
,
but
that
it
is
sufficient
to
make
the
orders
of
the
Church
therein
lawfull
,
if
they
be
according
to
the
generall
rules
set
downe
in
the
Scriptures
,
concerning
such
things
.
They
therefore
being
so
,
if
any
yet
will
be
offended
,
either
at
the
commaunders
or
obeyers
therein
,
it
is
an
offence
taken
,
&
not
giuen
,
and
therefore
at
their
owne
perill
onely
,
for
both
reason
and
religion
teach
,
and
therefore
as
an
vndoubted
truth
it
is
held
and
alwayes
hath
bene
,
and
namely
of
Caluin
,
1.
Cor.
11.
Instit
lib.
4.
Chap.
10.
Sect.
31.32
.
Chap.
16.
of
the
harmonie
of
the
confessions
:
by
August
.
Epist.
118.119
.
&
86.
by
Bucer
to
Alasco
,
by
Peter
Marter
to
Hooper
,
and
by
Bucer
to
Cranmer
,
that
the
Churches
of
Christ
haue
freedome
and
libertie
according
to
these
generall
rules
to
prescribe
orders
,
rites
and
ceremonies
,
and
then
they
hauing
so
done
,
it
is
not
for
priuate
men
to
refuse
,
for
the
maintenance
of
good
order
and
peace
therein
,
to
conforme
themselues
thereunto
,
for
that
the
publicke
iudgement
of
the
Church
in
such
matters
,
is
alwayes
to
be
preferred
before
the
priuate
opinion
of
this
man
or
that
,
and
the
Church
is
not
to
stay
from
making
any
constitutions
in
such
things
,
vntill
she
can
be
assured
that
all
will
be
pleased
therewith
,
for
then
hardly
euer
should
she
make
any
,
and
so
also
there
would
neuer
be
any
end
of
brawles
,
iarres
,
discords
,
and
dissentions
thereabout
.
He
therefore
that
herein
would
neither
giue
offence
nor
take
any
,
is
according
to
the
councell
of
Ambrose
in
this
case
,
as
Augustine
hath
reported
in
two
of
the
former
places
,
modestly
and
quietly
alwayes
to
conforme
himselfe
according
to
the
order
of
the
Church
wherein
he
liueth
.
6.
And
yet
though
hee
doe
so
,
let
not
any
man
thinke
,
but
for
all
that
he
may
be
fully
in
possession
of
his
Christian
libertie
in
such
matters
,
and
so
according
to
the
rule
of
the
Apostle
,
stand
fast
in
that
libertie
wherewith
Christ
hath
made
him
free
,
not
suffering
himselfe
any
whit
to
bee
entangled
againe
with
the
yoke
of
bondage
,
Galathians
5.1
.
For
we
may
sufficiently
to
that
end
bee
possest
thereof
,
within
our
consciences
,
though
for
not
offending
of
a
weake
brother
,
much
more
for
not
offending
the
publicke
estate
of
a
famous
Church
,
wee
neuer
outwardly
possesse
our selues
thereof
:
For
the
same
Apostle
that
giues
vs
that
rule
,
and
as
we
haue
heard
of
such
things
confidently
sayd
,
that
all
things
were
lawfull
for
him
:
1.
Corinthians
10.23
.
yet
sayth
also
,
if
meate
did
offend
his
brother
,
hee
would
eate
no
flesh
whiles
the
world
stood
,
that
hee
might
not
offend
his
brother
,
1.
Corinthians
8.13
.
For
Christian
libertie
in
respect
of
such
outward
things
,
lies
in
our
right
iudgement
thereof
,
in
that
we
are
alwayes
perswaded
that
extra
casum
scandali
&
contemptus
,
both
of
priuate
persons
,
and
the
publicke
state
wherein
wee
liue
,
wee
may
without
sinne
,
and
hurt
to
our
consciences
vse
our
libertie
therein
.
The
ignorance
or
forgetfulnesse
but
of
which
point
,
is
the
ground
and
cause
of
manie
vnbrotherly
quarrels
and
contentions
in
the
Church
,
about
things
of
this
kind
;
let
vs
therefore
take
this
for
the
sixt
generall
point
needefull
to
bee
resolued
of
,
for
the
better
directing
our selues
and
others
,
how
to
behaue
our selues
in
matters
of
this
nature
.
If
any
doubt
whether
extra
casum
scandali
&
contemptus
,
one
may
lawfully
without
sin
or
hurt
of
conscience
in
such
commanded
rites
and
ceremonies
,
sometimes
vpon
due
and
iust
consideration
and
circumstances
,
omit
,
or
intermit
the
vsing
of
them
,
let
him
consider
that
the
decree
of
abstaining
from
things
offered
to
idols
,
strangled
,
&
bloud
,
mentioned
Act.
15.
notwithstanding
after
,
the
Apostle
Paul
in
his
first
Epistle
to
the
Corinths
(
though
he
vtterly
disalow
the
breach
of
that
ordinance
by
any
of
the
church
in
the
idols
temple
to
the
offence
of
any
weake
brother
,
Chap.
8.10
.
&c.
)
yet
when
in
respect
of
the
circumstances
,
there
is
no
such
danger
of
offence
,
Chap
10.27
.
permits
them
freely
to
eat
thereof
,
without
any
scruple
of
conscience
.
Neither
ought
this
to
seeme
strange
vnto
any
:
for
as
there
is
a
precise
keeping
of
such
lawes
,
and
as
flat
a
breaking
thereof
,
so
is
there
also
a
middle
or
meane
betwixt
both
,
which
is
to
do
prater
legem
,
and
yet
not
contralegem
,
because
though
then
the
letter
of
the
law
be
not
strictly
obserued
,
yet
neither
the
true
meaning
,
nor
end
of
the
law
is
crossed
,
by
doing
otherwise
then
it
appoints
.
Vpon
which
ground
,
though
the
foresaid
decree
of
the
Apostles
and
brethren
in
the
councell
of
Hierusalem
,
was
set
downe
,
as
it
appeares
there
,
without
limitation
of
time
or
place
,
how
long
and
where
it
should
binde
the
christian
gentiles
to
the
obseruation
therof
,
yet
in
due
place
&
time
,
without
sin
or
hurt
of
conscience
,
they
grew
to
the
disuse
thereof
,
and
now
it
is
vniuersally
held
not
to
bind
at
all
any
,
when
there
is
no
danger
of
offence
to
any
weake
brother
by
doing
otherwise
.
Wherefore
it
is
to
be
wished
that
the
Church
,
and
they
that
are
in
authoritie
therein
,
would
alwayes
in
the
vrging
,
the
obseruation
and
execution
of
such
their
ordinances
,
not
onely
haue
a
care
(
as
questionlesse
this
of
ours
hath
had
)
first
that
by
all
good
meanes
they
whom
the
obseruation
thereof
concernes
,
might
be
taught
how
with
a
good
conscience
they
may
,
and
ought
to
yeeld
thereunto
(
for
doubtlesse
the
rule
of
the
Apostle
,
whatsoeuer
is
not
of
faith
is
sinne
,
Rom.
14.23
.
holds
not
onely
of
things
indifferent
left
at
libertie
,
but
also
limited
by
authoritie
,
for
their
vse
one
onely
way
)
then
also
that
they
bee
but
vrged
according
to
the
nature
of
the
things
themselues
,
that
is
,
neither
as
perpetuall
and
vnchangeable
vppon
any
occasion
,
nor
as
simply
and
absolutely
alwayes
to
bind
the
conscience
,
as
the
things
commanded
by
God
himselfe
do
.
Much
lesse
would
they
be
vrged
more
earnestly
then
the
ordinances
and
commandements
of
the
Lord
himselfe
in
his
word
,
least
so
the
reprehension
of
the
Scribes
and
Pharises
should
iustly
be
incurred
,
yee
tythe
mint
and
annisse
,
and
leaue
the
greater
things
of
the
law
vndone
,
or
ye
make
the
commandements
of
God
of
none
effect
,
for
the
obseruing
of
your
owne
traditions
,
Math.
23.22
.
and
15.3
.
for
it
is
all
that
the
verie
lawes
of
God
himselfe
do
,
or
can
do
,
simply
and
absolutely
to
bind
the
conscience
,
and
therefore
human
lawes
and
ordinances
doubtlesse
bind
not
simply
of
themselues
,
but
so
farre
forth
onely
,
as
they
are
made
by
lawfull
authoritie
,
whereunto
the
word
of
God
requires
subiection
and
obedience
,
as
long
as
the
things
commanded
thereby
are
not
contrarie
,
but
rather
consonant
to
the
same
word
of
God
.
Maruellous
well
therefore
saith
the
late
Archbishop
in
his
answer
to
the
admonition
(
as
it
is
to
be
seene
Pag.
279.
of
his
foresaid
answer
to
M.
Cartwright
)
that
a
christian
magistrate
may
ordaine
or
retaine
,
any
ciuill
,
politike
,
or
Ecclesiesticall
orders
and
rites
,
so
that
first
they
be
not
against
the
word
of
God
,
secondly
,
that
iustification
or
remission
of
sinnes
be
not
attributed
vnto
them
,
thirdly
,
that
the
Church
be
not
troubled
with
the
multitude
of
them
,
fourthly
,
that
they
be
not
decreed
as
necessarie
and
not
to
be
changed
,
and
last
of
all
that
men
be
not
so
tied
vnto
them
,
but
that
by
occasion
,
they
may
be
omitted
,
so
that
it
be
without
offence
and
contempt
.
7.
Hereunto
I
will
adde
onely
one
generall
rule
more
,
and
that
is
this
,
the
nature
of
charitie
being
as
it
is
described
,
1
Cor.
13.4
.
&c.
Certainly
where
it
is
indeed
,
it
will
make
the
owner
alwayes
striue
to
hope
and
to
iudge
the
best
that
he
can
of
his
priuate
neighbours
actions
and
deeds
;
how
much
more
then
ought
it
to
bind
all
men
to
conceiue
and
to
construe
the
best
of
the
lawes
and
orders
of
the
Church
of
Christ
wherein
they
liue
?
contrarie
therefore
doubtlesse
it
is
to
Christian
charitie
(
let
men
therein
pretend
neuer
so
much
zeale
)
to
stretch
and
bend
their
wits
,
to
make
the
worst
and
hardest
construction
they
can
of
the
lawes
and
ordinances
,
set
forth
by
lawfull
authoritie
in
the
Church
whereof
they
are
.
Thus
questionlesse
whiles
men
do
,
they
giue
not
vnto
Caesar
that
which
is
Caesars
,
as
Christ
hath
commanded
,
Math.
22.22
.
neither
do
they
yeeld
vnto
their
superiours
that
honour
and
reuerence
,
that
both
Peter
and
Paul
enioyne
all
Christians
to
giue
them
,
1
Pet.
2.17
.
Rom.
13.7
.
but
rather
by
thus
doing
,
they
make
themselues
like
such
as
Pet.
2.
Epist.
2.10
.
and
Iude
vers.
8.
describe
to
be
despisers
of
gouernement
,
presumptuous
,
standing
in
their
owne
conceipts
,
and
fearing
not
to
speake
euill
of
them
that
are
in
dignitie
.
For
they
cannot
but
see
that
so
farre
as
they
by
their
hard
conceipt
,
and
construction
disgrace
their
lawes
and
ordinances
,
so
farre
also
they
deface
and
discredit
them
that
made
and
vrge
them
.
Remember
we
therefore
that
as
it
is
an
ancient
saying
,
so
it
is
also
in
this
case
a
verie
sound
rule
,
the
words
of
the
lawe
may
not
captiously
be
taken
,
nor
the
law
it selfe
slandered
.
For
he
that
in
wresting
of
the
lawes
would
seeme
to
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
therein
vses
to
prooue
himselfe
commonly
to
bee
no
better
then
a
Sycophant
.
These
things
thus
premised
,
and
as
I
hope
by
vs
all
yeelded
vnto
,
as
certaine
truths
,
I
trust
I
shall
be
able
to
iustifie
as
much
as
I
haue
sayd
,
namely
that
with
a
safe
and
good
conscience
we
may
and
ought
to
yeeld
conformitie
,
so
farre
as
by
publike
authoritie
is
now
required
at
our
hands
.
Howbeit
whiles
I
go
about
thìs
,
vnderstand
,
my
purpose
is
not
to
take
vpon
me
particularly
and
expresly
to
seeke
to
satisfie
euerie
obiection
,
that
I
know
hath
bene
or
is
made
,
but
onely
those
that
I
iudge
to
be
most
materiall
,
and
that
also
as
briefly
as
I
can
,
for
that
I
hope
I
haue
to
deale
with
men
of
learning
and
iudgement
,
who
therfore
being
satisfied
in
the
greatest
,
will
neuer
sticke
(
I
should
thinke
)
at
the
rest
.
CHAP.
4.
Of
Conformitie
,
and
first
in
kneeling
at
the
receipt
of
the
Communion
.
TO
proceed
therefore
therein
,
the
things
of
greatest
moment
for
which
I
obserue
this
vrged
conformitie
is
stucke
at
,
are
either
certaine
rites
or
ceremonies
,
prescribed
the
Cleargie
to
vse
,
by
the
seruice
booke
or
Canons
,
or
certain
exceptions
made
against
the
things
thereby
appointed
in
the
Churches
seruice
to
be
read
.
In
the
first
ranke
three
rites
or
ceremonies
are
misliked
,
especially
kneeling
in
the
receit
of
the
Communion
,
the
prescribed
apparell
,
and
the
making
the
signe
of
the
crosse
after
Baptisme
:
Their
reasons
of
the
dislike
of
the
first
of
these
.
I
find
especially
to
be
three
;
that
it
was
not
vsed
by
Christ
,
nor
his
Apostles
at
the
first
institution
of
this
Sacrament
,
that
it
came
in
and
first
was
taken
vp
after
the
doctrine
of
reall
presence
by
transubstantiation
,
and
so
thereupon
adoration
of
the
host
crept
into
the
Church
of
Rome
;
and
now
by
the
Canons
it
is
vrged
so
strictly
,
as
that
neither
the
minister
may
administer
it
to
any
that
refuse
to
take
it
kneeling
,
nor
they
otherwise
receiue
it
without
incurring
the
censures
of
the
Church
.
Touching
the
first
reason
,
long
ago
it
hath
bene
sufficiently
answered
,
as
you
may
see
Pag.
596.
&c.
of
the
late
Archbishops
answer
to
M.
Cartwright
,
where
hee
shewes
the
Authors
of
the
admonition
,
that
were
the
first
vrgers
of
it
,
that
as
the
Church
of
Christ
without
any
wrong
offered
to
Christ
,
or
his
institution
,
haue
since
altered
the
time
and
the
place
,
and
diuerse
other
circumstances
in
the
administring
of
this
Sacrament
,
so
may
it
also
the
gesture
of
sitting
,
(
then
vsed
for
that
it
was
instituted
after
the
receit
of
the
passeouer
,
in
eating
whereof
they
vsed
that
gesture
)
into
this
of
kneeling
.
And
as
for
the
second
,
it
is
grounded
rather
vpon
an
imagination
,
then
vpon
any
sound
ground
,
for
though
there
I
find
the
admonition
saith
it
came
in
by
the
decree
of
Honorius
,
yet
they
quote
no
author
to
proue
it
,
which
they
would
not
haue
failed
to
do
,
if
they
had
had
any
worth
the
citing
:
And
therfore
though
they
were
answered
by
the
foresayd
author
,
that
he
could
find
no
such
decree
of
Honorius
for
it
,
yet
neither
they
nor
M.
Cartwright
their
defender
,
once
since
go
about
to
proue
that
euer
Pope
Honorius
made
any
such
decree
.
And
there
being
foure
of
that
name
Bishops
of
Rome
,
and
some
of
them
before
either
transubstantiation
or
adoration
,
was
heard
of
in
the
Church
,
in
fathering
such
a
decree
vpon
Honorius
without
any
adition
or
proofe
,
argues
the
weaknesse
and
vncertaintie
of
their
euidence
.
But
howsoeuer
the
Papists
since
these
grosse
and
idolatrous
conceits
of
theirs
touching
this
sacrament
came
in
,
haue
vsed
it
superstitiously
in
adoring
their
host
in
the
eleuation
thereof
,
I
cannot
find
neither
in
their
masse
booke
,
or
any
where
else
,
that
either
Priest
or
people
with
them
,
were
bound
to
receiue
it
kneeling
:
and
we
by
our
publike
doctrine
hauing
abandoned
that
eleuation
and
adoration
of
theirs
as
we
haue
,
we
vse
it
onely
as
in
the
foresayd
place
the
sayd
Archbishop
shewes
to
no
such
end
,
but
for
that
we
thinke
it
a
fit
and
seemely
gesture
,
the
Sacrament
being
as
it
is
a
Sacrament
of
thanksgiuing
,
and
it
being
also
by
the
order
of
our
Church
alwayes
deliuered
and
receiued
with
prayer
,
wherein
that
gesture
is
very
comely
,
and
for
that
we
know
that
now
amongst
vs
,
there
is
as
great
danger
,
if
not
more
,
of
too
base
a
conceit
,
and
of
too
much
contempt
of
so
excellent
a
Sacrament
,
then
of
any
too
high
an
estimation
there
of
.
And
therefore
euen
,
to
preuent
that
the
better
is
it
onely
that
the
Canon
so
earnestly
vrges
the
vse
of
this
gesture
of
kneeling
,
as
also
by
vrging
it
so
seuerely
,
to
put
an
ende
to
the
offensiue
diuersitie
(
if
it
were
possible
)
in
the
receiuing
of
this
sacrament
of
vnitie
,
some
sitting
,
some
standing
,
some
walking
,
and
but
some
keeeling
:
for
that
of
all
these
kinds
of
gestures
(
these
times
considered
)
this
of
kneeling
is
iudged
the
fittest
.
For
it
was
wisely
foreseene
that
such
multiplicitie
and
varietie
of
gestures
,
tending
so
much
as
they
do
,
not
onely
to
set
the
people
forward
in
that
whereunto
they
are
too
forward
alreadie
,
namely
in
thinking
too
too
irreuerently
of
so
high
a
mysterie
,
but
also
to
the
no
small
occasioning
of
the
Papists
more
and
more
to
stumble
both
at
our
doctrine
and
doings
,
would
not
,
nor
could
not
,
bee
reduced
to
a
needefull
vniformitie
in
this
case
,
without
some
moderate
seueritie
vsed
to
that
end
.
Wherefore
otherwise
to
gather
thereupon
,
as
though
thereby
our
Church
now
meant
to
make
it
absolutely
and
simply
necessarie
to
the
complement
of
this
sacrament
,
is
but
directly
contrarie
to
our
last
premised
rule
,
to
make
the
worst
construction
of
the
Churches
order
therein
that
may
be
;
and
therefore
thus
is
their
third
argument
founded
vpon
so
bad
a
ground
answered
also
.
Further
yet
to
breed
and
continue
in
vs
(
for
the
reasons
aforesayd
)
the
better
liking
of
the
Churches
order
in
this
behalfe
,
none
can
say
of
this
gesture
of
kneeling
,
as
they
say
of
the
other
,
that
it
is
a
meere
humane
inuention
,
for
we
find
it
often
practised
with
allowance
and
liking
of
the
Scriptures
of
the
godly
in
praying
,
and
thanksgiuing
to
God
,
and
therefore
howsoeuer
idolaters
haue
,
or
do
,
and
will
still
abuse
it
,
in
and
about
their
idolatrie
,
I
hope
for
all
that
we
purging
it
of
all
such
abuse
,
none
will
deny
the
vse
thereof
to
be
lawfull
,
and
very
fit
also
,
for
true
Christians
in
humbling
themselues
before
God
in
their
prayers
and
thanksgiuing
.
Sure
I
am
that
the
consideration
of
these
things
hath
alwayes
so
preuailed
with
me
,
that
without
scruple
of
conscience
,
I
haue
euer
vsed
it
my self
in
the
receipt
of
the
Sacrament
:
and
rather
am
I
incouraged
to
vse
it
still
,
for
that
I
find
that
not
our
Church
alone
,
but
the
reformed
Church
of
Boeme
,
as
it
appeares
in
the
harmonie
of
confessions
,
Sect.
the
14.
also
alloweth
and
vseth
it
.
Let
this
therefore
suffice
touching
this
rite
,
and
now
let
vs
go
on
to
consider
what
is
sayd
against
,
and
what
may
be
sayd
for
the
prescribed
apparell
.
CHAP.
5.
Of
conformitie
in
the
prescribed
apparell
.
ALl
the
rest
of
the
prescribed
apparell
saue
only
the
Surplisse
,
for
vs
ordinarie
Ministers
,
as
namely
the
Gowne
,
Cloake
,
Hood
,
Cap.
and
Tippet
,
are
in
all
mens
eyes
rather
ciuill
,
scholasticall
,
and
academicall
,
then
meere
Ecclesiasticall
,
appointed
rather
only
for
a
decent
distinction
and
degree
then
otherwise
;
neither
are
they
imposed
by
law
vpon
any
such
penalty
as
the
Surplisse
,
and
therefore
they
must
needs
be
without
the
reach
of
most
,
if
not
of
all
the
obiections
made
against
the
Surplisse
:
Yea
the
verie
surplisse
also
,
in
that
it
is
,
by
the
order
now
appointed
,
not
to
be
worne
of
any
minister
that
is
a
graduat
,
without
his
hood
answerable
to
his
degree
,
so
farre
forth
must
needs
cease
to
be
meere
Ecclesiasticall
.
Somewhat
also
to
the
same
end
it
is
that
we
see
in
Collegiate
and
Cathedrall
Churches
,
the
wearing
of
it
,
is
not
appropriate
to
ministers
or
deacons
only
,
for
that
many
there
weare
it
,
as
well
as
these
,
which
neither
are
such
,
nor
neuer
meane
to
be
.
And
as
for
the
Coape
appointed
by
the
24
Canon
,
by
the
principall
minister
to
be
worne
,
when
he
ministers
the
Communion
in
Collegiat
and
Cathedrall
churches
,
we
need
not
here
trouble
our selues
at
all
,
for
there
is
none
that
I
know
,
or
heare
of
in
such
places
,
that
refuse
therein
to
conforme
themselues
.
The
onely
question
therefore
touching
apparell
prescribed
vs
ministers
,
is
in
effect
about
the
surplisse
,
so
that
it
being
once
proued
,
that
we
may
and
ought
(
it
being
vrged
as
it
is
)
conforme
our selues
therein
,
I
doubt
not
but
with
all
it
will
be
sufficiently
cleared
,
that
we
may
without
scruple
yeeld
to
the
vse
of
the
other
,
appointed
vs
for
our
ordinarie
ciuill
vse
;
out
of
the
time
of
our
administration
.
Many
haue
bin
,
and
yet
are
the
obiections
against
it
,
but
they
are
also
answered
by
the
late
reuerend
Archbishop
in
his
foresayd
booke
,
Pag.
256.
&c.
that
he
that
will
take
the
paines
but
to
read
and
marke
what
is
there
sayd
therunto
by
him
(
partialitie
of
affection
laid
aside
)
cannot
but
be
satisfied
I
would
thinke
.
And
there
further
shall
you
find
proued
,
that
distinction
of
apparell
was
appointed
ministers
and
vsed
by
them
,
before
the
Popes
tyrannie
;
and
namely
that
this
of
wering
a
white
linnen
garment
was
in
vse
in
Chrysostome
and
Hieromes
time
.
Pag.
291
,
259.
and
that
he
defends
it
not
(
howsoeuer
some
other
haue
done
)
for
any
signification
it
hath
,
but
for
decencie
,
order
,
and
comelinesse
sake
onely
,
nor
as
most
fit
and
necessarie
,
but
as
tollerable
and
quietly
to
bee
yeelded
vnto
,
and
vsed
for
obedience
sake
to
lawfull
authority
,
commaunding
it
for
the
peace
,
and
good
of
the
Church
;
so
proouing
agaínst
all
their
said
against
it
,
either
by
the
admonition
,
or
by
Maister
Cartwright
,
as
it
is
vrged
,
and
vsed
by
our
Church
,
not
to
be
contrary
vnto
any
thing
set
downe
in
the
word
,
but
rather
to
be
consonant
euery
way
,
to
the
rules
thereof
touching
such
matters
.
And
doubtles
it
is
but
either
the
ignorance
,
or
wilfull
error
of
men
,
to
refuse
and
shun
it
as
they
doe
,
for
that
either
it
was
first
deuised
,
and
brought
in
by
the
tyranny
of
the
Bishop
of
Rome
,
or
for
that
it
hath
beene
vsed
,
or
yet
is
,
idolatrously
by
the
Romish
Church
.
For
first
it
is
recorded
by
Polidor
d●●inuent
rerum
.
Lib.
6.
Cap.
12
,
and
by
Isidor
writing
de
Stephano
,
that
the
said
Stephanus
(
who
was
Bishop
of
Rome
anno
Chri.
256
,
which
was
long
before
euer
popery
was
)
first
decreed
the
white
lynnen
garment
,
to
be
vsed
of
ministers
in
their
ministration
:
and
for
further
proofe
of
this
point
,
let
any
man
read
Hieroms
first
booke
against
the
Pelagians
.
Cap.
9.
and
vpon
the
44
of
Ezechiell
,
and
Chrisost.
hom.
6.
ad
populum
Antiochaum
,
as
also
concil.
4.
carthaginense
.
Cap.
41.
and
he
shall
find
a
white
linnen
garment
in
those
times
also
in
vse
amongst
the
ministers
of
the
Church
,
as
a
distinct
apparrell
to
administer
in
,
yea
that
more
is
,
who
so
reads
Theodorets
2
booke
Cap.
27.
shall
finde
that
Constantine
gaue
vnto
Macarius
Bishop
of
Ierusalem
a
pretious
garment
wrought
with
gold
to
administer
baptisme
in
:
all
which
was
before
popery
that
wee
so
much
condemne
.
And
as
for
the
other
reason
drawne
from
the
abuse
of
it
in
popery
,
not
onely
by
the
testimony
of
Augustine
ad
Publicolam
Epist.
154
but
also
by
the
most
cleare
testimony
of
sundry
other
writers
,
both
ancient
and
moderne
,
and
by
sundry
presidents
and
examples
out
of
the
scripture
,
in
the
foresaid
tract
,
in
the
defence
of
the
appointed
apparrell
.
Page
.
272.
&c.
the
said
Archbishop
plentifully
prooueth
,
that
the
good
creatures
of
God
neuer
so
much
abused
by
Idolaters
,
purged
of
that
abuse
,
may
be
vsed
and
that
very
lawfully
about
Gods
worship
and
seruice
,
and
so
quite
ouerthroweth
the
ground
of
this
argument
,
for
whereas
to
reuiue
it
againe
,
they
wold
shift
off
all
these
proofes
,
by
saying
,
they
hold
onely
when
the
things
so
abused
,
after
purged
and
vsed
,
are
things
needfull
and
profitable
;
that
cannot
serue
there
turne
:
for
many
of
the
things
,
if
not
all
mentioned
in
those
there
alleadged
testimonies
,
were
not
so
needfull
,
but
that
Gods
seruice
might
haue
beene
fully
done
without
them
,
and
it
is
not
for
priuate
men
to
iudge
,
so
well
as
the
publike
state
,
what
is
profitable
and
to
be
vsed
to
good
end
.
And
in
very
deed
the
very
Latine
word
Superpelliceum
vsed
to
signifie
a
surplisse
(
as
some
not
vnprobably
haue
noted
)
doth
shew
that
it
was
taken
vp
and
vsed
by
the
ministers
in
their
administration
,
in
the
primatiue
and
purest
times
of
the
Church
,
when
the
ministers
,
and
almost
all
that
professed
Christ
,
through
the
cruell
persecutions
raised
in
those
times
against
all
such
,
were
faine
to
hide
themselues
in
Caues
,
woods
,
and
mountaines
,
and
for
very
pouerty
and
want
of
better
,
to
go
clothed
in
pellibus
,
in
beasts
skynns
,
euen
therefor
for
seemlinesse
and
comlinesse
when
they
were
to
execute
their
ministry
,
to
hide
&
couer
those
there
base
garments
of
skyns
.
And
many
of
the
ministry
now
in
these
daies
,
either
thorough
pouerty
,
or
by
some
other
meanes
,
ordinarily
going
so
raggedly
and
vndecently
apparrelled
as
they
doe
,
if
it
were
but
in
that
respect
,
there
is
and
may
be
a
profitable
and
necessary
vse
in
some
sense
of
the
same
garment
,
to
couer
the
deformity
of
the
other
,
and
to
preserue
them
,
and
their
ministry
,
from
contempt
&
derision
,
that
too
easily
otherwise
therefore
with
too
many
,
they
might
runne
into
.
But
to
take
away
quite
all
force
of
this
their
argument
,
which
yet
seemes
to
be
the
chief
and
principall
that
any
now
stand
vpon
in
this
case
:
first
I
say
,
suppose
a
surplisse
for
matter
&
forme
altogether
like
ours
,
were
abused
and
yet
is
as
they
say
in
in
the
popish
Church
,
yet
ours
that
we
now
vse
being
not
eadem
numero
,
but
only
eademspecie
,
they
can
no
more
make
idolathites
of
ours
then
the
Corinthians
could
of
euery
sheep
,
because
such
some
amongst
them
had
beene
.
As
therfore
they
without
any
scruple
of
conscience
of
their
owne
&
others
,
might
eat
of
any
other
sheepe
that
certainly
was
known
neuer
had
beene
offered
to
an
Idol
,
though
it
were
neuer
so
like
that
which
had
,
so
what
reason
is
there
,
but
that
we
for
all
this
reason
,
of
the
abusing
of
a
surplisse
to
Idolatry
by
the
Papists
,
may
vse
an
other
surplisse
made
vs
since
the
banishment
of
popery
out
of
our
churches
,
which
we
are
sure
they
neuer
abused
nor
yet
vsed
?
secondly
I
further
ad
that
in
very
deede
,
it
can
neuer
soundly
be
proued
that
a
surplisse
,
as
it
is
prescribed
to
vs
with
long
&
large
sleeues
,
hath
been
at
all
any
of
their
idolatrous
masse
garments
.
