Admonition
.
THe
reason
that
moueth
vs
,
not
to
like
,
of
this
platforme
of
Pag.
77.
gouerment
,
is
,
that
when
we
,
on
the
one
part
,
consider
the
things
that
are
required
to
be
redressed
;
&
on
the
other
,
the
state
of
our
countrey
people
,
and
common
weale
,
we
see
euidently
that
to
plant
those
things
in
this
Church
,
will
draw
with
it
so
many
and
so
great
alterations
,
of
the
state
of
gouerment
,
and
of
the
lawes
,
as
the
attempting
therof
,
might
bring
rather
the
ouerthrow
of
the
Gospell
among
vs
,
then
the
end
that
is
desired
.
Assertion
.
The
benefit
of
all
exceptions
,
and
advantages
,
to
the
invalidity
,
vncertainty
,
imperfections
,
&
insufficiency
,
of
this
admonitory
bill
,
&
matters
therein
conteyned
,
alwayes
saued
;
for
aunswere
to
so
much
as
concerneth
this
clause
,
&
euerie
other
clause
,
and
article
,
of
the
bill
hereafter
following
,
and
without
that
,
that
there
is
any
matter
,
or
thing
,
in
the
same
bill
,
or
admonition
materiall
,
to
be
aunswered
vnto
,
and
not
herein
,
or
hereby
sufficiently
answered
,
confessed
,
&
avoyded
,
traversed
&
deemed
is
true
,
in
such
manner
and
forme
,
as
in
the
same
is
set
forth
,
and
declared
;
the
defendant
is
ready
to
aver
,
maintayne
,
and
proue
his
aunswere
,
as
shall
please
the
King
,
to
award
,
and
to
commaund
.
And
therefore
hee
most
humbly
beseecheth
the
King
,
if
it
please
the
King
,
&
that
he
haue
found
favour
in
his
sight
,
that
his
exceptions
may
be
admitted
,
and
reade
,
and
that
his
counsel
,
learned
in
the
law
,
may
be
heard
,
and
suffered
to
speake
.
This
platforme
of
gouerment
,
intended
Booke
of
com
.
pray
.
tit.
commination
.
Homil.
2.
part
.
of
the
right
vse
of
the
Church
.
Admo
.
pag.
whitgift
pag.
654.
M.
Nowell
in
his
cathe
.
M.
Calvin
.
M.
Iunius
.
looke
Petic
.
to
her
excellent
Maie
.
pag.
11.
by
the
admonitor
,
not
to
bee
liked
of
in
this
place
,
is
that
platforme
of
Church
gouernement
,
by
Pastours
and
Elders
which
the
booke
of
common
Prayer
,
the
doctrine
of
the
Church
of
Englande
doe
highlie
commande
,
and
which
he
him self
Mr.
D.
Whitgift
,
now
Lord
Archbishop
of
Canturbury
,
&
verie
manie
other
ᶜ
reuerend
Diuines
of
our
age
,
doe
publickely
confesse
in
their
writings
,
to
haue
bene
practised
by
the
Apostles
,
and
primitiue
Church
.
From
whence
it
followeth
that
the
gouerment
of
the
church
,
by
Archbishops
,
Bishops
,
Suffraganes
,
Archdeacons
,
Deacons
,
Chancelours
,
Commissaries
and
Officialls
,
now
already
planted
and
liked
of
,
was
not
practised
by
the
Apostles
,
and
primitiue
Church
.
And
therefore
for
my
part
,
I
can
not
,
but
marueile
,
that
a
disciple
of
the
Apostles
doctrine
,
and
a
successor
in
the
Apostles
Chayre
,
should
bee
drawne
by
humane
reasons
,
not
to
like
of
the
Apostles
gouerment
,
nor
to
tread
in
the
steps
of
the
primitiue
church
.
For
seeing
the
same
is
acknowledged
by
himselfe
to
bee
the
first
way
,
to
be
the
old
and
ancient
way
,
as
being
the
Apostles
way
,
why
should
wee
not
Iere.
6.
16.
walke
therein
,
as
in
the
onelie
good
and
perfect
way
?
The
reuerend
Bishops
will
not
deny
,
that
the
Apostles
,
and
primitiue
Church
for
their
manner
of
gouerment
,
had
the
mind
of
Christ
,
and
that
we
should
follow
the
Apostles
,
as
hauing
them
for
examples
,
because
they
were
the
followers
of
Christ
.
Againe
they
can
not
but
graunt
,
that
the
manner
of
gouerment
,
practised
by
the
Apostles
&
primitiue
church
,
is
written
within
the
booke
of
the
couenants
of
grace
.
All
which
notwithstanding
wee
see
in
this
place
that
from
the
new
Testament
,
from
the
articles
of
grace
,
from
the
law
,
from
the
testimony
,
from
the
example
of
the
Apostles
,
and
from
the
mind
of
Christ
,
we
are
addressed
and
turned
ouer
to
our
state
of
gouerment
,
to
our
countrey
,
to
our
people
,
to
our
common
weale
,
and
to
our
lawes
.
But
this
turning
of
deuises
shall
it
not
be
esteemed
,
as
the
potters
Isaiah
.
29
16.
clay
?
But
(
saith
he
)
to
plant
those
things
in
this
church
,
which
are
required
to
bee
redressed
,
might
bring
rather
the
ouerthrow
of
the
Gospell
,
then
the
end
,
that
is
desired
.
Indeed
(
say
I
)
if
this
might
be
as
soone
proued
,
as
it
was
soone
said
,
the
case
might
haue
gone
well
with
him
.
But
this
parable
is
so
darke
,
that
(
vnlesse
it
be
opened
)
there
is
no
light
at
all
to
be
seene
in
it
.
For
hee
well
knew
,
that
in
steed
of
the
gouerment
practised
by
the
Apostles
and
primitiue
church
,
the
iurisdiction
of
Archbishops
,
Bishops
,
Suffraganes
,
Deacons
,
Archdeacons
,
Chancelours
,
Commissaries
and
Officials
,
is
already
planted
in
this
church
:
And
he
was
not
ignorant
also
that
the
same
iurisdiction
onely
,
and
none
other
,
is
required
to
be
redressed
.
Now
then
if
request
be
made
,
that
this
manner
of
gouerment
bee
redressed
,
how
can
it
euidently
be
seene
that
to
plant
that
maner
of
gouerment
,
might
bring
rather
the
ouerthrowe
of
the
Gospell
,
then
the
end
that
is
desired
?
But
it
may
be
that
hee
ment
more
lightsomely
then
he
spake
.
Yea
let
it
be
,
that
he
intended
thus
:
viz.
to
vnplant
that
,
which
is
now
planted
,
and
to
plant
those
things
,
which
are
yet
vnplanted
(
by
reason
of
many
and
great
alterations
)
might
bring
rather
an
ouerthrow
of
the
Gospell
,
then
the
end
that
is
desired
;
well
(
I
say
)
be
it
so
,
that
he
thus
ment
.
How
is
this
thing
euidently
seene
,
or
how
can
it
euidently
be
proued
?
The
best
sight
,
that
the
seruant
of
Christ
can
haue
,
is
faith
.
For
Faith
is
an
euidence
of
thinges
which
are
not
seene
.
Heb.
11.
This
ouerthrow
then
of
the
Gospell
,
not
being
seene
with
his
bodily
eyes
,
must
needes
be
intended
to
haue
bene
seene
with
the
eyes
of
his
faith
.
But
where
is
that
word
of
Christ
,
wherevpon
the
eyes
of
his
faith
were
fixed
?
If
then
hee
hold
no
word
of
faith
,
then
of
necessitie
was
his
euident
sight
,
but
an
euident
fancie
.
And
in
deed
what
else
could
it
be
?
For
what
other
thing
is
there
desired
,
to
bee
planted
in
this
church
,
but
onely
the
Apostolicall
gouernement
of
Christ
?
And
what
other
Gospell
could
hee
euidently
see
,
that
might
bee
ouerthrowne
by
holding
foorth
this
scepter
,
but
onlie
the
Apostolicall
doctrine
of
Christ
?
A
merveylous
strange
and
vnkind
sight
,
(
I
trow
)
to
be
seene
,
that
the
Apostolicall
gouerment
could
no
sooner
be
planted
,
but
that
the
Apostolicall
doctrine
must
needs
be
rooted
vp
.
That
Christ
by
his
owne
scepter
,
were
not
able
to
maintaine
his
own
grace
,
by
his
own
order
,
should
weaken
his
owne
oath
,
or
by
his
owne
sword
,
should
cut
from
the
people
of
God
,
his
owne
word
.
But
seeing
it
was
his
purpose
to
perswade
the
people
vnto
a
dislike
of
the
Apostolicall
gouerment
,
by
arguments
and
reasons
drawen
from
humane
policie
,
rather
then
to
confirme
them
in
a
good
opinion
of
the
prelaticall
gouerment
,
by
proofes
taken
from
the
authoritie
of
holy
Scripture
,
we
will
follow
him
in
this
his
veine
.
Yea
,
and
by
the
helpe
of
God
,
we
will
trie
of
what
efficacie
,
such
his
politicke
and
humane
reasons
may
be
,
as
wherewith
he
did
assaye
,
to
disswade
the
people
from
consenting
vnto
any
other
maner
of
Church
gouerment
,
then
is
already
setled
among
vs
.
The
generall
effect
of
all
which
,
both
here
and
els
where
spoken
of
,
by
him
brieflie
gathered
,
is
this
:
Such
things
may
not
bee
planted
in
the
Church
of
England
,
as
by
attempting
,
the
planting
whereof
,
there
is
an
euident
sight
,
that
the
Gospell
among
vs
,
may
be
ouerthrowne
.
But
there
is
an
euident
sight
,
that
the
Gospell
among
vs
,
may
be
ouerthrown
,
by
attempting
,
to
plant
that
gouerment
in
the
church
of
England
,
which
was
practised
by
the
Apostles
&
primitiue
Church
,
therefore
that
maner
of
gouerment
may
not
bee
planted
.
The
assumption
of
which
sillogisme
,
hee
endevoureth
to
confirme
thus
,
whatsoeuer
will
draw
with
it
,
many
,
and
great
alterations
of
the
state
of
gouerment
,
and
of
the
lawes
,
the
same
may
bring
rather
the
ouerthrow
of
the
Gospell
,
then
the
end
that
is
desired
:
but
the
planting
of
the
gouerment
practised
by
the
Apostles
and
primitiue
church
,
will
draw
with
it
,
many
and
great
alterations
,
of
the
state
of
gouerment
and
of
the
lawes
.
Therefore
the
planting
of
this
maner
of
gouerment
may
rather
bring
an
ouerthrow
of
the
Gospell
,
&c.
If
any
shall
obiect
that
by
thus
gathering
his
argument
,
I
had
in
this
place
falsified
his
argument
,
by
adding
more
,
then
is
here
expresly
vttered
by
him
:
let
such
one
vnderstand
,
that
this
charge
is
but
a
meere
and
needlesse
cauill
.
For
sithence
both
here
,
and
throughout
his
booke
,
his
intent
was
to
dispute
for
the
gouerment
already
receiued
,
against
the
gouerment
,
which
is
required
,
to
be
planted
,
in
the
Church
:
And
for
so
much
also
,
as
none
other
gouerment
,
is
required
to
bee
planted
,
but
that
onely
gouerment
,
which
was
practised
,
by
the
Apostles
and
primitiue
Church
,
it
must
necessarilie
follow
,
that
the
arrowes
,
which
hee
shott
against
the
gouerment
,
required
to
be
planted
,
were
shott
onely
against
the
gouerment
which
was
practised
by
the
Apostles
,
and
primitiue
Church
.
And
therefore
there
can
bee
no
iust
charge
of
any
falsification
,
vsed
in
the
gathering
of
his
arguments
.
Against
which
I
argue
as
followeth
:
Whatsoeuer
will
draw
with
it
no
alterations
of
the
state
of
gouerment
,
&
but
few
,
or
small
alterations
of
the
lawes
,
the
same
may
rather
bring
the
end
,
that
is
desired
,
viz:
a
godlie
peace
,
and
Christian
vnitie
both
in
Church
and
common
weale
,
then
the
ouerthrow
of
the
Gospell
among
vs
.
But
the
planting
of
the
gouerment
practised
by
the
Apostles
and
primitiue
Church
,
will
draw
with
it
no
alteration
,
of
the
state
of
gouerment
,
and
but
few
or
small
alterations
of
the
lawes
.
Therefore
the
planting
of
the
gouerment
practised
by
the
Apostles
,
&
primitiue
Church
,
may
rather
bring
the
end
that
is
desired
,
viz:
a
godlie
peace
and
christian
vnitie
,
both
in
church
and
common
weale
,
then
the
overthrow
of
the
Gospell
among
vs
.
The
trueth
of
which
argument
will
then
appeare
,
when
the
Admonitors
argument
shal
be
conuinced
of
errour
:
for
the
disproofe
of
the
one
,
is
the
proofe
of
the
other
,
and
if
his
fall
,
then
can
not
this
but
follow
.
And
touching
the
invalidity
of
the
first
proposition
,
of
his
second
sillogisme
,
we
affirme
,
that
the
alterations
,
of
the
state
of
gouerment
,
&
of
the
lawes
(
bee
they
neuer
so
many
and
neuer
so
great
)
can
neuer
bring
any
ouerthrowe
of
the
Gospell
,
if
the
same
alterations
,
be
made
,
for
the
planting
of
the
Gospell
.
For
the
lawes
once
altered
,
can
ouerthrow
naught
,
because
they
are
then
no
more
lawes
.
And
to
say
,
that
the
Gospell
once
planted
by
authority
of
new
lawes
,
can
be
ouerthrowne
by
the
same
lawes
,
is
more
absurd
.
For
the
new
lawes
giue
life
to
the
enterteyning
of
the
Gospell
,
by
meanes
whereof
,
the
Gospell
,
can
not
discontinue
,
so
long
as
those
lawes
continue
.
And
herevpon
also
it
followeth
,
that
no
alteration
of
laws
,
for
sweeping
,
&
clensing
of
the
Church
,
for
casting
,
and
whippyng
buiers
and
sellers
,
and
choppers
of
churches
,
out
of
the
Church
,
can
ouerthrow
the
Gospell
.
For
if
all
drosse
,
filth
,
and
corruption
,
be
cast
out
;
if
all
lets
,
and
impediments
,
be
done
a
way
,
it
can
not
be
but
that
the
Gospell
,
must
needs
haue
a
freer
,
&
larger
passage
,
as
wherunto
,
a
wider
doore
can
not
be
,
but
opened
,
for
the
bringing
in
of
a
more
plentiful
haruest
.
And
if
the
Church
bee
beautifull
as
Tyrsa
,
and
comely
as
Ierusalem
,
if
she
Solo.
Song
6.
3.
4.
looke
as
the
morning
,
If
she
be
faire
as
the
Moone
,
pure
as
the
Sunne
,
and
terrible
as
an
army
,
then
is
she
set
as
a
seale
on
the
Lords
heart
,
and
as
a
signet
vpon
his
arme
,
and
then
shall
the
coles
of
his
●elouzie
be
as
fiery
coles
,
and
as
a
vehement
flame
,
that
much
water
shal
neuer
quench
it
,
nor
any
floods
euer
drowne
●t
.
But
if
he
should
rather
meane
,
that
●he
alterations
of
the
state
of
gouernement
,
would
be
so
many
and
so
great
,
as
that
therevpon
he
did
strongly
imagine
,
●uidentlie
to
see
the
ouerthrow
of
the
Gospell
,
then
we
say
that
no
state
of
gouerment
,
can
euer
vndergoe
,
either
manie
,
or
few
,
either
small
,
or
great
alterations
,
vnlesse
by
alteration
of
lawes
made
by
the
same
state
of
gouerment
,
the
same
〈◊〉
of
gouerment
bee
altered
.
Now
〈◊〉
if
our
politicke
state
of
gouerment
,
(
whereof
he
must
needes
speake
,
for
otherwise
his
speech
were
to
no
purpose
)
to
amend
and
reforme
abuses
in
it selfe
,
may
iustly
put
it selfe
vnder
the
yoke
of
a
new
law
,
(
as
it
hath
done
and
daylie
doeth
vnto
many
newe
lawes
)
and
so
in
this
respect
,
after
a
sort
,
in
some
part
alter
it self
(
for
euery
reformation
is
a
kind
of
alteration
)
without
any
domage
,
hazard
,
or
preiudice
to
it self
,
if
(
I
say
)
this
may
well
be
so
,
what
a
silly
skarr
crow
,
is
there
here
,
brought
into
the
field
,
to
fray
our
politick
state
of
gouuerment
,
from
attempting
a
reformation
in
the
Church
?
Belike
he
knew
some
to
faine
,
that
our
state
of
gouerment
,
must
necessarily
fancy
,
whatsoeuer
they
fancy
.
And
namely
that
a
reformation
of
the
Church
,
can
not
but
infer
a
desolation
of
the
State
:
or
that
the
State
can
not
be
well
ordered
,
except
it
suffer
the
Church
to
bee
disordered
,
or
that
the
Church
could
not
be
fayre
,
well
fauoured
,
and
in
good
plight
,
but
the
state
of
our
country
,
people
,
and
common
weale
,
must
be
foule
,
ill
fauoured
and
out
of
heart
;
or
lastly
that
the
State
can
not
launce
,
bind
,
draw
,
&
heale
vp
the
sores
,
wounds
,
&
contagions
of
the
church
,
but
it
must
with
all
fester
,
infect
,
and
poyson
it self
.
All
which
how
vnsavory
and
void
of
all
sense
it
is
,
I
leaue
to
the
iudgement
,
both
of
the
state
,
and
of
the
Church
.
For
who
seeth
not
,
but
that
the
state
of
politicke
gouerment
,
may
wholy
alter
the
state
of
church
gouernement
,
and
not
so
much
as
alter
one
least
iote
,
of
the
politicke
state
of
gouerment
it selfe
?
Besides
,
since
our
state
of
politicke
gouerment
,
hath
in
our
dayes
,
and
before
our
eyes
,
repealed
verie
many
old
lawes
,
&
disavowed
sundry
ancient
customes
,
to
enterteyne
,
and
harbour
the
Gospell
,
must
our
state
of
politicke
gouerment
,
no
sooner
now
attempt
,
to
repayre
certaine
breaches
,
made
into
the
vineyarde
,
but
it
must
streight
wayes
,
roote
vp
,
that
whiche
it
hath
planted
,
&
pull
downe
that
,
which
it
hath
builded
?
He
that
diggeth
about
,
and
dungeth
,
he
that
spreadeth
and
pru●eth
the
root●
and
branches
of
a
tree
,
doeth
he
not
rather
quicken
,
then
kill
the
roote
?
and
doth
he
not
rather
cause
the
boughes
,
to
sprought
,
then
the
body
to
wither
?
Can
seuen
times
trying
,
and
fining
of
golde
,
breed
a
canker
in
gold
:
or
may
a
riuer
be
dreyned
dry
,
by
one
,
who
shutteth
not
,
but
openeth
the
springs
?
The
body
of
a
corpulent
,
and
diseased
man
,
the
more
it
is
purged
,
the
more
ful
of
health
it
is
,
&
of
better
constitution
.
And
howe
then
can
it
be
concluded
,
that
the
Gospell
,
the
life
&
soule
of
the
Church
,
can
languish
,
and
giue
vp
the
goast
,
when
the
Church
;
for
the
better
preservation
of
her
health
,
shal
receyue
by
some
new
and
wholesome
lawe
,
some
new
and
wholesome
purgatiue
receite
?
Moreouer
,
for
so
much
as
heere
is
mention
made
,
how
the
publishers
of
this
booke
,
did
consider
on
the
one
part
,
of
things
that
were
required
to
be
redressed
,
and
on
the
other
side
,
of
things
required
to
be
planted
,
together
with
the
state
of
our
country
,
people
,
and
common
weale
;
it
is
playne
,
that
their
resolution
was
rather
still
to
continue
things
amisse
,
in
the
Church
vnredressed
,
then
to
plant
the
things
required
,
to
be
planted
.
And
alas
what
a
resolution
was
that
among
pillers
and
Fathers
(
for
so
they
wil
be
counted
)
of
the
church
?
Especiallie
,
when
as
the
things
required
to
be
redressed
,
were
required
to
be
redressed
at
the
hands
of
the
whole
state
of
gouernment
,
that
is
at
the
hands
of
the
Queene
,
the
Lords
spirituall
and
temporall
,
and
commons
in
open
Parliament
assembled
.
And
could
any
damage
(
I
pray
you
)
haue
ensued
to
the
state
of
gouerment
,
to
the
state
of
the
Queene
,
to
the
state
of
our
countrey
,
people
,
common
weale
,
&
lawes
,
or
to
the
state
of
the
Gospell
,
if
things
amisse
in
the
Church
,
had
bene
redressed
,
and
thinges
wanting
in
the
Church
,
had
bene
planted
,
by
so
high
,
and
supreame
a
power
?
I
trow
not
.
Nay
seeing
our
country
,
people
,
and
common
weale
,
not
only
once
,
and
twise
,
&
thrise
,
but
many
times
,
haue
humbly
and
earnestlie
prayed
,
&
sollicited
in
open
Parleament
,
a
redresse
of
things
amisse
in
the
church
,
is
it
not
most
evident
,
that
things
were
not
considered
a
right
but
amisse
by
these
fathers
of
the
church
?
and
that
the
considerers
by
keeping
things
vnplanted
,
rather
aymed
at
their
owne
profit
,
honor
,
and
dignitie
,
than
that
our
countrey
,
people
,
and
common
weale
,
should
fare
the
better
,
by
hauing
things
amisse
,
to
be
redressed
?
The
considerers
then
being
them selues
parties
,
yea
&
such
parties
as
by
whom
things
were
caried
amisse
,
in
the
Church
,
and
whose
defects
only
were
required
to
be
redressed
:
no
marveyle
(
I
say
)
if
they
vsed
all
kinde
of
artificiall
advisement
and
consideration
,
to
keepe
things
still
vnplanted
,
by
the
planting
whereof
their
owne
vnfatherlie
miscariadges
,
must
haue
bene
reformed
.
On
the
other
side
,
if
things
required
to
be
planted
,
might
in
deed
be
once
planted
,
how
soeuer
happelie
our
former
Church-officers
,
might
bee
some-what
mal-contented
,
and
discouraged
,
to
haue
their
superfluities
pared
,
and
the
edge
of
their
swords
abated
,
yet
is
there
no
least
cause
at
all
,
for
our
countrey
,
people
,
&
common
weale
,
to
feare
any
trouble
,
or
hurly burly
among
vs
.
For
if
the
hande
of
God
be
in
Iudah
,
so
that
he
giue
the
2
Chron.
30.
12.
people
one
heart
,
to
doe
the
commandment
of
the
King
,
and
of
the
Rulers
,
according
to
the
word
of
the
Lord
,
and
if
the
King
,
the
Nobles
&
commons
shall
condescend
&
agree
in
one
,
and
if
their
voyces
shall
be
all
,
but
as
the
voyce
of
one
man
,
to
allow
and
approoue
that
,
which
doeth
touch
and
concerne
them
all
,
then
shall
neither
the
Nobles
haue
anie
occasion
to
disdaine
the
commons
,
nor
the
commons
any
reason
to
envie
the
Nobles
.
Much
lesse
can
the
Nobles
be
at
variance
with
the
Nobles
,
nor
the
commons
be
at
defiance
with
the
Commons
.
For
they
be
all
of
them
so
prudent
,
and
so
prouident
,
as
that
they
will
not
bite
one
another
,
least
they
should
be
deuoured
one
of
the
other
.
And
in
deed
,
why
should
any
of
our
Cleargy-Maisters
be
so
voyd
of
iudgement
,
as
to
denie
the
Nobles
and
Commons
,
after
foure
and
fortie
yeeres
experience
,
of
a
most
prosperous
peace
,
weighting
vpon
the
Gospell
,
to
be
now
growne
so
vncircumspect
and
simple
witted
,
as
that
a
reformation
of
disorders
to
be
made
by
their
consents
in
others
,
should
bring
forth
a
confusion
in
them selues
?
What
?
will
they
bicker
one
with
the
other
,
will
they
beat
,
and
buffet
one
another
,
when
there
is
no
cause
of
disagreement
,
or
variance
betweene
them
?
For
they
shal
be
sure
to
loose
neither
libertie
,
nor
dignitie
;
they
shall
endanger
neither
honor
,
nor
profite
.
Our
Nobles
shal
be
tres-noble
still
,
they
shal
be
Princes
and
Captaines
ouer
our
people
:
They
shal
be
Deputies
and
Presidentes
in
our
publicke
Weale
:
They
shal
be
Peeres
,
and
Ancients
of
the
Kingdome
:
their
Privileges
,
Prerogatiues
,
Preheminences
,
stiles
,
ensignes
,
and
titles
of
prowesse
,
and
honor
,
shall
not
be
raced
,
defaced
,
or
diminished
.
But
they
shall
(
as
they
may
and
ought
)
remayne
and
continue
whole
,
and
vnviolable
,
both
to
them
,
and
their
posterities
,
throughout
their
generations
.
Our
Iudges
,
Iustices
,
and
Lawiers
,
shall
haue
and
enioy
their
authorities
,
credites
,
and
reputations
,
as
in
auncient
times
.
They
shal
be
Recorders
of
our
Cities
,
Townes
,
and
Boroughes
:
They
shal
be
Stewardes
of
the
Kings
Leates
and
law-dayes
.
Our
Knights
,
Esquiers
and
Gentlemen
,
shall
still
be
Burgeses
in
Parleaments
,
&
Conservators
of
the
Kings
peace
:
they
shal
be
assistants
to
examine
&
represse
,
theftes
,
rapines
,
murders
,
roberies
,
riots
,
routs
,
&
such
like
insolencies
.
Yea
they
shall
be
our
Spokes-men
,
and
our
dayes
men
,
to
arbitrate
and
compose
,
strifes
and
debates
betweene
neighbour
and
neighbour
.
Our
common
people
,
they
without
disturbance
,
shall
quietlie
and
peaceablie
,
retayne
and
enioy
(
as
in
former
ages
)
their
immunities
,
franchises
and
liberties
,
as
well
abroad
as
at
home
,
as
well
in
their
houses
,
as
in
their
fieldes
.
They
shall
possesse
their
tenancies
without
ciectiō
,
they
shal
be
inheritors
without
expulsion
,
as
well
to
the
lawes
,
liberties
and
customes
,
as
to
the
lands
&
possessions
of
their
Auncestors
.
They
shall
not
be
compelled
to
goe
to
warefare
vppon
their
owne
costes
:
they
shall
not
be
tried
,
arraigned
,
or
condemned
,
by
forrein
power
,
or
by
forren
lawes
.
There
shall
no
husbandrie
,
no
clothing
,
no
handicraft
,
no
mariner
,
no
marchandize
,
no
lawes
of
the
land
,
no
maner
of
good
learning
whatsoeuer
,
in
Schoole
,
Colledge
,
or
Vniversitie
,
bee
decreased
,
or
laid
aside
.
Wherfore
the
Admonitor
toying
neuer
so
much
;
how
so
euer
he
hath
made
his
flourish
,
&
cast
about
with
his
May
bees
,
his
,
I
feare
,
his
I
pray
God
,
his
,
yfes
,
&
his
andes
,
howsoeuer
(
I
say
)
it
pleased
him
to
trifle
with
these
;
yet
shall
none
euer
be
able
,
to
proue
by
anie
proofes
drawne
from
the
holy
Scripture
,
or
humane
reason
,
that
anie
hinderance
in
dignitie
,
or
incumbrance
can
euer
betide
our
Nobles
,
our
Commons
,
the
state
of
our
Countrey
,
people
,
lawes
,
or
common
Weale
,
if
the
state
of
church-gouerment
,
were
translated
from
Archbishops
,
Bishops
,
Archdeacons
,
Chancelours
,
Commissaries
,
and
Officialls
(
which
are
officers
in
the
house
of
God
,
onelie
according
to
the
commaundements
and
traditions
of
men
)
vnto
the
gouernment
practised
by
the
Apostles
and
primitiue
Church
,
which
they
can
not
denie
,
but
must
confesse
to
haue
bene
according
to
the
holy
pleasure
of
God
.
Nay
our
Nobles
,
and
our
commons
,
are
most
assured
to
be
so
farre
from
being
endamaged
,
or
loosing
ought
hereby
,
as
herby
they
shall
purchase
that
vnto
them
selues
,
which
neuer
yet
any
oppugner
of
so
good
and
holy
a
cause
,
could
attayne
vnto
.
Namely
,
they
shall
seale
vp
vnto
their
owne
soules
,
infallible
testimonies
of
good
and
sincere
consciences
:
testimonies
(
I
saye
)
of
their
fidelities
vnto
God
,
testimonies
of
their
allegiance
vnto
him
,
by
whom
they
haue
bene
redeemed
,
and
testimonies
of
loue
,
and
compassion
vnto
the
whole
church
of
God
.
Nay
further
our
commons
,
shal
be
so
farre
from
bringing
anie
damage
vpon
them selues
,
as
they
shall
marvelouslie
benefit
them selues
.
First
by
purchasing
vnto
themselues
,
a
large
immunitie
from
manie
foule
and
great
greeuances
,
and
exactions
of
money
imposed
&
leuied
vpon
them
,
by
officers
and
deputies
of
Archbishops
,
Bishops
,
Archdeacons
,
&c.
Secondlie
by
hauing
the
Lord
Christ
,
whose
cause
they
vndertake
,
and
whose
glorie
they
advance
,
to
be
a
friend
vnto
their
friends
,
and
an
enemie
vnto
their
enemies
.
And
if
our
Nobles
,
and
our
Commons
,
be
all
hushed
,
if
they
be
all
at
sleepe
,
at
peace
and
at
rest
,
we
may
cast
away
all
feare
,
and
be
past
all
doubt
,
that
the
King
can
not
,
but
holily
recreate
and
solace
him selfe
,
and
that
his
gray
haires
,
when
soeuer
they
shall
come
,
shall
neuer
be
brought
to
the
graue
,
in
sorrow
,
but
in
a
good
&
perfect
age
,
and
peace
.
But
happelie
it
may
be
replied
,
that
Pag.
●9
.
some
of
our
Nobles
,
and
most
of
our
commons
,
be
so
backwardlie
affected
Pag.
79.
to
the
trueth
of
Religion
,
as
that
rather
they
would
turne
head
vpon
the
Gospell
,
then
brooke
an
alteration
of
Archiepiscopall
,
Episcopal
,
and
Archidiaconall
Church
gouerment
.
In
deed
if
a
reformation
of
the
state
of
the
Cleargie
were
attempted
by
anie
other
meanes
,
then
by
publicke
tractation
and
consent
of
Parleament
,
I
could
not
but
leane
vnto
this
opinion
,
that
the
attempting
thereof
,
might
bring
an
overthrow
to
the
attempters
.
Because
the
same
attempt
,
should
be
dishonorable
to
the
name
of
God
,
as
being
contrarie
to
the
forme
of
doctrine
receiued
.
But
since
thinges
amisse
are
required
to
be
redressed
by
the
King
and
Parleament
alone
,
this
obiection
is
altogether
vaine
and
frivolous
,
and
is
alreadie
sufficientlie
convinced
,
by
that
peaceable
agreement
betweene
Nobles
and
Commons
,
before
remembred
.
But
let
vs
wade
a
litle
deeper
,
and
search
a
litle
more
narrowlie
into
euery
vaine
,
creeke
,
and
corner
of
this
supposition
.
And
let
vs
see
,
by
what
maner
of
persons
this
pretensed
ouerthrow
of
the
Gospell
,
might
be
wrought
.
All
carnall
,
sensuall
,
and
earthly
men
,
No
fe●re
that
prophane
men
will
ouerthrow
the
Gospell
.
either
whose
belly
is
their
god
,
or
whose
god
is
this
world
,
all
such
men
(
I
say
)
as
in
euery
age
,
be
of
Domingoes
religion
,
namely
,
iust
&
iumpe
,
of
that
religion
,
which
the
King
and
State
professe
,
they
are
so
farre
from
attempting
ought
,
to
ouerthrow
the
Gospel
,
as
vnder
the
shadow
of
the
name
thereof
,
they
wil
euermore
croude
,
and
couer
their
carnalitie
and
prophanes
.
For
they
being
euermore
of
euery
religion
,
and
so
in
deede
of
no
religion
,
and
passing
not
whether
our
Sauiour
Christ
,
or
Beliall
be
their
God
,
sing
as
the
Poët
singeth
;
Ais
?
Aio
.
Negas
?
Nego
:
becke
and
bow
,
cap
and
knee
,
to
whatsoeuer
the
state
and
lawe
commandes
.
If
the
King
be
a
Gospeller
,
the
Gospell
,
the
Gospell
,
and
naught
els
,
but
the
Gospell
shal
be
found
to
roule
in
their
mouthes
.
But
let
the
Crowne
once
turne
,
by
and
by
,
they
haue
turned
their
coates
,
and
as
wether
cockes
,
with
euery
puffe
of
wind
,
are
huffed
about
.
Whatsoeuer
order
,
or
maner
of
gouerment
be
planted
,
or
displanted
in
the
Church
,
the
same
shal
be
no
corosiue
to
them
.
It
shall
neuer
sticke
in
these
mens
stomackes
,
neither
will
they
lay
it
to
their
hearts
.
The
King
and
Counsell
is
wise
inough
,
and
knowe
what
they
haue
to
doe
well
inough
.
They
will
not
be
more
forward
,
nor
wiser
than
the
Prince
,
they
will
not
checke
and
controll
the
whole
Realme
.
They
can
not
brooke
these
busie
bodies
,
and
medlers
in
matters
aboue
their
reach
.
They
wil
be
none
of
these
new fangled
and
precise
fooles
;
they
will
not
bee
backward
,
and
come
behinde
the
law
,
as
the
Papistes
doe
;
neither
will
they
be
to
forward
,
and
runne
before
the
law
,
as
the
Puritans
doe
.
But
they
wil
behaue
themselues
in
all
things
,
and
at
all
seasons
,
as
discrete
&
politike
Protestants
ought
to
doe
,
conforming
&
submitting
themselues
alwayes
to
all
order
&
authoritie
of
the
Queenes
booke
,
&
lawes
setled
.
Yea
and
though
they
be
not
booke
learned
,
nor
any
pen
clerkes
,
yet
they
beleeue
well
.
And
therefore
they
will
goe
to
the
Church
,
and
say
a
few
prayers
,
yea
&
they
will
receaue
the
Sacrament
at
Easter
,
as
deuoutlie
as
the
best
precisian
of
them
all
.
All
these
Atheistes
and
godlesse
men
,
being
neither
hot
nor
cold
,
neither
fish
nor
flesh
,
nor
good
red
hering
,
plant
what
plants
you
will
,
and
sow
what
seedes
you
list
,
yea
make
what
ditch
,
hedge
,
pale
,
wall
,
or
fence
you
please
,
they
set
cocke
vpon
hoope
,
&
passe
not
a
button
for
it
;
euery
season
,
be
it
wet
,
or
be
it
dry
;
euery
kind
of
land
,
be
it
clay
,
or
be
it
sand
;
euery
furrow
,
be
it
broad
,
or
be
it
narrow
,
be
it
deepe
,
or
be
it
shallow
,
pleaseth
&
contenteth
these
medley
coates
alike
.
They
are
like
vnto
Iacobs
●wes
,
which
hauinge
straked
and
party
coloured
rods
,
laid
before
them
in
the
gutters
,
at
a
ramming
time
,
brought
forth
none
other
but
partie
coloured
lambes
.
And
therfore
they
will
neuer
stir
hand
nor
foote
,
nor
once
steppe
ouer
a
straw
to
worke
any
least
anoyance
to
the
Gospell
.
It
is
good
sleeping
alwayes
,
for
these
men
,
in
a
whole
skinne
:
And
not
much
vnlike
to
these
partie
coloured
slepers
,
are
the
admoni●orie
protestants
.
For
they
,
as
the
dutie
of
faithfull
subiectes
doe
bind
them
,
li●ing
in
a
state
of
a
Church
reformed
,
and
hauing
libertie
in
externall
gouerment
,
&
other
outward
orders
,
to
choose
such
as
they
thinke
,
in
wisedom
&
godlinesse
,
to
bee
most
convenient
for
the
state
of
their
countrie
,
and
disposition
Admonitorie
Protestants
by
their
owne
doctrine
,
ought
not
to
bind
the
Church
,
to
a
perpetuall
goverment
of
prelacie
.
of
the
people
;
and
hauing
the
consent
of
their
godly
Magistrates
,
to
that
out
ward
forme
of
iurisdiction
,
and
deciding
of
Ecclesiasticall
causes
,
these
kind
of
protestants
,
(
I
say
)
alwayes
blowing
out
the
trumpet
of
obedience
,
and
crying
an
alarum
of
loyaltie
to
euery
ordinance
of
man
,
and
grauelie
,
wiselie
,
and
stoutlie
demeaning
them selues
against
all
the
giddy
heads
,
and
fanaticall
scismatikes
,
and
wrangling
spirits
of
our
age
,
dare
not
(
I
trow
)
slip
the
collar
,
nor
cast
of
the
yoke
,
dare
not
push
with
the
horne
,
nor
wince
with
the
heele
against
the
Gospel
;
If
so
bee
by
the
authoritie
of
our
Christian
King
,
with
the
consent
of
his
Parleament
;
the
platforme
of
gouerment
(
as
hee
saith
)
deuised
by
some
of
our
neighbour
Churches
,
but
(
as
we
&
they
them selues
confesse
)
practised
by
the
Apostles
and
primitiue
Church
,
might
bee
receiued
and
established
,
to
bee
the
best
and
fittest
order
of
gouerment
,
for
the
Church
of
Englande
,
as
well
as
it
hath
bene
a
long
time
,
and
yet
is
of
Scotland
,
&
of
most
of
all
other
Christian
Churches
.
For
if
it
be
to
great
a
bridle
of
christian
libertie
(
as
they
say
)
in
thinges
externall
,
to
cast
vpon
the
Church
of
Christ
,
a
perpetuall
commandement
,
&
if
the
church
haue
free
libertie
to
make
choise
of
what
gouerment
soeuer
,
shee
thinketh
convenient
,
then
is
she
neither
restrained
at
her
pleasure
,
to
forsake
that
,
which
by
long
experience
she
hath
found
to
be
inconvenient
,
neither
is
she
tied
still
to
retaine
Archiepiscopall
,
Episcopall
,
and
Archidiaconall
gouerment
,
though
for
a
long
season
the
same
haue
bene
vsed
.
For
that
in
deed
might
well
and
iustlie
be
said
,
to
be
too
great
a
bridle
of
christian
libertie
,
when
by
necessitie
there
is
cast
vpon
the
Church
,
such
a
perpetuall
regiment
of
prelacie
,
as
may
not
be
remooued
.
Wherefore
if
our
continued
prelaticall
discipline
,
whereby
the
libertie
of
the
church
is
taken
away
,
by
publike
authoritie
of
the
King
and
States
might
be
discontinued
,
and
libertie
graunted
to
the
Church
,
to
vse
the
Apostolical
discipline
,
either
our
Admonitorie
Protestantes
must
yeelde
,
stoup
,
and
obey
,
or
else
be
found
to
be
a
wayward
,
a
contentious
and
a
from●ple
generation
.
And
if
these
two
former
kinds
of
our
people
(
which
the
land
beeing
deuided
into
fiue
partes
make
three
at
the
least
)
shall
euery
way
be
supporters
of
vnitie
,
and
conformitie
,
to
the
Gospell
,
and
no
way
disturbers
of
the
peace
,
libertie
and
tranquilitie
of
the
Church
,
what
ouerthrow
,
or
what
damage
may
the
Gospell
sustaine
by
the
other
parts
?
Yea
though
they
should
vnite
,
linke
and
confederate
themselues
in
one
.
For
are
they
not
weaker
in
power
,
poorer
in
purse
,
&
of
farre
lesse
reputation
then
the
former
?
And
yet
neuertheles
,
these
partes
are
at
such
deadlie
feude
one
against
the
other
,
and
at
such
an
irreconciliable
enimitie
betweene
them selues
,
that
the
case
standeth
now
betweene
them
,
as
sometimes
it
stood
betwene
Caesar
and
Pompey
;
not
whether
of
them
,
should
reigne
,
but
whether
of
them
should
liue
.
And
how
then
can
these
parts
thus
diuided
,
possiblie
agree
together
,
against
the
other
partes
,
so
surelie
combined
?
Besides
,
the
first
sort
of
these
two
sorts
,
Puritane
Protestants
,
can
neuer
othrowe
the
Gospell
.
whom
it
pleaseth
our
Protestantes
,
the
Admonishers
,
for
difference
sake
,
to
dubb
with
the
Knights
Hood
of
Precisians
,
or
precise
and
puritane
Protestants
.
Why
?
They
are
the
onelie
and
principall
spokes-men
and
petitioners
for
the
Apostolicall
Discipline
,
required
to
bee
planted
.
Nay
these
men
,
out
of
the
holy
Scriptures
,
so
resolutelie
are
perswaded
,
of
the
trueth
of
God
,
conteyned
therein
,
as
without
which
,
they
know
perfectlie
that
the
doctrine
of
the
Gospel
can
neuer
powerfullie
florish
,
or
be
enterteyned
with
so
high
a
maiestie
in
the
hearts
of
men
,
as
it
ought
to
be
.
And
as
The
Gospel
hath
ouerthrown
the
papist
,
therfore
he
can
neuer
ouerthrowe
the
Gospell
.
for
the
other
sort
,
(
the
Papistes
I
meane
)
alas
that
poore
ratt
,
what
ouerthrow
can
he
worke
to
the
Gospel
,
whose
bane
the
Gospell
hath
wrought
so
long
since
?
Alas
this
faynt
goast
is
so
farre
spent
;
his
disease
growne
so
desperate
,
&
his
sickenesse
,
now
at
such
an
hay-now-hay
,
as
al
the
phisicke
of
all
the
Phisitions
in
the
world
,
can
not
recouer
his
health
,
or
once
take
away
his
hed-ach
.
This
silly
snake
,
then
,
hauing
hissed
out
all
his
sting
,
spit
out
all
his
venime
,
&
vngorged
him self
of
all
his
poyson
,
how
can
his
skin
,
or
how
should
his
tayle
anoy
the
Gospel
?
If
therefore
it
might
please
the
Admonishers
,
vpon
a
reuew
of
our
State
,
our
countrey
,
and
our
people
,
to
cast
such
men
,
as
be
open
enemies
to
the
Gospell
,
into
squadrons
,
causing
them
to
march
rancke
,
by
rancke
,
&
troupe
,
by
troupe
,
and
deliuering
vnto
the
King
,
a
muster
roule
,
of
all
the
names
,
qualities
&
conditions
of
the
principal
popish
recusants
within
the
Realme
(
for
none
but
such
onely
can
be
suspected
openly
to
bande
them selues
against
the
Gospell
)
it
is
not
to
be
doubted
,
but
the
least
part
of
all
the
other
foure
partes
would
bee
as
great
in
number
,
as
these
.
And
what
then
should
the
King
and
state
feare
the
multitudes
of
recusantes
,
when
one
standing
on
the
Kings
side
,
should
be
able
to
withstand
tenne
;
and
tenne
an
hundreth
;
and
an
hundreth
a
thousand
;
and
a
thousand
tenne
thousand
papistes
.
King
Asa
crying
vnto
the
Lord
his
God
,
that
it
was
nothing
with
him
,
to
helpe
with
many
,
or
with
no
power
,
and
resting
vpon
the
2
Cron.
14.
Lord
,
ouercame
tenne
hundreth
thousand
,
and
three
hundreth
chariots
,
of
the
Ethiopians
,
and
Labimes
.
For
the
eyes
of
the
Lord
behold
all
the
earth
,
to
shew
him selfe
strong
with
them
,
that
are
of
a
perfect
heart
toward
him
:
And
when
King
Ioash
remembred
not
the
kindnes
which
Iehoiada
the
Priest
had
done
vnto
2
Chro:
24.
him
,
but
slew
Zechariah
his
sonne
,
the
Lord
deliuered
the
King
,
&
a
verie
great
armie
,
into
the
hands
of
a
small
companie
of
the
host
of
the
King
of
Aram
,
who
gaue
sentence
against
the
King
,
slew
all
the
Princes
of
Iudah
from
among
the
people
,
and
caried
the
spoyle
of
them
vnto
Damascus
.
And
thus
much
concerning
the
Admonitors
proposition
,
viz:
Whatsoeuer
will
draw
with
it
many
and
great
alterations
of
the
state
of
gouernment
,
and
of
the
lawes
,
the
same
may
bring
rather
the
ouerthrow
of
the
Gospell
,
then
the
end
that
is
desired
;
All
which
speach
of
his
,
I
affirme
to
be
but
a
vaine
and
trifling
ridle
,
as
the
whole
strenght
whereof
resteth
onely
vppon
a
may
bee
.
Wherevnto
if
I
should
onelie
haue
spoken
thus
,
and
no
more
,
viz:
that
manie
and
great
alterations
,
&c.
might
rather
not
bring
an
ouerthrow
of
the
Gospell
,
&c.
I
suppose
,
and
that
vpon
good
ground
,
that
such
(
may
might
not
be
)
might
euerie
way
be
as
forcible
,
to
disproue
the
one
,
as
his
(
may
be
)
can
any
way
be
pregnant
to
proue
the
other
.
And
touching
his
assumption
viz:
but
the
planting
of
the
gouerment
,
practised
by
the
Apostles
and
primitiue
Church
,
will
draw
with
it
many
&
great
alterations
,
of
the
state
of
gouerment
&
of
the
lawes
:
If
in
this
place
he
vnderstood
,
the
state
of
Church
gouerment
,
and
of
the
lawes
Ecclesiasticall
now
in
vse
,
then
is
the
proposition
true
.
And
yet
notwithstanding
we
avow
,
the
Gospell
to
be
so
farre
from
incurring
any
ouerthrow
by
such
an
alteration
,
as
thereby
it
is
certayne
,
that
the
same
shal
more
&
more
florish
,
and
be
perpetuallie
established
:
by
reason
that
this
alteration
should
be
made
from
that
which
by
long
experience
,
is
knowne
to
be
corrupt
,
vnto
that
,
which
is
knowne
by
the
holy
Scriptures
,
to
be
pure
and
sincere
.
From
a
gouerment
(
I
say
)
and
lawes
authorized
,
by
tradition
,
and
commandements
of
man
alone
,
to
a
policy
&
lawes
founded
and
descended
,
by
and
from
God
him selfe
.
But
if
the
Admonitor
,
by
the
assumption
ment
to
enforme
vs
,
that
the
planting
of
the
Apostolical
gouerment
will
draw
with
it
manie
and
great
alterations
,
of
the
temporall
state
of
gouernment
,
and
of
the
temporall
lawes
,
statutes
,
or
customes
of
the
kingdome
:
then
as
before
to
his
first
,
so
now
also
to
his
seconde
,
I
answere
negatiuely
:
and
affirme
,
that
the
The
planting
of
the
Apostolicall
gouerment
will
draw
no
alteration
of
the
lawes
of
the
realm
with
it
.
planting
of
the
said
Apostolicall
gouerment
,
will
not
draw
with
it
any
least
alteration
,
of
anie
part
,
of
that
temporall
state
of
gouerment
,
nor
almost
of
anie
one
common
statute
,
or
customarie
law
of
the
Land
,
which
may
not
rather
bee
altered
,
than
reteyned
.
For
this
platforme
of
gouerment
,
we
are
able
by
the
helpe
of
God
,
to
defend
the
same
generallie
,
&
for
the
most
part
,
to
be
most
agreeable
,
and
correspondent
,
to
the
nature
,
qualitie
,
disposition
,
&
estate
of
our
countrey
,
people
,
common
weale
,
and
lawes
,
as
in
our
particular
answeres
,
to
his
particular
reasons
shall
more
at
large
appeare
.
In
all
new
,
and
extraordinarie
alterations
,
it
is
not
onely
requisite
to
abolish
al
bad
opinions
,
out
of
the
minds
of
those
that
know
not
the
drift
of
the
enterprisers
,
but
it
is
also
necessarie
,
that
the
defence
of
such
alterations
be
made
forcible
against
the
opposition
of
all
gaynesayers
:
We
will
descend
to
the
particulars
,
&
ioyne
issue
with
the
Admonitor
.
And
vpon
allegations
,
exceptions
,
witnesses
,
and
recordes
to
be
made
,
sworne
,
examined
,
and
produced
out
of
the
holie
Scriptures
,
and
lawes
of
the
Land
alreadie
setled
,
on
the
behalf
of
our
cause
,
before
our
Soveraigne
Lord
the
King
,
his
Nobles
,
and
commons
in
Parleament
,
we
shall
submit
our selues
and
our
cause
to
the
Kings
Royall
,
and
most
Christian
Iudgement
.
In
the
meane
time
,
we
〈◊〉
that
not
onely
the
former
clause
of
this
admonitorie
Bill
,
but
that
al
other
clauses
following
in
the
same
bill
,
for
the
invaliditie
,
insufficiencie
,
indignitie
,
and
nullitie
of
them
,
are
to
be
throwne
out
and
dismissed
from
the
Kings
Court
,
especiallie
for
that
the
particulars
opened
by
the
Admonitor
,
can
not
serue
for
any
reasonable
warning
,
to
induce
the
common
people
,
to
relie
themselues
vpon
his
,
I
am
of
opinion
to
the
which
wee
plead
at
barr
as
followeth
.
Admonition
.
First
(
saith
he
)
the
whole
State
of
Pag.
77.
the
Lawes
of
this
Realme
wil
be
altered
.
For
the
Canon
Law
must
be
vtterlie
taken
away
,
with
all
Offices
to
the
same
belonging
;
which
to
supply
with
other
lawes
and
functions
,
without
many
inconveniences
,
would
bee
verie
hard
:
the
vse
and
studie
of
the
civill
law
,
wil
be
vtterly
overthrown
.
Assertion
.
When
by
a
common
acceptance
and
vse
of
speech
,
these
words
(
whole
state
of
the
lawes
of
the
Realme
)
are
vnderstood
of
the
common
and
statute
lawes
of
the
Realme
,
that
is
to
say
of
the
Kings
temporall
lawes
,
and
not
of
Canon
or
civill
lawes
,
it
cannot
followe
,
that
the
whole
state
of
the
lawes
of
the
Realme
should
Canon
and
civil
laws
no
part
of
the
laws
of
the
Realme
,
but
only
by
sufferance
.
be
altered
,
though
the
Canon
and
civill
lawes
,
with
all
Offices
to
the
same
belonging
,
should
be
vtterly
taken
away
&
be
wholy
overthrowne
.
For
no
more
could
the
Admonitor
prove
,
the
canon
or
civill
law
,
at
any
time
heretofore
,
to
haue
bin
any
part
of
the
lawes
of
this
Realm
,
(
otherwise
then
onlie
by
[
](A13028-e10920-b)c
c
2.
25.
H
8.
C
21.
in
the
preamble
.
sufferance
of
our
Kings
;
acceptance
,
long
vse
and
custome
of
our
people
)
then
can
any
man
proue
a
parsly-bed
,
a
rosemary-twigge
,
or
an
ivie-branch
,
to
be
any
part
of
the
scite
of
the
Castle
of
Farnham
:
And
therefore
he
might
aswell
haue
concluded
thus
,
the
whole
scite
of
the
Castle
of
Farnham
wil
bee
transposed
:
for
the
Boxetrees
,
the
heythorn
arboures
,
and
the
quicke
set
hedges
planted
within
the
Castle-garden
must
be
removed
&
cast
away
:
which
were
but
a
proof
proouelesse
,
and
a
reason
reasonlesse
.
If
then
by
the
abrogation
of
the
canon
or
civill
law
,
scarce
any
one
part
of
the
lawes
of
this
Realme
should
bee
changed
,
what
reason
haue
we
to
thinke
that
the
whole
state
of
the
lawes
of
the
Realme
must
be
altered
?
Besides
,
to
conclude
the
whole
,
by
an
argument
drawen
ab
enumeratione
partium
,
and
yet
not
to
number
the
tenth
part
,
(
of
such
parts
as
were
to
bee
numbred
)
is
,
I
am
sure
,
neither
good
logike
nor
good
law
.
Moreover
,
if
all
the
canon-law
,
(
I
meane
all
the
papall
and
forraigne
canon
law
,
devised
and
ordeined
at
Rome
,
or
els
where
without
the
Realme
,
and
consequently
all
the
Offices
&
functions
to
the
same
belonging
)
bee
alreadie
vtterlie
taken
away
,
what
hope
of
reward
can
Civilians
expect
from
the
vse
of
such
things
,
as
are
within
the
compasse
of
that
law
?
or
of
what
efficacie
is
this
argument
,
to
prove
an
alteration
,
of
anie
part
of
the
lawes
of
this
Realme
,
or
that
the
studie
of
the
Civill
Law
should
be
vtterly
overthrowne
?
For
the
whole
state
of
the
lawes
,
properlie
called
the
lawes
of
the
Realme
,
hath
stood
,
and
continued
many
yeeres
since
the
same
Papal
and
canon
law
was
abolished
.
And
as
touching
the
Civilians
,
for
them
to
seeke
after
prefermentes
,
by
An
imbasement
for
Civilians
to
haue
preferment
by
offices
of
the
canon
law
.
offices
,
and
functions
of
the
canon
law
,
is
an
embasement
of
their
honorable
profession
,
especiallie
since
farre
greater
rewardes
,
might
verie
easilie
be
provided
for
them
,
if
once
they
would
put
to
their
helping
handes
,
for
the
onely
establishment
and
practise
of
the
civil
law
,
in
the
principall
causes
now
handled
by
them
in
the
Courtes
called
Ecclesiasticall
.
The
canon
law
be
abolished
out
of
the
Realme
&
ought
not
to
be
vsed
.
But
how
may
it
be
proved
,
that
the
Papall
and
forreign
canon
law
,
is
alreadie
taken
away
,
and
ought
not
to
be
vsed
in
England
?
For
my
part
,
I
heartilie
wish
,
that
some
learned
men
in
the
common
law
,
would
vouchsafe
to
shew
vnto
the
King
and
Parleament
,
their
clere
knowledge
in
this
point
.
In
the
meane
season
,
I
shall
not
be
negligent
,
to
gather
&
set
downe
,
what
(
in
mine
vnderstanding
)
the
Statut-law
hath
determined
therof
.
By
the
statute
of
submission
25.
H.
8.
revived
1.
Eliz.
(
as
the
verie
wordes
and
letter
of
the
petition
and
submission
of
the
Cleargie
,
of
the
body
of
the
lawe
,
&
of
the
provisoes
doe
import
)
the
verie
true
meaning
and
intent
of
the
King
&
Parleament
,
is
evident
and
apparant
to
be
thus
as
foloweth
,
&
none
other
,
Viz.
That
such
Canons
,
Constitutions
,
and
Ordinances
Synodall
,
or
Provinciall
,
which
before
that
time
were
devised
&
ordeyned
,
or
which
from
thencefoorth
should
be
devised
or
ordeyned
by
the
Cleargie
of
the
Realme
,
being
not
contrariant
or
repugnant
,
&c.
should
onely
,
and
alonelie
be
authorised
,
and
to
bee
put
in
vre
,
and
execution
.
And
consequentlie
,
that
all
canons
,
constitutions
,
and
ordinances
papal
,
and
made
by
forreign
power
without
the
Realme
,
should
wholy
and
vtterly
be
abrogated
,
adnulled
,
abolited
,
and
made
of
no
value
.
The
words
touching
the
petition
,
&
submission
,
mentioned
in
that
statute
,
in
substance
,
are
these
:
Where
the
Kings
humble
and
obedient
subiectes
the
Cleargie
,
&c.
haue
submitted
them selues
,
&
promised
in
verbo
Sacerdotij
,
that
they
will
never
from
hence
foorth
presume
to
attempt
,
alledge
,
claime
,
or
put
in
vre
,
No
Canons
provinciall
or
other
to
bee
put
in
vre
,
therfore
no
papal
canons
in
force
.
anie
canons
,
constitutions
,
ordinances
provinciall
or
other
;
or
enact
,
promulge
or
execute
any
newe
canons
,
&c.
And
where
also
divers
constitutions
,
ordinances
,
and
canons
Provinciall
or
Synodal
,
which
heretofore
haue
bin
enacted
,
and
beethought
,
not
only
to
be
much
preiudiciall
Canons
provincial
,
heretofore
enacted
,
beeing
preiudiciall
,
are
to
bee
abrogated
.
to
the
Kings
prerogatiue
Royall
,
&c:
the
Cleargie
hath
most
humbly
besought
the
Kings
Highnes
,
that
the
said
constitutions
,
and
canons
,
may
be
committed
,
to
the
examination
and
iudgement
of
his
Highnes
,
and
of
two
and
thirtie
persons
of
his
subiectes
,
&c:
and
that
such
of
the
said
canons
and
constitutions
,
as
shal
be
thought
and
determined
by
the
said
32
persons
,
or
the
more
part
of
them
,
worthie
to
be
abrogated
,
and
adnulled
,
shal
be
abolite
,
and
of
no
value
:
and
such
other
of
the
same
constitutions
,
and
canons
,
as
by
the
said
32
persons
:
&c.
shal
be
approved
to
stande
with
the
lawes
of
God
,
and
consonant
to
the
lawes
of
this
Realme
,
shall
stande
in
their
full
strength
and
power
,
&c.
These
are
the
wordes
of
the
Petition
and
Submission
,
&c.
the
letter
of
the
bodie
of
the
statute
in
effect
is
this
:
Bee
it
therfore
enacted
,
&c.
That
they
,
nor
anie
of
them
,
from
hence
foorth
shall
presume
to
attempt
,
alledge
,
clayme
,
or
put
in
vre
,
any
constitutions
,
or
ordinances
provinciall
,
No
constitutions
or
ordinances
Provinciall
or
other
canons
to
be
alledged
,
therefore
once
they
were
all
abolited
.
or
Synodall
,
or
any
other
canons
.
And
for
as
much
as
such
canons
,
constitutions
,
&c.
as
heeretofore
haue
bene
made
by
the
Cleargie
of
this
Realme
,
can
not
,
&c.
by
reason
of
the
shortnes
,
&c:
be
it
therefore
enacted
,
&c:
that
the
Kings
Highnes
,
&c:
shall
haue
power
,
&c:
&
that
the
said
32
persons
,
&c:
shall
The
Kinge
and
32.
persons
have
no
power
to
examine
papal
canons
;
therfore
papall
canons
intended
to
bee
wholy
abolished
.
haue
power
&
authoritie
to
view
,
search
and
examine
the
said
canons
,
constitutions
,
&c:
Provinciall
and
Sinodall
heretofore
made
,
and
such
of
them
as
the
Kings
Highnes
,
&c.
shall
deeme
and
adiudge
worthie
to
be
continued
and
kept
,
shal
be
from
hence
foorth
kept
,
&c.
and
the
residue
of
the
said
canons
,
constitutions
and
ordinances
provinciall
,
which
the
Kings
Highnes
,
&c:
shall
neuer
bee
put
in
execution
within
this
Realme
.
These
are
the
wordes
of
the
bodie
of
the
law
:
the
words
of
the
Proviso
are
these
:
Provided
that
such
canons
,
constitutions
,
Canons
provinciall
alreadie
made
onely
onauthorised
by
the
proviso
,
therefore
no
papall
can●●
in
force
.
ordinances
,
and
Sinodals
Provinciall
,
being
alreadie
made
,
which
be
not
contrariant
,
&c:
shall
now
still
bee
vsed
and
executed
,
as
they
were
before
the
making
of
this
Act
,
till
such
time
as
they
be
viewed
,
searched
,
&c:
by
which
words
of
the
petition
,
bodie
of
the
statute
,
and
proviso
,
three
things
seeme
principally
to
be
ment
and
intended
.
First
an
vtter
&
absolute
abolition
of
all
canons
,
constitutions
,
ordinances
,
and
synodals
before
that
time
made
by
the
Clergie
within
the
Realme
,
or
by
any
forrain
power
without
the
Realm
whatsoever
:
Secondlie
,
a
view
,
search
and
examination
of
all
canons
,
constitutions
and
ordinances
provinciall
or
synodall
before
that
time
made
by
the
Clergie
within
the
Realm
:
And
lastly
,
because
the
Church
should
not
vtterly
be
destitute
of
al
canons
,
&c:
(
Provinciall
or
Sinodall
)
a
reestablishment
,
or
reauthorisement
of
all
such
of
the
said
canons
Provinciall
or
Synodall
,
as
were
not
onerous
to
the
people
,
contrariant
or
repugnant
to
the
lawes
,
statutes
,
or
customes
of
the
Realme
,
nor
preiudiciall
to
the
Kings
prerogatiue
Royall
,
was
agreed
vpon
,
till
the
saide
Provinciall
Canons
,
&c:
were
viewed
,
searched
,
and
examined
.