An
Albe
I
find
was
one
of
them
,
but
that
was
with
strait
sleeues
&
diuersly
otherwise
in
their
wearing
of
it
differed
from
ours
,
as
many
may
see
.
Lib
3.
Durandifol
.
25.
de
rationali
diuinorum
officiorum
In
deed
I
cannot
deny
but
that
at
the
first
by
the
statute
.
1
,
Eliza.
ministers
were
to
vse
in
their
ministration
the
same
ornaments
that
were
in
vse
in
the
raigne
of
Ed.
the
sixt
,
&
in
the
second
yeare
of
his
raigne
,
amongst
which
this
Albe
was
.
But
her
Maiestie
by
vertue
of
the
said
statute
,
with
the
consent
of
the
Archbishop
,
&
the
high
comissioners
,
in
the
seuenth
yeare
of
her
raigne
(
as
it
appears
by
the
booke
of
Aduertisements
then
by
authority
published
)
belike
of
purpose
to
remoue
the
scandall
taken
by
the
popish
Albe
appointed
the
surplisse
in
this
forme
&
manner
that
we
weare
it
,
to
be-vsed
in
stead
thereof
,
hoping
that
seeing
forma
dat
esse
rei
,
&
so
therby
this
differed
from
that
popish
linnen
masse
garment
as
it
doth
,
that
by
this
change
of
the
forme
,
people
wold
also
change
their
mislike
therof
for
the
former
reason
,
into
a
liking
of
this
,
for
that
now
it
was
not
the
same
,
neither
numero
nor
specie
,
particulerly
nor
generally
,
that
euer
had
beene
vsed
to
or
about
the
Idolatry
of
the
masse
;
for
though
Gedeons
Ephod
particularly
abused
,
was
therfore
worthy
to
be
defaced
,
yet
that
neither
caused
Samuell
nor
Dauid
to
shun
the
wearing
of
linnen
ephods
especially
differing
from
his
otherwise
in
forme
,
as
they
did
also
,
yea
(
to
conclude
this
point
)
seeing
the
Lord
in
the
old
testament
prescribed
such
distinct
apparrell
for
Aaron
&
his
sonnes
,
and
all
their
sons
to
minister
in
,
as
we
read
he
did
,
Ex.
28.
&
that
not
onely
to
be
typical
(
wherin
it
standeth
not
with
the
nature
of
the
times
of
the
new
testament
to
imitate
them
)
but
also
as
it
is
,
there
expresly
set
down
)
ve.
40.
for
glory
&
comlinesse
:
things
lawfull
to
be
respected
euen
now
in
the
time
of
the
new
,
what
sound
reason
can
be
shewed
vtterly
to
debar
the
Churches
now
since
Christ
,
from
imitating
them
at
all
,
in
appointing
any
comely
apparrell
to
discerne
,
and
distinguish
their
ministers
by
?
To
say
it
is
an
humane
tradition
,
and
therefore
to
be
reiected
,
as
long
as
it
is
vrged
but
as
it
is
without
any
superstitious
opinion
thereunto
annexed
,
onely
for
comlinesse
,
order
and
decency
,
as
we
haue
heard
by
the
fift
principle
before
set
downe
,
it
may
lawfully
be
retayned
and
vsed
.
But
if
it
be
alleadged
,
that
it
is
offensiue
to
some
eye
,
to
many
weake
brethren
,
first
answer
is
to
be
made
thereunto
,
that
indeed
that
were
sufficient
to
stay
men
from
the
vse
thereof
,
if
lawfull
authority
,
had
set
downe
no
order
therein
,
but
now
that
it
hath
,
the
case
is
altered
,
as
that
according
to
the
fourth
premised
ground
,
the
ordinance
of
he
Church
must
bee
the
rule
that
we
are
to
follow
therein
,
for
feare
of
offending
the
publike
estate
thereof
whose
offence
wee
are
rather
to
shunne
then
the
other
;
yea
the
case
so
standing
with
vs
,
that
in
respect
of
our
ministry
&
place
,
wee
haue
all
to
say
with
the
Apostle
.
1.
Cor.
9.16
.
wo
be
to
vs
if
we
preach
not
the
Gospell
,
as
Cartwright
himself
hath
written
in
the
second
part
of
his
reply
page
.
264
we
are
rather
by
continuance
in
our
ministry
,
by
yeelding
to
the
vse
hereof
,
to
shun
this
rock
of
incurring
otherwise
this
woe
,
then
the
other
.
For
in
this
case
all
we
can
do
for
such
,
is
saith
he
,
to
seeke
better
to
instruct
them
,
and
to
pray
for
them
,
but
we
may
not
to
preuent
not
offending
of
them
,
leaue
vndon
that
which
God
hath
not
left
free
vnto
vs
,
and
to
the
same
effect
,
writeth
.
Beza
Epist.
8.
and
12.
But
indeed
to
many
are
the
readiest
to
bee
offended
at
our
yeelding
hereunto
(
though
in
truth
it
bee
of
conscience
before
God
,
euen
for
their
good
)
not
for
that
they
are
weake
brethren
,
but
for
that
they
take
vs
to
be
weake
in
yeelding
,
&
themselues
to
be
strong
in
misliking
:
and
generally
whosoeuer
they
be
,
if
they
be
at
that
point
,
that
whatsoeuer
is
said
to
satisfie
them
,
they
yet
are
so
farre
from
beeing
willing
so
to
be
,
that
they
seeke
&
search
all
the
corners
of
their
wits
to
the
contrary
,
and
refuse
no
paines
by
all
meanes
to
nourish
themselues
still
in
their
weaknesse
or
error
,
it
surely
so
appearing
,
that
they
would
yet
rather
haue
vs
leaue
all
to
humor
them
,
what
mischiefe
soeuer
grow
vnto
the
Church
,
them
and
there
neighbors
,
vs
and
ours
thereby
,
then
for
the
good
of
all
these
by
vsing
hereof
,
to
continue
in
our
places
and
ministery
:
verily
in
my
opinion
,
we
make
a
fond
choise
,
if
we
so
respect
them
,
that
we
neglect
all
these
.
Whatsoeuer
further
is
or
can
be
said
against
this
(
because
the
obiections
against
it
,
and
the
signe
of
the
crosse
,
therein
are
common
)
I
shall
haue
occasion
to
answere
,
in
seeking
to
satisfie
that
which
is
obiected
against
that
,
and
therefore
for
the
surplisse
in
the
mean
time
,
I
will
say
no
more
.
And
yet
euen
hereby
it
may
sufficiently
appear
,
that
neither
the
christian
Magistrate
,
nor
the
Church
are
so
without
all
word
of
faith
,
as
some
think
,
for
their
appointing
it
,
but
as
they
doe
with
vs
,
for
wee
haue
heard
and
seene
that
both
,
by
Gods
word
haue
lawfull
authority
to
make
lawes
and
ordinances
,
and
that
the
same
followes
then
for
decency
and
good
order
,
and
so
in
generall
though
not
in
particuler
expreslie
to
those
ends
to
prescribe
this
.
CHAP.
6.
Of
conformity
in
vsing
the
signe
of
the
crosse
in
Baptisme
.
BEing
now
come
to
the
signe
of
the
Crosse
(
howsoeuer
some
ignorant
persons
thinke
to
the
contrary
)
the
vse
of
it
euen
in
baptisme
,
is
far
ancienter
then
antichristian
popery
;
for
Origen
that
liued
and
dyed
before
the
first
three
hundred
yeares
after
Christ
were
ended
hom.
8
in
diuersos
locos
Euang
:
makes
expresse
mention
of
it
,
as
then
vsed
in
Baptisme
,
and
so
doth
Augustine
in
his
time
,
in
his
one
hundred
&
eighteenth
tract
vpon
Iohn
,
and
euident
it
is
to
all
of
any
reading
in
the
ancient
Fathers
,
that
almost
infinite
are
the
places
,
as
others
plentifully
haue
showed
,
that
haue
writ
hereof
,
that
might
bee
cited
out
of
them
that
florished
before
400
yeares
after
Christ
were
expired
,
to
proue
the
frequent
vse
thereof
,
not
onely
in
that
sacrament
but
also
otherwise
.
In
deed
I
must
needs
confesse
that
very
many
of
their
speeches
seeme
to
sound
as
though
they
too
quickly
grew
to
attribute
to
much
vnto
it
.
But
Maister
Perkins
in
his
probleme
lately
published
,
writing
of
those
their
sayings
,
is
of
opinion
,
that
in
so
speaking
&
thinking
thereof
as
they
did
,
they
had
alwaies
an
eye
and
reuerence
therein
,
to
Christ
and
his
death
vpon
the
crosse
,
&
that
they
put
no
such
affiance
in
the
signe
,
but
onely
vsed
it
with
reuerence
to
testifie
thereby
,
boldly
their
faith
in
him
that
dyed
vpon
a
crosse
,
&
to
be
an
admonitory
signe
vnto
them
,
to
stir
them
vp
so
,
still
to
belieue
.
But
howsoeuer
either
some
of
them
to
quickly
,
or
the
Church
of
Rome
since
,
by
mistaking
their
metaphoricall
,
and
hyperbolicall
speeches
thereof
,
haue
vsed
it
superstitiously
,
and
Idolatrously
,
making
it
a
signe
of
it selfe
not
onely
significatiue
,
but
also
operatiue
and
effectiue
of
wonderfull
things
,
we
therein
and
therefore
condemne
them
and
retain
the
vse
thereof
onely
that
was
most
ancient
&
free
,
either
from
superstition
or
Idolatry
,
namely
to
be
as
a
signe
or
token
,
neither
naturally
of
it selfe
,
nor
supernaturally
otherwise
,
either
signifying
any
thing
,
or
working
or
effecting
any
thing
,
in
those
vpon
whome
we
confer
it
,
but
it
is
vsed
indeed
by
vs
,
and
that
by
the
minister
in
his
owne
name
,
and
the
congregations
or
Churches
wherof
he
is
minister
,
after
he
hath
baptised
the
child
,
that
it
together
with
his
admittance
therof
,
into
the
outward
visible
church
,
vpon
the
baptisme
precedent
and
finished
,
may
alwaies
after
be
an
admonitory
token
vnto
it
,
neuer
to
be
ashamed
to
professe
the
faith
of
Christ
that
dyed
vpon
a
crosse
,
and
manfully
to
fight
vnder
his
banner
against
the
world
the
flesh
and
the
Diuell
;
for
after
it
is
fully
baptised
,
&
to
manifest
the
same
,
Amen
is
said
,
then
by
the
order
of
our
booke
,
the
minister
saith
,
we
receiue
this
child
into
the
congregation
of
Christs
flock
,
&
signe
it
with
the
signe
of
the
crosse
,
in
token
that
hereafter
it
shall
neuer
be
ashamed
to
confesse
the
faíth
of
Christ
crucified
&c.
So
that
not
it
alone
,
but
it
together
with
the
publike
admittance
thereof
into
the
Church
,
is
made
the
token
vnto
it
,
of
that
which
followeth
&
further
any
man
may
se
,
that
neither
it
alone
,
nor
it
togither
with
that
admittance
or
receiuing
therof
,
are
made
any
otherwise
to
bee
a
signe
or
token
therof
vnto
the
child
,
then
in
our
intention
,
&
that
only
it
is
conferred
by
the
minister
&
the
Church
,
&
so
withall
they
receiue
it
into
their
fellowship
&
company
,
of
hope
they
haue
,
that
if
it
liue
(
as
they
trust
it
will
)
comming
to
age
and
discretion
,
and
then
seeing
others
baptised
,
it
will
remember
,
that
likewise
when
it
was
baptised
,
it
was
so
receiued
into
the
Church
therupon
and
so
signed
,
and
that
therfore
thereby
it
would
take
occasion
(
accordingly
as
they
that
baptised
it
,
and
so
signed
it
,
thereby
seemed
to
hope
and
expect
)
not
to
be
ashamed
to
confesse
the
faith
,
wherin
it
was
baptised
,
&
to
shew
the
fruits
and
effects
therof
in
continuing
Christs
faithfull
soldier
,
&
seruant
to
the
liues
end
.
No
signe
therfore
at
all
it
is
made
betwixt
God
and
the
child
,
nor
betwixt
the
child
and
him
,
but
only
as
a
token
togither
with
the
outward
receipt
therof
,
vpon
his
baptisme
premised
,
betwixt
the
minister
&
the
people
and
it
,
of
the
christian
hope
&
expectation
they
haue
,
that
it
will
answere
after
in
time
both
in
beliefe
,
and
life
,
that
which
they
then
hopd
&
promised
in
the
name
therof
,
as
much
as
lay
in
them
,
it
should
.
And
it
rather
appears
,
that
this
indeed
is
the
onely
and
true
vse
of
it
with
vs
,
for
that
in
priuate
baptisme
,
which
is
only
allowed
,
when
the
child
is
in
more
danger
to
die
then
otherwise
,
the
booke
doth
not
prescribe
the
vse
of
it
,
for
that
belike
they
in
that
case
,
fearing
rather
the
present
death
therof
,
than
hoping
for
the
life
,
vntill
it
may
thus
confesse
the
faith
of
Christ
crucified
,
it
was
not
thought
fit
they
should
thus
signe
it
in
token
of
their
hope
and
expectation
,
that
it
should
&
would
thus
,
not
be
ashamed
to
confesse
&c.
for
the
reason
aforesaid
,
well
&
iustly
therefore
it
is
protested
in
the
thirtith
canon
,
that
as
it
is
vsed
with
vs
,
it
is
no
part
of
the
substance
of
the
sacrament
,
&
that
being
after
vsed
,
it
doth
neither
ad
any
thing
to
the
vertue
&
perfection
of
baptisme
,
nor
beeing
omitted
,
doth
detract
any
thing
from
the
effect
&
substance
of
it
,
for
doubtlesse
the
childe
priuately
baptised
,
by
the
order
of
the
booke
without
it
:
though
it
immediately
after
die
,
is
therby
&
by
our
church
taken
and
held
to
be
fully
&
effectually
baptised
the
very
name
of
the
crosse
,
as
it
is
said
in
the
beginning
of
that
canon
,
we
find
indeed
so
honored
by
the
pen
of
the
Apostle
S.
Paule
,
as
that
vnder
that
very
word
,
often
in
his
epistles
,
he
comprehends
the
death
of
Christ
with
all
the
fruits
&
effects
thereof
,
&
therfore
the
signe
after
a
sort
bringing
the
name
of
the
crosse
to
remembrance
,
and
expressing
it
,
by
all
likelyhood
euen
thereupon
grew
,
as
there
it
is
further
noted
,
very
early
,
reuerently
also
to
be
vsed
in
the
primitiue
Church
,
to
make
thereby
outward
and
open
shew
,
to
the
astonishment
both
of
Iew
&
Gentile
,
that
Christians
were
not
ashamed
to
belieue
in
Christ
,
that
dyed
vpon
a
crosse
.
For
the
vse
thereof
to
that
end
is
so
ancient
indeed
,
as
that
the
most
diligent
studier
and
searcher
of
ancient
writers
cannot
shew
the
first
originall
and
beginning
there
of
,
he
may
shew
when
first
hee
reads
it
was
vsed
,
but
that
will
not
prooue
that
it
was
not
vsed
before
,
but
rather
shewes
the
contrary
.
Wherupon
some
thinke
that
it
is
so
frequent
with
the
ancient
Fathers
,
as
namely
with
Basil
Cap.
27.
de
spiritu
sancto
to
tearme
it
an
Apostolike
tradition
,
for
that
they
thinke
it
came
from
them
and
their
times
,
for
that
other
originall
sense
,
they
cannot
shew
thereof
.
For
that
indeed
as
Saint
Augustines
rule
de
baptismo
contra
donatistas
.
Lib.
4.
Cap.
24
,
namely
that
which
is
vniuersally
obserued
in
the
Church
,
and
whose
originall
wee
cannot
shew
by
councells
,
and
which
hath
alwaies
therein
beene
vsed
,
that
wee
are
to
thinke
certainly
to
bee
an
Apostolike
tradition
.
I
wonder
therefore
the
author
of
the
late
booke
published
against
the
crosse
,
allowing
the
vse
&
practise
hereof
in
the
primitiue
Church
to
the
same
ende
and
vse
that
is
in
vse
amongst
vs
,
should
dissallow
it
in
vs
,
he
saith
it
was
ciuill
in
them
,
but
it
is
ecclesiasticall
amongst
vs
,
but
what
reason
hath
he
to
say
so
,
seeing
it
was
vsed
by
them
in
baptisme
,
at
the
first
to
the
same
end
that
it
is
amongst
vs
?
neither
will
that
serue
that
some
say
it
was
then
taken
vpp
,
and
vsed
because
christians
then
liued
intermingled
with
vnbeleeuing
Iewes
and
Gentiles
,
for
let
the
testimonies
of
the
Fathers
bee
examined
where
they
mention
the
vse
of
it
,
and
it
will
appeare
,
that
they
vsed
it
aswell
when
none
such
were
by
or
neare
,
as
when
they
were
:
and
if
their
liuing
amongst
such
was
a
warrant
to
them
for
the
vse
thereof
;
why
is
not
ours
likewise
,
liuing
amongst
so
many
profane
Atheists
as
wee
doe
?
Wee
vse
it
but
(
as
it
is
said
in
the
foresaid
canon
)
as
a
lawfull
outward
ceremony
,
and
as
an
honorable
badge
of
our
Christian
profession
:
Whereunto
Peter
Martyr
writeing
vppon
the
second
commandement
,
hauing
an
eye
saith
,
if
it
bee
lawfull
for
vs
to
weare
the
Cognizance
of
our
owne
house
and
family
,
licet
etiam
signo
crucis
Christianam
nostram
religionem
profiteri
:
And
this
also
was
so
cleare
and
manifest
,
that
euen
Beza
though
elswhere
no
great
friend
or
patron
hereof
,
in
this
answere
to
Baldwin
,
speaking
of
such
Churches
,
that
still
thus
to
this
end
do
vse
it
,
writeth
plainly
,
let
such
as
it
is
meete
,
vse
their
liberty
therein
,
Bucer
also
in
his
censure
vpon
the
first
communion
booke
,
doth
most
plainly
allow
it
,
and
wee
know
Cranmer
and
Ridley
,
and
sundry
other
learned
and
famous
Martyrs
,
liued
and
dyed
in
the
liking
and
allowance
of
it
,
It
is
not
vrged
,
nor
vsed
,
nor
defended
by
vs
,
as
simply
necessary
,
or
as
immutable
,
For
the
late
Archbishop
,
euen
when
and
whiles
hee
sought
most
and
best
to
maintaine
and
defend
the
vse
of
it
,
as
it
is
with
vs
,
writes
plainly
of
it
.
Page
.
617
of
his
foresaid
booke
:
it
was
vsed
of
the
primitiue
Church
,
and
still
may
bee
vsed
,
and
it
may
be
left
;
but
wee
choose
rather
to
retaine
it
,
and
to
vse
it
as
Paule
did
imposition
of
hands
,
and
thereby
as
by
an
admonitory
token
to
put
the
child
in
minde
of
the
duety
,
as
hereby
the
other
moued
Timothy
to
bee
mindfull
of
his
,
1.
Tim.
4.14
.
All
which
laide
togither
may
make
it
euident
,
that
not
onely
it
is
a
thing
of
the
owne
nature
indifferent
,
because
it
is
so
,
neither
commaunded
nor
forbid
in
the
word
of
God
,
but
also
as
it
is
vsed
and
vrged
,
for
that
neither
so
,
any
way
is
it
contrary
to
faith
or
good
manners
,
but
may
well
stand
with
the
generall
rules
of
the
word
left
the
Church
for
her
direction
in
such
matters
.
Howbeit
I
know
for
all
this
,
many
both
godly
and
learned
,
will
hardly
bee
perswaded
so
of
it
:
let
vs
therefor
consider
the
reasons
they
seeme
to
haue
yet
further
against
it
.
CHAP.
7.
Containing
answeres
to
certaine
obiections
against
the
same
,
some
new
,
and
some
olde
,
generally
stood
vpon
by
the
refusers
to
vse
it
.
FIrst
some
seeme
now
to
mislike
worse
of
it
,
since
by
the
said
third
canon
the
vse
of
it
hath
beene
explained
as
it
is
there
,
then
they
did
before
,
and
that
for
two
reasons
:
for
that
it
is
there
said
to
be
retained
for
the
remembrance
of
the
crosse
of
Christ
,
whereof
the
sacrament
of
the
bodie
,
and
blood
of
Christ
is
a
sufficient
remembrance
,
vntill
his
comming
againe
.
1.
Cor.
11.26
.
and
for
that
therin
also
it
is
first
said
that
the
christians
in
the
primitiue
Church
signed
their
children
therewith
,
when
they
were
christned
,
to
dedicate
them
by
that
badge
to
his
seruice
,
whose
benefits
bestowed
vpon
them
in
baptisme
,
the
name
of
the
crosse
did
represent
and
then
afer
that
,
we
now
following
therein
the
primitiue
and
apostolicall
churches
,
and
accounting
it
a
lawfull
outward
ceremonie
,
thereby
also
as
by
an
honorable
badge
dedicate
our
baptized
infants
to
his
seruice
:
For
this
now
say
they
must
needs
be
taken
for
the
sense
and
meaning
of
our
Church
in
the
vse
thereof
,
howsoeuer
before
we
might
haue
taken
it
,
as
I
before
haue
set
downe
.
But
if
such
would
herein
put
in
practise
the
last
of
the
seuen
rules
layd
downe
for
a
preamble
to
this
treatise
,
neither
these
reasons
would
proue
so
strong
as
otherwise
they
seeme
,
nor
yet
hereby
would
it
follow
,
that
they
are
one
whit
enforced
to
take
it
in
a
worse
,
or
harder
sense
then
they
might
before
:
for
first
in
reason
and
charitie
,
we
are
all
bound
to
thinke
,
that
whereas
by
that
Canon
,
as
it
euidently
appeares
thereby
,
the
reuerend
Bishops
and
Prelates
assembled
seriously
and
carefully
,
went
about
by
their
explaining
the
meaning
of
our
Church
in
the
vse
thereof
,
to
draw
men
to
like
and
allow
thereof
better
then
before
,
that
they
were
not
so
vnconsiderate
,
as
so
directly
to
crosse
their
owne
intent
,
in
making
it
harder
and
worse
to
be
like
of
then
it
was
before
.
Then
secondly
it
is
certaine
,
if
these
their
words
might
be
so
hardly
taken
,
as
thereupon
now
to
build
such
an
erronious
and
superstitious
vse
of
this
signe
,
as
they
(
that
thereupon
now
take
occasion
more
to
dislike
it
then
before
)
perswade
themselues
they
iustly
may
;
then
these
reuerend
and
learned
fathers
and
brethren
of
ours
,
should
most
absurdly
contrarie
themselues
,
euen
in
the
Canon
it selfe
;
for
growing
towards
the
end
therof
,
as
before
they
had
confessed
,
that
alwayes
our
Church
since
the
abolishing
of
poperie
,
hath
vsed
it
with
such
sufficient
cautions
and
exceptions
against
all
popish
superstition
and
error
,
as
in
like
cases
are
fit
and
conuenient
,
so
they
conclude
that
by
this
their
declaration
and
explanation
of
the
vse
thereof
,
they
haue
not
onely
purged
it
from
all
superstition
and
errour
:
but
reduced
it
also
in
the
Church
of
England
to
the
primarie
institution
of
it
,
vpon
those
true
rules
of
doctrine
,
concerning
things
indifferent
:
and
according
to
the
iudgement
of
all
the
ancient
fathers
.
With
what
probabilitie
therefore
can
any
man
thinke
,
that
so
many
and
such
men
,
could
in
their
foresayd
words
haue
any
such
hard
meaning
,
as
thereby
not
only
to
make
the
signe
of
the
crosse
of
it selfe
to
serue
to
the
very
same
ende
that
the
Supper
of
the
Lord
doth
,
as
to
keepe
in
our
remembrance
his
death
and
passion
,
but
also
so
plainly
to
encroach
vpon
a
principall
vse
of
the
other
Sacrament
,
as
to
be
the
meanes
whereby
the
child
is
substantially
and
effectually
dedicated
to
Christ
and
his
seruice
?
Surely
whatsoeuer
other
men
say
or
thinke
in
this
respect
,
christian
charitie
neither
will
nor
shall
euer
(
I
hope
)
suffer
me
to
admit
of
so
absurd
a
conceit
of
all
,
or
of
any
of
their
meanings
,
that
either
were
the
penners
,
makers
,
or
allowers
of
that
Canon
:
yea
the
same
charity
and
the
dutifull
and
reuerend
estimation
I
haue
of
them
all
,
leades
,
yea
enforces
me
,
euen
by
the
consideration
of
their
owne
words
vsed
within
the
same
Canon
,
to
be
fully
resolued
,
that
that
was
neuer
their
meaning
:
but
that
indeed
their
meaning
plainly
and
simply
was
onely
,
by
the
former
to
signifie
,
as
the
name
of
the
crosse
in
the
phrase
of
the
Apostle
did
comprehend
or
represent
,
the
death
of
Christ
with
all
the
fruits
and
effects
thereof
,
so
the
signe
thereof
with
the
helpe
of
our
intention
and
meditation
in
the
vsing
thereof
,
might
be
as
a
token
or
signe
admonitorie
to
put
vs
in
remembrance
thereof
:
for
by
the
name
of
the
crosse
they
say
expresly
the
Apostle
in
his
speech
comprehended
as
much
,
and
that
by
that
name
or
word
was
represented
all
the
benefits
of
Christs
death
,
and
so
that
thereupon
the
making
of
the
signe
thereof
was
shortly
after
taken
vp
and
vsed
,
thereby
to
make
shew
and
profession
of
their
faith
in
him
that
died
on
a
crosse
,
which
they
could
not
doe
;
without
taking
occasion
thereby
in
some
sort
(
which
is
not
vnlawfull
)
to
remember
his
deaths
and
by
the
latter
doubtlesse
they
meant
only
,
(
as
these
words
,
immediatly
in
the
latter
place
added
,
shew
,
as
by
the
words
vsed
in
the
booke
of
common
prayer
it
may
appeare
)
such
a
dedication
of
the
child
by
that
badge
to
the
seruice
of
Christ
,
as
formerly
the
booke
onely
meant
and
intended
;
which
was
no
otherwise
,
then
I
haue
shewed
before
:
that
is
,
a
publike
admittance
thereof
,
with
the
conferring
of
that
signe
,
into
the
congregation
of
Christs
flocke
,
and
so
into
his
seruice
by
confession
of
faith
in
him
,
and
manfully
fighting
vnder
his
banner
against
all
the
spirituall
enemies
:
for
immediatly
before
the
act
of
the
baptizing
of
it
,
the
minister
prayeth
that
whosoeuer
there
shall
bee
dedicated
vnto
God
by
his
office
and
ministerie
(
meaning
in
baptizing
them
)
may
bee
endued
with
heauenly
vertues
,
and
euerlastingly
rewarded
through
his
mercie
:
and
then
hauing
baptized
it
or
them
,
in
faith
and
hope
that
this
prayer
is
heard
,
and
so
that
they
are
by
,
and
in
baptisme
,
substantially
and
effectually
dedicated
vnto
God
,
Amen
is
sayd
:
after
followes
the
ministers
and
peoples
admittance
of
them
,
and
signing
of
them
as
aforesayd
:
which
is
nothing
but
an
approouing
of
the
former
dedication
as
much
as
lies
in
them
,
and
a
declaring
of
their
hope
and
expectation
by
that
which
they
do
,
that
in
time
they
will
shew
and
manifest
themselues
to
be
dedicated
to
his
seruice
indeede
,
in
faithfully
seruing
of
him
both
in
beleefe
and
life
:
so
that
euen
the
words
and
order
of
the
booke
,
whereunto
they
haue
expresse
conference
,
in
that
Canon
plainely
shew
,
that
by
them
is
meant
no
other
dedication
of
the
baptized
by
that
badge
,
then
an
approbation
by
them
of
the
former
dedication
of
them
in
and
by
baptisme
,
and
so
their
declaration
thereof
by
that
,
and
the
admittance
of
the
baptized
,
as
the
booke
appointeth
.
Appobatiuè
therefore
,
and
declaratiué
,
and
non
effectiuè
,
are
they
and
the
Canon
to
be
vnderstood
:
wherein
there
is
no
such
daunger
or
alteration
of
the
former
good
meaning
,
that
might
be
of
this
signe
.
2.
Now
therefore
these
new
obiections
thus
answered
,
let
vs
go
on
to
weigh
what
further
either
of
olde
or
else
of
late
is
obiected
against
this
signe
of
the
Crosse
,
in
answering
whereof
I
shall
,
I
hope
;
yet
more
lay
foorth
the
weaknesse
of
these
:
●t
is
still
,
and
long
hath
beene
alledged
against
it
,
that
it
is
made
by
vs
as
it
is
vsed
significatiue
(
and
that
when
wee
haue
made
the
best
construction
thereof
wee
can
)
of
that
which
is
sufficiently
signified
by
baptisme
before
,
and
that
therefore
in
the
vrged
vse
it
is
not
indifferent
,
and
so
not
to
be
yeelded
vnto
.
To
this
argument
it
is
aunswered
first
,
that
it
is
grounded
of
that
which
will
not
,
nor
neede
not
bee
graunted
,
namely
that
it
is
not
within
the
power
and
libertie
of
the
Church
of
Christ
,
to
ordaine
rites
and
ceremonies
with
signification
of
spirituall
things
,
especially
of
any
thing
signified
alreadie
by
either
of
the
Sacraments
,
for
that
were
,
say
they
,
to
obscure
them
,
and
as
it
were
to
bring
in
new
kinde
of
Sacraments
without
expresse
warrant
from
Christ
,
which
is
vnlawfull
.
For
where
finde
they
in
the
word
any
warrant
to
debarre
the
Church
of
this
freedome
and
libertie
,
to
ordaine
rites
with
any
such
spirituall
signification
?
Sure
I
am
Peter
Martyr
a
verie
godly
learned
man
in
an
Epistle
of
his
to
Hooper
,
plainely
shewes
,
that
he
had
neuer
found
any
such
,
for
there
hee
saith
,
how
shall
we
debar
the
Church
of
God
of
this
libertie
,
that
it
cannot
signifie
some
good
thing
in
setting
forth
her
rites
&
ceremonies
?
especially
being
so
done
that
no
maner
of
Gods
honor
is
attributed
vnto
them
,
and
that
they
be
in
sight
comly
,
and
in
number
few
,
and
that
christian
people
be
not
with
them
ouerburthened
,
and
matters
of
greater
importance
be
not
omitted
?
But
indeed
though
this
and
the
rest
of
ours
be
otherwise
,
thus
qualified
,
as
Martir
would
haue
all
such
to
be
,
and
are
not
darke
and
dumbe
ceremonies
,
as
the
Popish
ceremonies
abolished
were
,
but
are
so
set
forth
(
as
is
said
in
the
tract
of
ceremonies
prefixed
before
our
Communion
booke
)
that
euery
man
may
vnderstand
what
they
meane
and
to
what
vse
they
serue
,
and
so
consequently
(
as
there
also
is
noted
)
are
the
freer
from
danger
of
abuse
;
yet
indeed
,
that
booke
no
where
,
nor
any
publike
ordinance
of
our
Church
annexeth
any
signification
vnto
any
of
them
,
as
I
said
before
,
either
for
that
naturally
of
themselues
,
they
signifie
any
such
thing
,
or
that
supernaturally
any
such
is
tied
thereunto
:
what
vse
soeuer
therefore
we
make
of
any
of
them
,
by
way
of
signification
or
resemblance
,
it
is
either
from
our
owne
declared
meaning
and
intention
in
the
vse
thereof
,
as
in
this
,
or
from
our
voluntarie
meditation
thereof
,
as
in
the
rest
,
and
therefore
they
neither
darken
the
nature
of
the
Sacraments
,
nor
no
way
iustly
can
be
sayd
or
thought
to
be
as
new
Sacraments
.
For
all
Sacraments
by
Christs
owne
ordinance
,
not
onely
signifie
the
spirituall
things
whereof
they
are
Sacraments
,
but
also
are
Gods
ordinarie
meanes
,
whereby
he
doth
offer
,
deliuer
,
and
seale
the
deliuerie
thereof
,
to
all
the
worthie
receiuers
of
the
same
,
in
all
which
these
come
short
of
them
.
And
who
knoweth
not
but
the
Sacraments
haue
significations
,
some
principall
and
proper
,
and
some
lesse
principall
and
common
to
them
with
other
things
,
and
that
therefore
,
though
the
Church
may
not
either
in
her
intention
or
voluntarie
meditation
,
in
the
vse
of
her
owne
rites
and
ceremonies
,
thereby
encroach
vpon
the
principall
and
proper
vse
of
Christs
Sacraments
,
yet
she
may
without
wronging
either
of
Christ
or
his
Sacraments
,
reach
in
her
intention
and
meditation
by
occasion
of
her
owne
rites
and
ceremonies
,
to
those
that
are
lesse
principall
and
common
.
As
for
example
,
the
Supper
of
the
Lord
hath
two
ends
and
vses
,
the
one
principall
and
proper
,
to
be
vnto
the
right
receiuers
the
Communion
of
the
body
and
bloud
of
Christ
,
as
Paul
sheweth
1.
Cor.
10.16
.
and
another
lesse
principall
,
set
downe
in
the
next
verse
,
namely
to
knit
vs
in
communion
amongst
our selues
.
Now
though
the
Church
,
neuer
that
we
read
of
,
ventured
by
any
of
her
rites
and
ceremonies
to
signifie
the
former
,
yet
doubtlesse
both
by
her
loue
feasts
taken
vp
in
the
Apostles
times
,
as
it
appeares
euen
in
that
Chapter
,
and
by
the
vse
of
the
holy
kisse
,
mentioned
Rom.
16.16
.
and
1.
Cor.
16.20
.
yea
euen
immediatly
before
the
receipt
of
the
Sacrament
,
by
Iustine
Martirs
time
,
as
it
appeares
in
his
Apologie
vnto
Antoninus
Pius
,
it
was
the
Churches
vse
to
resemble
vnto
themselues
the
latter
,
and
thereby
as
by
admonitorie
signes
and
tokens
the
better
to
put
and
keepe
themselues
in
remembance
thereof
:
what
should
let
therefore
,
but
that
the
sacrament
of
baptisme
principally
and
properly
signifying
our
remission
of
sinnes
in
the
bloud
of
Christ
,
and
our
regeneration
through
his
spirit
,
in
being
thereby
so
ingrafted
into
his
death
and
resurrection
,
as
that
we
are
dead
to
sinne
,
and
raised
vp
to
righteousnesse
,
but
that
the
Church
of
Christ
may
vse
the
signe
of
the
Crosse
as
she
doth
with
vs
,
as
an
admonitorie
token
of
our
christian
hope
and
expectation
that
the
children
of
Christians
baptized
amongst
vs
,
shall
and
will
answer
the
lesse
principall
and
common
end
thereof
,
which
is
to
bring
forth
the
fruits
and
effects
of
the
former
,
thereby
before
bestowed
vpon
them
and
sealed
vnto
them
?
3.
Hereby
also
we
are
led
to
answer
another
maine
obiection
which
they
make
against
it
,
for
that
whiles
it
is
vsed
as
it
is
,
it
is
charged
to
be
an
addition
to
Christs
Sacrament
and
ordinance
of
baptisme
,
which
is
vtterly
vnlawfull
,
or
at
least
an
arguing
him
in
some
sort
of
some
imperfection
in
the
ordaining
the
maner
how
it
should
be
ministred
,
in
that
wee
neuer
read
,
he
or
any
of
his
Apostles
made
any
mention
of
the
vse
hereof
in
the
administration
of
this
Sacrament
.
For
euen
hereby
we
see
alreadie
by
the
lawfull
vse
of
the
loue
feasts
,
and
the
holy
kisse
,
together
with
the
receit
of
the
other
Sacrament
in
the
primitiue
and
apostolike
Churches
,
neither
of
which
were
any
more
mentioned
by
Christ
in
the
institution
of
that
Sacrament
,
then
this
was
in
this
other
,
that
euerie
such
rite
and
ceremonie
taken
vp
by
the
Church
and
vsed
,
when
and
where
the
Sacraments
are
ministred
,
though
they
be
also
such
as
serue
to
betoken
and
signifie
vnto
the
people
some
thing
also
signified
by
the
Sacraments
themselues
,
as
these
did
,
are
not
straight
to
be
accounted
either
vnlawfull
additions
thereunto
,
or
things
arguing
Christ
of
imperfection
,
in
not
remembring
them
in
the
first
institution
:
They
themselues
that
vrge
this
obiection
most
,
do
allow
diuerse
things
in
the
administration
hereof
,
and
in
the
other
Sacrament
also
,
as
here
either
of
godfathers
,
or
godmothers
,
or
of
the
parents
,
or
of
some
in
their
roome
,
and
that
to
answer
certaine
questions
,
as
also
in
the
other
of
ministring
it
in
the
morning
,
in
the
publike
assemblies
and
to
women
,
none
of
which
are
expressed
in
the
first
institution
of
either
,
and
yet
they
will
not
grant
either
of
these
things
to
folllow
thereupon
.
But
the
full
answere
to
this
obiection
is
this
,
that
the
truth
is
indeede
,
that
Christ
hath
left
the
institution
of
the
Sacraments
full
and
perfect
for
all
the
substantiall
and
vnchaungeable
things
thereunto
appertaining
,
expresly
set
downe
by
the
direction
of
his
spirite
in
the
Scriptures
,
wherein
he
is
to
bee
followed
without
addition
or
detraction
,
yea
or
any
alteraon
thereof
at
all
;
and
that
he
left
vnto
his
Church
the
further
ordering
of
the
circumstances
,
and
further
what
was
fit
according
to
varietie
of
times
,
persons
and
places
,
for
the
most
orderly
,
decent
,
and
comely
administration
thereof
,
prouided
alwayes
,
that
therein
she
keepe
her selfe
in
a
course
not
contrarie
,
but
consonant
to
rules
set
downe
in
the
same
Scriptures
for
her
direction
herein
:
for
thus
the
practise
of
his
true
Church
euer
since
hath
taught
vs
to
vnderstand
him
therein
.
Vnlawfull
addition
to
any
of
Christs
Sacraments
therefore
,
is
only
that
,
that
either
participates
therewith
in
all
,
or
at
the
least
in
the
chiefe
and
proper
ends
and
vses
thereof
,
or
is
added
for
complement
thereof
,
as
necessarie
and
so
vnchangeable
,
whereas
our
Church
in
the
last
named
tract
of
her
ceremonies
protesteth
of
this
and
of
all
the
rest
,
that
they
are
retained
only
for
discipline
and
order
,
and
may
vpon
iust
causes
be
altered
and
changed
,
&
therefore
are
not
to
be
esteemed
equall
with
Gods
law
,
and
we
haue
heard
that
the
30.
Canon
particularly
of
this
protesteth
,
that
the
vsing
of
it
is
neither
to
adde
any
vertue
or
perfection
to
the
Sacrament
,
nor
the
omitting
of
it
detracts
any
thing
from
the
effect
and
substance
of
it
:
And
therfore
not
only
priuate
baptisme
,
as
we
haue
heard
,
is
by
our
seruice
booke
iudged
perfect
and
effectuall
without
it
,
but
we
see
that
our
Church
accounteth
many
thousands
that
haue
bin
,
and
yet
are
baptized
without
it
sufficiently
baptized
:
so
that
euen
thereby
it
is
euident
,
that
it
is
vsed
not
as
a
necessarie
supply
to
perfect
baptisme
,
though
it
be
called
the
signe
of
the
Crosse
in
baptisme
,
but
that
it
is
vrged
,
only
vpon
the
minister
,
to
vse
it
as
is
appointed
,
as
a
comly
&
decent
rite
in
the
administration
thereof
,
&
therfore
he
is
only
censured
for
his
contempt
or
neglect
of
the
churches
authority
in
omitting
it
,
but
the
sufficiency
of
the
sacrament
therfore
,
is
neuer
by
authority
for
want
therof
once
called
in
question
.
To
argue
therfore
that
it
is
vnlawfully
added
to
baptisme
,
because
it
is
called
the
signe
of
the
crosse
in
baptisme
,
in
the
title
of
the
30.
Canon
,
is
a
grosse
Paralogisme
,
for
the
words
of
the
Canon
expresly
seuer
it
from
baptism
,
in
shewing
how
the
child
by
the
book
is
perfectly
baptized
before
it
be
vsed
;
&
though
the
whole
tract
wherin
the
forme
of
baptisme
is
prescribed
,
is
called
the
form
of
administration
of
Baptisme
,
yet
who
knowes
not
that
it
is
so
,
not
for
that
euery
thing
therin
,
is
to
be
reckoned
as
part
of
the
essentiall
forme
of
the
administring
therof
,
but
for
that
the
chiefe
part
therof
sets
downe
that
,
&
the
rest
appertains
but
to
the
circumstances
,
&
to
the
comly
&
decent
outward
accidentall
&
changeable
manner
of
administring
of
it
.
4
But
say
some
,
yet
it
cannot
be
but
vnlawfull
in
the
vse
,
for
that
being
but
an
humane
needlesse
tradition
,
it
is
placed
so
near
baptisme
,
and
is
vrged
as
it
is
.
But
as
long
as
it
is
so
seuered
from
it
,
as
it
is
,
&
is
vrged
&
vsed
with
the
cautions
before
mentioned
,
and
so
no
way
made
either
simply
necessary
,
or
any
way
,
any
part
or
point
of
Gods
immediate
and
proper
worship
,
and
seruice
,
it
is
not
,
nor
cannot
be
any
forbid
addition
thereuto
:
Deuteronomie
.
12.
or
elswhere
,
or
any
vaine
condemned
tradition
,
in
or
by
the
scriptures
any
where
,
as
is
premised
in
the
fift
principle
agreed
on
at
the
first
.
But
they
reply
confidently
as
it
is
vrged
,
that
it
is
made
a
parte
of
Gods
seruice
and
worship
,
and
therefore
that
it
is
no
better
then
a
verie
Idoll
,
and
a
forbidden
likenesse
of
some
thing
in
the
second
commandement
condemned
,
and
therefore
by
no
meanes
to
bee
yeelded
vnto
;
yet
as
confident
as
they
are
herein
this
antecedent
of
theirs
,
wee
vtterly
and
wholy
deny
,
for
neither
make
wee
it
,
as
the
similitude
of
any
thing
to
bee
worshipped
with
any
diuine
worshippe
,
inward
or
outward
,
either
in
it selfe
,
or
in
that
whereof
it
is
made
a
likenesse
:
the
Papists
doe
both
,
and
therfore
as
they
vse
it
,
it
is
with
them
in
their
concept
a
part
of
Gods
diuine
worshippe
,
and
a
grosse
Idoll
they
make
of
it
,
but
in
all
these
respects
,
we
condemne
them
:
and
doubtlesse
they
themselues
,
howsoeuer
they
so
esteeme
of
it
,
as
it
is
vsed
in
their
manner
,
&
with
their
intent
&
mind
,
yet
as
it
is
made
&
vsed
by
vs
,
there
is
none
of
any
iudgment
&
learning
amongst
them
,
that
anything
regard
it
,
and
so
much
the
stranger
it
is
,
that
any
of
our
owne
religion
quite
contrary
to
our
publike
protestation
should
beare
vs
,
themselues
or
any
other
in
hand
,
that
wee
lodge
any
peece
of
Gods
worship
in
it
,
or
make
any
Idoll
of
it
.
Sure
I
am
our
harts
,
our
words
,
and
deeds
,
cleare
vs
both
before
God
and
man
hereof
:
and
that
so
being
our
best
armour
to
beare
of
the
blow
,
that
by
this
weapon
they
would
giue
vs
,
is
to
thinke
&
say
with
S.
Paule
.
1.
Cor.
4.
As
touching
our
selue
we
passe
very
little
to
be
iudged
of
you
or
of
mans
iudgment
.
But
seing
they
are
so
confident
of
the
truth
of
this
their
antecedent
,
let
vs
see
what
they
bring
to
prooue
it
withall
:
the
effect
and
summe
of
all
their
proofe
is
first
,
that
wee
vse
it
in
the
worshippe
or
seruice
of
God
,
therin
that
the
Iewes
worshiped
&
serued
God
,
with
diuine
worship
in
the
obseruing
of
their
ceremonies
prescribed
by
God
,
by
the
ministery
of
Moses
,
also
for
that
therby
in
the
publike
worshippe
of
God
religious
dueties
are
taught
,
and
lastly
for
that
it
is
an
outward
forme
deuised
by
man
to
some
vse
of
religion
:
in
that
it
teacheth
him
vpon
whom
it
is
conferred
,
some
religious
dutie
,
by
the
signification
therof
.
To
all
this
,
first
I
briefly
answere
,
that
neither
any
of
these
,
nor
all
these
togither
,
prooue
the
antecedent
before
denied
,
then
my
reason
thereof
is
this
,
things
may
be
vsed
in
the
worship
or
seruice
of
God
,
either
as
necessary
,
essentiall
,
and
substantiall
parts
therof
only
,
which
are
part
of
Gods
worship
indeed
,
or
but
as
circumstances
,
or
only
as
humane
or
ecclesiasticall
orders
appointed
but
for
seemelynesse
&
comlinesse
about
the
same
,
of
which
sort
this
of
ours
is
:
and
the
Iewes
obseruing
their
rites
&
ceremonies
so
prescribed
with
right
vnderstanding
,
and
with
sound
hearts
to
God
,
therin
might
&
did
immediatly
serue
and
worship
God
,
because
they
therfore
had
the
expresse
warrant
and
commandement
of
God
in
particular
,
and
yet
not
wee
in
ours
,
because
we
want
that
,
hauing
only
the
general
rule
that
he
left
vs
for
matters
of
this
kind
;
and
euery
thing
that
any
way
teacheth
religious
dueties
in
the
publike
worship
of
God
,
is
not
therfore
part
of
his
seruice
and
worship
,
but
that
only
is
so
indeed
,
that
is
of
his
own
immediate
ordinance
,
to
that
end
,
&
when
accordingly
it
is
rightly
vsed
;
of
which
nature
we
hold
not
this
rite
to
bee
and
as
for
the
last
which
is
to
proue
it
to
be
against
the
second
commandement
&
so
an
idoll
,
it
proueth
it
not
so
to
be
in
this
,
for
though
it
be
an
outward
forme
of
some
thing
deuised
by
man
,
yet
that
is
not
sufficient
to
proue
it
to
be
an
idoll
condemned
in
that
commandement
,
for
that
it
serues
to
some
vse
of
religion
,
or
for
that
also
by
our
intention
,
&
meditation
therof
,
it
is
giuen
by
the
minister
and
people
as
a
token
betwixt
them
and
the
child
,
of
the
christian
hope
and
expectation
that
they
haue
it
will
answere
that
which
therewith
all
is
added
.
For
as
we
haue
heard
the
loue
feasts
and
kisse
vsed
,
as
they
were
with
the
supper
,
and
to
that
ende
they
were
also
,
were
all
this
,
and
yet
were
neither
condemned
by
the
second
commandement
,
not
yet
Idolls
.
And
who
can
deny
but
that
the
altar
,
built
by
the
a
tribes
and
a
halfe
mentioned
Iosua
.
22.
was
an
outward
form
deuised
by
them
,
&
to
a
religious
vse
,
namely
to
shew
an
other
day
to
their
children
,
that
they
belonged
to
the
same
God
that
the
other
Tribes
did
,
and
that
therfore
in
respect
of
that
end
,
vse
and
signification
,
it
was
allowed
by
their
brethren
,
when
they
vnderstood
thereof
,
how
angry
soeuer
they
were
against
them
for
it
,
before
they
vnderstood
it
,
and
so
for
all
that
,
not
condemned
to
be
against
the
second
commandement
or
an
idoll
?
That
altar
in
their
intention
and
meditation
,
when
they
made
it
,
was
to
be
an
admonitory
signe
vnto
their
posterity
of
that
religious
lesson
in
their
hope
and
expectation
,
and
therin
there
case
and
ours
in
this
are
like
,
but
herein
yet
there
is
some
difference
that
their
inention
and
meaning
therin
was
secret
to
themselues
,
and
therfore
their
building
thereof
,
so
subiect
as
it
was
,
to
offend
the
rest
,
and
ours
is
plainly
with
all
expressed
and
set
downe
in
our
book
of
euery
bodie
to
be
seene
,
and
therfore
the
better
to
preuent
all
offence
,
or
other
construction
of
our
meaning
thereby
:
but
indeede
neither
they
,
nor
we
hold
;
that
the
altar
,
or
our
signe
of
the
Crosse
of
themselues
;
or
any
otherwise
;
then
in
our
intention
,
signifie
any
such
thing
at
all
.
And
yet
this
puts
me
in
remembrance
of
another
difference
betwixt
that
of
thicks
and
this
of
ours
,
that
that
was
visible
and
permanent
,
as
the
substantiall
crosses
vsed
in
poperie
also
are
,
whereas
ours
is
but
as
an
action
transient
,
and
by
and
by
ceased
and
gone
,
and
therefore
neither
so
subiect
to
further
abuse
,
nor
yet
to
giue
offence
,
as
either
that
of
theirs
,
or
these
of
the
Papists
,
which
are
vsed
without
any
expresse
notification
with
all
,
of
the
ende
and
vse
thereof
,
much
more
of
anie
lawfull
and
warrantable
meaning
they
haue
therein
,
and
therefore
the
more
doubtlesse
offensiue
.
Yet
if
wee
should
thereunto
annexe
the
signification
imagined
,
why
should
that
bee
vnlawfull
in
our
publicke
estate
,
when
as
the
writers
of
the
admonition
thinke
,
that
they
lawfully
may
preferre
sitting
in
the
receipt
of
the
Lords
Supper
,
before
any
other
gesture
,
for
that
it
best
signifies
rest
thorough
Christ
from
sinne
,
and
the
rites
of
Moses
;
yea
that
more
is
,
read
wee
not
Ioshua
24.
that
hee
hauing
pitched
a
stone
vnder
an
Oake
,
told
the
people
that
that
should
be
a
witnesse
against
them
,
if
they
at
any
time
after
forsooke
that
God
,
whom
they
then
had
chosen
to
serue
?
But
yet
for
further
and
more
full
answere
to
these
prooffes
of
theirs
,
we
are
to
vnderstand
that
Gods
worship
or
seruice
,
is
taken
eyther
properly
,
as
it
is
immediately
tendered
and
done
to
himselfe
,
for
that
he
hath
so
commaunded
it
:
Or
it
is
taken
in
a
large
and
generall
sense
,
for
whatsoeuer
is
done
so
with
warrant
from
any
rules
of
his
word
,
as
that
the
doer
may
doe
it
in
faith
,
without
which
in
nothing
he
doeth
he
can
please
God
.
Rom.
14.23
.
as
it
seemeth
to
be
taken
.
Coloss.
3.17
.
where
the
Apostle
saith
,
whatsoeuer
ye
shall
doe
in
word
or
in
deed
,
doe
all
in
the
name
of
the
Lord
Iesus
.
In
which
sense
,
seruants
doing
at
the
commaundement
of
their
maisters
according
to
the
flesh
,
any
seruile
worke
not
forbidden
by
God
,
doing
it
willingly
and
cheerfully
as
they
ought
,
for
that
God
hath
commaunded
seruants
to
obey
their
Maisters
in
such
things
,
the
Apostle
saith
,
they
therein
serue
the
Lord
and
not
man
.
Ephes.
6.7
.
And
therefore
so
also
when
subiects
obey
the
lawful
ordinances
and
lawes
of
their
Princes
and
Superiours
,
be
they
ciuill
or
ecclesiasticall
,
because
God
hath
commaunded
obedience
and
subiection
to
such
,
Rom.
13.
and
1.
Pet
2.
as
we
haue
heard
,
and
Hebr.
13.17
.
and
their
commaundements
haue
warrant
from
generall
rules
left
them
in
the
word
,
though
there
they
be
not
particularly
specified
,
they
may
euen
therein
in
this
sense
be
said
to
serue
God
himselfe
.
But
yet
then
any
man
may
see
,
that
there
is
great
difference
betwixt
this
kinde
of
seruing
of
him
and
the
other
,
for
the
other
,
is
so
his
proper
and
immediate
seruice
,
as
that
men
sinne
,
if
they
yeald
him
it
not
,
because
of
his
owne
onely
commaunding
it
and
requiring
it
at
their
handes
.
Whereas
this
growes
to
be
but
an
inferiour
kind
of
seruice
of
his
,
though
rightly
done
verie
accetable
also
,
by
the
meanes
of
the
lawfull
commaund
of
the
superiour
,
whom
hee
hath
commaunded
to
bee
obeyed
.
And
therefore
the
late
Reuerend
Archbishoppe
in
his
foresaid
booke
.
Page
269.
writing
and
speaking
there
of
the
commaunded
rites
&
ceremonies
amongst
vs
,
and
namely
of
the
distinct
apparrell
appointed
ministers
,
saith
,
that
men
know
we
could
be
without
them
,
&
that
but
for
obedience
sake
,
we
do
not
much
esteme
them
:
which
he
neither
could
nor
would
haue
said
,
of
any
thing
expresly
and
immediatly
commaunded
by
God
,
as
a
point
of
his
perpetuall
or
necessarie
seruice
or
worship
.
Now
then
who
is
so
simple
but
he
may
easily
conceiue
,
that
things
of
this
latter
kinde
,
may
be
vsed
about
religion
and
the
seruice
of
God
in
the
former
sense
,
and
yet
for
all
that
,
made
no
part
nor
peece
eyther
of
religion
or
of
the
worship
and
seruice
of
God
in
that
kinde
;
which
as
long
as
they
are
not
,
but
onely
keepe
their
owne
inferiour
ranke
and
place
,
that
which
they
say
of
their
so
being
vsed
,
makes
nothing
to
proue
their
antecedent
,
or
any
vnlawfulnesse
in
them
.
For
the
rules
against
all
addition
by
man
to
Gods
seruice
and
worship
,
prescribed
by
himselfe
in
his
written
word
,
and
against
worshipping
and
seruing
of
him
by
the
precepts
or
traditions
of
men
,
are
onely
to
be
vnderstood
(
as
it
is
euident
euen
by
that
which
we
heard
Paul
say
of
seruants
seruing
the
Lord
Christ
in
doing
their
maisters
lawfull
commaunds
,
in
any
thing
that
he
hath
not
forbid
)
of
his
seruice
and
worship
in
the
first
sense
:
and
therefore
they
are
no
better
then
wrested
,
when
they
are
drawne
against
such
rites
and
ceremonies
,
and
conformitie
therein
,
as
we
spake
of
.
5
Neyther
is
that
any
reason
of
force
against
them
,
that
they
are
said
to
be
needlesse
and
vnprofitable
traditions
of
men
,
nor
that
they
are
made
meere
ecclesiasticall
,
though
they
had
some
signification
of
some
religious
duety
annexed
vnto
themselues
:
for
the
iudgment
of
the
publike
state
of
a
Church
,
touching
the
needfulnesse
and
profitablenesse
of
such
things
;
is
to
bee
preferred
before
the
iudgment
of
priuate
men
.
For
they
that
bee
in
place
of
authority
,
and
haue
beene
long
exercised
therein
,
beeing
also
Godly
and
learned
,
through
their
better
acquaintance
,
with
the
mysteries
of
gouernment
,
must
needs
see
and
iudge
better
what
is
fit
,
and
meete
for
order
and
comlinesse
,
then
priuate
men
can
.
And
as
for
their
beeing
made
mere
ecclesiasticall
,
by
that
which
I
said
before
of
the
surplisse
,
partly
appeares
to
be
false
,
and
reason
I
can
see
none
(
as
I
haue
said
also
)
why
the
author
of
the
booke
against
the
crosse
should
account
the
vse
of
it
in
the
primitiue
Church
,
beeing
the
same
for
which
we
vse
it
,
(
namely
to
shew
that
we
are
not
ashamed
to
professe
faith
in
Christ
crucified
,
&c.
)
to
haue
bene
then
ciuill
,
and
therefore
lawfull
,
and
ours
to
be
meere
Ecclesiasticall
,
and
therefore
vtterly
vnlawfull
.
If
their
reason
be
,
because
we
vse
it
onely
in
the
church
&
that
by
the
minister
,
&
they
vsed
it
also
elsewhere
by
any
of
them
,
surely
that
is
a
very
weake
one
.
For
though
mariage
be
,
or
were
only
to
be
solemnized
in
the
church
,
and
in
the
time
of
diuine
seruice
,
and
that
onely
by
a
minister
,
yet
that
would
not
proue
it
to
be
meere
Ecclesiasticall
,
and
the
like
may
be
sayd
of
the
buriall
of
the
dead
:
For
notwitstanding
burials
are
in
some
sort
ciuill
,
humane
,
and
politicke
thinges
,
and
therefore
neither
the
vsing
it
onely
in
the
Church
;
nor
onely
by
the
Minister
,
will
prooue
it
so
.
And
I
wonder
that
any
should
euer
imagine
,
that
an
Ecclesiasticall
rite
or
ceremonie
,
should
therefore
bee
thought
to
bee
vnlawfull
,
because
by
the
end
and
vse
thereof
it
teacheth
some
good
religious
dutie
.
For
none
can
be
ignorant
,
that
Paul
ordered
,
that
in
the
Church
assemblies
women
should
be
couered
,
and
men
vncouered
.
1.
Cor.
11.
and
that
,
(
as
well
Caluin
notes
)
euen
from
ground
sufficient
in
the
words
of
the
text
there
,
thereby
to
signifie
the
subiection
of
the
one
to
the
other
,
and
the
superioritie
of
the
other
ouer
the
other
,
which
are
good
religious
duties
and
lessons
.
And
a
man
would
thinke
they
were
so
much
the
more
commendable
,
and
the
more
tending
to
edification
,
by
how
much
the
more
they
occasioned
men
to
learne
thereby
,
and
to
remember
good
religious
duties
.
But
as
I
haue
often
said
we
neyther
maintaine
nor
defend
ours
,
for
any
signification
they
haue
,
neyther
doe
we
hold
they
signifie
of
themselues
any
such
religious
dutie
onely
by
the
helpe
of
our
meditation
,
by
occasion
of
them
,
and
by
our
intention
in
the
vse
of
this
in
particular
,
we
retaine
and
vse
it
,
adding
withall
as
we
doe
,
in
hope
of
the
childe
learning
and
practising
that
after
,
so
the
better
also
(
for
that
we
liue
amongst
such
who
haue
abused
it
otherwise
,
and
would
faine
so
doe
againe
)
to
keepe
and
preserue
it
from
all
such
abuse
,
and
in
this
auncient
and
lawfull
vse
;
yet
all
other
arguments
failing
,
many
thinke
,
that
because
it
hath
so
superstitiously
,
yea
idolatrously
beene
abused
of
the
Church
of
Rome
,
euen
therefore
as
Ezechias
for
like
abuse
of
the
brasen
Serpent
commendably
defaced
and
destroyed
that
,
though
once
commaunded
to
be
set
vp
by
God
himself
.
Num.
21.
So
much
more
should
this
,
being
but
a
mere
humane
ordinance
haue
beene
abandoned
,
and
that
therefore
it
ought
not
thus
to
be
vrged
as
it
is
,
or
so
being
,
is
yet
not
in
any
case
for
the
vsing
thereof
by
vs
to
be
yealded
vnto
.
Whereunto
I
answere
,
first
that
there
is
more
in
the
conclusion
then
the
antecedent
or
premisses
will
beare
,
for
though
the
idolatrous
abuse
thereof
amongst
the
Papists
,
by
that
example
of
Ezechias
carry
neuer
such
shew
of
a
sufficient
reason
,
to
haue
moued
our
Ezechias
accordingly
rather
to
haue
quite
remoued
it
(
as
questionlesse
none
will
or
can
deny
but
vpon
that
consideration
and
others
,
if
it
so
had
seemed
good
vnto
his
maiesty
,
he
might
)
(
for
doubtlesse
Princes
may
as
well
vse
their
authoritie
to
remoue
such
,
as
to
continue
them
)
yet
the
same
reason
and
considerations
whatsoeuer
else
,
are
not
therefore
streight
of
sufficient
force
,
to
binde
vs
rather
to
leaue
ministerie
and
all
,
then
(
he
chusing
rather
for
other
reasons
that
seemed
stronger
vnto
his
highnesse
,
to
retaine
,
&
thus
to
vrge
it
,
which
otherwise
I
am
fully
perswaded
he
would
not
haue
done
)
to
yeeld
our
obedience
in
the
vsing
it
accordingly
.