All
papall
&
forreign
canon
law
then
,
before
that
time
made
without
the
Realme
,
being
once
inhibited
,
to
be
attempted
,
alledged
,
claymed
,
or
put
in
vre
,
and
by
consequence
adnihilated
,
abolited
&
made
voide
:
vnlesse
the
same
be
againe
revived
and
reestablished
,
remaine
frustrate
and
adnulled
still
,
and
therefore
ought
not
to
be
attempted
,
alleaged
,
claymed
,
or
put
in
vre
.
Besides
,
it
is
plaine
,
that
forraigne
&
papall
canon
law
was
never
intended
to
be
reauthorized
,
because
the
same
law
was
never
committed
to
the
view
,
search
and
examination
of
the
King
and
32.
persons
.
The
King
therefore
and
32
persons
,
by
vertue
of
this
acte
,
not
having
any
authoritie
to
view
,
search
,
and
examine
any
forreign
canon
law
,
though
hee
and
they
,
had
deemed
and
adiudged
any
part
of
the
same
law
,
worthy
to
haue
bene
continued
,
kept
and
obeyed
,
yet
nevertheles
had
not
the
same
bene
of
any
force
or
validitie
.
For
onelie
such
canons
,
constitutions
and
ordinances
Provinciall
or
Synodal
(
being
not
contrariant
,
onerous
or
prei●diciall
to
the
King
,
to
the
lawes
,
or
to
the
people
)
were
reestablished
,
as
were
committed
.
Besides
,
whereas
about
twentie
yeares
passed
,
divers
canons
,
constitutions
and
ordinances
,
aswell
papall
as
provincial
,
were
alleaged
by
him
that
collected
an
Abstract
,
against
an
vnlearned
ministerie
,
against
dispensations
for
many
benefices
,
against
excommunication
,
and
against
civill
iurisdiction
in
ecclesiasticall
persons
:
the
aunswerer
,
in
the
behalf
and
maintenance
of
those
Tit.
pag.
〈◊〉
.
&
2.
The
answerer
vnto
the
Abstract
,
proveth
by
his
reasons
the
P●pall
canon
lawe
now
vsed
to
be
abolished
abuses
,
chalenged
the
Author
for
not
hauing
proved
his
intent
by
lawe
in
force
:
affirming
that
the
canons
and
lawes
by
him
alleaged
,
were
but
pretended
necessarie
and
disused
lawes
;
that
they
were
not
inspired
with
the
life
of
lawes
;
that
such
were
fathered
for
lawes
,
as
be
not
lawes
;
and
that
it
remayned
by
him
to
be
discussed
how
many
of
them
were
to
be
called
in
trueth
,
her
Maiesties
lawes
.
The
reason
of
all
which
his
exceptions
,
he
yeeldeth
to
be
this
:
namely
,
that
the
Author
ought
to
haue
proved
them
,
not
to
haue
ben
repugnant
to
the
customes
of
the
Realme
,
but
to
haue
bin
in
vse
and
practise
before
the
making
of
that
acte
of
submission
.
For
hee
must
proue
(
sayth
the
Answerer
)
that
they
are
not
repugnant
to
the
customes
of
this
Realme
,
and
shew
vs
how
they
haue
bin
vsed
and
executed
heere
,
before
the
making
of
the
statute
:
yea
he
can
say
,
that
they
are
by
lawe
established
among
vs
.
Which
points
(
saith
he
)
because
we
learn
by
law
,
quod
facta
non
presumantur
,
matters
in
fact
,
are
not
intended
to
be
done
,
vntill
they
bee
proued
so
:
we
must
still
put
him
to
his
proofes
,
&
in
the
meane
time
say
,
that
hee
hath
gaped
wide
to
say
nothing
to
the
purpose
,
and
that
in
his
whole
booke
,
he
hath
talked
,
but
not
reasoned
.
All
which
asseveration
of
this
Answerer
,
if
the
same
be
true
,
and
,
if
this
plea
be
a
good
averment
to
barre
the
Author
from
having
proved
a
learned
ministerie
to
be
commanded
by
the
lawe
;
dispensations
for
many
benefices
to
bee
vnlawfull
;
excommunication
by
one
alone
to
bee
forbidden
;
and
civill
gouverment
to
be
vnlawfull
in
ecclesiastical
persons
,
then
much
more
forcibly
may
this
argument
be
retorted
,
vpon
all
such
as
clayme
,
alleage
&
put
in
vre
any
portion
of
the
forraigne
canon
law
.
For
sithence
it
hath
never
yet
bene
proved
,
that
the
forraigne
canon
lawe
,
vsed
and
executed
at
this
day
,
was
accustomed
&
vsed
25.
H.
8.
then
because
wee
learne
by
law
(
as
he
saith
)
quod
facta
non
presumantur
,
wee
must
still
put
him
,
&
his
clients
to
their
proofe
,
and
in
the
meane
while
tell
them
,
that
their
Advocat
hath
twisted
for
them
but
a
bad
threed
,
when
by
his
reason
he
hath
vntwined
all
their
lawes
,
and
broken
a
sunder
the
bands
of
their
gouverment
.
Moreover
because
it
is
not
yet
proved
,
that
the
forraigne
and
papall
canon
law
is
not
contrariant
nor
repugnant
to
the
lawes
,
statutes
or
customes
of
the
Realme
,
nor
derogatorie
to
the
prerogatiues
of
the
regall
Crown
;
nay
because
the
contradictorie
hereof
is
affirmed
,
and
this
denied
:
and
because
we
learne
by
law
(
as
he
saith
)
that
matters
in
fact
,
are
not
intented
to
be
done
●ill
they
be
proved
so
,
wee
must
still
put
the
vpholders
and
executioners
of
this
law
,
to
their
proofe
,
and
in
the
meane
while
tell
them
that
the
forraign
&
papall
law
,
is
but
a
pretended
necessary
&
disused
law
;
that
it
is
not
inspired
with
the
life
of
law
,
and
that
it
is
fathered
by
them
to
be
such
a
law
,
as
is
an
hedlesse
,
a
fetherlesse
and
a
nocklesse
arrow
which
is
not
fit
to
be
drawn
,
or
shot
against
any
subiect
of
the
King
.
And
from
this
voydance
,
abolition
&
nullitie
of
forraigne
and
papall
canon
law
(
because
sublato
principali
,
tolluntur
accessoria
)
it
followeth
that
all
offices
and
functions
of
papall
Archbishops
,
papall
Bishops
,
papall
Suffraganes
,
papall
Archdeacons
,
papall
Deanes
and
Chapters
,
papall
Priestes
,
papall
Deacons
,
papall
Subdeacons
,
papall
Chancelors
,
papall
Vicars
generall
,
papall
Commissaries
,
and
papall
Officials
,
meerely
depending
vpon
the
authoritie
,
and
drawen
from
the
rules
and
grounds
of
that
lawe
,
are
likewise
adnihilated
,
and
of
no
value
.
Howbeit
forso
By
the
opinion
of
the
Civilians
,
the
papal
canon
law
seemeth
to
bee
in
force
.
much
as
by
the
opinion
of
some
learned
Civilians
,
there
seemeth
vnto
them
a
necessarie
continuance
of
the
same
forraign
and
papall
law
,
by
reason
that
Archbb.
and
Bishops
doe
now
lawfully
Apologie
of
certain
proceedings
in
courts
Ecclesiasticall
.
(
as
they
say
)
vse
ordinarie
Archiepiscopall
and
Episcopall
iurisdiction
,
which
they
could
not
(
as
they
thinke
)
doe
,
if
the
same
common
lawe
were
vrterly
abolished
:
and
for
so
much
also
,
as
some
learned
in
the
canon
lawes
,
do
mainteyne
,
that
since
the
statut
of
1.
Eliz.
c.
1.
the
Archbb.
and
Bb.
cannot
lawfullie
clayme
anie
ordinarie
spirituall
iurisdiction
at
all
,
but
that
the
spirituall
iurisdiction
,
to
be
exercised
by
them
,
ought
to
be
delegated
vnto
them
from
the
King
,
by
a
commission
vnder
the
great
Seale
:
Forasmuch
(
I
say
)
as
there
are
these
differences
of
opinions
,
it
seemeth
expedient
to
be
considered
,
by
what
law
,
&
by
what
authoritie
,
Archbb.
and
Bb.
exercise
Archiepiscopal
,
&
Episcopall
power
in
the
church
:
And
to
the
end
this
question
may
fully
be
knowen
,
and
no
scruple
nor
ambiguitie
be
left
,
what
power
spirituall
may
be
intended
to
be
exercised
by
them
:
We
distinguish
spirituall
power
,
into
a
power
properly
called
spirituall
;
and
into
a
power
improperlie
Power
properly
,
and
improperly
called
spirituall
.
or
abusivelie
called
spirituall
.
The
power
properly
called
spirituall
,
is
that
spirituall
power
,
which
consisteth
,
and
is
conversant
in
preaching
the
Woord
;
administring
the
Sacraments
;
ordeyning
and
deposing
Ministers
;
excommunicating
or
absolving
;
and
if
there
be
anie
other
spirituall
power
of
the
like
propertie
and
nature
.
Now
that
this
power
properly
called
spirituall
,
could
haue
bin
drawen
from
the
person
of
our
late
Soveraigne
Ladie
the
Queene
vnto
Power
properly
called
spirituall
,
was
neuer
in
the
Queens
person
.
Archbb.
and
Bishops
,
we
denie
.
For
the
Queenes
Royall
person
,
being
never
capable
of
any
parte
of
this
spirituall
power
,
how
could
the
same
be
derived
from
her
person
vnto
them
?
Nemo
potest
plus
iuris
in
alium
transforre
,
quam
ipse
habet
.
Archiepiscopall
and
Episcopall
power
therefore
,
exercised
in
,
and
about
these
mysteries
of
our
holie
Religion
,
ordinarily
&
necessarilie
must
belong
vnto
the
Archbb.
and
Bb.
by
the
canon
of
the
holy
Scriptures
;
otherwise
they
haue
no
power
(
properly
called
spirituall
,
touching
these
things
at
all
.
The
power
which
improperlie
is
called
spirituall
,
Power
improperly
called
spiritual
,
is
indeed
but
a
temporall
power
.
is
such
a
power
,
as
respecteth
no●
the
exercise
of
any
pastorall
or
ministeriall
church
,
to
the
internall
begetting
of
faith
,
or
reforming
of
maners
in
the
soule
of
man
;
but
is
such
a
power
,
as
whereby
publike
peace
,
equitie
and
iustice
is
preserved
,
and
mainteigned
in
externall
things
,
peculiarly
appropried
,
and
apperteyning
vnto
the
persons
,
or
affaires
of
the
church
;
which
power
indeede
is
properlie
a
temporall
or
civill
power
,
and
is
to
be
exercised
onelie
by
the
authoritie
of
temporall
and
civill
Magistrates
.
Now
then
to
returne
to
the
state
of
the
point
in
question
touching
this
later
power
,
improperly
called
spirituall
,
by
what
law
,
or
by
what
authoritie
the
Archbishops
and
Bishops
doe
exercise
this
kind
of
power
in
the
church
:
I
answer
that
they
cannot
haue
the
same
,
from
any
forraign
canon
lawe
,
because
the
same
law
,
with
all
the
powers
&
dependances
thereof
is
adnulled
:
And
therefore
that
this
their
power
,
must
&
ought
to
be
derived
vnto
them
from
Bb.
where
,
From
whence
then
is
their
power
derived
?
Herevnto
we
answere
,
that
(
before
the
making
of
that
act
)
spirituall
iurisdiction
did
apperteyne
vnto
Bishops
,
and
that
Bishops
were
ordinaries
,
aswell
by
custome
of
the
Realme
,
canons
,
constitutions
and
ordinances
provinciall
&
synodall
,
as
by
forraign
canon
law
.
And
Bishops
remaine
ordinaries
by
custome
,
provincial
canons
,
and
statute
law
,
though
papal
canon
law
be
abolished
.
that
therefore
these
canons
,
constitutions
&
ordinances
provinciall
or
synodall
,
according
to
the
true
intent
of
that
act
,
could
not
still
haue
bene
vsed
and
executed
as
they
were
before
,
if
the
Bishops
had
not
still
remained
ordinaries
.
Moreover
,
it
is
cleare
by
two
statutes
,
that
the
Archbishops
&
Bishops
ought
25.
H.
8.
c.
20.
25.
H.
8.
c
,
16.
to
be
obeyed
in
all
maner
of
things
,
according
to
the
name
,
title
,
degree
and
dignitie
,
that
they
shall
bee
chosen
,
or
presented
vnto
,
and
that
they
may
doe
and
execute
,
minister
,
vse
,
and
exercise
all
and
euerie
thing
and
thinges
,
touching
or
perteyning
to
the
office
or
order
of
an
Archbishop
or
Bishop
,
with
all
ensignes
,
tokens
and
ceremonies
therevnto
lawfullie
belonging
,
as
any
Archbishop
or
Bishop
might
at
any
time
heretofore
doe
,
without
offending
of
the
prorogatiue
Royall
of
the
Crown
,
and
the
lawes
and
customes
of
this
Realme
.
Let
it
be
then
that
by
custome
,
canons
provintiall
and
statute
law
,
Bishops
bee
and
doe
remaine
ordinaries
;
yet
aswell
vppon
those
words
of
the
statute
25.
H.
8.
without
offending
of
the
prerogatiue
Royal
,
as
vpon
the
statute
of
1.
Eliz.
c.
1.
there
remaineth
a
scruple
and
ambiguitie
,
whether
it
be
not
hurtfull
,
or
derogatorie
vnto
the
Kinges
prerogatiue
Royall
,
that
Ordinaries
should
vse
and
exercise
their
ordinarie
power
(
improperly
called
spirituall
)
without
a
commission
vnder
the
great
Seale
,
or
that
such
their
power
should
be
as
immoderate
,
and
excessiue
now
,
as
in
times
past
it
was
by
the
papall
canon
law
?
Concerning
the
first
,
by
the
statut
of
1.
Eliz.
c.
1.
and
by
the
statute
of
8.
Eliz.
c.
1.
the
Queene
was
recognized
to
be
in
effect
the
Ordinarie
The
Queen
was
supreme
ordinarie
of
ordinaries
.
of
Ordinaries
,
that
is
,
the
chief
,
supream
and
Souveraigne
ordinarie
over
all
persons
,
in
all
causes
,
aswell
ecclesiasticall
as
temporall
.
Where
it
seemeth
to
followe
,
that
all
the
branches
,
&
streames
,
aswell
of
that
power
which
improperlie
is
called
spirituall
,
as
of
that
power
which
properly
is
called
temporal
,
should
haue
bene
derived
originally
vnto
the
Bishop
from
her
Highnes
person
,
as
from
the
onlie
head
&
fountaine
of
all
the
same
spiritual
power
within
her
Kingdomes
,
in
such
maner
and
from
,
and
by
such
commission
vnder
the
great
Seale
,
as
her
H.
temporal
Officers
,
Iusticers
&
Iudges
,
had
their
authorities
committed
vnto
them
.
And
to
this
opinion
Maister
D.
Bilson
seemeth
to
accord
.
For
all
power
Pag.
348
(
saith
he
)
is
not
onely
committed
to
the
sword
,
which
God
hath
authorised
,
but
is
wholie
closed
in
the
sword
.
Against
the
head
,
that
it
shall
not
be
head
,
to
rule
and
guide
the
feete
,
can
be
no
prescription
;
by
reason
Gods
ordinance
,
for
the
head
to
governe
the
bodie
,
is
a
perpetual
and
eternall
law
:
and
the
vsurpation
of
the
members
against
it
,
is
no
prescription
but
a
confusion
,
and
the
subuersion
of
that
order
,
which
the
God
of
heaven
hath
immutably
decreed
and
setled
.
Besides
,
there
resteth
(
saith
the
Remonstrance
)
Pag.
114.
&
130.
vnto
the
Bishops
of
this
Realm
,
none
other
but
subordinate
,
&
delegate
authoritie
:
and
that
the
matter
&
heads
wherein
their
iurisdiction
is
occupied
,
are
by
,
and
from
the
Christian
Magistrats
authoritie
:
In
whom
,
as
supream
Governour
,
all
iurisdiction
,
within
her
dominions
,
aswell
ecclesiastical
as
civill
,
by
Gods
and
mans
law
is
invested
,
and
their
authoritie
ecclesiastical
is
but
subordinat
vnder
God
&
the
Prince
,
derived
for
the
most
part
from
the
Prince
.
From
which
two
statutes
&
iudgements
of
the
1.
Eliza.
c.
1
&
8.
Eliz.
c.
1
Governours
of
the
Church
conteined
in
these
two
bookes
(
for
these
two
bookes
were
seene
&
allowed
by
the
Governors
of
the
church
)
I
leaue
it
to
be
considered
,
if
the
Bishop
did
exercise
the
same
improper
and
abusive
spirituall
power
and
iurisdiction
ecclesiasticall
onelie
and
alonelie
,
in
their
owne
names
,
stiles
and
dignities
,
and
vnder
their
owne
seales
of
office
,
&
that
also
by
authoritie
of
forraigne
and
papall
lawes
;
if
(
I
say
the
Bishop
did
these
things
,
after
this
&
this
manner
,
I
leaue
it
then
to
be
considered
,
whether
their
exercise
of
such
power
were
derogatorie
and
preiudiciall
in
a
very
high
degree
,
to
the
prerogatiues
of
the
Royall
Crown
or
not
.
For
my
part
because
I
find
by
the
forraigne
canon
lawe
,
that
papall
Bishops
be
the
Popes
sonnes
,
and
are
privileged
to
carry
the
the
print
&
image
of
the
Pope
their
father
,
namely
that
they
haue
plenitudinen
potestatis
within
their
diocesses
,
as
the
Ex
de
Maior
:
&
o●●
.
Pope
pretendeth
to
have
power
over
the
whole
worlde
:
For
quilibet
ordinarius
saith
the
same
law
in
sua
diocaesi
est
maior
quolibet
principe
,
and
because
also
(
not
withstanding
what soeuer
the
Bb.
haue
written
,
that
they
were
the
Queenes
Bb.
and
had
their
authoritie
derived
vnto
M.
Bilson
pag.
330.
them
from
the
Queene
)
they
did
in
her
life
time
,
put
the
same
papall
law
in
execution
,
&
by
the
same
law
did
take
vpon
them
,
plenitudinem
potestatis
,
within
their
Diocesses
:
I
for
my
part
(
I
say
)
can
not
as
yet
otherwise
conceyue
,
but
that
exceedinglie
they
did
intrude
them
selues
into
the
Royall
preheminences
,
priviledges
,
&
prerogatiues
of
the
Queene
.
For
by
what
other
authoritie
,
then
by
a
certain
plenarie
power
,
did
they
in
their
owne
names
,
for
the
gouernment
of
the
The
Bb.
by
a
plenarie
power
devised
&
promulged
new
canons
,
with
out
the
Queens
assent
.
seuerall
Churches
within
their
seuerall
Diocesses
,
from
time
to
time
,
make
,
promulge
,
and
by
vertue
of
mens
corporall
oathes
put
in
execution
,
what
new
Canons
,
Iniunctions
,
and
articles
soever
seemed
good
vnto
them
,
without
any
licence
,
or
confirmation
from
the
Queene
,
first
had
and
obteyned
therevnto
?
By
which
pretensed
plenarie
power
,
it
seemeth
that
the
statute
made
to
bring
the
Cleargie
in
submission
to
the
King
,
was
covertlie
deluded
,
and
our
late
Soveraigne
Ladie
the
Queene
,
cunningly
bereaved
of
that
regall
authoritie
,
over
euerie
partieular
Diocesan
,
or
Ordinarie
,
which
notwithstanding
,
by
the
Parleament
was
giuen
vnto
her
Highnes
,
over
the
whole
body
and
state
of
the
Clergie
.
For
if
once
there
be
no
necessitie
of
the
Kings
licence
,
assent
,
or
confirmation
to
such
articles
,
canons
,
or
iniunctions
,
as
euerie
ordinarie
shall
make
within
his
iurisdiction
,
then
must
it
bee
intended
,
that
the
statute
of
submission
hath
covertlie
permitred
,
severall
members
,
severally
to
doe
,
&
to
execute
those
things
which
apparantly
,
&
in
expresse
termes
,
the
whole
convocation
was
commaunded
,
and
with
the
same
,
in
verbo
sacerdotij
,
had
promised
,
not
to
doe
:
then
the
which
what
can
seeme
more
vnreasonable
and
absurd
?
For
then
might
all
the
Ordinaries
ioyne
hand
in
hand
,
and
agree
all
togither
in
one
,
never
in
anie
of
their
convocations
assembled
,
by
the
Kinges
writt
,
to
devise
,
make
,
or
promulge
,
any
canons
Ecclesiasticall
at
all
.
And
what
assent
,
licence
,
or
confirmation
from
the
King
,
could
then
bee
needfull
?
Or
how
then
was
the
Cleargie
,
brought
in
submission
to
the
King
?
For
then
,
should
it
not
be
with
them
,
as
it
is
in
the
proverbe
;
A
threefold
coard
is
not
easilie
broken
:
but
then
should
it
be
with
them
,
contrarie
to
the
proverbe
;
for
they
being
all
fast
knit
and
bound
togither
vnto
the
Kings
authoritie
,
by
a
coard
of
24
threads
,
might
easilie
be
broken
;
but
being
severed
and
pluct
a
sunder
,
into
24.
Bishops
,
can
make
no
lawe
without
leaue
.
And
yet
everie
Bb:
doeth
make
many
lawes
24
partes
,
one
from
the
other
,
the
King
with
all
his
regall
power
,
might
not
be●
able
so
much
as
to
breake
one
of
the
least
threedes
,
wherewithall
one
of
their
cordes
was
twisted
.
If
the
Lorde
Maior
,
the
Sheriffes
,
Aldermen
,
and
whole
communaltie
of
the
Citie
of
London
,
should
promise
vnto
the
King
vpon
their
fidelities
,
not
to
set
anie
price
vpon
Wines
or
other
victualles
,
by
their
common
Councell
,
within
the
said
Citie
,
vnlesse
the
King
,
vnder
his
privie
signett
,
should
first
authorize
them
so
to
doe
,
were
it
not
a
meere
collusion
of
the
Kings
meaning
,
if
everie
particular
Alderman
,
should
sett
prices
of
such
things
in
every
particular
Ward
?
But
against
the
collection
made
from
the
Statutes
.
1.
&
8.
Eliza
:
&
the
iudgement
of
the
diuinies
aforesaid
,
the
A
collection
made
against
the
former
reason
by
an
Apologie
for
sundry
proced
by
iurisdi
.
Eccl.
pag.
5.
author
of
an
Apologie
,
to
his
vnderstanding
,
reckoneth
the
same
collection
to
be
a
very
simple
collection
,
&
against
the
same
,
hee
answereth
and
reasoneth
in
effect
thus
.
If
(
as
is
collected
)
all
power
spirituall
,
by
a
commission
vnder
the
great
Seale
,
must
be
derived
from
the
Queene
,
to
warrant
the
execution
of
it
vnto
him
,
that
is
,
to
exercise
it
;
then
must
the
like
warrant
bee
procured
,
for
euery
temporall
office
,
to
execute
his
temporall
office
.
But
euery
temporall
officer
,
must
not
procure
like
warrant
to
execute
his
temporall
office
.
Therefore
a
commission
vnder
the
great
Seale
must
not
be
procured
to
warrant
the
execution
,
of
the
said
spirituall
power
.
The
consequence
of
his
maior
proposition
being
false
,
he
laboureth
notwithstanding
to
make
the
same
good
,
and
in
effect
for
the
same
argueth
thus
:
All
temporall
authoritie
,
as
absolutly
and
as
really
,
is
revested
in
the
person
of
the
Queene
,
as
is
the
said
spirituall
authoritie
.
Therfore
as
all
spirituall
officers
,
for
the
execution
of
the
said
spirituall
power
;
must
haue
their
authoritie
,
derived
vnto
them
from
the
person
of
the
Queen
vnder
the
great
Seale
,
so
likewise
must
all
temporall
officers
,
for
the
execution
of
their
temporal
offices
,
haue
the
like
commission
.
The
consequence
of
which
enthimeme
followeth
not
,
though
the
antecedent
be
true
.
For
although
as
well
all
temporall
,
as
all
the
said
spiritual
authoritie
improperlie
so
called
,
was
reallie
&
absolutelie
in
the
person
of
the
Queene
;
yet
herevpon
it
followeth
not
,
that
by
one
and
the
selfe
same
meanes
alone
,
and
namelie
,
by
a
commission
vnder
the
great
Seale
,
all
temporall
,
and
the
said
spirituall
power
,
in
euerie
part
and
braunch
thereof
,
should
be
drawen
alike
,
from
the
Queenes
person
.
For
there
be
divers
and
sundrie
meanes
,
to
derive
temporall
authoritie
,
whereas
there
seemeth
to
be
but
one
onely
meanes
to
derive
the
said
spirituall
authoritie
,
and
then
marke
the
substance
of
the
Authors
argument
.
Some
temporall
Officers
,
as
Stewards
of
Leetes
,
Constables
,
&
sundry
other
Officers
,
must
not
drawe
their
temporall
authoritie
from
the
Queene
by
a
commission
vnder
the
great
Seale
.
Therefore
no
spirituall
officers
,
as
Archbishops
,
Bb:
Archdeacons
,
and
s●de
vacante
,
Deanes
and
Chapiters
must
drawe
any
of
their
spirituall
authoritie
from
the
Queene
by
a
commission
,
&c.
Which
argument
drawen
from
a
particular
affirmatiue
,
vnto
a
general
negatiue
,
what
weaknes
it
hath
,
euery
yong
Logician
can
discerne
.
And
as
for
Stewardes
af
Leetes
,
though
they
haue
no
Though
all
temporal
officers
drawe
not
their
power
from
the
Kinge
,
by
the
great
Seale
,
yet
by
one
meanes
or
other
withdrawe
it
from
the
King
.
commission
vnder
the
great
Seale
,
yet
for
the
execution
of
their
Stewarships
they
haue
a
commission
vnder
the
Seale
of
the
Exchequer
,
Constables
,
Decennary
,
or
Tythingmen
,
and
Thirdboroughes
,
haue
their
authorities
derived
vnto
the
from
the
Kings
person
,
by
the
verie
originall
institution
of
their
offices
,
Sherifs
of
Countries
,
Coroners
,
Escheators
,
and
Verderors
,
haue
their
offices
and
their
●uthorities
warranted
vnto
them
,
by
the
Kings
writts
out
of
the
Chancerie
.
But
〈◊〉
was
not
the
mind
of
the
Law-makers
saith
the
Author
)
that
the
Ordinaries
,
by
a
commission
vnder
the
great
Seale
,
should
draw
their
saide
spirituall
power
from
the
Queene
.
What
the
mindes
of
the
Law-makers
were
,
touching
this
poinct
,
it
mattereth
litle
or
nothing
at
all
.
Neither
is
it
to
purpose
,
whether
a
commission
vnder
the
great
Seale
,
bee
necessarily
required
,
or
not
required
by
vertue
of
that
statut
1.
Eliz.
c.
1.
to
warrant
the
said
spirituall
power
vnto
Ordinaries
.
Only
it
sufficeth
,
that
the
Queen
having
all
power
,
improperly
called
spirituall
,
invested
in
her
Royall
person
,
&
being
really
&
actually
seysed
of
all
the
said
supreme
spirituall
authoritie
,
could
not
haue
any
parte
of
the
same
spirituall
power
drawn
from
her
,
but
by
some
one
lawfull
and
ordinarie
meanes
or
other
.
For
if
this
rule
be
true
in
euerie
common
person
,
quod
meum
est
,
sine
mea
voluntate
à
me
auferri
non
potest
;
how
much
more
doth
the
same
rule
holde
,
in
the
Royall
prerogatiues
,
rightes
,
privileges
,
dignities
,
and
supremities
of
a
King
!
Wherefore
to
saie
that
all
supreme
and
ordinarie
power
(
improperly
called
)
spirituall
,
was
really
and
actually
inherers
in
the
Royall
person
of
the
Queene
,
and
to
say
also
,
that
some
of
the
same
inferior
,
and
ordinarie
power
,
not
derived
from
the
Queen
,
was
neuerthelesse
in
the
persons
of
inferior
ordinaries
,
is
as
much
to
say
,
that
some
braunches
of
a
tree
,
may
receyue
nourishment
from
ells-where
then
from
the
roote
;
that
some
members
of
the
bodie
,
are
not
guided
by
the
head
;
and
that
some
streames
,
flow
nor
from
their
fountaines
.
And
now
to
conclude
this
part
,
against
the
canon
law
,
&
their
Offices
and
functions
thereof
,
I
dispute
thus
:
The
forreigne
and
papall
canon
lawe
,
with
all
the
accessories
,
dependances
,
Offices
,
and
functions
thereof
,
is
vtterlie
abolited
out
of
the
Realme
:
Therefore
the
same
lawe
is
no
part
of
the
lawes
of
the
Realme
;
and
therefore
also
it
is
evident
,
that
there
will
not
followe
any
alteration
of
the
lawes
of
the
Realme
,
by
the
taking
of
it
away
.
Which
canon
law
also
,
with
other
lawes
&
functions
,
how
easely
the
same
without
any
inconveniences
,
may
bee
supplied
,
shall
(
God
willing
)
be
presentlie
made
apparant
,
if
first
we
shall
aunswere
to
that
challenge
,
which
the
state
of
Prelacie
may
seeme
to
make
for
the
continuance
of
their
Lordly
primacie
,
Chalenge
for
Lordly
primacy
,
out
of
the
great
Charter
,
an●vered
.
out
of
the
wordes
of
the
great
Charter
.
Concerning
which
challenge
,
namelie
,
that
by
the
great
Charter
,
Lordly
Archiepiscopal
,
and
Episcopall
primacie
or
iurisdiction
belonging
to
the
state
of
Prelacie
,
is
belonging
vnto
them
:
I
demand
vnto
what
Church
this
great
Charter
was
graunted
?
And
whether
it
were
not
graunted
vnto
the
Church
of
God
in
England
?
The
words
of
the
Charter
are
these
:
Concessimus
Deo
,
&
hac
presenti
Charta
nostra
confirmavimus
,
pro
nobis
Mag.
Charta
.
c.
1.
&
haeredibus
nostris
,
in
perpetuum
,
quod
Ecclesia
Anglicana
libera
sit
,
&
habeat
omnia
iura
sua
integra
,
&
libertates
suas
illaesas
.
We
haue
graunted
vnto
God
,
and
by
this
our
present
writing
haue
confirmed
for
vs
,
and
for
our
heyres
for
ever
,
that
the
church
of
England
be
free
,
and
that
shee
haue
all
her
rights
,
and
liberties
whole
and
vnhurt
.
Nowe
by
this
Charter
,
if
the
same
be
construed
aright
,
there
is
provision
made
;
first
,
that
such
honour
and
worship
bee
yeelded
by
the
King
and
his
subictes
,
his
and
their
successors
and
posteritie
vnto
God
,
as
truely
,
and
in
deed
belongeth
vnto
him
:
Secondlie
,
that
not
onely
such
rightes
and
liberties
,
as
the
King
&
his
progenitors
,
but
also
that
such
as
God
had
endowed
the
Church
of
England
with
,
should
inviolably
be
preserued
.
And
in
verie
deed
,
to
speake
truely
&
properly
,
such
rights
and
liberties
onely
,
are
to
be
called
,
the
rightes
&
liberties
of
the
church
of
England
,
which
God
him selfe
hath
giuen
by
his
lawe
vnto
his
vniuersall
Church
,
&
not
which
the
Kings
of
England
,
by
their
Charter
,
haue
bequeathed
to
the
particular
church
of
England
.
When
therefore
question
is
made
,
that
by
the
great
Charter
,
the
Kinges
of
England
are
bound
to
maintayne
the
rights
and
liberties
of
the
Church
of
Englande
,
we
are
to
enquire
and
search
what
rights
and
liberties
,
God
in
his
holie
word
,
hath
granted
vnto
his
vniversall
Church
;
and
so
by
consequence
vnto
the
Church
of
England
,
one
part
of
the
Catholike
church
.
And
this
questionlesse
was
the
cause
,
that
moved
the
victorious
Prince
Henry
the
eight
,
so
effectuallie
and
powerfully
to
bend
him selfe
against
the
Popes
supremacie
,
vsurped
at
that
time
over
the
Church
of
England
.
For
(
saith
the
King
)
wee
will
with
hazard
of
our
life
,
and
losse
of
our
Crowne
,
vpholde
and
defend
in
our
Realmes
whatsoever
wee
shall
know
to
be
the
will
of
God
.
The
church
of
God
then
in
England
,
not
being
free
,
nay
having
her
rights
and
liberties
according
to
the
great
Charter
,
whole
and
vnhurt
,
but
being
in
bondage
and
servitude
to
the
Sea
of
Rome
,
contrarie
to
the
lawe
of
God
;
the
King
iudged
it
to
stande
highlie
with
his
honor
,
&
with
his
oath
(
according
to
the
measure
of
knoweledge
,
which
then
was
giuen
vnto
him
)
to
reform
,
redresse
,
&
amend
the
abuses
of
the
same
Sea
.
If
then
it
might
please
our
gratious
Soveraigne
Lord
King
IAMES
,
that
now
is
(
treading
in
the
godly
steppes
of
his
renoumed
great
Vncle
)
to
vouchsafe
an
abolishment
of
all
lordlie
primacie
,
executed
by
Archiepiscopal
,
&
Episcopall
authoritie
,
over
the
Ministers
of
Christ
;
His
Highnes
in
so
doing
,
could
no
more
rightlie
bee
charged
with
the
violation
of
the
great
Charter
,
then
might
King
HENRY
the
eight
with
the
banishment
of
the
Popes
supremacie
;
or
then
our
late
Soveraigne
Ladie
the
Queene
could
be
iustlie
burthened
with
the
breach
of
her
oath
,
by
the
establishment
of
the
Gospell
.
Nay
if
the
Kings
of
England
,
by
reason
of
their
oath
,
had
bin
so
straightlie
tied
to
the
wordes
of
the
great
Charter
,
that
they
might
not
in
anie
sort
,
haue
disannulled
any
supposed
rightes
,
&
liberties
of
the
church
then
vsed
,
and
confirmed
by
the
great
Charter
,
vnto
the
church
that
then
was
supposed
,
to
be
the
Church
of
God
in
England
;
then
(
belike
)
King
Henrie
the
eight
,
might
bee
atteinted
to
haue
gone
against
the
great
Charter
,
and
against
his
oath
,
when
by
the
overthrow
of
Abbayes
&
Monasteries
,
he
tooke
away
the
rightes
,
and
liberties
of
the
Abbotts
and
Priors
.
For
by
expresse
wordes
of
the
great
Charter
,
Abbotts
and
Priors
,
had
as
ample
and
as
large
a
Patent
,
for
their
rightes
and
liberties
,
as
our
Archb.
&
Bb.
can
at
this
day
chalenge
for
their
primacies
.
If
then
the
rightes
and
liberties
of
the
one
,
as
being
against
the
lawe
of
God
,
be
duly
&
lawfully
taken
away
,
notwithstanding
any
matter
,
clause
,
or
sentence
,
conteyned
in
the
great
Charter
;
the
other
haue
but
litle
reason
,
by
colour
of
the
great
Charter
,
to
stand
vpon
their
pantofles
,
and
to
contend
for
their
painted
sheathes
.
For
this
is
a
rule
&
maxime
in
all
good
lawes
,
that
in
omni
iuramento
,
semper
excipitur
authoritas
maioris
:
vnlesse
then
they
be
able
to
iustifie
by
the
holy
scriptures
,
that
such
rightes
and
liberties
,
as
they
pretend
for
their
spirituall
primacie
over
the
Ministers
of
Christ
,
to
be
granted
vnto
them
by
the
great
Charter
,
be
in
deed
&
truth
likewise
confirmed
vnto
them
by
the
holy
law
of
God
:
I
suppose
the
Kinges
Highnes
,
as
a
successor
to
King
Henrie
the
third
,
and
as
a
most
iust
inheritour
to
the
Crown
of
England
,
by
the
words
of
the
great
Charter
,
and
by
his
oath
(
if
once
the
same
were
taken
)
to
be
bound
vtterlie
to
abolish
all
Lordly
primacie
,
as
hetherto
vpheld
and
defended
,
partly
by
ignorance
,
and
partlie
by
an
vnreasonable
and
evill
custome
.
Admonition
.
The
vse
and
studie
of
the
civill
lawe
wil
be
vtterly
overthrown
;
for
the
Civilians
in
this
Realme
,
live
not
by
the
vse
of
the
civill
lawe
,
but
by
the
offices
of
the
canon
lawe
,
and
such
things
as
are
within
the
compasse
thereof
.
And
if
you
take
those
offices
,
and
functions
away
,
and
those
matters
,
wherein
they
deale
in
the
canon
lawe
,
you
must
needes
take
away
the
hope
of
rewarde
,
and
by
that
meanes
their
whole
studie
.
Assertion
.
This
collection
dependeth
vppon
his
former
Reason
,
&
is
borrowed
to
proue
a
necessary
continuance
of
canon
law
,
and
concludeth
in
effect
thus
:
The
taking
away
of
the
reward
and
maintenance
of
Civilians
,
wil
bee
the
overthrowe
of
the
vse
and
studie
of
the
civill
lawe
:
But
the
taking
away
of
the
canon
lawe
,
the
offices
,
and
functions
thereof
,
and
such
things
as
are
within
the
compasse
of
the
same
,
wil
bee
the
taking
away
of
the
reward
and
maintenance
of
Civilians
;
Therefore
the
taking
away
of
the
canon
lawe
,
wil
be
the
overthrowe
of
the
vse
and
studie
of
the
civill
lawe
.
But
we
denie
the
assumption
,
and
affirme
The
maintenance
of
Civilians
,
dependeth
not
vpon
the
functions
of
the
canon
lawe
.
that
Civilians
might
haue
farre
better
reward
&
maintenance
then
now
they
haue
,
if
the
offices
and
functions
of
the
canon
lawe
,
and
such
things
as
are
conteyned
within
the
same
,
were
simply
and
absolutely
taken
away
.
And
further
we
say
,
if
there
were
none
other
vse
,
nor
end
of
the
studie
of
the
civill
lawe
,
then
hope
of
reward
,
and
maintenance
by
some
office
&
function
of
the
canon
lawe
,
that
then
Civilians
should
in
vaine
seeke
for
knowledge
in
the
civill
lawe
,
because
without
the
knowledge
thereof
,
and
by
the
only
knowledge
of
such
things
,
as
are
within
the
compasse
of
the
canon
law
,
they
might
reape
that
rewarde
and
maintenance
.
Nay
,
sithens
by
experience
wee
haue
known
that
some
,
who
neuer
vnclapsed
the
institutions
of
Iustinian
,
out
of
the
same
to
learne
the
definition
of
civill
iustice
,
haue
bin
&
yet
are
authorized
,
to
exercise
the
offices
and
functions
of
the
canon
law
;
how
should
the
studie
of
the
civill
lawe
,
bee
furthered
by
these
offices
and
functions
,
when
as
without
any
knowledge
of
the
civill
law
,
these
offices
and
functions
haue
bin
and
yet
are
dayly
vndertaken
,
and
executed
to
the
full
?
And
what
man
then
(
if
there
were
none
other
rewarde
for
Civilians
)
would
tenne
or
twelue
yeres
togither
,
beat
his
braine
,
and
trouble
his
witts
,
in
the
studie
of
the
civill
lawe
,
when
every
silly
canonist
might
be
able
and
learned
inough
,
to
sit
in
the
Bishops
throne
,
and
to
be
iudge
in
his
consistorie
?
Besides
,
if
the
Admonitor
speake
sooth
,
viz:
that
Civilians
in
this
Realm
,
liue
not
by
the
vse
of
the
civill
lawe
,
to
what
end
then
should
he
feare
an
overthrow
of
the
studie
thereof
?
For
if
there
be
no
vse
of
it
in
this
Realme
,
for
the
maintenance
of
this
life
,
to
what
vse
then
should
men
studie
the
same
in
this
Realme
?
As
for
the
vse
of
it
among
strangers
,
and
forraigne
nations
without
the
Realme
;
the
same
(
as
I
suppose
)
is
no
greater
then
such
as
3.
or
4.
Civilians
may
bee
able
well
inough
,
fully
to
deliver
the
law
,
touching
all
matters
of
controversie
,
that
may
grow
to
question
during
the
whole
space
of
a
Kinges
raigne
.
If
no
man
lived
in
this
Realme
by
the
trade
of
brewing
Beere
,
but
that
all
Brewers
did
live
by
the
trade
of
brewing
Ale
,
what
should
we
neede
to
feare
the
decaye
of
Beere-brewers
,
or
what
vse
were
there
of
them
?
In
like
sort
,
if
men
liue
onelie
by
the
vse
,
offices
and
functions
of
the
canon
law
,
&
that
men
liue
not
(
as
he
saith
)
by
the
vse
of
the
civill
law
within
the
Realme
,
what
follie
were
it
to
studie
the
one
,
whereas
without
the
knowledge
therof
,
he
might
live
by
the
other
?
And
therefore
it
seemeth
that
the
Admonitor
by
his
own
weapon
,
as
much
as
in
him
lay
,
hath
given
the
whole
studie
of
the
civill
law
,
a
most
desperate
and
deadly
wound
.
And
to
the
end
we
may
vnderstand
what
reward
&
maintenance
,
Civilians
by
the
offices
&
functions
of
the
canon
law
,
doe
receyve
yearely
for
their
service
and
attendance
,
in
the
Bishops
and
Archdeacons
their
Courts
;
We
will
examine
what
fees
Doctors
of
the
civil
law
,
being
Chancelors
,
Commissaries
or
Officials
,
haue
vsually
,
and
ordinarily
allowed
vnto
them
,
by
their
Lords
and
Maisters
.
Fees
for
probat
of
Testaments
,
graunting
of
administrations
,
Fees
for
probat
of
testaments
let
to
farme
.
with
their
appendances
,
of
late
yeares
in
some
places
(
whether
in
all
or
how
many
I
know
not
)
haue
bin
demised
vnto
farm
for
an
annual
rent
;
out
of
which
,
either
a
small
or
no
portion
at
all
,
hath
bin
allowed
vnto
the
Chancelor
or
Official
,
for
his
service
in
this
behalf
.
Wherevpon
(
as
I
coniecture
)
it
hath
fallen
out
,
rather
then
that
those
Officers
would
worke
,
keepe
courts
,
&
travaile
for
litle
,
or
nought
,
there
have
bin
exacted
greater
fees
,
for
the
dispatch
of
these
things
,
then
by
law
ought
to
haue
bin
paied
.
Perquisits
of
courts
,
arising
vpon
suits
,
commenced
betwene
partie
and
partie
,
it
must
bee
a
plentifull
harvest
,
and
there
must
be
multi
amici
curiae
in
a
Bb.
consistorie
,
if
ordinarily
(
communibus
annis
)
they
amoūr
in
the
whole
to
twentie
pounds
by
the
yeare
:
and
yet
these
perquisits
,
belong
not
wholy
to
the
Chancelor
,
but
are
to
be
devided
betweene
him
&
the
Register
.
And
touching
Fees
for
excommunication
,
and
absolution
,
fees
for
institution
&
induction
,
licences
to
preach
,
licences
for
Curates
and
Readers
.
For
testimoniall
of
subscription
,
or
licences
to
marrie
without
banes
;
fees
for
commutation
of
penance
,
&
fees
for
relaxation
of
sequestrations
:
touching
these
manner
of
Fees
,
if
the
same
be
fees
no
way
warantable
,
howe
are
not
then
such
Fees
every
way
dishonorable
for
a
Doctor
of
the
civill
lawe
,
Fees
due
for
the
execution
of
the
functions
of
the
canon
lawe
,
dishonorable
for
a
Doctor
of
the
civil
law
to
take
,
either
of
Ministers
or
people
?
There
must
bee
therefore
some
other
hope
of
better
reward
&
maintenance
,
to
incite
and
incourage
schollers
,
to
the
studie
of
the
civill
law
,
them
are
these
beggerlie
and
vnlawfull
fees
,
depending
vpon
the
functions
,
and
exacted
by
the
officers
of
the
canon
law
:
or
ells
the
vse
of
the
civil
law
(
as
the
Admonitor
saith
)
must
necessarilie
in
short
time
be
overthrowen
.
For
if
Fees
for
probat
of
Testaments
,
and
granting
of
administrations
with
their
appendices
,
shall
still
be
let
to
farme
;
and
if
also
,
many
vnlawfull
Fees
were
quite
inhibited
,
there
would
remaine
(
I
trowe
)
but
a
very
poore
pittance
for
Civilians
out
of
the
functions
of
the
canon
law
,
to
maintaine
their
Doctoralities
withall
.
But
what
better
reward
can
there
bee
for
Civilians
,
then
hath
already
bin
mentioned
?
If
the
Admonitor
had
not
willingly
put
a
hoodwincke
Civilians
〈◊〉
England
liue
not
only
,
by
the
functions
of
canon
law
before
his
eyes
,
hee
might
haue
seene
that
the
civilians
liue
not
wholy
&
altogether
by
the
practise
of
the
canon
law
;
but
partly
also
,
and
that
most
honorably
by
the
vse
of
the
civill
lawe
.
If
a
Doctor
of
the
civill
lawe
,
bee
Iudge
or
Advocate
,
in
the
Court
of
Admiraltie
;
if
he
be
Iudge
or
Advocate
in
the
prerogatiue
Court
,
so
farre
as
the
same
Court
handleth
onely
matters
of
Legacies
,
Testaments
and
Codicills
,
to
what
vse
can
the
canon
law
serue
him
,
or
what
advantage
can
the
same
lawe
bring
him
in
?
Besides
,
to
what
vse
serveth
the
canon
law
vnto
a
Doctor
of
the
civill
law
,
if
he
shall
finde
favor
in
the
Kings
sight
,
&
if
it
please
the
King
to
make
him
one
of
the
Maisters
of
his
Requestes
,
or
one
of
the
twelue
Maisters
of
his
high
Court
of
Chancerie
,
or
to
be
the
Maister
of
his
Roles
;
or
to
be
his
Highnes
Embassador
vnto
forreyne
Nations
,
of
to
be
one
of
his
H.
most
honorable
privie
Councel
,
or
to
be
one
of
his
principall
Secretaries
.
It
followeth
not
therefore
(
as
the
Admo
,
pretendeth
)
that
eyther
the
Civilians
in
this
Realme
,
live
not
by
the
vse
of
the
civill
law
,
but
by
the
offices
,
&
functions
of
the
canon
lawe
,
and
such
things
as
are
within
the
compasse
therof
;
or
that
the
hope
of
rewarde
,
and
by
that
meanes
,
the
whole
studie
of
the
civill
law
must
be
taken
away
,
if
once
the
canon
law
should
be
abolished
.
Neither
would
it
bee
any
hard
matter
for
the
King
(
if
the
Civilians
might
finde
grac●
in
his
sight
)
to
appoint
Courtes
,
offices
,
and
all
maner
of
processe
and
proceedings
in
iudgement
for
Doctors
of
the
civill
law
,
to
heare
&
determine
in
the
Kings
name
,
all
causes
being
now
within
the
compasse
of
any
civill
,
or
ecclesiasticall
law
within
this
Realme
.
And
although
a
litle
candle
can
giue
but
a
litle
light
,
and
a
small
Spring
can
send●●
forth
but
a
small
streame
,
yet
because
great
fiers
are
kindled
sometimes
by
〈◊〉
tle
sparkles
,
and
smal
streames
〈◊〉
togither
,
may
in
tyme
growe
into
great
rivers
;
I
shall
desire
the
great
Civilians
with
their
floods
&
lamps
of
learning
to
helpe
forward
such
a
law
,
as
where●●
the
studie
of
the
civill
law
,
may
bee
vpholden
,
the
reward
and
maintenance
of
Civilians
,
without
any
function
from
the
Canon
law
,
may
be
enlarged
,
many
controversies
,
and
disorders
in
the
church
,
may
be
pacified
,
and
the
Kings
prerogative
Royall
be
duely
advanced
.
Which
things
if
it
might
please
them
rightly
to
consider
,
then
let
them
humblie
and
seriouslie
beseech
our
Sovereine
Lord
the
King
,
and
States
in
Parleament
,
to
giue
their
consentes
to
such
a
law
,
as
the
proiect
ensuing
,
may
warrant
them
,
the
same
not
to
be
dangerous
to
the
overthrowe
of
their
civill
studies
.
The
Proiect
of
an
Act
for
the
explanation
,
and
amplifying
of
one
branch
of
a
statute
,
made
in
the
first
yeere
of
the
raigne
of
Queene
Elizabeth
,
entituled
,
An
Act
restoringe
to
the
Crowne
,
the
ancient
iurisdiction
,
over
the
state
Ecclesiasticall
,
and
also
for
the
declaring
,
and
reviving
of
a
statute
made
in
the
first
yere
of
King
Edward
the
sixt
,
entituled
An
Act
,
what
seales
and
stiles
Bishops
and
other
spiritual
persons
exercising
iurisdiction
ecclesiasticall
,
shall
vse
.
FOr
asmuch
as
by
one
braunch
of
an
Act
made
in
the
first
yeere
of
our
late
Soveraigne
Ladie
,
of
blessed
memorie
,
Queene
Elizabeth
(
entituled
an
Act
,
restoring
to
the
Crowne
the
auncient
iurisdiction
over
the
state
Ecclesiastical
&
Spirituall
,
and
abolishing
all
forraigne
power
repugnant
to
the
same
)
it
was
established
and
enacted
,
That
such
iurisdictions
,
priviledges
,
superiorities
,
and
preheminences
spiritual
and
ecclesiasticall
,
as
by
anie
spirituall
,
or
ecclesiasticall
power
,
or
authoritie
,
hath
heeretofore
bin
,
or
may
lawfully
be
exercised
,
or
vsed
,
for
the
visitation
of
the
Ecclesiasticall
state
and
persons
,
and
for
reformation
,
order
&
correction
of
the
same
,
and
of
all
maner
errors
,
heresies
,
schismes
,
abuses
,
offences
,
contempts
and
enormities
,
should
for
euer
,
by
authoritie
of
that
present
Parleament
,
be
vnited
and
annexed
,
to
the
Imperiall
Crowne
of
this
Realme
,
by
meanes
whereof
,
it
may
now
be
made
a
question
,
whether
any
Archbishops
or
other
Ecclesiasticall
persons
,
having
since
that
time
vsed
or
exercised
any
such
spirituall
or
ecclesiasticall
iurisdiction
in
their
owne
right
,
or
names
,
might
lawfully
haue
done
,
or
hereafter
may
lawfully
doe
the
same
,
without
speciall
warrant
,
and
authoritie
derived
immediatly
from
your
Highnes
,
by
and
vnder
your
H.
letters
patents
:
And
whereas
also
by
a
statute
made
in
the
first
yeare
of
Kinge
Edward
the
sixt
,
entituled
an
act
what
seales
and
stile
,
Bishops
,
or
other
spirituall
persons
shall
vse
,
it
was
ordained
,
that
all
and
singular
Archbishops
and
Bishops
,
&
others
exercising
ecclesiastical
iurisdiction
,
should
in
their
processe
vse
the
Kings
name
and
stile
,
and
not
their
owne
:
and
also
that
their
Seales
should
bee
graved
with
the
Kings
armes
:
And
forasmuch
also
,
as
it
must
bee
highly
derogatorie
to
the
Imperiall
Crowne
of
this
your
Highnesse
Realme
,
that
any
cause
whatsoever
ecclesiasticall
or
temporall
,
within
these
your
H.
Dominions
,
should
be
heard
or
adiudged
,
without
warrant
or
commission
from
your
Highnes
,
your
heyres
&
successors
,
or
not
in
the
name
,
stile
,
and
dignitie
of
your
Highnes
,
your
heyres
and
successors
;
or
that
anie
seales
should
be
annexed
to
anie
promesse
,
but
onelie
your
Kinglie
seale
and
armes
:
May
it
therefore
please
the
King
,
at
the
humble
supplication
of
his
Commons
,
to
haue
it
enacted
,
That
the
aforesaid
branch
of
the
aforesaid
Act
made
in
the
first
yeere
of
Queene
Elizabeth
her
raigne
,
&
everie
part
thereof
may
still
remayne
,
&
for
ever
be
in
force
.
And
to
the
end
,
the
true
intent
and
meaning
of
the
said
statute
,
made
in
the
first
yeere
of
King
Edward
the
sixt
,
may
be
declared
and
revived
,
that
likewise
by
the
authoritie
aforesaid
,
it
may
be
ordayned
,
and
enacted
,
that
all
and
singular
Ecclesiastical
Courts
and
Consistories
,
belonging
to
any
Archb.
Bb.
Suffraganes
,
Colege
,
Deane
and
Chapiter
,
Prebendarie
,
or
to
any
Ecclesiasticall
person
or
persons
whatsoever
,
and
which
haue
heretofore
bin
commonly
called
,
reputed
,
taken
or
knowne
to
bee
Courts
or
Consistories
,
for
causes
of
instance
,
or
wherein
any
suite
,
complaint
or
action
,
betwene
partie
and
partie
,
for
any
matter
or
cause
wherin
iudgment
of
law
civil
or
canon
,
hath
bin
,
or
is
required
,
shall
and
may
for
ever
hereafter
be
reputed
,
taken
,
and
adiudged
to
be
Courts
,
and
iudgmentseats
meerely
civill
,
secular
and
temporall
,
and
not
hence
foorth
Ecclesiasticall
or
spirituall
;
and
as
of
right
belonging
and
apperteyning
to
the
Royall
Crowne
and
dignitie
of
our
Soveraigne
Lorde
Kinge
Iames
that
nowe
is
,
his
heyres
and
successors
for
ever
.
And
that
all
causes
of
instance
,
and
controversies
,
betwene
partie
&
partie
,
at
this
day
determinable
in
any
of
the
said
Courts
,
heretofore
taken
and
reputed
ecclesiasticall
,
shall
for
ever
hereafter
bee
taken
,
reputed
,
and
adiudged
to
be
causes
meerely
civill
,
secular
and
temporall
,
as
in
trueth
they
ought
to
be
,
and
of
right
are
belonging
and
appertayning
to
the
iurisdiction
of
the
Imperiall
Crowne
of
this
Realme
.
And
further
,
that
your
H.
liege
people
,
may
be
the
better
kept
in
awe
,
by
some
authorised
to
be
your
H.
Officers
&
Ministers
to
execute
iustice
in
your
Highnes
name
,
and
vnder
your
H.
stile
and
title
of
King
of
England
,
Scotland
,
France
,
and
Ireland
,
defendor
of
the
faith
,
&c.
in
the
said
Courtes
and
Constories
,
and
in
the
said
causes
and
controversies
:
Bee
it
therefore
enacted
by
the
authoritie
aforesaid
,
That
all
the
right
,
title
,
and
interest
,
of
,
in
,
and
to
the
said
Courts
and
Consistories
,
and
in
and
to
the
causes
&
controversies
aforesaide
,
by
any
power
,
iurisdiction
,
or
authoritie
heretofore
reputed
Ecclesiasticall
(
but
by
this
Act
adiudged
civill
,
secular
,
and
temporall
)
shall
for
ever
hereafter
,
actually
and
reallie
,
be
invested
and
appropried
in
and
to
the
Royall
person
of
our
Soveraigne
Lord
the
King
that
now
is
,
his
heyres
&
successors
,
Kinges
and
Queenes
of
this
Realme
.
And
that
it
shall
and
may
bee
lawfull
to
and
for
our
saide
Soveraigne
Lord
and
King
,
his
heyres
and
successors
,
in
all
and
everie
Shire
and
Shires
,
Diocesse
and
Diocesses
,
within
his
H.
Dominions
and
Countries
,
by
his
and
their
letters
patents
vnder
the
great
Seale
of
England
,
from
tyme
to
tyme
,
and
at
all
tymes
to
nominat
and
appoint
,
one
,
or
moe
able
and
sufficient
,
Doctor
or
Doctors
learned
in
the
civill
law
,
to
be
his
and
their
civil
,
secular
and
temporal
Officer
,
and
Officers
,
Minister
,
and
Ministers
,
of
Iustice
in
the
same
civill
,
secular
,
and
temporall
Courts
&
Consistories
,
which
in
and
ouer
his
,
and
their
royall
name
,
stile
,
and
dignitie
,
shall
,
as
Iudge
,
and
Iudges
,
doe
perform
,
&
execute
,
all
and
every
such
act
,
and
acts
,
thing
and
things
whatsoeuer
,
in
and
about
the
execution
of
iustice
and
equitie
in
those
Courts
,
according
to
the
course
and
order
of
the
civill
lawe
,
or
the
Ecclesiasticall
canons
,
and
constitutions
of
the
Realme
,
as
heretofore
hath
bin
vsed
and
accustomed
to
bee
done
,
by
,
for
,
or
in
the
name
of
any
Archbb.
Bb:
College
,
Cathedral
Church
,
Deane
,
Archdeacon
,
Prebendary
,
or
any
other
Ecclesiasticall
person
or
persons
whatsoeuer
:
And
that
all
,
and
every
such
civill
,
secular
and
temporall
Officer
,
and
Officers
,
Minister
,
and
Ministers
,
Iudge
,
&
Iudges
,
in
his
and
their
processe
shall
vse
one
manner
of
Seale
only
and
none
other
,
hauing
graued
decently
therein
your
Kingly
armes
with
certaine
characters
for
the
knowledge
of
the
Diocesse
or
Shire
;
And
further
bee
it
enacted
,
&c:
That
it
shall
and
may
be
lawfull
,
by
the
authoritie
aforesaide
,
for
our
said
Soveraigne
L.
the
King
,
his
heyres
and
succerssors
,
from
tyme
to
tyme
and
at
all
tymes
,
to
nominat
and
appoint
,
by
his
and
their
Highnes
letters
patents
,
vndee
the
great
Seale
of
England
,
for
euerie
Shire
and
Shires
,
Diocesse
and
Diocesses
within
his
or
their
H.
Dominions
,
one
or
moe
,
able
&
sufficient
persons
,
learned
in
the
civill
lawe
,
to
be
his
and
their
Notarie
and
Notaries
,
Register
and
Registers
,
by
him
&
them selues
,
or
by
his
or
their
lawfull
Deputie
or
Deputies
,
to
doe
,
performe
,
and
execute
all
and
euery
such
act
&
acts
,
thing
and
things
,
as
heretofore
in
the
Courts
and
Consistories
Ecclesiasticall
aforesaid
,
hath
bin
,
and
now
are
incident
and
apperteyning
,
to
the
office
of
any
Register
or
Notarie
.
And
further
,
at
the
humble
suite
of
the
Commons
,
&c.
it
may
please
the
King
,
to
haue
it
enacted
,
That
all
&
singular
matters
of
Wills
&
Testaments
,
with
all
and
everie
their
appendices
,
that
all
and
singular
matters
of
Spousalls
&
Mariages
,
with
their
accessories
,
that
all
and
singular
matters
of
diffamation
heereto
fore
determinable
in
the
ecclesiasticall
Courtes
(
and
if
there
be
anie
other
causes
of
the
like
meere
civill
nature
)
shall
be
heard
,
examined
,
and
determined
by
the
said
civill
and
secular
Officers
and
Iudges
in
the
said
civil
and
secular
Courtes
,
according
to
the
due
course
of
the
civil
law
,
or
statutes
of
the
Realme
in
that
behalfe
provided
.
And
that
all
matters
of
Tythes
,
Dilapidations
,
repayre
of
churches
,
and
if
there
be
anie
other
of
like
nature
,
with
their
accessories
,
and
appendices
,
shal
be
heard
,
examined
,
and
determined
,
by
the
saido
civill
and
secular
Officers
and
Iudges
,
in
the
said
civil
and
secular
Courtes
,
according
to
the
Kings
ecclesiasticall
lawes
,
statutes
,
and
customes
of
the
Realme
,
in
that
behalfe
heeretofore
vsed
,
or
heereafter
by
the
King
and
Parleament
,
to
be
established
.