For
it
is
generally
held
,
that
Ioab
did
lawfully
at
the
last
in
obeying
Dauids
commaundement
in
numbring
the
people
.
2.
Sam.
24.
hauing
before
in
dutifull
manner
sufficiently
shewed
the
king
his
reasons
to
diswade
him
therfrom
,
howsoeuer
Dauid
notwithstanding
persisting
in
his
purpose
offended
.
And
therefore
euen
Beza
writing
of
these
verie
matters
of
ours
that
we
haue
in
hand
,
saith
that
many
things
may
be
well
obserued
,
that
are
not
so
well
commaunmaunded
,
how
much
more
therefore
herein
may
we
lawfully
obey
,
seeing
as
yet
there
is
not
found
any
vnanswerable
reason
,
but
that
lawfully
we
may
also
be
commaunded
as
we
are
?
And
Maister
Cartwright
after
he
had
said
all
that
hee
could
against
the
imposing
of
these
rites
and
ceremonies
vpon
vs
,
yet
concludes
in
his
second
part
of
his
reply
,
Pag.
265.
in
these
verie
words
,
if
the
Prince
vpon
declaration
of
the
inconuenience
of
such
ceremonies
,
and
humble
suit
for
the
release
of
them
,
will
loose
nothing
of
the
cord
of
this
seruitude
,
for
my
part
,
I
see
no
better
way
for
the
minister
of
God
,
then
with
a
vn●●onition
of
the
weak
that
they
be
not
offended
,
&
prayer
to
God
to
strengthen
them
thereunto
,
to
keepe
on
the
course
of
feeding
the
flocke
committed
vnto
him
.
But
indeed
(
welbeloued
)
now
the
question
is
not
that
we
haue
in
hand
,
what
the
state
should
haue
done
herein
(
though
euen
in
that
respect
yet
,
we
in
dutie
,
as
I
haue
said
all
are
bound
to
thinke
and
iudge
,
that
for
that
they
which
are
in
authoritie
haue
done
,
and
doe
in
this
case
,
they
haue
sufficient
warrant
and
reasons
to
ground
,
and
iustifie
their
consciences
vpon
,
both
before
God
and
man
,
though
sundrie
priuate
men
,
not
so
acquainted
as
they
with
the
necessarie
rules
of
gouernment
conceiue
them
not
straight
)
but
the
question
that
we
are
now
to
seeke
to
be
resolued
vpon
onely
is
this
,
whether
any
of
the
things
whereunto
our
conformitie
vnder
paine
of
depriuation
is
thus
required
as
it
is
,
be
so
intollerable
for
vnlawfulnesse
or
inconueniency
,
as
that
rather
then
,
we
will
be
drawne
to
yeeld
obedience
thereunto
,
wee
are
by
our
persisting
in
refusall
thereof
,
to
suffer
that
sentence
of
depriuation
or
but
of
suspention
from
our
ministery
to
passe
vpon
vs
.
Touching
therefore
the
rest
of
this
obiection
,
(
and
so
that
notwithstanding
to
resolue
vs
,
that
we
may
and
ought
rather
by
yeelding
to
the
vse
of
this
,
to
hold
on
our
ministery
,
and
to
keepe
our
places
,
then
for
absolute
refusal
so
to
do
,
to
leese
both
,
)
Again
,
I
would
wish
euery
man
to
take
the
paines
to
read
what
the
foresaid
Archbishop
hath
set
downe
touching
the
lawfull
retaining
in
the
publicke
seruice
of
God
,
things
formerly
vsed
to
idolatry
,
in
his
forenamed
tract
touching
apparell
,
beginning
at
Pag.
272
,
vnto
279.
for
there
out
of
Aug.
154.
Epistle
ad
publicolam
,
&
out
of
Caluin
vpon
the
23.
of
Exod.
v.
24.
Peter
Martirs
Epist.
to
Hooper
.
Bucers
to
Iohn
Alasco
,
and
out
of
another
of
his
to
Cranmer
,
as
also
out
of
Bullinger
and
Gualters
Epist
.
he
shall
find
in
all
these
mens
iudgements
that
things
both
wickedly
inuented
,
and
also
grosly
abused
,
may
yet
be
so
purged
of
that
abuse
,
as
that
they
may
be
vsed
to
good
Ecclesiasticall
vses
.
Yea
who
knows
not
that
Gedeon
was
commanded
to
take
his
fathers
bullocke
which
he
had
dedicated
to
Baal
,
&
the
wood
which
he
had
likewise
appointed
to
his
seruice
,
〈◊〉
therwith
to
offer
and
burnt
a
sacrifice
to
the
Lord
?
Iud.
6.25
.
that
the
vessels
of
the
temple
abuse
,
by
Belthasar
,
Dan.
5.3
.
were
restored
by
Cyrus
Ezra
.
1.7
.
and
after
againe
without
scruple
vsed
in
the
Temple
about
Gods
seruice
,
by
the
people
of
Israel
after
their
captiuity
,
and
that
sundrie
things
profaine
before
abused
by
the
idolatrous
inhabitants
of
Hiericho
,
were
yet
reserued
,
&
consecrated
with
Gods
owne
liking
and
allowance
to
the
vse
of
the
tabernacle
and
sanctuary
.
Iosua
.
6.23
.
Whereby
,
what
exceptions
soeuer
otherwise
they
make
against
these
examples
as
vnlike
to
the
things
with
vs
in
question
,
thus
much
yet
is
got
,
that
the
grosse
abusing
of
a
thing
to
to
idolatry
,
makes
it
not
alwaies
after
so
polluted
,
as
that
euen
therfore
simply
,
it
can
neuer
be
purged
of
that
abuse
,
&
so
vsed
againe
about
Gods
seruice
to
a
lawfull
and
good
end
and
vse
.
But
to
vrge
them
with
examples
neerer
&
liker
to
our
rites
in
question
:
Bells
in
popery
haue
been
&
yet
be
(
witnes
Durand
writing
of
the
vse
of
them
,
de
rat
.
diuin.
offic.
Fol
7.
)
as
much
abused
as
any
of
these
,
and
yet
we
remouing
the
abuse
,
lawfully
I
hope
retaine
them
to
a
good
vse
,
to
call
our
people
together
to
praiers
and
sermmons
.
Againe
the
commemoration
of
the
Saints
departed
,
vsed
to
good
and
holy
ends
onely
at
the
first
in
the
primitiue
Church
(
as
to
the
praising
of
God
for
them
,
and
to
the
better
incouraging
of
others
to
imitate
them
)
grew
in
time
grosly
to
be
abused
,
in
adoring
&
praying
vnto
them
:
and
yet
in
the
vniuersities
in
their
Colledges
,
and
at
Saint
Maries
in
Oxenford
as
also
at
Pauls
Crosse
,
and
else
where
,
the
abuse
being
remooued
,
the
is
a
kind
of
commemoration
of
some
departed
vsed
,
and
I
think
none
will
say
vnlawfully
.
They
cannot
denie
both
these
were
first
taken
vp
by
humane
ordinance
,
that
the
vse
of
them
is
Ecclesiasticall
,
and
that
neither
of
them
,
are
simply
necessarie
,
and
yet
I
trust
they
will
not
say
,
that
the
Church
with
vs
doth
amisse
in
retayning
them
as
she
doth
to
a
good
vse
,
notwithstanding
their
foresaid
abuse
by
and
in
the
Church
of
Rome
.
And
kneeling
who
knoweth
not
hath
beene
a
gesture
and
yet
is
,
most
grosly
abused
in
and
of
that
synagogue
;
in
saying
their
prayers
,
and
doing
their
idolatrous
deuotions
to
their
stocks
and
stones
,
and
yet
who
is
there
that
will
or
may
disalow
it
as
an
vnfit
&
vncomly
gesture
to
be
vsed
in
our
religious
&
dutifull
seruice
of
God
I
grant
for
kneeling
we
haue
warrant
by
the
commended
examples
of
the
godly
in
the
scripture
,
yet
thence
it
followes
not
that
it
is
simply
alwaies
a
necessarie
gesture
in
praying
,
which
is
sufficient
in
this
,
for
that
point
.
But
to
presse
them
yet
more
neerely
in
this
case
,
howsoeuer
they
may
say
,
that
some
signing
with
the
signe
of
the
crosse
and
some
making
thereof
hath
beene
,
and
yet
is
superstitiously
and
idolatrously
abused
of
Papistes
,
how
can
they
say
in
particular
that
euer
this
of
ours
hath
so
beene
,
or
is
.
They
knowe
and
wee
know
,
that
wee
in
the
vse
thereof
haue
and
doe
banish
all
their
superstitiousnesse
and
idolatrie
in
the
vse
of
it
.
As
therefore
wee
vse
it
there
neuer
was
nor
is
abuse
in
it
:
neither
haue
or
doe
they
abuse
the
same
that
wee
vse
Numero
&
indiuiduo
eodem
:
but
the
like
onely
in
Genere
aut
specie
:
which
makes
no
more
to
the
condemnation
of
ours
,
then
the
abuse
of
some
particular
cattell
,
to
the
sacrificing
of
them
to
idols
or
diuels
,
could
or
did
make
vnlawfull
the
sacrifycing
of
any
other
in
the
time
of
the
olde
Testament
like
thereunto
to
the
Lord
,
or
as
I
said
before
,
to
debarre
the
Corinthians
from
eating
without
scruple
of
all
like
mutton
or
meat
,
to
that
which
had
beene
f●red
to
Idolls
.
And
as
for
the
vrged
example
of
Ezechias
in
demolishing
,
for
the
grosse
abuse
therof
,
of
the
brasen
serpent
,
who
seeth
not
that
it
reacheth
no
further
but
to
the
encouraging
by
that
example
of
others
of
like
authority
,
vpon
like
occasion
,
to
do
the
like
,
to
and
with
the
very
particular
things
so
abused
,
and
yet
not
to
deale
in
like
manner
with
all
things
that
after
shall
bee
like
the
other
made
and
vsed
onely
to
a
lawfull
and
good
ende
?
And
after
the
vse
of
that
particuler
brasen
serpent
was
ended
,
for
the
which
GOD
commaunded
it
to
bee
set
vp
,
as
wee
read
.
Num.
21.8
.
the
retaining
of
it
so
long
after
,
euen
without
any
warrant
from
God
,
and
therfore
there
beeing
no
vse
thereof
,
neither
by
diuine
ordinance
,
nor
by
the
churches
,
when
it
was
so
abused
,
it
was
the
best
so
to
deface
it
.
And
yet
these
things
considered
,
that
bindes
not
our
King
straight
of
necessity
to
abolish
this
,
which
he
found
here
before
imposed
by
the
lawfull
authority
of
a
famous
Church
,
to
a
lawfull
end
,
〈◊〉
howsoeuer
other
abused
the
like
.
But
why
may
wee
not
,
to
some
such
good
ends
as
wee
may
imagine
,
then
say
some
,
aswell
retaine
the
vse
of
some
materiall
crosses
,
and
other
images
in
our
churches
,
as
this
?
I
answere
that
besides
that
there
are
many
other
reasons
,
why
that
should
not
be
allowed
,
though
this
thus
bee
,
there
are
two
euident
reasons
taken
euen
from
the
nature
of
this
,
and
the
manner
of
the
vse
thereof
,
that
put
such
a
difference
betweene
this
as
it
is
vsed
and
them
,
that
no
way
the
tolleration
of
them
followes
vpon
the
allowance
of
this
.
For
first
as
I
said
before
,
this
is
past
and
gone
as
soone
as
it
is
made
,
when
as
those
stand
and
abide
still
,
and
this
hath
the
vse
and
end
express
,
and
that
lawfull
with
the
making
of
it
,
and
so
haue
not
the
other
theirs
,
neither
is
their
vse
lawfull
.
And
therefore
this
is
,
so
freed
from
the
danger
of
superstition
and
idolatry
infinitly
better
then
those
.
CHAP.
8.
Containing
answers
to
obiections
that
concerne
some
men
specially
,
touching
these
ceremonies
or
rites
.
THus
now
their
maine
and
chiefe
obiections
answered
,
touching
the
vnlawfulnes
of
the
vrged
vse
of
our
ceremonies
,
because
as
I
vnderstand
there
are
some
,
who
though
they
bee
brought
to
confesse
,
that
being
in
nature
end
vse
,
no
otherwise
then
they
are
with
vs
,
they
may
of
some
be
yeelded
lawfully
vnto
,
yet
for
their
parts
in
respect
of
some
particular
circumstances
arising
from
their
own
persons
and
places
,
hold
it
still
so
vnconuenient
for
them
so
to
doe
,
that
they
thinke
they
were
better
to
suffer
depriuation
for
refusing
to
yeeld
conformity
,
herein
something
further
I
must
adde
,
for
the
answering
of
the
obiections
of
such
:
wherfore
indeed
I
must
needs
confesse
,
that
it
is
most
true
,
that
the
same
Apostle
that
said
speaking
of
outward
indifferent
things
,
that
all
things
were
lawfull
for
him
,
ads
straight
that
all
things
were
not
yet
expedient
for
him
,
all
things
edify
not
,
1.
Cor.
10.23
.
And
therfore
questionles
wel
may
it
be
,
that
some
that
are
perswaded
of
the
lawfulnes
of
others
yelding
,
yet
may
doubt
of
the
expediency
therof
,
both
in
them
and
in
themselues
.
But
we
must
withal
remember
(
good
brethren
)
that
when
Paule
so
spoke
,
hee
spake
of
things
indifferent
left
at
liberty
,
and
not
as
then
for
their
vse
one
onely
way
limitted
by
the
lawfull
order
of
the
Church
,
as
now
our
case
in
this
is
,
for
then
as
wee
heard
in
the
fourth
generall
rule
set
downe
in
the
beginning
,
the
same
Apostle
vrges
.
Act.
16.
&
1.
Cor.
11.
the
obseruation
of
the
Churches
orders
in
such
things
.
For
then
in
respect
of
their
outward
vse
,
such
things
haue
much
altred
their
nature
:
for
before
wheras
charity
was
our
rule
to
direct
vs
,
how
,
where
,
and
when
to
vse
our
libertie
therin
,
now
the
publike
order
of
the
Church
,
is
to
be
our
director
in
that
respect
,
&
both
we
and
others
in
charity
and
loue
to
maintaine
peace
,
&
good
order
in
the
Church
,
are
to
conforme
our selues
quietly
to
her
ordinances
therein
.
1
But
thou
wilt
say
perhaps
thou
hast
so
long
disused
them
,
&
by
speaking
against
them
,
made
them
so
odious
vnto
thy
people
,
as
that
it
cannot
be
but
much
to
thy
discredit
,
in
that
place
especially
,
&
to
the
no
small
offence
of
thy
people
,
for
thee
to
yeeld
now
vnto
them
,
though
to
keepe
thy
place
and
ministry
,
which
otherwise
thou
hast
small
hope
to
doe
.
I
graunt
this
may
be
,
and
is
the
case
of
some
,
and
where
it
is
so
,
I
cannot
deny
,
but
it
is
the
harder
with
such
,
by
much
,
but
yet
I
cannot
think
but
in
time
,
by
vsing
good
meanes
,
if
not
by
thy selfe
,
yet
by
others
,
these
inconueniences
,
as
great
as
they
seeme
to
be
,
may
be
remoued
.
For
first
touching
the
disusing
of
them
,
or
at
least
of
most
of
them
,
it
was
and
hath
beene
very
common
and
ordynarie
a
long
time
.
But
in
most
places
,
not
for
that
the
parties
that
so
disused
them
,
euer
thought
it
vnlawfull
to
vse
them
,
especially
when
they
should
be
vrged
as
they
are
now
,
vnder
such
a
penalty
,
for
I
am
sure
some
that
haue
disused
some
of
them
as
long
well
nigh
as
any
,
yet
haue
alwaies
both
priuately
and
publikely
,
when
by
their
text
they
had
iust
occasion
so
to
do
,
and
otherwise
also
shewed
plainly
that
that
was
their
iudgment
of
them
:
and
haply
also
would
long
agoe
haue
vsed
the
surplisse
,
if
they
could
haue
had
any
fit
,
or
any
at
all
to
vse
;
And
therfore
in
deed
only
forbore
the
vse
of
them
,
because
they
saw
without
danger
,
&
without
any
publike
offence
they
might
so
doe
.
In
these
therefore
their
former
disusage
of
them
,
beeing
but
in
his
sort
,
it
can
be
no
iust
cause
of
discredit
,
now
to
vse
them
:
for
notwithstanding
,
then
&
now
,
their
iudgment
seemes
to
be
one
and
self-same
of
them
,
namely
that
they
thought
and
thinke
them
such
things
,
both
for
nature
and
vse
,
as
that
they
could
and
can
be
content
to
forbeare
them
,
when
and
as
long
,
as
the
state
will
quietly
permit
them
so
to
doe
,
and
they
can
be
content
againe
to
vse
them
rather
then
any
way
they
would
scandalize
that
,
or
shew
any
contempt
of
lawfull
authority
.
If
any
yet
will
condemne
such
of
inconstancy
or
leuity
,
or
that
they
do
so
of
worldlinesse
to
saue
their
liuings
,
they
do
them
the
more
wrong
,
and
themselues
directly
in
their
so
rash
iudging
,
offend
against
the
nature
of
true
christian
charity
,
1.
Cor.
13.5
.
and
against
the
rules
that
flatly
condemne
all
such
iudging
one
another
in
&
for
things
of
this
kind
,
as
we
heard
in
the
beginning
of
this
treatise
.
Such
therfore
are
by
good
instruction
,
priuatly
and
publikly
to
preserue
their
people
from
these
faults
,
but
if
that
will
not
serue
against
all
such
rash
censures
,
they
are
with
the
Apostle
,
1.
Cor.
4.
comfort
themselues
with
the
testimonie
of
a
good
conscience
,
that
witnesses
with
them
before
God
,
that
that
which
they
do
,
they
do
first
in
faith
,
that
so
lawfully
they
may
do
;
and
then
that
euen
for
the
good
of
their
flocks
,
and
for
the
best
discharge
of
their
conscience
before
God
(
as
they
think
in
that
respect
)
they
do
as
they
do
herein
.
And
therfore
to
draw
them
from
rash
iudging
,
it
were
to
be
wished
,
that
they
knew
and
would
imitate
the
modestie
of
Iustinus
Martir
in
his
conference
with
Tripho
,
and
of
Cyprian
in
his
epistles
to
Quirinum
and
to
Iubaiam●
:
where
they
may
find
,
that
the
one
wished
that
Christians
might
not
be
condemned
in
his
time
,
for
the
bare
vsing
then
some
of
the
ceremonies
of
Moses
;
&
that
the
other
perswades
that
none
should
iudge
another
,
or
shunne
communion
one
with
another
,
for
ther
diuersity
of
iudgements
about
the
thing
then
in
controuersie
,
touching
the
baptizing
againe
or
no
of
them
that
before
had
bin
baptized
of
heretikes
,
which
counsell
as
he
gaue
,
he
himselfe
tooke
;
insomuch
that
Augustine
,
though
therein
,
dissenting
from
him
in
his
third
booke
against
the
Donatists
,
greatly
commends
his
moderation
,
&
christian
courage
in
that
point
,
&c.
Truly
for
my
owne
part
,
I
must
&
may
with
a
safe
conscience
before
the
Lord
say
&
protest
,
that
I
find
my self
in
conscience
so
bound
to
attend
my
flock
,
&
to
fulfil
my
ministerie
therin
,
in
feeding
of
it
stil
with
knowledge
&
vnderstanding
,
that
I
cannot
but
say
with
the
Apostle
,
1.
Cor.
9.
Wo
is
to
me
if
I
preach
not
stil
the
gospel
,
such
a
necessity
I
find
laid
vpon
me
so
to
do
&
therfore
I
could
neuer
perswade
my self
(
as
I
sayd
before
)
that
if
for
any
or
all
these
things
,
I
shold
willingly
suffer
my self
to
be
put
therfrom
,
it
wold
euer
serue
me
at
the
last
day
,
when
I
shal
appear
before
the
iudge
of
quick
&
dead
,
to
yeeld
a
reason
&
an
account
why
I
so
did
,
then
to
make
answer
that
I
could
not
be
suffred
so
to
do
any
longer
,
vnles
I
wold
conform
my self
herunto
.
And
doubtles
(
my
good
brethren
)
considering
you
haue
the
same
outward
calling
of
the
church
that
I
haue
:
&
most
of
you
as
good
,
if
not
better
gifts
,
&
the
Lord
hath
sealed
vnto
you
his
approbation
of
your
ministry
,
b●
many
excellent
fruits
&
effects
therof
amongst
his
peple
,
why
shold
you
not
al
be
of
the
same
mind
with
me
if
〈◊〉
with
me
,
yet
with
Maister
Cartwright
,
who
as
you
haue
heard
would
not
haue
you
to
forgoe
your
ministery
,
for
refusing
to
be
conformable
in
these
,
notwithstanding
the
offence
of
weak
brethren
,
for
where
offences
cannot
be
redeemed
(
saith
he
in
that
foresaid
place
)
otherwise
then
by
leauing
that
vndon
which
the
Lord
himselfe
hath
not
left
free
vnto
vs
,
but
cast
a
yoke
of
necessary
seruice
vppon
vs
(
meaning
therby
our
continuance
in
our
ministry
to
preach
the
Gospell
)
there
the
case
is
otherwise
,
then
that
we
should
for
the
not
offending
of
weake
brethren
,
suffer
our selues
to
be
put
from
that
.
In
deed
,
when
(
as
he
saith
a
little
before
)
the
not
offending
of
priuate
men
is
laid
but
in
the
scales
with
any
thing
that
God
hath
left
free
vnto
vs
,
as
is
the
choise
of
meats
,
and
drinks
then
it
will
wey
that
down
,
but
in
no
case
as
he
there
adds
,
it
will
in
the
scales
so
counterway
the
preaching
of
the
Gospell
(
which
is
so
necessary
for
him
that
is
called
therunto
,
as
that
wo
is
his
if
he
do
it
not
)
as
that
for
the
shunning
of
that
,
he
should
let
go
so
necessarie
a
duty
.
But
if
neither
of
our
words
nor
opinions
be
of
sufficient
waight
,
to
draw
all
others
to
our
mindes
,
yet
I
would
think
our
reasons
should
.
2
As
for
that
which
is
vrged
in
the
second
place
,
namely
that
thou
hast
preacht
against
them
&c
,
though
as
I
said
that
make
thy
case
in
yeelding
harder
,
yet
(
good
brother
)
both
you
&
your
people
know
I
hope
,
that
it
is
no
newes
to
heare
famous
men
,
to
haue
their
second
cogitations
(
witnesse
but
S.
Aug.
bookes
of
retractations
in
matters
of
a
higher
nature
then
these
,
and
for
which
yet
there
is
better
&
more
cleare
light
in
the
word
)
wiser
&
better
then
their
first
.
And
alwaies
it
hath
beene
counted
a
glorious
thing
to
yeeld
vnto
the
truth
,
thogh
men
haue
oppugned
it
neuer
so
long
before
.
And
what
should
any
man
so
stand
vpon
his
owne
priuate
credit
,
as
in
comparison
thereof
to
forget
the
maintenance
of
the
credit
of
so
gratious
and
christian
a
King
,
and
the
publike
credit
of
so
famous
an
estate
of
a
Church
as
this
of
ours
is
,
that
vrg
vs
hereunto
?
we
deceiue
our selues
,
if
we
think
we
offend
men
straight
in
the
sense
that
it
is
forbid
,
when
they
are
angry
at
that
we
doe
,
&
therfore
prate
&
talke
their
pleasures
of
vs
:
but
then
only
we
so
offend
Gods
children
&
others
indeed
,
when
we
do
or
say
any
thing
wherby
iustly
in
truth
we
occasion
them
either
to
fall
into
an
error
,
or
into
any
sin
,
neither
of
which
we
do
in
this
case
,
in
obeying
for
the
good
of
them
,
&
Gods
church
the
lawful
ordinances
of
the
same
3
O
that
euery
one
would
as
forcibly
bend
his
wits
to
take
a
suruey
aswell
of
the
inconueniences
of
their
refusall
hereof
,
as
it
seemes
they
haue
done
of
the
contrarie
.
For
then
quickly
they
would
and
should
find
(
in
my
opinion
)
that
the
inconueniences
this
way
are
farre
the
greater
:
For
doubtlesse
whiles
they
pretend
conscience
,
as
they
do
,
for
their
so
doing
,
and
stand
vpon
so
many
reasons
for
that
their
refusall
,
as
though
the
things
whereunto
they
are
vrged
were
in
so
many
respects
contrarie
to
Gods
word
,
do
they
not
thereby
as
farre
as
the
credit
of
their
persons
,
and
those
their
reasons
stretch
,
discredit
both
his
Highnesse
,
and
all
the
state
of
this
Church
,
that
ioyne
with
him
in
the
vrging
hereof
,
as
vrgers
of
so
many
things
against
the
word
of
God
,
to
the
weakning
of
them
,
〈◊〉
consequently
so
much
,
in
their
reducing
to
conformitie
of
religion
,
and
the
open
practise
thereof
with
vs
,
both
Papist
and
Brownist
?
for
so
many
reasons
they
haue
by
this
meanes
put
into
their
heads
and
hands
,
why
they
should
hold
out
as
Recusants
still
.
And
though
I
must
needs
confesse
their
cause
be
ìnfinitly
worse
then
this
of
these
men
,
yet
by
this
their
example
doubtlesse
,
they
take
the
more
encouragement
to
plead
their
blind
and
fond
conscience
,
for
the
iustifying
of
their
said
stubbornnes
and
peuishnesse
,
and
also
to
thinke
that
they
may
be
yet
aswell
borne
withall
in
their
disobedience
in
greater
matters
(
which
as
they
thinke
more
deeply
concerne
their
saluation
or
damnation
)
as
th●s
,
in
these
things
of
lesser
moment
.
And
say
they
in
words
neuer
so
much
,
that
they
yeeld
his
Maiestie
his
iust
and
full
title
of
supremacie
in
all
causes
,
and
uer
all
persons
as
well
Ecclesiasticall
as
Ciuill
,
yet
as
long
as
they
refuse
,
as
they
do
in
things
of
this
kind
,
to
yeeld
him
obedience
,
hardly
can
they
perswade
his
Highnesse
(
saith
the
libeller
T.
W.
in
his
late
augmented
and
printed
libell
against
vs
,
that
in
earnest
they
doe
meane
so
indeed
.
For
in
matters
that
God
hath
expresly
,
or
by
good
consequent
from
his
word
commanded
,
first
himselfe
(
say
they
)
they
would
and
should
obey
though
hee
sayd
nothing
,
and
if
hee
should
commaund
contrarie
to
that
his
word
,
then
answer
would
and
might
be
made
,
that
they
were
rather
to
obey
God
then
him
,
and
therfore
in
such
matters
as
this
,
which
are
neither
commanded
nor
forbid
by
him
,
are
they
to
shew
they
yeeld
it
,
or
wherein
else
can
they
?
And
by
perseuering
in
this
refusall
,
and
so
occasioning
thereby
the
sentence
of
their
ordinarie
to
passe
against
them
to
their
depriuation
,
alas
,
to
what
inconueniences
(
besides
the
weakning
of
our selues
and
our
whole
cause
)
do
they
expose
themselues
,
their
wiues
and
children
,
and
their
flockes
,
whereunto
they
are
so
strictly
bound
as
they
are
,
by
so
many
bonds
,
naturall
,
ciuill
,
and
Ecclesiastical
?
Surely
,
surely
(
deare
brethren
in
this
yron
and
hard
world
,
men
had
neede
be
sure
that
they
suffer
for
an
apparent
righteous
cause
indeede
,
to
beare
them
out
cheerefully
to
endure
the
manifolde
vnkindnesses
thereof
.
O
what
a
griefe
can
it
not
chuse
but
be
,
for
many
to
see
as
it
is
much
to
be
feared
,
it
will
come
to
passe
by
one
meanes
or
other
vpon
this
occasion
,
they
leauing
their
places
,
that
such
shall
creepe
into
their
roomes
,
as
not
onely
shall
want
the
skill
and
will
that
they
had
to
doe
good
in
their
flocks
,
but
also
that
shall
euen
in
their
sightes
,
if
not
pull
downe
themselues
,
yet
suffer
by
the
common
aduersary
that
to
be
ruinated
that
they
with
great
labour
before
had
built
.
But
put
case
Law
should
not
be
executed
so
seuerely
,
yet
who
seeth
not
,
whiles
men
openly
by
their
refusall
of
this
conformitie
lay
themselues
open
to
the
danger
therof
,
that
thereby
they
so
weaken
themselues
in
their
places
,
that
they
shall
no
sooner
go
about
to
bridle
by
other
lawes
,
any
lewd
persons
in
their
charge
,
but
that
therby
they
shall
prouoke
them
to
vrge
the
execution
of
this
law
against
them
.
It
may
be
the
mouths
of
some
Papists
&
foolish
protestants
also
will
be
opened
against
them
that
yeeld
,
&
surely
we
se
,
they
will
not
be
stopt
against
them
that
refuse
.
Many
will
be
offended
at
thy
yeelding
thou
saist
,
but
more
and
they
that
are
more
worthy
to
be
respected
,
will
be
offended
at
thy
refusall
;
by
thy
yeelding
thou
strengthens
thy self
,
thy
Prince
,
&
the
whole
state
so
much
,
by
thy
vnity
with
thy
brethren
that
do
against
their
common
enemie
,
and
thine
,
to
all
your
reioycing
,
by
thy
continuance
in
thy
refusall
,
thou
weakens
all
these
,
to
the
ioy
of
our
common
aduersaries
.
4
To
conclude
therefore
this
point
,
the
best
aduise
and
councell
further
that
I
can
giue
is
,
that
as
heretofore
thou
hast
sought
to
gather
all
the
reasons
together
thou
couldest
,
to
induce
thy selfe
still
refuse
so
much
thy
owne
harme
,
and
perill
,
and
the
Churches
,
so
thou
wouldest
henceforth
study
as
seriously
to
satisfie
the
same
,
and
seeke
out
as
carefully
,
reasons
to
perswade
thy selfe
that
with
a
good
conscience
thou
both
mayest
and
oughst
to
yeeld
.
For
this
I
must
needs
tell
thee
,
that
thou
but
deceiuest
thy selfe
,
and
seekest
also
to
beguile
others
,
as
long
as
thou
pretendest
that
thou
refusest
only
of
weaknesse
or
tendernesse
of
conscience
,
and
yet
wittingly
and
willingly
thou
holdest
on
the
former
course
,
and
doest
not
follow
this
aduice
.
Forecast
therefore
in
time
,
as
well
what
is
or
may
be
sayd
to
strengthen
thy
conscience
in
the
lawfull
vse
of
these
things
,
as
euer
thou
hast
,
what
tendeth
to
hold
it
in
weaknesse
still
and
therfore
not
to
dare
to
vse
them
,
and
earnestly
with
thy selfe
aswell
forethink
of
the
scruples
and
troubles
,
that
thou
maist
haue
in
thy
conscience
,
after
that
by
thy
standing
to
long
in
this
refusall
,
depriuation
bee
pronounced
vppon
thee
,
for
the
inconueniences
that
many
waies
may
grow
thereby
,
as
euer
thou
hast
thought
of
those
that
may
come
by
thy
yeelding
;
least
when
it
is
too
late
,
thou
then
cry
,
had
I
wist
;
Christ
yeelded
of
his
right
to
pay
tribute
to
the
officers
of
heathen
Caesar
,
least
he
should
offend
them
.
Math.
17.27
.
And
so
likewise
Paule
,
though
he
could
truly
say
he
was
free
from
all
men
.
1.
Cor.
9.19
,
yet
withall
,
euen
there
,
he
glorieth
in
it
,
not
as
in
an
infirmity
of
his
,
but
as
a
commendable
course
of
his
,
wherin
hee
was
to
bee
imitated
of
others
,
that
he
made
him selfe
seruant
vnto
all
,
in
such
outwarde
things
that
he
might
so
win
the
more
,
in
conforming
him selfe
both
to
Iew
and
Gentile
,
weak
and
strong
(
as
there
he
sets
downe
at
large
)
that
so
by
all
meanes
,
of
all
sorts
he
might
saue
some
,
yea
thus
he
did
,
when
there
was
no
positiue
law
of
the
Church
,
to
binde
him
so
to
doe
,
how
much
rather
would
hee
haue
so
done
,
if
there
had
beene
any
such
to
haue
bound
him
thereunto
,
vnder
pain
of
ceasing
else
from
preaching
of
the
Gospell
,
which
to
do
he
confesseth
then
such
a
necessity
was
laid
vpon
him
,
that
woe
was
vnto
him
if
hee
preacht
it
not
?
None
of
all
the
Apostles
more
feruently
and
frequently
taught
and
vrged
the
doctrine
of
christian
liberty
in
such
things
then
hee
,
and
namely
from
the
rites
and
ceremonies
of
Moyses
law
,
Christ
beeing
come
,
and
hauing
put
an
end
therto
;
and
yet
wee
see
euen
hee
,
many
yeares
after
Christs
ascension
comming
to
Hierusalem
,
there
at
the
persawsion
of
Iames
and
the
brethren
,
to
maintaine
the
peace
of
the
Church
,
and
so
to
winne
an
opportunity
to
do
the
more
good
amongst
them
,
yeelded
according
to
the
ceremoniall
law
of
Moises
,
to
bee
purified
the
next
day
with
foure
men
that
had
made
a
vow
,
and
entred
into
the
temple
with
them
,
declaring
the
daies
of
the
purification
,
vntill
that
an
offering
should
bee
offered
for
euery
one
of
them
.
Act.
21.23
.
And
to
the
same
end
hee
yeelded
to
the
circumcision
of
Timothie
before
that
Act.
16.3
.
And
yet
he
could
not
,
nor
was
not
ignorant
what
a
supersticious
opinion
many
of
the
Iewes
then
had
of
those
things
,
&
what
a
shew
of
a
dangerous
consequent
the
retaining
of
them
in
vse
,
so
long
after
the
coming
of
Christ
might
seem
to
haue
.
Howbeit
as
long
as
he
knew
in
his
conscience
how
rightly
to
vse
them
,
and
he
knew
that
Iames
and
the
brethren
vrged
him
to
yeeld
to
the
vse
of
them
,
but
to
a
good
and
lawfull
end
,
he
thought
it
his
duty
to
that
end
to
yeeld
,
as
you
haue
heard
.
Wherein
though
the
successe
answered
not
their
good
meaning
therein
,
yet
that
is
no
sufficient
argument
to
condemne
his
so
doing
,
as
vnlawfull
,
for
wee
know
that
most
lawfull
and
commendable
actions
through
the
frowardnesse
of
the
vngodly
haue
often
as
hard
euents
as
that
had
;
and
we
haue
heard
,
1.
Cor.
9.
how
he
glories
in
his
so
doing
,
and
layes
his
example
therein
foorth
at
large
to
be
imitated
of
others
.
Indeed
when
these
things
,
and
namely
circumcision
was
vrged
by
the
false
Apostles
,
as
necessarie
to
saluation
,
and
as
a
thing
to
merit
by
,
and
to
tender
vnto
God
any
part
of
his
proper
and
immediat
worship
,
then
the
same
Apostle
is
most
stoute
in
the
refusall
thereof
,
and
therefore
in
that
case
by
no
meanes
,
as
he
writes
Galathians
2.3.4
.
would
he
yeeld
that
Titus
should
be
circumcised
,
and
hee
most
confidently
assures
the
Galathians
,
that
whosoeuer
(
meaning
with
that
opinion
thereof
)
should
be
circumcised
,
Chap.
5.2
.
Christ
should
profit
them
nothing
at
all
.
Otherwise
yet
when
it
was
vsed
but
as
an
indifferent
thing
,
without
any
such
superstitious
opinions
tied
thereunto
,
euen
in
the
same
Epistle
twice
,
hee
sayd
thereof
,
that
neither
circumcision
,
nor
vncircumcision
was
anie
thing
,
but
a
new
creature
,
or
faith
that
wrought
by
loue
,
Chapter
5.6
.
and
6.15
.
for
as
he
sayd
in
another
place
,
the
kingdome
of
God
is
not
meate
nor
drinke
,
but
righteousnesse
,
peace
,
and
ioy
in
the
holy
Ghost
,
Romans
14.17
.
And
(
God
be
thanked
for
it
)
vnlesse
we
would
wilfully
offer
the
Church
of
England
manifest
wrong
,
we
cannot
say
that
any
such
superstitious
opinions
are
tied
by
the
ordinance
or
meaning
thereof
,
to
any
of
the
rites
and
ceremonies
that
it
prescribes
vs
:
but
that
they
are
imposed
no
otherwise
then
such
things
lawfully
may
bee
,
and
therefore
I
would
thinke
that
this
example
of
Saint
Paule
giues
vs
a
plaine
light
how
to
carrie
our selues
therein
,
and
accordingly
to
say
,
the
wearing
or
not
wearing
of
a
Surplisse
,
the
making
or
not
making
the
signe
of
the
Crosse
,
is
not
any
thing
.
For
the
best
and
most
honourable
defender
thereof
that
hath
beene
,
and
whose
sayings
thereof
for
his
learning
and
place
,
may
worthily
be
taken
for
the
true
meaning
of
our
Church
therein
:
hath
of
the
Surplisse
said
in
plaine
words
,
Pa.
258.
of
his
foresaid
book
,
that
he
thought
none
that
would
communicate
with
vs
in
the
vse
of
the
Sacraments
,
though
either
the
better
or
the
worse
thereof
for
the
externall
habit
of
the
minister
,
and
of
the
other
as
much
(
as
we
haue
heard
before
.
)
These
things
therefore
duely
and
without
partiall
or
preiudicate
opinion
weyed
and
pondered
,
I
hope
will
be
sufficient
to
perswade
that
lawfully
,
&
with
a
good
conscience
we
are
rather
to
conforme
our selues
to
the
order
of
our
Church
in
these
ceremonies
,
then
for
refusing
so
to
do
,
to
incurre
the
sentence
of
depriuation
of
ministery
and
all
.
Hauing
therfore
thus
sayd
what
I
thought
fit
,
and
I
hoped
might
serue
the
turne
for
this
,
let
vs
now
proceed
to
the
consideration
of
the
other
exceptions
,
that
are
made
against
conformitie
required
,
taken
from
the
things
that
by
order
ministers
are
enioyned
,
by
the
booke
to
read
or
vse
.
CHAP.
9.
Touching
the
practise
of
the
orders
in
the
booke
of
reading
of
the
Scriptures
Canonicall
.
THough
by
a
rubricke
in
the
tract
of
the
Communion
,
we
be
directed
to
read
Homilies
,
yet
seeing
that
concernes
onely
such
as
cannot
or
will
not
then
preach
:
and
none
such
(
for
any
thing
that
I
heare
)
refuse
to
yeeld
the
vrged
conformitie
,
we
may
(
whiles
we
are
in
hand
only
with
this
point
)
omit
saying
any
thing
of
them
,
reseruing
that
which
we
haue
to
say
thereof
,
vntill
we
come
to
the
other
point
,
touching
subscription
,
within
the
compasse
whereof
the
allowance
of
the
reading
of
them
indeed
comes
,
not
onely
by
meanes
of
that
rubricke
,
but
also
by
vertue
of
the
35
article
in
the
book
of
articles
.
The
things
therefore
that
now
only
we
haue
to
consider
,
are
the
exceptions
that
the
refusers
of
conformitie
make
against
the
order
that
the
booke
appoints
,
first
for
the
reading
of
the
Scriptures
Canonicall
or
Apocrypha
,
and
then
against
other
things
set
downe
in
the
same
to
be
read
,
in
the
formall
vse
and
practise
thereof
,
in
all
which
I
will
striue
by
how
much
I
haue
bene
longer
then
I
had
thought
I
should
,
in
the
former
,
by
so
much
to
be
the
briefer
.
In
the
order
appointed
by
the
booke
touching
the
reading
of
the
Canonicall
Scripture
,
three
things
are
misliked
,
namely
that
thereby
a
great
part
thereof
is
not
appointed
to
be
read
at
all
,
that
some
portions
therof
are
appointed
to
be
read
at
such
times
as
they
are
,
as
namely
the
Epistles
and
Gospels
the
first
day
and
Sonday
of
Lent
,
the
Epistle
on
Innocents
day
,
and
the
Epistles
on
Easter
eue
and
Michaels
day
,
&
lastly
that
the
portions
of
scripture
inserted
into
the
booke
,
and
the
Psalter
annexed
thereunto
,
are
so
prescribed
thereby
to
be
read
as
they
are
,
wherein
yet
there
are
many
knowne
faults
that
by
no
meanes
can
stand
with
the
same
Scriptures
in
the
originall
tongues
wherein
they
were
first
written
.
The
first
,
whereof
is
prooued
to
be
a
great
fault
,
for
that
it
is
a
kinde
or
taking
from
the
word
,
and
forbid
,
Reuel.
22.
and
a
depriuing
the
people
of
one
good
meanes
the
better
to
enable
them
to
search
them
:
and
so
is
the
second
said
to
be
,
for
that
by
the
precise
appointing
them
at
those
times
,
the
people
are
occasioned
to
mistake
and
to
misunderstand
them
,
and
likewise
is
the
third
,
for
that
so
there
is
false
witnesse
borne
both
against
the
scriptures
,
and
the
spirit
of
God
the
authour
thereof
,
as
to
haue
said
and
meant
that
there
,
which
they
neuer
did
.
But
to
the
first
of
these
,
for
any
thing
that
I
can
gather
out
of
the
14
Canon
(
for
by
the
statute
made
at
the
first
,
Eliz.
1.
to
establish
the
booke
,
aswell
all
addition
,
detraction
,
or
alteration
thereof
,
in
the
vse
and
practise
of
it
was
forbid
as
it
is
now
by
that
Canon
)
it
may
as
well
now
as
before
,
and
indeed
both
before
and
now
truely
and
iustly
bee
said
that
no
such
inconuenience
neede
arise
by
that
order
,
for
that
no
minister
eyther
by
the
booke
,
or
by
any
other
ordinance
of
our
Church
,
is
〈◊〉
forbid
,
ouer
and
aboue
those
that
are
appointed
(
being
allowed
to
be
a
Preacher
)
to
read
any
or
all
of
those
that
are
not
,
at
such
times
as
he
shall
thinke
good
,
with
exposition
thereof
,
and
sure
I
am
,
I
myselfe
haue
so
done
,
and
in
ful
perswasion
that
therin
I
haue
done
nothing
against
order
therin
taken
eyther
before
or
now
.
For
doubt
lesse
any
man
may
iustly
think
that
by
our
Churches
order
they
were
onley
so
left
out
as
they
are
,
in
that
they
were
not
thought
so
lightsome
and
easie
to
be
vnderstood
as
the
other
,
that
are
appointed
to
be
read
,
being
but
barely
read
without
exposition
and
interpretation
:
and
in
the
meane
time
none
that
can
,
are
forbid
to
read
,
and
studie
them
priuately
:
But
if
they
were
by
the
Kalender
aswell
appointed
as
the
other
orderly
to
bee
read
,
yet
in
that
in
parish
Churches
the
people
com
not
together
,
but
vpon
few
daies
in
the
weeke
,
they
might
misse
the
hearing
of
most
of
them
aswell
then
as
now
.
And
as
for
the
second
,
the
inconuenience
imagined
to
arise
therby
,
euery
minister
that
makes
scruple
at
conformity
,
being
a
Preacher
as
commonly
and
generally
he
is
,
that
likewise
he
in
reading
of
those
Scriptures
at
those
set
times
by
soundly
interpreting
them
,
and
preaching
thereupon
,
which
the
booke
no
where
nor
any
other
Canon
forbids
him
,
may
preuent
.
And
touching
the
last
I
hope
shortly
all
occasion
of
that
obiection
will
be
remoued
when
the
new
translation
by
his
Maiesties
most
Christian
and
Princely
order
in
hand
,
shall
be
finished
,
and
authorised
as
the
onely
authenticall
translation
to
be
vsed
in
our
Churches
:
and
in
the
meane
time
I
am
perswaded
that
no
Bishop
in
this
land
,
will
denie
any
minister
(
that
can
and
will
in
peace
and
quietnesse
vse
that
his
liberty
)
to
read
all
the
foresaid
Scriptures
,
in
the
booke
according
to
the
great
Bible
by
order
alreadie
from
themselues
appointed
to
be
in
Churches
,
that
we
may
read
the
Chapters
out
of
it
:
for
though
we
may
find
that
the
Booke
appointes
Epistles
&
Gospels
,
Chapters
and
Psalmes
to
be
read
,
yet
no
where
shall
we
finde
there
eyther
that
they
are
said
to
be
any
part
of
the
Booke
,
(
and
therefore
they
were
left
out
in
the
latine
translation
thereof
)
or
that
it
ties
or
bindes
vs
to
any
one
certaine
translation
for
the
same
.
But
if
it
expressly
did
,
may
we
iustly
thinke
that
it
is
contrarie
to
the
word
,
to
read
the
Scriptures
to
the
common
people
,
in
a
translation
that
hath
such
faults
,
as
the
originalls
thereof
rightly
vnderstood
sometimes
will
not
beare
?
Doubtlesse
then
I
feare
(
in
faith
and
assurance
in
our
consciences
that
wee
doe
alwaies
well
therein
)
we
shall
neuer
allow
them
to
read
,
or
to
haue
read
vnto
them
the
Scriptures
in
any
translation
at
all
:
for
when
can
we
be
certaine
that
any
translation
is
free
from
all
such
faults
?
vnlesse
therefore
with
the
Papists
we
would
debarre
them
from
hauing
and
hearing
the
Scriptures
at
all
in
the
vulgar
tongues
,
we
must
be
contented
that
they
read
and
haue
them
read
vnto
them
in
translations
that
(
happily
when
we
haue
all
done
)
may
haue
some
such
faults
.
And
this
is
it
,
that
both
they
and
we
must
content
our selues
withall
in
this
case
,
first
that
the
faultes
be
such
,
which
though
they
stand
not
full
with
the
originall
,
yet
they
import
not
any
errour
against
any
necessarie
truth
elsewhere
taught
in
the
scriptures
,
of
which
kind
(
for
any
thing
that
I
can
remember
)
amongst
all
the
faults
noted
in
the
foresaid
inserted
Scriptures
,
in
the
booke
there
is
not
one
:
and
then
that
those
faults
are
not
so
defended
by
our
Church
to
be
no
faults
,
but
that
alwaies
it
hath
beene
permitted
the
godly
learned
ministers
in
preaching
of
any
of
the
said
Scriptures
,
in
a
wise
and
discreet
manner
,
notwithstanding
,
to
acquaint
the
people
with
the
sense
most
agreeable
with
the
original
:
yea
we
see
most
of
the
same
faults
corrected
and
amended
alreadie
in
the
foresaid
great
Bible
,
commonly
called
the
Bishops
Bible
:
and
now
againe
,
that
that
whole
translation
and
others
are
to
be
examined
and
so
all
faults
that
haue
past
in
any
hertofore
(
as
far
as
the
learning
and
diligence
of
man
can
reach
vnto
)
are
to
be
reformed
,
all
which
duely
considered
I
hope
may
serue
to
answere
these
obiections
.
CHAP.
10.
Touching
the
reading
of
the
Apocrypha
.
NOw
the
next
is
touching
the
bookes
appointing
the
Apocrypha
to
be
read
as
it
doth
,
wherein
many
faults
are
found
also
,
as
that
they
are
appointed
publikely
to
be
read
at
all
,
that
they
are
appointed
to
be
read
as
Chapters
of
the
holy
Scripture
of
the
olde
Testament
,
and
as
more
edifying
then
the
Canonicall
omitted
to
giue
roome
for
them
,
and
that
often
there
is
a
speciall
choyse
of
them
,
for
certaine
solemne
feast
daies
or
holy
daies
.
All
which
obiections
(
as
I
sayd
before
)
the
Deane
them
of
Chester
,
now
L.
Bishop
of
Rochester
,
(
no
man
then
or
there
finding
any
fault
with
that
his
answer
,
in
the
conference
before
his
Maiestie
)
shewed
was
needlesse
,
because
by
the
preface
set
before
the
second
volume
of
homilies
(
which
is
by
order
of
our
Church
allowed
&
authorized
aswell
as
the
booke
,
and
indeed
published
since
the
bookes
first
authorising
in
the
yeare
1563.
and
therefore
euen
by
that
circumstance
more
likely
and
fit
to
serue
in
this
point
to
explane
the
meaning
of
the
booke
,
)
the
minister
is
exhorted
to
wey
and
to
read
his
Chapters
priuatly
before
he
come
to
read
them
publickly
,
and
thereupon
,
if
in
his
discretion
he
thinke
it
fitter
and
more
to
edification
,
to
read
a
chapter
of
the
new
for
any
that
is
appointed
of
the
old
,
then
so
to
do
.
And
indeed
this
being
euen
so
(
as
any
man
may
see
it
is
in
that
place
)
in
that
thereby
he
is
so
left
to
his
discretion
to
change
any
chapter
appointed
to
be
read
of
the
old
,
and
therefore
thereby
some
times
may
so
do
with
a
canonicall
chapter
,
what
reason
hath
any
man
to
thinke
,
but
that
hee
may
so
do
also
with
the
Apocrypha
?
or
who
can
truly
say
that
euer
yet
any
minister
was
troubled
for
his
quietly
and
peaceably
taking
and
vsing
his
liberty
herein
?
you
heard
also
before
,
what
the
same
reuerend
man
truly
reported
to
haue
been
said
by
his
Maiestie
in
the
foresaide
conference
,
touching
the
omitting
the
reading
of
any
apocrypha
chapter
,
that
iustly
might
be
charged
with
any
fault
,
crossing
the
canonicall
,
Page
.
63.
of
his
report
thereof
,
since
in
print
.
Further
,
certaine
it
is
that
Doctor
Abbots
Deane
of
Winchester
,
one
called
also
to
the
foresaid
conference
and
then
vice
chauncellor
of
Oxenford
,
in
his
answere
of
late
published
against
Doctor
Hill
.
Page
.
317
:
vrgeth
againe
the
direction
of
the
said
preface
,
to
the
second
booke
of
Homilies
,
published
by
authoritie
1563
,
whereas
the
booke
was
authorised
some
foure
yeares
before
,
to
proue
that
the
minister
by
warrant
from
thence
,
may
lawfully
in
stead
of
any
of
the
Apocryphall
Chapters
appointed
to
be
read
on
sundaies
and
holy
dayes
,
and
therefore
much
more
as
hee
saith
vpon
the
working
dayes
,
as
he
in
his
wisedome
and
iudgment
,
shall
think
fit
,
vsing
prudence
and
discretion
in
that
behalfe
,
read
other
canonicall
lessons
,
and
so
likewise
others
in
print
,
haue
answered
this
obiection
since
(
as
it
should
seeme
with
the
good
liking
and
allowance
of
them
that
be
in
authority
,
which
being
so
all
the
branches
of
this
obiection
,
are
euen
thereby
quite
cut
of
,
as
also
all
the
hard
consequents
&
imputations
by
reason
therof
imposed
vpon
the
booke
,
or
the
order
thereof
,
so
farr
as
conformity
is
vse
and
practise
therunto
reach
,
are
vtterly
remoued
,
especially
seeing
also
in
the
preface
of
the
booke
,
it
is
said
that
nothing
is
therby
appointed
to
bee
read
,
out
eyther
the
pure
word
of
god
,
or
that
which
is
euidently
grounded
thereupon
,
and
the
late
Archbishop
,
as
plainly
refuses
to
defend
any
thing
allowed
thereby
,
to
be
read
,
not
grounded
vpon
the
word
of
God
:
Page
.
720.
of
his
foresaid
booke
.
But
suppose
the
worst
,
namly
that
it
be
not
,
or
were
not
so
,
or
if
it
had
beene
so
,
that
now
yet
by
better
view
of
the
Callender
,
for
the
order
in
this
respect
in
August
,
and
by
the
canons
,
it
were
taken
away
,
as
some
alleadge
(
though
looking
thereinto
,
and
as
seriously
considering
therof
as
I
can
,
I
find
nothing
to
lead
any
man
iustly
to
think
,
that
in
that
regard
the
case
is
any
thing
altered
,
or
otherwise
then
it
was
before
)
yet
though
by
the
booke
we
be
tyed
neuer
so
strictly
to
read
them
,
yet
we
are
not
therby
bound
to
iustifie
them
to
be
faultlesse
,
neither
do
we
,
for
likewise
by
the
said
booke
,
by
a
certaine
rubrick
in
the
treatise
of
the
communion
,
wee
allow
sermons
to
be
made
,
and
if
we
read
not
a
homily
,
wee
should
preach
,
&
yet
we
therby
do
not
iustifie
all
sermons
made
according
to
that
order
,
alwaies
to
bee
without
all
faults
,
but
surely
most
,
if
not
all
the
supposed
faults
against
them
,
that
by
the
book
are
appointed
to
be
read
,
by
fauourable
construction
,
would
bee
much
lessened
,
if
not
quite
remoued
.
And
in
that
by
the
very
expresse
order
of
our
booke
,
wee
are
both
before
,
&
after
we
read
them
,
to
note
out
of
what
booke
euery
chapter
thereby
appointed
to
be
read
,
is
taken
,
and
in
the
sixt
article
of
the
booke
of
articles
published
first
&
concluded
on
,
in
conuocation
.
1562
,
which
was
three
yeares
after
the
booke
was
first
authorised
,
all
the
Apocrypha
bookes
are
apparently
seuered
from
the
canonicall
,
&
there
further
it
is
said
,
that
as
Hierom
faith
,
the
Church
doth
read
them
for
example
,
of
life
&
instruction
of
manners
,
yet
it
doth
not
apply
them
to
establish
therby
any
doctrine
,
it
is
most
euident
,
howsoeuer
they
are
appointed
to
be
read
and
some
canonicall
omitted
,
and
on
some
solemne
feast
daies
,
and
holy
daies
,
and
as
chapters
of
the
holy
scriptures
,
or
of
the
old
Testament
,
that
yet
by
none
of
these
,
or
all
these
together
may
wee
,
or
can
wee
gather
,
without
doing
the
Church
of
England
manifest
wrong
,
that
euer
it
was
or
is
her
meaning
to
equall
them
,
much
lesse
to
make
them
in
dignity
or
in
edifiing
superiour
to
any
of
the
canonicall
,
but
rather
indeed
all
these
notwithstanding
,
her
meaning
and
desire
is
,
that
euerie
one
should
know
that
they
are
but
Apocrypha
chapters
,
and
therefore
farre
inferiour
to
any
of
the
canonical
,
especially
wee
hauing
acquainted
our
people
as
we
should
which
bee
canonicall
bookes
,
and
which
bee
apocrypha
,
teaching
them
euen
by
their
names
to
know
and
discerne
them
.
In
common
charity
therefore
wee
are
bound
whensoeuer
either
in
the
booke
or
in
the
Homilies
,
they
are
said
either
to
be
Chapters
of
the
old
Testament
or
holy
Scripture
,
to
conceiue
(
whereas
holy
scriptures
,
or
old
Testament
,
are
taken
either
according
to
the
vulgar
and
common
speech
,
for
all
that
commonly
is
wont
to
bee
bound
togither
in
Bibles
with
the
holy
scriptures
of
the
old
testament
,
or
more
properly
and
strictly
,
for
those
onely
bookes
therof
,
that
we
are
sure
were
written
by
such
direction
of
the
holy
spirit
,
that
preserued
the
writers
thereof
,
from
all
erring
therein
,
which
therefore
onely
wee
count
and
call
canonicall
)
in
so
speaking
of
them
,
that
the
said
books
speake
,
and
therefore
are
to
be
vnderstood
so
to
do
,
onely
in
the
former
sense
.
And
when
therein
there
is
comparison
made
betwixt
chapters
of
the
old
testament
of
lesse
,
and
more
edifying
,
we
can
not
,
for
the
foresaid
manifest
difference
acknowledged
to
be
by
our
Church
betwixt
all
the
canonicall
bookes
of
the
old
Testament
,
and
all
the
Apocrypha
euen
in
that
respect
,
vnderstand
it
to
be
betwixt
any
canonicall
appointed
to
be
read
or
not
read
,
and
the
Apocrypha
set
down
to
be
read
,
but
only
betwixt
the
canonicall
appointed
thereby
to
be
read
,
and
those
that
are
not
.
And
looking
into
the
Kallender
for
proper
lessons
for
sundaies
and
holy
daies
,
in
that
therby
I
find
none
but
canonicall
appointed
for
the
sundaies
,
and
Apocrypha
often
for
Saints
daies
,
I
alwaies
haue
taken
it
,
that
euen
thereby
our
churches
meaning
was
,
plainly
to
giue
vs
all
to
vnderstand
,
that
as
shee
in
her
regard
and
estimation
preferres
the
Lords
daie
,
before
all
other
holy
daies
,
so
she
would
haue
vs
euen
by
this
order
to
see
,
that
so
she
preferred
the
canonicall
,
before
the
Apocrypha
,
in
worth
,
credit
and
dignity
:
but
suppose
the
comparison
shold
by
the
booke
be
meant
of
certaine
chapters
of
the
Apocrypha
;
it
is
so
,
for
that
the
same
are
wholy
consonant
with
the
canonicall
,
and
are
more
now
to
our
edification
,
then
the
canonicall
,
either
for
their
hardnesse
,
or
for
that
now
they
doe
not
so
much
concerne
vs
.
these
things
therefore
wayed
indifferently
,
and
with
mindes
rather
seeking
to
be
satisfied
,
where
iustly
they
may
,
then
needlesly
still
to
keepe
stones
,
and
blocks
in
their
way
to
stumble
at
,
I
trust
the
force
of
this
obiection
is
so
remoued
also
,
that
henceforth
it
will
stay
none
that
duly
considereth
hereof
,
from
peacably
yeelding
,
this
notwithstanding
,
to
conforme
themselues
to
the
vse
and
practise
of
the
booke
.
CHAP.
11.
Concerning
the
interrogatories
in
Baptisme
.
THe
next
thing
of
any
moment
,
that
I
find
troubles
and
hinders
men
from
yeelding
to
conformity
,
is
the
order
of
the
booke
for
the
interrogations
and
answeres
in
the
tract
of
baptisme
,
wherat
I
the
lesse
must
needs
maruail
,
for
that
I
find
by
the
23.
Epistle
of
S.
Au:
that
one
Boniface
a
learned
Bishop
in
his
time
,
was
also
troubled
therwith
:
but
then
I
must
needs
say
againe
,
that
I
find
in
the
said
Epistle
,
that
it
first
appears
,
that
they
were
euen
then
in
vse
in
baptising
of
Infants
,
in
effect
as
they
are
now
,
and
that
there
the
said
S.
Aug
sets
himselfe
earnestly
in
the
best
manner
that
he
could
,
to
defend
the
vse
of
them
,
against
all
the
obiections
of
the
said
Boniface
;
yea
further
certaine
it
is
,
let
any
man
read
Dionisius
ecclesiasticall
Hierarchy
.
Cap.
7.
&
he
shall
there
find
,
that
in
that
Authors
time
(
whosoeuer
&
whatsoeuer
he
was
)
they
were
also
in
vse
,
and
likewise
of
some
misliked
,
and
that
therfore
he
to
defend
them
,
expounded
then
the
promises
there
,
that
the
godfathers
make
,
as
also
our
late
Archbishop
doth
,
defending
the
same
Page
.