And
at
the
humble
suite
of
the
Commons
,
may
it
please
the
King
to
haue
it
further
enacted
,
That
all
maner
of
fees
heeretofore
lawfull
,
or
heereafter
by
the
King
and
Parleament
to
bee
made
lawfull
,
for
,
or
concerning
the
probat
of
Willes
;
administration
of
the
goods
of
the
intestat
;
letters
of
tuition
;
receyving
or
making
of
accompts
inductions
to
Archbishoprickes
,
Bishoprickes
,
Dearries
,
Parochiall-churches
,
or
other
spirituall
promotions
,
and
all
other
feees
what
soeuer
heretofore
lawfull
,
or
hereafter
to
be
made
lawful
,
for
anie
travaile
or
paine
to
be
taken
in
or
about
the
expedition
and
execution
of
any
of
these
causes
,
shall
for
ever
hereafter
be
fees
,
&
allowances
appropriated
to
the
Iudges
,
and
principall
Registers
of
the
sayde
Courtes
,
equally
to
be
devided
betwene
them
,
as
heeretofore
hath
bin
accustomed
;
and
that
the
said
Iudges
and
Ministers
,
within
their
severall
charges
,
shal
be
Collectors
of
the
Kings
tenthes
and
subsidies
,
graunted
and
due
by
the
Clergie
,
taking
for
their
travayle
and
payne
,
in
and
about
the
same
collection
,
such
fees
as
heretofore
haue
bin
accustomed
.
Provided
alwayes
,
that
none
of
the
saide
civill
and
temporall
Officers
and
Ministers
,
nor
any
of
them
,
for
any
offence
,
contempt
or
abuse
,
to
be
committed
by
any
person
,
or
persons
,
in
any
wise
incident
to
any
of
the
said
Courts
and
Consistories
,
suspend
,
excommunicate
,
or
interdict
any
person
or
persons
,
but
shall
and
lawfully
may
by
authoritie
of
this
present
Act
,
proceed
against
everie
offendor
,
and
offendors
,
by
such
ordinarie
processe
,
out
of
the
said
Register
or
Notaries
office
,
as
is
vsed
vpon
a
sub-pae-na
out
of
the
high
Court
of
Chancerie
,
and
there
vpon
default
,
or
contempt
,
to
proceed
to
attachment
,
proclamation
of
rebellion
,
and
in
prisonment
of
the
partie
offending
,
as
in
the
said
high
Court
of
Chancerie
is
vsed
.
Provided
also
,
that
all
appeales
,
hereafter
to
be
made
,
from
all
and
every
Court
,
and
Courts
in
the
Shyres
and
Diocesses
of
the
Countrey
,
shal
be
made
to
the
higher
Courtes
,
as
heretofore
hath
bin
accustomed
,
onely
with
an
alteration
,
and
addition
of
the
names
,
stiles
and
dignities
of
Archb.
Bb.
and
other
Ordinaries
,
vnto
the
name
.
stile
and
dignitie
of
our
Soveraign
Lord
the
King
,
his
heyres
and
successors
.
And
that
vpon
the
appeales
,
so
to
be
made
,
it
shall
and
may
be
lawfull
,
for
the
Iudges
&
Ministers
of
Iustice
,
of
and
in
the
said
higher
Courts
,
to
make
out
all
maner
of
processe
,
and
processes
,
and
to
doe
,
&
execute
all
and
every
act
and
acts
,
thing
&
things
,
for
the
furtherance
of
Iustice
,
in
the
causes
afore
said
,
as
to
them
shall
by
the
law
seeme
equall
,
right
,
meete
,
&
convenient
;
any
law
,
statute
,
privilege
,
dispensation
,
prescription
,
vse
or
customs
,
heretofore
to
the
contrarie
in
any
wise
notwithstanding
.
Provided
also
that
all
and
every
such
Iudge
and
Minister
,
that
shall
execute
any
thing
by
vertue
of
this
act
,
shal
from
time
to
time
obey
the
Kings
write
,
&
writs
of
prohibition
,
of
attachment
,
vpon
prohibition
and
indicavit
,
and
not
to
proceede
contrarie
to
the
tenour
of
such
write
or
writes
,
in
such
and
the
same
maner
and
forme
,
and
condition
,
as
they
have
or
ought
to
haue
done
before
the
making
of
this
act
,
any
thing
in
this
act
to
the
contrary
notwithstanding
.
Provided
also
that
this
acte
or
any
thing
therein
conteigned
,
shal
not
extend
or
be
interpreted
to
give
any
authoritie
to
the
said
Iudges
&
Ossicers
,
or
any
of
them
,
to
put
in
execution
any
civill
or
Ecclesiasticall
lawe
,
repugnant
or
contrariant
to
the
lawes
,
statutes
,
or
customes
of
the
Realm
,
or
hurtfull
to
the
Kings
prerogatiue
Royall
.
And
thus
it
may
seeme
to
bee
but
a
small
labour
,
a
litle
cost
,
and
an
easie
matter
,
for
the
Kinge
,
his
Nobles
and
Wise
men
of
the
Realm
,
to
devise
formes
of
iudgement
,
and
maner
of
processe
,
&
proceedings
,
without
any
offices
or
functions
of
the
canon
law
,
wherby
the
vse
and
studie
of
the
civill
lawe
,
and
the
rewarde
and
maintenance
for
Civilians
,
might
be
furthered
and
increased
,
and
not
vtterly
overthrowne
&
taken
away
;
as
the
Admonitor
vncivily
beareth
vs
in
hand
.
As
for
the
alteration
of
the
censure
of
excommunication
for
contumacie
mentioned
in
this
proiect
,
we
haue
the
consent
of
the
reverende
Bishops
in
Pag.
138.
this
admonition
,
that
the
same
may
bee
altered
.
For
the
Admonitor
their
Prolocutor
speaketh
on
this
wise
,
Viz.
As
for
Excommunication
for
contumacie
by
the
Admonitors
iudgement
,
may
be
taken
away
without
offence
,
and
with
the
good
liking
of
the
Bishops
.
the
excommunication
practised
in
our
ecclesiasticall
Courts
for
contumacie
,
in
not
appearing
,
or
not
satisfying
the
iudgement
of
the
Courte
,
if
it
had
pleased
the
Prince
,
&c.
to
have
altered
the
same
at
the
beginning
,
and
set
some
other
order
of
processe
in
place
thereof
;
I
am
perswaded
(
saith
he
)
that
the
Bishops
&
Clergie
of
the
Realme
would
haue
bin
very
well
contented
therewith
.
And
speakinge
of
a
certaine
maner
of
civill
discomoning
vsed
in
the
Church
of
Tigure
,
he
further
addeth
,
viz.
Which
,
or
the
like
good
order
devised
by
some
godlie
persons
,
if
it
might
be
by
authoritie
placed
in
this
Church
&c:
I
think
it
would
be
gladlie
receaved
,
to
shun
the
offence
,
that
is
taken
at
the
other
.
Admonition
.
And
matters
of
Tythes
,
Testaments
,
and
Matrimonie
;
matters
also
of
adulterie
,
slander
,
&c.
are
in
these
mens
iudgments
,
mere
temporal
,
&c.
therefore
to
bee
dealt
in
by
the
temporall
Magistrate
onely
,
which
as
yet
haue
eyther
none
at
all
,
or
very
fewe
lawes
touching
those
things
,
therefore
the
common
lawe
of
the
Realme
,
must
by
that
occasion
,
receaue
also
a
verie
great
alteration
.
For
it
wil
bee
no
small
matter
,
to
applie
these
things
,
to
the
temporal
law
,
&
to
appoint
Courts
,
Officers
and
manner
of
processe
and
proceedings
in
iudgement
for
the
same
.
Assertion
.
In
deed
we
hold
,
that
all
these
matters
whereof
mention
is
here
made
,
and
all
Matters
of
tythes
and
other
causes
of
like
nature
perteine
to
civill
Iustice
.
others
of
the
like
nature
,
are
merely
civill
and
temporall
,
and
by
the
temporall
Magistrate
alone
,
to
bee
dealt
in
,
and
to
be
discussed
,
if
we
consider
the
administration
of
externall
and
civill
iustice
.
And
this
wee
thinke
wil
be
graunted
of
all
,
and
not
be
denied
of
any
vnlesse
they
be
too
to
popishly
addicted
.
In
regard
whereof
wee
haue
drawen
(
as
before
is
mentioned
)
a
proiect
,
howe
Courts
and
maner
of
processe
and
proceedinges
in
iudgement
,
by
Doctors
of
the
civill
law
may
be
appointed
by
the
King
,
and
his
high
Court
of
Parleament
,
without
that
,
that
the
common
law
of
the
Realme
,
by
the
occasion
of
any
such
courts
,
officer
,
or
maner
of
processe
and
proceedings
,
must
receave
any
alteration
at
al
,
muchlesse
a
very
great
alteration
.
Howbeit
if
it
should
not
please
the
King
,
and
that
the
Civilians
could
not
finde
favour
in
his
sight
,
by
courts
,
offices
,
and
maner
of
processe
and
proceedings
in
iudgement
before
specified
,
or
by
the
like
to
have
the
studie
of
the
civill
law
advanced
,
yet
we
thinke
it
convenient
once
againe
to
●owe
matters
of
Tythes
,
&c.
may
be
dealt
in
by
the
Kings
Iudges
.
be
examined
howe
these
matters
may
be
dealt
in
,
according
to
the
rules
&
ground●
of
the
common
lawe
,
before
the
Kings
Iudges
,
and
Iustices
of
the
Kings
bench
,
and
common
pleas
.
By
a
statute
of
32.
H.
8.
c.
7.
it
is
cleare
,
that
all
tythes
,
oblations
&c.
and
other
ecclesiasticall
or
spirituall
profits
,
by
the
lawe
or
statutes
of
the
Realme
,
may
bee
made
temporal
,
as
being
admitted
to
be
,
abide
,
&
go
to
,
and
in
,
temporall
hands
,
laye
vses
,
and
profits
.
From
the
reason
〈◊〉
which
statute
it
is
cleere
,
that
those
law●●
likewise
,
may
be
reckoned
amongst
〈◊〉
for
temporall
lawes
,
which
by
the
law●●
and
statutes
of
the
Realme
,
may
be
executed
by
temporall
and
lay
persons
,
and
which
are
conversant
about
temporall
and
lay
causes
.
If
then
the
execution
of
the
lawes
,
touching
these
matters
may
lawfully
remaine
,
&
abide
in
the
hands
of
Doctors
of
the
civill
law
,
being
temporall
and
lay
persons
(
as
alreadie
vnder
the
Bishops
they
doe
)
;
it
can
not
be
denied
but
that
the
Kings
Iudges
,
and
Ius●icers
of
both
Benches
,
may
be
as
competible
Iudges
,
to
put
in
execution
the
lawes
concerning
these
matters
,
as
Doctors
of
the
civill
law
,
or
other
lay-men
be
.
But
the
causes
are
not
reputed
and
called
temporall
,
&
lay
causes
amongst
vs
.
What
for
that
?
if
in
their
owne
nature
simply
considered
,
these
causes
bee
meerely
laye
and
temporall
causes
,
such
causes
(
I
meane
)
as
whereof
the
King
,
a
●ay
,
civill
and
temporall
Magistrate
,
by
his
lay
,
civill
and
temporal
Magistracie
,
●erived
vnto
him
immediatly
from
the
holy
law
of
God
,
may
,
and
ought
to
take
●ognizāce
,
&
thervpon
,
either
in
his
own
Royall
person
,
or
by
the
person
of
any
of
his
inferior
Officers
,
may
giue
abso●te
&
peremptorie
iudgement
:
If
(
I
say
)
●hese
things
be
so
,
what
booteth
it
,
or
that
wisedom
is
it
contend
,
that
these
causes
and
matters
,
have
bin
,
and
are
stil
adiudged
to
be
therefore
ecclesiasticall
,
&
no
temporal
causes
,
because
through
an
abusive
speech
,
or
through
a
vaine
and
evill
custome
,
they
haue
bin
so
called
and
accompted
in
times
past
?
And
what
if
it
hath
pleased
the
Kinges
Progenitors
,
by
sufferance
to
tollerate
the
execution
of
such
lawes
,
as
concerne
these
things
,
to
be
in
the
hands
&
power
of
Ecclesiasticall
persons
;
yet
here
vpon
it
followeth
not
that
in
very
deede
and
trueth
,
the
Magistracie
of
the
said
ecclesiasticall
persons
,
was
an
ecclesiasticall
Magistracie
,
or
that
they
were
ecclesiasticall
Magistrats
;
but
their
Magistracie
was
,
and
remayned
still
a
temporall
magistracie
,
&
they
were
and
aboade
temporall
Magistrates
.
For
not
more
can
the
qualitie
of
the
person
,
alter
the
nature
of
the
cause
,
then
can
the
qualitie
of
the
cause
,
alter
the
nature
of
the
person
.
And
,
if
it
be
true
,
that
matters
determinable
(
in
tymes
past
)
by
a
Magistracie
abusivelie
called
ecclesiastical
,
be
notwithstandinge
properlie
tempora●●
matters
,
and
that
the
same
Magistracie
also
,
be
a
temporall
&
no
spirituall
Magistracie
,
what
a
childish
&
poore
conceit
is
it
,
to
challenge
&
threp
vpon
the
temporall
Magistrat
,
that
he
hath
none
,
or
verie
few
temporall
lawes
,
touching
those
matters
?
And
that
therefore
the
people
should
not
sollicit
an
alteration
of
abuses
in
Church-goverment
,
least
for
want
of
temporall
lawes
,
the
people
should
bee
without
ecclesiasticall
discipline
?
It
will
be
no
small
matter
(
saith
hee
)
to
applie
these
things
to
the
temporall
lawe
;
yea
and
so
say
I
to
.
But
what
of
that
?
The
question
is
not
how
hardly
these
things
may
be
applied
to
the
temporall
lawe
,
but
how
small
a
matter
it
were
to
applie
the
temporall
law
vnto
these
thinges
.
For
it
is
not
said
in
any
law
,
that
,
casus
ex
iuribus
,
but
it
is
said
in
all
lawes
,
that
The
temporal
law
may
easily
be
applied
to
causes
nowe
reputed
ecclesiasticall
.
ex
casibus
●ura
nascuntur
.
And
in
deede
the
Phisition
applieth
not
the
disease
to
his
phisicke
,
but
he
prepareth
his
phisicke
for
the
disease
.
The
husband-man
he
measureth
not
his
ground
by
the
seed
,
but
his
seed
by
the
ground
.
The
Draper
,
he
meateth
not
his
yarde
by
the
cloth
,
but
his
cloth
by
the
yarde
.
If
in
like
maner
the
temporall
lawes
,
and
the
grounds
and
rules
thereof
,
were
applied
to
these
matters
of
tythes
,
marriages
,
&c.
whereof
he
speaketh
,
what
more
alteration
could
there
be
of
the
temporall
law
by
such
an
application
,
then
there
is
an
alteration
of
the
plummet
,
by
laying
it
to
the
stone
,
or
then
there
is
an
alteration
of
the
rule
or
yard
,
by
laying
them
to
the
timber
&
cloth
?
Besides
,
he
that
rightly
and
after
an
exact
,
&
equall
proportion
,
can
apply
one
rule
or
maxime
of
the
temporall
lawe
,
to
many
more
cases
,
then
wherevn
to
it
hath
bin
vsually
in
former
times
applied
,
he
may
rather
be
reputed
an
additioner
,
then
an
alterer
of
the
law
.
But
how
may
the
temporall
lawe
be
applied
to
those
matters
?
How
?
even
so
,
and
so
,
as
followeth
.
By
the
statute
32.
Howe
Tythes
may
bee
recouered
in
the
Kings
temporall
Courts
.
H.
8.
c.
7.
it
is
declared
,
that
tythes
,
oblations
,
&c.
and
other
ecclesiastical
or
spirituall
profitts
,
&c.
bein̄g
in
laye
mens
handes
,
to
laye
vses
,
be
no
more
ecclesiasticall
,
but
temporall
goods
,
and
profittes
;
and
that
if
any
person
were
disseysed
,
deforced
,
wronged
,
or
otherwise
kept
,
or
put
from
his
lawfull
inheritance
,
estate
,
seysin
,
&c.
of
,
in
,
or
to
the
same
,
by
anie
person
,
clayming
,
or
pretending
to
haue
interest
,
or
title
,
in
,
or
to
the
same
,
that
then
,
in
all
and
euerie
such
case
,
the
person
so
disseysed
,
deforced
,
or
wrongfullie
kept
from
his
right
or
possession
,
shall
and
may
haue
his
remedie
in
the
Kings
temporal
Courtes
,
as
the
case
shal
require
,
for
the
recouvery
of
such
inheritance
by
writt
originall
,
&c.
to
be
devised
and
graunted
out
of
the
Kinges
Court
of
Chancerie
,
in
like
maner
,
&c.
It
is
there
likewise
provided
,
that
that
Act
shal
not
extend
,
nor
be
expounded
,
to
giue
anie
remedie
,
cause
of
action
or
suite
,
in
the
Courtes
temporall
,
against
any
person
,
which
shall
refuse
to
set
out
his
Tythes
,
or
which
shall
deteigne
,
&c.
his
Tythes
and
offerings
.
But
that
in
all
such
cases
,
the
partie
,
&c.
having
cause
to
demand
,
or
haue
the
same
tythes
,
shal
haue
his
action
for
the
same
,
in
the
Ecclesiasticall
Courtes
,
accordinge
to
the
ordenance
,
in
the
first
part
of
that
act
mentioned
,
and
none
otherwise
.
Now
then
sit
hence
euery
person
,
whether
he
be
laie
or
Ecclesiasticall
,
having
●●ght
to
demand
tythes
and
offeringes
,
hath
the
partie
from
whom
those
tythes
〈◊〉
due
,
bound
&
obliged
vnto
him
:
and
thence
also
,
the
partie
not
dividinge
,
yeelding
or
paying
his
tythes
,
doth
actuallie
and
reallie
deteigne
the
same
,
and
thereby
doth
vniustlie
wrong
the
partie
to
whom
they
be
due
:
contrarie
to
iustice
,
&
the
Kings
lawes
;
sithence
(
I
say
)
these
things
be
so
,
what
alteration
,
or
disadvantage
could
befall
or
ensue
to
the
common
law
,
or
the
Professors
thereof
;
if
so
bee
it
might
please
the
King
,
with
his
Parleament
,
to
haue
the
last
part
of
this
Act
so
to
be
explaned
,
extended
,
and
enlarged
,
as
that
the
same
might
giue
remedie
in
the
Kings
temporall
Courts
,
by
writt
original
,
to
be
devised
&
granted
out
of
the
Chancerie
,
against
any
person
deteigning
his
tythes
and
offerings●
the
Hospitall
of
St
Leonards
in
Yorke
,
of
the
Kings
foundation
and
Patronage
,
Hospitall
of
S.
Leonard
1.
2.
H.
6.
c
2
endowed
of
a
thrave
of
corne
,
to
be
taken
yerely
,
of
euery
ploūgh
earing
,
with
in
the
Counties
of
Yorke
,
Comberlande
,
Westmerland
and
Lancaster
,
hauing
no
sufficient
,
or
covenable
remedie
,
at
the
common
law
,
against
such
as
withheld
the
same
thraves
,
it
was
ordeigned
by
the
King
in
Parleament
,
that
the
Maister
of
the
said
Hospitall
,
and
his
successors
,
might
haue
actions
by
writt
,
or
plaintes
of
debt
,
or
detinue
at
their
pleasure
,
against
all
and
every
of
them
that
deteyned
the
same
thraves
,
for
to
recover
the
same
thraves
with
their
damages
.
And
by
a
statute
32.
H.
8.
c.
44.
it
is
enacted
,
That
the
Parsons
and
Curates
of
five
parish
churches
,
whereinto
the
Towne
of
Roysen
did
extend
it selfe
,
and
everie
of
them
,
&
the
successors
of
every
of
them
,
shall
haue
their
remedie
,
by
authoritie
of
that
Act
,
to
sue
,
demaund
,
aske
,
&
recover
in
the
Kings
Court
of
Chancerie
,
the
Tythes
of
corne
,
hay
,
wooll
,
lambe
and
calfe
,
subtracted
or
denyed
to
bee
paide
by
any
person
or
persons
.
Againe
,
Vicars
,
Parsons
,
or
Improprietaries
,
do
implead
any
man
,
in
the
ecclesiasticall
Court
,
for
tythes
of
wood
,
beeing
of
the
age
of
20.
yeeres
,
or
aboue
,
for
tyth-hay
out
of
a
medow
,
for
the
which
tyme
out
of
mind
&
memorie
of
man
,
there
hath
onely
some
Meade-silver
bin
paied
:
or
if
a
debate
hang
in
a
spirituall
Court
for
the
right
of
tythes
,
having
his
originall
,
from
the
right
of
Patronage
,
&
the
●uantite
of
the
same
tythes
,
do
passe
the
●urth
part
of
the
value
of
the
benefice
,
prohibition
in
all
these
,
and
sundrie
other
cases
doth
lie
,
and
the
matters
are
to
be
tried
,
and
examined
in
the
Kinges
Courts
,
according
to
the
course
of
the
common
lawe
,
vnlesse
vpon
iust
cause
there
be
graunted
a
consultation
.
And
if
in
these
cases
,
in
maintenance
of
the
common
law
,
the
defendants
haue
relief
in
the
Kinges
Courts
;
I
thinke
it
more
meete
to
leave
it
to
the
consideration
rather
of
common
,
then
to
the
iudgement
of
canon
Lawiers
,
to
determine
,
what
alteration
the
common
law
could
sustayne
,
in
case
all
Plaintiffes
,
aswell
as
some
defendants
,
might
pray
the
Kings
ayd
,
for
the
recovery
of
tythes
;
especially
seeing
at
this
day
,
the
maner
of
paying
tythes
in
England
,
for
the
most
part
,
is
now
limited
by
the
common
and
statute
lawes
of
the
Realm
,
and
not
by
any
forraigne
canon
law
.
Obiect
.
But
there
is
some
fact
happely
so
difficile
,
so
secreat
,
and
so
mystical
,
in
these
causes
of
tythes
,
as
the
same
cannot
,
without
a
very
great
alteration
of
the
common
law
,
be
so
much
as
opened
before
a
lay
Iudge
;
or
,
of
the
hidden
knowledge
wherof
,
the
Kings
temporall
Iudges
are
not
capable
.
Answere
.
Why
then
let
vs
see
of
what
nature
that
inextricable
fact
may
bee
.
I
haue
perused
many
libels
;
made
and
exhibited
,
before
the
ecclesiasticall
What
facts
touching
the
witholding
of
tythes
are
examinable
in
the
ecclesiasticall
Courts
.
Iudges
,
yea
and
I
haue
read
them
over
and
over
,
and
yet
for
grounde
of
complaint
,
did
I
never
perceave
any
other
materiall
and
principall
kinde
of
facte
,
'
examinable
in
those
Courts
,
but
onely
such
as
follow
.
First
,
that
the
partie
agent
,
is
eyther
Rector
,
Vicar
,
Proprieiarie
,
or
Possessor
,
of
such
a
Parish-Church
,
and
of
the
Rectorie
,
Vicarage
,
farm
,
possession
,
or
dominion
of
the
same
,
and
by
vertue
thereof
hath
right
vnto
all
Tythes
,
oblations
,
&c.
apparteyning
to
the
same
Church
,
and
growing
with
on
the
same
Parish
,
bounds
,
limitts
,
or
places
tythable
of
the
same
.
Secondly
,
that
his
predecessors
,
Rectors
,
Vicars
,
&c.
tyme
out
of
minde
and
memorie
of
man
,
haue
quietly
and
peaceably
,
receaued
and
had
,
all
and
singular
Tythes
,
oblations
,
&c:
increasing
,
growing
,
and
renuing
within
the
Parish
,
&c.
and
that
they
and
he
haue
bin
,
and
are
in
peaceable
possession
,
of
hauing
,
and
receaving
Tythes
,
oblations
,
&c.
Thirdly
,
that
the
partie
defendant
,
hath
had
and
received
in
such
a
yere
,
&c.
of
so
many
sheepe
,
feeding
and
couching
within
the
said
Parish
,
&c.
so
many
fleeces
of
woll
;
and
of
so
many
ewes
,
so
many
lambes
,
&c.
Fourthly
,
that
the
defendant
hath
not
set
out
,
yealded
or
paid
,
the
Tyth
of
the
wooll
,
and
lambe
;
and
that
every
Tyth
fleece
of
the
said
wooll
,
by
common
estimation
,
is
worth
so
much
;
and
that
every
Tyth
lamb
,
by
common
estimation
,
is
likewise
worth
so
much
,
&c.
Fiftly
that
the
defendant
,
is
subiect
to
the
iurisdiction
of
that
Court
,
wherevnto
hee
is
sommoned
.
Lastly
,
that
the
defendant
doth
hetherto
deny
,
or
delay
to
pay
his
Tythes
,
notwithstanding
hee
hath
bin
requested
there
vnto
.
These
and
such
like
are
the
chief
matters
The
Kinges
Iustices
are
as
able
to
iudge
of
exceptions
against
tithes
,
as
the
ecclesiastical
Iudges
.
of
fact
,
wherevpon
in
the
ecclesiasticall
Courts
,
proofes
by
witnesses
,
or
recordes
rest
to
be
made
for
the
recoverie
of
tythes
.
And
who
knoweth
not
,
but
that
these
facts
,
vpon
proofes
made
,
before
the
Kinges
Iustices
,
may
aswell
bee
decided
by
them
,
as
by
any
of
the
reverende
Bishops
or
venerable
Archdeacons
,
their
Chancelors
,
or
Officials
.
If
there
be
ame
exception
alleaged
by
the
defendant
,
as
of
composition
,
prescription
,
or
privilege
,
the
Kinges
Iustices
are
as
able
to
iudge
of
the
validitie
,
of
these
,
as
they
are
now
able
to
determine
customes
de
modo
decimandi
,
or
of
the
vse
of
high
wayes
,
of
making
and
repayring
of
bridges
,
of
commons
of
pasture
,
pawnage
,
estovers
,
or
such
like
.
Trueth
it
is
,
that
of
legacies
and
bequestes
of
Legacies
how
they
may
be
recouered
at
the
common
lawe
.
goods
,
the
reverend
Bishops
by
sufferance
of
our
Kinges
and
consent
of
our
people
,
haue
accustomablie
vsed
,
to
take
cognyzance
,
and
to
hold
plea
,
in
their
spirituall
Courts
.
Notwithstanding
if
the
legacie
be
of
landes
,
where
landes
be
divisible
by
Testament
,
the
iudgement
thereof
,
hath
ben
alwayes
vsed
,
and
holden
by
the
Kings
writ
,
and
never
in
any
ecclesiasticall
Court
.
Wherfore
if
it
shall
please
the
King
,
to
enlardge
the
authoritie
of
his
Courtes
temporall
,
by
commandinge
matters
of
legacies
and
bequestes
of
goods
,
aswell
as
of
landes
,
to
be
heard
,
and
determined
in
the
same
,
it
were
not
much
to
be
feared
,
but
that
the
Kings
Iustices
,
the
Kings
learned
Counsell
,
and
others
learned
in
the
law
of
the
Realme
,
without
any
alteration
of
the
same
law
,
would
spedelie
find
meanes
,
to
applie
the
grounds
thereof
,
aswell
to
all
cases
of
legacies
,
and
bequests
of
goods
,
as
of
landes
.
For
if
there
bee
no
goods
divisible
by
will
,
but
the
same
are
grauntable
,
and
confirmable
,
by
deede
of
gift
,
could
not
the
Kings
Iustices
,
aswel
iudge
of
the
gift
,
&
of
the
thing
given
by
will
,
as
of
the
graunt
,
&
of
the
thing
graunted
by
deede
of
gift
?
or
can
they
not
determine
of
a
legacie
of
goods
,
aswell
as
of
a
bequest
of
landes
?
If
it
should
come
in
debate
before
them
,
whether
the
Testator
,
at
the
time
of
making
his
will
,
were
of
good
&
perfect
memorie
,
vpon
profes
,
and
other
circumstances
to
bee
opened
,
and
made
of
the
Testators
memorie
by
livelie
testimonies
,
either
the
Admonitor
must
condemne
the
Kinges
learned
and
discreete
Iustices
to
be
〈◊〉
mentis
&
insanae
memoriae
,
or
els
it
must
be
confessed
,
that
they
be
as
well
able
to
iudge
of
the
distraction
of
wits
and
vnsoundnes
of
memorie
,
in
a
person
deceased
,
as
they
be
to
determine
the
question
of
Lunacie
,
madnesse
,
or
idiocie
,
in
a
man
living
.
If
anie
question
should
arise
vpon
the
revocation
of
a
former
will
of
the
ademption
of
a
legacie
,
or
of
a
legacie
giuen
vpon
condition
,
or
in
diem
,
it
would
be
〈◊〉
matter
,
for
the
learned
Iudges
;
vpon
sight
of
the
Will
,
and
proofes
to
be
made
,
to
define
,
which
is
the
first
,
and
which
is
the
last
will
;
whether
the
legacie
remayne
,
or
whether
it
be
revoked
,
whether
it
be
legatum
per
rerum
or
〈◊〉
,
whether
condicionall
or
without
condition
:
And
if
it
bee
condicional
whether
the
same
be
possible
or
impossible
;
honest
,
or
dishonest
;
and
if
it
be
〈◊〉
,
whether
the
day
bee
past
,
or
to
come
.
But
there
lyeth
no
action
at
the
common
lawe
,
for
a
legatorie
,
against
the
executor
to
recover
his
legacie
.
I
graunt
.
But
a
creditor
to
recover
his
d●●t
,
due
by
the
testator
vpon
specialtie
,
may
bringe
an
action
,
at
the
common
law
,
against
the
executor
.
And
then
what
is
the
cause
,
that
a
creditor
,
may
recover
his
debt
,
&
that
a
legatorie
can
not
recover
his
legacie
,
in
the
Kinges
Court
,
but
onlie
,
for
that
remedie
could
not
be
giuen
vnto
legatories
complaynantes
by
any
writt
out
of
the
Chancerie
.
And
therefore
that
such
plaintifes
,
might
not
be
deferred
of
their
right
,
&
21.
Ed.
1.
statute
vpon
the
writt
of
consultation
remedie
in
such
cases
,
to
their
great
damage
,
it
hath
pleased
the
Kinges
,
by
sufferance
,
to
tolerate
the
Church
officers
,
to
determine
these
cases
.
Wherefore
if
it
might
please
the
King
,
to
cause
Writtes
to
bee
made
out
of
his
Court
of
Chancerie
,
for
the
recoverie
of
Legacies
,
it
were
cleere
by
the
common
law
of
the
Realme
(
as
from
the
statute
may
be
gathered
)
that
the
cognizance
of
these
cases
,
did
not
appertayne
anie
more
,
to
the
spirituall
Court.
For
then
might
the
legatorie
,
by
that
Writt
,
bring
an
action
against
the
executor
,
to
obteine
his
Legacie
.
But
how
should
that
action
be
tryed
?
How
?
even
as
other
actions
of
debt
,
detinue
,
or
trover
be
tried
,
namelie
(
as
the
case
should
require
)
either
by
the
countrey
,
or
by
the
Iudges
vpon
a
moratur
in
lege
.
As
Testamentes
with
their
adherences
,
so
likewise
matters
of
Spousalles
,
Matters
of
mariages
,
more
meete
to
bee
decided
by
the
Kings
,
then
by
the
Bb.
officers
.
Mariages
,
divorces
,
&c.
togither
their
accessories
,
by
common
right
,
of
the
Imperiall
Crowne
,
did
in
auncient
times
properlie
apperteyne
to
the
examinations
,
and
sentences
of
the
Emperours
them selues
,
&
to
their
Provostes
,
Deputies
,
and
Presidentes
,
of
Cities
and
Provinces
,
as
by
the
several
titles
,
de
Testamentis
,
Legatis
,
Fidei
commissis
,
Nuptijs
,
repudijs
,
divortio
,
dote
,
&c.
in
the
books
of
the
civil
law
appeareth
.
By
the
Law
of
England
also
,
the
King
hath
the
mariadge
of
an
heyre
being
within
age
,
&
in
his
warde
.
Widowes
also
that
hold
of
the
King
in
chiefe
,
must
not
marie
them selues
without
the
Kings
licence
.
And
by
an
Act
made
4.
and
5.
Phil.
and
Mary
,
there
is
a
streight
punishment
provided
against
all
such
,
as
shall
take
away
Maydens
,
that
be
inheritors
,
being
within
the
age
of
sixteene
yeres
;
or
marie
them
without
consent
of
their
Parentes
.
And
what
reason
letteth
them
,
that
the
King
,
might
not
as
well
haue
the
care
,
and
cognoyzance
of
all
the
contractes
of
mariage
,
especially
of
the
mariage
of
all
children
and
Widowes
,
in
his
temporall
Courtes
,
as
he
hath
of
some
parties
,
to
bee
contracted
,
of
the
Dower
,
of
the
ioynture
,
of
the
dis
aragment
,
of
the
age
,
of
the
〈…〉
way
,
of
the
deflouring
,
and
of
manage
without
parentes
consent
in
some
cases
?
or
what
a
verie
great
alteration
of
the
common
Law
,
could
ensue
,
in
case
the
Kings
temporall
Iustices
,
did
examine
,
and
determine
whether
the
contract
were
a
pefect
and
simple
,
or
condicionall
contract
yea
or
no
?
For
if
vpon
the
statute
made
by
Phi.
and
Mary
,
that
Maydens
and
Women
,
children
of
Noble
men
,
&
Gentlemen
,
&c.
being
heyres
apparant
,
&c.
and
being
left
within
age
of
xvj
.
yeares
,
should
not
marie
against
the
will
or
vnknowing
,
of
,
or
to
the
Father
,
or
against
,
&c.
If
I
say
vpon
the
publishing
of
this
Act
,
there
hath
no
alteration
of
the
common
law
hitherto
followed
,
it
is
but
a
meere
superstitious
errour
,
to
feigne
,
that
a
change
of
the
common
law
must
followe
,
if
so
be
this
statute
were
extended
,
to
all
children
,
both
Sonnes
and
Daughters
,
of
what
parentage
,
sexe
,
estate
,
or
age
so
euer
.
For
if
the
King
in
his
temporall
Courts
,
had
the
definition
of
all
,
aswell
as
of
some
contractes
,
made
by
children
,
without
consent
of
parents
,
then
should
a
multitude
of
lewde
and
vngodlie
contractes
,
made
by
flatterie
,
trifling
gifts
,
faire
and
goodly
promises
,
of
many
vnthriftie
,
and
light
personages
thervnto
wonne
,
by
intreatie
of
persons
of
lewde
demeanoure
,
be
pronounced
voide
,
and
of
no
efficacie
,
yea
&
on
the
other
side
,
a
number
of
honest
,
lawfull
,
and
godlie
contractes
,
should
bee
confirmed
,
and
remaine
in
their
full
strenght
,
and
force
;
which
nowe
vpon
certeyne
frivolous
,
and
trifeling
quiddities
,
and
nicities
of
Much
a
doe
in
the
ecclesiasticall
Courts
,
about
accipio
,
&
accipiam
.
wordes
and
sillabes
are
pronounced
in
the
ecclesiasticall
Courts
,
to
be
no
contracts
.
And
in
good
earnest
,
is
there
now
a
dayes
,
any
soundnes
of
reason
at
all
,
to
be
heard
amongst
the
Doctors
and
proctors
of
those
courts
,
where
they
inform
out
of
the
canon
law
in
these
cases
?
For
doth
not
their
whole
dispute
and
information
rest
principallie
,
whether
the
contract
bee
made
by
wordes
of
the
present
,
or
of
the
future
tence
?
whether
it
be
made
with
an
oath
,
or
without
an
oath
?
yea
and
doe
they
not
exceedingly
besweate
,
and
besmyre
them selves
,
by
turning
,
and
returning
,
by
folding
,
and
vnfolding
,
their
great
and
hydeous
volumes
,
for
profe
,
and
reprofe
,
of
accipio
,
&
accipiam
?
yea
and
sometimes
of
letters
,
and
accentes
?
If
the
yong-man
and
mayde
,
having
both
of
them
their
parents
consent
,
shall
answere
onelie
in
the
future
tence
:
I
will
haue
thee
,
or
,
I
will
take
thee
;
or
I
am
content
to
take
thee
,
or
I
will
haue
none
other
but
thee
,
or
if
ever
I
marie
,
I
will
marie
thee
;
and
do
not
answere
directlie
,
I
do
take
thee
to
mine
husbande
,
or
I
doe
take
thee
to
my
wife
:
oh
!
it
is
a
world
to
see
,
and
a
wonderment
to
beholde
,
what
canvasing
,
heaving
,
and
shoving
,
what
a
stirre
,
quoyle
,
and
garboyle
,
the
Canonistes
make
,
about
the
lifting
,
and
removing
of
these
fethers
.
And
whatsoever
the
holie
Scriptures
haue
determined
of
the
necessitie
of
parents
consent
,
or
of
what
necessitie
likewise
so
ever
the
[
](A13028-e12760-b)a
a
Institu
.
de
●up
.
§.
1.
civill
law
,
hold
the
consent
of
parentes
to
bee
,
yet
in
the
ecclesiasticall
Courts
,
the
papall
canon
lawe
must
needes
take
place
,
because
by
the
same
law
,
consent
of
parentes
,
is
not
de
necessitate
,
but
de
honestate
tantum
,
and
because
also
matrimonia
debent
esse
libera
,
&
non
pendere
ex
alieno
arbitrio
.
Wherein
the
reverend
Bishops
,
(
vnder
their
favourable
pacience
)
The
canon
law
preferred
by
the
reverend
Bb.
before
the
law
of
God
and
the
civil
law
.
can
not
clearly
excuse
them selves
,
of
much
oversight
,
in
so
slender
managing
,
of
a
matter
,
of
so
great
,
and
high
a
consequence
.
The
holie
law
of
God
,
by
publike
authoritie
,
hath
bene
commanded
within
this
Realme
,
to
be
sincerelie
,
and
purelie
taught
,
received
and
embraced
.
The
civil
law
,
hath
not
had
her
free
course
,
in
this
case
hindered
,
by
any
law
of
the
Realme
.
And
how
then
commeth
it
to
passe
,
that
the
canon
lawe
,
beeing
in
this
point
repugnant
to
both
these
lawes
,
should
notwithstanding
,
bee
preferred
,
beare
sway
&
take
place
,
in
this
Realm
,
before
&
aboue
both
these
lawes
,
especiallie
the
same
in
this
point
,
as
beeing
against
the
law
of
God
,
being
vtterly
taken
away
.
The
abuses
past
,
&
mariages
past
,
vnder
coloure
and
pretext
of
this
law
,
may
and
ought
to
be
bewayled
,
and
repented
of
:
yea
and
that
no
such
mariages
,
in
time
to
come
,
may
bee
made
,
I
leave
it
to
bee
considered
,
whether
it
Certaine
speciall
pointes
to
be
provided
about
mariages
.
might
not
tend
to
the
advancement
of
the
lawe
of
God
,
bee
honorable
for
the
King
,
&
commodious
for
the
common
weale
,
providentlie
to
provide
,
these
things
following
:
viz.
First
,
that
no
matrimonie
secretlie
contracted
,
against
the
will
,
or
vnknowing
of
,
or
to
the
Father
,
or
him
,
or
her
,
that
hath
the
keeping
,
education
,
or
goverment
,
of
the
partie
to
be
maried
,
before
he
,
or
thee
come
to
a
certaine
age
,
should
in
any
sorts
,
be
good
or
avaylable
to
make
the
pos●●tie
of
those
,
who
shall
bee
so
maried
,
legitimate
,
or
inheritable
.
Secondlie
,
that
euery
contract
of
mariage
concluded
,
with
consent
of
Parents
,
Tutor
,
Governour
,
or
Gardian
,
should
be
forcible
,
and
effectuall
,
to
bind
both
parties
irrevocablie
:
whether
the
same
contract
(
with
an
intent
to
conclude
a
mariage
)
be
made
by
wordes
of
the
present
,
or
future
tence
,
it
skilleth
not
.
Thirdlie
,
that
euery
man
stealing
away
,
contracting
,
and
marying
a
mayde
,
vnder
the
age
of
certeyne
yeeres
,
without
consent
of
Father
,
Tutor
,
Governour
,
or
Gardian
,
should
be
a
felon
,
and
for
such
his
felonious
act
,
suffer
the
paynes
of
death
.
And
lastlie
,
that
all
licences
to
marie
without
banes
asking
,
according
to
the
intendement
of
the
booke
of
common
prayer
,
be
forbidden
and
vnlawfull
for
euer
.
Which
things
if
they
might
be
observed
,
it
is
verie
likelie
,
that
mens
inheritances
(
as
now
many
times
they
do
)
should
not
hang
in
suspence
,
vpon
question
of
legitimation
,
or
illegitimation
of
their
children
,
to
be
alowed
,
or
disallowed
,
by
the
canon
law
.
There
should
not
any
such
long
,
and
tedious
s●●tes
&
variances
hereafter
fall
out
,
betwene
the
posterities
and
children
of
one
man
,
for
the
right
,
&
interest
of
their
Auncestors
Complaint
heeretofore
made
vpon
stealing
away
&
marying
mens
daughters
,
howe
they
may
cease
.
Lands
.
Neither
should
Sir
Thomas
Lucie
,
nor
Sir
Edmund
Ludlow
,
nor
the
Ladie
Norton
,
nor
Maister
Cooke
the
Kings
Atturney
generall
,
nor
many
moe
Knights
,
Esquiers
,
&
Gentlemen
,
complayne
and
bewayle
,
the
stealing
away
,
and
mariages
of
anie
their
daughters
,
Neeces
,
nere
Kinswomen
,
or
Wardes
.
Neither
could
it
bee
possible
,
that
one
Woman
might
procure
foure
,
or
fiue
severall
licences
for
the
mariage
of
foure
or
five
severall
husbands
,
all
of
them
being
alive
together
,
&
not
one
of
them
dead
.
Neither
should
there
anie
Licence
of
mariage
be
graunted
out
of
an
Ecclesiasticall
Court
,
to
anie
man
or
woman
with
a
blanck
,
whereby
the
partie
licensed
was
enabled
to
haue
maried
an
other
mans
wyfe
,
or
his
owne
,
or
his
wyves
sister
.
Neither
should
any
couples
maried
,
and
livinge
together
,
foure
,
sixe
,
or
more
yeeres
,
as
man
and
wyfe
,
vpon
a
new
,
and
suddayne
dislike
,
or
discontentement
,
&
vpon
a
surmised
precontract
,
to
be
pretensedlie
proued
,
by
two
suborned
witnesses
,
be
adiudged
(
by
vertue
of
the
canon
law
)
to
be
no
husband
,
and
to
bee
no
wife
.
Neither
should
any
man
(
being
solemlie
maried
to
a
wyfe
,
&
afterward
by
reason
of
a
precontract
,
solemlie
divorced
from
the
same
his
wyfe
,
and
by
censures
of
the
Church
compelled
to
marie
her
for
whom
sentence
of
precontract
was
adiudged
)
be
reauthorized
by
the
same
Consistorie
,
about
tenne
,
or
twelve
yeres
after
the
divorce
,
to
resommon
,
recall
,
&
rechalenge
his
first
wife
:
especiallie
she
having
a
testimoniall
out
of
the
same
Consistorie
,
of
her
lawfull
divorce
,
and
being
againe
solemlie
maried
to
an
other
husband
.
Wherefore
to
conclude
these
matters
of
Tythes
,
Testaments
,
and
Mariages
(
if
the
King
should
not
be
pleased
,
to
haue
the
studie
of
the
civill
law
advanced
,
by
some
such
lawe
,
as
whereof
the
former
proiect
maketh
mencion
)
I
dispute
for
the
enlargement
of
the
common
law
,
thus
:
If
it
stand
with
reason
,
with
the
grounds
and
rules
of
the
common
law
,
&
with
the
Kinges
Royall
prerogative
,
that
in
cases
of
Tythes
,
Testaments
,
&
Mariages
,
the
King
(
if
it
may
please
him
so
to
provide
by
Parleament
)
may
giue
remedie
vnto
complaynants
,
by
writts
out
of
the
Chancerie
,
and
that
complaints
in
such
cases
,
may
effectuallie
be
redressed
vpon
such
writts
,
in
the
Kings
Courts
:
And
if
also
sundrie
matters
of
Tythes
,
Testaments
,
and
Mariages
,
be
alreadie
handled
,
in
the
Kinges
Courts
:
if
these
things
(
I
say
)
be
so
,
and
so
may
be
;
then
with
litle
reason
,
did
the
Admonitor
warne
vs
,
that
a
verie
great
alteration
,
of
the
common
law
must
follow
,
and
that
it
will
be
no
small
matter
,
to
applie
these
things
,
to
the
temporall
law
.
But
the
antecedent
is
true
,
as
hath
bene
alreadie
shewed
.
Therefore
the
consequent
is
true
.
Admonition
.
Iudgementes
also
of
adulterie
,
slaunder
,
&c.
are
in
these
mens
iudgmentes
Pag.
78.
mere
temporall
,
and
therefore
to
be
dealt
in
by
the
temporall
Magistrate
onely
.
Assertion
.
We
are
in
deed
of
this
iudgement
,
that
in
regard
of
the
Kinges
Royall
Office
,
these
iudgements
of
adultrie
,
and
other
criminall
causes
comprised
within
this
clause
,
&c.
ought
no
more
to
be
exempted
,
from
the
Kings
temporall
Courtes
,
then
matters
of
theft
,
murther
,
treason
,
and
such
like
ought
to
be
.
And
for
the
mayntenance
of
our
iudgementes
,
wee
affirme
,
that
there
is
no
crime
,
or
offence
of
what
nature
or
qualitie
soever
,
respecting
any
commaundement
,
conteyned
within
either
of
the
two
tables
,
of
the
holie
law
of
God
,
if
the
same
bee
nowe
corrigible
by
spirituall
power
,
but
that
some
fault
and
contempt
,
one
,
or
other
,
of
the
like
nature
,
and
qualitie
,
as
comprised
vnder
the
same
commandement
,
hath
bene
evermore
,
and
is
now
punishable
,
by
the
Kings
Regall
,
and
temporal
iurisdiction
.
For
,
adulterie
,
as
the
same
is
to
be
censured
,
by
penance
in
the
Ecclesiasticall
Courtes
,
so
is
ravishment
also
,
buggerie
&
sodomie
,
to
be
punished
in
the
Kings
Court
,
by
payne
of
death
.
And
,
as
hath
bene
accustomed
,
that
Ordinaries
,
by
censures
of
the
Church
,
may
correct
fornicators
,
so
fornication
also
,
(
as
in
some
bookes
written
of
the
common
lawe
,
is
reported
)
hath
bene
in
times
passed
,
presented
,
and
punished
in
leetes
,
and
Law-dayes
,
in
divers
places
of
the
Realme
,
by
the
name
of
Letherwhyte
,
whiche
is
,
as
the
booke
saieth
,
an
auncient
Saxon
terme
.
And
the
Lord
of
the
Leete
(
where
it
hath
bene
presented
)
hath
euer
had
a
fyne
,
for
the
same
offence
.
By
the
statute
of
those
,
that
be
borne
beyond
the
Seas
,
25.
Ed
3.
it
appeareth
,
that
the
Kinge
hath
cognizance
,
of
fome
bastardie
.
And
nowe
in
most
cases
of
bastardie
,
if
not
in
all
,
by
the
statute
of
Eliza.
the
reputed
father
,
of
a
bastard
borne
,
is
lyable
to
bee
punished
at
the
discretion
of
the
Iustices
of
peace
.
Touching
periurie
,
if
a
man
loose
his
action
,
by
a
false
verdict
,
in
plea
of
land
,
Periurie
if
punishable
,
temporallie
in
some
cases
,
why
not
in
all
.
he
shall
haue
an
attaynt
,
in
the
Kinges
Court
,
to
punish
the
periurie
,
and
to
reforme
the
falsitie
.
And
by
divers
statutes
it
appeareth
,
that
the
Kings
temporall
Officers
,
may
punish
periurie
committed
in
the
Kings
temporal
Courtes
.
And
though
it
be
true
,
that
such
periurie
as
hath
risen
,
vpon
causes
reputed
spirituall
,
haue
bene
in
times
past
,
punished
onlie
by
ecclesiasticall
power
and
censures
of
the
Church
;
yet
herevpon
it
followeth
not
,
that
the
periurie
it selfe
,
is
a
meere
spirituall
,
and
not
a
temporall
crime
or
matter
,
or
that
the
same
might
not
to
be
civillie
punished
.
By
a
statute
of
Westminster
25.
Ed.
3.
it
was
accorded
,
that
the
King
,
&
his
Vsurie
.
heyres
shall
have
the
cognizance
of
the
vsurers
dead
;
and
that
the
Ordinaries
haue
cognizance
of
vsurers
on
lyfe
,
to
make
compulsion
,
by
censures
of
the
Church
for
sinne
,
and
to
make
restitution
of
the
vsuries
taken
,
against
the
lawes
of
holy
church
.
And
by
another
statute
,
it
is
provided
,
that
vsuries
shall
20.
H.
3.
c.
5.
not
turne
against
any
being
within
age
,
after
the
time
of
the
death
of
his
Auncestoure
,
vntill
his
full
age
.
But
the
vsurie
,
with
the
principall
debt
,
which
was
before
the
death
of
his
Auncestor
,
did
remayne
,
and
turne
against
the
heyre
.
And
because
all
vsurie
being
forbidden
by
the
law
of
God
,
is
sinne
,
&
detestable
,
13.
Eliz.
c.
8.
it
was
enacted
,
that
all
vsurie
,
lone
,
and
forbearing
of
money
,
&c.
giving
dayes
,
&c.
shall
be
punished
,
according
to
the
forme
of
that
Act.
And
that
everie
such
offendor
shal
also
be
punished
,
&
corrected
,
according
to
the
Eccle.
lawes
,
before
that
tyme
made
against
vsurie
.
By
al
which
statutes
,
it
seemeth
that
the
cognizance
,
&
reformation
of
vsurie
,
by
the
lawes
of
the
Realm
,
partayneth
onlie
to
the
Kinge
,
vnles
the
King
by
his
lawe
,
permit
the
Church
,
to
correct
the
same
,
by
the
censures
of
the
church
,
as
a
sinne
committed
against
the
holy
law
of
God
.
Touching
heresies
,
and
schismes
,
albeit
the
Bishoppes
,
by
their
Episcopall
,
Heresies
&
schismes
are
punishable
by
the
Kings
lawes
.
and
ordinarie
spirituall
power
,
grounded
vpon
canon
lawe
,
or
an
evill
custome
,
have
vsed
by
definitive
sentence
pronounced
in
their
Consistories
,
to
condemne
men
for
heretickes
and
schismatickes
;
and
afterward
being
condemned
,
to
deliver
them
to
the
seculer
power
,
to
suffer
the
paynes
of
death
,
as
though
the
King
being
custos
vtriusque
tabulae
,
had
not
power
by
his
Kinglie
office
,
to
enquire
of
heresie
,
to
condemne
an
hereticke
,
&
to
put
him
to
death
,
vnlesse
he
were
first
condemned
,
&
delivered
into
his
hands
by
their
spirituall
power
,
although
this
hath
bene
(
I
say
)
the
vse
in
England
,
yet
by
the
statutes
of
Richard
the
second
,
&
Henrie
the
fift
,
it
was
lawfull
for
the
Kings
Iudges
,
and
Iustices
,
to
enquire
of
heresies
and
Lollardes
,
in
Leetes
,
Sherifes
turnes
,
and
in
Lawdayes
,
and
also
in
Sessions
of
the
peace
.
Yea
the
King
,
by
the
common
law
of
the
Realme
,
revived
25.
H.
5.
c.
14.
by
an
Act
of
Parleament
,
which
before
by
the
Statute
of
Henrie
the
fourth
,
was
altered
,
may
pardon
a
man
condemned
for
heresie
:
yea
and
if
it
should
come
to
passe
,
that
any
heresies
,
or
schismes
should
arise
in
the
Church
of
Englande
,
the
Kinge
by
the
lawes
of
the
Realme
,
and
by
his
Supreame
&
Soveraigne
power
,
with
his
Parleament
,
may
correct
,
redresse
,
and
reforme
,
all
such
defaultes
and
enormities
.
Yea
further
,
the
King
and
his
Parleament
,
with
consent
of
the
Cleargie
,
in
their
Convocation
,
1.
Eliz.
ca.
〈◊〉
hath
power
to
determine
what
is
heresie
,
and
what
is
not
heresie
.
If
then
it
might
please
the
King
,
to
haue
it
enacted
by
Parleament
,
that
they
which
opiniativelie
,
and
obstinatelie
,
hold
,
defende
,
1
Eliz
〈◊〉
.
1.
and
publish
,
any
opinions
which
according
to
an
Act
of
Parleament
,
alreadie
made
,
haue
bene
,
or
may
bee
ordered
,
or
adiudged
to
be
heresies
,
should
be
heretickes
,
and
felons
,
and
their
heresies
,
If
it
please
the
Kinge
,
heretickes
may
bee
adiudged
felons
,
and
here●ies
felonies
.
to
be
felonies
,
and
that
the
same
heretickes
and
felons
,
for
the
same
their
heresies
,
and
felonies
,
beeing
araigned
,
convicted
,
and
adiudged
by
the
course
of
the
common
law
,
as
other
felons
are
,
should
for
the
same
their
heresies
,
&
felonies
,
suffer
the
paynes
of
death
:
there
is
no
doubt
,
but
the
King
,
by
vertue
of
his
Soveraigne
,
and
Regal
Lawes
,
might
powerfullie
ynough
,
reforme
heresies
,
without
anie
such
ceremoniall
forme
,
papall
observance
,
or
superstitious
solemnitie
,
as
by
the
order
of
the
canon
lawe
,
pretendeth
to
bee
still
in
force
,
hath
bene
accustomed
.
And
as
these
offences
before
mencioned
,
be
punishable
partlie
by
temporall
,
and
partlie
by
ecclesiasticall
authoritie
,
so
drunkennes
;
absence
from
divine
service
,
and
prayer
;
fighting
,
quareling
,
and
brawling
in
church
and
church
yeard
;
diffamatorie
wordes
and
libels
;
violent
laying
on
of
hands
vpon
a
Clarke
,
&c.
may
not
onlie
be
handled
,
and
punished
in
a
Court
ecclesiasticall
,
but
they
may
also
be
handled
&
punished
by
the
King
,
in
his
temporall
Courts
.
By
all
which
it
is
evident
,
that
the
Clergie
hath
had
the
correction
of
these
crimes
,
rather
by
a
custome
,
&
by
sufferance
of
Princes
,
them
for
that
they
be
meere
spiritual
,
or
that
they
had
authoritie
,
by
the
immediate
law
of
God
.
And
if
all
these
,
as
well
as
some
of
these
crimes
,
by
sufferance
of
Princes
,
The
cognizance
of
all
crimes
as
well
as
of
some
crimes
by
the
lawe
of
God
,
belong
to
the
King
.
and
by
a
custome
may
be
handled
&
punished
spirituallie
,
then
also
if
it
please
the
King
,
may
all
these
,
as
well
as
some
of
these
crimes
,
without
a
custome
,
bee
handled
,
and
punished
temporallie
.
For
by
custome
,
and
sufferance
onlie
,
some
of
these
crimes
be
exempted
from
the
cognizance
of
the
King
,
and
therefore
by
the
immediate
law
of
God
,
the
cognizance
as
well
of
all
,
as
of
some
of
these
crimes
,
properlie
apperteineth
vnto
the
King
.
And
then
the
iudgment
,
of
those
men
,
who
defend
iudgements
of
adulterie
,
slaunder
,
&c.
to
be
more
temporall
,
and
by
the
temporall
Magistrate
,
onelie
to
be
dealt
in
,
seemeth
every
way
,
to
bee
a
sincere
,
and
sound
iudgement
.
Howbeit
,
they
doe
not
hereby
intend
,
that
the
partie
offending
,
in
any
of
these
things
,
&
by
the
Kings
law
punishable
,
should
therefore
wholly
be
exempted
&
freed
from
all
censures
of
the
Church
.
Nay
we
iudge
it
most
requisite
,
and
necessarie
,
No
offendor
freed
from
the
censures
of
the
Church
.
for
the
bringing
the
partie
which
offendeth
,
to
repentance
,
and
amendement
of
life
(
if
presentlie
vpon
sentence
of
death
,
he
be
not
executed
)
that
besides
his
temporall
punishement
,
the
censures
of
the
Church
,
according
to
the
qualitie
of
the
offence
,
may
bee
vsed
,
and
executed
against
against
him
:
yea
and
we
thinke
,
that
the
Kinge
,
by
the
holie
law
of
God
,
is
bound
by
his
regal
power
,
to
command
the
church
,
dulie
&
rightlie
,
to
vse
the
same
censures
,
not
onelie
against
everie
adulterer
,
defamer
,
vsurer
,
&c.
but
also
against
everie
thiefe
,
everie
manslayer
,
everie
traytor
,
and
every
other
offendor
:
For
not
onlie
sinnes
,
reputed
with
vs
ecclesiastical
,
but
al
sinnes
,
of
what
kind
soever
,
ought
to
be
repented
of
,
&
consequentlie
against
all
sinnes
,
the
ecclesiasticall
censures
ought
to
bee
vsed
.
And
by
whom
should
the
same
be
exercised
,
but
by
the
church
?
Why
then
belike
,
where
an
offendour
is
punished
in
the
Kings
Court
,
hee
shall
againe
bee
punished
in
the
Ecclesiasticall
Court
,
and
so
for
one
offence
,
be
twise
punished
,
which
were
vnreasonable
.
To
this
wee
answere
,
that
it
is
not
against
reason
,
that
one
man
,
for
one
For
a
man
to
be
punished
twise
for
one
fault
in
two
respects
is
not
vnreasonable
.
fault
,
should
bee
punished
both
temporallie
and
spirituallie
.
First
he
consisteth
of
two
parts
:
viz.
of
a
bodie
,
and
of
a
soule
,
in
both
which
parts
he
hath
offended
.
Secondlie
he
hath
offended
,
aginst
two
lawes
,
the
law
of
God
,
and
the
law
of
the
King
.
For
the
execution
of
which
two
lawes
,
there
be
two
kindes
of
officers
,
of
two
severall
natures
,
the
King
for
the
one
lawe
,
and
the
Officers
of
the
Church
for
the
other
law
;
&
both
these
kindes
of
officers
,
haue
power
given
them
,
immediatlie
from
God
,
to
execute
the
one
,
Kinglie
and
temporal
;
the
other
Pastorall
&
spirituall
power
.
And
therefore
we
say
,
it
standeth
with
great
reason
,
that
the
soule
causing
the
body
to
sinne
,
should
no
more
escape
that
punishment
which
is
appointed
for
the
soule
,
by
the
law
of
God
,
then
the
body
should
escape
that
punishment
which
is
appointed
for
the
bodie
,
by
the
law
of
the
King
:
why
then
the
Officers
of
the
Church
,
may
medle
with
matters
apperteyning
to
the
Kinges
law
,
&
what
an
indignitie
to
the
King
were
that
?
To
this
we
answere
,
that
the
Officers
of
the
church
,
in
a
severall
respect
,
and
to
a
severall
end
,
dealing
in
one
,
and
the
selfe
same
matter
,
wherein
the
King
dealeth
,
may
no
more
be
charged
with
dealing
in
matters
apperteyning
to
the
Crowne
,
by
the
exercise
of
their
spirituall
sword
,
then
can
the
King
be
charged
,
with
medling
in
the
same
matters
,
to
medle
with
matters
perteining
to
the
soule
,
by
the
exercise
of
his
temporall
sworde
.
So
that
the
spirituall
power
of
the
officers
of
our
Saviour
Christ
,
(
which
consisteth
onelie
in
binding
and
loosing
of
the
soules
of
men
)
can
not
possiblie
,
by
any
reason
or
good
●ntendement
,
bee
construed
,
now
to
be
any
more
preiudiciall
,
to
the
Kings
prerogative
,
or
contrariant
to
the
lawes
of
the
Realme
,
then
it
hath
bin
heretofore
:
Because
vsurie
,
incontinencie
,
&
divers
other
crimes
ecclesiasticall
haue
not
bin
punished
only
by
ecclesiastical
correction
,
but
also
by
temporall
peyne
.
And
therfore
to
take
away
this
frivolous
obiection
,
we
instantlie
pray
,
that
the
lawes
of
the
Realm
may
still
keepe
their
due
and
ordinarie
course
,
and
that
the
Kinges
Scepter
,
may
reteyne
,
that
ancient
and
Royall
estimation
,
which
belongeth
vnto
it
:
and
that
it
may
be
ordered
,
by
an
irrevocable
law
as
followeth
.
Potestas
&
iurisdictio
actionum
quarumcunque
civilium
;
punitio
,
&
castigatio
externa
,
omnium
maleficiorum
quorumcunque
famam
,
facultates
,
seu
personas
tangentium
,
non
penes
Pastores
,
&
Seniores
Ecclesiae
;
sed
penes
vnum
solumque
Principem
,
&
civilem
Magistratum
sunto
,
&
quicunque
ijs
non
acquieverunt
,
capitali
poena
punivnto
.