611.
as
made
onely
to
signifie
that
they
will
vndertake
to
doe
asmuch
as
shall
lye
in
them
,
that
after
,
the
child
liuing
to
yeares
of
discretion
,
it
shall
performe
that
which
they
promise
and
vow
in
the
name
thereof
,
which
therefore
in
the
first
entrance
into
our
Catechisme
;
euery
one
is
taught
to
professe
,
that
thereby
he
taketh
himselfe
bound
to
do
,
and
therefore
accordingly
that
he
will
.
And
surely
hereupon
it
is
also
that
in
the
new
addition
to
the
Catechisme
also
it
is
sayd
,
that
the
child
performes
faith
and
repentance
,
in
that
they
promised
them
both
in
the
name
therof
,
so
speaking
for
that
so
they
are
both
vowd
and
professed
in
the
name
thereof
,
and
not
as
some
hardly
take
it
,
as
though
now
therein
,
it
were
the
meaning
of
our
booke
,
to
teach
either
that
both
these
are
actually
in
euery
child
that
is
baptized
,
or
that
one
may
beleeue
and
repent
by
another
,
but
only
so
to
shew
that
their
good
hope
was
,
in
so
promising
in
the
name
thereof
,
that
in
time
it
should
and
would
.
To
this
effect
S.
Austin
in
the
latter
end
of
his
105.
Epistle
,
hauing
an
eye
to
the
like
vse
in
his
time
in
answering
for
the
child
,
most
plainly
writes
,
that
truly
the
child
so
answers
by
their
mouths
,
and
beleeues
by
their
hearts
and
mouths
that
so
confesse
for
it
;
as
it
is
there
new
borne
,
by
the
ministerie
of
the
baptizer
.
See
him
also
,
to
this
purpose
:
de
verbis
Apost.
ser
.
10.
And
indeed
who
so
only
considers
the
words
of
the
booke
,
not
only
in
the
questions
and
answers
themselues
,
especially
as
they
are
set
downe
in
priuate
baptisme
,
but
also
in
the
exhortation
,
precedent
,
and
consequent
,
in
the
tract
of
publike
baptisme
,
as
also
what
is
set
downe
concerning
the
same
in
the
entrance
into
the
old
part
of
the
Catechisme
,
shall
be
enforced
to
see
,
that
the
said
questions
are
proposed
to
the
infants
,
and
that
the
answers
are
made
only
by
the
godfathers
and
godmothers
thereunto
in
their
names
,
for
&
of
the
hope
,
which
they
in
christian
charity
haue
of
them
(
which
teacheth
them
to
hope
alwayes
the
best
,
1.
Cor.
13.7
.
of
such
as
are
so
borne
in
the
Church
,
&
descended
,
&
come
of
Christian
parents
,
1.
Cor.
7.14
)
because
they
are
not
able
then
so
to
answer
for
themselues
.
The
reason
and
ground
of
which
custome
is
,
that
in
the
administration
of
this
Sacrament
the
Church
alwayes
hath
thought
,
there
is
to
passe
a
mutuall
stipulation
&
couenant
betwixt
God
&
euery
partie
to
be
baptized
;
and
therfore
seeing
children
born
or
descended
of
parents
,
wherof
but
one
is
a
christian
,
so
far
herby
are
sanctified
,
as
that
they
are
admittable
to
,
and
capable
of
baptisme
,
1.
Cor.
7.14
.
&
yet
not
able
either
to
offer
themselues
thereunto
,
or
expresly
themselues
to
make
the
same
,
they
that
in
the
name
of
the
parents
&
congregation
present
them
therunto
,
should
in
this
sort
and
maner
,
as
our
booke
appoints
it
,
do
it
in
their
names
;
thereby
not
only
shewing
what
they
hope
they
after
will
do
,
but
so
binding
themselues
also
to
be
what
means
to
them
they
can
,
that
when
they
come
to
age
&
to
discretion
,
they
shal
perform
al
which
they
promised
for
them
,
or
in
their
names
.
Which
as
his
Maiestie
said
in
the
foresayd
conference
,
when
question
was
about
these
,
ought
the
lesse
to
seeme
strange
vnto
vs
,
for
that
it
is
an
vsuall
thing
for
gardians
to
orphans
and
children
,
to
aunswere
and
to
promise
sundry
things
in
the
names
of
their
sayd
pupils
and
wards
,
and
that
yet
the
foresayd
pupils
and
wards
,
are
after
to
thinke
themselues
bound
as
well
to
performe
the
same
,
as
if
they
had
their
owne
selues
being
of
yeares
of
discretion
so
answered
and
promised
.
Whereof
also
another
experience
his
Highnesse
gaue
vs
in
his
owne
selfe
,
and
that
when
he
was
crowned
king
of
Scotland
,
being
then
but
an
infant
,
yet
then
his
nobles
answered
in
his
name
,
as
he
himselfe
would
and
should
haue
done
,
if
he
had
then
bene
a
man
,
and
therefore
whereof
he
had
euer
since
bene
and
would
be
hereafter
as
carefull
to
performe
the
same
,
as
if
he
had
himselfe
made
the
sayd
answers
.
It
may
be
at
the
beginning
this
forme
was
prescribed
to
be
vsed
,
onely
as
some
thinke
,
to
such
as
when
they
were
baptized
were
of
discretion
and
vnderstanding
,
thus
to
answer
for
themselues
,
and
yet
very
likely
is
it
also
(
that
so
the
rather
it
might
appeare
that
the
Church
would
haue
all
men
to
vnderstand
that
the
baptisme
of
such
and
of
infants
also
was
one
and
selfe
same
baptisme
,
and
that
they
therein
aswell
as
the
other
entred
into
couenant
with
the
Lord
)
that
it
was
thought
fit
and
necessarie
,
that
the
same
answer
,
should
be
made
by
some
of
the
congregation
alwayes
in
their
names
,
that
the
other
made
themselues
.
Wherefore
to
conclude
this
point
,
in
my
opinion
,
well
and
iustly
hath
againe
our
late
Archbishop
,
Pag.
602.
of
his
answere
to
Maister
Cartwright
concerning
this
obiection
sayd
,
why
should
it
not
be
as
lawfull
for
the
Church
of
England
by
publike
authoritie
to
appoint
godfathers
and
godmothers
,
thus
to
answer
in
the
name
of
the
child
,
as
for
the
writers
of
the
admonition
,
to
allow
vpon
their
priuate
fancies
,
that
parents
or
some
in
their
roomes
in
case
of
their
necessarie
absence
,
should
in
the
childs
name
,
make
confession
of
the
Christian
faith
and
desire
to
be
baptized
therein
?
Thus
therefore
in
the
name
of
the
child
they
professing
and
desiring
,
what
is
it
but
in
the
true
meaning
of
the
booke
in
Christian
charitie
,
and
hope
so
to
do
,
for
that
they
are
perswaded
,
that
if
the
child
were
of
age
,
it
would
euen
so
do
,
professe
&
desire
,
&
therfore
that
they
in
the
mean
time
do
so
in
the
name
therof
,
in
full
expectation
,
that
when
it
shall
,
it
will
account
that
by
them
it selfe
so
did
,
that
so
the
Couenant
betwixt
God
,
and
it
may
in
this
Sacrament
stand
ratified
therein
.
And
yet
in
some
sence
according
to
Christs
saying
,
Math.
18.
it
might
well
bee
defended
,
that
such
little
ones
beleeue
in
him
,
as
habitually
they
are
reasonable
,
not
actually
.
CHAP.
12.
Answering
diuerse
obiections
against
the
booke
touching
baptisme
and
other
things
there
ordained
ANd
seeing
by
Christs
baptisme
,
and
his
ordaining
of
this
sacrament
,
water
was
alloted
to
be
the
outward
part
therein
,
why
may
we
not
according
to
the
booke
,
both
say
and
thinke
that
therby
the
water
of
the
flood
Iordan
,
wherin
he
and
others
were
baptised
,
and
all
other
water
,
was
indeed
sanctified
(
meaning
as
the
outward
element
in
a
sacrament
by
the
institution
therof
,
was
,
and
is
thereby
sanctified
for
that
vse
)
to
the
mysticall
washing
away
of
sin
!
As
for
that
which
is
further
obiected
against
that
which
is
set
downe
,
in
the
foresaid
parte
of
the
Catechisme
,
touching
two
sacraments
,
only
generally
necessary
to
saluation
,
the
meaning
onely
is
,
that
there
are
only
2
such
,
taking
a
sacrament
properly
,
as
thereafter
it
is
defyned
,
and
that
they
two
are
necessary
so
to
saluation
,
as
by
no
means
without
danger
therof
,
they
may
be
contemned
or
neglected
,
and
that
for
all
christians
,
first
or
last
,
yong
or
old
,
and
then
what
iust
exception
can
there
be
made
at
all
against
that
?
So
also
by
the
order
that
is
now
taken
in
the
booke
,
that
the
lawfull
minister
only
shall
priuately
baptise
the
child
,
the
old
obiection
against
the
conditional
baptising
of
it
after
in
the
case
mentioned
in
the
booke
,
is
sufficiently
taken
away
,
for
now
that
will
neuer
neede
to
be
put
in
vse
.
And
as
for
the
ring
vsed
in
mariage
,
the
words
with
my
bodie
I
the
worship
,
or
the
resemblance
that
it
is
said
there
to
haue
of
the
spirituall
marriage
betwixt
Christ
,
and
his
church
;
I
finde
not
that
any
seeme
greatly
to
stand
at
any
or
at
all
of
these
.
And
if
they
should
,
surely
they
could
not
therin
finde
any
iust
cause
;
for
the
ring
is
but
giuen
&
taken
as
a
ciuill
token
betwixt
the
parties
that
are
maried
,
of
the
promise
and
couenant
that
therein
they
make
one
to
the
other
:
and
the
word
worship
there
vsed
,
doth
but
import
that
worship
or
honor
that
growes
vnto
the
woman
by
marriage
,
in
that
thereby
man
is
so
made
her
head
that
she
hath
in
the
phrase
and
sense
of
the
Apostle
,
thereby
also
such
a
right
of
,
ouer
and
in
his
bodie
,
that
thenceforth
it
is
not
his
owne
,
as
it
was
before
,
which
whiles
by
marying
of
her
,
he
intitles
her
vnto
,
very
truly
hee
may
say
in
that
sense
,
that
with
his
bodie
he
doth
her
worship
,
and
finding
the
holy
ghost
,
so
oft
hath
taken
delight
vnder
the
shadow
of
marriage
betwixt
man
and
woman
,
to
set
forth
vnto
vs
the
spirituall
marriage
betwixt
Christ
and
his
Church
,
the
speech
in
the
booke
beeing
to
bee
vnderstood
no
otherwise
,
but
as
hauing
reference
onely
thereunto
)
as
indeed
iustly
it
cannot
)
no
iust
fault
can
be
found
thereat
.
Now
as
for
all
the
rest
of
the
obiections
alledged
against
precise
conformity
in
the
practise
of
the
booke
,
from
certaine
words
&
phrases
in
sundry
prayers
and
parts
thereof
,
which
seeme
hardly
and
harshly
to
be
set
downe
,
yea
so
as
without
some
alteration
they
cannot
well
be
so
vsed
,
to
helpe
vs
in
that
,
we
are
to
call
to
mind
againe
his
Maiesties
pleasure
(
as
I
noted
in
the
beginning
of
this
treatise
)
most
gratiously
deliuered
vs
in
the
conclusion
of
the
conference
,
that
hee
would
haue
vs
to
take
euery
thing
in
the
best
sense
we
could
,
for
in
that
sense
only
he
would
haue
vs
to
vnderstand
that
he
vrged
them
to
be
vsed
and
yeelded
vnto
:
for
in
this
case
,
we
but
so
doing
,
there
is
nothing
so
hardly
set
downe
,
but
that
taking
it
and
explaining
it
as
the
very
booke
meanes
it
,
and
as
the
publikly
professed
and
authorised
doctrine
of
our
Church
doth
lead
vs
,
the
offence
thereat
will
be
remoued
.
2
Then
secondly
,
howsoeuer
some
now
(
so
the
better
to
countenance
their
refusall
to
yeeld
this
conformity
(
though
in
some
sort
they
haue
seemed
better
to
like
thereof
heretofore
)
perswade
themselues
,
&
would
also
perswade
others
,
that
now
they
are
more
strictly
bound
to
follow
in
euery
thing
the
precise
letter
of
the
Booke
then
before
,
by
the
new
Canons
,
and
the
declared
meaning
therein
of
the
Church
in
that
respect
,
we
are
to
vnderstand
that
both
contrarie
to
his
Maiesties
foresaid
declared
pleasure
in
that
point
,
and
contrarie
indeed
both
to
the
meaning
of
the
booke
and
those
Canons
,
it
is
so
conceiued
:
for
if
that
were
so
,
that
now
vpon
no
circumstance
or
due
consideration
the
precise
letter
thereof
might
be
altered
at
any
time
,
then
we
should
neyther
burie
,
baptize
,
nor
visite
any
but
males
,
and
though
there
be
but
one
to
be
baptised
,
we
should
yet
alwaies
vse
the
plurall
number
in
speaking
thereof
,
for
so
onely
runs
the
letter
of
our
booke
:
yea
(
that
more
is
)
if
conformitie
now
vrged
bound
vs
to
such
a
precise
and
strict
following
the
very
letter
of
our
booke
in
euery
thing
,
then
thereby
we
should
be
bound
to
breed
the
Bishops
and
the
whole
state
,
more
trouble
by
our
exact
so
doing
then
they
breed
any
by
the
vrging
of
it
.
For
by
the
last
rubricke
in
marriage
,
euery
married
couple
should
receiue
the
Communion
that
day
,
and
by
an
other
,
euen
the
last
also
in
the
tract
of
confirmation
,
it
is
flatly
set
downe
,
that
none
are
to
be
admitted
vnto
the
holy
communion
,
vntill
such
time
as
they
can
say
that
Cathechisme
,
and
bee
confirmed
,
for
all
wise
men
will
and
may
easily
conceiue
,
that
if
our
conformity
bound
vs
so
strictly
to
the
letter
of
the
book
,
that
by
force
of
these
two
Canons
,
no
Papists
or
Brownists
that
refuse
vtterly
to
communicate
with
vs
,
nor
any
else
that
cannot
both
say
the
whole
Catechisme
,
and
were
not
confirmed
also
,
might
by
any
minister
of
this
Church
lawfully
be
married
,
what
inconueniences
soeuer
otherwise
grew
thereof
,
and
likewise
that
all
vnconfirmed
,
old
and
yong
,
man
and
woman
,
noble
and
ignoble
,
should
be
held
from
the
communion
,
vntill
they
could
all
say
the
Catechisme
,
and
were
also
confirmed
;
there
being
therefore
so
few
in
comparison
of
the
rest
that
are
thus
qualified
,
what
a
stirre
would
this
breede
?
Ministers
in
most
places
should
haue
far
lesse
to
doe
,
then
they
haue
in
marrying
and
in
ministring
of
the
Communion
,
and
the
Bishops
would
be
driuen
to
spend
all
their
time
and
liuing
in
confirming
of
the
vnconfirmed
,
or
the
whole
land
would
mightily
be
disquieted
in
running
and
seeking
vnto
them
for
no
small
space
.
The
makers
therefore
of
the
Statute
Eliz.
1.
First
to
authorise
the
seruice
Booke
,
though
thereby
as
strict
order
is
taken
for
the
vniforme
practise
thereof
,
as
euer
was
by
any
Canons
since
,
without
any
alteration
thereof
,
yet
most
wisely
foreseeing
,
as
well
the
mischiefe
and
inconuenience
that
might
growe
in
time
vpon
some
circumstances
in
following
too
to
precisely
the
letter
thereof
,
hath
onely
made
penall
the
wilfull
transgressing
the
order
thereof
,
and
obstinate
standing
therein
And
therefore
also
in
the
second
Article
,
whereunto
subscription
is
made
touching
the
vse
and
practise
of
the
Booke
,
he
that
therevnto
subscribeth
,
promiseth
onely
to
vse
the
forme
in
the
said
Booke
prescribed
in
publicke
prayer
and
administration
of
the
Sacraments
and
none
other
.
Whereby
it
should
seeme
to
mee
,
that
the
edge
and
force
both
of
the
statute
law
and
Canon
,
is
against
Papists
and
Sectaries
,
that
will
vse
new
formes
or
rites
quite
differing
from
this
Booke
,
or
but
little
or
none
of
this
,
and
not
against
such
as
are
carefull
to
vse
the
whole
form
&
substance
of
this
without
any
alteration
thereof
at
all
,
but
vpon
due
circumstances
,
&
iust
consideration
,
reason
and
occasion
,
and
that
in
peace
and
silence
also
answering
yet
alwaies
by
that
their
alteration
or
explanation
,
the
true
end
and
sense
therof
,
as
much
as
any
way
conueniently
may
be
,
and
therefore
we
may
be
sure
that
such
alteration
onely
of
some
occurrents
therein
,
is
lawfull
and
allowable
.
As
for
example
,
when
reading
the
Collectes
appointed
to
bee
read
on
Christmasse
daye
,
or
Whitsonday
,
certaine
daies
follwing
,
the
minister
quietly
and
in
good
discretion
,
chuses
rather
to
say
,
as
about
this
time
,
then
as
the
verie
letter
is
,
this
day
,
because
he
knowes
that
Christ
was
borne
but
of
one
day
,
and
the
holy
Ghost
likewise
in
that
extraordinarie
manner
came
downe
but
vpon
one
:
or
when
in
the
receit
of
the
communion
by
himselfe
,
or
in
his
owne
person
,
he
chaunges
the
words
appointed
to
to
be
used
in
the
deliuerie
or
receipt
thereof
;
namely
the
words
,
giuen
for
thee
,
into
these
words
giuen
for
mee
:
what
Bishop
or
Ordinarie
in
the
land
can
or
will
dislike
him
for
so
doing
?
Likewise
,
in
the
foresaid
cases
,
doubtlesse
the
meaning
of
those
rubrickes
onely
is
,
that
they
shall
communicate
that
day
if
there
be
a
Communion
then
,
&
they
be
fit
,
&
that
none
are
to
be
held
to
be
fit
to
be
admitted
thereunto
,
but
they
that
are
confirmed
or
which
for
knowledge
,
age
and
discretion
might
well
haue
beene
.
And
so
though
the
booke
prescribing
a
common
rule
and
order
for
the
burying
of
all
such
as
in
such
a
Christian
Church
as
this
is
,
shall
die
(
in
Christian
charity
and
hope
that
all
would
die
like
Christians
)
appoints
the
minister
to
say
in
committing
his
body
to
the
earth
,
that
he
doth
so
,
in
sure
and
certaine
hope
of
resurrection
to
eternall
life
:
and
therefore
after
also
to
pray
,
that
they
together
with
that
their
brother
may
haue
their
perfect
consummation
and
blisse
in
Gods
eternall
and
euerlasting
kingdome
:
yet
now
without
any
breach
of
that
order
,
by
the
other
Canon
,
Persons
dying
excommunicated
,
Maiore
excommunicatione
,
for
some
grieuous
and
notorious
crime
,
when
no
man
is
able
to
testifie
of
their
repentance
,
the
minister
is
not
to
burie
at
all
,
much
lesse
in
the
precise
forme
,
and
with
those
words
.
And
otherwise
it
is
well
knowne
,
that
murderers
of
themselues
,
and
sundrie
other
notorious
offenders
,
dying
in
and
for
those
their
such
crimes
,
ministers
are
not
by
that
order
,
or
by
lawe
,
at
all
bound
to
bury
:
and
therefore
not
in
that
very
manner
.
Wherefore
then
,
as
the
very
reason
giuen
in
the
Canon
in
the
foresaid
case
shewes
,
when
both
the
minister
and
most
of
the
parish
knoweth
(
as
the
case
in
my
knowledge
both
hath
beene
,
and
therefore
may
be
againe
)
that
one
comes
to
be
buried
,
that
liued
and
dyed
most
profanely
,
more
like
a
verie
Atheist
,
and
a
grosse
infidell
,
then
like
any
Christian
at
all
:
who
doth
not
see
,
that
the
discreet
minister
(
yet
therein
nothing
crossing
eyther
the
meaning
of
the
booke
,
or
the
intent
of
the
authorisers
thereof
)
may
in
wisedome
and
discretion
,
in
such
sort
vse
,
and
alter
those
words
:
as
that
neither
he
burie
his
bodie
in
sure
and
certaine
hope
of
the
resurrection
thereof
to
eternall
life
,
as
the
body
of
one
that
died
like
a
Christian
indeed
,
nor
that
he
be
inforced
to
say
,
that
he
and
the
rest
there
present
,
may
haue
their
consummation
with
him
in
Gods
euerlasting
blisse
&
kingdome
?
For
we
may
be
sure
that
it
was
neither
the
meaning
either
of
the
book
or
of
the
authorisers
therof
,
first
or
last
,
in
those
set
and
precise
words
and
tearmes
,
to
bind
the
ministers
to
bury
any
but
such
whom
with
a
good
conscience
they
so
might
.
And
yet
who
knoweth
not
that
fit
it
is
,
that
for
the
maintenance
of
good
order
,
the
rule
should
be
so
generally
see
downe
,
because
it
is
not
fit
(
many
amongst
such
a
multitude
of
ministers
as
be
in
this
kingdome
,
lacking
due
discretion
)
to
leaue
all
or
any
in
such
a
case
simply
at
their
owne
liberty
?
And
yet
againe
,
who
is
so
simple
but
he
vnderstands
,
that
hardly
can
any
rule
in
such
matters
,
be
so
generally
set
downe
,
but
that
euer
the
equity
therof
,
&
the
true
meaning
of
the
prescribers
therof
,
will
&
may
admit
of
some
instances
to
the
contrary
.
Howbei
Gods
mercy
being
so
infinite
as
it
is
,
and
we
in
Christian
chariritie
being
bound
but
as
we
are
,
to
hope
and
to
iudge
the
best
of
all
that
die
amongst
vs
,
doubtles
in
this
respect
,
the
instances
wil
be
but
few
,
and
very
rare
:
and
yet
euen
then
to
preuent
all
inconueniences
that
might
grow
by
the
rashnes
&
indiscretion
of
some
ministers
,
I
would
wish
none
to
take
liberty
of
themselues
to
alter
this
form
,
but
by
allowance
of
authority
,
vpon
due
information
of
the
particular
occasion
first
obtaind
:
which
when
there
is
or
shall
be
iust
cause
,
I
am
fully
perswaded
,
would
easily
be
obtaind
;
and
I
wish
it
should
.
For
it
cannot
stand
with
the
rule
,
wherby
the
Church
is
bound
in
all
her
orders
to
haue
especiall
care
that
they
tend
to
edification
alwaies
;
to
tye
her
ministers
in
the
buriall
of
the
dead
,
to
equall
such
,
in
and
by
such
words
,
with
her
best
and
liueliest
members
.
As
for
that
which
is
misliked
in
the
booke
,
touching
priuate
absolution
,
in
the
tract
of
visiting
the
sicke
,
in
my
opinion
there
is
no
iust
cause
thereof
:
for
doubtlesse
in
the
case
there
mentioned
,
such
priuate
absolution
is
very
necessary
and
comfortable
:
and
the
meaning
thereof
is
no
more
,
but
that
they
so
repenting
and
beleeuing
as
is
there
specified
in
the
booke
,
we
,
as
the
ministers
of
God
assure
them
,
that
he
doth
absolue
them
of
their
sinnes
so
repented
of
.
And
indeed
there
is
no
difference
in
the
true
sense
and
meaning
,
betweene
this
and
the
generall
absolution
,
or
pronouncing
of
the
sins
of
the
penitent
to
be
forgigiuen
,
with
good
allowance
vsed
after
the
generall
confession
of
sins
in
the
beginning
of
morning
and
euening
praier
:
but
that
there
it
is
pronounced
generally
to
all
there
present
that
are
truly
penitent
,
and
beleeue
in
Christ
according
to
the
Gospell
:
and
here
particularly
but
to
the
sicke
party
,
likewise
so
professing
both
faith
and
repentance
.
And
why
may
we
not
in
the
Collect
of
Trinitie
sonday
pray
as
there
the
booke
appoints
to
be
deliuered
from
all
aduersitie
;
as
well
as
in
the
Lords
prayer
to
be
deliuered
from
all
euill
?
For
the
Church
and
her
members
(
at
the
least
some
particular
Churches
)
sometime
may
haue
rest
therefrom
;
but
if
not
,
and
she
were
sure
thereof
also
,
why
may
she
not
yet
so
pray
,
to
shew
her
desire
that
she
might
;
as
Christ
did
,
that
the
cup
might
passe
from
him
,
which
he
knew
should
not
?
These
things
duly
considered
,
I
remember
nothing
of
any
moment
in
the
booke
,
to
stay
any
man
from
yeelding
to
conformity
in
the
vse
and
practise
therof
.
For
,
as
for
the
few
supposed
incommodious
phrases
in
some
other
praiers
,
they
will
and
may
be
easily
remooued
,
but
by
taking
them
in
the
best
and
fairest
sense
,
most
standing
with
the
substance
of
sound
doctrine
otherwise
publikly
professed
,
and
authorised
in
this
Church
,
which
vntil
euident
cause
be
giuen
men
to
the
contrary
,
euery
one
in
duty
is
bound
to
do
.
For
,
what
reason
hath
any
man
to
think
,
but
that
our
professed
&
authorised
doctrine
,
and
our
praiers
and
practise
agree
?
Our
Church
therfore
disalowing
praier
for
the
dead
as
it
doth
,
and
requiring
alwaies
stedfast
faith
in
our
praiers
,
we
may
be
sure
therby
,
we
are
only
in
the
Letany
so
taught
to
pray
that
God
would
not
remember
the
sinnes
of
our
forefathers
,
as
therfore
to
take
vengeance
of
vs
:
and
in
the
two
collects
,
the
fift
after
the
offertory
,
&
the
second
after
Trinity
,
to
feare
,
and
to
distrust
,
only
in
respect
of
our selues
,
but
not
in
respect
of
Gods
mercy
in
Christ
at
all
.
Wherfore
,
hauing
now
thus
said
,
what
I
hope
may
be
sufficient
to
moue
my
good
brethren
for
the
Churches
peace
&
good
,
and
also
for
their
owne
,
and
to
preuent
greater
inconueniences
,
to
stand
forth
no
longer
in
their
refusal
to
conforme
themselues
in
their
practise
to
the
orders
of
our
Church
,
required
at
their
hands
:
let
vs
passe
on
to
that
which
yet
seemeth
to
be
wanting
,
to
perswade
them
also
,
if
and
when
need
shal
be
;
in
the
same
respects
,
rather
to
yeeld
to
the
vrged
form
of
subscription
,
then
either
therfore
to
shun
to
enter
into
the
ministry
,
when
otherwise
they
are
fit
and
might
,
or
for
the
refusal
therof
,
to
be
debarred
of
the
vse
of
their
gifts
therin
.
CHAP.
13.
Touching
the
yeelding
to
the
now
vrged
subscription
:
and
answering
certaine
obiections
against
the
same
.
BEing
therefore
now
come
to
the
question
about
this
subscription
howsoeuer
heretofore
it
was
doubted
whether
it
had
any
express
law
or
canon
to
warrant
it
or
no
,
now
wee
are
put
out
of
doubte
thereof
by
these
last
cannons
,
and
namely
by
the
36
,
in
that
wee
see
and
know
them
all
to
be
so
authorised
by
his
Maiestie
as
they
are
,
who
hath
full
and
sufficient
authority
by
his
highnesse
tytle
&
prerogatiue
confirmed
vnto
him
by
expresse
law
otherwise
,
so
to
doe
.
And
therefore
we
cannot
be
now
ignorant
,
but
that
our
reuerend
fathers
the
Bishops
,
haue
thereby
authority
,
to
vrge
such
ministers
thereunto
,
as
bee
vnder
their
iurisdictions
,
at
such
times
,
and
in
such
cases
,
and
vpon
such
occasions
,
and
in
such
manner
,
as
are
expressed
in
the
said
canons
,
and
also
vnder
the
penalties
to
the
refusers
,
then
specified
in
the
same
.
Wherefore
as
I
said
of
the
former
so
I
must
needs
say
of
this
,
so
farre
as
there
is
nothing
within
the
compasse
therof
,
either
in
the
owne
nature
,
or
as
it
is
meant
by
the
order
of
our
Church
,
and
the
gouernors
thereof
,
contrary
either
to
sound
faith
or
good
manners
,
taught
in
Gods
word
,
conscience
(
in
respect
of
them
and
this
their
authority
which
they
haue
now
by
law
or
canon
,
though
not
in
regard
of
the
bare
nature
of
euery
thing
within
the
reach
of
the
same
)
without
all
question
doth
bind
vs
,
for
the
Churches
good
,
and
our
owne
,
to
yeeld
thereunto
.
And
this
is
certaine
,
the
first
Article
touching
his
Maiesties
iust
Title
and
supremacie
therin
set
downe
,
&
the
last
touching
the
booke
of
Articles
(
so
far
forth
as
they
concern
faith
&
the
sacraments
)
all
men
of
our
religion
&
profession
that
hold
communion
with
vs
,
haue
alwaies
since
subscription
hath
beene
first
required
,
beene
willing
and
ready
to
yeeld
the
same
,
acknowledging
,
as
by
the
lawes
of
the
realme
,
so
also
by
the
lawes
of
God
,
for
the
plaine
and
manifest
truth
therin
contained
,
that
they
were
bound
in
conscience
also
,
euen
for
the
matter
therof
,
so
to
do
.
The
question
therfore
concerning
this
point
lies
in
this
,
whether
the
rest
contained
in
these
thre
articles
mentioned
in
that
36
canon
,
&
in
the
form
there
set
down
,
may
be
yeelded
vnto
with
a
safe
&
good
conscience
,
wherunto
first
I
say
,
that
comparing
the
Articles
wher
vnto
now
subscription
is
required
,
with
the
3
that
formerly
were
wont
to
be
vrged
,
touching
either
the
whole
,
or
the
rest
,
now
only
in
question
,
I
find
no
great
difference
;
some
words
are
added
in
the
first
somewhat
more
fully
to
expresse
his
Maiesties
title
and
supremacy
,
wherof
therefore
I
think
euery
one
likes
so
much
the
better
,
and
as
for
the
second
,
it
is
word
for
word
,
the
same
it
was
,
and
that
requires
that
by
our
subscription
therunto
,
we
only
aduouch
,
that
those
twoe
bookes
therein
named
(
the
booke
of
common
prayer
,
and
the
booke
of
ordering
Bishops
,
Priests
and
Deacons
)
containe
nothing
contrary
to
the
word
of
God
,
and
in
the
last
,
as
I
finde
these
words
added
;
(
now
to
make
it
plaine
how
many
articles
the
said
booke
of
Articles
containes
)
being
in
number
39
besides
the
ratification
,
so
I
obserue
for
the
word
beleeueth
,
vsed
before
touching
all
the
Articles
therein
contained
,
as
it
there
is
expresly
set
downe
,
a
softer
word
put
,
namely
acknowledgeth
,
so
that
herein
euen
in
the
construction
of
those
that
most
mislike
and
write
against
the
former
,
it
is
most
cleare
,
that
this
now
vrged
is
in
respect
of
the
matter
therof
,
the
very
same
,
if
not
better
and
easier
,
then
it
was
before
,
especially
considering
also
the
things
amended
&
explaned
in
the
booke
of
common
prayer
of
late
,
as
was
noted
in
the
beginning
.
2
If
any
say
yet
,
now
it
is
worse
then
it
was
,
in
respect
of
the
forme
,
because
now
is
added
ex
animo
,
where
it
was
before
but
volens
,
that
is
such
a
difference
,
whereupon
it
will
not
follow
that
it
is
one
iot
worse
then
it
was
before
:
for
who
can
indeed
say
or
write
that
he
doth
a
thing
volens
,
and
yet
not
ex
animo
?
it
also
appearing
by
that
which
I
haue
said
already
of
the
former
point
,
that
our
Church
by
these
last
canons
,
hath
in
nothing
made
the
sense
of
any
thing
harder
then
it
was
before
,
it
must
neees
follow
that
now
to
refuse
thus
to
subscribe
,
for
any
that
haue
subscribed
before
,
is
rather
an
argument
of
inconstancy
in
them
then
otherwise
.
And
this
is
well
knowne
,
and
doubtles
the
Bishop
(
I
am
perswaded
,
by
publike
record
vnder
our
hands
(
can
proue
,
that
very
few
or
none
of
vs
,
that
haue
entred
into
the
ministry
,
or
haue
beene
instituted
or
admitted
by
them
to
any
liuing
since
the
thirteenth
yeare
of
her
Maiesties
raigne
that
last
was
,
but
wee
haue
both
for
the
one
,
and
the
other
,
how
oft
so
euer
that
hath
beene
in
the
latter
respect
so
oft
subscribed
vnto
;
the
consideration
whereof
,
one
would
thinke
might
bee
some
motiue
vnto
vs
,
the
lesse
to
sticke
at
it
now
againe
,
if
neede
so
require
.
3
This
also
in
my
opinion
may
bee
an
other
of
some
force
the
rather
to
draw
vs
thereunto
,
that
we
plainely
see
in
the
second
article
,
the
reuerend
fathers
and
our
brethren
that
first
with
them
agreed
in
Conuocation
,
that
this
forme
(
to
breed
vnitie
and
vniformitie
,
as
they
hoped
)
of
subscription
should
be
vrged
,
thereby
only
concluded
that
we
should
aduouch
nothing
to
bee
contained
in
those
two
bookes
mentioned
in
the
second
article
,
and
about
which
indeed
all
the
question
is
,
as
I
haue
sayd
,
in
this
case
,
contrarie
to
the
word
of
God
.
Which
(
as
I
,
and
many
others
haue
heard
some
of
the
chiefe
that
then
were
)
protest
,
they
did
of
purpose
therby
to
ease
the
consciences
of
the
subscribers
,
as
much
as
might
be
:
for
that
as
they
knew
sundry
things
within
the
compasse
of
the
said
bookes
to
be
prater
verbum
&
diuersa
à
verbo
(
which
was
lawfull
enough
in
things
of
that
nature
that
they
were
)
so
they
knew
also
,
that
it
was
far
les
to
say
accordingly
that
they
contained
nothing
contrarie
to
the
word
,
then
that
all
things
contained
therein
were
agreeable
to
the
word
,
as
they
require
we
should
say
touching
the
booke
of
Articles
,
containing
the
most
substantiall
grounds
and
points
of
the
doctrine
of
faith
and
the
Sacrament
,
wherof
the
third
article
is
:
vnlesse
therfore
in
their
sense
,
we
can
shew
some
things
that
those
bookes
containe
contrary
to
the
word
,
we
say
nothing
against
the
forme
of
subscription
thereby
required
.
4
To
say
or
thinke
that
the
booke
of
Common
prayer
containes
some
thing
contrarie
to
the
word
of
God
,
either
because
it
appoints
the
Canonicall
Scriptures
but
to
be
read
as
it
doth
,
or
the
Apocrypha
chapters
mentioned
in
the
Kalenders
,
I
hope
by
that
which
I
haue
said
before
,
at
large
of
both
those
points
,
it
wil
or
may
appear
,
that
therfore
it
is
not
so
.
For
therby
I
haue
shewed
that
in
good
construction
,
(
and
but
yet
in
such
as
may
well
stand
with
any
thing
set
downe
in
those
kookes
)
in
both
those
respects
,
it
containes
nothing
but
that
which
a
man
may
lawfully
accordingly
practise
&
conforme
himselfe
vnto
,
&
therfore
nothing
contrary
to
the
word
:
and
the
like
also
I
hope
I
may
assume
of
all
the
rest
contained
therin
,
in
the
foresaid
discourse
cleared
of
the
obiections
made
against
them
touching
conformity
:
&
that
therfore
now
againe
,
I
shall
not
need
to
trouble
the
reader
with
any
further
rehersall
therof
.
For
as
I
said
in
the
beginning
,
so
far
as
one
may
lawfully
&
with
a
good
conscience
go
in
his
practise
&
vse
,
he
may
also
go
in
this
forme
of
subscribing
therunto
:
and
this
is
certaine
also
,
that
that
which
the
authorised
book
containes
not
,
nor
binds
vs
to
practise
(
lying
within
the
compasse
of
these
things
we
shold
practise
,
if
the
books
meaning
were
indeed
to
bind
vs
thereuno
)
that
,
we
need
not
thinke
,
that
it
containes
at
all
,
thus
farre
to
be
iustified
by
subscription
:
Let
vs
heare
therfore
what
further
particularly
can
be
obiected
against
this
subscription
,
either
out
of
the
book
of
comon
prayer
,
or
out
of
the
other
.
Some
thing
further
I
find
to
this
end
obiected
,
out
of
the
tracts
of
the
communion
&
,
baptism
,
&
something
out
of
that
of
confirmation
.
5
Out
of
the
tract
of
the
communion
for
the
sicke
that
there
in
a
certaine
case
,
the
communion
is
allowed
to
be
administred
to
one
alone
,
as
namely
when
he
is
sicke
of
a
contagious
disease
,
and
none
can
be
got
to
communicate
with
him
,
and
that
it
is
there
in
the
treatise
of
the
publike
communion
also
permitted
vnto
some
of
the
communicants
to
make
the
generall
confession
of
sinnes
in
his
owne
name
,
and
of
all
the
rest
,
as
it
is
there
set
downe
;
both
which
are
held
to
be
contrarie
to
the
word
,
For
that
the
minister
by
the
institution
is
to
say
,
eate
ye
and
drinke
yee
all
of
this
,
which
he
cannot
say
to
one
alone
,
and
that
so
to
make
confession
of
sinnes
is
held
to
be
,
by
the
word
properly
and
onely
belonging
to
the
minister
.
Neither
of
these
I
alledged
in
the
former
discourse
,
because
though
they
bee
both
in
the
communion
booke
,
yet
they
are
neither
of
them
there
so
set
downe
,
as
that
necessarily
either
of
them
need
euer
come
into
practise
,
and
very
seldome
or
neuer
haue
they
,
or
are
like
to
do
:
for
in
the
former
it
is
expresly
set
downe
,
that
in
that
case
onely
vpon
speciall
request
of
the
diseased
,
the
minister
may
alone
communicate
with
him
,
it
saith
not
that
either
he
must
or
ought
;
and
therfore
we
may
be
sure
,
for
feare
of
his
owne
perill
,
he
will
chuse
rather
not
so
to
do
,
then
so
to
administer
it
,
especially
seeing
the
preface
to
the
communion
for
the
sicke
,
and
a
rubricke
after
therein
,
seeme
rather
to
wish
that
to
be
neuer
ministred
without
a
conuenient
companie
,
and
that
the
people
by
oft
communicating
,
and
by
good
instruction
,
shall
be
brought
to
that
vnderstanding
,
that
they
should
neuer
need
to
desire
it
so
inconueniently
to
be
administred
,
and
the
67
Canon
now
binds
not
the
minister
to
go
so
much
as
to
visit
the
sick
,
in
case
his
disease
be
known
,
or
but
probably
suspected
to
be
infectious
:
and
the
other
is
also
so
permitted
to
one
of
the
receiuers
(
in
the
rubricke
before
the
sayd
confession
)
as
that
the
said
confession
is
to
be
made
either
by
one
of
them
,
or
by
one
of
the
ministers
,
or
by
the
priest
himselfe
;
and
therefore
(
being
so
set
downe
)
that
alwayes
it
shall
lie
in
the
ministers
or
priests
choise
,
whether
any
of
the
other
lay
communicants
shal
say
it
or
no
,
they
haue
,
wil
,
&
may
,
by
the
book
so
preuent
that
inconvenience
,
that
it
shall
need
neuer
(
more
then
it
hath
done
)
come
to
be
so
vsed
,
And
thus
also
indeed
we
see
euen
by
the
same
reasons
that
neither
of
these
are
so
contained
in
the
booke
,
as
that
they
need
to
trouble
any
in
the
subscribing
thereunto
.
And
therefore
as
the
latter
is
not
once
remembred
,
either
by
the
writers
of
the
admonition
,
or
by
M.
Cartwright
,
as
worthy
once
to
be
obiected
against
the
booke
,
so
the
other
though
it
be
obiected
by
both
,
is
neither
acknowledged
nor
once
defended
,
by
the
late
Archbishop
in
his
answer
vnto
them
(
as
you
may
see
Pag.
528.
&
229.
of
his
booke
)
as
at
all
contained
or
mentioned
in
the
seruice
booke
;
yea
Pag.
525.
(
belike
for
the
reasons
aforesaid
)
he
saith
flatly
that
there
is
no
receiuing
of
one
alone
alowed
in
the
booke
.
But
suppose
the
worst
;
if
it
should
be
held
to
be
contrarie
to
the
word
,
either
to
minister
it
in
a
priuat
house
,
or
that
the
minister
in
any
case
should
minister
it
to
one
alone
,
we
must
then
condemne
all
antiquity
,
euen
in
Iustin
Martyrs
,
Tertullians
,
and
Cyprians
times
,
in
whose
times
Maister
Cartwright
is
inforced
to
confesse
it
was
ministred
in
priuate
houses
,
in
the
foresaid
page
525.
&
in
Serapians
time
,
who
had
it
sent
him
lying
sick
on
his
death
bed
,
to
be
receiued
alone
,
as
we
read
in
Eusebius
Lib.
6.
Cap.
43.
And
though
there
be
but
two
,
the
minister
and
the
sick
,
yet
in
reference
to
them
two
,
it
may
be
said
take
ye
,
eat
yee
,
and
wee
know
that
Christ
hath
promised
that
when
two
or
three
are
gathered
togeather
in
his
name
,
hee
will
bee
in
the
middest
of
them
.
Math.
18.
And
wee
know
that
Bucer
and
Peter
Martyr
allowed
our
communion
booke
,
euen
in
respect
of
the
communion
therein
prescribed
for
the
sick
,
in
their
iudgments
that
they
gaue
thereof
,
and
likewise
that
Musculus
:
de
coena
Domini
confesses
that
it
is
retained
in
diuerse
reformed
Churches
,
yea
neither
Beza
nor
Caluin
,
but
in
some
case
they
allowed
it
,
and
Oecolampadius
as
it
is
written
in
his
life
,
denied
it
not
the
sicke
,
but
in
this
case
we
need
none
of
these
helps
,
because
this
thing
in
question
is
so
mentioned
in
the
communion
booke
as
rather
yet
it
is
disalowed
thereby
then
allowed
,
&
cannot
iustly
be
said
to
be
contained
therein
,
and
is
so
shut
out
againe
(
as
we
haue
heard
)
both
by
the
drift
of
the
same
,
&
by
the
foresaid
Canons
explayning
the
meaning
of
the
book
touching
the
ministers
duty
in
visiting
of
the
sicke
.
And
further
of
the
other
neede
not
be
said
,
for
it
is
so
there
permitted
,
as
with
all
,
streight
(
as
we
〈◊〉
haue
heard
)
the
vse
of
that
permission
is
preuented
.
And
yet
if
it
shold
be
vrged
as
plainly
yet
permitted
there
,
I
think
wel
may
it
be
Prater
verbum
,
but
hardly
wil
it
be
proued
any
more
to
be
contrary
to
the
word
,
them
the
former
,
for
wher
hath
the
word
so
appropriated
this
to
the
minister
,
and
denyed
it
vnto
others
,
that
it
should
be
contrary
to
the
word
,
but
〈◊〉
to
permit
it
to
another
.
6
Further
yet
,
in
that
(
in
a
rubricke
next
the
creed
in
that
tract
)
it
is
said
,
if
there
be
no
sermon
,
shall
follow
one
of
me
homilies
already
set
forth
or
to
be
set
forth
by
common
authority
,
especially
the
35
article
in
the
booke
of
Articles
,
adiudging
both
the
former
booke
of
Homilies
set
forth
in
King
Edward
the
sixts
time
,
and
the
second
booke
,
the
seuerall
tytles
wherof
are
there
set
downe
,
to
be
read
in
the
Churches
,
by
the
ministers
diligently
&
distinctly
,
as
containing
what
doctrine
is
meete
&
necessary
for
these
times
,
arise
other
obiections
,
which
they
haue
against
this
subscription
:
for
say
they
in
these
already
extant
,
some
faults
there
are
in
certaine
of
them
,
which
cannot
stand
with
the
word
,
and
further
what
may
be
in
the
rest
,
that
shall
bee
see
forth
,
wee
cannot
tell
,
and
therfore
hard
it
is
to
subscribe
;
howsoeuer
when
that
booke
and
rubrick
was
authorised
first
Eliza.
I
there
were
some
to
be
set
out
,
yet
since
they
that
were
intended
then
,
haue
long
agoe
beene
published
,
&
so
therefore
in
that
respect
as
I
said
in
the
beginnig
,
this
obiection
is
void
.
Touching
those
that
then
were
extant
,
notwithstanding
the
obiected
faults
against
some
of
them
,
very
true
it
is
,
that
there
is
much
wholsome
&
needfull
doctrine
contained
in
them
,
&
most
of
them
they
can
not
nor
do
touch
with
any
faults
at
all
,
and
those
which
they
obiect
against
any
of
them
,
are
not
of
any
such
moment
,
but
either
with
a
fauourable
construction
,
they
may
be
made
none
at
all
,
or
else
(
as
they
knowe
)
they
are
such
as
about
which
amongst
the
godly
learned
both
of
ancient
time
,
&
now
also
,
there
is
&
hath
been
great
question
whether
they
be
to
be
counted
any
faults
at
all
or
no
:
and
the
same
may
as
iustly
bee
said
of
all
that
since
haue
beene
authorised
.
But
touching
those
that
by
authority
then
should
after
be
set
out
,
why
ought
not
men
then
in
charity
,
aswell
haue
hoped
that
they
in
authority
would
haue
a
care
,
that
they
should
containe
nothing
contrary
to
the
word
,
as
it
seemeth
they
did
of
Sermons
to
be
made
?
In
that
therefore
they
made
no
exception
euer
yet
against
the
Booke
in
that
respect
,
though
then
their
Sermons
be
allowed
to
be
made
,
by
preachers
euery
where
,
which
yet
then
they
could
not
tell
whether
they
would
bee
faultlesse
or
no
〈◊〉
But
in
very
deed
,
though
subscribing
to
the
Booke
of
Common
Prayer
,
and
Articles
,
we
thus
subscribe
to
the
allowing
of
them
to
be
read
,
yet
in
that
by
the
preface
before
the
second
Booke
of
Homilies
(
which
interprets
the
meaning
of
both
these
bookes
,
herein
)
it
appeares
the
minister
is
not
tied
to
read
them
all
,
but
directed
there
only
out
of
them
all
,
prudently
to
chuse
out
such
as
be
most
fit
for
the
time
and
for
the
instruction
of
the
people
,
our
late
Archbishop
in
his
foresaid
booke
,
Pag.
715.
and
the
next
,
had
iust
cause
and
ground
to
write
(
as
he
hath
)
fully
to
remoue
this
obiection
:
if
any
homily
(
saith
he
)
shall
be
appointed
hereafter
,
wherein
you
mislike
any
thing
,
you
need
not
to
read
it
,
for
the
book
appoints
you
not
to
read
this
or
that
homily
,
but
some
one
which
you
shall
like
best
,
and
if
you
be
disposed
to
preach
,
you
need
read
none
at
all
;
and
touching
those
which
are
to
be
set
out
,
if
you
feare
any
such
thing
as
you
pretend
,
I
thinke
,
saith
he
,
in
that
case
a
modest
protestation
would
not
be
refused
.
Yea
as
we
haue
heard
before
,
Pag.
720.
he
refuseth
in
plaine
and
expresse
words
to
defend
any
thing
as
appointed
by
the
booke
to
be
read
,
which
is
not
grounded
vpon
the
word
of
God
.
But
in
very
deed
I
cannot
see
how
iustly
and
truely
the
bookes
can
be
said
,
to
containe
all
which
they
appoint
or
allow
in
any
sort
to
be
read
:
such
direction
for
the
reading
of
them
,
they
may
well
be
sayd
to
containe
,
but
yet
not
therfore
the
things
themselues
.
Howsoeuer
in
this
case
,
in
my
conscience
,
there
is
great
difference
betwixt
being
bound
only
by
the
booke
to
read
the
Scriptures
in
a
translation
that
hath
faults
,
the
Apocrapha
that
hath
faults
,
or
homilies
that
hath
faults
,
&
the
iustifying
of
them
to
be
faultlesse
:
and
plain
it
is
(
suppose
in
this
that
we
were
strictly
thereby
tied
to
read
all
these
)
that
yet
no
where
,
by
the
bookes
,
or
otherwise
,
are
we
charged
,
either
by
practise
or
subscription
,
to
aduouch
that
all
or
any
of
these
containe
no
faults
,
or
that
so
doing
,
to
auer
that
they
are
no
faults
:
and
therfore
this
obiection
need
trouble
vs
as
litle
as
any
.
CHAP.
14.
Answering
more
obiections
against
subscription
to
the
book
of
comon
prayer
.
NOw
touching
baptisme
&
the
tract
thereof
,
in
that
priuate
baptisme
is
so
vrged
as
it
is
therby
,
and
by
the
69.
Canon
,
especially
seeing
both
it
and
the
other
sacrament
are
said
in
the
Catechisme
to
be
necessarie
to
saluation
,
some
thereupon
gather
that
now
it
seemeth
to
be
the
meaning
of
the
booke
,
and
of
our
church
also
,
to
hold
baptism
so
necessary
to
saluation
,
as
that
none
can
now
be
saued
without
it
.
But
surely
herein
they
wrong
in
my
iudgement
both
the
books
and
the
meaning
of
our
church
.
For
hereby
doubtlesse
they
do
not
mean
to
tie
God
so
to
this
ordinary
meanes
,
as
that
he
neither
can
nor
will
exraordinarily
saue
any
without
it
,
though
neuer
so
much
preuented
by
death
,
before
according
to
Gods
ordinance
they
may
haue
it
.
For
then
the
booke
neuer
should
haue
beene
so
explained
in
that
point
as
now
it
is
,
that
none
but
a
lawfull
minister
should
baptise
the
chld
in
what
danger
soeuer
it
be
.
But
onely
hereby
would
the
state
take
order
as
much
as
might
be
,
(
which
was
very
necessary
)
to
preuent
all
contempt
or
neglect
thereof
,
if
it
could
in
time
be
had
,
for
as
the
one
extreame
is
to
be
auoided
,
so
doubtles
was
and
is
the
other
:
and
so
for
any
thing
our
Church
hath
done
in
this
point
,
the
ancient
doctrine
that
alwaies
hath
in
this
case
bene
held
and
receiued
of
and
in
the
Churches
of
Christ
,
since
the
first
institution
of
the
sacraments
,
namely
not
the
want
therof
simply
,
but
the
contempt
or
neglect
therof
to
be
damnable
,
is
held
here
still
,
and
therfore
this
of
baptisme
is
to
be
counted
so
necessary
to
saluation
,
as
that
by
all
means
when
&
wher
(
as
is
aforesaid
)
it
may
be
had
it
is
most
carefully
&
diligently
to
be
sought
for
.
2
Now
whereas
I
heare
that
some
stumble
at
that
,
that
the
child
dying
after
baptisme
before
yet
it
can
be
confirmed
,
it
is
said
in
the
book
(
immediatly
before
the
Catechisme
,
in
a
rubricke
there
)
that
such
a
child
hath
all
things
necessary
by
the
word
of
God
to
saluation
,
and
is
vndoubtedly
saued
,
gathering
thereupon
that
the
meaning
of
our
Church
therin
is
absolutely
and
simply
so
to
tie
saluation
to
baptisme
that
whosoeuer
once
is
outwardly
baptised
,
cannot
be
saued
:
surely
this
is
as
hard
a
collection
&
construction
of
this
as
may
be
For
first
it
is
euident
that
there
the
speach
is
of
baptised
children
onely
dying
before
they
be
confirmed
and
that
of
purpose
it
is
there
so
set
down
,
to
the
confort
of
christian
parents
in
that
case
,
&
plainly
to
teach
vs
all
,
howsoeuer
our
Church
thinks
it
fit
to
retain
the
vse
of
confirmation
in
sundry
good
respects
,
yet
(
it
holds
it
not
to
be
of
the
same
nature
with
the
sacraments
of
baptism
&
the
Lords
Supper
,
nor
so
necessary
to
saluation
.
And
what
reason
is
there
to
the
contrary
,
but
that
we
may
and
ought
in
Christian
charity
,
so
hope
&
perswade
our selues
of
al
christian
children
so
baptised
,
dying
in
their
childhood
,
as
that
book
speaketh
?
3
For
all
this
some
yet
draw
an
argument
to
stay
them
from
thus
subscribing
as
is
required
,
for
that
by
the
booke
as
they
alleage
,
so
much
is
attributed
to
confirmation
,
that
it
is
therby
made
as
a
third
sacrament
contrary
to
the
25
article
of
the
book
of
articles
,
also
subscribed
vnto
,
for
that
say
they
,
the
Bishops
imposition
of
his
hands
,
is
in
the
tract
of
confirmation
expresly
termed
a
signe
,
wherby
they
certify
them
whom
they
confirme
of
Gods
gratious
fauour
and
goodnes
towads
them
,
whereas
the
article
saith
that
neyther
confirmation
nor
any
of
the
other
foure
by
the
Papists
held
to
be
sacraments
,
can
be
sacraments
iindeed
,
because
they
haue
not
any
visible
signe
or
ceremony
ordayned
of
God
.
But
the
contrariety
that
seemeth
herein
to
be
,
betwixt
these
bookes
,
is
easily
to
be
remoued
.
For
though
the
communion
booke
make
imposition
of
hands
a
signe
drawne
from
the
example
of
the
Apostles
,
yet
it
deriues
it
not
from
Gods
ordinance
and
institution
,
as
the
outward
signes
in
Sacraments
are
,
and
so
that
notwithanding
,
the
words
of
the
article
may
well
enough
stand
therwith
,
which
only
denies
it
to
haue
any
visible
signe
ordained
by
God
.
Againe
,
there
is
great
ods
betwixt
materiall
and
substantial
signes
,
such
as
water
,
bread
,
and
wine
are
in
the
sacraments
&
this
bare
action
of
imposition
of
hands
:
&
sacraments
properly
taken
are
not
only
signs
of
some
spiritual
grace
but
of
sauing
grace
in
Christ
Iesus
:
&
they
are
means
also
to
offer
,
to
deliuer
,
&
to
seale
the
deliuery
of
the
same
,
to
the
right
receiuers
therof
:
all
which
this
is
not
hereby
made
.
But
I
maruell
what
reason
men
haue
,
to
allow
of
imposition
of
hands
,
as
a
laudable
rite
and
ceremonie
,
euen
drawne
also
from
the
Apostles
example
,
in
the
ordination
of
ministers
,
thereby
as
it
were
by
that
solemne
ceremony
and
prayer
withall
,
to
set
them
apart
from
all
others
,
for
the
worke
of
the
ministerie
,
and
yet
so
much
to
mislike
of
this
here
:
they
thinke
not
that
it
makes
ordination
a
sacrament
,
why
should
they
thinke
then
that
it
makes
so
confirmation
?
it
is
vsed
here
with
prayer
,
wherunto
especially
the
booke
attributeth
their
confirmation
,
appointing
the
other
but
withall
to
be
vsed
as
there
by
externally
to
certifie
them
,
that
to
them
particularly
that
strength
is
wished
.
Hierom
,
I
am
sure
,
against
the
Luciferians
,
acknowledges
that
it
was
in
vse
in
churches
in
his
time
and
before
,
and
that
only
to
be
ministred
by
Bishops
as
it
is
with
vs
,
propter
honorem
sacerdotii
,
non
legis
necessitatem
.
And
Bucer
vpon
the
fourth
to
the
Eph.
so
allowes
it
,
and
so
many
other
learned
writers
both
ancient
,
and
of
these
times
,
as
you
may
see
at
large
,
Inst.
Cal.
l.
4.
c.
19.
sect.
4.
&
no
reason
it
is
why
they
shold
not
,
because
now
with
this
imposiion
of
hands
,
extraordinary
gifts
of
the
spirit
are
not
giuen
;
for
those
were
but
to
follow
therupon
for
a
time
,
and
sufficient
it
is
now
that
further
strength
doth
folow
.
And
it
is
vsed
&
hath
bin
thus
,
by
the
bishops
&
not
by
the
ministers
,
not
as
som
hardly
therupon
gather
therby
to
intimate
,
as
though
it
were
a
higher
thing
then
either
baptisme
or
the
supper
,
which
they
vse
to
minister
,
but
onely
for
order
and
in
good
pollicy
,
thereby
the
better
to
draw
both
ministers
and
godfathers
and
godmothers
the
more
carefully
to
see
children
so
catechised
,
as
that
being
cald
by
the
Bishops
to
this
,
they
may
therewith
their
owne
mouthes
professe
and
promise
that
which
others
before
did
for
them
.
And
verily
being
vsed
to
this
end
,
in
the
good
Pollicy
of
the
Church
,
it
would
be
a
notable
good
meanes
hereof
,
and
therefore
I
haue
long
wisht
a
more
carefull
and
an
vniuersall
vse
therof
,
&
lament
the
neglect
therof
,
for
euen
from
thence
the
great
negligence
that
hath
beene
both
in
ministers
to
Catechise
,
&
in
the
people
in
seking
to
haue
their
youth
duly
instructed
,
hath
very
much
proceeded
,
&
I
hope
the
contrary
good
fruits
in
that
behalfe
,
will
grow
by
the
wise
and
orderly
reuiuing
thereof
.
What
more
of
any
moment
,
not
formerly
answered
is
now
alleaged
out
of
the
communion
booke
to
stay
men
from
subscription
,
I
remember
not
,
saue
that
some
say
the
vrging
of
all
prescribed
therby
now
to
be
read
without
leauing
out
any
part
therof
in
respect
of
a
sermon
,
or
in
any
other
regard
(
as
it
appeares
Canon
14
)
shuts
out
preaching
much
.
But
my
experience
teacheth
me
the
contrary
,
for
though
I
read
fully
all
that
is
appointed
,
and
haue
long
vsed
so
to
do
,
yet
I
praise
God
,
beeing
vpon
the
point
now
of
60
yeares
of
age
,
yet
I
finde
both
strength
and
time
conuenient
,
euery
Sabbath
,
both
forenoone
and
afternoone
to
do
both
.
And
they
that
finde
not
themselues
of
strength
so
to
doe
,
they
are
not
by
any
law
forbid
to
get
them
Curats
and
helpers
,
which
may
ease
them
,
commonly
if
not
of
all
,
yet
of
a
great
part
of
the
burden
of
the
tone
;
and
if
their
liuing
bee
so
small
,
and
they
are
not
able
to
haue
that
helpe
,
otherwise
beeing
conformeable
,
and
doing
what
they
can
,
their
weaknesse
or
sickly
estate
,
will
easily
with
their
ordinaries
excuse
them
.
Sure
any
man
may
be
,
that
reads
the
booke
and
the
canons
,
there
to
find
that
the
booke
often
directeth
vs
to
pray
that
all
ministers
may
be
diligent
preachers
of
the
word
,
and
that
by
the
canons
better
order
is
taken
,
for
often
&
diligent
preaching
of
the
word
,
then
euer
heretofore
hath
beene
,
and
therefore
this
may
goe
amongst
other
too
hard
collections
and
constructions
of
our
Churches
meaning
well
enough
,
and
therfore
need
not
in
truth
stay
any
man
from
subscribing
.
I
am
not
ignorant
that
yet
many
things
more
in
this
booke
are
obiected
,
but
because
I
know
onely
a
charitable
construction
will
easily
remooue
them
,
I
passe
them
ouer
wishing
euery
man
therby
,
as
he
may
&
is
bound
,
to
satisfie
him selfe
therein
.
CHAP.
15.