Whervpon
also
falleth
to
the
ground
,
that
cavillous
and
odious
slaunder
following
in
the
Admonition
:
viz.
that
the
lawes
mainteyning
the
Queenes
Supremacie
,
in
governing
of
the
church
,
and
her
prerogatiue
in
matters
ecclesiastical
,
as
well
elections
,
as
others
,
must
be
also
abrogated
.
The
contrarie
whereof
,
being
avouched
throughout
this
whole
Assertion
,
it
shall
be
needlesse
,
to
spend
any
time
,
in
the
refutation
of
so
grosse
an
vntrueth
.
Admonition
.
Those
lawes
likewise
,
must
be
taken
Pag.
79.
away
,
whereby
impropriations
and
patronages
stand
,
as
mens
lawfull
possession
,
and
heritage
.
Assertion
.
By
a
statute
15
R.
2.
c.
6.
because
divers
damages
,
and
diseases
oftentimes
had
happened
,
and
daylie
did
happen
,
to
the
parochians
of
divers
places
,
by
the
appropriation
of
benefices
,
of
the
same
places
,
it
was
agreed
and
assented
,
that
in
everie
licence
,
from
thence
foorth
to
be
made
in
the
Chancerie
of
appropriation
of
any
parish
church
,
it
should
be
expreslie
conteined
&
comprised
,
that
the
diocesan
of
the
place
,
vpon
the
appropriation
of
such
churches
,
should
ordeine
according
to
the
value
of
such
Churches
,
a
convenient
summe
of
money
,
to
bee
paid
and
distributed
yerelie
of
the
fruites
,
and
profits
of
the
same
churches
,
by
those
that
shall
haue
the
same
churches
in
proper
vse
,
&
by
their
successors
,
to
the
poore
parochians
of
the
same
churches
,
in
aide
of
their
living
,
&
sustentation
for
ever
;
and
also
that
the
Vicar
be
well
and
sufficientlie
endowed
.
By
which
statute
,
it
appeareth
,
that
every
impropriation
,
ought
to
be
made
by
licence
out
of
the
Chancerie
,
that
it
ought
to
be
made
,
to
the
vse
of
ecclesiasticall
persons
onlie
,
&
not
to
the
vse
of
temporall
persons
,
or
patrones
.
Now
then
,
all
such
parish
churches
,
as
without
licence
of
the
King
,
in
his
Chancerie
,
haue
bin
appropried
,
to
any
ecclesiasticall
person
;
and
againe
all
such
parish
churches
,
as
by
licence
of
the
King
in
his
Chancerie
,
haue
bene
appropried
,
to
the
vse
of
laye
persons
,
they
are
not
to
be
accompted
,
mens
lawfull
possessions
,
&
heritages
.
Besides
this
,
as
many
impropriations
,
as
wherevpon
the
Diocesan
of
the
place
,
hath
not
ordeined
,
according
to
the
value
of
such
churches
,
a
convenient
summe
of
money
,
to
be
paid
,
&
distributed
yearlie
of
the
frutes
of
the
same
churches
,
&c.
to
the
poore
Parochians
of
the
same
churches
,
in
aide
of
their
living
and
sustentation
for
euer
;
yea
&
every
church
also
appropried
,
as
wherevnto
a
perpetuall
Vicare
is
not
ordeined
,
canonically
to
be
instituted
,
&
inducted
in
the
same
,
and
which
is
not
convenably
endowed
,
to
doe
divine
service
,
and
to
enforme
the
people
,
and
to
keepe
hospitalitie
there
,
all
and
everie
such
church
,
&
churches
(
I
say
)
otherwise
then
thus
appropried
,
by
the
law
of
the
Realme
(
as
it
seemeth
)
are
not
mens
lawfull
possessions
and
inheritances
:
For
by
a
statute
of
Kinge
Henry
the
fourth
,
everie
church
,
after
the
15.
year
of
King
Richard
the
second
,
4
H.
4.
c.
12
appropried
by
licence
of
the
King
,
against
the
form
of
the
said
statute
,
of
R.
2.
if
the
same
were
not
dulie
reformed
,
after
the
effect
of
the
same
statute
,
within
a
certeyne
time
appointed
,
then
the
same
appropriation
and
licence
thereof
made
,
presentlie
(
the
parish
Church
of
Hadenham
,
onlie
excepted
)
was
adiudged
to
be
voyd
,
and
vtterly
repealed
,
and
adnulled
for
euer
.
And
therefore
I
leaue
it
to
the
inquisition
of
our
Soveraigne
Lord
the
King
,
whether
the
impropriation
of
the
parish
church
of
B●lgraue
in
the
Countie
of
Leycester
,
wherevnto
two
Chapples
are
annexed
,
and
other
Churches
appropried
to
the
Bishop
of
Leycester
,
since
the
statutes
of
Richard
the
seconde
,
and
Henry
the
fourth
,
bee
the
lawfull
or
vnlawfull
possession
and
heritage
of
the
same
Bishop
,
yea
or
no.
And
if
it
be
lawfullie
appropried
and
so
a
lawfull
possession
,
and
heritage
,
then
I
leaue
it
againe
to
the
inquisition
of
the
King
,
what
summe
of
money
,
out
of
the
fontes
of
the
same
church
ought
yearlie
to
be
distributed
,
to
the
poore
Parochians
;
what
the
endowment
,
of
a
Vicare
canonicallie
to
be
instituted
,
and
inducted
,
in
the
same
church
,
should
be
:
what
house
is
appointed
for
the
same
Vicar
to
keepe
his
hospitalitie
in
,
and
whether
any
Vicare
,
for
the
space
of
these
many
yeres
passed
,
hath
bin
Canonicallie
instituted
,
and
inducted
in
the
same
church
,
to
possesse
that
endowment
,
to
inhabite
that
same
house
,
and
enforme
that
people
.
For
if
by
the
appropriation
it selfe
,
or
by
the
abuse
thereof
,
the
poore
Parochians
,
haue
bin
defrauded
of
their
yearelie
distribution
,
or
if
no
Vicares
haue
bene
Canonicallie
instituted
and
inducted
in
the
same
,
or
if
being
inducted
,
they
haue
their
indowments
so
small
,
or
so
covetouslie
kept
backe
from
them
,
as
that
they
can
not
sufficientlie
mainteine
them selues
,
much
lesse
keepe
hospitalitie
:
than
(
as
the
Admonitor
confesseth
,
)
there
must
needes
be
a
lamentable
abuse
of
impropriations
;
and
that
therefore
it
is
greatlie
to
be
wished
,
that
by
some
good
statute
,
it
might
be
remedied
.
And
as
those
churches
which
are
vnlawfully
appropried
,
are
not
the
lawfull
possession
and
heritage
,
of
the
proprietaries
,
so
on
the
other
side
we
a●●irme
,
that
those
impropriations
,
which
were
made
&
reformed
,
according
to
the
statutes
of
Ri.
2.
&
He.
4.
may
well
stand
,
as
mens
lawfull
possessions
and
heritages
,
even
with
those
things
,
which
are
required
to
be
planted
&
brought
into
the
Church
,
whatsoever
the
Admonitor
hath
written
to
the
contrarie
.
For
wee
doe
not
holde
that
maintenance
,
must
onlie
and
necessarilie
be
provided
for
everie
Minister
,
by
the
payment
of
tythes
,
oblations
and
other
ecclesiasticall
profites
,
belonging
to
churches
appropried
,
or
disappropried
.
For
there
being
no
direct
proofe
,
to
be
made
out
of
the
law
of
God
,
that
Ministers
of
the
Gospell
,
must
onelie
liue
vpon
tythes
;
the
King
and
Parleament
,
may
well
and
competentlie
inough
,
appoint
covenable
endowments
for
everie
Minister
,
without
disapproprying
of
any
church
appropried
.
And
therefore
litle
cause
had
the
Admonitor
,
to
insinuate
the
ruine
of
impropriations
,
vpon
the
bringing
in
,
the
discipline
of
our
Savior
Christ
,
because
the
same
may
bee
well
planted
,
and
yet
to
other
not
vnplanted
.
But
what
neede
we
to
argue
against
his
insinuation
,
considering
he
him selfe
,
before
he
came
to
the
end
of
this
page
,
by
his
owne
disclayme
,
contradicted
his
insinuation
.
For
if
the
forme
of
finding
Ministers
by
tythes
,
must
with
the
canon
law
(
as
he
saith
)
be
abolished
,
and
if
there
must
be
some
other
order
for
this
devised
,
because
this
may
seeme
papisticall
and
Antichristian
,
what
should
anie
man
feare
the
taking
away
of
those
lawes
,
whereby
impropriations
do
stand
?
For
if
such
as
heretofore
haue
spoken
or
written
against
them
,
because
(
as
he
insinuateth
)
the
forme
of
finding
Ministers
by
tythes
,
seemed
to
be
vnlawfullie
taken
away
,
and
as
he
would
also
insinuate
by
their
iudgement
,
ought
againe
to
be
restored
,
and
not
to
stande
any
longer
as
mens
lawfull
possessions
and
heritages
.
How
(
I
saye
)
doth
it
followe
that
they
which
desire
impropriations
,
to
bee
restored
to
their
pristinate
state
,
should
withall
require
,
to
haue
the
findinge
of
Ministers
by
tythes
,
to
bee
abolished
?
It
seemeth
therefore
,
that
the
Admonitor
,
so
he
might
be
talking
,
passed
but
a
●itle
what
he
talked
.
For
what
a
double
talke
is
heere
?
or
to
what
purpose
was
this
talke
?
Was
it
because
some
men
do
thinke
,
that
the
Ministers
,
ought
not
to
receyue
tythes
,
for
their
reliefe
,
&
paynes
in
the
Ministerie
?
Why
then
,
let
all
men
knowe
,
that
we
disclayme
such
some
mens
opinions
.
For
wee
accompt
all
things
,
perteyning
to
this
lyfe
,
directlie
,
or
by
consequence
,
not
commaunded
,
nor
prohibited
,
by
the
holy
and
sacred
Scriptures
,
to
be
things
indifferent
,
and
that
therefore
we
may
vse
them
,
or
not
vse
them
,
as
the
commoditie
,
or
incommoditie
of
the
Church
shall
require
.
And
therfore
as
we
doe
not
affirme
,
that
the
maintenance
of
the
Ministers
,
must
onelie
,
and
necessarilie
bee
levied
out
of
tythes
,
oblations
,
and
such
like
,
so
also
we
do
not
denie
,
but
that
the
tenth
part
of
the
increase
of
all
our
goodes
,
by
the
authoritie
of
the
King
,
&
his
lawes
,
may
be
allotted
for
their
possession
and
h●ritage
:
especiallie
in
our
countrey
,
the
same
manner
of
payment
beeing
so
auncient
,
and
so
agreeable
to
the
maners
,
vsages
,
and
disposition
of
our
State
and
people
,
Nay
since
the
payment
of
tythes
,
for
service
accomplished
in
the
spiritual
Sanctuarie
,
is
correspondent
in
the
nature
thereof
,
to
the
equitie
of
the
Lawe
of
Moyses
,
for
the
Levites
attendance
about
the
earthlie
Tabernacle
;
and
since
also
wee
be
bound
by
the
commaundement
of
the
Apostle
,
to
make
him
that
teacheth
vs
in
the
word
,
to
bee
partaker
of
all
our
goodes
,
I
see
not
(
so
Iewish
and
popish
ceremonie
,
and
superstition
be
avoyded
)
but
that
this
duetie
,
may
as
christianlie
be
performed
,
by
the
payment
of
the
trenth
part
of
the
increase
of
our
corne
,
hay
,
wooll
,
lambe
,
&c.
as
by
the
eight
,
twelfeth
,
twentieth
,
or
any
other
part
of
our
money
,
and
coyne
.
By
payment
also
of
which
tythes
,
the
Ministers
at
everie
season
,
with
everie
kinde
of
necessarie
provision
towards
hospitalitie
,
might
thoroughlie
be
furnished
,
which
manie
times
they
shall
want
,
by
reason
of
mens
backwardnes
,
when
collections
of
money
are
to
be
made
.
But
to
speake
no
more
of
this
matter
of
tythes
,
we
will
returne
to
the
obiection
made
against
the
Apostolicall
government
,
drawen
from
taking
away
impropriations
.
And
herein
we
wil
not
handle
,
whether
the
lawes
whereby
impropriations
do
stande
,
as
mens
lawfull
possession
,
and
heritage
must
(
as
he
saieth
)
bee
taken
away
:
but
whether
impropriations
,
now
devided
from
the
Ministerie
,
and
dispersed
into
many
severall
mens
handes
,
and
imployed
to
many
vses
in
the
common
weale
,
may
not
in
tract
of
time
by
some
whole
some
lawe
,
be
reduced
,
eyther
wholie
,
or
in
part
,
to
be
the
only
lawful
possessions
and
inheritances
for
the
Ministers
of
the
Gospell
,
yea
and
that
without
any
preiudice
or
damage
vnto
Prince
,
or
people
.
It
is
evident
in
the
eyes
of
all
,
thatthe
Churches
now
appropried
,
do
stand
&
remaine
,
as
the
lawfull
possessions
&
inheritances
,
either
of
the
King
,
or
of
the
Nobles
,
or
of
the
Knightes
,
Esquyres
,
Gentlemen
,
and
other
temporall
persons
:
or
of
Archbb.
Bb.
Archdeacons
,
Deanes
,
Prebendaries
,
and
other
ecclesiasticall
persons
,
or
of
the
Vniversities
,
of
the
Colledges
in
the
Vniversities
,
of
collegiate
and
Cathedrall
Churches
,
of
Scholes
,
Hospitalls
,
Fraternities
,
and
other
bodies
Politicke
,
and
Corporate
.
Wherefore
to
the
end
our
meaning
may
the
better
be
vnderstood
,
and
that
wee
may
proceed
orderlie
,
we
think
it
good
,
to
examine
first
,
by
how
many
severall
wayes
,
some
of
these
impropriations
may
be
wholy
and
thoroughly
reduced
:
secondlie
,
by
how
many
several
meanes
,
other
some
in
part
,
may
be
brought
to
the
vse
of
the
Ministerie
.
To
reduce
som
of
them
whollie
may
bee
done
by
restitution
,
Impropriations
may
bee
reduced
to
the
ministery
by
fower
meanes
.
commutation
,
redemption
,
and
contribution
.
And
first
that
I
preiudice
not
the
Lords
spirituall
,
and
Church-men
of
their
auncient
priviledges
,
from
being
placed
in
the
first
ranck
,
reason
is
,
that
(
they
teaching
the
people
,
not
to
possesse
other
mens
goodes
wrongfully
)
we
speake
first
of
restitution
to
be
made
by
them
.
In
declaration
whereof
,
wee
thinke
it
not
fitt
,
in
this
place
to
shew
,
to
Porochiall
Churches
to
what
vse
they
were
founded
.
what
end
the
state
of
the
Cleargie
was
first
founded
into
a
state
of
prelacie
,
by
the
King
,
Earles
,
Barons
,
&
other
great
men
(
because
the
same
cometh
afterward
to
be
handled
more
at
large
)
but
it
shall
suffice
at
this
present
,
for
the
purpose
whereof
we
now
intreate
,
to
lett
the
Reverend
Bb.
vnderstand
,
that
the
small
Parochiall
churches
,
were
founded
,
and
endowed
,
with
glebe
Landes
tythes
;
and
other
fruites
by
the
Lordes
of
Manors
,
This
may
bee
proved
by
15.
R.
2.
and
4.
H.
4.
c.
2.
and
is
confessed
by
M.
Bilson
in
his
perpet
.
gouerment
Pag.
365.
366.
to
the
end
that
the
Lords
tenantes
within
the
same
manors
,
should
be
informed
of
the
lawe
of
God
,
and
that
Hospitalities
might
be
kept
,
and
the
poore
of
the
same
Parishes
be
relieved
.
And
besides
the
reverend
Bishoppes
,
we
hope
,
will
graunt
,
that
the
great
Cathedrall
,
and
Collegiat
Churches
,
were
not
founded
by
the
Kings
progenitors
,
Nobles
,
and
great
men
of
the
Realme
,
to
the
ende
,
that
those
great
Churches
(
as
great
hawkes
pray
vpon
litle
fowles
)
with
their
great
steeples
,
should
care
and
devoure
the
litle
steeples
;
or
that
with
their
great
Quiers
,
they
should
overthrow
,
&
iustle
downe
the
small
pulpittes
.
And
therefore
we
most
humblie
pray
ayde
from
the
King
,
for
the
casting
of
new
clappes
to
be
erected
in
the
little
pulpittes
,
that
be
would
be
pleased
,
to
graunt
restit●●ones
in
integrum
,
to
all
the
litle
churches
,
and
that
all
impropriations
,
of
all
Parochiall
churches
and
benefices
,
nowe
by
spoliation
,
parcell
of
the
revenues
,
of
Archbb.
Bishoppes
,
Deanes
,
Archdeacons
,
Prebendaries
,
and
other
ecclesiasticall
persons
,
restantes
within
those
great
churches
,
may
be
whollie
restored
to
their
auncient
,
and
originall
vse
,
according
to
the
mindes
and
intentes
of
the
first
Donours
,
and
Patrones
of
the
same
Parochiall
and
little
Churches
.
For
if
(
as
Maister
Bilson
saith
)
it
be
true
,
that
the
Lords
of
Villadges
,
having
erected
churches
,
and
allotted
out
portions
for
divine
service
,
eyther
by
Gods
or
mans
lawe
,
by
their
later
graunts
could
not
haue
their
former
rights
,
vnto
their
patronages
overthrowen
;
and
if
the
allowance
given
at
the
first
,
to
the
Ministers
of
ech
Parish
,
by
the
Lorde
of
the
soyle
,
were
matter
inough
,
in
the
iudgement
of
Christes
Church
,
to
establish
the
right
of
patrones
,
that
they
alone
should
present
Clerckes
,
because
they
alone
provided
for
them
,
if
(
I
say
)
this
be
true
,
then
haue
the
Ministers
of
those
Villadges
,
and
of
that
soyle
,
iust
cause
to
require
,
at
the
Dioc●sans
handes
,
a
r●stitution
of
such
allowances
,
as
were
first
given
and
provided
for
them
,
by
the
patrones
:
Especiallie
the
Diocesans
by
their
own
act
nowe
enioyning
,
and
converting
the
same
allowances
,
to
their
owne
vse
.
If
it
be
answered
,
that
this
can
not
well
and
convenientlie
bee
brought
to
passe
,
because
the
same
impropriations
,
by
the
Archbishops
,
Bishops
and
other
Ecclesiasticall
persons
,
for
divers
summes
of
money
,
are
now
lawfully
demised
to
farme
,
for
many
yeares
yet
to
come
:
herevnto
we
answere
,
that
these
leases
should
hinder
nothing
at
all
,
the
restitution
of
the
right
and
interest
in
reversion
,
or
remainder
of
those
impropriations
.
Onlie
(
if
the
impropriations
haue
bene
made
according
to
the
lawes
of
the
Realm
,
&
the
leases
dulie
graunted
)
these
leases
for
a
time
,
may
hinder
the
incumbent
Ministers
,
from
the
present
possession
of
the
Tythes
,
Fruits
and
glebe
Land
belonging
to
the
same
impropriations
.
And
yet
may
not
the
incumbent
Ministers
,
bee
hindered
in
the
meane
while
,
from
receyving
the
re●tes
reserved
vpon
such
Leases
,
and
which
by
the
same
Leases
are
nowe
payable
to
the
Archbishops
,
Bishops
and
other
ecclesiaasticall
persons
.
Neither
after
the
determination
of
the
same
Leases
,
should
the
incumbent
Ministers
,
bee
any
more
letted
,
to
enioy
&
receyve
,
the
whole
profits
in
right
of
their
churches
,
then
other
Ministers
bee
now
letted
to
enioy
theirs
.
If
any
shall
say
,
that
manie
of
these
impropriations
,
are
annexed
,
&
appropried
,
as
Prebendes
for
the
provision
,
of
some
of
the
Prebendaries
,
of
the
same
greate
churches
,
and
that
the
same
Prebendaries
,
in
the
right
of
their
prebends
,
be
the
lawfull
Rectors
of
the
churches
appropried
,
and
haue
cura●
animaru●
in
the
same
parishes
;
then
wee
must
instantlie
againe
pray
the
King
,
that
those
Prebendaries
,
by
some
wholesome
lawe
may
be
constreyned
,
to
reside
,
and
to
incumbe
vpon
their
saide
prebendes
,
and
parochiall
churches
,
and
that
by
continuall
preaching
of
wholsome
doctrine
,
they
may
endevoure
to
cure
the
soules
of
the
people
,
over
whom
,
by
the
order
of
those
great
churches
,
they
be
set
,
&
over
whom
they
haue
taken
charge
.
And
withall
that
they
may
no
more
be
suffered
,
to
lye
and
to
liue
idlelie
in
their
Cloysters
,
in
their
caves
,
and
in
their
dennes
,
sometimes
at
Worcester
,
sometimes
at
Hereforde
,
sometimes
at
Gloucester
,
sometimes
at
Salisburie
,
sometimes
at
Westminster
,
sometimes
at
Soutwell
,
sometimes
at
Windsore
,
sometimes
at
Paules
,
sometimes
at
Oxforde
,
and
sometimes
at
Cambridge
.
When
in
the
meane
while
both
seldome
,
and
very
slenderlie
,
they
feede
other
sheepe
,
whose
fleeces
they
take
in
,
and
about
London
,
Winchester
,
Tewkesburie
,
Reading
,
and
other
places
of
the
Countrey
.
Besides
we
pray
that
these
prebendes
,
after
the
determination
of
leases
now
in
being
,
may
never
any
more
be
let
to
farm
,
so
that
the
frutes
thereof
may
serve
for
those
Prebendaries
,
or
other
succeeding
Ministers
,
to
make
Hospitalities
,
Almes
,
and
other
workes
of
charitie
.
If
it
be
alleadged
that
the
King
now
hauing
first
frutes
,
Tenthes
and
Subsidies
,
out
of
the
impropriations
of
those
great
churches
,
as
being
all
comprised
,
vnder
a
grosse
summe
of
the
Tenthes
payable
for
the
whole
revenues
of
the
same
churches
,
should
loose
the
first
frutes
,
Tentes
and
subsidies
,
of
the
same
impropriations
,
if
hereafter
they
become
,
either
donative
,
or
presentative
;
to
this
the
aunswere
is
readilie
made
,
viz.
that
Tenthes
,
first
frutes
,
and
Subsidies
,
might
as
well
bee
paide
then
,
as
now
.
And
that
the
Kinge
might
then
aswell
haue
right
to
the
donation
of
the
benefice
disappropried
,
as
the
Bishop
now
hath
the
gift
of
the
prebend
appropried
.
In
the
next
ranck
cometh
commutation
to
be
spoken
of
.
Wherein
,
because
the
impropriations
of
Parochiall
churches
apperteyning
now
to
the
King
,
Nobles
,
Commons
,
Colledges
,
Scholes
,
Bodies
politicke
,
&c.
were
at
the
firste
appropried
one
lie
by
the
discretion
of
the
Diocesans
,
Predecessors
,
to
the
reverend
Bishoppes
that
now
are
,
vnto
Abbottes
,
Prioures
,
Nunnes
,
Friars
,
&c.
and
because
the
Successours
of
those
Diocesans
be
bound
in
the
same
band
of
iniquitie
with
their
predecessors
,
vnles
by
all
good
meanes
they
labor
that
things
may
be
brought
to
their
first
,
and
pristinate
state
,
it
seemeth
equall
,
&
iust
,
that
this
commutation
,
should
likewise
proceede
and
be
drawen
from
the
Diocesans
,
and
great
Churches
before
specified
.
The
reasons
whereof
may
bee
such
as
follow
.
The
Landes
and
possessions
given
by
the
Kings
progenitors
,
the
Earles
,
Barons
,
&
other
great
men
of
the
Realme
,
to
Bishoprickes
,
were
not
giuen
(
as
Maister
Bilson
affirmeth
)
to
vnburden
the
people
of
the
support
,
and
chardges
of
Perpetu.
power
.
Pag.
367.
their
Bb.
but
they
were
given
,
(
as
the
law
of
our
lande
teacheth
vs
)
first
to
enforme
the
people
in
the
lawe
of
God
,
in
those
churches
;
Secondlie
,
to
keepe
Hospitalities
,
almes
,
&
other
workes
of
charitie
;
And
thirdlie
,
for
the
soules
of
the
founders
,
their
heyres
,
and
of
all
christian
.
Now
then
,
if
some
of
these
condicions
be
such
as
for
the
impietie
thereof
ought
not
to
be
performed
,
and
if
other
some
also
,
being
good
and
godly
,
be
not
performed
,
and
so
the
thinges
are
to
returne
to
their
first
nature
,
as
in
the
same
statute
is
alleaged
;
then
is
it
reason
,
that
the
Kinge
and
Nobles
,
who
are
the
iust
inheritors
and
successours
,
to
those
who
were
firsT
Donoures
,
and
Founders
of
those
Churches
,
should
haue
as
free
a
disposition
,
and
donation
of
those
lands
and
possessions
now
,
as
his
,
and
their
progenitors
and
auncestours
ever
had
.
And
seeing
it
is
manifest
,
that
the
lands
&
possessions
of
Archbishops
,
Bishops
,
Deanes
and
Chapters
,
doe
not
,
for
the
most
part
,
nowe
a
dayes
serue
for
those
good
vses
,
for
the
which
they
were
first
granted
,
namelie
to
enforme
the
people
in
the
law
of
God
,
to
keepe
Hospitalities
,
Almes
,
and
other
workes
of
charitie
,
but
partlie
for
the
vse
of
chaunting
,
and
singing
in
the
Quyers
;
&
partlie
to
vayne
,
idle
,
superfluous
,
and
pompous
vses
,
the
King
,
can
not
do
a
better
,
and
more
charitable
deede
,
then
to
convert
parcell
of
the
same
landes
and
possessions
(
thus
by
defect
of
the
condicions
not
performed
,
returning
to
their
first
nature
)
to
and
for
the
necessarie
&
perpetuall
provision
of
learned
,
able
,
&
preaching
Ministers
,
to
bee
planted
in
Parochiall
churches
,
nowe
destitute
of
sufficient
Pastoures
,
for
want
of
sufficient
maintenance
,
naye
sit
hence
Archbishoprickes
,
Bishoprickes
,
&
other
Prelacies
,
by
the
verie
expresse
letter
of
the
statute
,
are
said
to
be
founded
to
supersticious
vses
:
viz.
for
the
soules
of
the
founders
,
their
heyres
,
and
of
all
christian
,
the
same
reason
whiche
led
Kinge
Henrie
the
eight
,
his
Nobles
,
and
Parleamentes
,
to
dissolve
Abbayes
and
Monasteries
,
&
the
same
reason
also
,
which
moved
King
Edward
the
sixt
,
with
his
Nobles
,
&
Parleament
,
to
dissolve
Colledges
,
free
Chappels
and
Chauntries
,
the
same
reason
,
may
be
a
sufficient
reason
,
to
perswade
our
Soveraigne
Lord
King
IAMES
that
now
is
,
with
his
Nobles
and
Parleament
,
to
dissolve
Archbishoprickes
,
Bishoprikes
,
Deanries
,
&c
First
to
the
end
these
Prelacies
and
Dignities
may
never
in
anie
succeding
ages
,
serve
to
anie
such
superstitious
vses
,
as
wherevnto
they
were
at
the
first
erected
.
Secondlie
,
that
the
King
having
them
al
in
his
owne
hands
,
and
free
disposition
,
may
be
the
onlie
Foundor
and
Donour
of
so
many
new
Bishoprickes
as
might
please
him
to
erect
,
&
endowe
with
such
liberall
,
and
covenable
endowmentes
,
as
might
serve
for
learned
Evangelicall
Bishoppes
to
enforme
the
people
in
the
holy
Evangill
of
Christ
,
to
keepe
hospitalities
,
almes
,
and
to
doe
other
workes
of
charitie
,
rather
then
to
be
expended
,
as
now
for
a
great
parte
they
are
,
vpon
the
keeping
of
great
horses
,
coroches
,
and
troupes
of
serving
idlers
.
The
commutation
then
whereof
we
speake
,
and
which
wee
most
humblie
commend
,
to
the
consideration
of
the
King
,
is
,
viz:
That
parcell
of
the
temporall
Landes
&
possessions
of
Archbb
and
Bishoppes
,
togither
with
all
the
landes
and
possessions
,
serving
to
the
mainrenance
of
idle
Ministers
,
and
idle
Songsters
,
in
Cathedrall
and
Collegiat
churches
(
the
Collegiat
churches
of
Eaton
and
Winchester
,
and
the
Cathedrall
and
Collegiat
churches
in
Oxford
&
Cambridge
excepted
)
by
an
equal
and
reasonable
proportion
.
may
bee
made
,
with
such
impropriations
,
as
belong
to
the
King
,
the
Nobles
,
Commons
,
Colledges
,
Hospitals
,
Scholes
,
&c.
Provided
as
before
hath
bin
said
,
that
there
may
be
a
liberall
and
couvenable
endowment
,
for
the
learned
Bishops
or
Pastors
,
to
be
continued
and
placed
in
all
the
chief
and
principall
townes
&
cities
of
the
Realm
.
And
that
the
impropriations
of
Parochiall
churches
may
for
ever
,
be
livings
for
the
Ministers
of
the
same
churches
.
And
therefore
in
the
iust
defence
of
the
innocencie
of
all
such
as
require
a
godlie
and
religious
reformation
,
wee
say
,
that
they
ought
not
,
to
haue
ben
traduced
before
the
Kinge
,
as
robbers
and
ransackers
of
the
church
.
And
that
some
of
the
plotters
for
the
Prelacie
,
more
honestlie
might
haue
imployed
both
their
Latine
and
their
labour
,
then
latelie
they
did
.
When
by
drawing
letters
(
as
they
pretended
)
congratulatorie
to
the
King
,
onlie
in
the
name
of
preaching
Ministers
,
they
procured
notwithstanding
ignorant
,
&
vnpreaching
Ministers
,
to
ioyne
in
the
action
,
and
to
affix
their
handes
and
names
.
That
such
letters
haue
bene
made
and
signed
,
is
sufficientlie
to
bee
proved
,
but
whether
they
haue
ben
presented
to
the
Kinges
handes
,
is
not
yet
knowne
.
Onely
if
they
shall
hereafter
come
,
then
may
they
be
known
by
these
wordes
:
Nos
Concionatores
,
&c.
ab
omni
domestica
capacitate
eorum
,
qui
pretextu
religionis
,
ecclesiae
insidiantur
.
My
Lord
the
King
is
wise
,
according
to
the
wisedome
2
San.
14.
24
of
an
Angell
of
God
,
to
vnderstand
all
things
whereof
he
is
informed
.
The
third
meanes
to
reduce
impropriations
,
vnto
the
possession
of
the
Ministerie
Publick
redemption
of
impropriations
.
is
by
way
of
publicke
redemption
or
purchase
.
For
the
accomplishment
whereof
it
is
necessarie
,
that
not
onelie
a
common
treasure
be
provided
,
but
also
that
the
price
of
impropriations
,
by
a
publicke
consent
be
valued
,
at
a
reasonable
rate
to
make
,
which
rate
will
bee
a
matter
of
small
weight
,
whether
they
be
valued
,
to
be
bought
and
sould
,
at
their
old
and
auncient
,
or
at
their
new
&
improved
rentes
.
To
provide
a
common
treasure
,
though
to
some
it
may
seeme
a
matter
intricate
,
and
troublesome
,
yet
seeing
the
same
possiblie
,
and
convenienlie
may
be
done
,
there
is
no
cause
,
that
men
should
feint
,
before
they
fight
,
or
be
at
an
end
,
before
they
beginne
.
It
is
written
that
the
cause
when
Kinge
Solomon
1
K.
9.
15.
raised
the
tribute
,
to
wit
,
was
to
build
the
house
of
the
Lorde
,
his
owne
house
and
Millo
,
and
the
wall
of
Ierusalem
.
After
that
wicked
Athaliah
and
2.
Cron.
24
her
children
,
had
broken
vp
the
hous●
of
God
,
&
had
bestowed
all
the
things
,
that
were
dedicate
for
the
house
of
the
Lorde
,
vpon
Baalim
,
King
Ioash
commanded
the
Priestes
and
Levites
,
to
goe
vnto
the
Cities
of
Iudah
,
and
to
gather
of
al
Israell
money
to
repayre
the
house
of
God
,
from
yeare
to
yeare
,
and
they
made
a
chest
,
and
made
Proclamation
to
bring
the
tax
of
Moses
,
&
the
Princes
reioyced
,
and
brought
in
,
and
cast
into
the
chest
.
And
when
there
was
much
silver
,
they
emptied
the
chest
,
and
caryed
it
,
to
his
place
againe
,
and
thus
day
by
day
,
they
gathered
silver
in
abundance
.
If
then
towards
the
building
of
an
earthlie
house
,
the
Princes
&
people
of
Iudah
and
Israell
,
willinglie
with
ioy
of
their
heartes
,
from
yeare
to
yeare
,
and
from
day
to
day
,
threwe
silver
in
abundance
into
the
chest
,
how
much
more
were
it
praise
worthy
,
if
Christian
people
,
did
encourage
them selves
,
to
pay
a
small
tribute
towards
the
provision
of
a
competent
maintenance
,
for
their
spirituall
Pastours
,
by
whose
labours
,
as
livelie
stones
,
they
might
be
buylded
vp
into
a
spirituall
temple
in
the
Lord
?
That
manie
and
great
taxes
and
tributes
of
late
yeares
haue
bene
made
for
many
vses
,
and
to
many
purposes
,
there
is
no
man
ignorant
thereof
.
And
therfore
though
there
bee
litle
reason
,
that
the
people
standing
,
alreadie
burdened
,
with
great
charge
,
should
be
again
recharged
,
especiallie
when
without
any
extraordinarie
burden
,
there
is
an
ordinarie
meanes
(
if
the
same
were
accordingly
bestowed
)
by
the
people
yeelded
,
to
relieve
the
Ministers
in
all
places
,
with
a
decent
and
comelie
portion
;
yet
notwithstanding
,
to
be
eased
,
from
those
publicke
payments
,
and
annuall
greevances
,
imposed
by
the
ecclesiasticall
Courtes
,
vpon
the
people
,
it
is
not
to
be
doubted
,
but
the
Parishioners
in
al
places
would
willinglie
pay
,
any
reasonable
taxe
or
tribute
,
to
be
demanded
of
them
for
this
purpose
.
An other
meanes
to
rayse
this
publike
treasure
,
may
be
a
dissolution
of
all
free
The
dissolution
of
Chappels
may
bee
a
good
meane
to
rayse
a
tribute
.
Chapples
,
and
Chapples
of
ease
in
the
Countrey
,
together
with
an
vnion
of
two
or
moe
churches
into
one
,
especiallie
in
Cities
and
great
Townes
.
For
as
in
these
Cities
and
Townes
,
the
poorest
,
&
meanest
livings
be
provided
,
so
generallie
for
the
most
part
,
are
they
fitted
,
with
the
poorest
and
meanest
Curates
,
as
by
most
lamentable
experience
is
to
be
seene
,
in
all
the
Episcopall
cities
of
the
Realm
,
excepting
London
.
Nay
the
chiefe
and
Metropolitane
citie
of
Canterburie
is
not
to
bee
excepted
.
For
in
that
Citie
there
being
about
12.
or
13.
Parish
churches
,
there
hath
not
bene
ordinarilie
of
late
yeares
aboue
3.
or
4.
able
Preachers
,
placed
in
the
same
Churches
.
The
Chapples
to
be
dissolved
,
and
the
Churches
to
be
consolidated
by
two
,
and
two
into
one
,
&
one
,
can
be
no
fewer
in
number
then
one
thousand
at
the
least
.
All
which
if
they
might
be
solde
,
the
money
to
bee
raysed
vpon
their
sale
,
could
be
no
lesse
then
twentie
thousand
poundes
,
if
they
were
soulde
onlie
for
twentie
pounds
a
peece
.
But
if
they
be
well
worth
,
double
or
treble
so
much
,
then
would
the
treasure
also
bee
doubled
or
trebled
.
This
dissolution
of
Chapples
,
and
vnion
of
Churches
,
is
no
new
devise
,
nor
strange
innovation
:
But
hath
ben
heretofore
thought
vpon
,
and
in
some
parte
confirmed
alreadie
by
our
Kinges
in
their
Parleaments
.
Touching
the
dissolution
of
Chapples
,
the
most
Dissolution
of
Chappels
noe
newe
devise
.
reverend
Father
Thomas
Crammer
,
Archbishop
of
Camterburie
,
with
the
residue
of
the
Kings
Commissioners
,
appointed
for
the
reformation
of
Ecclesiasticall
lawes
alloweth
of
the
same
.
And
for
the
vnion
of
Churches
,
there
was
an
acte
made
27.
H.
8.
so
they
exceeded
not
the
value
of
six
pounds
.
And
by
a
statute
Titu
.
de
eccles.
gard
.
fol.
54.
r.
Ed.
6.
it
was
lawfull
for
the
Mayor
&
Recorder
of
the
Citie
of
Yorke
,
and
the
Ordinarie
or
his
Deputie
,
&
six
Iustices
Lawfull
for
the
Maior
of
Yorke
,
&c.
to
vnite
Churches
in
the
Citie
of
Yorke
.
of
the
peace
in
the
same
Citie
,
to
vnite
and
knit
together
,
so
many
of
the
poore
Parishes
of
the
same
Citie
and
suburbes
of
the
same
,
as
to
them
should
be
thought
convenient
,
to
be
a
living
for
one
honest
incumbent
.
And
it
was
lawfull
for
the
said
Mayor
,
Recorder
,
and
Aldermen
,
to
pull
downe
the
Churches
,
which
they
should
think
superflous
in
the
said
citie
,
and
suburbes
of
the
same
,
and
to
bestow
the
same
,
towardes
the
reparation
and
enlargement
of
other
Churches
,
of
the
Bridges
in
the
Citie
,
and
to
the
reliefe
of
the
poore
people
.
The
considerations
which
moved
the
King
and
Parleament
,
What
reasons
moved
K.
Ed
6.
to
vnite
churches
in
York
may
moue
King
Iames
to
vnite
Churches
in
Canterburie
,
&c.
to
ordeyne
this
act
,
were
these
,
viz.
The
former
incompetencie
of
honest
livings
,
the
former
necessitie
of
taking
verie
vnlearned
and
ignorant
Curates
not
able
to
do
any
part
of
their
duties
;
the
former
replenishing
of
the
Citie
,
with
blinde
guides
and
Pastors
;
the
former
keeping
of
the
people
,
aswell
in
ignorance
of
their
duties
to
God
,
as
also
towardes
the
King
,
and
common
weale
;
and
lastlie
the
former
danger
of
the
soules
of
the
Citizens
.
If
then
in
these
dayes
it
might
please
the
King
to
applie
,
like
playsters
,
to
the
like
sorcs
,
to
provide
remedies
,
for
the
like
mischieves
,
and
for
the
like
diseases
,
to
minister
like
medicins
,
it
would
come
to
passe
no
doubt
,
in
few
yeares
,
that
the
lame
&
the
blind
,
&
the
broken
,
with
a
number
of
vnhallowed
and
vncleane
beastes
,
should
be
swept
,
and
cast
foorth
of
all
the
Parochiall
churches
,
within
Canterburie
,
Winchest
,
Chichester
,
Lichfield
,
Oxford
,
and
other
great
Cities
of
the
Realme
.
For
these
Chapples
,
and
smaler
churches
,
being
the
verie
Chapples
,
the
seminaries
of
hyrelings
.
Seminaries
,
of
all
hyrelinges
,
and
idoll
Sheapheards
,
a
benefice
can
no
sooner
become
voyd
,
but
the
poore
,
and
hungrie
Chapleynes
,
wearie
of
their
thynne
dyet
,
and
long
leaping
after
a
beane
,
presentlie
trudge
to
the
patrone
,
offering
,
or
accepting
any
condicions
to
be
presented
by
him
.
And
not
onelie
should
the
Church
by
this
meanes
,
bee
rid
of
these
vermine
,
but
also
the
learned
&
preaching
Minister
,
without
further
aide
or
contribution
,
in
those
places
,
might
haue
more
liberall
maintenance
,
then
erst
they
haue
had
.
For
then
should
they
be
no
more
constreyned
,
to
deduct
out
of
their
livings
,
by
reason
of
Chapples
yet
standing
,
and
as
it
were
annexed
to
their
Parish
churches
,
some
10.
lb.
some
20.
lb.
some
30.
lb.
by
the
yeare
,
for
the
wages
of
these
hyrelings
.
Besides
this
,
a
singuler
and
apparant
benefite
,
By
the
dissolution
of
Chappels
many
suites
in
law
shold
be
avoyded
.
could
not
but
redound
to
the
common
weale
,
by
the
dissolution
of
these
Chapples
,
when
as
many
,
long
,
tedious
,
and
changeable
,
&
vncharitable
sutes
,
heretofore
had
&
commenced
,
should
hereafter
bee
extinguished
,
between
the
Parochians
of
the
mother
Churches
and
the
inhabitants
of
Hamblets
,
for
&
concerning
the
repayre
,
and
reedifying
of
the
said
Churches
,
and
Chapples
,
&
for
other
rights
,
and
duties
chalenged
to
belong
from
one
vnto
the
other
.
A
third
meanes
to
leavie
a
treasure
,
Sequestration
of
the
fruits
of
the
Churches
of
pluralists
may
further
the
treasure
for
the
redemption
of
impropriations
.
for
the
redemption
of
impropriations
,
may
be
a
sequestration
of
the
fruites
of
the
Churches
of
non
Residentes
,
and
commendames
,
with
the
fruites
of
the
Churches
of
the
pluralistes
,
and
perinde
valeres
,
from
the
which
the
same
plurisied
persons
are
to
depart
;
the
said
sequestration
no
longer
to
endure
,
then
some
able
Ministers
may
be
provided
&
placed
in
the
same
Churches
.
A
fourth
meane
to
rayse
this
treasure
,
if
it
please
the
King
,
and
that
the
church
have
found
favour
in
his
sight
,
may
bee
the
money
due
vnto
the
King
vpon
such
penall
lawes
,
as
for
the
benefite
of
the
common
weale
,
are
necessarilie
to
be
put
in
execution
,
&
especially
vpon
the
law
of
provision
and
premunire
,
not
pardoued
by
the
Queene
.
And
albeit
happelie
the
King
,
vpon
a
most
worthie
and
christian
zeale
,
be
well
pleased
hereafter
not
to
vrge
vpon
the
popish
recusantes
,
the
payment
of
their
forfeytures
,
for
absence
from
divine
service
,
yet
because
they
be
able
,
and
do
daylie
contribute
to
seminaries
abroad
,
and
be
favourers
,
and
abettours
of
popish
Priestes
and
Iesuites
,
lurking
at
home
,
the
most
treasonable
&
daungerous
enemies
,
that
can
be
to
the
Kings
Person
and
State
,
in
consideration
heereof
(
I
say
)
if
it
may
please
the
King
,
it
seemeth
not
vnreasonable
,
(
the
lawe
standing
still
in
force
,
and
vnrepealed
)
that
the
popish
recusants
be
vrged
to
the
payment
of
such
summes
of
money
,
as
are
alreadie
forfeyted
;
the
same
by
the
commaundement
,
and
free
gift
of
the
King
to
be
imployed
vpon
the
redemption
of
such
impropriations
,
as
are
within
the
parishes
of
their
abodes
.
To
the
end
that
learned
,
and
preaching
Ministers
,
being
placed
in
the
same
,
they
,
their
wyves
,
children
,
servaunts
,
tenants
,
and
dependantes
,
by
the
powerful
preaching
of
the
worde
,
might
be
converted
vnto
the
Gospell
.
It
followeth
now
in
order
,
that
wee
speak
of
contribution
,
the
fourth
meanes
By
what
contribution
impropriations
may
be
brought
to
the
vse
of
the
ministerie
.
whereby
some
impropriations
may
bee
reduced
whollie
to
the
vse
of
the
Ministerie
.
Wherein
there
can
not
any
certeyne
rule
,
or
direction
bee
prescribed
:
because
it
must
proceed
onlie
from
those
,
whose
heartes
God
shall
touch
,
stirre
vp
,
&
encourage
,
willinglie
to
bring
a
free
offering
,
vnto
the
Lord
,
for
the
building
vp
of
his
spirituall
house
.
For
of
everie
one
(
saith
the
Lorde
)
whose
heart
offereth
Exod.
25.
2
it
freelie
,
yee
shall
take
an
offeringe
for
me
.
And
everie
one
whose
heart
encouraged
him
,
and
whose
Spirite
made
him
willing
,
and
men
,
and
women
,
as
manie
as
were
free-hearted
,
came
and
Exod.
35.
brought
,
taches
,
and
earings
,
and
ringes
,
and
bracelettes
,
all
were
iewells
of
gold
,
and
blewe
silke
,
and
purple
,
&
skarlett
,
and
fine
linnen
,
and
goates
hayre
,
and
Rammes
skinnes
,
and
Badgees
skinnes
,
and
silver
,
and
brasse
,
&
Shittim
wood
,
and
Onix
stones
,
and
Spice
,
and
Oyle
:
Everie
man
,
and
woman
,
(
I
saye
)
whose
heartes
moved
them
willinglie
to
bring
for
all
the
worke
,
which
the
Lorde
had
Exod.
36.
5.
commaunded
,
brought
a
free
offering
.
yea
and
the
people
brought
too
much
,
and
more
than
ynough
,
for
the
vse
of
the
worke
of
the
Lord
.
King
Salomon
,
having
2.
King
.
8.
all
the
Elders
,
the
heads
,
the
chiefe
Fathers
,
and
all
the
men
of
Israell
,
&
the
Priestes
,
and
Levites
,
to
bring
vppe
the
Arck
,
and
Tabernacle
of
the
Lord
,
offered
Beeves
,
and
sheepe
which
could
not
be
numbred
for
multitude
.
Yea
and
after
these
offeringes
were
made
,
and
after
the
Kinge
had
prayed
,
that
their
heart
might
bee
perfect
with
the
Lord
their
God
,
to
walke
in
his
statutes
,
&
to
keepe
his
commaundementes
,
as
at
that
day
;
the
King
agayne
offered
a
sacrifice
of
two
and
twentie
thousande
beeves
,
one
hundred
and
twentie
thousande
sheepe
,
and
so
was
the
house
dedicated
.
After
the
returne
of
the
people
out
of
captiuitie
,
certeyne
of
the
chiefe
Fathers
,
when
they
came
to
the
house
of
the
Lorde
,
which
was
in
Ierusalem
,
they
gave
after
their
abilitie
,
vnto
the
treasure
of
the
worke
,
even
one
and
three
score
thousand
drammes
of
golde
,
and
five
thousande
pieces
of
silver
,
and
an
hundred
priestes
garmentes
:
they
gave
money
also
,
E●●
2.
2
,
68
&c.
to
the
Masons
,
and
to
the
workmen
,
and
meate
,
and
drinke
,
and
oyle
.
Yea
at
the
exhortation
of
Nehemiah
,
the
Priests
,
the
great
men
,
the
people
,
and
the
women
,
Nehe.
2.
〈◊〉
that
they
might
bee
no
more
a
reproch
,
sett
their
mindes
to
the
building
of
the
Walls
,
and
at
their
owne
charges
,
builded
some
,
one
gate
,
some
another
;
some
one
doore
,
some
another
;
som
one
tower
,
some
another
:
some
one
portion
of
the
Wall
,
some
an
other
.
Wherefore
,
seeing
we
haue
not
an
Ester
,
to
succeed
our
Deborah
,
but
a
Salomon
rather
,
to
succeede
a
David
;
yea
such
a
Salomon
,
as
whose
heart
the
Lord
hath
filled
with
an
excellent
spirite
of
wisedome
,
of
vnderstanding
,
and
of
knowledge
,
to
finde
out
,
and
to
dissolve
hard
&
curious
parables
,
&
hath
put
in
his
heart
,
to
teach
and
to
guide
others
;
we
rest
perswaded
in
our
hearts
,
that
the
King
for
his
part
,
treading
in
the
steppes
of
the
godlie
Kings
,
Princes
,
&
Governours
of
Iudah
,
will
goe
in
,
and
out
,
before
his
people
,
as
they
did
before
theirs
.
And
that
he
will
rather
not
eate
of
the
bread
,
nor
drinke
of
the
wine
,
of
the
governoures
Nehe.
5.
that
were
before
him
,
then
that
he
will
not
remitt
the
provisions
the
seasements
the
fynes
,
the
impositions
,
&
the
amerciamentes
,
that
have
bene
exacted
.
Yea
also
that
he
will
feede
from
his
owne
table
,
an
hundred
and
fiftie
Prophetes
,
&
prepare
for
them
oxen
,
and
sheepe
,
and
birdes
,
and
wine
in
all
abundance
,
because
they
are
come
vnto
him
,
from
among
the
prelatistes
that
were
about
them
,
because
their
bondage
hath
bene
grievous
vnto
them
.
Yea
further
also
,
we
are
2
Chro.
11.
perswaded
,
that
he
will
shake
out
of
his
Lapp
everie
servant
of
his
,
that
shall
beare
rule
over
his
people
.
And
thus
much
of
the
meanes
whereby
some
impropriations
,
may
wholie
be
reduced
to
the
vse
of
the
Ministerie
.
It
followeth
to
shewe
by
what
meanes
other
some
impropriations
,
may
be
converted
in
part
,
to
the
maintenance
of
Ministers
to
be
planted
in
Parochiall
Churches
,
now
destitute
of
able
Pastoures
,
in
case
the
sayde
impropriations
by
none
of
the
former
meanes
,
can
be
reduced
whollie
to
their
first
and
auncient
institution
.
Wherein
these
two
things
come
principally
to
be
considered
.
First
,
whether
it
were
not
convenient
,
How
impropriation
,
may
be
in
parte
,
reduced
to
the
Ministery
.
by
some
wholesome
lawe
,
to
haue
it
ordeyned
,
that
the
Heades
,
Governours
,
Rulers
,
and
Maisters
of
the
Vniversities
,
Colledges
,
Cities
,
Townes
,
Hospitalls
,
free
Scholes
,
and
other
bodies
politicke
and
Corporate
,
should
not
from
henceforth
demise
or
sett
to
farme
their
,
or
anie
of
their
impropriations
,
or
anie
of
the
glebe
Lande
,
tythes
,
or
other
fruites
belonging
to
the
same
,
vntill
such
time
as
all
leases
heretofore
made
,
bee
fullie
ended
,
or
otherwise
determined
.
Secondlie
,
whether
it
were
not
convenient
,
to
have
it
enacted
,
by
the
same
lawe
,
that
all
and
everie
impropried
Church
&
Churches
,
with
their
glebes
,
tythes
,
and
other
fruites
,
after
the
determination
of
the
Leases
now
in
being
,
should
be
demised
and
sett
to
farme
,
onlie
to
the
incombent
Ministers
of
the
same
Churches
,
for
terme
of
their
naturall
lyves
,
if
so
long
they
did
continue
reseant
,
and
faithfullie
preach
in
the
same
Churches
,
the
doctrine
of
the
Gospell
,
according
to
the
articles
of
Religion
,
concerning
Faith
and
Sacramentes
,
by
publick
authoritie
,
now
established
in
the
Church
of
England
.
And
because
by
likelihood
the
Vicares
will
not
bee
able
to
pay
fynes
or
incomes
vnto
the
Colledges
,
Hospitalls
,
and
other
places
;
and
because
also
it
seemeth
reasonable
,
that
the
Colledges
,
Hospitalles
,
&
other
places
,
by
some
other
meanes
,
should
be
recompenced
,
we
leave
it
agayne
to
bee
considered
,
whether
it
were
not
convenient
that
the
Vicars
,
in
consideration
of
non
payment
of
fynes
,
should
yeelde
in
money
,
corne
,
or
other
provision
,
to
the
double
,
or
treble
value
,
of
the
anicient
and
vnimproved
rentes
.
For
m●n
experienced
in
these
affaires
of
this
life
,
know
,
that
the
profites
arising
out
of
churches
appropried
,
vnto
the
farmours
thereof
,
are
commonlie
sixe
,
eight
,
or
tenne
tymes
more
worth
by
iust
estimation
,
than
are
the
old
rentes
,
payable
vnto
Colledges
,
Hospitalles
,
&
other
like
places
.
And
thus
we
see
howe
together
with
the
bringing
in
of
these
thinges
,
which
are
required
to
be
planted
in
the
Church
,
imp●opriations
may
stande
,
as
mens
lawfull
possessions
,
and
heritages
,
or
otherwise
how
without
damage
or
hurt
to
the
King
,
or
Realme
,
they
may
be
converted
to
the
vse
and
provision
of
the
Ministers
,
what
soever
hath
bene
insinuated
by
the
Admonitor
to
the
contrarie
.
And
yet
do
I
not
in
anie
of
these
things
,
or
of
any
other
thing
,
first
or
last
spoken
,
or
to
bee
spoken
,
desire
mine
owne
advyse
and
iudgement
so
to
be
respected
,
as
though
I
should
arrogate
vnto
my selfe
more
knowledge
then
all
others
,
which
labour
in
the
cause
of
reformation
:
but
onelie
I
submitte
these
my
private
meditations
with
their
reasons
,
to
the
censures
of
all
wise
,
godlie
,
and
learned
men
.
Humblie
praying
them
so
to
bestir
their
own
wits
,
and
so
to
bestowe
their
own
cunning
,
and
learning
,
that
a
better
&
more
easier
way
,
by
their
ingenuousnes
,
may
be
found
out
,
&
procured
to
take
place
.
And
in
the
meane
season
,
that
these
motions
tendered
to
their
vewes
,
may
not
altogether
bee
neglected
but
duly
weyed
,
and
considered
.
Especiallie
for
that
I
haue
not
tendered
any
other
thing
to
be
performed
,
by
any
of
these
meanes
,
vnto
any
other
,
then
such
as
whervnto
I
my self
,
to
my
power
,
yea
and
beyond
my
power
,
as
far
as
in
me
lyeth
,
shall
bee
readie
to
yeelde
.
And
howsoever
the
Bishoppes
&
other
great
Clergie
Maisters
,
with
their
statelie
favourites
,
may
pretend
some
part
of
this
devyse
,
to
be
an
hinderance
of
learning
,
and
other
some
parte
,
not
to
be
for
the
Kings
profite
;
yet
to
the
first
we
answere
brieflie
,
that
learninge
is
not
so
much
furthered
,
by
a
few
great
rewardes
,
provided
for
a
few
great
learned
men
,
as
it
is
by
many
good
rewardes
,
appointed
for
many
good
learned
men
,
as
hereafter
more
at
large
,
in
a
more
convenient
place
is
declared
.
Touching
the
Kinges
profite
,
we
affirme
,
that
it
is
not
onelie
most
profitable
,
but
also
most
honorable
for
the
King
,
to
haue
a
multitude
of
loyall
,
vertuous
,
and
godlie
subiectes
.
And
that
such
manner
of
subiectes
,
can
by
no
meanes
better
be
procured
,
then
by
a
continuall
preaching
Ministerie
of
the
worde
,
to
bee
planted
in
everie
parish
,
of
the
Kings
Realmes
.
And
because
no
man
better
,
knoweth
the
reciprocall
dueties
,
betweene
a
Christian
King
,
and
christian
Counsellers
,
we
leave
the
discerning
of
the
spirites
of
these
profite
preachers
,
to
the
triall
and
iudgement
of
our
most
Christian
King
;
whom
if
he
shall
finde
,
either
by
flatterie
,
to
fawne
vpon
the
Kings
profite
,
or
by
labouring
to
keepe
the
King
in
a
good
opinion
of
thinges
amisse
,
we
most
humblie
beseech
the
King
,
to
accept
them
,
and
rewarde
them
for
such
,
as
could
wishe
in
their
heartes
,
the
King
should
rather
be
impoverished
by
having
many
bad
,
&
vnprofitable
subiectes
,
then
that
them
selues
would
not
be
enriched
,
by
enioying
manie
good
and
profitable
impropriaons
.
As
for
the
Lawes
whereby
Patronages
do
stande
,
as
mens
lawfull
possessions
,
and
inheritances
,
which
(
as
the
Admonitor
saith
)
must
also
be
taken
away
,
how
the
same
lawes
may
still
endure
,
or
by
consent
of
Patrones
,
be
altered
,
without
their
damage
(
if
God
permit
)
when
we
come
to
speake
,
of
the
election
of
Ministers
,
wherein
,
the
reformers
are
charged
with
the
hurling
,
and
thrusting
out
of
patrones
,
shal
be
declared
.
Admonition
.
The
lawes
of
England
to
this
day
haue
stood
by
the
authoritie
of
the
Pag.
78.
three
estates
,
which
to
alter
now
by
leauing
out
the
one
,
may
happely
seeme
a
matter
of
more
weight
,
then
all
men
doe
iudge
it
.
Assertion
.
Not
to
stand
vpon
termes
with
the
Admonitor
,
that
the
lawes
vsually
called
the
common
lawes
of
the
lande
,
being
meere
customary
lawes
,
did
neuer
yet
stande
by
the
authoritie
of
the
three
Estates
,
I
will
take
his
meaning
to
be
,
that
the
statute
lawes
of
England
,
to
this
day
haue
stood
by
authority
of
the
three
Estates
;
which
to
alter
nowe
by
leaving
out
the
one
,
&c.
and
then
therevnto
,
I
aunswere
,
that
not
any
one
of
the
three
The
bringing
in
of
the
discipline
by
pastours
and
elders
is
not
the
leauing
out
of
Parleament
any
one
of
of
the
three
Estates
.
Estates
should
be
left
out
,
or
barred
,
from
having
authoritie
in
making
and
promulging
statute
lawes
,
though
the
goverment
of
the
Church
,
by
Pastors
and
Elders
were
brought
in
.
For
we
which
so
much
cry
(
as
he
saith
)
for
this
maner
of
gouerment
,
to
be
planted
,
are
so
farr
from
exempting
,
or
excluding
any
one
of
the
three
Estates
,
from
their
auncient
power
,
priviledge
,
and
preheminence
,
in
the
making
of
statute
lawes
,
as
that
we
pronounce
him
to
bee
guilty
of
high
treason
,
to
the
King
,
and
to
the
Realme
,
that
avoweth
the
contrary
.
And
we
affirme
directly
,
and
confesse
plainly
,
that
it
belongeth
onely
,
wholy
,
and
altogether
to
the
three
Estates
,
as
well
to
roote
out
,
and
to
pull
vp
,
whatsoever
goverment
,
is
not
iustifiable
,
by
the
holy
law
of
God
:
as
also
to
plant
&
to
setle
,
whatsoever
discipline
is
warrantable
by
the
same
law
.
And
to
speake
as
the
thing
is
,
how
were
it
possible
to
haue
the
discipline
by
Pastors
&
Elders
planted
by
authoritie
of
the
three
Estates
,
if
one
of
the
three
Estates
should
be
left
out
?
Or
can
it
be
imagined
,
that
any
one
of
the
three
Estates
,
would
euer
consent
,
to
the
bringing
in
of
such
a
governement
of
the
Church
,
as
whereby
(
the
same
goverment
being
once
brought
in
)
the
same
estate
,
should
ever
afterwards
cease
,
to
be
any
more
an
estate
?
Besides
we
acknowledge
that
all
powers
are
of
God
,
&
therfore
euery
one
of
the
three
Estates
,
being
a
power
,
wee
graunt
that
the
same
hath
his
stateship
,
by
the
authoritie
of
God
.
And
if
all
the
three
Estates
,
be
lawfull
by
the
holie
law
of
God
;
how
can
it
be
verified
against
vs
,
that
we
,
which
vrge
the
same
holy
law
,
for
the
bringing
in
of
the
discipline
by
Pastors
and
Elders
,
should
notwithstanding
contrary
to
the
same
law
,
intend
the
leaving
out
,
or
altering
of
any
one
of
the
three
Estates
?
But
which
of
the
three
Estates
was
it
that
he
ment
,
should
be
left
out
?
I
trow
,
there
The
state
of
the
Prelacie
is
not
one
of
the
three
estates
in
Parleament
.
is
none
of
the
state
of
Prelacie
,
so
ill
advised
,
as
to
take
vpon
him
the
proofe
of
this
position
:
viz.