Answering
certaine
obiections
,
out
of
the
booke
of
Ordination
THus
then
we
are
come
at
the
last
to
the
other
booke
of
ordination
of
Bishops
,
Priests
,
&
Deacons
,
against
which
(
as
it
is
in
vse
with
vs
now
&
long
hath
been
)
I
must
confesse
I
see
or
find
nothing
euer
alleaged
of
any
moment
to
this
purpose
,
but
I
finde
the
same
so
fully
answered
by
our
late
most
reuerend
Archbishop
in
his
foresaid
book
against
Cartwright
,
so
oft
before
named
,
&
since
by
the
right
reuerend
and
learned
now
Bishop
of
Winchester
in
his
booke
written
long
since
of
the
perpetuall
gouernment
of
Christs
Church
,
as
that
I
cannot
but
maruaile
(
especially
seeing
I
could
neuer
see
the
latter
of
these
books
by
any
,
once
euer
yet
attempted
to
be
answered
)
that
any
for
all
this
should
set
a
foot
againe
,
any
old
obiections
(
and
new
I
finde
none
of
any
moment
)
against
the
said
booke
,
whereunto
there
they
haue
beene
and
are
,
and
that
also
long
ago
,
so
throughly
answerd
.
And
therefore
for
this
point
(
Christian
Reader
)
both
to
spare
thy
further
labour
and
mine
,
thereunto
I
referre
thee
.
Onely
this
in
the
meane
time
I
say
for
my
owne
part
,
that
there
I
finde
all
that
hath
beene
said
of
any
waight
against
the
said
booke
(
in
my
iudgement
)
so
satisfied
,
that
in
respect
thereof
onely
,
whosoeuer
refuseth
to
subscribe
,
he
doth
so
without
any
iust
cause
at
all
.
For
concerning
the
distinction
of
degrees
by
that
booke
(
for
the
better
ordering
of
the
Church
in
her
ecclesiasticall
policy
)
allowed
to
be
amongst
vs
the
ministers
of
the
Gospell
,
I
must
needs
say
and
protest
,
though
as
seriously
and
diligently
as
I
could
,
I
haue
read
and
considered
all
that
hath
beene
written
to
or
from
,
with
or
against
,
of
that
question
for
these
thirtie
yeares
and
more
,
and
also
of
purpose
for
the
same
,
haue
searched
all
antient
writers
,
and
all
monuments
of
antiquity
,
that
I
could
come
by
,
yet
I
could
neuer
find
any
thing
of
any
sound
moment
or
force
brought
against
the
same
:
yea
(
that
more
is
)
besides
hatred
to
popery
,
&
too
great
an
admiration
of
some
other
Churches
I
neuer
by
all
this
could
finde
,
that
the
impugners
thereof
,
and
the
seekers
in
the
steed
thereof
to
bring
in
a
gouernment
of
the
Church
by
a
parity
of
Ministers
and
their
Presbiteries
,
haue
indeed
and
truth
any
thing
of
sound
moment
,
or
of
any
waight
at
all
to
iustifie
or
to
countenance
their
so
doing
.
In
so
much
that
before
the
late
reformation
of
Geneua
,
for
all
the
fore said
points
,
and
search
that
I
haue
vsed
for
this
point
,
I
could
thereby
yet
neuer
finde
,
any
one
Church
of
Christ
,
so
big
as
that
of
Geneua
and
the
appurtenances
thereof
,
any
where
,
or
at
any
time
for
the
space
of
one
ten
yeares
possest
of
that
their
kinde
of
gouernment
:
whereas
of
the
contrarie
,
through
the
whole
course
of
the
Scriptures
euer
since
Moses
,
and
through
all
Ecclesiastical
stories
and
monuments
of
antiquitie
.
I
obserue
it
hath
bin
the
lords
pleasure
in
his
good
prouidence
,
alwaies
to
haue
his
church
since
it
had
but
outward
visibility
in
one
nation
,
perpetually
gouerned
by
distinct
degrees
of
ministers
,
proportionable
to
this
of
ours
,
for
through
the
old
Testament
from
Moses
to
Christ
,
it
had
by
Gods
ordinance
an
high
priest
,
Priests
and
Leuites
to
that
end
:
and
Christ
enlarging
the
bounds
therof
,
we
find
by
the
playne
testimony
of
the
new
testament
,
he
left
for
the
orderly
gouernment
therof
,
vntill
his
second
comming
.
Ephes.
4.
some
Apostles
,
some
Prophets
,
some
Euangelists
,
&
some
Pastors
&
Teachers
In
that
therfore
in
that
golden
age
of
the
Apostles
,
when
the
gifts
of
the
spirit
,
both
vpon
the
ordinary
Pastours
,
&
christian
people
,
were
as
they
were
often
extraordinary
,
we
yet
find
when
particular
Churches
were
furnished
&
setled
with
all
their
ordinary
necessary
officers
,
they
stood
need
besides
the
helpe
they
then
had
of
Synods
,
the
ouersight
of
euangelists
&
the
visitation
againe
,
and
againe
,
both
by
their
letters
&
personall
presence
,
of
the
apostles
,
whiles
they
liued
;
what
reason
can
any
man
haue
to
thinke
,
that
in
the
times
since
,
far
worse
then
those
,
the
churches
of
Christ
should
not
likewise
need
some
in
the
roome
of
those
,
to
haue
a
superintendency
ouer
the
particular
ministers
,
to
visit
,
and
to
keepe
them
in
order
from
time
to
time
?
And
therfore
doubtlesse
the
Apostles
Prophets
&
Euangelists
,
in
that
which
they
had
extraordinaly
,
ceasing
euer
since
we
find
,
by
the
testimony
of
ecclesiasticall
stories
,
by
light
&
warrant
from
these
former
proportions
,
&
experience
for
the
better
ordering
therof
in
peace
and
vnitie
,
the
church
of
Christ
possest
of
Bishops
,
ministers
&
Deacons
.
All
which
neither
could
nor
would
haue
beene
so
,
if
this
other
fancyed
forme
of
Church
gouernment
had
been
so
essentiall
thereunto
,
&
this
of
ours
so
bad
&
vnfit
for
the
same
,
as
the
admirers
of
that
other
would
beare
the
world
in
hand
,
both
this
and
the
other
hath
been
&
is
,
for
who
can
or
wil
be
perswaded
that
God
being
of
that
powre
that
he
is
,
&
louing
his
church
as
he
doth
,
that
euer
he
could
or
would
suffer
her
for
15
or
16
hundred
yeares
to
be
destituted
&
bereued
of
her
proper
and
essentiall
outward
forme
of
church
gouernment
,
or
that
he
would
haue
continued
&
blessed
the
other
,
as
he
hath
both
in
the
ancient
churches
&
since
,
if
it
had
beene
or
were
so
displeasing
vnto
him
,
&
antichristian
,
as
they
now
charge
it
to
be
?
2
As
for
the
preaching
by
deacons
&
ministring
baptisme
by
such
,
who
can
read
the
story
of
the
Acts
,
touching
the
Deacon
Phillip
and
what
after
is
storied
there
in
both
respects
,
as
done
lawfully
by
him
,
though
we
read
there
only
of
his
calling
to
the
office
of
a
deacon
,
or
what
to
like
purpose
,
as
the
foresaid
two
learned
fathers
haue
shewed
out
of
the
monuments
of
true
antiquity
,
such
haue
don
in
the
primitiue
Church
,
but
he
will
see
he
hath
cause
to
cease
from
obiecting
that
as
a
fault
against
that
booke
,
in
that
our
Deacons
are
said
to
bee
called
to
their
office
according
to
apostolike
example
.
3
And
as
for
the
name
Priest
,
it
answering
with
vs
as
it
doth
in
respect
of
our
office
,
the
word
presbyter
,
&
not
the
other
Sacerdos
,
what
iust
offence
can
any
take
thereat
?
4
And
as
long
as
we
find
Apostles
directing
and
commaunding
Euangelists
,
as
Paul
did
Timo.
and
Tytus
,
witnesse
the
epistles
he
wrote
to
them
,
&
they
therby
directed
to
ouersee
,
&
direct
pastors
,
as
therin
&
by
the
storie
of
the
Acts
,
it
appeares
they
did
,
&
pastors
charged
to
attend
&
feed
their
flocks
,
though
we
find
not
the
precise
names
of
Archbishops
,
Metropolitans
or
primats
at
the
first
,
what
should
wee
therfore
striue
?
Strife
about
words
,
as
long
as
wee
find
the
matter
and
substance
that
in
truth
implyeth
as
much
,
becomes
not
the
Church
of
God
:
but
the
ecclesiasticall
stories
,
and
the
records
of
the
ancient
councells
make
it
most
manifest
to
them
that
read
them
,
that
it
was
not
long
after
the
age
of
the
apostles
,
ere
these
very
names
were
taken
vp
and
for
order
sake
giuen
to
the
Bishops
ouer
other
.
5
And
as
for
that
saying
,
receiue
the
holy
Ghost
,
it
beeing
vnderstood
either
of
the
holy
Ghost
it selfe
,
or
of
the
gifts
thereof
,
fit
for
the
ministry
,
as
some
take
it
,
it
doubtlesse
is
vsed
and
meant
as
a
prayer
,
that
so
they
may
,
not
as
a
speech
of
one
hauing
power
&
authority
to
giue
it
,
as
when
Christ
vsed
it
,
but
taking
it
as
very
wel
,
also
it
may
for
the
calling
to
the
ministry
wherof
the
holy
Ghost
is
the
author
,
they
as
the
ordinary
means
wherby
he
calleth
them
thereunto
,
may
say
so
:
wherfore
to
grow
to
an
end
,
I
verily
think
no
one
thing
more
,
either
hath
bred
,
or
yet
doth
nourish
more
the
ecclesiasticall
controuersies
of
ours
about
rites
and
ceremonies
,
and
the
outward
pollicy
of
our
Church
,
as
either
not
reading
,
or
negligent
studying
of
sound
antiquity
:
&
therfore
I
would
wish
,
&
do
with
all
my
heart
,
that
all
my
good
brethren
of
the
in
ministry
,
as
far
as
their
ability
will
serue
them
would
get
them
the
writings
of
the
ancient
fathers
,
&
especially
the
ecclesiasticall
stories
of
Eusebius
&
his
fellows
:
&
the
tomes
of
the
ancient
councels
,
&
then
next
after
the
study
of
the
sacred
scripture
,
that
they
would
diligently
read
&
consider
of
them
.
For
doubtles
euen
therby
they
would
learn
much
to
direct
them
how
to
cary
themselues
in
their
places
,
&
in
all
occurrents
that
otherwise
for
lack
of
so
good
presidents
,
to
much
troble
many
of
them
,
&
are
often
cause
also
why
they
are
more
troublesome
vnto
others
,
for
such
matters
then
otherwise
they
would
be
,
if
they
were
throughly
acquainted
with
the
ancient
practise
of
Christs
Church
in
such
cases
.
There
they
should
finde
it
in
August
.
Epist.
86.
to
Casulan
.
&
118.
to
Ianuari
:
Euseb.
lib.
5.
cap.
23.
Socrat.
lib.
5.
cap.
22.
Zozom.
lib.
7.
cap.
19.
&
in
Greg.
ad
Leandrum
:
and
that
one
Church
is
not
bound
in
her
outward
rites
&
fashions
to
anothers
and
therfore
that
no
one
Church
is
preiudiced
by
anothers
different
fashions
in
such
things
:
yea
,
that
nihil
officit
in
eadem
fide
conspirantium
Ecclesiarum
consuetudo
diuersa
:
yea
that
rather
that
so
being
,
they
holding
notwithstanding
vnity
of
faith
,
they
are
the
more
commendable
:
for
the
bonds
of
the
Churches
vnitie
were
alwaies
held
to
be
one
God
,
one
faith
,
one
baptisme
,
and
not
one
rite
,
or
one
ceremony
,
and
therefore
there
also
shall
they
finde
,
how
peacably
&
godly
the
learned
in
such
times
conformed
themselues
to
the
orders
and
fashions
alwaies
of
the
Church
wherin
they
liued
in
such
things
;
and
so
neither
gaue
offence
to
any
nor
tooke
any
,
and
how
,
the
different
fashions
or
opinions
in
such
things
notwithstanding
,
they
thought
it
vnfit
to
breake
vnity
with
others
.
And
to
this
end
I
wold
euery
one
would
but
read
the
said
86.
&
118
epistles
of
S.
Augustine
and
his
next
also
,
the
119
,
for
there
they
should
find
,
both
excellent
councell
,
and
examples
to
this
purpose
.
7
Alas
how
can
any
ioyne
with
the
brownists
in
holding
rhis
kinde
of
gouernment
by
Archbishops
,
and
Bishops
to
be
antichristian
and
that
of
theirs
to
be
Christs
Churche
,
perpetuall
&
essentiall
regiment
,
but
he
must
needs
ioyne
with
them
in
their
practise
,
rent
,
&
separation
from
vs
?
8
Or
the
premises
considered
,
what
sound
reason
hath
any
man
to
thinke
though
one
of
late
an
enemie
thereunto
hath
vrged
it
in
print
that
the
holding
of
this
gouernment
of
ours
to
haue
warrant
from
the
scriptures
,
should
impeach
the
Kings
supremacy
as
though
that
these
degrees
of
ministers
,
in
this
sort
allowed
by
the
booke
of
ordination
of
them
,
could
not
both
stand
together
;
wheras
indeed
therby
,
it
is
confirmed
&
strengthened
as
Solomons
was
,
in
that
though
the
high
Priesthood
,
was
expresly
from
God
,
he
yet
rightly
deposed
Abiather
and
placed
Sadok
in
his
roome
.
1.
Kings
.
3.35
.
For
though
in
respect
of
that
which
they
haue
from
Prínces
,
they
may
be
said
to
be
theirs
,
&
of
humane
constitution
:
yet
in
respect
of
their
ministry
&
spiritual
iurisdiction
in
the
church
,
they
wel
may
be
said
to
be
of
Gods
own
ordinance
.
9
Wherfore
(
to
grow
towards
an
end
)
remember
we
(
my
good
brethren
)
this
one
thing
more
,
that
it
standeth
this
our
state
and
Church
much
vpon
,
hauing
made
so
many
seuere
lawes
as
it
hath
against
Papists
,
Schismaticks
,
Barowists
or
Brownists
(
cal
them
as
you
wil
)
&
hauing
also
so
executed
them
,
as
they
haue
,
&
minding
as
it
semeth
so
to
do
stil
(
and
we
see
it
is
most
necessary
for
the
peace
of
the
church
they
should
)
let
none
of
vs
,
that
should
ioyne
with
them
therin
,
&
also
euery
way
strengthen
them
,
what
we
could
(
they
so
multiplying
as
they
do
both
on
the
right
hand
,
&
left
)
by
any
means
weaken
eyther
our
'
selues
,
or
them
,
against
them
:
which
once
againe
I
cannot
but
put
you
in
mind
we
do
,
so
long
as
eyther
for
conformity
,
or
this
subscribing
,
(
by
our
refusal
stil
hereof
)
we
not
only
make
distraction
,
rent
&
breach
amongst
our selues
,
but
also
strengthen
them
with
so
many
arguments
as
we
stand
vpon
,
wilfully
to
persist
in
their
superstitious
refusal
or
recusancy
,
on
the
one
side
,
&
in
their
like
peuish
shunning
of
ioining
in
cōmuion
again
with
vs
of
the
other
.
And
therby
as
much
doubtles
as
ether
the
weight
of
those
reasons
comes
to
,
or
the
credit
of
their
persons
is
that
stand
therupon
,
are
they
&
will
they
,
be
emboldened
to
think
&
say
,
in
the
opinion
of
so
many
of
our
own
religion
and
fellowship
that
they
haue
had
wrong
,
and
shall
haue
still
,
in
being
punished
as
they
haue
beene
,
are
,
or
shall
be
for
refusing
to
ioyne
with
vs
in
vse
of
that
seruice
,
and
for
submitting
themselues
to
that
forme
of
Ecclesiastical
gouernment
,
which
is
in
so
many
respects
,
contrary
to
the
word
.
O
therfore
,
it
were
to
be
wished
(
good
brethren
)
in
this
case
,
that
you
would
seriously
remember
that
the
Lord
requires
of
all
his
,
Zac
,
8.19
that
they
should
loue
truth
and
peace
,
ioyning
them
both
together
,
&
therfore
that
the
Apostle
,
Rom.
12.11
.
had
no
sooner
wild
vs
to
be
feruent
in
spirit
,
but
he
addeth
streight
,
seruing
the
lord
,
&
ver.
18.
vrging
vs
al
as
much
as
is
possible
to
haue
pe●●●
with
al
men
.
For
doubtles
they
are
very
much
deceiued
,
that
vnder
pretence
of
zeale
,
think
they
may
without
offence
disturbe
the
Churches
peace
.
For
who
knoweth
not
that
it
is
as
dangerous
erring
on
the
right
hand
,
as
on
the
left
,
and
that
Christ
iustly
checked
the
sons
of
thunder
.
Luk.
9.55
.
though
their
wish
of
fire
against
the
Samaritans
,
came
from
a
fiery
zeale
,
and
loue
towards
himselfe
?
Surely
euen
the
lamentable
experience
we
haue
had
already
by
the
original
&
growth
of
the
open
schisme
wherin
to
many
of
our
brethren
haue
desperately
run
of
late
years
,
&
wherin
stil
wofully
and
obstinately
they
continue
(
being
as
all
men
must
needs
see
from
no
other
ground
&
occasion
,
but
from
the
too
much
vrging
and
amplifying
vnder
the
shew
&
likenes
of
zeale
of
the
same
things
that
now
still
in
this
case
of
refusall
of
conformity
and
subscription
are
reuiued
)
I
would
thinke
should
haue
sounded
such
a
loud
retreat
in
all
our
eats
from
euer
medling
any
more
therewith
,
for
feare
of
the
like
inconuenience
to
our selues
,
that
ere
this
wee
should
haue
beene
sufficiently
warned
from
running
any
more
this
course
:
for
hardly
can
any
be
of
the
iudgment
of
the
one
,
but
he
must
like
of
the
practise
of
the
other
.
But
Nunquam
sera
est
ad
bones
mores
via
.
Wherfore
let
not
studium
partium
,
or
any
preiudicate
opinion
touching
loue
of
our
own
priuat
credit
,
or
to
much
desire
too
please
a
few
priuat
men
make
any
of
vs
so
to
forget
our
duty
,
either
to
God
,
our
church
,
or
our selues
,
and
those
that
depend
vpon
vs
,
as
for
a
few
weake
obiections
(
a
thousand
times
so
answered
,
that
as
Augustine
speaketh
,
Epist.
118
might
satisfie
,
though
not
a
contentious
person
,
yet
any
modest
and
peaceable
minded
man
)
to
run
our selues
and
ours
any
longer
vpon
these
so
dangerous
rocks
,
so
much
to
our
owne
harme
,
&
so
much
also
to
the
reioycing
and
strengthening
of
our
common
aduersaries
.
And
yet
this
I
haue
not
writ
,
or
any
thing
therein
,
eyther
to
condemn
any
that
of
weaknesse
and
tendernesse
of
conscience
indeed
,
(
all
this
that
I
haue
said
notwithstanding
)
cannot
in
faith
doe
otherwise
(
for
I
haue
learned
of
the
Apostle
,
Rom.
14.
(
as
I
said
in
the
beginning
)
that
whatsoeuer
is
not
done
of
faith
is
sinne
,
or
any
way
to
stay
or
to
withold
them
that
be
in
authority
,
eyther
from
shewing
what
fauour
they
will
or
may
to
such
(
else
also
being
peaceable
and
fruitfull
men
)
or
when
it
shal
seem
good
vnto
them
is
regard
of
them
to
remoue
,
or
better
to
smoth
the
controuerted
changable
things
,
they
most
take
offence
at
,
but
onely
in
the
meane
time
,
whilest
things
stand
as
they
do
,
hereby
to
perwade
my
good
brethren
in
the
best
manner
I
could
,
how
with
a
good
conscience
these
things
may
be
yeelded
vnto
,
for
the
peace
of
the
Church
without
any
iust
offence
,
therby
either
giuen
or
taken
,
rather
than
that
for
their
not
so
yeelding
they
shold
suffer
themselues
to
be
kept
from
entring
the
ministery
,
or
to
be
depriued
thereof
againe
,
or
but
to
be
but
suspended
from
the
execution
thereof
,
by
the
sentence
of
the
Bishoppes
.
But
in
the
meane
time
,
whiles
we
can
grow
all
to
be
thus
minded
,
&
to
be
at
vnity
amongst
our selues
,
in
these
things
,
let
no
man
thinke
that
therfore
he
hath
any
iust
cause
giuen
him
,
to
call
into
question
the
truth
of
our
religion
otherwise
,
or
the
Papist
at
all
therefore
to
insult
ouer
vs
.
For
none
of
any
reading
of
the
monuments
of
antiquitie
can
be
ignorant
,
that
in
the
primitiue
Church
,
and
in
the
best
times
thereof
since
the
Apostles
,
&
that
for
a
long
time
together
,
there
hath
beene
amongst
the
ancient
Christians
,
otherwise
very
sound
,
and
at
vnitie
in
the
trueth
,
and
substance
of
religion
amongst
themselues
,
as
great
diuersities
of
opinons
,
and
as
hot
contentions
as
in
these
respects
these
of
ours
be
about
Ecclesiasticall
rites
and
ceremonies
.
And
all
the
world
may
know
but
by
the
confessed
differences
of
opinions
by
Bellarmine
amongst
themselues
,
in
his
bookes
of
controuersies
in
matters
of
far
higher
nature
:
that
the
Papists
of
all
men
haue
least
vnitie
euen
in
the
chiefe
grounds
of
their
religion
:
and
it
is
as
famously
knowne
,
that
here
in
England
whiles
they
bare
the
sway
:
for
all
their
great
brag
of
vnitie
otherwise
,
that
in
their
church
seruice
there
was
great
diuersitie
:
some
following
the
vse
of
Sarum
;
some
Herford
vse
,
some
the
vse
of
Bangor
;
some
of
Yorke
,
and
some
of
Lincolne
.
CHAP.
16.
Containing
the
conclusion
and
exhortation
to
vnitie
.
YEt
to
conclude
(
good
brethren
)
seeing
in
euery
particular
nationall
church
,
vniformitie
in
such
things
,
is
very
requisit
and
commendable
,
for
the
better
maintenance
of
peace
and
loue
therein
:
euen
of
loue
and
compassion
to
our
common
mother
the
Church
of
England
,
which
as
I
haue
sayd
,
is
troubled
with
so
dangerous
enemies
,
both
on
her
right
hand
and
left
,
and
so
to
bury
and
extinguish
for
euer
the
odious
name
of
Puritants
,
&
to
put
an
end
to
all
shew
of
Schisme
,
distraction
,
and
diuision
amongst
our selues
,
to
the
no
small
strengthning
of
our selues
,
to
our
reioycing
against
our
common
aduersaries
,
and
so
to
the
great
weakning
and
vndoubted
griefe
of
our
enemies
,
let
vs
,
all
of
vs
for
euer
hereafter
,
giue
ouer
contending
any
more
thus
amongst
our selues
,
about
these
our
mothers
outward
fashions
,
trimmings
,
and
deckings
,
and
let
vs
both
speedily
and
vnfainedly
,
euery
one
of
vs
,
reunite
our selues
together
in
vnitie
of
iudgement
,
and
vniformitie
of
practise
,
as
by
these
her
outward
orders
,
is
by
her
authority
required
at
our
hands
,
that
so
we
may
bend
all
our
forces
as
dutifull
children
together
to
the
preseruation
of
the
life
and
strength
of
our
sayd
mother
,
which
we
cannot
but
see
otherwise
to
be
in
great
perill
and
danger
,
so
the
better
that
she
may
strongly
encounter
,
ouercome
,
and
subdue
all
,
both
her
aduersaries
and
ours
.
For
Nestor
perswading
Agamemnon
and
Achilles
to
concord
,
said
,
that
otherwise
Priamus
would
laugh
them
both
to
scorne
.
And
wisely
sayd
Metius
Suffetius
to
Tullus
Hostilius
king
of
the
Romans
,
when
the
Albans
and
his
people
were
readie
to
ioyne
battell
the
one
with
the
other
,
vnderstand
,
O
king
,
that
the
Hetrurians
,
a
mightie
people
,
enuie
vs
both
,
&
only
whiles
we
spoile
one
another
,
they
exspect
that
so
we
both
being
once
spent
,
may
in
the
end
both
become
a
pray
and
spoile
to
them
;
And
aduisedly
also
therupon
,
to
end
that
controuersie
,
wheras
the
Romans
chose
3
Horatians
,
and
the
Albans
3
Curiatians
to
fight
a
combat
,
though
therein
the
Curiatians
had
quickly
slaine
two
of
the
Horatians
,
and
also
sore
wounded
the
third
,
yet
we
read
in
that
story
,
that
he
flying
in
pollicie
,
and
so
singling
the
3
Curiatians
being
then
all
aliue
,
in
the
end
,
so
,
one
after
another
,
killed
them
all
,
which
he
could
neuer
haue
done
,
if
they
had
all
held
together
:
&
so
the
Romans
by
the
condition
agreed
on
in
that
combat
,
conquered
the
Albans
;
whereby
we
may
plainly
as
in
a
glasse
see
,
that
though
two
parts
of
three
of
our
Romish
enemies
,
seeme
to
vs
already
slaine
,
&
the
third
part
also
much
wounded
,
yet
if
by
any
means
,
that
one
can
single
&
seuer
vs
,
he
wil
hope
in
the
end
to
conquer
vs
all
.
For
whiles
Athens
&
Lacedemon
iarred
,
both
became
a
pray
to
the
enemie
,
while
Hanniball
and
Hanno
enuied
one
another
Carthage
came
to
confusion
;
&
whiles
the
two
brethren
Etheocles
and
Polynices
contended
for
the
kingdome
of
Thebes
,
they
both
lost
themselues
and
their
kingdom
.
Likewise
whiles
Aristobulus
and
Hircanus
two
brethren
stroue
for
the
kingdome
of
Hierusalem
,
it
became
a
bootie
to
the
Romans
.
And
when
Amon
and
Moab
,
and
they
of
Mount
Seir
fell
out
amongst
themselues
,
and
so
slue
one
another
,
we
know
how
the
holy
story
sheweth
,
their
huge
army
thereby
easily
became
a
rich
spoile
to
Iehosophat
,
2.
Chr.
20.
whereas
of
the
contrary
we
read
there
,
that
the
amitie
of
Abraham
and
Lot
,
was
the
very
cause
of
Lots
rescue
,
and
of
all
his
friends
and
neighbours
,
out
of
the
hands
of
fiue
kings
that
had
taken
them
all
prisoners
and
captiues
,
Gen.
14.
And
who
knoweth
not
that
by
concord
small
things
increase
,
&
that
by
the
contrary
very
great
things
come
to
nothing
?
and
that
a
threefold
cord
is
not
easily
broken
,
but
yet
,
that
vntwisted
it
easily
fals
a
sunder
,
and
so
though
a
sheafe
of
arrowes
bound
fast
together
will
not
quickly
be
burst
,
that
yet
loosed
they
are
quickly
knapt
a
sunder
?
Iustly
therfore
did
Sparta
count
the
concord
that
was
in
that
city
,
the
strongest
and
best
wals
that
it
could
haue
,
and
otherwise
where
that
was
wanting
,
that
the
strongest
wals
that
any
city
could
haue
,
were
but
as
wals
of
paper
.
Learne
we
therefore
(
deare
brethren
)
in
time
to
sing
with
the
Psalmist
,
O
how
good
and
pleasant
a
thing
it
is
for
brethren
to
dwell
together
in
vnity
.
Ps.
133.
&
therfore
according
both
to
his
aduise
,
&
the
Apostles
,
let
vs
as
much
as
is
possible
,
&
in
vs
lieth
,
seeke
peace
with
all
men
,
and
ensue
it
,
Psa.
34.
&
Rom.
12.
And
therfore
also
consider
we
one
another
,
as
we
are
wisht
,
He.
10.
to
prouoke
one
another
only
to
loue
&
to
good
works
not
forsaking
the
fellowship
that
we
haue
amongst
our selues
as
some
do
,
and
learne
as
we
haue
bene
taught
of
Christ
and
his
Apostles
.
Mat.
7.1
.
Ro.
14.13
.
especially
of
things
of
this
kind
,
neither
to
be
offended
at
or
with
one
another
,
or
to
iudge
one
another
,
but
rather
to
say
with
Abraham
euery
one
to
another
,
let
there
be
no
strife
betwixt
vs
,
for
we
are
brethren
,
Genes.
13.
so
yeelding
rather
with
him
of
our
own
right
,
as
he
then
and
there
did
to
his
inferiour
Loth
,
if
neede
bee
to
redeeme
and
purchase
our
owne
peace
and
the
churches
,
so
long
especially
as
we
may
so
doe
without
breach
of
holines
,
as
in
this
case
of
ours
,
I
hope
,
I
haue
shewed
we
may
.
For
if
there
be
enuie
,
strife
,
and
diuision
amongst
vs
still
,
&
that
for
things
of
no
greater
moment
,
Paul
doth
tell
vs
plainly
,
1.
Cor.
3.3
.
that
we
are
carnall
and
walke
as
men
.
God
therefore
giue
vs
all
once
grace
,
so
to
make
it
appeare
,
that
we
haue
mutuall
consolation
in
Christ
,
Comfort
of
loue
,
and
fellowship
of
the
spirit
,
Compassion
and
mercie
,
that
we
may
fulfill
his
ioy
in
being
of
one
accord
and
iudgement
,
Phil.
2.2
.
not
doing
any
thing
of
vainglory
or
of
contention
,
but
in
meeknesse
of
mind
,
euery
one
esteeming
another
better
then
himselfe
,
ver.
3.
and
in
following
the
things
that
concerne
peace
,
and
wherwith
one
may
edifie
another
,
Ro.
14.19
.
and
so
striuing
in
giuing
honor
who
can
giue
most
and
first
,
Ro.
12.10
.
Now
then
saying
with
the
Psalmist
122.
Vnto
all
,
pray
for
the
peace
of
Hierusalem
,
Let
them
prosper
that
loue
her
,
peace
be
with
in
her
wals
,
and
prosperity
within
her
pallaces
.
I
humbly
beseech
the
Lord
to
direct
vs
all
herein
,
and
in
all
our
other
actions
to
his
owne
glory
and
to
our
own
euerlasting
comfort
,
and
so
I
hartily
bid
thee
farewell
in
the
same
Lord
.
1606.
February
.
1.
Thine
in
the
Lord
vnfainedly
,
Thomas
Sparke
.