That
the
Lords
spirituall
by
them selves
alone
,
doe
make
one
of
the
three
Estates
,
or
that
the
statutes
of
England
,
to
this
day
haue
stood
by
their
authorities
,
as
by
the
authoritie
of
those
,
who
alone
by
themselves
,
are
to
be
accompted
,
one
of
the
three
Estates
.
For
if
that
were
so
,
how
much
more
them
,
might
the
great
Peres
,
Nobles
,
and
temporall
Lords
,
chalenge
to
make
by
them selves
an
other
estate
?
And
without
contradiction
,
to
this
day
,
the
Commons
summoned
by
the
Kings
writ
,
haue
ever
bene
reckoned
a
third
Estate
.
Now
then
if
statutes
haue
hitherto
stood
,
by
authoritie
of
the
Lords
spiritual
,
as
of
the
first
Estate
,
by
authoritie
of
the
Lordes
temporall
,
as
of
the
second
Estate
,
&
by
authoritie
of
the
Commons
,
as
of
the
third
Estate
,
I
would
gladly
be
resolved
,
what
accoumpt
the
Admonitor
made
of
the
Kings
Estate
.
It
had
not
bene
liegnes
,
nor
loyaltie
(
I
am
sure
)
howsoever
hee
spake
much
of
the
Lords
spirituals
duty
and
fidelitie
in
the
execution
of
our
late
Queenes
lawes
,
to
haue
set
her
Royall
person
,
authoritie
and
State
,
behind
the
lobby
,
at
the
Parliament
doore
.
Either
the
Kinges
Royall
person
then
,
as
not
comprised
within
the
compasse
,
and
circumscription
of
the
three
Estates
,
by
his
meaninge
(
which
had
bene
but
a
very
bad
meaning
)
must
be
thought
to
haue
bene
hitherto
secluded
,
from
authorizing
the
statute
lawes
,
made
in
Parliament
.
Or
it
is
a
most
cleare
case
,
that
the
Lords
spiritual
them selves
alone
,
do
not
make
any
one
of
the
three
Estates
.
And
what
matter
then
of
more
weight
,
may
it
happelie
seeme
to
be
,
to
alter
the
authoritie
of
the
Lords
spirituall
,
and
to
leaue
them
out
of
the
Parliament
,
when
as
notwithstanding
,
they
being
left
out
,
the
statutes
of
England
,
may
remaine
,
&
continue
by
authoritie
of
the
three
Estates
?
And
it
were
not
amisse
for
the
Lords
spirituall
,
to
consider
,
that
the
bodie
and
state
of
the
weale
publike
,
both
now
is
,
and
euer
hath
bene
,
a
perfect
,
entire
and
complete
body
,
and
State
,
without
the
body
and
state
of
Prelacie
:
And
that
the
King
,
the
Nobles
,
&
Commons
of
the
Realme
,
without
Prelates
,
Bishops
,
or
Clerckes
,
do
make
vp
all
the
members
,
and
parts
of
this
body
,
and
of
this
state
;
and
may
therefore
ordaine
,
promulge
,
and
execute
,
all
maner
of
lawes
,
without
any
consent
,
approbation
,
or
authoritie
yeelded
vnto
the
same
,
Anno
36
H
8.
fo.
58.
b.
&
Anno
〈◊〉
.
j.
fo.
93.
2
by
the
Bishops
spirituall
,
or
any
of
the
Clergie
.
And
thus
much
our
Divines
,
Histories
,
&
Lawes
do
iustifie
.
Sir
Iames
Dier
,
Lord
chiefe
Iustice
of
the
common
pleas
,
in
his
reportes
,
telleth
vs
,
that
the
state
and
body
of
a
Parliament
in
England
,
consisteth
first
of
the
Kinge
,
as
of
the
head
and
chief
part
of
the
body
;
secondlie
of
the
Lordes
,
as
principall
members
;
and
lastlie
of
the
Commons
as
inferiour
members
of
that
bodie
.
By
a
Statute
of
provisoes
,
it
appeareth
,
25.
Ed.
3.
holy
church
founded
in
the
state
of
Prelacie
by
the
King
.
That
the
holy
Church
of
England
,
was
founded
into
the
state
of
Prelacie
within
the
realme
of
England
,
by
the
grandfather
of
King
Edward
the
third
,
and
his
progenitours
,
and
the
Earles
,
Barons
,
and
other
Nobles
,
of
the
Realme
,
and
their
Auncestors
,
for
them
to
enforme
the
people
,
of
the
law
of
God
,
&
These
vses
are
changed
to
the
keeping
of
great
horses
,
great
troupes
of
idlers
with
long
hayre
,
and
great
chaines
of
golde
.
to
make
Hospitalities
,
and
almes
,
and
other
workes
of
Charitie
,
in
the
places
where
the
churches
were
founded
.
From
whence
it
followeth
:
First
that
the
Archbishoppes
&
Bishoppes
onelie
&
alone
,
doe
not
make
of
themselues
any
state
of
Prelacie
:
but
that
the
whole
holy
church
of
England
,
was
founded
,
into
a
state
of
Prelacie
.
Secondlie
,
it
is
playne
,
that
the
6.
Eliz.
c.
●
.
Kings
of
England
,
before
they
,
and
the
Earles
,
Barons
,
and
other
Nobles
,
and
great
men
had
founded
the
holy
church
of
Englande
,
into
a
State
of
Prelacie
,
ought
and
were
bounden
,
by
the
accord
The
Kinge
bound
to
doe
lawes
made
without
assent
of
Prelates
to
bee
kept
as
laws
of
the
realm
.
of
their
people
,
in
their
Parleaments
,
to
reforme
and
correct
whatsoeuer
was
offensive
,
to
the
lawes
,
and
rightes
of
the
Crowne
,
and
to
make
remedy
,
and
lawe
in
avoyding
the
mischieves
,
damages
,
oppression
,
and
greevances
of
their
people
,
yea
and
that
the
Kings
were
bound
by
their
oathes
,
to
doe
the
same
lawes
so
made
,
to
be
kept
,
as
lawes
of
the
Realm
,
though
that
thorough
sufferance
,
and
negligence
,
any
thing
should
at
any
time
be
attempted
to
the
contrarie
.
For
whereas
before
the
statute
of
Caerlile
the
Bishoppe
of
Rome
,
had
vsurped
the
Seignories
,
of
such
possessions
and
benefices
,
as
whereof
the
Kinges
of
the
Realme
,
Earles
,
Barons
,
and
other
Nobles
,
as
Lords
and
Avowes
ought
to
haue
the
custodie
,
presentements
,
and
collations
.
King
Edward
the
first
,
by
the
assent
of
the
Earles
,
Barons
,
and
other
Nobles
,
&
of
all
the
communaltie
,
at
their
instancies
and
requestes
,
and
without
mention
of
anie
assent
of
the
state
of
prelacie
,
in
the
said
Parleament
holden
at
Caerlile
,
ordeyned
that
the
oppressions
,
greevances
,
and
damage
susteyned
by
the
Bb.
of
Romes
vsurpation
,
should
not
from
thenceforth
,
be
suffered
in
any
manner
.
And
for
as
much
as
the
greevances
and
mischieves
mentioned
in
the
said
Act
of
Caerlill
,
did
afterward
in
the
time
of
K.
Edward
the
thirde
,
daylie
abound
to
greater
damage
and
destruction
of
the
31.
Ed.
5
sta.
of
heering
.
36.
Ed.
3.
c.
8.
Realme
,
more
then
euer
before
,
and
that
by
procurement
of
Clerkes
,
&
purchasers
of
graces
from
Rome
,
the
sayde
King
Edward
the
third
,
by
assent
&
accord
,
of
all
the
great
men
,
and
commons
of
his
Realme
,
and
without
mention
of
any
assent
of
Prelates
,
or
Lords
spirituall
,
having
regarde
to
the
saide
Act
of
Caerlile
,
and
to
the
causes
conteyned
in
the
same
to
the
honor
of
God
,
and
profit
of
the
Church
of
England
,
and
of
all
this
Realme
,
ordeyned
and
established
,
that
the
free
elections
of
Archbishopps
,
Bishoppes
,
and
all
other
dignities
,
and
benefices
electiue
in
Englande
,
should
holde
from
thenceforth
,
in
the
manner
as
they
were
graunted
by
the
Kings
progenitors
,
and
founded
by
the
Ancestors
of
other
Lords
.
And
in
diuers
other
statutes
,
made
by
King
.
Ed.
the
third
,
it
is
said
,
that
our
Soveraigne
Lord
the
King
by
the
assent
of
the
great
men
,
and
all
the
commons
hath
ordeyned
remedy
,
&c.
That
it
was
accorded
by
our
Sovereigne
Lord
the
King
,
the
great
men
,
and
all
the
commons
,
that
the
Kinge
chieflie
8.
Edw.
3.
〈◊〉
statute
of
.
Provisours
desiring
to
susteyne
his
people
in
tranquillitie
and
peace
,
and
to
governe
according
to
the
lawes
,
vsages
,
and
franchises
of
his
lande
,
by
the
assent
and
expresse
will
and
accord
of
the
Dukes
,
Earles
,
Barons
,
and
the
commons
of
his
Realme
,
and
of
all
other
whom
these
things
touched
,
ordeyned
that
all
they
,
&c.
By
which
desire
of
the
Kinge
,
and
wordes
of
the
Act
,
wee
learne
,
that
our
Sovereigne
Lord
Kinge
IAMES
,
may
susteyne
his
people
,
in
tranquillitie
and
peace
,
and
governe
accordinge
to
the
lawes
,
vsages
,
and
franchises
of
his
kingdome
,
though
the
assent
,
and
accord
of
Prelates
bee
never
required
to
the
enacting
of
anie
statute
in
Parleament
.
Nay
such
hath
bene
and
yet
is
the
power
of
The
king
with
the
assent
of
the
Nobles
and
commons
,
may
repeale
Statutes
without
consent
of
Prelates
.
15.
Ed.
3.
the
King
,
that
with
the
assent
and
accord
of
the
Nobles
,
and
commons
,
hee
hath
authoritie
to
adnull
,
and
make
voyde
,
even
those
Actes
which
in
favor
of
Prelacie
,
and
assent
of
Prelates
,
haue
bene
enacted
in
Parleament
.
As
by
an
Acte
made
in
the
time
of
King
Edwarde
the
third
,
is
plainlie
to
be
seene
.
For
whereas
the
Kinge
by
assent
of
the
Prelates
,
Earles
,
&c.
had
willed
and
graunted
for
him
,
and
for
his
heyres
,
certeyne
articles
firmelie
to
be
kept
,
and
holden
for
ever
,
namelie
,
that
the
Ministers
of
holie
Church
for
money
taken
for
redemption
of
corporall
penance
,
nor
for
proofe
,
&
accompt
of
Testaments
,
nor
for
solemnitie
of
Mariage
,
&c.
should
not
be
impeched
,
&c.
before
the
Kinges
Iustices
;
nevertheles
the
same
Kinge
,
in
the
same
yeere
,
with
assent
of
the
Earles
,
Barons
,
&
other
wise
men
of
the
Realm
,
and
without
assent
of
Prelates
,
revoked
and
adnulled
the
same
articles
againe
.
Againe
King
Richard
the
second
hearing
the
complaints
of
his
faithful
liege
3
Ric.
2.
cap.
3.
people
,
and
by
their
clamour
in
diuers
Parleamentes
of
divers
abuses
crept
in
against
the
solemne
,
and
devour
ordinations
of
Churches
,
&c.
at
the
request
,
&
7
Ric.
2.
cap.
12.
complaint
of
the
Commons
,
by
the
advise
and
common
assent
of
the
Lordes
temporal
(
without
mention
of
any
Lords
spirituall
)
is
said
to
haue
ordeined
,
That
none
of
the
Kinges
liege
people
,
&c.
should
take
or
receive
within
the
Realm
of
England
,
any
procuracie
,
&c.
And
in
the
eleventh
yeare
of
of
the
same
same
Kings
reigne
,
it
is
specially
provided
,
that
the
appeales
,
pursuits
,
&c.
made
&
given
in
the
same
Parleament
,
be
approved
,
affirmed
&
stablished
,
as
a
thing
duly
made
,
for
the
weale
and
profit
of
the
King
,
and
of
all
the
Realme
,
notwithstanding
that
Act
&
Mo.
Rich.
2.
the
Lords
spirituall
,
and
their
Procurators
,
did
by
protestation
,
absent
them
out
of
the
Parleament
,
at
the
time
of
the
said
iudgment
given
.
And
the
like
protestation
being
made
by
the
Prelats
,
&
Clergie
,
at
a
Parleament
,
holden
the
thirde
yeere
of
the
same
King
,
it
was
replied
for
the
King
,
that
neither
for
their
said
protestation
,
or
other
words
in
that
behalf
,
The
King
bound
by
his
oth
,
to
do
his
laws
to
be
made
though
prelates
protest
against
him
.
the
King
would
not
stay
to
graunt
to
his
Iustices
in
that
case
,
and
all
other
cases
,
as
was
vsed
to
be
done
in
times
past
,
and
as
he
was
bound
,
by
vertue
of
his
oath
at
his
Coronation
.
By
all
which
premises
it
is
as
cleare
,
as
the
sunne
shining
at
noone
day
,
that
the
Lordes
spiritual
bee
so
far
from
making
any
one
of
the
three
Estates
,
as
that
(
if
it
please
the
King
)
they
may
not
be
so
much
,
as
any
member
,
or
part
of
any
of
the
three
Estates
at
all
.
If
in
the
time
of
King
Henry
the
eight
,
the
Lords
spirituall
(
being
then
more
in
The
Lords
spiritual
no
principall
members
of
the
Parleament
otherwise
then
as
the
King
pleaseth
.
number
then
the
Lordes
temporall
)
had
bene
but
such
principal
members
of
the
high
Estate
of
Parleament
,
as
without
whom
,
neither
law
could
haue
bin
made
,
Monasterie
nor
Priorie
might
haue
ben
dissolved
;
what
could
the
Kinge
haue
done
as
Head
,
and
the
Commons
haue
done
as
feete
,
and
the
Nobles
haue
done
as
the
Heart
,
the
Liver
and
the
Longes
,
to
the
dislording
and
discloystering
of
the
Abbots
,
and
Priours
,
the
Monkes
,
and
the
Friers
of
those
dayes
.
In
case
the
Prelates
with
their
armes
,
and
with
their
shoulders
,
with
their
handes
,
and
with
their
hornes
,
had
heaved
and
shouved
,
had
pushed
,
and
thrusted
to
the
contrarie
.
But
to
come
nearer
vnto
our
owne
times
,
and
remembrances
,
if
it
can
not
be
proved
,
that
anie
one
Lord
spirituall
No
Lordes
spiritual
present
in
parleament
,
1
Eliza.
was
present
in
Parleament
,
or
gaue
anie
assent
to
the
enacting
of
statutes
,
made
in
the
first
yere
of
the
Queenes
Maiesties
raigne
deceased
,
but
that
it
be
a
cleare
case
,
that
the
auncient
iurisdiction
,
preheminences
,
rightes
,
and
priviledges
of
the
Kinges
Crowne
,
were
restored
,
that
poperie
and
superstition
was
banished
,
&
the
doctrine
of
the
holy
Gospell
harboured
onely
by
the
Queene
,
the
Lords
temporall
,
and
commons
,
what
more
playne
euidence
or
better
proofe
can
there
be
,
that
the
Lords
spiritual
,
by
any
necessitie
be
neither
principalls
,
nor
accessaries
,
neither
branches
,
nor
buddes
,
neither
hanginges
nor
sealings
,
nor
anie
furniture
for
the
house
of
Parleament
.
And
of
this
opinion
are
the
soundest
Historians
,
and
sincerest
Divines
of
our
age
.
In
the
fifteenth
yeere
of
King
Edward
Act.
&
Mo.
fol.
320.
the
third
(
saieth
Maister
Fox
)
divers
petitions
being
put
vppe
in
Parleament
against
provisions
comming
from
Rome
,
the
Kinges
answere
and
agreement
was
made
in
forme
following
:
viz:
It
is
agreed
by
the
Kinge
,
Earles
,
Barons
,
Iustices
,
&
other
wise
men
of
the
Realme
,
That
the
petitions
aforesaid
,
be
made
in
sufficient
forme
of
law
.
Where
it
is
to
be
noted
(
saith
he
)
that
at
the
graunt
hereof
,
the
consent
of
the
Bishoppes
is
neither
named
nor
expressed
,
with
the
Lords
of
Parleament
,
and
yet
the
Parleament
standeth
in
his
full
force
notwithstanding
.
At
an
other
Parleament
(
saith
he
)
William
Wicham
,
Bishoppe
of
Winchester
,
Act.
&
Mo.
525.
for
a
slaunderous
report
,
savouring
of
a
contumelious
lye
,
and
proceeding
of
a
subtile
zeale
,
meaning
falsehoode
,
was
so
by
the
Duke
of
Lancaster
pursued
,
that
by
act
of
Parleament
,
hee
was
condemned
,
and
depriued
of
all
his
temporall
goods
.
And
this
seemeth
to
haue
bin
done
(
saith
Maister
Fox
)
without
assent
,
and
against
the
willes
of
the
Lords
spirituall
;
for
afterwarde
at
an
other
Parleament
,
great
sute
was
made
by
the
Cleargie
,
for
deliverance
of
the
said
Bishoppe
:
and
being
asked
a
subsidie
in
the
Kings
behalfe
,
with
great
lamentation
they
complayned
,
for
lacke
of
their
fellow
and
brother
of
Winchester
,
and
denied
to
ioyne
them selves
in
anie
tractation
of
anie
such
matter
.
And
in
another
Parleament
holden
at
Yorke
,
in
the
sixt
yeere
of
King
Edward
the
third
,
all
Act.
&
Mo.
519.
such
lawes
,
as
then
passed
,
and
were
concluded
by
the
King
,
Barons
,
and
Commons
,
were
good
,
notwithstandinge
the
absence
,
or
malice
of
the
Lordes
spirituall
.
For
it
is
recorded
(
saith
he
)
that
onlie
the
Archb.
of
Yorke
,
the
Bishoppe
of
Lincolne
,
and
the
Abbottes
of
Yorke
&
Silby
were
there
present
.
In
a
booke
intituled
the
burninge
of
Paules
church
in
London
1561.
and
in
the
fift
question
moved
by
a
papist
,
it
is
said
,
that
this
maner
of
ministration
of
Sacramentes
,
set
foorth
in
the
booke
of
common
prayers
,
was
neuer
allowed
,
nor
agreed
vpon
,
&c.
no
not
by
the
Clergie
of
Englande
at
the
last
Parleament
,
but
onlie
it
was
agreed
vpon
,
by
the
Laitie
,
which
had
nothing
a
doe
with
spirituall
matters
,
or
causes
of
religion
.
Wherevnto
the
Reverend
Father
Maister
Pilkington
M.
Pilkington
Bishop
of
Duresme
.
Bishop
of
Duresme
aunswering
:
was
there
not
(
saith
he
)
a
disputation
for
Religion
,
appointed
by
the
Queenes
Maiestie
,
wherein
your
Clergie
was
affraid
,
to
vtter
their
foolishnes
,
in
defending
their
superstition
,
least
they
had
taken
more
shame
in
answering
,
than
they
did
in
holding
their
peace
.
?
I
thinke
the
Vniversities
with
so
manie
places
of
the
Realm
,
receiving
religion
,
&
these
other
disputing
for
it
,
may
be
counted
to
bee
some
part
of
the
Clergie
of
the
Realme
.
And
so
it
was
not
receyued
without
consent
of
the
Clergie
:
But
these
were
not
of
the
Parleament
,
What
then
?
But
as
Ioash
,
Iosaphat
,
Ezekias
,
and
Iosias
,
did
not
make
a
new
religion
,
but
restored
that
which
was
defaced
&
had
long
lien
buried
,
so
our
Parleament
,
did
not
set
forth
a
new
religion
,
but
restore
that
,
which
was
godlie
begane
vnder
the
good
King
Edward
,
confirmed
by
the
Parleament
,
and
Clergie
then
,
&c.
But
nothing
can
be
concluded
,
as
a
lawe
by
Parleament
,
(
say
they
)
without
consent
of
the
Clergie
there
present
.
But
this
havinge
not
their
consent
,
can
not
be
counted
a
law
,
as
they
thinke
.
I
had
rather
(
saith
Maister
Pilkington
)
leaue
this
to
bee
aunswered
by
the
Lawiers
,
then
otherwise
.
Yet
that
the
world
may
see
,
that
some
thing
may
be
saide
in
it
,
we
graunt
him
,
not
this
to
be
true
,
that
no
law
at
all
can
be
made
without
consent
of
Bishoppes
.
Looke
your
old
statutes
of
Parleament
,
when
Bb.
were
highest
,
afore
Edward
the
third
,
and
yee
shall
reade
,
that
they
passed
by
the
consent
of
the
Lords
temporall
and
commons
without
any
mencion
of
the
Lords
spirituall
,
which
statutes
many
of
them
stand
in
strenght
at
this
day
.
Then
it
may
well
be
gathered
,
that
the
consent
of
the
Clergy
was
not
alwayes
so
necessarie
as
they
thinke
it
.
The
Lawyers
,
Iudges
,
and
Iustice●s
put
in
practise
&
execute
these
lawes
,
therfore
their
doinges
,
may
bee
a
sufficient
reason
,
to
lead
the
vnlearned
,
what
opinion
they
haue
of
these
statutes
.
For
Religion
(
except
Iustice
Raftall
)
first
executing
that
,
and
afterward
runing
away
,
may
condemne
the
rest
,
which
I
trust
he
may
not
;
I
thinke
they
would
not
execute
them
,
except
they
had
the
strength
and
nature
of
lawes
.
If
they
doe
contrarie
to
their
knowledge
and
opinion
,
they
can
not
bee
able
to
answere
their
doings
,
but
I
thinke
no
wise
men
are
of
this
opinion
.
Only
these
corner
creepers
,
that
dare
not
shew
their
face
,
and
would
deceyue
the
people
,
goe
about
to
deface
all
good
&
godly
order
,
that
displeases
them
.
In
the
dayes
of
King
Edward
,
they
had
the
like
fonde
opinion
,
that
the
Kinge
could
not
make
lawes
in
his
minoritie
,
vntill
he
came
vnto
full
age
,
and
to
make
the
people
to
disobey
their
Prince
.
Hetherto
Maister
Pilkington
Lorde
Bishop
of
Duresme
;
with
whom
the
most
worthy
&
learned
Maister
Iewell
,
late
Bishop
of
Salisburie
,
M.
Iewel
B.
of
Salisbury
agreeth
in
every
point
.
The
wise
and
learned
(
saith
he
)
could
haue
told
you
that
in
the
Parleaments
of
England
,
matters
haue
evermore
vsed
to
passe
,
not
of
necessitie
by
the
speciall
consent
of
the
Archbishops
&
Bishops
,
as
if
without
them
no
statute
might
lawfully
be
enacted
,
but
onely
by
the
more
part
of
voyces
,
yea
although
the
Archb.
&
Bishops
were
neuer
so
earnestly
bent
against
it
.
And
statutes
so
passing
in
Parleaments
,
onely
by
the
voyces
of
the
Lords
temporall
,
without
the
consent
,
and
agreement
of
the
Lordes
spirituall
,
haue
nevertheles
bin
alwayes
confirmed
,
and
ratified
by
the
Royall
assent
of
the
Prince
,
and
haue
bene
enacted
,
and
published
,
vnder
the
names
of
the
Lordes
spirituall
and
temporall
Read
(
saith
he
)
the
statutes
of
K
Edward
the
first
,
there
shall
ye
find
,
that
in
a
Parliament
holden
at
St
Edmondsbury
,
the
Archbishops
&
Bishops
were
quite
shut
foorth
,
and
yet
the
Parleament
held
on
and
good
,
and
profitable
lawes
,
were
there
enacted
,
the
departing
,
or
absence
,
or
malice
of
the
Bishops
spirituall
notwithstanding
.
In
the
recordes
thereof
it
is
written
thus
:
Habito
Rex
cum
suis
Baronibus
Parliamento
,
&
Clero
excluso
statutum
est
:
The
King
keeping
a
Parleament
,
with
his
Barons
,
the
Clergie
,
that
is
to
say
the
Archbishops
and
Bishops
beeing
shut
foorth
,
it
was
enacted
,
&c.
In
provisione
de
matrona
in
the
time
of
King
Edward
the
third
,
whereas
matter
was
moved
of
bastardy
touching
the
legitimation
of
bastards
,
borne
before
mariage
,
the
statute
passed
wholy
,
with
the
Lordes
temporall
,
whether
the
Lordes
spirituall
would
or
no.
And
that
contrary
to
the
expresse
decrees
&
canons
of
the
church
of
Rome
.
And
thus
much
the
most
reverend
and
godly
Father
Maister
Iewell
Bishop
of
Salisbury
,
wherefore
to
conclude
this
point
against
the
Admonitors
position
,
I
dispute
thus
:
All
those
persons
,
who
by
any
necessity
,
are
none
of
the
three
estates
,
and
by
whose
authorities
,
the
statutes
of
England
,
to
this
day
,
haue
not
stood
,
to
leaue
out
the
same
persons
,
may
happely
seeme
a
matter
of
lesse
weyght
,
then
all
men
doe
iudge
it
:
But
the
Archb:
and
Bb.
are
such
persons
,
as
by
necessitie
are
none
of
the
three
estates
,
and
by
whose
consents
,
the
statutes
of
Englande
to
this
day
,
haue
not
stood
,
Therefore
to
leaue
out
the
Archb:
and
Bb.
may
happely
seeme
a
matter
of
lesse
weight
then
all
men
doe
iudge
it
.
If
our
Evangelicall
Bishops
be
of
that
opinion
,
of
which
the
Popish
Bishops
were
,
viz
,
that
the
house
of
Parleament
is
an
vnfit
,
&
an
vnmeete
place
,
to
haue
the
holie
cause
of
the
religion
of
God
,
debated
and
concluded
vpon
,
and
that
the
Layitie
without
the
Clergie
ought
not
to
conclude
any
thinge
in
religion
,
&
that
in
respect
hereof
,
their
presences
,
their
voyces
,
and
their
assents
are
necessarie
in
the
Parleament
:
If
our
Evangelicall
Prelates
(
I
say
)
make
this
obiection
:
then
besides
that
hereby
they
vnseemely
,
vnmannerly
,
&
vnchristianly
,
accuse
the
whole
land
of
ignorance
and
blindnes
in
religion
,
supposing
neither
King
,
nor
Nobles
,
nor
Commons
,
to
be
able
to
discerne
betwene
night
and
day
,
besides
this
(
I
say
)
so
shamefull
an
abuse
,
of
a
whole
Christian
nation
,
I
would
pray
them
to
remember
what
the
most
reuerend
Fathers
,
Maister
Pilkington
&
Maister
Iewell
haue
aunswered
,
to
such
cavillous
slaunders
.
For
what
els
intended
they
by
many
examples
,
&
proofes
brought
for
the
Parleamentes
of
England
,
consisting
of
the
King
,
the
Nobles
,
and
the
Commons
to
be
lawfull
Parleaments
,
and
to
haue
right
to
establish
religion
,
but
to
iustifie
against
Popish
scoffers
,
that
religion
might
be
receyued
,
&
established
in
Parleament
,
notwithstandinge
the
absence
or
exclusion
of
the
Clergie
?
Besides
,
since
our
lawes
do
vphold
the
state
&
authoritie
of
the
Convocation
Matters
of
religion
not
concluded
in
Parleament
,
before
the
same
bee
consulted
of
in
conuocation
.
house
,
for
the
examination
of
all
causes
of
Religion
,
surely
it
can
not
be
truely
averred
,
that
it
is
necessarie
for
Evangelicall
Bishops
,
to
be
members
of
the
Parleament
house
,
least
controversie
of
religion
,
should
be
handled
,
and
discussed
without
them
.
For
how
should
any
matter
of
religion
bee
concluded
without
them
in
Parleament
,
when
first
of
all
,
the
same
is
to
be
argued
among
them selves
in
convocation
?
or
let
them
hardely
(
if
they
can
)
shew
any
one
instance
,
of
any
change
,
or
alteration
,
either
from
religion
to
superstition
,
or
from
superstition
to
religion
,
to
haue
bin
made
in
Parleament
,
vnlesse
the
same
freely
,
&
at
large
haue
bene
first
agreed
vppon
in
their
Synodes
and
Convocations
?
And
what
booteth
it
,
then
to
haue
a
double
or
treble
consultation
,
and
consent
of
Archbishops
&
Bishops
in
Parleament
?
Is
the
holy
cause
of
God
,
any
whit
bettered
,
by
their
Bishops
riding
from
Paules
to
Westminster
?
Or
can
it
receiue
any
more
strength
,
by
their
walking
from
Westminster
Church
,
to
Westminster
Pallace
?
Nay
it
hath
bene
oftentimes
so
farr
from
being
promoted
by
their
Bishops
,
as
not
onelie
in
their
convocations
,
but
also
in
the
Queenes
Parleaments
,
the
same
hath
ben
shamefully
intreated
,
and
taken
the
foile
:
as
may
witnesse
the
bill
for
the
better
observation
of
the
Sabboth
27.
Eliz.
which
beeing
passed
by
both
houses
of
Parleament
,
was
notwithstanding
gainesaid
&
withstood
,
by
none
so
much
as
by
certayne
Evangelicall
Bishops
,
&
which
(
as
there
all
men
generallie
conceaved
)
was
onlie
stayed
from
being
made
a
law
,
by
the
Queene
,
vpon
their
counsell
,
and
perswasion
.
Admonition
.
It
hath
bene
alwayes
dangerous
to
pick
quarels
against
lawes
setled
.
Pag.
78.
Assertion
.
And
is
it
not
morbus
hereditarius
in
Steuen
Gardeners
argument
,
and
the
Admonitors
argument
in
effect
one
.
Prelates
to
picke
quarrels
against
reformation
of
errours
?
For
even
this
did
Steven
Gardener
reason
against
the
Lord
Protector
.
That
in
no
case
(
sayth
Steuen
Gardener
)
is
to
bee
attempted
,
of
the
Lord
Protector
which
may
bring
both
danger
to
him
,
and
trouble
to
the
whole
Realme
.
But
innovation
of
Religion
,
from
that
state
wherein
King
Henry
left
it
,
may
bee
and
is
like
to
bee
dangerous
,
to
the
Lord
protector
,
&
to
breed
troubles
to
the
whole
Realme
:
Therefore
innouation
of
Religion
from
the
state
that
King
Henry
left
it
,
is
in
no
wise
to
be
attempted
.
And
even
of
this
stampe
,
&
of
this
streyne
is
the
argument
of
picking
quarrelles
against
lawes
settled
:
for
thus
in
effect
he
argueth
:
That
Discipline
in
no
case
is
to
bee
brought
into
the
Church
by
the
Kinge
&
Parleament
,
which
may
be
dangerous
to
lawes
setled
:
But
to
bring
into
the
Church
,
the
Apostolicall
discipline
may
bee
dangerous
to
lawes
setled
.
Therefore
the
Apostolicall
Discipline
,
in
no
case
is
to
bee
brought
into
the
Church
by
the
King
&
Parleament
.
But
forasmuch
as
that
noble
and
religious
Lord
Protector
(
notwithstanding
Steven
Gardiners
sophistrie
)
continued
constant
,
and
couragious
in
the
abolishment
of
Poperie
,
and
superstition
which
King
Henrie
left
,
&
did
without
dangerous
alterations
of
lawes
then
settled
,
innovate
religion
:
How
much
more
now
may
the
Kings
Maiestie
,
the
Lesse
danger
to
reforme
the
Church
by
newe
lawes
,
then
to
continue
corruption
by
old
lawes
.
Lords
and
Commons
in
Parleament
,
attempt
with
effect
,
an
innovation
of
that
state
of
Ecclesiasticall
goverment
,
wherin
the
Queene
left
the
Church
?
And
if
it
can
not
be
denied
,
but
it
had
bene
farre
more
daungerous
,
for
the
Realme
,
and
for
the
Lord
protector
,
not
to
haue
setled
the
holy
doctrine
,
of
the
everlasting
Gospel
,
by
new
lawes
,
then
to
haue
mainteyned
,
and
continued
antichristianitie
by
old
lawes
:
how
should
it
bee
lesse
danger
,
for
the
King
,
in
these
dayes
to
continue
corruptions
in
the
Church
,
by
tolleration
of
old
lawes
,
then
to
haue
the
same
corruptions
reformed
by
establishment
of
new
lawes
?
But
vnto
whom
,
or
vnto
what
,
hath
it
bene
daungerous
,
to
picke
quarrelles
against
lawes
setled
?
What
?
Hath
it
bene
dangerous
to
lawes
setled
?
No.
For
how
should
lawes
setled
be
indangered
by
quarelers
?
sithence
quarellers
are
euermore
in
daunger
of
lawes
settled
.
Or
hath
it
bene
alwayes
dangerous
for
a
King
,
for
a
State
,
for
a
people
,
or
for
a
Countrey
,
to
picke
quarelles
against
lawes
setled
?
No.
For
what
man
is
he
,
or
what
face
carieth
he
,
that
dare
vpbrayde
a
Countrey
,
a
people
,
a
State
,
or
a
King
,
minding
to
vnsetle
,
evil
lawes
,
&
euill
customes
,
to
be
quarelers
against
lawes
setled
?
Let
it
then
onlie
be
daungerous
for
private
persons
,
vpon
private
malecontentment
,
to
picke
quarelles
against
good
lawes
,
wel
,
&
rightly
setled
;
and
let
it
not
be
hurtfull
or
dangerous
for
supreame
Kings
,
powers
,
and
Principalities
,
by
publicke
edicts
,
to
alter
evill
lawes
,
evilly
setled
.
For
to
what
other
end
should
evill
lawes
evilly
setled
,
be
continued
,
but
to
continue
evill
?
And
what
a
thing
were
that
?
This
argument
then
for
lawes
setled
,
being
the
sophisme
of
that
Fox
Steven
Gardener
,
is
but
a
quarelsome
,
and
wrangling
argument
.
Admonition
.
If
this
goverment
whereof
they
Pag.
7●
.
speake
,
be
(
as
they
say
)
necessarie
in
all
places
,
then
must
they
haue
of
necessitie
,
in
everie
particular
parish
,
one
Pastor
,
a
companie
of
Seniors
,
and
a
Deacon
,
or
two
,
at
the
least
,
&
al
those
to
be
found
of
the
parish
,
because
they
must
leaue
their
occupations
to
attende
vpon
the
matters
of
the
Church
.
But
there
are
a
number
of
Parishes
in
England
,
not
able
to
finde
one
tollerable
Minister
,
much
lesse
to
find
such
a
companie
.
Assertion
.
This
argument
seemeth
to
be
drawne
from
kitchin
profite
,
and
is
but
a
bugbegger
to
scarr
covetous
men
from
submitting
their
neckes
vnto
the
yoke
of
that
holy
Discipline
,
which
our
Savior
Christ
hath
prescribed
,
and
which
the
Admonitor
himselfe
confesseth
,
to
haue
bene
practised
by
the
Apostles
,
and
primitive
Church
.
And
yet
because
this
argument
seemeth
to
lay
a
very
heavie
burden
on
mens
shoulders
,
such
as
is
impossible
to
be
borne
,
it
is
an
argument
That
Seniours
&
Deacons
should
be
found
at
the
charge
of
the
Parish
is
absurd
.
worthy
to
bee
examined
,
though
in
it selfe
,
the
same
be
very
vntrue
&
absurd
.
For
who
did
ever
fancie
that
a
Pastour
,
a
company
of
Seniours
,
and
a
Deacon
,
or
two
at
the
least
,
should
be
men
of
occupations
,
or
that
they
should
be
all
found
of
the
parish
,
because
they
must
leaue
their
occupations
,
to
attend
vpon
the
matters
of
the
Church
?
Why
?
there
be
many
hundreths
of
parishes
in
England
,
wherein
there
dwelleth
not
one
man
,
of
an
occupation
.
And
what
reason
then
or
likelihood
of
reason
was
there
,
to
father
such
an
absurd
necessitie
vpon
the
Church
?
As
for
the
necessitie
of
having
one
Pastour
in
every
particular
parish
,
and
of
his
finding
by
the
parish
,
because
it
is
his
duety
,
to
attend
vpon
reading
,
exhortation
,
&
doctrine
,
although
he
be
no
man
of
occupation
,
this
(
I
say
)
is
agreable
&
consonant
,
to
the
goverment
of
the
church
practised
by
the
Bishops
.
And
therefore
in
the
finding
,
&
having
of
one
Pastour
in
every
parish
,
they
,
and
we
differ
not
.
But
that
men
of
occupations
onelie
should
bee
chosen
Seniours
and
Deacons
in
every
parish
;
or
if
Seniours
and
Deacons
,
were
men
of
occupations
in
any
parish
,
that
they
should
bee
all
found
of
the
parish
,
wee
vtterly
disclayme
as
an
absurditie
of
absurdities
.
And
yet
wee
deny
not
,
but
in
Cities
and
great
Townes
wherin
for
the
most
part
,
men
of
trade
,
do
inhabite
,
that
Seniours
&
Deacons
must
of
necessitie
be
men
of
occupations
.
Vnlesse
then
an
occupation
must
of
necessitie
hinder
men
,
from
being
faithfull
,
religious
,
&
godly
men
,
there
is
no
reason
to
inforce
,
that
men
of
occupations
in
Cities
,
and
great
townes
,
should
not
be
chosen
Seniors
,
and
Deacons
.
And
as
for
Countrey
parishes
,
What
kinde
of
men
ought
to
be
chosen
Seniours
&
Deacons
.
wherein
either
verie
fewe
,
or
no
men
of
occupations
doe
reside
,
this
obiection
is
altogether
idle
.
In
which
parishes
also
we
affirme
,
that
men
of
greatest
gravitie
,
integritie
,
wisedome
,
faith
and
godlines
,
ought
to
be
chosen
Seniours
,
and
Deacons
.
And
we
doubt
not
,
but
all
such
men
as
whom
we
intend
,
ought
to
bee
chosen
Seniours
,
and
Deacons
,
whether
dwelling
in
Cities
&
Townes
,
or
in
the
Countrey
,
would
be
as
readie
,
as
willing
,
and
as
watchfull
,
prudentlie
to
imploy
them selues
hereafter
,
in
matters
of
the
Church
,
as
now
either
them selues
,
or
their
equalles
,
are
busied
in
matters
of
their
corporations
,
or
common
weale
,
without
anie
maner
of
contribution
,
to
be
yeelded
towards
their
finding
.
When
the
people
of
Israell
were
commanded
to
pay
their
tythes
,
first
fruites
,
and
other
oblations
vnto
the
Priestes
&
Levites
,
for
their
attendance
and
service
in
the
Sanctuarie
,
we
doe
not
reade
in
the
whole
booke
of
God
,
that
they
were
inioyned
to
be
helpers
and
contributors
to
the
reliefe
and
sustentation
of
the
Captaynes
over
thousands
,
of
the
Captaines
over
hundreds
,
nor
of
the
Elders
&
Governours
,
placed
Citie
by
Citie
,
for
the
affaires
of
the
King
.
And
therefore
sithence
we
haue
neither
precept
nor
president
,
that
all
the
officers
of
the
church
should
bee
founde
at
the
costes
of
the
Church
;
and
sithence
also
as
well
in
Countrey
parishes
,
as
in
Cities
,
&
townes
(
to
the
prayse
and
glorie
of
God
be
it
spoken
)
we
haue
many
able
,
wealthie
,
&
substantiall
persons
,
who
haue
giuen
their
names
vnto
Christ
,
what
necessitie
is
there
that
any
such
Seniours
,
and
Deacons
should
be
elected
,
as
haue
need
to
be
relieved
,
and
supported
by
a
common
purse
?
And
had
the
Admonitor
wel
and
advisedlie
pondered
that
our
Church
Church
wardens
&
side
men
are
not
found
at
the
chardges
of
the
parishes
.
Wardens
,
&
side
men
(
who
carie
a
semblance
of
governing
Seniours
)
that
our
collectors
also
for
the
poore
(
who
iustle
out
the
Deacons
)
being
all
of
them
men
of
occupations
,
poore
husbandmen
,
or
day
labourers
,
and
being
not
founde
of
the
parish
,
are
notwithstandinge
oftentimes
in
the
yere
,
troubled
and
turmoyled
,
from
one
end
of
the
Diocesse
vnto
the
other
,
and
that
which
is
more
,
from
attendance
vpon
their
day
labour
husbandrie
and
occupations
,
to
weight
,
and
to
attend
not
vpon
matters
of
the
church
,
but
vpon
money
matters
,
perteyning
to
the
officers
of
the
Bb.
Consistorie
:
Had
he
(
I
say
)
wiselie
and
sincerelie
considered
these
things
,
he
would
certeinlie
not
once
haue
mencioned
this
so
sillie
and
simple
a
suggestion
.
But
quite
&
cleane
to
cutt
of
at
one
blow
all
the
skirtes
of
the
coat
of
this
sillie
bulbegger
,
that
the
verie
buttockes
of
it
may
bee
bare
,
and
that
the
church
may
see
,
there
is
no
such
burdensome
charge
,
to
bee
layde
vpon
her
,
as
is
feyned
;
the
graue
and
godlie
iudgement
,
and
policie
of
King
Edward
The
iudgement
of
King
Ed.
the
sixt
commissioners
touching
Elders
and
Deacons
.
the
sixt
his
Commissioners
,
authorized
to
compile
a
booke
,
for
the
reformation
of
lawes
ecclesiasticall
,
according
to
an
Act
of
Parleament
,
in
that
behalfe
provided
,
shall
rise
vp
for
vs
,
and
pleade
the
trueth
and
equitie
of
this
our
sayinges
.
The
Commissioners
names
were
these
:
viz.
The
most
reverend
Father
Thomas
Crammer
,
Archbishoppe
of
Canterburie
.
Thomas
Bishoppe
of
Ely
,
Richard
Cox
,
the
Kings
Almoner
:
Peter
Martyr
,
professor
of
Divinitie
,
William
May
,
Rowland
Taylor
,
Doctors
of
the
Lawe
,
Sir
Iohn
Cheeke
,
Iohn
Lucas
,
Richard
Goddericke
,
Maister
Hadon
,
and
others
.
All
Titul
.
de
diuiois
officijs
cap.
10.
fol.
45.
which
reverend
,
learned
,
and
religious
men
,
as
with
one
voyce
&
accord
speak
one
thing
:
so
thus
and
thus
they
speake
:
Evening
prayer
being
finished
,
wherevnto
all
shal
be
attendant
,
after
sermon
in
their
owne
Churches
,
the
chief
minister
whom
they
call
Parochies
,
and
the
Deacon
,
if
happely
they
shal
be
present
,
or
they
being
absent
,
let
the
Ministers
,
Vicars
and
Elders
,
(
lo
the
Archb.
of
of
Canterburie
,
afterwards
a
godlie
Martyr
,
and
Bishoppes
can
skill
of
the
name
of
Deacon
and
Elders
)
with
the
people
conferr
about
the
money
put
apart
to
godly
vses
how
the
same
may
bee
best
imployed
;
And
let
the
Discipline
(
loe
these
sage
Counsellours
were
all
Disciplinarians
)
be
reserved
vntill
that
time
.
For
they
whose
frowardnes
hath
bene
publicke
,
and
tending
to
the
common
offence
of
the
Church
,
let
such
be
recalled
to
the
acknowledgement
of
their
faultes
,
and
let
them
publicklie
for
the
same
be
censured
,
that
the
Church
by
their
wholesome
coertion
,
may
be
brought
in
good
frame
.
Afterward
,
let
the
Minister
going
apart
,
with
some
of
the
Elders
,
take
counsell
,
how
the
others
(
whose
manners
are
said
to
be
lewd
,
and
whose
life
is
saide
to
be
full
of
mischiefe
)
may
first
according
to
the
commaundement
of
Christ
in
the
Gospell
,
come
together
,
&
be
communed
with
,
by
sober
and
discreete
men
,
and
with
a
certeine
kinde
of
brotherly
loue
.
By
whose
admonition
if
they
shall
reforme
themselues
,
thanks
are
diligently
to
be
giuen
vnto
God
.
But
if
they
shall
proceed
foorth
in
their
wickednes
,
they
are
to
be
bound
with
that
sharpe
payne
,
which
by
the
Gospell
wee
know
to
bee
prepared
for
contumacie
.
And
when
the
force
and
vehemencie
of
excommunication
shal
be
shaken
,
first
let
the
Bishoppe
be
sought
vnto
,
who
if
he
shall
consent
,
and
oppose
his
authoritie
,
let
the
forme
of
excommunication
be
dispatched
,
before
the
whole
church
that
we
may
bring
in
as
much
as
may
be
the
auncient
Discipline
.
Thus
much
haue
these
most
Christian
Disciplinarians
,
and
renewers
of
the
auncient
Discipline
,
by
Pastours
,
Elders
,
and
Deacons
both
written
and
spoken
.
And
yet
haue
they
sounded
neuer
a
word
,
to
the
finding
of
Elders
and
Deacons
by
the
Parish
,
nor
by
hauing
men
of
occupations
to
leaue
their
busines
,
to
attend
vpon
matters
of
the
Church
.
For
men
thus
meeting
together
once
onely
in
the
weeke
,
and
that
vpon
the
Lords
day
,
and
that
onely
within
their
owne
parishes
,
and
without
payment
of
any
fees
,
may
very
well
notwithstanding
these
attendances
,
giue
themselues
wholie
all
the
weeke
following
,
to
their
ordinary
vocations
.
And
therefore
against
his
not
able
to
find
one
tollerable
Minister
,
much
lesse
to
find
a
company
,
&c.
I
conclude
thus
:
No
Parish
in
England
shall
be
burdened
to
find
so
much
as
one
Seniour
or
Deacon
:
Therefore
much
lesse
shall
euery
Parish
bee
burdened
to
find
a
company
of
Seniours
,
&c.
Where
the
Admonitor
complayneth
,
Tollerable
and
intollerable
Ministers
.
that
many
parishes
are
not
able
to
finde
one
tollerable
Minister
,
we
would
gladlie
learne
,
by
what
brand
tollerable
Ministers
,
are
knowne
from
intollerable
Ministers
,
according
as
the
Lords
spirituall
iudge
,
or
iudge
not
,
of
tollerable
,
&
vntollerable
Ministers
.
For
if
all
reading
Ministers
(
as
nedes
with
them
they
must
be
)
or
ells
why
doe
they
tollerate
them
,
bee
tollerable
Ministers
,
what
a
vayne
,
and
idle
distinction
,
hath
he
coyned
touching
the
scarcitie
of
maintenance
,
for
tollerable
Ministers
?
Considering
all
Ministers
by
intendement
of
lawe
,
be
able
to
reade
:
and
considering
also
a
verie
small
maintenance
,
is
esteemed
to
be
a
tollerable
maintenance
,
for
reading
ministers
.
For
ells
why
doe
the
great
Bishoppes
,
in
their
great
Churches
of
Cōmendames
,
and
the
rich
Doctors
in
their
rich
Churches
of
non
residencies
,
make
so
small
allowances
to
their
reading
and
stipendarie
Curates
?
And
where
then
is
that
parishe
in
Englande
,
that
is
not
able
to
mainteyne
a
tollerable
Minister
?
The
next
argument
,
that
the
people
might
not
choose
their
Pastours
,
Elders
Pag.
78.
and
Deacons
,
as
is
required
,
is
drawen
partlie
from
a
feare
,
that
the
same
wil
be
a
matter
of
schisme
,
discord
,
and
dissention
in
many
places
:
partlie
from
affection
and
want
of
right
iudgement
of
the
people
,
partlie
from
the
vnrulines
of
the
parishes
,
and
partlie
from
the
broyle
and
trouble
which
may
follow
.
Assertion
.
Vnto
this
obiection
if
I
should
aunswere
nothing
at
all
,
but
onely
should
The
obiection
of
feare
&c.
answered
.
deny
,
that
any
feare
,
or
any
other
inconvenience
at
all
,
pretended
in
this
place
,
is
to
be
feared
to
ensue
,
my
simple
negation
were
more
to
be
tollerated
,
then
his
simple
affirmation
:
for
by
the
canon
lawe
,
non
inficienti
,
sed
ponenti
,
incumbit
onus
probandi
.
And
yet
because
the
Lord
hath
spoken
vnto
Iosua
,
&
in
him
vnto
Doct.
in
c.
6
cui
.
depreb
.
Lib.
2.
vs
all
,
that
wee
should
not
feare
,
nor
bee
discouraged
to
obserue
,
and
to
doe
all
,
that
is
written
in
the
law
,
for
then
(
sayth
the
Lord
)
shalt
thou
make
thy
way
prosperous
,
and
then
shalt
thou
haue
good
successe
,
therefore
in
the
word
of
the
Lord
(
I
say
)
that
none
of
all
this
feare
,
broyle
,
trouble
,
or
turmoyle
,
is
to
bee
feared
at
al.
Nay
that
it
is
most
assuredly
,
and
without
all
doubt
,
to
bee
hoped
,
&
looked
for
,
that
he
would
so
blesse
,
the
attempt
of
putting
his
order
in
execution
,
as
that
the
peoples
approbation
,
and
allowance
of
their
Ministers
,
should
bee
a
matter
of
all
peace
,
quietnes
,
vnitie
,
concorde
,
good
successe
and
prosperitie
to
the
whole
Church
of
God
in
England
.
For
what
an
heathnish
incredulitie
,
were
it
for
vs
to
replie
vpon
the
erroneous
conceyte
of
a
timorous
,
and
suspicious
fancie
,
that
feare
,
and
I
wot
not
what
vnrulines
,
&
vnquietnes
shall
follow
,
when
we
(
receyving
the
lawes
of
peace
from
the
Prince
of
peace
)
haue
his
most
stable
trueth
,
that
his
peace
shall
rest
vpon
vs
,
and
that
all
feare
and
evill
successe
shall
cease
and
vanish
away
.
No
busie
headded
body
therefore
,
shall
bee
able
to
leade
any
man
away
,
to
disquiet
either
Church
or
common
Wealth
,
(
otherwise
then
as
the
Church
in
all
ages
by
the
malice
of
Satan
and
his
instrumentes
hath
euermore
bene
disquieted
)
if
once
the
holy
law
of
the
Gospell
touching
this
point
were
obserued
&
put
in
vre
.
And
if
it
be
feared
,
that
the
choyce
to
be
made
by
the
people
of
God
,
and
which
is
allowed
vnto
them
,
by
the
holy
lawes
of
God
would
proue
to
be
a
matter
of
schisme
,
discord
,
and
dissention
;
howe
much
more
reason
haue
wee
to
feare
,
that
the
fire
of
schisme
,
discorde
,
and
dissention
,
being
blowen
alreadie
,
should
not
break
out
,
and
flame
among
vs
,
if
still
one
man
alone
,
be
suffered
to
thrust
vpon
the
people
of
God
,
not
tollerable
Ministers
,
accordinge
to
Gods
heart
,
but
intollerable
ministers
,
according
to
mans
tradition
.
The
Admonitor
hath
insinuated
vnto
vs
often
in
this
admonition
,
that
it
is
dangerous
to
innovate
.
And
so
I
say
too
,
vnlesse
there
be
evident
M.
de
constitu
.
prim
.
L.
2
vtilitie
of
innovation
.
For
(
saith
the
Emperour
)
in
rebus
novis
constituendis
evidens
esse
vtilitas
debet
,
vt
ab
eo
iure
recedatur
,
quod
diu
aequum
visum
est
.
But
is
it
not
as
perilous
,
yea
sometimes
much
Dangerous
to
innouate
vnlesse
there
bee
euident
vtility
of
innovation
.
more
perilous
not
to
innovate
?
for
proofe
whereof
,
it
shall
suffice
,
to
take
witnes
of
our
owne
times
&
of
our
own
experiences
.
It
seemed
equal
a
long
time
,
and
for
many
yeres
,
that
the
sacrifice
of
the
Masse
with
all
the
pelfe
and
trumperie
thereof
,
should
not
once
be
spoken
against
.
But
we
all
know
,
that
the
abandoning
thereof
,
hath
not
yet
brought
any
perilous
subversion
,
vpon
any
nation
,
that
purely
and
soundly
in
place
therof
,
hath
embraced
the
holy
Sacrament
of
the
Lords
Supper
.
It
seemeth
also
to
be
equal
for
many
ages
past
that
the
Bishop
of
Rome
might
haue
supreame
and
absolute
power
over
all
persons
,
states
,
and
causes
,
not
only
in
Rome
,
Italy
,
Spaigne
,
Germany
,
&
other
forraigne
Kingdoms
,
but
also
in
England
and
Scotland
.
But
as
yet
to
the
view
of
al
the
world
,
it
hath
not
proved
perilous
for
the
King
,
&
Queen
of
England
and
Scotland
,
to
establish
new
lawes
,
for
the
alteration
of
that
ancient
abuse
.
And
why
hath
it
not
bene
dangerous
so
to
do
?
Why
?
forsooth
because
there
was
evident
vtilitie
in
doing
of
it
.
But
how
could
an
evident
vtilitie
appeare
before
it
was
done
?
How
?
Forsooth
because
the
holy
law
of
God
had
warranted
an
alteration
.
For
faith
having
eyes
to
see
the
wisedom
,
the
power
,
and
the
trueth
of
God
in
his
word
,
discerned
a
far
of
that
the
institution
of
the
Lords
Supper
,
was
long
before
the
sacrifice
of
the
masse
.
And
therefore
our
Kings
by
abandoning
popery
out
of
the
Realme
,
did
not
institute
any
new
religion
,
but
onely
they
restored
the
old
.
Now
then
if
the
same
holy
lawe
of
God
,
doe
condemne
the
choyce
,
and
thrusting
of
a
Pastour
vpon
the
people
by
one
man
alone
;
and
againe
if
the
same
lawe
,
doe
impugne
the
primacie
of
one
Pastour
over
all
Pastours
,
as
wel
in
a
Diocesse
,
or
Province
,
as
in
the
whole
West
part
of
Christendome
,
what
daunger
can
it
be
,
not
to
disfranchise
the
one
,
sithence
without
any
maner
of
danger
,
we
haue
abolished
the
other
?
or
what
perill
can
it
be
,
not
to
countenance
the
sonnes
,
sithence
without
peril
we
haue
discountenanced
the
father
?
Especially
seeing
in
this
place
of
the
admonition
we
haue
a
playne
confession
,
that
the
common
maner
of
election
of
Pastors
,
Elders
and
Deacons
in
the
old
Churches
was
made
by
the
people
.
For
if
the
examples
of
schisme
,
discord
Common
manner
of
elections
in
the
olde
churches
was
by
the
people
.
&
contention
,
did
commonly
appeare
in
the
olde
churches
,
while
that
maner
of
election
did
continue
,
then
by
his
owne
mouth
that
maner
of
election
was
common
,
and
did
continue
in
the
olde
churches
.
Besides
,
this
inconvenience
(
saith
he
)
caused
Princes
&
Bishops
so
much
to
entermedle
in
this
matter
.
From
whence
it
necessarily
againe
followeth
,
that
by
the
holy
Scriptures
,
and
law
of
God
,
Princes
and
Bishops
,
did
not
entermedle
with
that
matter
at
all
.
For
had
it
bin
simply
lawful
for
them
,
to
haue
Bb.
medle
not
with
election
of
Pastours
by
the
holie
Scriptures
.
dealt
in
those
causes
by
the
worde
of
God
,
them
as
well
before
schisme
,
discord
,
and
dissention
,
as
afterward
,
yea
rather
much
more
before
then
afterward
.
For
then
by
their
own
right
,
might
Princes
and
Bishops
haue
prevented
all
occasion
of
schisme
,
and
contention
,
and
haue
so
preserved
the
Church
,
that
no
tumult
,
or
disorder
,
should
once
haue
bin
raysed
or
begun
therein
.
Againe
if
by
the
lawe
of
God
,
Princes
&
Bishops
,
had
medled
in
these
matters
,
and
had
not
entermedled
by
humane
devise
,
then
lawfully
by
their
authoritie
alone
,
might
they
haue
chosen
Pastours
,
Elders
and
Deacons
in
the
olde
Churches
:
which
thing
in
this
place
by
necessarie
inference
he
denieth
.
For
schisme
(
saith
he
)
caused
them
to
entermedle
.
So
as
by
his
confession
,
they
were
but
entermedlers
,
and
entercommoners
,
by
reason
of
schisme
,
&
not
commoners
,
and
medlers
by
vertue
of
Gods
word
.
And
yet
now
a
dayes
our
reverend
Bishops
in
this
case
,
are
no
more
entercommoners
,
with
Princes
and
with
the
people
,
they
are
no
more
entermedlers
as
in
olde
times
they
were
;
but
they
haue
now
so
farre
encroched
vpon
the
prerogatiues
of
the
Prince
,
and
privileges
of
the
people
,
that
neither
Prince
Bishops
encroch
vpon
the
right
of
prince
and
people
.
nor
people
,
haue
any
commons
in
the
election
of
Pastours
,
Elders
&
Deacons
with
them
at
all
.
Besides
if
schisme
,
and
contention
among
the
people
were
the
reason
,
why
Bishops
first
entermedled
in
the
choise
of
Pastours
,
we
now
having
no
schisme
nor
contention
about
the
choise
of
Pastours
,
by
the
people
,
and
so
the
cause
ceasing
,
why
should
not
the
effect
likewise
cease
?
But
this
effect
,
is
therefore
still
to
be
continued
,
because
otherwise
the
cause
would
a
new
sprout
out
,
and
spring
vp
againe
.
Nay
rather
inasmuch
,
as
for
these
many
yeares
,
we
haue
had
schisme
,
discord
&
dissention
,
because
the
Bishops
wholy
and
altogether
haue
medled
in
the
choise
of
Pastours
,
and
haue
thrust
vpon
the
people
,
whatsoever
Pastours
please
not
the
people
,
but
pleased
themselves
,
&
haue
not
suffered
the
people
to
medle
,
no
not
so
much
as
once
to
entermedle
in
these
matters
;
in
as
much
(
I
say
)
as
these
things
be
so
:
it
seemeth
most
expedient
,
requisite
,
&
necessarie
,
for
the
appeasing
,
&
pacifying
of
this
discord
,
&
the
taking
away
of
this
schisme
,
to
haue
that
maner
of
election
,
which
was
in
the
old
Churches
,
restored
to
the
people
;
and
this
wherein
the
Bishops
haue
entermedled
,
without
authoritie
from
the
worde
,
to
be
abolished
:
that
so
againe
the
cause
of
schisme
and
strife
,
which
is
now
among
vs
ceasing
,
the
effect
might
likewise
cease
.
After
I
had
ended
this
tract
,
in
this
maner
,
touching
this
poynt
,
there
came
into
mine
handes
a
booke
intituled
The
perpetuall
gouernment
of
Christes
church
written
by
Thomas
Bilson
,
Warden
of
Winchester
Colledge
:
in
the
fifteenth
chapter
of
which
booke
is
handled
this
question
,
viz:
to
whom
the
election
of
Bishoppes
and
Presbiters
doth
rightlie
belong
,
and
whether
by
Gods
lawe
the
people
must
elect
their
Pastours
or
no.
In
whiche
Chapter
also
the
matter
of
schisme
,
strife
,
and
contention
is
handled
.
The
finall
scope
and
conclusion
whereof
,
is
as
the
proposition
importeth
,
two
fold
:
First
,
concerning
Bishops
,
then
concerning
Pastours
.
The
quarell
taken
against
Bishoppes
doth
not
so
much
touch
(
sayth
he
)
the
office
,
and
functions
of
Bishoppes
,
as
it
doth
the
Princes
prerogatiue
.
When
you
rather
thinke
the
Prince
may
not
name
her
Bishoppes
without
the
consent
and
election
of
the
people
,
you
impugne
nor
vs
,
but
directlie
call
the
Princes
fact
,
and
her
lawes
in
question
.
As
touching
this
poynt
of
the
proposition
,
because
the
people
by
any
lawe
,
or
custome
;
never
chalenged
anie
right
,
or
interest
in
the
choyse
of
the
Kings
Bishoppes
,
we
haue
nothing
to
medle
or
to
make
about
the
choyse
,
of
any
of
his
Kinglie
Bishoppes
.
The
Kinge
only
hath
power
without
the
people
to
nominate
his
Kingly
Bb.
Nay
we
confesse
,
as
his
Highnes
progenitours
Kings
of
England
,
haue
bin
the
Soveraigne
Donours
,
Founders
,
Lords
and
Avowes
of
all
the
Bishoprickes
in
England
without
ayd
of
the
people
;
that
so
likewise
it
is
a
right
,
and
interest
invested
into
his
Imperiall
Crowne
,
that
he
onely
,
his
heyres
&
successours
,
without
consent
of
the
people
,
ought
to
haue
the
free
nomination
,
appointment
,
collation
,
investiture
,
and
confirmation
of
all
Bishoppes
from
time
to
time
to
be
placed
in
anie
of
those
Bishoprickes
;
yea
&
we
say
further
,
that
the
King
alone
,
hath
not
power
onely
to
nominate
,
collate
&
confirme
,
but
also
to
translate
,
yea
and
if
it
please
him
to
depose
all
his
Kingly
Bishoppes
without
anie
consent
of
his
people
at
all
.
For
(
say
we
)
eius
est
destruere
,
cuius
est
construere
;
eius
est
tollere
,
cuius
est
condere
:
Neither
will
we
dislike
,
but
rather
content
our selues
,
that
our
late
Queenes
Bishoppes
(
if
they
shall
finde
fauour
in
the
Kings
eyes
)
should
be
also
the
Kings
Bishoppes
,
condicionallie
they
submit
them selues
to
the
lawes
,
&
prerogatiues
of
the
Kings
Crowne
,
content
themselues
with
the
only
name
of
Kinglie
and
Princelie
Bishoppes
,
&
not
challenge
anie
more
the
titles
of
Godly
and
Christian
Bishoppes
,
as
though
without
iniurie
to
the
law
of
God
,
and
Gospell
of
our
Savior
Christ
,
they
could
not
be
dispossessed
of
their
Lordlie
Bishoprickes
.
And
therefore
our
most
humble
prayer
to
the
King
is
,
that
his
Maiestie
would
be
pleased
,
that
such
his
Kingly
Bishops
may
not
henceforth
overcrow
,
and
iustle
our
Gods
Bishoppes
:
nor
haue
any
primacie
over
Gods
Bishoppes
.
And
withall
that
the
King
him self
would
vouchsafe
,
to
hearken
to
the
doctrine
of
such
as
are
in
deed
Gods
Bishoppes
,
rather
than
to
the
Counsel
of
those
who
lately
were
the
Queenes
Bishoppes
.
As
touching
the
second
part
,
viz.
whether
Mai.
Bilson
confirmeth
the
peoples
election
of
their
Pastour
.
Pag.
339.
the
people
by
Gods
lawe
,
must
elect
their
Pastours
,
or
no
;
Maister
Bilson
by
reasons
,
and
profes
brought
for
the
first
vse
of
it
,
rather
confirmeth
then
impugneth
the
same
.
For
(
saith
he
)
Well
may
the
peoples
interest
stande
vppon
the
grounds
of
reason
and
nature
,
and
be
deriued
from
the
rules
of
Christian
equitie
and
societie
:
That
each
Church
and
people
stand
free
by
Gods
law
,
to
admit
,
mainteyne
,
or
obey
no
man
,
as
their
Pastour
without
their
likinge
,
vnlesse
by
law
,
custome
,
or
consent
,
they
haue
restreyned
them selues
:
That
the
people
360.
had
as
much
right
to
choose
their
Pastour
,
as
the
Clergie
that
had
more
skill
to
iudge
:
That
the
Apostles
left
elections
indifferenthe
to
the
people
&
Clergie
at
Ierusalem
:
That
the
Apostles
in
the
Actes
,
when
they
willed
the
Church
at
Ierusalem
to
chose
the
seuen
,
did
not
make
anie
remembrance
or
distinction
of
the
seuentie
Disciples
from
the
rest
:
And
lastlie
,
against
the
cursing
,
&
fighsting
of
the
late
Bishoppes
of
Rome
,
till
359.
excluding
both
Prince
and
people
,
from
yeelding
his
consent
,
or
making
their
request
,
they
had
reduced
the
election
wholie
to
the
Clergie
,
he
telleth
them
by
their
leaue
,
it
was
not
so
from
the
beginning
.
From
all
which
sayinges
of
Maister
339.
Bilson
,
I
conclude
thus
:
Whatsoeuer
is
right
,
lawfull
,
and
free
by
the
lawe
of
God
:
whatsoeuer
standeth
vpon
the
groundes
of
reason
and
nature
:
whatsoeuer
is
deriued
from
Christian
equity
and
society
:
whatsoeuer
is
from
the
beginning
,
and
was
left
by
the
Apostles
to
the
Church
at
Ierusalem
,
the
same
ought
still
to
remayne
,
and
must
bee
kept
inviolable
in
the
Church
.
But
the
peoples
interest
to
choose
their
Pastore
,
is
right
;
is
lawfull
;
is
free
by
the
lawe
of
God
;
standeth
vppon
the
grounds
of
reason
,
and
nature
;
is
aeriued
from
Christian
equity
&
society
;
is
from
the
beginning
,
and
was
left
by
the
Apostles
to
the
church
at
Ierusalem
:
Therefore
the
peoples
interest
to
choose
their
Pastoure
ought
still
to
remayne
,
and
must
bee
kept
inuiolable
in
the
Church
.
The
whole
proposition
and
euery
part
thereof
,
together
with
the
assumpt
,
and
euery
part
thereof
,
is
drawen
from
Mr
Bilsons
owne
confession
.
Onely
to
the
proposition
hee
hath
annexed
certeyne
condicions
or
exceptions
,
viz.
Vnlesse
by
law
,
custome
,
or
consent
,
the
people
haue
restreyned
themselues
,
or
transferred
,
or
altered
their
right
,
or
els
by
their
default
,
or
abuse
,
the
canons
,
counsels
,
superior
powers
,
princely
,
or
publicke
lawes
,
haue
abridged
,
altered
,
or
abrogated
the
same
.
Now
then
it
remayneth
to
know
,
whether
any
consent
,
default
,
abuse
,
custome
,
canons
,
counsels
,
superiour
powers
,
publike
or
Princely
Edicts
,
may
bee
a
good
and
sure
warrant
,
to
abridge
,
transferr
,
or
abrogate
,
the
peoples
interest
,
from
hauing
to
doe
,
in
the
choyse
of
their
Pastours
.
Our
Sauiour
Christ
,
when
he
came
in
the
flesh
,
he
came
to
reforme
the
abuse
crept
in
of
the
Law
,
and
to
improue
the
corruptions
of
doctrine
taught
by
the
Scribes
,
Pharisies
,
and
Doctors
of
the
lawe
,
but
hee
tooke
not
away
any
least
title
of
the
law
,
ne
abolished
any
iote
of
true
,
&
sound
doctrine
in
the
Church
.
The
Gospell
teacheth
vs
to
order
our
iudgements
aright
,
to
bridle
the
vnrulines
of
our
affections
,
&
to
moderate
our
inordinate
appetites
.
But
yet
,
doth
not
the
same
commaund
vs
,
to
empty
our
soules
of
all
iudgement
,
to
bury
our
affections
in
our
bellies
,
and
to
become
as
dead
as
stones
,
without
all
sense
,
or
appetite
.
In
like
sort
wee
graunt
,
that
custome
,
consent
,
Canons
,
Councills
,
Superiour
powers
,
publick
,
&
princely
Laws
,
Canons
and
counsells
,
&c.
may
bridle
disordered
elections
,
but
not
disannul
elections
of
the
people
altogether
.
may
reforme
,
reproue
restreyne
,
direct
,
moderate
,
and
bridle
the
disordered
vnrulines
,
and
contentious
brawlinges
of
the
people
,
in
,
and
about
their
elections
;
yea
and
wee
graunt
further
,
that
they
may
alter
,
abridge
,
or
enlarge
the
forme
and
manner
of
elections
.
All
this
wee
graunt
:
but
that
Christian
Kings
or
any
Superiour
powers
,
may
take
this
right
into
their
owne
handes
(
as
hee
sayeth
)
from
the
people
;
or
that
the
people
by
anie
lawe
,
custome
,
consent
,
canon
,
or
councill
,
may
transferre
or
abolite
their
right
,
freedome
,
and
interest
giuen
and
deduced
vnto
them
,
by
these
rules
and
by
these
groundes
,
I
do
not
yet
perceiue
anie
good
ground
or
reason
for
the
same
.
For
in
so
doing
,
howe
should
the
holy
wisedome
and
providence
of
God
,
who
hath
imprinted
in
our
nature
,
these
rules
and
these
grounds
,
this
equitie
and
this
freedome
,
be
so
holily
regarded
,
and
so
highly
reverenced
,
as
it
ought
to
be
.
For
hath
he
made
vs
free
men
,
and
can
wee
without
contempt
of
this
grace
become
bondmen
?
Hath
he
given
vs
leaue
and
libertie
to
choose
,
&
shall
we
with
prophane
Esau
,
sett
litle
by
this
our
birth-right
,
and
post
our
libertie
vnto
others
,
for
lesse
then
a
messe
of
wort
pottage
?
And
albeit
in
some
cases
,
that
may
bee
well
saide
,
quod
volenti
non
fit
iniuria
,
and
that
quilibet
potest
recedere
〈◊〉
suo
iure
;
yet
the
cases
must
bee
such
,
as
a
mans
willingnes
,
and
readines
to
forgoe
his
right
,
bee
not
tyed
to
him
with
so
strong
a
bande
,
as
is
the
bande
of
the
groundes
of
reason
and
nature
,
of
the
rules
of
Christian
equitie
,
&
of
the
freedome
of
the
lawe
of
God
.
It
is
free
,
I
graunt
,
for
a
man
to
eate
or
not
to
eate
,
to
drinke
,
or
not
to
drink
,
but
for
a
man
not
to
eate
at
all
,
or
not
to
drinke
at
all
,
and
so
with
hunger
and
thirst
to
sterue
him selfe
,
is
not
free
:
and
in
this
case
volenti
sit
iniuria
.
Euery
man
that
hath
a
wife
,
that
hath
sonnes
and
daughters
,
that
hath
men-servantes
,
and
mayd-servantes
;
as
by
the
verie
instinct
of
nature
,
and
by
the
equitie
of
the
lawe
of
Christ
,
he
hath
freedome
to
provide
for
them
,
so
must
hee
carefullie
vse
this
his
freedome
.
And
therefore
he
may
not
wholy
and
altogether
put
from
him selfe
,
and
expose
at
haphazard
,
the
provision
,
education
,
instruction
,
dieting
,
appareling
,
and
lodging
of
his
wife
,
his
sonnes
,
his
daughters
and
his
servaunts
vnto
strangers
:
neither
may
Husbandes
,
Fathers
,
nor
Maisters
giue
their
consent
,
to
the
making
of
anie
lawe
,
or
the
bringing
in
of
anie
custome
,
whereby
their
freedomes
,
should
be
restreyned
,
adnihiled
,
or
made
voyde
in
this
behalfe
.
For
by
thus
violating
the
rules
,
and
grounds
,
&
by
thus
treading
,
as
it
were
,
vnder
foote
,
the
equitie
of
Christ
,
and
the
freedome
they
haue
by
the
lawe
of
God
:
should
they
not
most
prophanelie
,
and
impiouslie
despight
God
,
and
,
as
it
were
,
over
turne
the
whole
order
he
hath
set
in
nature
?
And
if
the
people
may
not
cast
off
these
rules
,
and
these
groundes
,
this
equitie
,
and
this
freedome
in
thinges
apperteyning
to
this
frayle
,
bodily
,
transitorie
,
and
earthlie
life
:
howe
much
lesse
may
they
,
cast
them
off
,
or
sett
litle
by
them
,
in
things
apperteyning
to
the
salvation
of
their
soules
,
and
to
a
durable
,
spirituall
,
everlasting
and
heavenlie
life
?
But
the
peoples
right
to
choose
their
Obiection
,
that
the
peoples
right
did
neuer
depend
vpon
the
expresse
commandement
of
God
Bishoppes
,
did
never
depende
vpon
the
expresse
commaundement
of
God
:
neither
can
the
people
chalendge
by
Gods
law
,
the
right
to
chose
their
Bishoppes
:
I
meane
(
saieth
he
)
no
such
thinge
is
expressed
,
and
conteyned
in
the
Scriptures
.
What
then
?
if
it
doe
depend
,
or
bee
conteyned
vnder
the
generall
groundes
,
and
rules
of
reason
,
nature
,
christian
equitie
,
christian
societie
,
principles
of
humane
fellowshippes
,
the
law
of
God
,
the
practise
of
the
Apostles
,
and
that
which
was
from
the
beginning
:
Is
it
not
sufficient
?
Though
it
bee
not
expressed
in
these
termes
,
viz:
That
the
people
must
chose
,
or
that
the
people
haue
right
to
choose
their
Bishoppes
?
It
is
not
expressed
and
conteyned
in
the
scriptures
,
that
everie
man
must
choose
his
owne
wife
;
or
that
everie
woman
must
choose
her
own
husband
.
And
yet
by
the
doctrine
expressed
,
or
conteyned
in
the
scriptures
,
is
it
true
that
no
man
hath
right
either
to
choose
an
other
mans
wife
,
or
to
choose
an
other
womans
husband
.
And
that
everie
man
hath
right
to
chose
his
owne
wife
,
and
every
woman
right
to
choose
her
owne
husbande
.
Againe
,
it
is
not
expressed
and
conteyned
in
the
scriptures
,
that
infantes
must
bee
baptized
:
Neither
is
it
expressed
and
conteyned
in
the
scriptures
that
the
Bishopp
of
Lichfield
must
haue
but
one
wife
.
Yet
because
it
is
conteyned
in
the
scriptures
,
that
God
in
the
beginning
,
brought
but
one
woman
vnto
one
man
,
and
gaue
to
one
woman
but
one
husband
.
I
assure
my selfe
it
wil
not
be
denied
,
but
that
the
Bishops
must
and
doth
content
him selfe
with
one
wife
,
and
that
every
Christian
ought
to
bring
their
children
to
be
Baptized
.
Besides
if
Maister
Bilson
distinguish
Bishops
in
England
from
Pastors
in
England
,
and
Arch-Bishops
in
England
,
and
Pastours
in
England
,
two
severall
orders
and
degrees
of
Ministers
in
the
Church
of
England
,
then
I
graunt
that
it
is
neither
expressed
nor
conteyned
in
the
Scriptures
that
the
people
must
choose
their
Bishops
in
England
.
And
why
?
but
because
the
Scriptures
(
having
put
no
difference
betwene
Bishops
and
Pastours
)
knowe
no
such
Bishops
as
wee
haue
in
Bishopps
in
England
are
only
Bishops
by
the
Kings
grace
,
&
not
by
diuine
institution
.
England
.
And
therfore
Bishops
in
England
,
being
Bishops
only
by
the
Kinges
grace
,
and
not
by
divine
institution
and
ordination
,
as
Pastours
in
Englande
be
,
hence
is
it
,
that
the
Kings
of
England
,
by
their
prerogatiue
Royall
,
and
not
the
people
,
by
the
rule
of
Scriptures
,
haue
chosen
their
Bishops
in
England
.
And
for
this
cause
also
was
it
,
that
Kinge
Henry
the
eight
,
with
advise
of
the
Parleament
,
did
reassume
,
the
nomination
,
appointment
,
investiture
,
&
confirmation
,
of
his
Kingly
Bishops
from
the
Pope
.
As
for
the
nomination
of
Pastoures
,
having
cure
of
soules
in
parishes
(
otherwise
Pastors
in
parochiall
Churches
were
neuer
placed
by
the
King
;
as
Bb.
are
in
their
Bishoprickes
.
then
all
patrones
by
right
of
patronage
,
doe
giue
presentmentes
)
their
choyse
,
institution
,
translation
,
or
deprivation
,
the
Kings
of
Enland
by
their
regall
power
,
never
yet
hetherto
tooke
the
same
vpon
them
.
And
if
the
Kinges
of
England
by
any
fact
,
or
by
any
law
,
did
never
take
away
the
right
,
interest
,
and
freedome
from
the
people
,
in
choosing
their
Pastours
;
what
right
,
other
,
then
by
vsurpation
,
can
the
Bishops
haue
,
to
impose
,
or
thrust
vpon
the
people
Pastours
without
their
liking
?
But
by
custome
and
consent
the
people
haue
restreyned
them selves
.
Herevnto
(
if
it
were
not
already
sufficiently
answered
,
that
the
people
could
not
lawfully
restreine
them selves
)
yet
Maister
Bilson
him selfe
answereth
:
That
the
late
Bb.
of
The
people
lost
their
consent
by
cursing
&
fighting
of
the
Popes
.
Rome
neuer
left
cursing
&
fighting
,
till
they
had
excluded
both
Prince
,
and
people
,
and
reduced
the
election
wholy
to
the
Clergie
.
By
cursing
,
and
fighting
then
haue
the
people
bene
overruled
,
and
excluded
,
and
not
by
custome
or
consent
,
haue
they
restreyned
them selues
.
Yea
&
by
vertue
of
this
cursed
fight
onely
,
doe
the
Bishoppes
of
Englande
at
this
day
,
exclude
both
Prince
and
people
,
from
medling
in
the
choyse
of
Pastoures
.
For
by
authoritie
of
the
canon
law
,
made
by
those
late
cursing
and
fighting
Bishopps
of
Rome
,
the
Bishoppes
of
England
haue
the
sole
ordination
,
and
placinge
of
Pastours
over
the
people
.
And
from
hence
also
is
it
playne
,
that
the
peoples
right
,
was
not
by
their
default
,
or
abuse
,
relinquished
,
and
forfeyted
.
For
then
then
late
Bishoppes
of
Rome
,
needed
not
to
haue
cursed
,
and
fought
for
it
.
And
now
whether
it
bee
not
meete
,
that
the
Lord
Bb.
professing
them selues
to
bee
Christian
Bishoppes
,
should
still
reteyne
in
their
handes
,
and
not
restore
vnto
Christian
people
,
the
possession
of
their
Christian
equitie
,
and
freedome
,
extorted
from
them
,
by
the
cursings
and
fightinges
of
antichristian
Bb.
I
leaue
it
to
the
consideration
of
the
reverende
Bishoppes
them selues
.
Touching
the
mischieves
and
inconveniences
of
schisme
,
troubles
,
strifes
,
&
contentions
so
often
inculcated
,
and
so
much
vrged
,
and
excepted
against
the
election
of
the
people
,
there
is
no
man
able
(
as
I
thinke
)
to
produce
any
one
pregnant
proofe
,
out
of
any
auncient
,
or
late
Historie
,
that
any
Kinge
or
Soveraigne
power
,
hath
interposed
any
supreame
authoritie
,
to
appease
any
discord
or
dissention
,
ensuing
or
raised
,
vpon
the
bare
choise
,
made
of
any
meere
Parochiall
Pastour
,
by
any
faithfull
and
Christian
people
.
The
schismes
,
strifes
,
and
factions
,
that
were
raysed
in
the
old
Schismes
&
contentions
spring
from
schismaticall
and
proud
clergy
maisters
.
Churches
,
sprang
out
,
and
flowed
onely
from
the
heads
,
and
fountaynes
of
those
schismes
,
strifes
&
factions
:
and
namely
from
proud
,
ambitious
,
and
hereticall
Bishops
,
and
great
Clergie
maisters
.
For
they
being
infected
,
and
poysoned
with
the
contagion
of
schisme
,
and
heresie
,
&
having
sowred
the
mindes
of
their
Disciples
,
with
the
leaven
of
their
hereticall
doctrines
,
no
merveile
if
the
people
became
followers
of
the
evill
maners
of
their
teachers
,
and
no
merveile
if
they
verified
the
proverbe
,
Like
Maister
,
like
Man
;
like
Priest
,
like
People
.
Eustatius
Bishop
of
Antioch
being
a
Sabellian
hereticke
,
Socr.
lib.
cap
●8
.
was
deposed
by
the
Counsell
of
Antioch
:
after
whose
deposition
,
a
fiery
flame
of
sedition
was
kindled
in
Antioch
:
because
one
sort
of
the
common
people
sought
to
translate
Eusebius
Pamphilus
from
Caesarea
to
Antioch
;
some
other
would
bring
againe
Eustatius
.
Eusebius
Bishop
of
Nicomedia
,
and
Theognis
Bishop
of
Nice
,
beeing
both
Arians
,
with
their
confederates
,
raised
skirmishes
Socr.
lib.
2.
cap.
2.
and
tumults
against
Athanasius
.
After
the
death
of
Alexander
,
Bishop
op
Constantinople
about
the
election
of
a
Bishop
,
there
was
greater
sturre
then
ever
before
time
,
and
the
Church
was
more
greevously
turmoyled
:
The
people
were
devided
into
two
parts
:
the
one
egerlie
set
with
the
heresie
of
Arius
,
claue
to
Macedonius
;
the
other
cleaved
very
constantlie
Socr.
lib.
2
cap.
4.
to
the
decrees
of
the
Nicene
Counsell
,
and
choose
Paulus
to
bee
their
Bishop
.
The
cause
of
division
among
the
Citizens
of
Emisa
,
about
the
election
of
Eusebius
Emisenus
,
was
,
for
that
he
was
Socr.
lib.
2.
cap.
6
charged
with
the
studie
of
the
Mathematickes
,
and
accused
of
the
heresie
of
Sabellius
.
After
the
death
of
Eusebius
,
when
the
people
of
Constantinople
,
had
brought
againe
Paulus
,
to
be
their
Bishop
,
the
Arians
chose
Macedonius
.
The
authours
and
chiefe
doers
,
in
that
sturre
were
certaine
Arian
Bishops
,
who
before
ayded
Eusebius
,
that
turned
vp
Socr.
lib.
cap.
9.
side
down
the
whole
state
of
the
church
.
These
and
sundry
such
like
sturres
,
discords
,
factions
,
&
dissentions
,
are
found
to
haue
bin
raised
,
&
pursued
by
schismaticall
,
and
heretical
Bishops
,
their
favourites
&
followers
,
in
the
olde
Churches
;
but
that
these
or
the
like
mischieves
,
and
inconveniences
can
be
proved
,
to
haue
fallen
out
,
by
the
election
of
parochiall
Pastours
in
the
olde
churches
,
we
deny
.
And
why
then
should
not
the
interest
,
and
freedome
of
faithfull
,
&
Christian
people
,
wrested
from
them
by
cursings
and
fightings
,
of
faithlesse
,
and
antichristian
Popes
,
be
restored
to
them
againe
?
And
the
cause
ceasing
,
why
should
not
the
effect
likewise
cease
?
And
therefore
we
humbly
intreate
the
Lords
Bishops
,
that
against
the
grounds
of
reason
and
nature
;
against
Christian
equitie
A
request
to
the
reuerend
Bishoppes
.
and
society
;
against
the
right
&
freedome
of
the
lawe
of
God
;
against
the
principles
of
humaine
fellowshippes
;
against
that
which
was
in
the
beginning
;
and
against
that
which
the
Apostles
left
in
the
Churches
,
by
colour
of
lawes
brought
into
the
Church
,
by
the
cursings
and
fightings
of
the
late
Romane
Bishops
,
they
would
not
hencefoorth
,
barre
&
seclude
the
Kings
Christian
and
faithfull
people
,
from
giving
their
consents
vnto
their
Pastours
.
Yea
and
we
further
beseech
their
Lordships
,
that
as
schollers
vnto
the
Apostles
,
and
as
servants
vnto
the
olde
way
,
of
reason
,
of
nature
,
of
the
law
of
God
,
of
the
equitie
of
Christ
,
and
of
humane
societie
,
they
would
hereafter
imbrace
that
way
,
which
was
from
the
beginning
;
which
is
the
old
way
,
and
the
best
way
,
and
not
any
longer
persist
,
in
a
cursed
and
quareling
way
,
which
is
the
new
way
,
and
the
worst
way
.
But
if
the
Lordes
spirituall
A
supplication
to
bee
King
by
the
Lords
and
commons
for
the
restitution
of
their
right
in
the
choyse
of
their
Pastors
of
their
owne
accord
,
shall
not
readily
voutchsafe
to
yeelde
vnto
vs
this
our
right
,
at
our
intreaty
:
then
for
my
part
,
I
will
briefly
shew
mine
opinion
,
what
were
expedient
,
for
the
Lords
and
commons
,
in
open
Parleament
dutifully
to
pray
,
and
to
supplicate
at
the
Kings
Maiestes
hande
.
Namely
:
At
the
humble
petitions
and
supplications
,
of
all
his
Lords
temporall
,
and
Commons
in
Parleament
assembled
,
his
Maiestie
would
be
well
pleased
,
to
giue
his
Royall
assent
to
an
Act
:
to
be
intituled
:
An
Act
,
for
the
restitution
of
the
auncient
right
,
and
freedome
which
the
people
of
God
in
the
old
Churches
had
,
and
which
the
people
in
England
ought
to
haue
,
in
,
to
,
or
about
the
election
of
their
Pastours
,
and
abolishing
all
papall
power
repugnant
to
the
same
.
For
if
(
as
it
is
plainlie
confessed
)
the
people
of
all
Churches
,
haue
right
,
and
freedome
by
the
law
of
God
,
by
the
equitie
of
Christ
,
by
the
grounds
of
reason
,
and
nature
,
by
the
principles
of
humane
fellowshipps
,
and
by
that
which
was
from
the
beginning
,
to
elect
their
Pastours
:
and
if
also
the
same
right
,
and
freedome
being
left
to
the
old
churches
,
and
especially
to
the
Church
at
Ierusalem
by
the
Apostles
,
haue
bene
taken
away
by
the
cursings
,
and
fightings
of
the
late
Bishoppes
of
Rome
:
then
can
not
the
people
without
violation
of
those
lawes
,
rules
,
&
grounds
,
by
any
Episcopall
power
,
bee
anie
more
excluded
from
their
said
right
,
and
freedome
;
then
could
,
or
might
the
ancient
iurisdiction
of
the
Crowne
of
England
,
haue
bene
still
vsurped
by
the
Pope
from
the
Kings
of
Englande
.
Admonition
.
But
alas
the
common
people
of
Englande
,
thorough
affection
and
want
of
right
iudgement
,
are
more
easily
wrought
by
ambitious
persons
,
to
giue
their
consent
to
vnworthie
men
,
as
may
appeare
in
all
those
offices
of
gayne
or
dignity
,
that
at
this
daye
remayne
in
the
choyse
of
the
multitude
.
Assertion
.
The
Admonitor
in
one
place
of
his
admonition
,
telleth
vs
,
that
he
must
not
put
all
that
he
thinketh
in
writing
,
and
yet
he
writeth
in
this
place
,
that
thinge
,
which
might
farre
better
haue
bene
vtterly
vnthought
,
then
once
written
:
For
could
he
thinke
,
to
winne
the
common
people
of
England
,
to
a
continuall
good
liking
,
of
high
and
stately
Prelacie
,
by
vpbrayding
and
charging
them
to
their
faces
,
in
a
booke
dedicated
vnto
them
,
with
affection
,
and
wantinge
of
right
iugement
?
Was
this
the
way
to
procure
grace
,
favour
,
and
benevolence
at
their
handes
?
And
albeit
this
slaunder
deserued
rather
to
haue
bene
censured
by
the
Commons
in
Parleament
,
then
by
confutation
to
haue
bene
answered
,
yet
for
the
better
clearing
of
the
right
iudgement
,
of
the
common
people
,
givinge
their
consents
,
to
most
worthie
men
,
in
all
offices
of
gayne
,
or
dignitie
,
remayning
in
their
handes
,
I
thinke
it
necessarie
to
shew
the
indignitie
of
this
contumelie
.
There
be
(
I
confesse
)
in
London
,
Yorke
,
Lincolne
,
Bristow
,
Exceter
,
Norwich
,
Coventry
,
and
other
principall
Cities
,
and
Townes
,
corporate
,
Mayors
,
Sheriffes
,
Stewardes
,
Recorders
,
Baylifes
,
Chamberlaynes
,
Bridge-maisters
,
Clerks
,
Swordbearers
,
Knightes
,
Burgeses
,
and
such
like
offices
,
some
of
dignitie
,
and
some
of
gayne
,
but
that
the
officers
,
of
these
,
or
any
other
places
,
whether
of
dignitie
,
or
gaine
,
be
chosen
by
the
multitude
of
those
places
,
is
vtterlie
vntrue
:
for
onely
accordinge
to
their
auncient
customes
,
priviledges
,
and
Charters
,
by
the
chiefe
Citizens
,
Townsmen
,
and
Borough-maisters
,
are
those
officers
chosen
.
The
number
also
of
which
Electors
in
all
places
is
not
alike
.
In
London
the
Aldermen
,
choose
the
Lord
Mayor
.
In
other
Cities
and
Townes
,
sometimes
eight
and
fortie
,
sometimes
fourteene
,
sometimes
twelfe
,
sometimes
only
such
as
haue
born
office
,
as
Mayors
,
Sherifes
,
or
Baylifes
in
the
same
places
,
nominate
and
elect
their
new
Mayor
,
Sherifes
,
and
Baylifes
.
But
that
the
Aldermen
,
principall
Townsmen
,
Boroughmaisters
,
and
men
having
borne
chief
offices
in
those
Cities
,
Townes
,
&
Boroughes
,
haue
easilie
bene
wrought
by
ambitious
persons
,
to
giue
their
consents
vnto
vnworthie
men
,
though
it
haue
pleased
the
Ll.
Bb.
(
with
seene
and
allowed
)
to
haue
spred
and
published
this
saying
,
yet
that
the
same
saying
is
wholy
vnworthie
,
of
anie
credite
to
be
giuen
vnto
it
,
or
to
bee
regarded
of
any
wise
and
indifferent
man
,
let
the
sober
&
peaceable
elections
made
of
the
worthies
of
the
lande
hereafter
mencioned
,
be
witnesses
;
And
to
leaue
to
speake
of
the
election
of
the
Lord
The
officers
in
Cities
&
Townes
corporate
chosen
without
contention
&
ambitious
working
of
vnworthy
men
.
Mayor
of
the
Citie
of
London
,
Sherifes
,
Aldermen
,
Wardens
of
companies
,
Chamberlaynes
,
Bridge-maisters
,
and
other
annuall
officers
,
of
honor
and
dignitie
,
let
vs
consider
whether
the
Citizens
of
London
haue
bene
wrought
by
ambitious
persons
to
choose
Maister
Wilbraham
,
Maister
Onslie
,
Mr
Bromly
,
to
bee
their
Recorders
all
three
afterwarde
the
Queenes
sollicitors
,
and
Maister
Bromly
Lord
Chancelour
of
Englande
:
and
let
vs
consider
whether
the
same
Citizens
,
as
men
of
affection
,
and
want
of
●ight
iudgement
,
did
elect
to
be
Recorders
of
the
same
Citie
Mai.
Serieant
Fleetwood
,
Maister
Serieant
Fleming
,
Maister
Serieant
Drue
,
and
now
Maister
Crooke
,
a
man
wise
,
learned
,
and
religious
,
&
a
Counseler
and
Iusticer
within
the
Principalitie
of
Wales
.
The
Recorder
of
the
Towne
of
Bedford
,
is
the
right
honorable
,
the
lord
St
Iohns
of
Bletsoe
.
The
Recorder
of
Bristoll
was
a
long
time
Maister
Poppam
,
now
Lord
chief
Iustice
of
England
.
The
Recorder
of
Northampton
,
before
he
came
to
be
Iudge
in
the
Kings
bench
,
was
Maister
Serieant
Yelverton
,
a
favourer
of
the
trueth
,
&
an
vpright
Iusticer
:
The
Recorder
of
Warwicke
,
was
Maister
Serieant
Puckering
,
afterward
Lord
Keeper
of
the
great
seale
:
And
of
the
same
Towne
the
Recorder
now
is
,
a
worthie
Knight
,
descended
from
a
noble
house
,
Sir
Foulke
Grevile
:
The
Recorder
of
Coventrie
,
is
Sir
Iohn
Harrington
Knight
,
a
man
zealous
for
the
true
feare
of
God
:
The
Recorder
of
Chichester
,
was
Mai.
Serieant
Lewkner
,
now
chief
Iustice
in
the
principalitie
of
Wales
.
The
Recorder
of
Norwich
was
Maister
Cooke
,
the
Kings
Atturney
generall
.
And
who
soeuer
shall
enquire
,
after
the
names
,
&
after
the
maner
of
election
of
all
the
Recorders
,
in
all
other
Cities
&
Boroughes
of
the
land
,
I
doubt
not
but
he
shall
find
them
all
,
to
haue
bene
farre
from
any
least
shew
,
of
ambitious
working
,
the
Citiezens
,
and
Townsmen
to
nominate
,
and
elect
them
.
Moreover
,
as
these
Noble
persons
,
these
sage
,
graue
,
learned
,
and
christian
Gentlemen
,
quietlie
,
and
in
all
peaceable
manner
,
with
vpright
,
and
good
affection
and
iudgement
,
&
without
ambition
,
haue
bene
chosen
by
the
Citizens
,
Townsmen
,
&
Borough-masters
,
to
the
offices
of
Recordershippes
.
So
likewise
manie
,
&
sundrie
honorable
Counselors
,
Honorable
Counselors
chosen
high
stewardes
,
without
ambitious
working
.
haue
bene
,
and
as
occasion
is
ministred
,
are
daily
elected
by
Citizens
,
&
Townsmen
to
be
their
high
Stewards
.
Sir
Francis
Knolles
,
an
honorable
Counsailour
,
&
one
,
whose
faith
was
famous
among
the
churches
,
as
well
abroad
,
as
at
home
,
by
the
election
of
the
Citizens
of
Oxford
,
remayned
vntill
he
died
,
high
Stewarde
of
the
Citie
of
Oxford
.
The
right
honorable
Sir
Francis
Walsingam
,
by
the
common
Counsayle
of
Ipswich
,
was
made
high
Steward
of
the
same
Towne
:
after
whose
decease
,
the
same
common
counsell
,
by
their
election
,
surrogated
into
the
same
place
,
the
right
honorable
the
L.
Hunsdon
,
late
L.
Chamberlaine
:
the
right
honorable
Sir
Christopher
Hatton
,
L.
Chancelour
of
Englande
,
by
the
Townsmen
of
Cambridg
:
was
chosen
to
be
high
steward
for
the
town
of
Cambridge
.
The
right
honorable
the
old
Earle
of
Arundell
;
&
after
him
the
right
honorable
Earle
of
Lincolne
;
and
after
his
death
,
the
right
honorable
,
the
Lord
High
Admirall
of
England
,
now
Earle
of
Notingham
,
by
the
Borough-maisters
of
the
Towne
of
Gildforde
,
was
elected
to
be
high
steward
of
the
Towne
of
Gildeford
;
Of
all
which
honorable
persons
,
and
of
all
other
their
Peeres
,
chosen
in
other
places
of
the
Kingdome
,
by
the
same
meanes
,
to
the
like
offices
,
there
is
great
reason
,
&
iust
cause
for
the
reverend
Bb.
to
cary
a
more
reverend
estimation
towards
than
,
then
to
burthen
them
as
ambitious
persons
,
to
haue
sought
their
places
,
at
the
hands
of
men
affected
,
&
wanting
right
iudgment
.
As
for
any
other
offices
of
credite
,
dignitie
,
charge
,
and
gouerment
in
the
common
weale
,
now
remayning
in
the
choyse
of
the
commons
:
it
may
easilie
be
proved
,
that
the
common
people
in
sundrie
places
,
haue
bent
,
and
opposed
them selues
,
against
ambitious
persons
,
who
by
sinister
,
&
indirect
meanes
,
haue
hunted
for
preferrement
at
their
handes
.
And
what
if
it
can
not
be
gayne-said
,
but
that
some
publicke
officers
chosen
by
publicke
applause
of
the
people
,
haue
corruptly
behaued
themselues
,
in
their
charges
,
and
haue
not
so
equally
,
and
indifferently
distributed
iustice
,
to
all
degrees
,
as
it
became
them
:
yet
this
their
misdemeanor
can
no
more
iustly
be
laid
as
a
fault
,
nor
any
more
disgrace
,
or
discountenance
the
ancient
and
commendable
forme
,
and
manner
of
election
,
then
the
hipocrisie
,
or
counterfeyt
zeale
,
of
an
euill
man
ordeyned
by
the
Bishop
to
be
a
Minister
,
can
be
imputed
vnto
his
letters
of
orders
or
manner
of
ordination
.
Besides
if
none
bee
able
to
proue
,
that
the
choyse
of
the
Knights
Knights
of
the
Shires
&
other
officers
chosen
by
the
people
without
trouble
to
the
state
.
of
our
Shires
,
Coroners
of
the
Counties
,
Verderers
of
the
Kings
forrests
,
resting
in
the
free
voices
,
and
consents
of
the
freeholders
;
that
the
nomination
of
the
high
Constables
being
in
the
disposition
of
the
Iustices
of
peace
,
at
their
quarter
sessions
;
that
the
choyse
of
our
peti-Conestables
,
third
Boroughes
,
Tything
men
,
Church
wardens
,
Wardens
for
the
high
wayes
,
overseers
for
the
poore
,
side
men
&
such
like
,
remayning
altogether
in
the
free
election
of
the
sutors
to
courts
,
leets
and
law
dayes
,
and
of
the
inhabitants
,
&
Parishioners
of
every
Village
,
Hamlet
,
or
Tything
,
haue
bene
troublesome
to
the
Lievetenants
of
the
Shires
,
to
the
Stewards
of
our
Courts
,
to
the
Lords
of
our
liberties
,
nor
to
the
Ordinaries
of
the
Diocesses
:
If
(
I
say
)
there
be
not
any
one
man
able
to
bring
foorth
some
few
persons
,
for
many
yeres
passed
,
by
whom
the
Officers
and
Magistrates
of
the
Queenes
peace
,
haue
bene
sued
vnto
,
and
importuned
,
for
the
pacification
of
any
strife
,
contention
,
or
debate
,
of
any
busy
head
,
or
ambitious
person
,
raysed
among
the
people
,
about
the
choise
of
any
one
of
these
Officers
;
then
(
I
say
)
it
is
meete
,
and
it
importeth
the
Lords
Bishops
very
deepely
,
that
for
ever
hereafter
they
bee
silent
,
and
never
any
more
vtter
so
vile
a
slander
,
against
so
Noble
a
people
,
as
are
the
people
of
England
:
viz.
that
vpon
affection
,
and
want
of
right
iudgment
,
they
will
easily
be
led
by
ambitious
persons
to
preferre
vnworthy
persons
vnto
all
Offices
of
gayne
or
dignitie
.
Or
that
this
nation
Pag.
8.
of
Englande
,
vpon
light
causes
,
is
more
enclined
to
broile
,
and
trouble
then
any
other
.
And
to
speake
the
trueth
(
as
daily
experience
teacheth
vs
)
what
feare
of
trouble
No
feare
of
trouble
about
the
choyse
of
an
ecclesiastical
Officer
.
is
there
likely
any
way
to
ensue
by
reason
of
dissention
,
&
ambition
among
the
people
in
the
choyse
of
an
ecclesiasticall
Officer
,
when
most
of
the
people
,
shall
rather
shune
and
eschew
,
then
long
or
desire
to
beare
any
ecclesiasticall
office
?
The
common
people
among
whom
I
dwell
vse
oftentimes
many
delayes
,
yea
they
procure
what
favour
&
friendship
they
can
,
not
to
be
appointed
,
to
any
the
inferiour
offices
before
specified
:
And
why
do
they
so
,
but
because
those
offices
be
full
of
bodily
care
,
and
trouble
?
And
is
there
then
any
Christian
,
knowing
,
how
the
whole
soule
,
minde
,
and
spirite
of
a
man
is
altogether
to
be
imployed
in
the
dischardge
of
a
spirituall
function
,
that
will
dissentiously
and
ambitiously
seeke
to
be
chosen
an
Elder
?
The
Admonitor
telleth
vs
,
that
men
Pag.
79.
by
experience
know
that
many
parishes
vpon
some
private
respect
,
do
send
their
letters
of
earnest
commendation
for
verie
vnfit
,
and
vnable
persons
,
insinuating
thereby
what
an
inconvenience
might
follow
,
if
Parishes
had
the
whole
direction
,
and
order
to
sound
out
,
who
were
fit
and
able
persons
.
But
as
this
fancie
was
never
yet
by
any
of
sound
iudgment
on
our
behalf
,
so
much
as
once
thought
,
much
lesse
insisted
vpon
:
so
may
it
please
the
reverend
Bishops
to
bee
advertized
,
that
the
meanest
and
simplest
Parishioner
,
among
a
thousand
,
can
quicklie
retort
this
reason
against
their
Lo.
viz.
that
no
parishes
by
letters
of
commendacion
,
can
commend
vnto
any
Bishop
,
any
person
,
as
an
able
and
fit
man
,
vnto
any
particuler
parish
or
speciall
charge
:
vnlesse
the
same
,
or
some
other
Bishop
haue
formerly
ordeyned
him
,
and
approved
him
to
bee
a
fit
and
able
person
for
every
place
.
And
how
then
were
it
possible
if
the
choyse
of
having
one
,
to
be
their
Pastor
,
were
wholy
in
the
hands
of
a
parish
,
that
the
same
parish
could
choose
any
worse
men
,
any
more
ignorant
,
and
vnlearned
men
,
then
their
Ll.
haue
commended
vnto
vs
.
For
haue
they
not
chosen
,
sent
,
&
commended
such
vnto
vs
as
know
not
a
bee
from
a
batle
doore
,
as
vneth
knowe
to
read
English
,
and
as
knowe
not
the
Lordes
prayer
from
the
Articles
of
faith
:
Of
which
sort
of
Ministers
,
Ministers
sent
vnto
the
people
,
which
know
not
a
b.
from
a
batle
doore
.
the
Parson
of
Haskam
now
living
a
Chaplin
in
Winton-diocesse
may
be
produced
for
a
witnesse
omni
exceptione
maior
.
For
thus
much
is
to
bee
proved
from
the
report
of
a
good
and
religious
Knight
dwelling
within
that
Diocesse
,
that
vpon
a
time
in
the
presence
,
&
at
the
instant
request
of
the
said
Knight
,
when
a
protestant
Bishop
of
the
same
The
person
of
Haskams
aunswere
to
the
Bishopp
of
Wincester
Diocesse
deceassed
,
had
demanded
of
the
new
Parson
of
Haskam
,
which
was
the
first
Petition
of
the
Lordes
prayer
,
the
saide
Parson
,
after
hee
had
a
prety
space
paused
and
gased
towardes
heaven
,
at
length
made
this
answere
,
viz:
I
beleeve
in
God
the
Father
Almightie
,
at
which
answere
the
Knight
merelie
smoyling
,
I
told
you
my
Lorde
,
quoth
the
Knight
,
what
a
profound
Clerke
your
Lordship
should
find
this
fellowe
.
Well
how
vnclerkly
,
and
how
vnprofoundly
soever
this
Clercke
then
aunswered
,
and
albeit
at
that
present
,
he
could
not
obteine
the
institution
,
which
hee
came
for
,
to
that
benefice
(
for
the
good
Bishop
hated
such
grosse
ignorance
)
,
yet
this
Clerke
afterwardes
,
by
the
corruption
of
the
same
Bishops
Chancelour
,
was
instituted
into
the
same
benefice
,
and
to
this
day
possesseth
it
quietly
,
though
he
can
hardlie
read
Englishe
to
the
vnderstanding
of
his
people
.
I
could
haue
enformed
him
also
of
many
other
such
Clerkes
resiant
and
beneficed
in
that
Diocesse
:
and
namely
of
the
Vicar
of
W
:
who
vpon
an
holy
day
,
in
steed
of
preaching
the
Word
Fables
read
in
the
church
which
hee
could
not
,
or
in
reading
of
Homilies
which
he
would
not
,
(
to
terrifie
his
Parishioners
with
the
iudgments
of
God
,
&
to
moue
them
vnto
repentance
)
solemly
reade
and
published
a
contrefaict
fable
out
of
a
litle
Pamphlet
,
intituled
,
Strange
newes
out
of
Calabria
;
pretended
to
be
prognosticated
by
M.
Iohn
D●leta
.
Of
these
&
of
a
number
of
such
able
&
skilful
Clerks
&
Chaplins
;
my
Lords
of
the
Clergie
may
be
enformed
.
And
therefore
on
the
behoof
,
and
in
the
defence
If
the
people
had
choyse
of
their
Pastors
,
they
would
provide
better
then
the
Bishopps
send
them
.
of
the
common
people
of
England
,
I
am
to
testifie
and
to
protest
vnto
their
Lordships
,
that
by
the
mercifulnes
and
goodnes
of
our
God
,
we
are
not
yet
become
so
ignorant
,
rude
,
&
barbarous
,
as
that
wee
would
admit
such
maner
of
Clerkes
&
Chaplins
,
to
haue
the
cure
of
our
soules
,
in
case
,
it
laide
in
our
power
to
chuse
,
and
refuse
out
owne
Pastours
.
No
,
no
,
our
soules
,
and
the
soules
of
our
wives
,
children
and
families
should
bee
more
deare
,
and
more
precious
in
our
eyes
,
then
that
carelesly
wee
would
hazard
,
all
our
birthrights
,
vpon
the
skill
&
habilitie
of
such
a
messe
of
hirelings
,
and
idoll-sheapheards
.
And
surelie
me
thinks
it
standeth
greatlie
with
the
charitie
of
our
Lorde
Bishops
to
conceave
the
commons
,
to
haue
so
much
naturall
vnderstanding
,
as
not
to
choose
a
cobbler
,
when
they
want
a
carpenter
;
nor
to
reteine
a
loyterer
in
lieu
of
a
labourer
;
nor
to
hire
a
sleeper
,
in
steed
of
a
watchman
.
But
(
alas
)
be
it
,
that
the
poore
commons
of
Englande
,
were
thus
wretched
Though
the
common
people
bee
not
able
to
discerne
of
Pastours
,
yet
the
Nobles
are
able
.
and
thus
bewitched
;
yea
be
it
,
that
they
were
thus
desperate
and
besides
themselues
:
should
therfore
the
Nobles
and
Peres
of
the
Realme
,
be
as
prophane
,
as
impious
,
and
as
heathenish
as
they
?
Are
the
great
men
also
vnworthy
,
vnable
,
&
vnfitt
to
discerne
betweene
night
and
day
,
betweene
light
and
darkenes
?
Can
they
also
put
no
difference
betweene
good
and
evill
,
betweene
a
blind
guide
,
and
him
that
hath
his
eye-sight
?
or
haue
they
no
better
stomach
,
then
to
cast
vpp
Methridat
,
and
to
digest
hemlocke
?
will
they
also
chuse
them
Capteines
from
among
Corvysers
?
and
will
they
call
sheepheards
from
among
swineheards
?
or
will
they
take
them
Pastours
from
among
Pedlers
?
or
will
my
Lords
of
the
Clergie
charge
them
to
bee
those
ambitious
persons
,
to
worke
the
Commons
,
(
for
their
private
respect
)
to
the
choyse
of
vnworthie
men
?
or
will
they
(
being
them selues
vnder
his
Maiestie
,
the
worthies
of
the
land
)
and
chiefe
guydes
and
leaders
of
men
in
peace
&
in
warre
vpon
earth
,
chuse
the
scumme
,
the
refuse
,
&
the
baggage
of
the
lande
,
to
guide
their
owne
soules
to
hell
?
For
to
heaven
by
the
labour
and
industrie
of
such
idoll
ministers
(
as
whose
lippes
preserve
no
knowledge
)
they
can
never
be
brought
.
A
great
part
of
the
common
people
(
saith
he
)
are
backwardlie
affected
towardes
The
common
people
accused
to
bee
backwardly
affected
to
religion
.
the
trueth
of
Religion
:
from
whiche
backwardnes
he
draweth
an
argument
against
the
allowance
of
the
Pastors
by
the
people
.
But
(
alas
)
is
there
any
merveyle
,
that
the
common
people
(
for
the
most
part
)
be
backwardlie
affected
?
For
how
is
it
possible
,
that
they
should
stepp
The
backwardnes
of
the
people
proceedeth
from
the
ba●kwardnesse
of
their
guides
.
one
foote
forward
,
when
eyther
their
guides
stand
still
,
or
goe
not
at
all
,
or
at
least
runne
fromward
?
or
can
the
common
people
become
good
schollers
in
the
schoole
of
Christ
,
&
learne
to
know
the
trueth
of
his
religion
,
when
their
Maisters
and
Tutours
(
whom
my
Ll.
of
the
Clergie
haue
begotten
,
provided
,
&
thrust
vpon
them
)
be
vnlearned
and
irreligious
dullardes
?
What
?
Can
trueth
spring
from
errour
?
or
can
light
arise
out
of
darknes
?
Doe
men
pluck
,
or
pull
corne
,
from
a
dead
stalke
,
or
a
full
eare
from
a
dead
roote
?
Can
a
Vintener
draw
wine
out
of
an
emptie
casque
?
Or
doth
a
Baker
powre
meale
out
of
a
bottomlesse
bagge
?
If
then
the
common
people
be
foolish
and
ignorant
,
if
they
doe
erre
,
&
be
irreligious
,
they
may
iustlie
challeng
the
Lords
spirituall
of
vnkindnesse
,
and
want
of
loue
:
not
because
they
haue
sent
Embassadours
vnto
them
as
the
Gibeonites
sent
vnto
Iosua
,
with
old
sackes
,
&
old
botles
,
with
old
shoes
and
olde
rayment
;
with
provision
of
bread
dried
,
and
mouled
:
but
because
they
haue
sent
them
such
Embassadoures
,
as
haue
had
no
sackes
,
no
bottles
,
no
shoes
,
no
rayment
,
yea
and
no
maner
of
bread
at
all
.
All
which
notwithstanding
,
the
Admonitor
(
by
the
backwardnes
of
the
people
)
laboureth
Pag.
116.
mightilie
to
acquite
the
Lord
Bb.
laying
to
the
peoples
charge
,
that
this
fault
hath
not
happened
for
wante
of
teaching
by
the
Ministers
,
but
for
want
of
profiting
by
the
people
.
The
scripture
(
sayth
he
)
in
no
place
teacheth
vs
,
that
the
offences
and
faultes
of
the
Ministers
,
are
alwayes
the
onely
cause
,
why
the
worde
of
God
doeth
not
take
place
in
mens
hearts
.
It
is
commonlie
,
and
almost
alwayes
imputed
to
the
waywardnes
,
vnthankfulnes
,
and
obstinacie
of
the
people
that
heare
it
.
But
(
alas
)
who
euer
fancied
that
the
faultes
of
the
Ministers
of
God
,
were
the
onely
cause
,
why
the
word
of
God
,
preached
by
them
,
did
not
enter
into
the
heartes
of
men
?
Where
the
Minister
sincerelie
preacheth
the
Word
of
God
,
if
there
the
people
doe
not
worthily
embrace
the
same
,
the
people
are
onlie
in
blame
and
not
the
Minister
,
no
,
though
hee
may
haue
manie
faultes
:
for
when
they
teach
the
trueth
,
the
people
are
bound
to
doe
as
they
say
,
Mat.
23.
2.
3
and
not
to
doe
as
they
doe
,
because
they
saye
and
doe
not
.
But
the
complaint
that
hath
bene
,
&
is
still
made
,
is
this
:
namelie
,
that
the
people
generally
in
most
places
of
the
Lande
,
and
for
the
most
part
,
haue
no
seed
at
all
sowen
,
for
want
of
husbandmen
;
that
the
people
can
not
be
hearvested
,
for
lacke
of
labourers
;
that
the
people
could
bring
foorth
no
fruit
,
because
they
were
not
ered
&
plowed
;
&
that
the
people
could
not
heare
.
What
?
for
want
of
their
own
eares
?
no
,
but
for
want
of
the
Priests
lippes
,
which
should
haue
preserved
and
taught
knowledge
.
and
therefore
this
general
backwardnes
and
vnfruitfulnes
of
the
people
in
religion
,
must
still
light
vpon
such
as
haue
bene
the
occasion
that
there
haue
bin
so
few
drivers
to
hayte
them
on
,
and
to
whistle
them
forward
.
No
?
why
this
Realm
of
England
(
as
saith
the
Admo
.
)
never
had
so
many
learned
men
,
nor
of
Pag.
140.
so
excellent
gifts
,
in
delivering
the
word
of
God
;
it
is
the
greatest
ornament
,
that
ever
this
Church
had
;
for
my
part
(
saith
he
)
surely
I
do
reverence
,
and
merveile
at
the
singuler
gifts
of
God
,
that
I
see
in
many
.
And
doe
my
Lordes
of
the
Clergie
merveyle
in
deed
of
so
great
a
number
Men
of
excellent
gifts
and
men
of
no
gifts
,
are
vnequallie
marched
in
the
ministerie
of
the
Gospell
.
of
excellent
men
,
and
of
so
singular
gifts
in
them
?
And
should
not
then
also
the
people
merveyle
beyond
merveyle
,
that
some
of
the
Lordes
spirituall
,
for
small
matters
,
&
of
so
litle
importance
,
should
put
to
silence
,
many
of
the
chiefest
of
many
excellent
and
learned
men
?
Nay
may
not
the
people
bee
astonished
at
the
litle
loue
of
some
of
the
Bishops
,
when
as
vpon
displeasure
conceaved
against
many
excellent
&
learned
men
,
their
Lordshippes
suffer
,
the
people
to
sterue
,
and
famish
for
want
of
food
,
rather
then
those
learned
and
excellent
men
should
break
vnto
them
,
the
bread
of
life
?
But
bee
it
graunted
that
many
excellent
mens
mouthes
be
not
yet
stopped
,
or
if
they
haue
bene
stopped
,
they
are
nowe
opened
againe
;
what
is
this
to
that
,
that
they
haue
no
moe
learned
men
,
The
vse
of
an
hireling
.
or
that
,
they
haue
any
hirelings
at
all
?
For
to
what
vse
serveth
an
hireling
,
but
first
to
robbe
,
to
spoile
,
and
to
kill
,
&
afterwards
to
trust
to
his
heeles
,
to
trudge
,
and
to
runne
away
?
As
for
that
,
that
many
learned
and
excellent
men
,
in
manie
places
of
the
lande
doe
still
feede
the
The
nomber
of
excellent
Ministers
in
the
ministerie
,
is
small
,
in
comparison
of
vnlearned
Ministers
.
people
,
they
may
be
saide
(
in
respect
of
the
people
vn●ed
)
to
be
an
hand-full
,
to
an
house-full
or
as
an
inch
to
an
elle
.
Besides
how
are
the
people
fed
in
many
places
by
some
of
these
many
learned
men
?
is
not
one
of
them
allotted
(
by
a
licence
in
a
box
)
to
breake
bread
vnto
twentie
or
fourty
thousande
people
?
What
?
by
them selues
in
one
place
sitting
round
and
close
together
?
Nay
but
in
a
1000.
and
moe
Parishes
distant
farre
and
wide
a
sunder
,
and
that
at
sundrie
times
,
one
time
long
after
an
other
:
and
what
a
strange
and
new
kind
of
feeding
call
ye
that
?
Is
it
not
as
if
a
victualler
,
should
provide
one
meales
meate
for
a
companie
at
London
,
and
another
meales
meate
for
a
companie
at
Lincolne
,
and
another
meales
meate
for
a
companie
at
Exceter
,
and
another
meales
meate
for
a
companie
at
Bristoll
,
to
feed
his
guestes
vntill
he
had
ridden
from
coast
to
coast
The
maner
of
dyet
set
before
the
people
,
by
such
Ministers
as
wander
from
place
to
place
.
to
provide
new
viand
?
And
yet
this
is
the
common
maner
of
Diet
,
and
the
common
maner
of
food
prepared
and
sett
before
the
soules
of
the
people
.
For
manie
of
these
learned
Preachers
,
galloppe
from
place
to
place
,
and
trott
from
Parish
to
Parish
,
and
giue
vnto
the
people
at
one
time
bread
,
half
baked
,
at
another
time
,
beere
half
brued
;
sometimes
either
meat
twise
sodden
,
or
halfe
rawe
;
and
many
times
drink
,
both
dead
,
sower
,
&
wallowish
.
And
how
then
is
it
possible
,
that
the
soules
of
the
people
shuld
prosper
,
wax
strong
,
and
be
pliable
in
going
forward
in
the
trueth
of
Religion
,
they
being
so
thinlie
dieted
,
and
enterteigned
with
so
small
cost
.
But
to
let
these
gallopers
passe
,
wee
will
conclude
this
point
:
and
thus
we
saye
,
that
the
backwardnes
of
the
people
in
the
trueth
of
religion
(
how
backward
so
ever
they
be
,
&
how
soever
the
same
backwardnes
may
happen
)
can
be
no
good
plea
in
barre
to
take
from
the
people
of
God
,
their
right
,
interest
,
and
freedome
,
from
the
allowance
and
approbation
of
their
Pastour
.
As
for
that
vaine
and
ridiculous
gibe
,
whether
Answere
to
the
abstract
.
all
(
hand
over
head
)
men
&
boyes
,
woemen
and
girles
,
yong
and
old
,
&c.
should
giue
their
consentes
,
to
this
fonde
gibe
,
I
aunswere
,
that
there
is
no
such
vanitie
of
vanities
intended
.
For
when
we
saye
,
that
the
people
of
every
Parish
,
ought
to
chuse
and
elect
their
Pastour
,
wee
meane
not
that
the
election
should
soly
be
committed
to
the
multitude
,
but
we
intende
onely
that
the
chief
Fathers
,
Ancientes
,
and
Governours
of
the
Parishe
in
the
name
of
the
whole
should
approove
the
choyse
made
by
the
holy
Ministerie
:
wherein
we
follow
the
example
of
the
auncient
people
of
God
,
whose
affayres
were
committed
to
the
chief
Fathers
sitting
in
the
gate
.
Where
the
Admonitour
hath
pretended
Pag.
80.
that
it
is
impossible
to
bee
brought
to
passe
,
which
(
as
he
saith
)
is
most
of
all
pretended
for
the
common
maner
of
election
,
that
the
people
may
know
their
The
people
may
know
a
man
to
be
a
fit
minister
though
hee
bee
not
brought
vp
among
them
.
Minister
,
and
thereby
haue
the
better
liking
of
him
,
vnlesse
every
Parish
shall
haue
within
it selfe
,
a
Schoole
or
College
,
where
those
should
be
brought
vp
that
shal
be
preferred
to
the
ministerie
amongst
them
:
This
(
I
say
)
is
an
other
vanitie
of
vanities
,
&
a
vexation
of
spirit
without
all
meane
or
measure
,
yea
it
is
an
asseveration
void
of
all
sence
and
sobernes
.
For
is
it
not
possible
for
a
Lorde
Bishop
,
to
know
the
equities
,
condition
,
and
behaviour
of
a
man
fit
to
be
reteined
for
his
Secretarie
or
Gentleman-vsher
,
vnlesse
the
same
party
be
brought
vp
,
in
some
Schoole
or
College
within
his
owne
house
?
Or
is
it
impossible
for
his
Lordship
to
knowe
the
education
,
life
,
learning
,
gifts
of
vtterance
,
and
aptnesse
to
teach
,
of
a
man
,
&
so
to
haue
the
better
liking
of
him
,
to
make
him
a
Minister
,
vnlesse
within
his
Parish
,
there
be
a
Schoole
or
Colledge
,
wherin
such
as
are
to
be
preferred
,
to
the
ministerie
bee
brought
vp
?
If
then
without
having
any
Schoole
or
Colledge
,
within
his
owne
house
,
or
within
his
owne
Parish
,
for
the
bringing
vp
,
of
such
as
are
received
,
by
a
Lord
Bishop
either
to
his
private
service
,
or
to
the
publique
ministerie
;
his
Lordship
may
know
,
&
so
haue
the
better
liking
of
them
,
whom
he
would
preferre
.
How
then
followeth
it
,
to
be
impossible
,
that
the
people
should
know
their
Minister
,
and
so
haue
the
better
liking
of
him
,
vnlesse
every
Parish
had
in
it self
a
Schoole
or
College
,
where
those
should
be
brought
vp
that
should
bee
preferred
to
the
Ministery
amongst
them
?
What
?
is
one
toung
,
of
one
man
alone
able
to
enquire
and
learne
the
maners
of
many
men
to
be
ordeined
and
placed
Ministers
in
many
places
,
and
are
many
tongues
,
of
many
men
not
able
to
enquire
and
learne
the
conversation
of
one
man
to
be
placed
in
one
place
?
or
haue
the
eyes
&
eares
of
one
man
,
sight
quick
inough
,
and
hearing
good
inough
,
to
heare
&
to
see
into
the
education
&
life
of
all
the
Ministers
,
within
all
the
parishes
of
one
whole
diocesse
?
&
are
all
the
eares
and
eyes
of
many
men
,
deaf
and
dimme
to
heare
and
to
〈◊〉
,
into
the
life
and
education
,
of
one
Minister
,
in
one
Parish
?
If
the
Parish
of
Maries
in
Cambrige
,
or
the
Parish
of
All-hollowes
in
Oxford
,
were
destitute
of
an
able
,
and
preaching
Minister
,
might
not
the
people
of
the
first
know
Maister
Doctor
Overall
,
&
haue
the
better
liking
of
him
;
and
might
not
the
people
of
the
second
,
know
Maister
Doctor
Reynolds
,
and
haue
the
better
liking
of
him
to
be
their
Pastor
,
vnlesse
Corpus
Christi
College
in
Oxford
stood
in
All-hollowes
Parish
,
or
Katherin
Herle
in
Cambrige
stand
in
Maries
Parish
?
or
did
the
Deane
and
Chapiter
,
the
Clerkes
and
people
of
Lincolne
and
Wincester
,
therefore
know
H.
C.
and
thereby
had
they
the
better
liking
of
him
to
choose
him
first
Bishop
of
Lincolne
,
and
secondly
Bishop
of
Wincester
,
because
hee
was
brought
vp
in
some
Schoole
or
College
in
any
of
the
Parishes
of
Lincolne
and
Wincester
?
I
trow
,
him selfe
,
if
he
were
now
liuing
,
would
not
so
affirme
:
and
what
then
should
eale
the
Gentlemen
of
the
Temple
,
or
the
people
of
the
Parish
of
Bow
in
London
,
that
they
may
not
know
,
&
thereby
haue
the
better
liking
of
M.
Travers
,
&
M.
Barber
to
be
their
Ministers
,
albeit
neither
of
the
twaine
,
were
brought
vp
in
any
Schoole
or
College
,
in
,
or
about
the
Temple
,
or
Parish
of
Bowe
?
For
who
knoweth
not
,
that
there
be
meanes
inough
,
&
inough
to
know
a
man
within
and
without
,
and
to
haue
a
good
opinion
&
liking
of
him
,
though
the
same
man
be
not
brought
vp
in
any
Schoole
or
College
amongst
them
?
Wherefore
his
argument
of
(
cannot
possibly
bee
brought
to
passe
)
may
passe
,
and
repasse
as
the
only
streame
of
an
humorous
passion
.
Neither
may
the
people
in
this
The
people
would
not
doe
,
as
the
Ordinaries
vse
to
doe
,
first
choose
Ministers
&
then
set
them
to
schole
.
case
doe
as
the
Ordinaries
vse
to
doe
.
For
the
Ordinaries
first
ordeyne
Ministers
;
secondlie
,
they
set
them
to
schole
,
and
giue
them
their
tasques
,
that
by
their
Archdeacons
they
may
know
,
how
they
profit
;
and
lastlie
they
haue
the
better
liking
of
them
because
they
be
branded
with
their
owne
stampe
.
But
the
people
(
I
say
)
may
not
,
ne
yet
would
they
,
thus
vngainly
sett
the
cart
,
before
the
horse
.
But
they
would
vse
all
good
and
circumspect
care
and
diligence
,
firste
to
know
them
,
secondly
vpon
iust
and
equal
cause
,
to
like
them
,
and
lastly
,
vpon
their
liking
,
to
allow
and
approve
them
.
For
how
should
a
man
allow
any
thing
,
before
he
like
it
,
or
how
should
hee
like
it
before
he
know
it
,
or
how
should
hee
know
it
,
before
he
had
seene
,
heard
,
or
enquired
after
it
?
And
heerevpon
also
his
two
asseverations
next
ensuing
,
fall
to
Pag.
●0
.
If
the
people
were
admitted
,
to
the
election
of
their
Minister
they
should
bee
better
acquainted
with
him
,
then
now
they
be
the
ground
.
For
albeit
he
affirme
,
that
if
this
maner
of
election
were
admitted
,
the
people
(
neverthelesse
)
should
haue
as
litle
acquaintance
with
their
Ministers
as
now
they
haue
:
albeit
(
I
say
)
he
thus
thought
,
yet
neverthelesse
his
(
ipse
opinatus
sum
)
I
am
of
opinion
,
is
no
(
ipse
dixit
)
vnto
me
.
No
,
I
averre
and
holde
the
contrarie
to
be
true
,
and
therfore
his
opinion
(
in
this
case
)
to
be
erroneous
.
For
this
can
not
be
denied
,
that
there
is
not
any
one
man
,
or
woman
amongest
fortie
,
in
any
one
Parish
amongst
fortie
,
that
can
tell
,
that
ever
he
,
or
shee
,
did
see
,
or
heare
,
of
the
Minister
appointed
,
and
sent
by
the
ordinarie
,
to
be
Pa●son
or
Vicar
of
the
Parish
Church
vacant
,
before
such
time
,
as
he
did
heare
,
or
see
,
the
Parish
Clerke
to
trudge
with
the
Church-dore
keyes
,
to
let
in
the
Sextin
,
to
ring
the
bell
,
for
the
saide
Parson
,
or
Vicars
induction
,
and
reall
possession
.
And
if
the
people
of
every
Parish
had
their
consents
in
the
choyse
and
approbation
of
their
Minister
,
were
it
possible
to
haue
lesse
acquaintance
with
him
then
this
?
For
we
avow
that
the
people
ought
not
to
giue
their
consents
vnto
any
Pastour
,
before
they
haue
seene
him
,
before
they
haue
heard
him
devide
the
worde
,
before
they
haue
procured
a
good
testimonie
of
his
gifts
,
from
those
who
by
the
worde
haue
interest
to
approove
him
;
and
lastly
before
they
haue
gotten
sufficient
notice
of
his
condition
,
estate
,
conversation
,
birth
,
education
and
life
.
Wherefore
these
thinges
being
carefully
and
diligently
searched
into
,
not
by
one
,
but
by
many
;
not
for
a
fee
,
but
of
duty
;
not
for
reward
,
but
for
conscience
;
not
for
one
day
,
but
for
many
dayes
;
I
trust
it
will
not
still
bee
holden
for
an
oracle
,
that
the
people
should
haue
as
litle
acquaintance
with
their
Ministers
as
now
they
haue
.
As
for
the
seconde
point
,
that
farre
No
partiall
suits
can
follow
the
election
of
Ministers
by
the
people
.
greater
occasions
of
partiall
suits
should
follow
this
manner
of
common
election
,
whereof
we
speake
,
then
nowe
there
is
:
this
is
also
(
I
say
)
not
true
;
nay
that
farre
l●sse
occasion
of
partiall
suites
,
should
follow
,
then
now
there
is
,
this
(
I
saye
)
is
true
.
For
by
this
meanes
all
partiall
suites
now
happening
,
may
eyther
bee
extinguished
,
or
with
lesse
charges
,
pursued
,
then
now
they
be
.
For
there
can
bee
no
suites
,
much
lesse
can
there
bee
anie
partiall
suites
,
when
neither
Plaintif
,
nor
defendant
may
be
found
,
&
where
also
there
can
lie
no
writ
,
nor
any
action
be
commenced
.
For
who
be
the
parties
betweene
whom
these
partiall
suites
should
arise
?
Be
there
many
Ministers
,
who
for
one
place
,
and
at
one
time
,
are
found
meete
for
the
same
?
And
do
they
sue
and
contende
one
against
another
,
which
of
them
should
possesse
the
place
?
or
should
these
so
many
partiall
suites
,
consist
betweene
the
inhabitants
of
one
Parish
;
one
part
leaning
to
one
side
,
and
another
part
cleaving
to
the
other
side
?
Touching
the
Ministers
,
we
affirme
that
none
may
or
ought
to
sue
or
sollicit
any
mans
voyce
,
directly
or
indirectly
,
much
lesse
to
labour
for
a
place
of
Ministerie
.
And
therefore
,
we
desire
by
an
irrevocable
law
(
according
to
the
manner
of
the
Medes
and
Persians
)
to
haue
it
enacted
,
That
as
well
every
procurer
,
and
labourer
for
a
voyce
,
as
also
every
suitor
,
and
sollicitor
for
a
place
of
Ministerie
,
bee
adiudged
ipso
facto
,
incapable
for
ever
of
the
same
place
.
For
the
second
,
touching
partiall
suits
to
arise
betwene
the
No
occasion
of
partiall
suits
about
election
,
betweene
parishioners
.
Parishioners
,
about
the
election
of
their
Pastour
,
these
suits
,
for
ought
I
yet
conceaue
,
(
wherein
I
graunt
I
may
erre
and
conceave
too
litle
)
may
easelier
bee
dispatched
,
then
bee
once
begunne
.
Parishioners
ordinarily
in
the
Countrie
,
sue
not
,
ne
molest
one
the
other
for
pleasure
,
but
for
profit
;
they
are
not
so
lavish
of
their
purses
,
nor
so
carelesse
of
their
thrifts
,
as
to
iangle
in
vaine
,
when
before
hand
,
they
know
there
is
no
hope
of
gayne
.
And
in
deed
what
advantage
,
or
what
pleasure
should
Ancientes
divided
against
Ancientes
,
and
chief
men
distracted
against
chief
men
in
a
Parish
,
about
the
election
of
a
Minister
,
reape
by
such
a
division
,
and
distraction
?
Besides
,
by
our
daylie
experience
,
wee
haue
learned
,
that
verie
rarely
,
or
not
at
all
about
elections
,
made
by
the
people
of
any
officers
,
eyther
in
the
Countrie
or
in
Cities
and
Townes
,
anie
variance
or
partiall
suites
haue
bene
stirred
,
betweene
the
Electors
.
For
though
some
times
perhappes
they
varie
in
their
iudgementes
one
from
another
,
yet
rest
they
more
wise
&
provident
,
then
to
empaire
their
owne
estate
,
to
advance
an
other
mans
reputation
.
And
if
in
former
times
there
hath
no
occasion
of
partial
suits
(
touching
publike
Officers
in
the
common
weale
)
No
partiall
suites
can
be
among
parishioners
,
when
one
only
is
propounded
to
bee
chosen
by
them
.
fallen
out
betwene
the
people
,
when
out
of
a
multitude
they
haue
chosen
one
:
much
lesse
can
there
be
any
occasion
of
partiall
suits
,
if
onlie
there
remaine
but
one
,
to
be
chosen
to
be
a
Church-Officer
.
For
if
all
the
ancients
agree
to
chuse
that
one
,
then
is
all
the
suite
(
about
him
)
ended
:
and
if
the
greater
part
disagree
,
yet
this
their
disagreement
can
bee
no
occasion
to
breed
and
nourish
suite
and
contention
.
And
why
?
first
because
no
other
cause
by
the
greater
part
ought
to
bee
alleaged
,
to
withdraw
their
consent
,
but
only
such
a
cause
as
the
law
should
precisely
allowe
,
in
the
same
case
,
to
be
a
iust
cause
:
Secondly
because
this
iust
cause
before
the
day
of
election
,
ought
to
be
made
known
vnto
the
Magistrate
,
and
by
him
to
bee
approved
;
so
that
if
the
greater
parte
vpon
the
day
of
election
shall
dissent
,
not
having
before
hande
,
alleaged
,
and
provided
a
iust
cause
of
their
dislike
,
the
voyces
of
the
lesser
part
(
as
being
supposed
the
better
part
)
shall
prevaile
,
confirme
and
make
good
the
election
.
Oh!
heere
is
much
(
saide
my
Lordes
)
spoken
of
a
choise
,
&
election
to
be
made
by
the
Ministers
&
people
,
by
proofes
to
be
made
before
the
Magistrate
,
but
here
is
not
any
one
word
spoken
,
or
any
mention
made
of
the
Patrone
,
of
the
Bishop
,
or
of
the
Archdeacon
;
of
presentation
,
institution
,
or
induction
.
And
what
an
alteration
,
and
innovation
would
that
bee
,
and
what
a
dangerous
attempt
were
it
,
to
alter
lawes
setled
;
and
that
Patrones
should
be
curbed
,
and
that
Bishops
and
Archdeacons
should
not
medle
in
these
businesses
any
more
?
Well
then
to
wipe
away
as
much
as
in
me
lyeth
,
this
cavillous
reproch
,
&
obloquie
from
the
servants
of
God
,
who
are
chalenged
to
bee
newfangled
,
giddie-headed
,
&
fanaticall
spirites
,
strange
innovators
,
and
desirers
of
perilous
alterations
:
to
wipe
away
(
I
say
)
this
slaunder
,
If
it
may
please
the
King
,
with
his
The
forme
of
Church
policie
now
in
practise
by
the
Bishops
,
&
the
platforme
of
Church
policie
.
desired
to
bee
planted
by
Pastours
,
compared
together
.
Princely
wisdome
to
conferre
,
the
forme
of
pollicie
now
in
vse
,
and
practise
,
touching
ordinations
,
presentations
,
institutions
,
and
inductions
,
by
Bb.
Patrones
&
Archdeacons
,
with
the
maner
of
that
platforme
of
Discipline
(
concerning
the
substance
of
these
things
)
which
is
propounded
.
And
if
the
Propounders
preferre
but
the
commaundement
of
God
,
before
the
traditions
of
men
;
but
the
Kings
Crowne
,
before
the
Bishops
Myters
;
but
a
feast
of
fat
things
,
yea
of
fatt
things
full
of
marrow
,
before
leane
spits
and
emptie
platters
;
but
a
feast
of
wines
,
yea
of
wines
fined
and
purified
,
before
sower
&
vntoothsome
whey
:
I
hope
his
Maiestie
will
gratiouslie
vouchsafe
so
to
protect
the
propounders
(
being
his
faithfull
,
loving
and
obedient
subiectes
)
as
that
hereafter
they
shall
not
be
charged
with
any
moe
so
vniust
and
scandalous
imputations
.
The
practise
and
pollicie
then
nowe
in
vse
,
is
after
this
and
this
manner
:
The
Bishoppe
oftentimes
at
his
pleasure
,
(
beside
the
lawe
,
nay
rather
against
the
expresse
letter
of
the
law
,
and
publike
Canons
of
the
Church
)
not
onely
ordeyneth
Ministers
alone
,
without
assistantes
of
such
number
of
Ministers
,
as
is
required
;
but
he
also
ordeyneth
them
(
for
the
most
part
)
when
there
is
no
place
of
ministration
Inconveniences
of
Bishoplie
ordination
are
these
,
pestering
of
the
churches
with
vnlearned
Ministers
.
Vnlawfull
gaine
for
letters
of
orders
the
breach
of
many
good
lawes
.
voyde
.
Now
the
budds
,
which
(
to
the
grief
of
many
godly
men
,
and
to
the
obloquie
of
the
Professors
of
the
gospell
)
haue
sprong
from
this
manner
of
ordination
,
haue
bene
these
,
viz:
The
publique
breach
of
many
good
lawes
;
the
pestering
of
the
Church
with
multitudes
of
vnable
Ministers
,
togither
with
much
vnlawfull
gaine
(
by
immeasurable
exaction
of
money
)
for
letters
of
orders
.
For
it
can
not
bee
denied
,
but
the
Bishopes
Secretarie
,
Gentl.
-vsher
,
grome
of
his
chamber
,
Butler
,
Pantler
,
Porter
,
and
other
the
Bb.
menialls
,
(
besides
his
owne
&
his
Registers
fees
,
&
his
Clerke
for
expedition
)
doe
vsuallie
(
all
,
or
most
of
them
)
chalenge
&
receyue
fees
,
(
some
more
,
some
lesse
)
before
the
poore
Minister
with
his
box
of
orders
can
be
suffered
to
passe
by
the
Porters
lodge
:
these
are
the
fruites
of
the
Bb.
sole
ordination
.
The
suites
which
haue
growen
&
daylie
doe
growe
,
by
the
Patrones
presentation
Suites
betwene
the
Patrone
&
the
Bishop
.
to
the
Bb.
haue
bin
and
are
these
,
Sometime
contention
&
suite
in
law
,
betwene
the
Patron
and
Bishopp
,
for
disallowing
the
Patrones
Clerke
,
for
non
abilitie
,
or
as
being
criminous
.
Sometime
,
if
two
Patrones
pretend
right
of
patronage
,
if
one
of
their
Clerkes
be
instituted
,
&
the
other
reiected
(
as
necessarilie
it
must
Suites
betwene
Clerk
and
Clerke
.
come
to
passe
,
for
one
wyfe
can
haue
but
one
husbande
)
then
followeth
suite
at
lawe
,
betweene
the
Clerke
refused
,
and
the
Clerke
admitted
,
wherein
also
the
B.
is
made
a
partie
by
a
writ
of
quare
impedit
:
Suites
betwene
the
Bishop
and
the
Clerke
.
sometime
suite
falleth
out
betweene
the
Clerke
presented
,
and
the
Bb.
when
the
Clerke
calleth
the
Bb.
(
by
a
double
quarrel
)
before
the
Archb.
for
not
graunting
institution
:
and
sometime
also
likewise
debate
is
moved
,
&
law
attempted
,
betweene
the
Clerke
instituted
,
and
the
Suites
betwene
the
Clerke
and
Archdeacon
Archdeacon
,
who
(
knowing
the
church
not
to
be
vacant
)
refuseth
to
execute
the
Bb.
inductorie
mandat
.
For
many
times
vpon
pretence
that
the
Church
standeth
voyd
(
being
in
deed
ful
)
the
Patron
,
vpon
suggestion
graunteth
a
presentation
,
and
the
Bb.
also
institution
;
whiche
if
the
Archdeacon
refuse
to
execute
,
then
(
besides
the
discord
betweene
the
Bb.
&
the
Archdeacon
,
for
contempt
of
the
Bishops
mandat
)
he
,
who
pretendeth
title
by
vacancie
,
Suites
betwene
the
Bishop
and
the
Archdeacon
.
thinking
to
haue
right
,
though
a
reall
incombent
be
in
possession
,
bringeth
their
two
titles
to
be
tried
in
the
ecclesiasticall
Court
:
but
before
the
matter
can
be
finallie
sentenced
by
that
Court
;
many
foule
riotts
,
breaches
of
the
Kings
peace
,
&
vnlawfull
assemblies
,
vpon
entries
Riots
and
breaches
of
the
Kinges
Peace
.
and
keeping
possessions
doe
ensue
:
as
was
wel
inough
latelie
knowen
in
the
case
betweene
Rogers
,
and
Baker
,
for
the
title
to
the
Parsonage
of
Barby
in
the
Countie
of
Northampton
.
Howbeit
,
let
it
bee
supposed
that
none
of
these
variances
in
law
fal
out
betwene
the
Bb.
and
the
Patron
,
betwene
the
Bb.
and
the
Clerke
,
betweene
the
B.
and
the
Archd.
betwene
the
Clerk
&
the
Archd.
and
betweene
Clerke
&
Clerke
:
the
exaction
(
notwithstandinge
)
of
vnlawfull
gaine
,
for
fees
of
letters
of
institution
,
&
fees
vsuallie
payable
to
the
Bb.
his
Officers
,
as
aforesaid
;
for
fees
of
the
Archd.
induction
;
his
Register
;
his
Clerk
,
&
his
Apparators
fees
:
the
vnconscionable
exaction
Vnlawfull
fees
for
letters
of
institution
,
&c.
(
I
saye
)
of
these
vnreasonable
fees
,
may
seeme
to
be
a
conscionable
motiue
,
to
cause
better
things
than
these
,
without
daunger
,
to
be
attempted
,
&
innovated
.
And
yet
these
are
uot
all
the
bad
eventes
that
happen
,
and
fall
out
vpon
the
presentation
,
institution
,
and
induction
now
vsed
.
But
by
the
interest
wherby
the
Bb.
challengeth
to
be
custos
Ecclesiarum
,
there
happen
as
badd
,
if
not
worse
then
these
.
For
there
is
no
sooner
a
Church
voyd
,
but
a
post
is
sent
in
all
haste
,
with
Vnlawfull
fees
for
letters
of
sequestration
.
letters
of
sequestration
,
to
sequester
the
fruites
,
to
the
vse
of
the
next
incumbent
.
Which
next
incumbent
,
for
the
great
care
taken
to
preserve
the
fruites
to
his
vse
,
(
before
he
can
obteyne
to
be
put
in
reall
possession
)
must
pay
x.
shill.
or
a
marke
,
or
more
,
for
those
letters
of
sequestration
,
with
as
much
more
also
for
letters
(
so
called
)
of
relaxation
;
besides
ij
.
pence
,
iij.
pen
.
or
iiij
.
pence
a
mile
for
portage
to
the
Somner
.
And
from
hence
is
the
Patrone
(
as
I
take
it
)
verie
much
iniuried
.
For
he
being
(
as
it
appeareth
)
by
the
statut
of
25.
of
King
.
E.
3.
Lord
&
Avower
of
the
benefice
,
ought
to
haue
the
custodie
and
possession
thereof
during
the
vacancie
.
Besides
many
times
wilfull
periuries
are
committed
by
the
Clerke
,
and
Periurie
by
the
Clerke
,
and
robberie
by
the
Patrone
.
manie
times
sacrilegious
robberies
are
perpetrated
by
the
Patrone
.
The
Clerke
(
when
he
sweareth
that
neither
directly
,
nor
indirectly
,
any
compact
,
promise
,
bande
,
or
agreement
hath
bin
made
or
passed
by
him
,
for
him
,
or
in
his
name
to
the
Patron
)
;
many
times
for
sweareth
him selfe
.
And
if
the
Clerke
be
presented
to
a
Vicarage
,
then
the
Bishop
(
if
hee
Every
Vicar
sweareth
or
ought
to
sweare
to
be
resident
.
be
faithfull
to
the
law
)
sweareth
him
to
bee
resident
vppon
the
same
Church
:
Which
oath
(
notwithstanding
)
is
afterwards
broken
;
when
as
the
same
Vicar
,
accepting
an
other
benefice
(
and
retaining
withall
the
former
by
purchase
of
a
dispensation
)
betaketh
him selfe
to
be
resident
vpon
his
second
benefice
,
and
so
by
nonresidence
from
his
first
Vicarage
,
committeth
periurie
.
Touching
the
Patrons
robbery
,
thus
it
is
,
and
thus
Patrones
robberie
.
many
times
hath
it
fallen
out
.
The
Patron
,
when
(
at
the
handes
of
two
,
three
,
or
moe
such
periured
Clerkes
)
he
hath
(
time
out
of
minde
)
possessed
,
the
mansion
house
,
or
gleebe-lande
of
the
Parsonage
;
finally
(
in
time
)
spoiled
the
Church
both
of
the
house
,
and
glebe-lande
:
the
glebe-land
being
often
intermingled
with
his
own
inclosed
grounds
,
he
possesseth
them
as
his
own
inheritance
;
and
in
steed
of
the
Parsonage
house
,
eyther
he
buildeth
an
other
new
,
or
ells
hireth
some
cottage
or
farm-house
for
the
Parson
and
his
successors
to
inhabite
in
.
These
abuses
(
we
see
)
are
many
,
and
yet
besides
these
continuing
at
this
day
in
the
goverment
established
,
there
remayneth
Chopping
of
benefices
despensations
,
&c.
others
,
as
foule
,
&
as
grosse
as
any
of
the
rest
:
which
is
the
too
too
inordinate
,
and
licentious
chopping
and
chaunging
of
churches
from
Minister
to
Minister
;
for
dispensations
,
cōmend●mes
,
perinde
vares
,
pluralities
,
&
non
residencies
:
wherin
not
the
people
to
be
taught
,
but
their
owne
backes
and
bellies
to
bee
clothed
and
fedde
,
is
wholy
respected
.
Now
then
that
this
manner
of
goverment
,
wherin
the
afore
specified
,
and
the
like
discommodities
daylie
fall
out
,
vnder
colour
of
not
diminishing
the
Kings
prerogatiue
,
of
not
altering
lawes
setled
,
of
not
attempting
dangerous
innovations
,
&
of
the
preserving
of
the
right
of
Patrones
,
Bb.
and
Archd.
should
still
be
continued
without
any
mention
or
remembrance
to
be
once
had
,
of
their
discontinuance
,
especiallie
in
the
time
of
peace
,
&
vnder
a
Christian
Magistrate
,
and
in
a
state
(
as
he
sayeth
)
reformed
;
wee
humbly
leaue
to
the
wise
,
and
mature
deliberation
of
our
most
Christian
King
,
and
State
in
Parleament
.
And
we
most
humbly
beseech
the
King
&
State
,
that
indifferentlie
,
freelie
,
and
largelie
,
it
may
be
argued
,
Supplication
to
the
Kinge
and
State
in
Parleament
.
heard
,
and
examined
;
whether
it
be
possible
,
that
the
tenth
parte
of
these
,
or
anie
other
the
like
disorders
,
corruptions
,
&
grievances
,
can
possibly
fall
out
in
the
church
,
by
that
platforme
of
Discipline
,
which
is
required
to
be
planted
.
And
to
the
end
that
the
Kings
Maiestie
,
and
the
State
,
might
rightlie
and
perfectlie
,
bee
Petition
,
ordination
,
&c.
of
Ministers
or
Pastours
,
howe
the
same
may
be
made
without
Bb.
or
Archdeacons
,
not
disagree
able
to
divers
lawes
alreadie
setled
.
informed
and
resolved
of
those
pointes
,
whereof
we
now
speake
,
viz:
of
the
petition
,
ordination
,
election
,
presentation
and
admittance
of
every
Parochiall
Pastour
,
to
any
church
with
cure
of
soules
;
how
the
same
may
stand
,
and
not
be
disagreeable
to
diuers
lawes
alreadie
setled
,
and
in
force
;
it
is
requisite
that
the
substance
of
these
thinges
,
in
this
place
bee
intreated
of
.
wherein
against
the
base
office
,
&
meane
person
of
the
Archdeacon
,
we
oppose
the
Royall
office
,
&
most
excellent
person
of
the
King
:
against
the
immoderate
office
,
and
stately
person
of
one
lordly
Bishop
;
we
oppose
the
meeke
and
temperate
cariage
of
a
Senat
,
or
Presbyterie
,
of
many
wise
,
learned
,
and
grave
Ministers
,
togither
with
a
Reverend
assemblie
of
the
Ancientes
,
and
chiefe
Fathers
of
every
Church
destitute
of
a
Pastour
.
As
for
the
Patrones
right
,
wee
are
so
far
from
diminishing
any
iotte
of
the
true
right
which
by
laws
setled
he
ought
to
haue
,
as
that
he
shall
quietlie
possesse
his
interest
,
and
that
with
lesse
trouble
and
expence
,
yea
and
with
greater
priviledge
then
he
did
before
.
Thus
therefore
touching
the
office
and
person
of
the
King
,
the
duetie
of
the
Presbiterie
&
people
,
the
right
of
the
Patron
,
and
the
person
of
the
Minister
to
bee
ordeyned
,
thus
and
thus
we
saye
,
and
thus
and
thus
(
as
we
think
)
may
our
sayings
well
stand
with
lawes
setled
.
By
an
Act
primo
Eliz.
c.
1.
the
King
hath
ful
power
and
authoritie
,
by
letters
patentes
vnder
the
great
seale
of
England
,
when
,
and
as
often
as
need
shall
require
,
as
he
shall
thinke
meete
and
convenient
,
and
for
such
and
so
long
time
as
shall
please
his
H.
to
assigne
,
name
,
&
authorize
,
such
person
,
or
persons
,
beeing
naturall
born
subiectes
,
as
his
Maiestie
shal
thinke
meete
,
to
exercise
,
vse
,
occupie
,
&
exequut
,
vnder
his
H.
all
manner
of
iurisdictions
,
privileges
,
and
preheminences
,
in
any
wise
touching
or
concerning
any
spirituall
,
or
ecclesiasticall
iurisdiction
,
within
this
Realme
of
Englande
.
Agayne
,
by
the
booke
of
ordeyning
Bishoppes
,
Priestes
,
and
Deacons
,
it
is
prescribed
,
that
the
Bishoppe
with
their
The
Bb.
&
Priests
must
lay
on
their
hands
.
Priestes
,
shall
laye
their
handes
severally
vpon
the
heads
of
everie
one
that
receaveth
Orders
;
that
every
one
to
be
made
a
Minister
,
must
be
of
vertuous
conversation
,
and
without
crime
,
sufficientlie
instructed
in
the
holy
Scriptures
;
a
man
meete
to
exercise
his
ministerie
duelie
;
that
he
must
be
called
,
tried
,
and
examined
;
that
he
must
bee
presented
by
the
Archd.
and
be
made
openly
in
the
face
of
the
Church
,
with
prayer
to
God
,
and
exhortation
to
the
people
.
And
in
a
statute
made
21.
of
King
H.
8
it
is
affirmed
,
That
a
Bishoppe
must
haue
sixe
The
Bishops
must
vse
six
Chapleines
at
giuing
of
orders
.
Chapleines
,
at
giving
of
orders
.
Besides
,
by
an
ancient
and
lowable
custome
,
the
Parishes
and
Parish
Churches
,
within
every
Archdeaconrie
,
remayne
vnto
this
daye
,
distributed
into
certaine
Deanries
;
Every
Archdeacon
devided
into
Deanries
.
among
the
Ministers
of
which
Deanries
,
the
Parson
or
Vicar
of
the
auncientest
Church
,
commonly
called
the
Mother
Church
of
the
Deanrie
,
(
vnles
by
consent
some
other
be
chosen
by
the
Ministers
them selues
)
hath
the
first
place
,
and
is
the
chief
director
,
and
moderator
of
whatsoever
things
are
propounded
in
their
Synodall
meeting
;
which
Minister
also
is
called
Archipresbiter
or
Decanus
curalis
,
according
to
the
appellation
of
the
chief
Minister
,
of
the
mother
,
or
chiefe
church
of
that
Diocesse
,
who
is
called
Archipresbiter
or
Decanus
cathedarlis
:
so
that
vnto
this
day
these
Ministers
meeting
at
the
Archdeacons
visitations
once
in
a
yeare
at
the
least
,
there
remayneth
in
the
Church
of
England
,
a
certaine
image
or
shadowe
of
the
true
,
ancient
,
&
Apostolicall
conferences
,
and
meetings
.
Wherefore
from
these
lawes
,
&
from
this
ancient
maner
of
the
meetinges
of
Ministers
,
and
of
having
one
principal
and
chief
moderator
amongst
them
;
according
to
the
Apostolicall
practise
,
and
vsage
of
the
primatiue
church
,
thus
alreadie
setled
in
the
church
of
England
,
wee
humbly
leave
it
to
bee
considered
by
the
Kings
Maiestie
.
First
,
whether
it
were
not
meete
and
convenient
for
his
Highnes
by
his
letters
patentes
vnder
the
great
Seale
of
A
Minister
to
be
ordeined
by
the
Bishops
,
and
a
companie
of
Ministers
at
the
Kings
commandement
.
England
,
to
assigne
,
name
,
&
authorize
,
the
Bishops
&
six
or
moe
Ministers
within
everie
Deanerie
continually
resiant
vpon
their
benefices
,
and
diligentlie
teaching
in
their
charge
,
to
vse
and
execute
all
maner
of
iurisdiction
,
privilege
,
and
preheminence
,
concerning
any
spirituall
ordination
,
election
,
or
institution
of
Ministers
to
bee
placed
in
the
Parochiall
Churches
,
or
other
places
with
cure
of
soules
,
within
.
Secondlie
,
when
any
Parish
Church
or
other
place
with
cure
of
soules
shal
be
voide
,
whether
it
were
not
meete
&
convenient
,
that
the
auncientes
and
chiefe
Fathers
of
that
place
,
within
a
time
to
be
limited
for
that
purpose
,
should
intimate
the
same
vacancie
vnto
the
office
Vacancie
of
a
benefice
to
be
intimated
to
the
kings
office
.
of
the
Kings
civill
Officer
appointed
for
that
Shire
or
Diocesse
:
to
the
end
the
same
Officer
by
authoritie
from
the
King
,
might
command
in
the
Kings
name
,
the
Bishop
and
other
Ministers
,
to
elect
,
and
ordeine
,
and
the
people
of
the
same
place
to
approve
&
allow
of
some
able
and
godlie
person
,
to
succ●ede
in
the
Church
.
Thirdly
,
the
Patrone
,
(
if
the
same
be
A
lay
patrone
,
insteed
of
varying
his
Clerck
may
present
,
two
Clerkes
at
one
time
.
a
common
and
laie
person
having
now
libertie
to
vary
his
Clerk
,
if
he
be
found
vnable
)
whether
it
were
not
meete
and
convenient
,
(
to
avoid
all
maner
of
varying
)
that
,
within
the
time
prefixed
,
hee
should
nominate
at
one
time
two
Clerks
to
bee
taken
out
of
the
Vniversities
or
other
Schooles
,
and
Nurseries
or
of
the
Prophets
,
&
that
the
same
nomination
be
made
vnto
the
Bishop
and
the
said
six
Ministers
,
to
the
ende
that
both
the
Clerkes
being
tried
and
examined
by
them
,
the
abler
of
the
twoo
might
bee
preferred
to
that
charge
.
And
of
this
maner
of
presenting
two
Clerkes
by
the
Patrone
,
we
haue
a
president
not
much
vnlike
,
in
the
statute
for
nomination
of
Suffraganes
.
By
which
act
every
Archbishop
and
Bishop
,
desiring
to
haue
a
Suffragane
,
hath
libertie
to
name
,
and
present
vnto
the
Kinge
two
honest
and
discrete
spirituall
persons
,
&c.
that
the
King
may
giue
to
one
such
of
the
saide
two
spirituall
persons
,
as
shall
please
his
Maiestie
,
the
tytle
,
name
,
stile
and
dignitie
of
a
Suffragane
.
Fourthly
,
the
Bb.
and
Presbiters
hauing
thus
,
vpon
triall
and
examination
,
A
minister
found
able
for
gifts
,
is
to
be
sent
to
the
parish
,
that
his
life
may
be
examined
and
to
haue
the
consent
of
the
people
.
founde
one
of
the
Patrones
Clercks
,
to
be
a
fitt
and
able
man
,
to
take
vpon
him
the
execution
of
the
ministery
in
that
Church
;
whether
it
were
not
then
meet
&
convenient
,
that
by
them
hee
should
forthwith
bee
sent
to
the
same
Church
,
aswell
to
acquaint
the
people
with
their
iudgement
and
approbation
,
of
his
gifts
and
abilitie
to
teach
,
as
also
that
,
for
a
time
,
he
should
conuerse
&
abide
amongst
them
,
to
the
end
his
life
,
manners
,
and
behauiour
,
might
bee
seene
into
,
&
enquired
after
,
by
their
careful
indeuours
?
Fiftlie
,
(
the
people
within
a
time
to
be
perfixed
,
not
making
and
prouing
before
the
Magistrate
,
any
iust
exception
against
his
life
,
manners
and
conversations
)
,
whether
it
were
not
then
meete
,
and
conuenient
,
that
the
Bishop
with
six
other
Ministers
or
moe
of
the
same
Deanrie
,
authorized
by
the
Kinge
,
as
aforesaid
,
A
man
allowed
for
giftes
and
conuersation
,
is
to
bee
ordeined
,
with
prayer
fasting
&
laying
on
of
hands
.
vnder
some
payne
,
and
within
a
certaine
time
,
should
be
bound
(
in
the
presence
of
the
Elders
and
people
,
and
in
the
same
Church
,
with
fasting
,
prayer
,
and
laying
on
of
handes
)
to
ordeyne
and
dedicate
him
to
the
Ministerie
,
and
Pastorall
charge
of
that
Church
.
Lastly
,
these
thinges
being
thus
finished
,
whether
it
were
not
then
meete
&
A
Minister
,
to
be
inducted
,
into
the
Church
,
by
the
Kinges
writt
.
convenient
that
the
Bishoppes
with
the
other
Ministers
,
and
some
of
the
chief
of
the
people
,
should
giue
the
partie
ordeyned
,
a
testimoniall
vnder
their
handes
,
or
vnder
some
authenticall
seale
,
to
certifie
the
Kings
officer
of
the
execution
of
his
writt
;
and
that
the
Patron
also
should
present
the
same
person
to
the
Kings
officer
,
humbly
praying
the
same
officer
,
by
authoritie
to
be
derived
from
the
King
,
to
cause
him
by
some
other
writt
,
to
bee
confirmed
,
and
really
inducted
,
into
the
possession
of
the
same
Church
,
and
into
the
mansion-house
,
glebe-land
,
and
other
profites
Ecclesiasticall
to
the
same
apperteyning
.
Oh!
but
this
were
a
strange
kinde
of
innovation
,
and
a
dangerous
attempt
to
To
execute
the
premises
no
daungerous
attempt
.
alter
lawes
setled
,
especiallie
in
a
setled
estate
of
the
Church
.
Well
,
well
,
let
my
Lordes
of
the
Clergie
sing
this
song
,
and
pipe
this
melodie
at
their
pleasure
.
How
be
it
for
asmuch
as
this
platforme
,
in
some
parte
thereof
hath
alreadie
bene
agreed
vpon
by
divers
Committees
in
Parleament
;
in
other
some
part
thereof
,
by
lawes
alreadie
setled
,
ought
to
haue
bin
practised
;
and
that
in
other
some
part
thereof
is
an
advancement
of
the
Kings
authoritie
,
which
last
part
also
is
lively
pourtraicted
out
vnto
vs
,
by
presidents
from
the
Archbishop
,
and
Bishop
them selues
,
we
shall
through
the
grace
of
God
,
and
favour
of
the
King
,
be
able
well
inough
,
quite
and
cleane
to
wipe
away
all
the
spots
of
this
calumniation
.
And
first
,
touching
the
intimation
,
and
supplication
to
be
made
vnto
the
King
,
Petition
and
intimation
to
the
King
,
agreable
to
laws
setled
.
that
his
H.
would
be
pleased
to
command
every
Minister
to
be
presented
by
the
patrone
,
ordeyned
by
the
Bb.
&
Ministers
,
and
elected
by
the
people
;
and
that
the
King
,
being
certified
by
them
of
the
execution
of
his
writt
,
should
vpon
their
testimoniall
,
by
another
publike
writt
,
cause
the
Clerke
ordeyned
,
to
be
confirmed
,
admitted
,
and
inducted
to
the
real
possession
of
the
temporalities
of
the
benefice
;
This
manner
(
I
say
)
of
intimation
,
petition
,
testimoniall
,
&
admittance
,
in
substance
and
effect
,
differeth
but
little
from
the
forme
of
the
petition
,
nomination
,
25.
H.
8.
c.
election
,
investiture
,
confirmation
,
and
consecration
of
the
Arch-Bb
.
and
Bb.
of
this
Realme
.
For
when
soever
the
Church
of
Canterburie
,
Winton
,
or
other
Bishoppes
sea
becommeth
destitute
of
a
Pastor
,
doth
not
the
Deane
and
Chapiter
of
the
same
sea
,
intimate
vnto
the
King
their
want
of
a
B.
&
doth
not
the
same
Dean
and
Chapiter
,
humbly
supplicate
his
Maiesties
favour
and
licence
,
to
elect
an
other
?
And
doth
not
the
King
vpon
their
supplication
,
by
letters
patents
vnder
his
great
Seale
,
favourably
grant
their
petition
;
willing
them
,
vt
talem
eligant
in
Episcopum
&
Pastorem
,
qui
Deo
devotus
,
&
Ecclesiae
suae
necessarius
,
nobisque
&
regno
nostro
vtilis
&
fidelis
existat
?
And
with
the
same
letters
patentes
,
doth
not
the
King
sende
a
letter
missiue
,
conteyning
the
name
and
commendation
of
the
person
to
bee
elected
?
After
the
election
finished
,
doth
not
the
Deane
and
Chapiter
intimat
the
same
also
vnto
the
King
,
and
humbly
agayne
pray
the
King
,
to
yeeld
his
Royall
assent
to
the
lord
elected
?
Wherevppon
doth
not
the
King
againe
direct
his
letters
patentes
of
warrant
to
the
Archb.
or
some
other
whom
the
King
shall
appoint
,
to
performe
all
things
,
whiche
accustomably
are
to
bee
done
,
apperteyning
to
his
confirmation
,
and
consecration
,
according
to
the
lawes
and
statutes
of
his
Realme
of
England
?
Lastly
,
the
consecration
and
confirmation
being
finished
,
and
the
Bb.
hauing
done
his
homage
,
&
sworne
fealtie
,
is
not
the
Kings
writt
out
of
the
Chancery
directed
to
the
Escheator
,
to
restore
vnto
him
,
the
temporalities
of
the
same
Bishopricke
?
Yea
and
may
not
the
Bishoppe
also
,
if
it
please
him
,
procure
another
writt
out
of
the
Chancery
directed
to
his
tenantes
,
commaunding
them
to
atturne
,
and
to
take
him
for
their
Lord
?
Now
then
in
this
platform
wherof
mention
hath
bin
made
touching
the
placing
of
a
parochiall
Pastour
(
any
parochiall
church
with
cure
of
soules
being
voyd
)
when
it
is
craved
that
the
people
of
the
same
parish
,
might
intimate
their
want
vnto
the
Kings
officer
,
and
that
the
same
officer
might
command
the
Patron
to
present
,
the
Ministers
to
ordeyn
,
and
the
people
,
according
to
the
Kings
lawes
,
to
assent
vnto
,
and
approve
the
Clerk
;
what
other
intent
or
meaning
haue
wee
,
then
that
the
King
hath
as
ample
,
and
as
lawfull
The
Kinge
hath
as
large
a
power
to
command
a
Minister
to
be
elected
&
ordeined
,
as
a
Bishop
,
to
be
chosen
&
consecrated
.
a
power
to
commaund
a
Minister
to
be
presented
,
ordeyned
,
&
elected
,
to
be
a
Pastour
in
a
parochiall
Church
,
as
hee
hath
to
commaund
a
Bishop
to
be
elected
,
confirmed
,
and
consecrated
to
an
Episcopall
sea
?
And
are
we
not
then
merveylouslie
giddi-headded
,
new-fangled
,
and
strange
innovators
?
Againe
,
when
wee
desire
,
that
the
King
at
the
humble
suite
of
the
Ministers
,
the
Patron
and
the
people
,
would
be
pleased
,
to
confirme
and
admitt
the
Patrones
Clerke
,
in
,
&
to
the
temporalities
of
a
benefice
,
what
other
thing
is
required
,
but
that
the
possession
of
no
church
should
be
delivered
vnto
any
Minister
without
the
Kings
publike
writt
.
And
would
not
this
breed
a
perilous
sturr
,
garboyle
,
discord
,
and
contention
,
when
the
Archdeacons
pretie
signet
,
as
Dagon
falling
downe
before
the
Arck
,
should
giue
place
,
bow
down
,
and
do
reverence
vnto
the
Kings
of
England
seale
at
armes
.
Oh!
but
in
this
platforme
,
there
be
other
dangerous
innovations
and
alterations
,
not
to
be
attempted
:
Yea
?
And
what
then
be
they
?
The
Admonitor
him self
,
The
Prophets
ought
to
bee
tried
by
the
Prophetes
.
in
his
admonition
holdeth
:
Yea
Mai.
Bilson
,
and
all
other
supporters
of
the
Hyerarchie
defended
,
That
the
Cleargie
ought
to
i●dge
of
the
Clergie
,
and
that
the
Prophetes
ought
to
be
tried
,
examined
,
and
ordeyned
,
onely
by
the
Prophetes
,
and
that
the
spirites
of
the
Prophetes
,
are
subiect
to
the
spirites
of
the
Prophetes
.
Wherein
then
consisteth
the
disagreement
and
variance
betweene
vs
and
them
,
touching
the
ordination
of
a
Prophet
,
by
Prophetes
,
or
of
a
Minister
by
Ministers
?
Certes
to
mine
vnderstanding
,
there
is
none
other
matter
of
dissonancie
in
this
case
,
but
even
alonely
this
:
viz.
That
he
by
these
wordes
(
the
spirites
Corinth
.
of
the
prophetes
are
subiect
to
the
prophetes
)
intendeth
that
the
Spirits
of
many
prophetes
,
touchinge
their
triall
,
examination
,
and
ordination
,
are
subiect
to
the
spirit
of
one
prophet
,
and
that
Whether
the
spirites
of
manie
Prophets
be
subiect
to
one
,
or
of
one
to
many
.
therefore
one
prophete
by
his
owne
spirite
,
may
trie
,
examine
,
and
ordeyne
manie
Prophetes
:
Whereas
on
the
other
side
,
we
affirme
,
that
one
prophet
according
to
this
rule
of
our
holy
faith
,
is
to
speake
,
and
the
other
prophetes
are
to
iudge
,
and
that
no
one
prophete
may
trie
,
examine
,
or
ordeyne
many
prophetes
:
Because
from
this
place
wee
gather
,
that
the
spirites
of
many
prophetes
in
the
ordinarie
course
of
the
ministerie
of
the
Worde
,
were
neuer
subiected
in
this
case
to
the
spirite
of
one
Prophete
.
But
in
this
platforme
there
is
no
mention
made
of
the
King
,
if
he
bee
patrone
,
neither
is
there
any
institution
spoken
of
;
and
then
howe
can
any
action
of
quare
impedit
,
bee
brought
,
to
try
the
right
if
two
patrones
pretend
title
to
the
Patronage
:
besides
the
Patrone
by
this
platforme
must
fetch
his
Clerckes
only
from
the
Vniversities
,
Schooles
of
learning
,
and
Nurseries
of
the
Ministerie
,
whereas
now
he
hath
libertie
,
to
present
any
Clerke
wheresoever
or
howsoever
ordayned
:
Againe
,
strife
and
contention
may
arise
in
the
presbytery
betwene
the
Bishops
and
the
Ministers
them selues
,
appointed
to
be
examiners
,
and
ordeyners
,
which
of
the
two
Clerkes
nominated
,
by
the
Patrone
is
most
worthy
to
be
preferred
.
If
both
the
Patrones
Clerkes
,
for
non
abilitie
,
or
criminousnes
,
be
refused
,
who
shall
then
nominate
,
and
to
whom
shall
the
election
devolue
?
And
lastlie
,
what
if
the
Bishop
and
presbytery
shall
disalow
one
for
vnabilitie
,
which
in
deed
is
notwithstanding
,
of
abilitie
to
teach
?
to
all
these
difficulties
,
thus
wee
aunswere
.
If
the
Kinges
Maiestie
be
Patrone
,
to
any
benefice
with
cure
of
soules
,
because
Touching
the
Kinges
patronage
.
we
iudge
and
confesse
him
,
to
be
a
King
,
endowed
with
a
rare
and
singuler
spirit
of
zeale
,
for
the
glorie
of
our
God
,
with
an
excellent
spirit
of
loue
,
for
the
saluation
of
the
soules
of
his
subiects
,
and
to
be
the
Nehemiah
of
our
age
,
sent
vnto
vs
from
aboue
,
for
the
building
of
the
walls
,
and
reedifying
of
the
ports
of
the
house
of
God
,
which
were
broken
downe
and
devoured
:
We
for
our
partes
doubt
nothing
at
all
,
nay
rather
we
most
certeynly
perswade
our selues
,
his
Highnes
,
having
once
bene
pleased
,
to
prescribe
all
wholesome
&
commendable
lawes
,
vnto
his
people
,
will
also
vouchsafe
,
much
more
to
prescribe
lawes
,
yea
and
to
be
a
law
vnto
him selfe
:
And
that
his
Maiestie
wil
set
this
busines
of
the
Lords
house
,
so
neare
vnto
his
Kingly
&
Christian
heart
,
by
the
planting
of
able
Ministers
,
in
all
the
Churches
,
of
his
Highnes
Patronage
;
as
that
all
other
Patrons
,
by
his
godly
example
,
wil
be
excited
readily
to
walke
in
the
Kings
path
,
to
weare
the
Kinges
coloures
,
and
to
become
the
Kinges
chiefe
favourytes
in
this
so
holie
a
worke
.
And
therefore
touching
the
Kings
Patronages
,
cum
Maiestas
imperatoria
,
H.
de
ley
.
&
fidei
.
3.
l.
ex
imperfecto
.
legibus
esse
soluta
videatur
,
wee
commend
them
wholy
to
the
Kinges
most
Christian
care
,
providence
,
and
fidelitie
.
The
Bishops
institution
,
and
writt
of
quare
impedit
,
wee
graunt
must
cease
:
The
Bishops
institution
may
cease
.
but
in
place
of
institution
,
the
election
&
ordination
by
the
Presbytery
succeedeth
:
and
the
Clerke
nominated
by
the
Patrone
,
elected
and
ordayned
by
the
Presbyterie
;
shall
haue
idemius
,
ad
Ecclesiam
,
&
in
Ecclesia
,
which
in
forme●
times
,
the
Clercke
presented
by
the
Patrone
,
and
instituted
by
the
Bishop
,
was
wont
to
haue
.
If
any
suite
in
law
,
happen
for
the
right
of
Patronage
,
betwene
two
or
moe
Patrons
,
If
suite
fall
out
betwene
two
patrons
what
then
may
bee
done
.
pretending
title
to
the
gift
of
one
benefice
:
It
seemeth
that
this
suit
,
might
haue
far
easier
,
and
more
speedie
way
of
triall
,
by
some
other
writt
,
then
by
the
writ
of
quare
impedit
;
for
vpon
this
writ
many
times
by
negligence
,
or
vnskilfulnes
of
the
Aturneyes
,
it
falleth
out
,
that
one
of
the
parties
is
driven
some
times
to
sitt
downe
by
great
losse
,
and
not
to
haue
his
title
tried
at
all
,
onely
for
want
,
of
some
ceremoniall
forme
,
not
observed
in
the
pleadings
of
the
cause
:
And
therefore
,
both
Patrones
,
within
the
time
to
be
limited
by
the
Kings
writ
,
having
nominated
their
Clerkes
,
to
the
Presbytery
,
as
heretofore
they
presented
to
the
Bishop
,
we
leaue
it
to
be
considered
,
whether
it
were
not
meet
,
and
convenient
,
that
the
Presbitery
should
wholy
defer
the
election
,
&
ordination
,
of
eyther
their
Clerks
,
vntill
the
right
of
patronage
were
finallie
adiudged
before
the
Kings
Iustices
at
the
common
law
:
vpon
which
iudgment
passed
,
they
might
then
without
scruple
,
or
impediment
,
proceede
to
the
full
election
,
&
ordination
,
of
that
Patrones
Clerke
,
for
whom
the
iudgment
was
given
.
By
which
maner
of
triall
,
if
the
action
might
bee
brought
in
the
nam●
of
Patrone
,
against
Patrone
,
the
Clerkes
should
not
onely
be
freed
from
much
obloqui
,
wherevnto
they
are
now
subiect
,
by
prosecution
of
suites
at
law
,
one
Clercke
against
another
,
but
also
they
should
bee
exempted
,
from
all
expence
,
labour
and
turmoile
,
with
which
heretofore
they
haue
incumbered
them selues
,
to
the
hinderance
of
their
studies
,
and
decay
of
their
estates
,
by
pursuing
the
Patrones
title
,
at
their
owne
charge
.
Neither
might
the
occasion
of
suite
about
the
right
of
Patronage
,
be
any
lett
or
hinderance
that
the
Church
,
in
the
meane
time
should
be
left
as
a
Widow
destitut
of
an
husband
.
For
any
one
of
the
Clerkes
nominated
by
either
of
the
Patrones
,
might
be
apointed
by
the
Presbyterie
,
to
preach
the
word
,
and
publickly
to
pray
,
vntill
the
controversie
were
ended
.
And
out
of
the
fruites
also
,
of
the
same
Church
remayning
in
the
custodie
,
of
one
of
the
Patrones
,
or
sequestred
by
the
Kinge
,
to
the
vse
of
the
next
incumbent
,
he
might
haue
such
allowance
,
as
were
requisite
for
the
time
of
his
continuance
in
that
place
.
And
for
the
Sacraments
,
if
any
were
of
necessitie
to
bee
administred
,
some
other
Minister
,
neare
adioyning
,
might
be
provided
,
to
administer
the
same
,
as
in
many
places
,
it
hath
bin
,
and
is
now
daylie
vsed
,
in
like
cases
of
vacancie
.
That
the
Patrone
should
bee
curbed
with
two
hard
a
bridle
,
as
being
barred
The
curbing
of
a
patrone
with
to
hard
a
bridle
,
answered
.
to
fetch
his
Clerckes
,
from
any
other
place
,
then
from
the
Vniversities
or
other
Schooles
and
Nurseries
of
learning
,
is
a
matter
,
if
it
be
well
weighed
,
of
lesse
importance
,
then
the
Admonitor
would
insinuate
the
same
to
bee
.
First
it
is
not
of
necessitie
required
,
that
all
Patrones
should
at
all
times
fetch
all
their
Clerks
,
from
those
places
&
not
from
else
where
.
For
many
times
it
may
happen
vpon
iust
cause
,
(
for
the
benefite
of
the
Church
)
that
a
Clerke
already
ordained
,
and
placed
in
one
Church
,
may
bee
remoued
from
the
same
;
to
another
.
But
only
the
meaning
is
according
to
the
lawes
and
canons
already
setled
that
the
greatest
parte
,
of
the
Patrones
Clerckes
,
must
of
necessitie
,
bee
called
thence
,
because
they
can
not
ells
where
bee
had
.
Now
then
whereas
the
law
intendeth
,
euery
Church
to
be
a
wife
,
and
to
haue
an
husbande
,
to
be
a
body
,
and
to
haue
an
head
;
the
lawe
as
a
parent
vnto
the
Church
hath
provided
,
vntill
shee
bee
a
widow
in
deed
,
that
no
husband
,
be
provided
for
her
.
And
therefore
by
sundrie
as
well
ancient
Decrees
,
as
by
Canons
of
Ex
:
de
prebend
.
c.
tui●
lib.
6.
de
prebend
.
si
Episcopus
.
Discipline
,
made
and
published
by
the
Bishoppes
1571
it
is
decreed
and
confirmed
,
That
the
Bishoppe
shall
lay
his
handes
on
none
,
or
at
anie
other
time
,
but
when
it
shall
chaunce
some
place
of
ministration
is
voyd
in
the
same
Diocesse
As
for
stipendarie
Curates
,
it
is
expresly
against
the
policie
of
our
Church
,
that
any
should
bee
ordeyned
a
Minister
,
to
serue
onlie
as
an
hireling
.
From
which
Decrees
,
and
Canons
,
alreadie
setled
(
as
I
sayd
before
)
it
followeth
,
for
the
most
part
,
that
the
Patrones
Clerkes
to
be
ordained
,
of
necessitie
must
be
called
from
the
Vniversities
;
or
other
places
of
learning
.
For
if
every
place
of
ministration
,
be
full
,
and
none
must
be
made
a
Minister
,
vntill
some
place
be
voyde
,
then
albeit
some
patrones
,
vpon
good
causes
,
to
be
allowed
by
publick
discipline
,
might
be
permitted
,
to
nominate
some
Clerkes
alreadie
placed
in
administrations
:
Yet
in
the
end
,
as
well
the
patrones
of
those
Churches
,
from
whence
these
are
to
bee
remoued
,
as
other
patrones
also
(
manie
benefices
at
one
time
beeing
voyde
)
must
of
necessitie
,
seeke
out
men
,
to
bee
ordeyned
,
which
never
were
ordeyned
to
the
ministerie
before
.
And
where
are
these
to
be
sought
,
if
not
onelie
at
the
Vniversities
,
or
other
Schooles
&
Nurseries
of
learning
?
For
that
prophetes
in
the
ordinarie
time
of
prophesying
,
shuld
be
taken
from
the
feete
of
the
Apothecaries
,
Taylors
,
Drapers
,
Milners
,
Mercers
,
Prophets
in
the
ordinary
time
of
prophesying
to
be
taken
out
of
the
Scholes
of
Prophets
.
or
from
the
butry
,
pantry
,
kitchen
,
celler
,
or
stable
,
of
any
Bb.
Peere
,
Knight
or
Gentleman
,
and
not
from
the
feete
of
the
prophetes
,
is
a
thing
abhominable
,
and
odious
vnto
God
,
and
man
.
Wherein
then
,
doth
this
platforme
,
in
this
point
of
fetching
Ministers
,
onely
from
the
Vniversities
,
or
other
places
of
learning
,
differ
from
the
intendement
of
lawes
setled
?
Or
wherein
can
the
patrones
receyue
any
detriment
by
such
a
practise
?
Nay
they
are
so
farr
from
receiuing
anie
The
difference
betwene
the
platform
and
the
Bishopps
practise
.
preiudice
hereby
,
as
indeed
both
they
&
their
Clerkes
shall
reape
great
commoditie
by
it
.
Wherin
I
grant
some
discrepance
,
to
consist
betweene
the
Bb
practise
,
and
this
platforme
.
For
the
Bb.
at
one
time
,
allowe
a
Clerke
for
habilitie
,
and
at
another
time
,
dissallowe
the
same
Clerke
for
non
habilitie
.
And
him
,
whom
they
haue
ordeyned
,
and
adiudged
,
to
day
,
worthie
of
an
office
,
they
manie
times
disordayne
him
to
morow
,
and
refuse
him
as
a
person
vnworthie
,
to
possesse
a
benefice
:
Whereas
on
the
contrarie
part
,
we
thinke
it
verie
absurd
,
&
vnreasonable
,
to
barre
any
man
from
a
benefice
,
whom
the
Governours
of
the
Church
shall
iudge
worthie
to
beare
an
office
.
So
that
the
Patrone
by
this
platforme
,
should
be
sure
,
if
at
any
time
,
hee
nominate
a
Clerke
alreadie
ordeyned
,
that
the
same
Clerke
(
vnlesse
it
were
for
crime
,
or
some
defect
after
happeninge
)
should
neuer
be
refused
.
And
if
such
be
the
lawes
,
&
liberties
of
the
Ordinaries
,
what
alteration
of
the
law
,
or
preiudice
to
the
Patrone
,
could
it
be
,
if
by
a
newe
law
,
the
King
provided
new
meanes
,
to
put
his
old
lawes
in
due
execution
?
If
vpon
difference
of
iudgement
,
anie
variance
should
arise
,
betweene
the
Ministers
Vpon
difference
of
iudgment
about
the
abilitie
of
a
Clerke
what
may
be
done
.
appointed
to
elect
,
and
ordeyne
,
whiche
of
the
Patrones
Clerkes
,
were
most
worthie
,
the
same
diuersitie
,
we
assure
our selues
,
can
breede
no
greater
inconvenience
,
nor
further
daunger
,
then
doth
now
daylie
fall
out
in
the
election
of
schollers
,
fellowes
,
&
heades
of
Houses
,
in
the
Vniversities
,
or
of
other
Officers
in
Colledges
,
Cathedrall
churches
,
and
bodyes
politicke
or
corporate
.
As
those
controversies
therefore
haue
bene
,
and
are
appeased
by
the
good
orders
&
lawes
of
those
places
,
even
so
might
these
also
.
And
therfore
some
good
law
might
be
made
to
this
effect
,
viz.
If
any
foure
of
the
seven
did
agree
togither
,
vpon
anie
one
Clerke
nominated
by
the
patrone
,
that
the
same
foure
,
should
strike
the
stroke
,
and
make
the
election
good
,
against
the
other
three
.
Neither
doe
we
thinke
it
to
stande
with
reason
,
that
the
Archipresbyter
,
or
any
other
Minister
among
the
seuen
,
should
necessarilie
be
of
the
quorum
.
For
if
any
one
of
the
seuen
,
should
necessarilie
be
of
the
quorum
,
them
(
having
,
as
it
were
,
a
negatiue
voyce
against
all
the
rest
)
if
he
should
bee
wayward
,
and
apt
to
contention
,
hee
might
then
alwayes
frustrat
the
election
,
either
by
opposing
him selfe
to
all
the
rest
,
or
by
inclining
to
the
lesser
,
&
worser
part
,
as
lately
came
to
passe
about
the
election
of
a
Scholler
,
among
great
Doctours
.
If
A
Clerke
refused
for
nonabiliti●
to
whom
the
nomination
may
devol●●e
.
both
the
Patrones
Clerkes
,
should
bee
disabled
,
by
those
vnto
whom
the
iudgment
of
their
nonhabilitie
did
appertayne
,
we
leaue
it
to
be
considered
,
whether
the
right
,
to
nominate
,
elect
,
&
ordayne
,
for
that
time
onelie
,
might
not
hereafter
devolve
vnto
the
presbyterie
,
as
in
like
case
it
hath
done
heeretofore
vnto
the
Bb.
And
from
that
Presbyterie
,
if
the
same
should
make
default
,
that
the
benifice
,
should
be
then
in
lapse
vnto
the
King
.
Lastly
,
touching
the
nonhabilitie
of
A
Clerke
wronged
by
a
refusall
for
nonabilitie
how
he
may
be
releued
.
a
Clerke
:
if
the
Clerke
whom
the
presbytery
should
refuse
,
come
from
one
of
the
Vniversities
,
then
as
a
Clerke
before
time
refused
for
non
abilitie
,
by
the
Bb.
was
to
be
tried
by
the
Archbishop
,
and
by
him
to
be
alowed
,
or
disalowed
,
so
in
this
case
we
leaue
it
to
be
considered
,
whether
it
were
not
meete
that
this
Clerke
,
so
refused
,
and
complayning
himselfe
vnto
the
Magistrate
,
to
bee
wronged
,
should
haue
his
abilitie
to
bee
againe
tried
,
by
that
next
Synode
of
Ministers
to
be
congregated
within
that
Deanry
.
And
if
vpon
triall
made
,
and
bringing
a
testimoniall
vnder
some
authentike
seale
,
from
the
Synode
,
of
his
habilitie
:
whether
the
Presbyterie
,
vpon
a
good
peyne
within
a
time
to
bee
prefixed
,
should
not
be
constreined
,
to
ordeyne
,
and
dedicate
A
Clerk
refused
for
crime
to
whom
the
nomination
may
devolve
the
same
Clerke
,
to
the
ministerie
of
the
same
Church
.
And
as
for
the
refusall
of
a
Clerke
by
the
Presbyterie
,
vpon
obiection
of
crime
,
if
the
crime
be
so
haynous
as
for
which
by
the
canons
of
the
church
,
he
might
not
be
promoted
,
to
the
Ministery
,
then
is
it
to
be
considered
,
whether
the
presbytery
in
this
case
also
,
as
in
the
former
of
nonhability
,
might
not
nominate
,
elect
,
and
ordeyne
,
the
Clerke
to
that
place
,
for
that
time
only
?
and
vpon
the
presbyteries
default
,
the
lease
also
to
be
vnto
the
King
.
And
thus
haue
we
compared
,
the
manner
of
church
gouerment
,
now
in
vse
,
touching
these
points
,
with
that
forme
of
Discipline
,
which
is
desired
to
bee
planted
.
By
which
comparison
the
Kings
The
benefits
ensuing
,
the
platform
of
ordination
,
&c.
required
.
Highnes
,
may
very
easely
discerne
,
the
differences
betweene
them
,
to
be
such
,
as
whereby
the
Kings
dignity
and
prerogatiue
,
shall
highly
be
aduanced
,
the
Kings
poore
subiects
,
both
Ministers
&
people
,
diuers
wayes
eased
,
&
vnburdened
,
&
the
lawes
better
obserued
,
to
the
vnspeakeable
peace
,
&
tranquilitie
,
both
of
church
,
&
common
weale
.
The
Prophets
triall
of
the
Prophetes
;
the
peoples
approbation
of
their
Pastours
;
the
Ministers
entrance
into
their
Ministerie
,
according
to
the
Apostolicall
practise
of
the
primitive
church
,
would
be
a
meanes
vtterly
to
extinguish
,
that
schisme
,
that
remaineth
yet
among
vs
;
that
we
haue
no
Christian
Ministers
;
no
Christian
Sacramentes
;
no
Christian
Church
in
England
.
Besides
,
the
Ministers
,
for
letters
of
orders
;
letters
of
institution
;
letters
of
inductions
;
for
licences
to
serue
within
the
Diocesse
;
for
licences
to
serue
in
such
a
cure
;
for
licences
to
serue
two
cures
in
one
day
;
for
licences
to
preach
;
for
licences
of
resignation
;
for
testimonials
of
subscription
;
for
letters
of
sequestration
;
for
letters
of
relaxation
;
for
the
Chancelours
,
Registers
,
&
Somners
diners
;
for
Archidiaconal
annuall
,
and
for
Episcopall
trieniall
procurations
,
the
Ministers
(
I
say
)
to
bee
nominated
,
elected
,
ordeyned
,
approved
,
confirmed
,
and
admitted
,
by
the
Patrone
;
by
the
Presbyterie
;
by
the
People
,
and
by
the
King
,
should
be
disburdened
,
from
all
fees
,
for
these
things
,
and
from
all
these
,
and
such
,
and
such
like
grievances
.
Onlie
for
the
Kings
writts
,
and
for
the
traveyle
and
peynes
of
his
Highnes
Officers
,
taken
in
,
and
about
the
execution
of
the
same
writts
,
some
reasonable
fees
,
(
as
it
shal
please
the
King
,
)
may
be
taxed
,
and
set
down
.
The
people
also
in
soules
,
in
bodies
,
and
in
their
goods
could
not
but
be
much
comforted
,
relieved
,
and
benefited
.
They
should
not
hencefoorth
to
the
perill
of
their
soules
,
haue
vnlearned
,
vnable
,
and
vndiscreete
Ministers
thrust
vpon
them
,
and
set
over
them
:
Neither
should
they
be
compelled
,
vpon
light
occasions
,
to
take
many
frivoulous
oathes
in
vaine
.
They
should
not
be
summoned
,
from
one
end
of
the
Diocesse
,
vnto
the
other
:
nor
bee
posted
from
court
,
to
court
,
&
from
visitation
,
to
visitation
,
The
Churchwardens
,
and
sidemen
,
of
every
Parish
,
should
not
vpon
peine
of
excommunication
,
be
constreyned
,
once
,
or
twise
in
the
yeare
,
to
pay
six
or
eight
pence
,
for
a
sheet
of
three
halfepeny
articles
.
They
shall
not
any
longer
,
out
of
the
common
treasurie
,
reserved
for
the
poore
,
beare
the
charge
of
their
Parishes
for
making
bills
,
visitation
&
divers
other
expenses
.
There
should
be
no
more
suits
at
law
,
betwene
Clerke
and
Clerke
,
about
the
Patrons
title
;
no
more
suites
of
double
quarell
,
betwene
the
Clerke
and
the
Bishop
no
more
debate
betwene
the
Bishop
and
the
Archdeacon
;
and
lastly
there
should
be
no
occasion
of
any
riots
,
and
vnlawfull
assemblies
to
bee
made
vpon
entries
and
possessions
,
by
vertue
and
colour
of
two
presentations
,
two
institutions
,
and
two
inductions
,
into
one
benefice
,
at
one
time
.
The
Patrones
as
being
Lords
and
avowers
of
the
Churches
,
might
haue
the
custodie
of
the
Churches
,
during
their
vacancies
,
and
their
ancient
right
,
in
this
behalfe
,
restored
.
All
swearing
of
canonicall
obedience
,
vnto
the
Bishops
by
the
Ministers
:
all
swearing
,
and
forswearing
of
Clerks
,
for
any
symoniacal
bandes
,
promises
,
or
agreements
,
betwene
them
and
their
Patrones
,
and
all
robberies
31.
Eliz.
c.
6
and
spoyling
of
the
Churches
,
by
the
Patrones
,
should
determine
&
cease
.
Especially
if
it
might
please
the
King
&
Parleament
,
to
haue
one
clause
of
a
statute
,
against
abuses
,
in
election
of
Schollers
,
and
presentation
,
to
benefices
enlarged
.
For
although
euerie
corrupt
cause
,
&
consideration
,
by
reward
,
gift
,
profit
,
or
benefite
to
present
,
be
inhibited
by
that
act
;
yet
notwithstanding
by
experience
in
many
places
we
finde
,
that
the
Patrones
for
small
rentes
,
and
for
many
yeres
,
are
in
possession
,
some
of
the
mansion
houses
,
some
of
the
glebe
lands
,
and
some
of
the
tythes
,
of
such
benefices
as
since
the
publishing
of
that
act
,
haue
bin
bestowed
vpon
Clerks
:
which
breedeth
great
suspicion
and
ielouzie
in
the
mindes
of
men
,
that
the
Clerke
and
Patrone
at
the
beginning
directly
or
indirectlie
,
did
conspire
to
frustrate
and
delude
,
the
intendement
of
the
statute
:
And
therefore
wee
leaue
it
to
be
considered
by
the
Kinges
Maiestie
and
Parleament
.
If
any
Clerke
after
confirmation
&
possession
A
meanes
to
restraine
patrons
from
corruption
.
to
any
benefice
,
hereafter
to
bee
made
and
given
vnto
him
,
shall
willinglie
and
wittingly
,
suffer
the
Patrone
of
the
same
benefice
,
or
any
other
person
,
in
his
name
or
to
his
vse
,
directly
or
indirectly
,
mediatly
or
immediatly
,
to
vse
,
occupie
,
or
enioy
,
the
mansion
house
,
gleebe
land
,
or
other
ecclesiasticall
commodities
,
or
any
part
thereof
,
belonging
to
the
same
benefice
:
In
this
case
(
I
say
)
we
leaue
it
to
be
considered
,
whether
it
were
not
meete
&
convenient
,
that
every
such
willing
and
witting
sufferance
by
the
Clerke
,
and
every
such
willing
,
and
witting
possession
,
vse
,
or
occupation
,
by
the
Patrone
,
should
not
be
adiudged
,
to
be
a
iust
cause
,
to
determine
the
presentation
,
to
haue
bin
first
made
vpon
corrupt
respect
,
and
consideration
.
And
that
therefore
the
Clerke
,
ipso
facto
,
to
loose
the
benefice
,
and
the
Patrone
,
ipso
facto
,
to
forfeyte
his
right
of
patronage
to
the
King
,
for
the
two
next
turnes
following
.
And
these
being
the
principall
reasons
,
and
groundes
of
our
desires
,
we
are
humbly
to
pray
the
Lordes
spirituall
,
either
to
convince
them
of
indignitie
,
insufficiencie
,
and
incongruitie
,
or
else
to
ioyne
with
vs
vnto
the
Kinges
Maiestie
,
for
the
restitution
of
that
maner
of
governement
,
which
they
themselues
confesse
to
haue
bene
practised
,
at
the
beginning
by
the
Apostles
&
primitiue
Church
:
but
the
Admonitor
hath
yet
moe
reasons
vnanswered
against
this
platforme
.
Admonition
.
That
euerie
Parish
in
Englande
may
haue
a
learned
&
discrete
Minister
,
howsoeuer
they
dreame
of
perfection
,
no
man
is
able
in
these
days
,
to
deuise
how
to
bring
it
to
passe
,
and
especially
when
by
this
change
of
the
Clergy
,
the
great
rewards
of
learning
,
shall
bee
taken
away
,
and
men
therby
discouraged
,
to
bring
vpp
their
children
in
the
study
of
good
letters
.
Assertion
.
In
some
part
to
iustifie
this
opinion
,
I
graunt
,
that
no
man
is
able
in
these
dayes
,
to
devise
,
to
bring
it
to
passe
,
that
every
Parish
should
haue
a
learned
and
discrete
Minister
.
And
why
?
because
in
these
dayes
not
any
one
Bishop
hath
afforded
,
to
ordeyne
one
learned
and
discrete
Minister
,
for
fiue
Parishes
:
secondlie
,
because
where
some
of
the
reverend
Fathers
,
haue
ordayned
and
placed
in
many
Parishes
,
many
learned
and
discrete
Ministers
,
some
others
of
the
same
Fathers
,
haue
againe
disgraded
,
and
displaced
those
learned
and
discrete
Ministers
,
&
in
their
romes
haue
placed
manie
vnlearned
and
vndiscreet
Ministers
.
Now
then
if
these
dayes
wherein
so
few
learned
&
discrete
Ministers
,
&
so
many
vnlearned
&
vndiscreet
Ministers
be
ordeyned
,
&
wherin
also
,
so
many
learned
,
&
discreet
Ministers
are
disgraced
,
&
so
many
vndiscreet
&
vnlearned
Ministers
graced
:
If
these
daies
(
I
say
)
were
ended
;
then
albeit
no
perfection
,
whereof
never
any
one
of
vs
dreamed
,
could
bee
atteyned
vnto
,
and
albeit
no
one
man
were
able
to
devise
,
how
to
bring
it
to
passe
,
that
every
Parish
should
haue
a
learned
Minister
:
Yet
nevertheles
,
all
good
and
holy
meanes
being
vsed
,
to
ayme
and
to
shoote
after
perfection
,
&
all
good
and
holy
men
laying
to
their
heads
,
and
applying
their
hearts
to
further
this
enterprise
,
and
service
vnto
God
,
wee
knowe
that
the
Lord
might
call
,
and
make
,
and
fill
with
the
Spirit
of
God
in
wisedome
,
and
in
vnderstanding
,
and
in
knowlege
,
and
in
spirituall
work-manship
,
many
Bezaliels
,
and
many
Aholiabs
,
spirituallie
to
karue
,
graue
,
and
imbroyder
the
Lords
spirituall
Temple
.
The
perfection
therefore
after
which
we
long
,
and
the
change
of
the
Clergie
,
whereof
we
intreate
,
is
but
such
a
perfection
,
and
such
a
change
,
as
(
good
meanes
for
the
restitution
of
impropriations
beeing
vsed
)
may
easily
bee
atteyned
,
and
well
made
.
What
perfection
of
a
Minister
is
required
by
this
platforme
.
For
the
perfection
required
by
vs
,
to
be
in
a
Minister
,
is
none
other
then
such
as
the
holy
law
of
God
,
and
the
lawes
,
canons
and
iniunctions
already
setled
,
doe
require
.
viz.
that
every
Minister
,
to
whom
cure
of
soules
is
committed
,
with
some
competent
knowlege
,
according
to
the
measure
of
the
grace
,
of
the
gift
of
Christ
,
be
able
to
teach
,
to
exhort
,
and
to
reproue
the
people
,
yea
and
to
convince
the
gainesayers
,
if
any
should
arise
among
them
.
From
whence
also
springeth
the
change
intended
by
vs
.
viz.
that
in
the
Churches
of
all
Ministers
,
vnable
to
teach
,
&c.
There
might
bee
a
change
of
Ministers
able
to
teach
,
&c.
Wherefore
if
the
Admonitour
ment
otherwise
then
wee
intend
,
and
if
vppon
placing
a
learned
and
discrete
Minister
in
every
Parish
,
hee
should
not
intende
,
the
change
of
an
vnlearned
,
and
vndiscreet
Clergie
,
but
a
change
of
the
high
and
Papall
state
of
Prelacie
:
then
either
is
not
his
aunswere
pertinent
to
the
question
,
or
else
it
must
necessarily
follow
,
from
his
intendement
,
that
the
high
and
Papall
state
of
Prelacie
,
and
the
placing
of
a
learned
and
Prelacy
&
a
learned
Ministery
can
not
stand
together
.
discrete
Minister
in
every
Parish
,
are
like
vnto
Coleworts
planted
among
Vines
,
or
vnto
Parsly
sowed
among
Bishoppes
Weede
,
which
will
never
spring
,
grow
,
and
prosper
together
.
Because
the
rising
of
such
a
learned
Ministerie
must
be
the
fall
,
ruine
,
and
break
necke
of
Prelacy
.
And
this
followeth
inevitable
vpon
his
owne
reason
,
drawen
from
the
taking
away
of
the
great
rewardes
of
learning
,
by
the
change
of
the
Clergie
.
For
the
great
rewardes
of
learninge
,
whereof
he
speaketh
,
must
of
necessitie
be
the
Prelacies
,
viz.
Archbishoprickes
,
Bishopricks
,
Deanries
,
Archdeaconries
,
Prebendaries
,
Canonries
,
Chanterships
,
Commendames
,
non
Residencies
,
and
Pluralities
.
And
then
lett
vs
obserue
,
whether
in
effect
hee
hath
not
reasoned
thus
:
If
Prelacies
(
beeing
the
great
rewardes
of
learning
)
should
not
stand
,
&
not
be
changed
,
there
is
no
man
able
to
devise
,
how
a
learned
and
discreet
Minister
may
be
placed
in
euery
parish
:
but
if
Prelacies
(
the
great
rewardes
of
learning
)
may
once
be
changed
&
not
stand
,
then
were
it
possible
to
haue
it
deuised
,
that
a
learned
and
discreete
Minister
,
might
bee
placed
in
euery
parishe
.
And
then
hath
he
not
profoundlie
,
and
learnedlie
disputed
,
when
he
hath
preferred
the
Damsell
,
before
her
Dame
,
and
the
mayd
,
before
her
Mistris
?
When
he
hath
aduaunced
a
great
deale
of
learninge
in
one
before
a
great
deale
of
learninge
in
many
,
and
learning
in
some
places
,
before
learning
in
all
places
;
lastlie
,
when
by
continuance
,
and
furtherance
of
the
great
rewards
of
learning
,
he
hath
greatlie
hindered
,
&
discontinued
learnednes
,
and
greatly
furthered
and
continued
vnlearnednes
?
For
if
Prelacies
were
no
hinderances
,
but
only
furtherances
of
discreet
and
learned
Ministers
;
and
agayne
,
if
Prelacies
were
no
furtherances
,
but
onlie
hinderances
,
of
vnlearned
,
&
vndiscreet
ministers
,
to
be
had
in
every
parish
,
then
might
the
great
rewardes
of
learning
,
still
remayne
,
and
men
should
not
be
discouraged
,
to
send
their
sonnes
to
the
studie
of
good
learning
,
For
generallie
men
be
not
so
much
incouraged
,
to
set
their
sonnes
to
learninge
,
where
a
few
great
rewardes
of
learning
are
provided
for
a
few
men
greatly
learned
,
as
where
many
good
rewardes
of
learning
,
are
provided
for
many
good
learned
men
are
more
encouraged
to
learning
,
where
many
good
rewardes
then
where
fewe
great
rewards
are
provided
.
men
.
And
to
speake
as
experience
teacheth
vs
,
and
as
the
trueth
is
,
what
one
father
among
twentie
,
will
dedicate
his
sonne
,
to
learning
,
if
men
(
as
the
case
now
standeth
vnder
Prelacie
)
not
broght
vp
at
the
feete
of
Gamaliel
,
but
at
the
feete
of
some
swashbuckler
;
not
taught
from
any
Doctors
chayre
,
but
schooled
vpon
some
craftes
man
stoole
,
when
men
who
can
but
read
,
and
can
not
preache
,
may
be
Ministers
,
&
capable
of
the
fattest
benefice
,
within
a
whole
Countie
?
In
the
common
weale
,
if
there
be
manie
places
,
of
honor
,
profite
,
&
dignitie
,
for
such
onlie
as
haue
valiantly
served
the
King
in
his
warres
,
or
paynefullie
attended
vpon
him
in
the
Court
,
then
will
many
fathers
incite
,
and
encourage
their
sonnes
to
prepare
and
furnish
them
selues
to
the
warres
,
and
to
the
Court
.
But
if
all
mens
sonnes
,
in
the
campe
,
and
in
the
court
,
be
capable
of
enterteynments
alike
;
if
as
well
a
labourers
sonne
following
the
cart
,
as
a
noble
mans
sonne
a
wayter
in
court
,
may
be
the
Kings
lord
Chamberlayne
,
in
time
of
peace
;
and
if
as
well
a
carpet
knight
,
as
a
valiant
warriour
,
may
be
lord
generall
in
time
of
warre
,
would
any
father
for
many
yeeres
together
,
costly
,
and
gorgeouslie
braue
his
sonne
at
Court
;
or
would
any
father
advēterouslie
,
and
dangerouslie
hazard
his
sonne
in
the
field
?
Againe
,
fathers
do
not
therfore
send
their
sonnes
to
be
students
,
at
the
Innes
of
Court
,
or
to
be
apprentices
in
the
Citie
of
London
,
only
in
regard
,
that
they
may
bee
all
great
Citizens
,
and
all
great
rich
men
,
all
great
lawyers
,
and
al
great
Iudges
of
the
land
.
It
sufficeth
all
parentes
,
and
the
purpose
and
intent
of
all
parentes
is
,
that
their
sonnes
,
become
such
lawyers
,
and
such
Citizens
,
as
by
their
lawe
,
and
by
their
trades
,
they
may
thriue
,
and
liue
ba●resterlike
,
&
lawyerlike
;
marchantlike
,
&
citizen-like
,
though
they
be
not
able
to
liue
Serieantlike
,
or
Iudge-like
,
Alldermanlike
,
or
Lord-like
.
In
like
sort
questionles
would
it
be
an
excellent
encouragement
,
to
many
fathers
,
to
sende
manie
sonnes
,
vnto
many
Scholes
and
Vniuersities
of
learning
,
if
so
bee
there
were
manie
and
good
rewardes
,
rathet
then
few
&
great
rewardes
,
provided
for
manie
,
rather
then
for
fewe
learned
men
in
the
Church
.
For
if
there
be
but
fewe
rewards
,
albeit
the
same
be
great
,
then
but
a
few
fathers
among
many
,
will
adventure
the
spending
of
their
substance
,
vppon
a
vayne
hope
,
that
their
sonnes
shall
obtayne
great
rewardes
of
learning
.
For
what
father
knoweth
the
capacitie
,
and
diligence
of
his
sonne
?
Or
who
can
divine
,
that
his
sonne
,
shal
be
one
,
among
the
number
of
a
few
men
greatly
learned
,
worthie
of
a
great
reward
,
&
to
liue
Deanlike
,
Archdeaconlike
,
Bishoplike
,
or
Archbishoplike
?
Wherefore
if
such
a
change
of
the
Clergie
,
as
whereof
wee
speake
,
were
made
,
that
is
to
saye
,
if
an
vnlearned
,
and
vndiscreete
ministerie
,
were
changed
into
a
discreet
and
learned
ministerie
:
it
is
not
to
bee
doubted
,
but
a
farre
greater
number
of
sonnes
,
would
be
sent
by
their
fathers
,
to
the
studie
of
good
learning
,
then
now
there
be
.
From
whence
also
it
followeth
,
that
either
Papall
Prelacie
is
the
onely
bane
Prelacy
the
bane
of
a
learned
ministerie
.
of
a
learned
Ministerie
,
or
ells
that
an
vnlearned
Ministerie
,
is
the
vntimely
fruite
of
the
wombe
of
Papall
Prelacie
.
Both
which
twaine
,
rather
then
one
of
which
twaine
,
being
true
,
we
leaue
it
to
be
considered
,
whether
the
mother
conceyving
to
soone
,
or
the
daughter
borne
out
of
time
,
or
both
as
an
after
birth
,
&
superfluous
members
should
not
bee
cast
away
,
and
cut
of
from
the
body
of
the
Church
?
The
Admonitors
next
argument
,
is
drawen
from
the
small
continuance
in
the
Vniversities
.
Admonition
.
Furthermore
who
seeth
not
,
how
small
continuance
there
shal
bee
in
the
Vniversities
to
make
men
of
any
profound
knowledge
,
when
the
very
necessitie
of
places
,
shall
draw
men
away
,
before
they
come
to
any
ripenes
or
profound
knowledg
,
&c.
Assertion
.
This
argument
is
as
an
headlesse
arrowe
shott
against
a
corslet
of
steele
,
out
of
a
bow
vnbent
,
for
what
can
this
argument
pearce
,
when
in
effect
the
conclusion
is
thus
:
If
euery
parish
should
haue
a
learned
and
discrete
Minister
,
them
men
should
haue
but
small
continuance
in
the
Vniversitie
,
to
make
them
men
of
ripenes
,
or
of
any
profound
knowledge
.
But
that
men
should
be
of
small
continuance
in
the
Vniversity
,
and
should
be
drawen
away
,
before
they
come
to
ripenes
or
perfound
knowledge
,
is
not
meete
.
Therefore
it
is
not
meete
,
that
euery
Parish
should
haue
a
learned
&
discret
Minister
.
The
reason
of
which
consequence
is
this
:
viz.
The
very
necessitie
of
places
Pag.
80.
(
saith
he
)
shall
draw
men
away
before
they
come
to
any
ripenes
:
The
learnednes
then
,
and
discretion
,
of
a
Minister
,
by
his
reason
,
dependeth
vpon
his
long
continuance
in
the
Vniversitie
.
And
what
shall
we
then
say
of
the
learnednes
and
discretion
,
of
such
Ministers
of
the
Bishops
making
,
as
did
never
continue
in
the
Vniversitie
,
one
day
in
all
their
whole
life
?
but
herevnto
they
answere
,
that
the
very
necessitie
of
the
one
,
is
so
great
,
as
that
the
people
must
haue
prayer
said
,
and
the
Sacraments
administred
,
least
the
people
in
the
country
should
grow
to
an
heathnish
barbaritie
:
vnto
which
aunswere
,
againe
I
reply
and
reason
thus
:
If
a
man
of
vnlearnednes
,
and
without
knowledge
&
ripenes
,
may
be
a
Minister
,
then
a
man
of
small
vnlearnednes
,
of
small
knowlege
,
and
of
small
ripenes
,
may
bee
a
Minister
much
more
;
and
againe
:
If
necessitie
of
places
,
may
draw
men
of
no
continuance
in
the
Vniversitie
,
of
no
knowlege
,
and
of
no
ripenes
,
into
the
Ministerie
:
then
may
the
necessitie
of
places
drawe
men
,
of
small
continuance
,
knowledge
,
and
ripenes
.
But
the
necessity
of
places
may
draw
men
of
no
continuance
,
knowledge
or
ripenes
into
the
Ministery
:
Therefore
the
necessity
of
places
may
drawe
men
of
small
continuance
,
knowledge
,
and
ripenes
,
into
the
Ministery
.
The
second
proposition
of
which
sillogisme
,
is
confirmed
by
practise
,
&
precept
,
by
worde
,
and
by
deede
,
of
most
of
our
reverend
Bb.
And
then
from
their
owne
practise
,
I
argue
thus
:
If
the
necessitie
of
sayinge
prayers
,
of
reading
seruice
,
and
of
deliuerie
of
the
elements
,
b●
of
necessitie
,
&
of
necessitie
require
vnlearned
Faith
more
necessary
to
be
preached
then
the
Sacraments
be
administred
ministers
,
rather
then
no
ministers
:
then
much
more
the
necessitie
of
hauing
faith
;
the
necessitie
of
the
saluation
of
our
soules
,
and
the
necessitie
of
God
his
glorie
,
is
of
necessitie
;
and
being
of
necessitie
requireth
ministers
of
small
learning
,
of
small
continuance
,
of
small
knowledge
,
and
of
small
ripenes
:
rather
then
ministers
of
no
learning
,
no
continuance
,
no
knowledge
,
and
of
no
ripenes
.
And
if
Faith
,
saluation
of
men
,
and
the
glorie
of
God
,
as
soundly
,
and
as
sincerelie
may
be
preached
and
promoted
,
by
yong
and
rude
Timothy
,
as
by
aged
learned
,
and
eloquent
Apollo
,
what
necessitie
is
there
of
continuance
in
the
Vniuersitie
,
to
obteyne
more
profound
knowledge
,
or
anie
other
riper
understanding
,
then
is
that
knowledge
,
&
that
vnderstanding
,
whereby
faith
to
the
saluation
of
men
,
&
to
the
glorie
of
God
,
is
of
necessitie
to
be
preached
?
Agayne
,
if
by
continuance
in
the
Vniuersitie
,
profound
knowledge
,
&
ripenes
,
be
so
necessarie
,
that
(
as
is
pretended
)
in
respect
thereof
,
a
change
of
the
Clergie
may
not
bee
made
,
and
that
vnlearned
,
&
vndiscreet
ministers
,
as
it
were
by
necessitie
,
should
still
be
placed
;
then
seemeth
it
reasonable
,
to
moue
the
Lord
Bishoppes
,
that
it
would
please
them
,
to
effect
an
abolishment
of
some
of
the
statutes
,
of
all
the
Colledges
in
Oxford
and
Cambridge
:
whereby
all
Maisters
of
Art
,
of
what
youth
,
ignorance
,
or
rudenes
soever
they
be
(
excepting
some
smal
number
,
which
by
order
of
their
foundation
,
bee
put
apart
to
the
studie
of
Lawe
or
Phisicke
)
some
after
two
,
some
after
three
,
&
some
after
foure
yeres
,
of
their
commencement
,
are
compelled
eyther
to
enter
into
the
ministerie
,
or
to
leaue
their
fellowships
:
Nay
in
some
Colledges
,
if
Bachelers
of
arts
be
chosen
felows
,
&
be
not
ministers
after
one
yeare
,
by
statut
they
loose
their
places
.
The
principle
reason
of
the
founders
of
all
which
statutes
(
to
my
best
remembrance
)
is
this
:
namely
that
the
haruest
being
great
,
and
the
laborers
but
few
,
many
labourers
,
shal
be
sent
from
those
Colledges
,
into
the
haruest
.
Neither
can
it
be
intended
,
that
many
laborers
of
long
continuance
,
many
labourers
of
profound
knowledge
,
or
manie
labourers
of
ripenes
should
be
sent
.
But
it
is
simply
provided
,
that
many
labourers
,
and
not
loyterors
should
be
sent
,
&
yet
now
the
Admonitor
,
rather
than
that
some
loyterers
should
not
bee
sent
,
contendeth
to
seclude
some
labourers
from
the
worke
.
Besides
,
how
can
they
be
of
any
long
continuance
,
of
any
ripenes
,
or
of
any
profound
knowledge
,
in
the
mysteries
of
faith
,
and
Godlines
,
when
not
hauing
accomplished
the
age
of
24
yeres
,
26
yeres
,
or
28
yeares
at
the
most
,
&
not
hauing
giuen
them selues
aboue
2.
3.
or
4.
yeares
at
the
most
,
to
the
studie
of
divinitie
,
nay
which
after
the
studie
of
3.
or
4.
yeares
of
Philosophie
or
artes
,
and
no
studie
of
Divinitie
,
must
notwithstanding
enter
into
the
ministerie
?
wherfore
from
the
statutes
of
the
Colleges
in
the
Vniversities
I
thus
dispute
:
If
the
necessitie
of
the
Colledge
statutes
,
doe
compell
:
All
Maisters
of
arts
before
mentioned
,
and
some
Bachelers
of
arts
not
hauing
any
profound
knowledge
,
or
being
but
of
small
continuance
,
or
not
of
any
ripenes
,
eyther
to
leaue
their
colleges
or
to
enter
into
the
Ministery
,
then
much
more
the
necessity
of
preaching
Faith
,
the
necessity
of
being
saued
,
and
the
necessity
of
God
his
glory
may
compell
men
of
small
learning
,
of
small
knowledge
,
of
small
ripenes
,
and
of
small
continuance
,
to
execute
their
Ministery
,
rather
than
that
any
parish
should
be
necessarily
clogged
with
a
Minister
of
no
learning
,
of
no
discretion
,
of
no
knowledge
,
of
no
ripenes
,
and
of
no
continuance
.
But
the
necessity
of
the
college
statutes
do
compell
the
one
,
Therefore
the
necessity
of
Faith
,
&c.
may
compell
the
other
.
Admonition
.
Against
the
inconvenience
of
discipline
,
by
excommunication
Pag.
81.
onely
(
which
hee
saith
we
so
much
cry
for
)
he
telleth
vs
that
some
learned
men
of
this
age
haue
at
large
declared
in
their
works
set
forth
to
the
world
,
that
the
same
wil
bee
of
most
men
contemned
,
and
that
it
will
be
of
small
force
to
bring
to
effect
any
good
amendement
of
life
.
Assertion
.
But
who
taught
him
to
father
,
or
to
fasten
this
vntrueth
vpon
vs
?
only
then
No
discipline
by
excommunication
only
called
for
.
this
might
suffice
for
answere
,
that
hee
did
neuer
yet
heare
,
any
one
of
our
part
,
so
much
as
cal
,
much
lesse
to
cry
for
discipline
by
excommunication
onlie
.
For
we
saye
cleane
otherwise
.
viz.
that
the
Discipline
of
the
Church
ought
not
to
be
executed
(
as
now
for
the
most
part
it
is
)
by
excommunication
onlie
.
This
maner
Discipline
by
excommunication
only
,
no
more
to
be
suffred
of
discipline
therfore
,
by
excommunication
only
,
is
one
of
the
disorders
in
the
Church
,
vsed
by
the
reuerend
Bb.
&
which
we
so
much
desire
,
to
bee
reformed
.
And
for
this
cause
we
intreate
their
Lordshippes
,
to
forbeare
the
practise
of
that
,
which
(
as
it
seemeth
)
they
would
so
fayne
haue
others
to
mislike
.
But
happely
this
was
not
the
marke
whereat
the
Admonitor
short
;
for
Bishopply
and
Archdeaconly
excommunication
,
being
daylie
vsed
,
it
is
like
that
he
bent
his
bowe
,
and
aymed
at
that
excommunication
onely
,
whiche
is
Pastorall
and
Elderly
.
Agaynst
which
forme
The
writings
of
so●●
learned
men
not
sufficient
to
condemne
excommunication
by
Pastours
and
Elders
.
and
maner
of
excommunication
,
let
be
so
,
that
some
learned
men
of
this
age
,
haue
at
large
declared
in
their
workes
,
set
foorth
to
the
worlde
,
that
the
same
wil
be
of
most
men
contemned
,
and
that
it
wil
be
of
small
force
to
bring
to
effect
,
any
good
amendment
of
life
,
let
this
(
I
say
)
be
graunted
,
what
of
all
this
?
must
the
Church
of
England
therefore
,
dislike
and
reiect
the
same
?
God
forbid
.
The
whole
doctrine
of
Faith
and
Sacraments
,
we
know
to
be
of
most
men
contemned
,
&
to
be
of
small
force
to
bring
most
men
from
superstitions
&
Popi●h
idolatrie
.
And
how
then
is
it
possible
,
but
that
the
sworde
of
this
doctrine
,
should
haue
as
litle
enterteynement
amongst
most
men
as
the
doctrine
?
He
that
casteth
away
the
kernell
,
will
much
more
despise
the
shale
:
And
hee
that
setteth
light
by
a
sworde
,
will
set
lesse
by
the
scabberd
.
It
sufficeth
then
that
the
children
of
the
Church
in
England
,
striving
to
enter
in
at
the
narow
gate
,
&
embracing
the
doctrine
of
the
Gospel
,
it
is
sufficient
(
I
say
)
that
they
submit
&
subiect
their
neckes
vnto
the
yoke
of
the
Gospell
,
for
what
haue
we
to
doe
with
them
that
are
without
?
Doth
the
law
of
Englande
endight
,
condemne
,
and
iudge
a
Spaniard
resiant
in
Spaine
?
The
Admonitor
himselfe
affirmeth
Pag.
134.
(
at
the
time
when
our
Saviour
Christ
said
,
dic
Ecclesiae
)
that
there
were
manie
presidents
,
as
it
were
,
and
governours
of
the
Church
together
with
the
chief
Ministers
of
every
congregation
;
nay
further
he
saith
that
hee
will
not
deny
that
the
Apostles
afterward
,
&
the
primitiue
Pag.
235.
The
Bb.
confesseth
that
the
Minister
and
Elders
,
did
gouerne
in
the
primitiue
church
.
Church
,
did
practise
the
same
.
These
some
learned
men
then
,
either
must
shew
,
and
proue
(
vnto
vs
the
children
of
God
in
England
)
that
this
forme
of
governing
the
church
,
&
excommunicating
by
many
presidents
and
governours
,
together
with
the
chief
Ministers
of
every
Congregation
,
was
given
to
the
Churches
in
the
time
of
Christ
,
and
his
Apostles
,
but
onely
for
that
time
,
&
that
therefore
that
forme
is
now
at
an
ende
,
and
ceased
,
or
else
it
must
be
confirmed
vnto
vs
,
tha●
God
hath
in
these
dayes
altered
and
changed
his
minde
touching
England
;
and
that
he
hath
by
some
new
vision
,
or
reuelation
,
commaunded
the
reuerend
Bb:
in
these
dayes
,
to
teach
the
church
of
Englande
,
that
hee
will
not
haue
the
same
manner
of
gouerment
vsed
in
the
Church
of
England
,
because
The
opinion
of
some
learned
men
not
sufficient
for
the
Church
of
England
to
departe
from
the
worde
.
it
would
bee
of
most
of
his
children
in
England
contemned
,
and
of
small
force
to
bring
to
effect
any
good
amendement
of
life
in
them
:
for
albeit
all
the
learned
men
in
the
world
,
had
declared
as
much
in
their
workes
set
foorth
to
the
world
,
as
is
here
spoken
of
,
what
were
that
to
the
children
of
God
in
England
,
vnlesse
the
same
learned
men
,
had
taught
vnto
vs
true
learning
from
the
mouth
of
God
?
How
much
lesse
are
we
bound
to
regard
,
what
only
some
learned
men
of
this
age
haue
declared
vnto
vs
,
the
same
some
learned
men
hauing
no
warrant
out
of
the
holy
booke
of
God
,
for
such
their
learning
?
For
if
the
declaration
of
some
learned
men
of
this
age
,
in
their
workes
set
forth
to
the
world
,
may
be
a
sufficient
warrant
to
drawe
men
from
the
way
of
trueth
:
then
hardly
let
the
declaration
of
Doctor
Harding
,
against
the
true
vse
of
the
Lords
supper
,
and
then
let
the
declaration
of
Osorius
against
Iustification
by
faith
,
and
the
declarations
of
Bellarmine
,
against
divers
articles
of
our
religion
,
and
the
declaration
of
Doctor
Allen
,
against
the
execution
of
iustice
in
England
,
&
the
declaration
of
Doctor
Saunders
,
a
rebellious
fugitiue
,
in
the
defence
of
the
Popes
Bull
,
and
the
declaration
of
G.
T.
for
the
pretended
catholickes
;
and
lastly
,
let
the
declaration
of
the
Pope
,
and
his
whole
clergy
,
excommunicating
our
late
Soveraigne
lady
the
Queene
deceased
,
be
receyved
,
and
listened
vnto
.
For
who
can
deny
but
that
these
men
were
some
men
,
and
that
these
some
men
were
also
some
learned
men
,
and
who
then
seeth
not
the
loosenes
,
the
vanity
,
the
trifling
,
and
the
toying
of
this
argument
.
The
argument
following
which
the
Admonitor
would
seeme
to
lett
passe
,
Pag.
81.
drawne
from
experience
,
is
of
like
quality
.
For
though
experience
(
as
he
saith
)
reach
that
men
of
stubbernes
,
will
not
shunne
the
company
of
such
as
bee
excommunicated
,
&
though
such
men
of
stubbernesse
,
must
be
also
(
as
hee
saith
)
excommunicated
,
for
keeping
of
company
with
them
,
yet
to
affirme
,
that
by
meanes
of
Pastourly
,
&
Elderly
excommunication
,
moe
will
be
excommunicated
,
By
excommunication
of
Pastours
and
Elders
,
moe
can
not
be
out
of
communion
them
in
communion
.
as
being
men
of
stubbernes
,
then
in
communion
,
is
a
very
grosse
,
and
palpable
errour
.
For
we
hold
(
as
the
truth
is
)
that
the
greater
part
of
the
Church
can
not
be
excommunicated
by
the
lesser
;
nor
that
many
should
be
excommunicated
,
by
a
few
;
nor
that
a
few
should
be
excommunicated
by
one
of
the
Church
.
And
if
the
common
vnion
must
necessarily
consist
of
all
,
or
of
the
most
part
of
the
faithfull
,
then
is
the
lesser
part
alwayes
out
of
this
common
vnion
.
For
what
else
is
excommunication
,
but
extra
communionem
eiectio
,
a
casting
foorth
of
one
,
or
of
moe
persons
from
the
common
fellowship
,
society
,
and
company
of
the
faithfull
?
The
greatest
part
wherof
,
and
not
the
least
,
are
accompted
to
be
the
church
,
and
to
be
in
communion
;
vnlesse
then
the
whole
church
,
or
the
greater
part
of
the
Church
,
having
once
cast
out
from
among
them
,
one
or
moe
adulterers
,
blasphemers
,
extortioners
,
or
such
like
,
and
hauing
also
excommunicated
men
of
stubbernes
,
for
keeping
company
with
such
,
shall
them selues
all
,
or
the
greatest
part
,
become
children
of
disobedience
,
&
men
of
stubbernes
:
it
can
not
bee
,
but
there
must
be
still
moe
of
the
church
,
in
communion
,
then
out
of
communion
.
But
if
the
whole
Church
shall
haue
cast
away
the
yoke
of
Discipline
,
and
become
such
them selues
,
as
were
those
whom
before
they
had
excommunicated
,
then
is
it
a
clear
case
,
that
there
is
not
any
more
,
any
communion
among
them
.
For
how
should
any
common
vnion
bee
there
,
where
is
no
vnion
at
all
?
And
if
all
be
departed
from
obedience
,
where
then
can
the
Church
be
?
Nay
further
,
if
the
greatest
part
of
the
Church
should
revolt
,
&
forsake
the
faith
,
yet
herevpon
it
would
not
follow
,
that
moe
of
the
faithfull
,
be
out
of
communion
,
then
in
communion
.
For
then
such
onely
as
remayne
in
the
vnitie
of
faith
,
and
haue
not
separated
themselues
from
Christ
,
remayne
now
only
to
be
in
communion
with
Christ
:
out
of
which
number
also
,
if
any
should
bee
excommunicated
,
by
the
residue
of
their
brethren
,
yet
even
amonge
this
small
number
,
there
would
be
still
moe
in
communion
,
then
out
of
communion
.
For
to
be
out
of
communion
can
not
be
vnderstood
,
to
be
of
any
but
only
of
such
as
remayning
in
the
profession
of
faith
,
and
godlines
,
are
yet
notwithstanding
found
guiltie
of
some
transgression
,
and
for
the
same
by
the
Church
,
for
a
time
cutt
of
from
the
Church
by
sentence
of
excommunication
.
These
deformities
,
and
inconveniences
therefore
,
can
in
no
wise
follow
,
that
Discipline
of
excommunication
,
by
Pastoures
and
Elders
,
whiche
so
much
is
called
for
.
But
certes
,
it
fared
(
I
feare
me
)
with
the
Admonitor
,
and
sundrie
of
his
colleagues
in
this
case
none
otherwise
,
then
it
fareth
with
incontinent
women
,
once
(
say
they
)
incontinent
,
and
ever
incontinent
,
wee
knowe
it
by
our selues
.
Our
ecclesiasticall
Iudges
and
Officers
,
in
like
maner
,
seeing
by
experience
,
those
whom
they
accompt
to
be
men
of
stubbernes
,
not
to
shunne
the
companie
of
such
as
they
daylie
excommunicate
;
yea
and
they
perceyuinge
also
,
that
it
may
fall
out
,
that
moe
,
vnder
their
Iurisdiction
,
By
the
Bb.
excommunication
moe
may
bee
〈◊〉
of
communion
,
then
in
communion
,
it
is
therfore
by
his
owne
reason
,
a
deformed
discipline
.
may
bee
out
of
their
communion
then
in
communion
with
them
,
because
one
man
alone
(
as
hee
playnelie
insinuateth
)
may
excommunicate
the
greatest
parte
of
the
Church
vnder
his
censure
(
for
otherwise
hee
could
never
haue
supposed
,
that
moe
would
bee
out
of
communion
then
in
communion
)
because
(
I
say
)
these
deformities
,
&
these
inconveniences
,
by
their
owne
experience
,
haue
bene
found
to
haue
followed
vpon
that
discipline
of
excommunication
,
which
hetherto
hath
bene
practised
;
It
falleth
out
that
they
can
not
otherwise
iudge
,
but
that
all
other
maner
of
discipline
,
by
excommunication
,
must
be
of
the
same
nature
&
condition
,
that
is
,
as
deformed
and
inconvenient
,
as
their
own
is
.
And
yet
in
this
place
it
is
worthy
to
bee
marked
what
a
rod
the
Admonitor
hath
gotten
out
of
S.
Augustine
,
to
By
S.
Augustines
reason
Bishopply
excommunication
hath
many
deformities
.
whip
his
owne
discipline
,
by
excommunication
only
out
of
the
church
,
and
thus
it
may
be
framed
.
That
discipline
whereby
moe
will
be
,
or
moe
may
bee
excommunicated
then
in
communion
,
hath
in
it
many
deformities
,
and
inconveniences
:
But
by
the
Discipline
of
excommunication
which
the
reverend
Bishopps
,
their
Archdeacons
,
Chauncelors
,
Commissaries
,
and
Officials
practise
,
moe
will
bee
,
or
moe
may
bee
excommunicated
,
then
in
communion
.
Therefore
that
Discipline
by
excommunication
,
which
the
reverend
Bishopps
their
Archdeacons
,
&c.
practise
,
hath
in
it
many
deformities
,
and
inconveniences
.
The
Maior
proposition
(
if
hee
speake
truely
)
is
St.
Augustines
,
but
whether
it
be
or
be
not
,
it
is
no
great
matter
,
because
it
needeth
not
the
authoritie
of
any
man
to
confirme
it
,
the
same
being
sound
and
true
in
it
owne
nature
.
The
minor
is
drawen
from
his
owne
reason
thus
:
Where
there
be
moe
men
of
stubbernes
in
the
church
,
then
of
obedience
,
&
where
there
bee
moe
men
that
shunne
not
,
then
that
shunne
the
company
of
those
that
bee
excommunicated
,
there
moe
will
bee
,
or
may
bee
excommunicated
,
then
in
communion
.
But
there
be
moe
men
of
stubbernes
,
then
of
obedience
,
and
moe
that
shunne
not
,
then
that
doe
shunne
the
company
of
those
that
be
excommunicated
,
by
the
Reverend
Bishopps
,
their
Archdeacons
,
Chancelours
,
and
Officials
.
Therefore
there
may
be
,
or
wil
be
moe
excommunicated
,
by
their
Lordships
,
their
Archdeacons
,
Chancelours
,
&c.
then
in
Communion
.
The
assumption
,
though
I
cannot
warrant
the
same
to
be
simply
true
,
yet
I
may
safely
warrant
it
,
to
be
drawen
from
the
Admonitors
owne
experience
.
For
I
let
passe
(
sayth
he
)
that
experience
teacheth
that
men
of
stubbernes
,
will
not
shunne
the
company
of
them
that
be
excommunicated
,
&c.
and
that
they
must
bee
excommunicated
Bishoply
excommunication
hath
manie
deformities
.
for
keeping
of
company
with
them
.
And
so
it
will
fall
out
,
that
moe
will
bee
excommunicated
,
then
in
communion
;
but
this
last
consequence
(
say
I
)
can
not
follow
,
vnlesse
he
first
presuppose
both
his
antecedents
to
be
true
And
therfore
because
he
must
needs
be
intended
to
haue
spoken
of
that
kind
of
excommunication
,
whereof
he
hath
had
experience
,
it
followeth
that
these
deformities
,
and
inconveniences
whereof
he
speaketh
,
must
needes
be
found
,
in
that
excommunication
,
which
he
&
his
vse
.
For
of
the
other
kind
of
excommunication
,
hee
neuer
yet
had
any
experience
:
And
then
by
experience
he
could
not
speake
.
If
he
spake
not
of
his
owne
experience
,
but
of
the
experience
of
some
other
men
,
then
haue
we
but
litle
cause
to
beleeue
him
,
because
wee
know
not
what
maner
persons
those
were
,
from
whom
he
drew
his
argument
of
experience
,
and
whether
they
reported
deceytfully
,
or
truely
of
their
own
experience
,
or
no.
And
if
this
argument
drawn
from
the
experience
of
his
owne
maner
of
Discipline
,
be
of
sufficient
validitie
to
impugne
(
as
he
weaneth
)
that
Discipline
by
excommunication
,
which
so
much
(
as
he
saith
)
is
cryed
for
,
and
whereof
as
yet
hee
never
had
experience
,
how
much
more
effectuall
then
is
this
argument
to
overthrow
that
his
own
maner
of
discipline
,
which
he
so
long
time
,
to
so
small
profit
,
and
with
so
great
inconveniences
,
&
deformities
,
hath
so
vnprofitably
practised
?
For
can
there
be
any
greater
deformitie
,
By
discipline
of
Bishopply
excommunication
one
may
bee
a
community
.
then
that
one
member
should
be
supposed
to
bee
the
whole
body
,
or
that
one
man
should
make
a
communitie
?
And
yet
this
deformitie
,
by
his
experience
,
may
fall
out
,
to
bee
seene
even
vnder
that
discipline
,
which
every
ordinarie
exerciseth
.
For
if
by
processe
,
ex
mero
officio
,
an
ordinarie
should
excommunicate
any
one
of
his
iurisdiction
for
not
communicating
with
an
idoll
minister
,
or
for
holding
that
Christ
in
his
soule
,
did
not
descend
into
hell
,
or
for
denying
reading
to
bee
preaching
,
and
withall
should
pronounce
all
them
to
be
men
of
stubbernes
,
which
would
not
shunne
the
company
of
him
so
excommunicated
.
And
for
that
cause
also
should
excommunicate
them
as
is
here
supposed
lawful
to
be
done
,
were
it
not
a
cleare
case
that
the
body
of
that
church
,
must
now
be
taken
to
consist
only
in
the
person
of
the
ordinary
,
&
one
member
to
become
the
whole
body
?
For
if
all
vnder
his
iurisdiction
were
once
exco●●municated
,
how
could
then
any
bee
in
communion
with
him
:
And
if
they
all
were
once
excommunicated
,
must
not
the
ordinary
then
alone
be
the
common
vnion
,
and
so
make
a
communitie
?
And
what
a
deformed
kinde
of
excommunication
,
then
is
that
kind
of
excommunication
,
whereby
it
may
fall
out
,
that
to
be
one
,
is
to
be
many
,
and
that
to
bee
a
church
,
a
company
,
a
societie
,
and
a
fellow●hip
,
is
to
be
one
?
of
which
nature
,
and
of
which
kind
that
maner
of
excommunication
,
which
by
Pastours
,
and
Elders
is
to
be
executed
,
can
not
be
as
hath
already
bin
proved
.
If
then
excommunication
now
vsed
,
be
a
deformed
kinde
of
discipline
,
and
therefore
,
as
we
say
,
to
be
no
more
tollerated
,
and
if
excommunication
by
Pastours
and
Elders
,
bee
a
kind
of
discipline
for
the
inconvenience
thereof
(
as
hee
saith
)
not
to
be
planted
:
what
maner
of
discipline
by
excommunication
would
he
haue
in
th●se
dayes
,
The
Admonitor
would
haue
no
excommunication
at
all
trowe
we
?
would
hee
haue
none
at
all
?
verely
I
suppose
none
at
all
.
For
so
doe
●his
words
plainely
insinuate
,
by
two
rea●●s
following
:
First
(
saith
he
)
the
loose
〈…〉
of
these
dayes
,
require
discipline
of
●●arper
lawes
by
punishment
of
body
,
and
danger
of
goods
,
which
they
doe
,
&
will
more
feare
,
then
they
will
excommunication
:
Secondly
wee
haue
(
saith
he
)
a
very
good
maner
of
discipline
,
by
the
Ecclesiasticall
commission
which
doeth
much
good
,
and
would
do
more
,
if
it
were
more
common
.
But
why
did
he
not
speake
plainely
,
and
why
did
he
not
affirme
devoutly
,
that
discipline
by
excommunication
,
was
good
where
the
church
was
in
persecution
,
and
that
it
is
not
necessary
,
nor
so
convenient
vnder
a
Christian
Magistrate
,
as
it
may
be
otherwise
?
For
if
Pastors
and
Elders
were
appointed
ioynt
officers
,
only
for
tim●s
of
pers●cution
,
and
not
to
be
vnder
Christian
Princes
,
it
followeth
(
these
ioynt
officers
ceasing
)
that
al
accessaries
,
appendices
,
and
consequences
,
of
their
ioynt
offices
must
also
cease
,
vnlesse
it
can
bee
proued
out
of
the
holy
scriptures
,
that
the
offices
of
Pastours
ought
stil
to
continue
,
&
that
the
offices
of
Elders
ought
not
to
continue
;
because
the
offices
of
Elders
,
with
all
their
appendices
,
haue
bene
translated
by
our
Saviour
Christ
,
vnto
Archbishoppes
,
Bishops
,
Archdeacons
,
their
Chancelours
,
Commissaries
,
and
Officials
.
For
vnlesse
these
Officers
be
Christs
Officers
,
the
discipline
which
they
vse
cannot
bind
the
consciences
of
the
people
of
God
.
And
for
this
cause
is
it
very
probable
,
that
he
so
commendeth
discipline
of
sharper
lawes
,
&
discipline
by
the
Ecclesiasticall
commission
.
For
if
these
officers
,
by
their
discipline
haue
not
to
doe
with
the
consciences
of
men
,
then
is
it
no
merveyle
that
men
feare
not
their
discipline
.
And
therefore
if
they
wil
be
stil
officers
,
it
is
requisite
,
that
they
call
for
such
a
discipline
,
as
might
cause
men
to
stand
in
awe
of
their
authoritie
.
But
were
they
indeed
the
officers
of
God
,
and
had
they
indeede
authoritie
from
God
,
to
execute
discipline
by
excommunication
,
as
Pastours
and
Elders
did
in
the
primitive
Church
;
then
were
the
loosenes
of
this
age
never
so
great
,
yet
that
the
children
of
God
in
Englande
would
more
feare
the
losse
of
goodes
,
landes
,
bodies
,
or
lives
,
then
the
censure
of
Gods
officers
is
one
of
the
Admonitors
paradoxes
.
And
here
I
appeale
the
consciences
of
all
the
reverend
Bishops
and
Prelates
in
the
lande
,
and
let
them
answere
me
hardly
,
if
they
iudge
themselues
to
be
the
children
of
God
,
&
had
seven
times
seven
thousand
liues
,
whether
they
had
not
rather
seven
thousand
times
be
committed
to
the
Iaylor
of
Winchester
,
then
once
be
delivered
over
,
to
the
Iaylor
of
Hell
.
And
are
not
all
the
children
of
God
in
Englande
their
brethren
?
And
are
they
not
all
led
by
one
and
the
selfe
same
spirit
?
And
how
then
can
they
lesse
feare
excommunication
(
which
is
a
delivery
of
the
soule
to
Sathan
)
then
the
punishment
of
body
and
danger
of
goods
?
And
yet
touching
this
point
of
excommunication
,
he
seemeth
Admonitor
supposeth
it
to
be
a
fault
not
to
excommunicate
that
Prince
,
and
Rulers
:
and
then
what
force
is
my
Lo.
of
Ca.
iudgement
,
who
supposeth
it
vnlawfull
for
the
Church
to
excommunicate
a
Prince
.
to
bee
against
him selfe
,
for
in
the
137.
page
,
he
telleth
vs
that
happely
it
may
be
a
fault
,
yea
&
a
great
fault
that
is
found
with
the
Bishops
in
these
dayes
,
that
they
doe
not
excommunicate
the
Prince
and
Rulers
,
and
so
constraine
them
to
doe
that
,
which
by
perswasion
they
will
not
doe
.
If
then
excommunication
bee
so
terrible
to
Princes
and
Rulers
,
howe
should
it
bee
of
so
light
accompt
with
subiects
?
And
if
it
bee
so
powerfull
as
it
can
constraine
Princes
and
Rulers
to
do
their
duties
,
how
much
more
fearefull
would
it
be
,
to
compell
inferiours
,
and
men
of
low
estate
,
to
liue
soberly
in
their
vocations
?
I
will
not
here
debate
the
matter
touching
the
excommunication
of
Princes
&
Rulers
,
much
lesse
touching
the
excommunication
of
the
Prince
and
Rulers
of
our
lande
.
But
I
would
gladly
bee
informed
,
what
they
were
,
or
who
they
be
,
that
found
great
fault
with
the
Bishoppes
in
these
dayes
,
for
not
endeavouring
to
excommunicate
the
Prince
and
Governours
?
The
Papists
,
they
thinke
it
sufficient
,
that
the
Prince
and
Governours
,
be
excommunicated
by
the
Pope
,
&
his
Clergie
.
The
Ministers
,
and
people
professing
the
Gospell
,
and
seeking
for
reformation
of
excommunication
,
deny
the
Bishops
to
haue
any
divine
power
granted
by
the
word
of
God
,
to
excommunicate
a
private
man
,
much
lesse
doe
they
thinke
it
lawful
for
them
to
excommunicate
the
Prince
and
Rulers
:
Who
then
(
I
say
)
find
fault
with
the
Bishoppes
,
that
they
doe
not
excommunicate
the
Prince
and
Governours
,
and
so
constraine
them
to
doe
that
which
by
perswasion
they
will
not
do
?
For
my
part
I
can
not
guesse
,
whom
he
should
meane
,
vnlesse
he
ment
to
giue
vs
to
vnderstand
,
that
some
Prelatists
haue
consulted
about
the
excommunicating
,
both
Prince
&
Governors
,
for
not
making
sharper
lawes
,
against
such
as
whom
the
Prelates
,
and
their
favourits
,
haue
falsly
slaundered
,
to
be
pestilent
fellowes
,
movers
of
sedition
,
enemies
to
Caesar
,
troublers
and
subverters
Act.
24
5.
Act
1.
16.
20.
17.
6.
of
the
state
;
puritanes
,
and
I
whot
n●t
what
chiefe
mainteyners
of
the
sect
of
the
disciplinarians
;
vnlesse
(
I
say
)
hee
should
minde
some
such
Prelatists
,
I
can
not
guesse
any
subiects
within
the
land
,
to
be
so
vndutifull
,
as
to
find
fault
with
the
Bishops
,
for
not
attempting
to
bring
our
late
Soveraigne
Ladie
the
Queene
deceased
,
to
their
excommunication
.
And
therefore
to
enforme
the
people
of
an
Author
,
and
not
to
bring
him
foorth
,
it
argueth
&
breadeth
great
suspicion
that
the
enformer
was
the
author
himselfe
.
Touching
the
loosenesse
of
some
or
of
all
in
these
dayes
,
that
are
without
the
Excommunication
toucheth
them
only
which
make
profess●on
to
be
of
the
church
.
Church
,
if
hee
intend
that
they
require
discipline
of
sharper
lawes
,
by
punishment
of
body
,
and
losse
of
goodes
,
then
excommunication
,
and
that
they
will
more
feare
that
maner
of
punishment
,
I
hold
,
and
affirme
therein
as
he
holdeth
,
and
affirmeth
,
and
yet
(
I
say
)
that
to
the
matter
in
question
,
he
hath
fitted
no
other
answer
,
then
as
if
he
had
answered
,
a
poke
full
of
plummes
,
or
a
buchet
ful
of
peares
,
(
for
the
controversie
is
not
concerning
those
that
are
without
,
but
concerning
those
that
are
within
:
not
touching
those
,
that
are
not
of
the
house-hold
,
but
touching
them
that
are
of
the
house-hold
of
faith
and
of
God
)
.
As
for
the
first
sort
of
which
people
,
the
reverend
Bishoppes
with
good
leaue
,
may
procure
what
sharpe
punishment
,
they
can
devise
,
for
by
the
Church
excommunicated
they
should
never
bee
.
For
how
should
any
be
thrust
from
the
communion
of
the
Church
,
who
neuer
were
in
communion
with
the
Church
?
But
it
is
to
be
feared
,
that
this
sharpnes
of
punishment
,
is
not
vrged
so
much
to
be
inflicted
vpon
them
,
that
are
without
as
vpon
them
,
that
are
within
the
bosome
of
the
Church
.
For
though
such
,
as
be
without
,
did
a
long
time
scorne
,
&
sett
naught
by
the
sworde
of
excommunication
,
whiche
was
not
onely
drawne
out
,
by
the
Chauncelours
,
Commissaries
,
and
Officialls
:
for
every
crust
of
bread
,
and
for
every
piece
of
bacon
,
but
also
,
which
was
agayne
put
vpp
,
for
everie
cracked
grote
,
and
for
everie
Irish
harper
;
the
reverend
Bb.
whose
freehold
by
such
contempt
,
was
not
touched
,
were
pacified
,
and
contented
them selues
well
ynough
by
inflicting
,
and
releasing
that
manner
of
punishment
,
but
now
for
so
much
as
they
perceyue
the
children
within
the
church
,
to
beginne
seriously
,
and
religiouslie
to
stande
against
the
vse
of
Lordlie
and
humane
censures
for
the
Crown
&
Scepter
of
our
Savior
Christ
,
and
that
the
statelines
of
Prelacie
,
must
be
taken
one
hole
lower
,
if
the
simplicitie
of
the
holy
ministerie
bee
exalted
a
degree
higher
,
they
pretend
Discipline
by
excommunication
,
which
is
the
sword
of
the
sonne
,
and
heire
of
God
,
to
be
too
bluntlie
pointed
,
and
too
badlie
edged
,
to
foyne
,
or
to
strike
withall
.
Touching
that
very
good
manner
of
Discipline
by
the
Ecclesiasticall
commission
,
which
he
saith
hath
done
and
doth
daylie
much
good
,
and
would
doe
more
,
if
it
were
more
common
,
the
people
whom
hee
admonisheth
,
haue
iust
cause
of
being
desirous
to
vnderstande
what
manner
of
Discipline
it
is
,
whiche
Not
one
manner
of
Discipline
vs●d
by
the
ecclesiasticall
commissioners
.
is
so
highlie
commended
?
For
all
men
know
,
that
the
ecclesiastical
commissioners
vse
not
in
all
places
,
and
at
all
times
one
and
the
selfe
same
manner
of
Discipline
.
For
the
same
Commissioners
,
for
the
same
kinde
of
offences
,
sometimes
suspend
,
sometimes
depriue
,
sometimes
degrade
,
sometimes
excommunicate
,
sometimes
fine
,
sometimes
imprison
,
sometimes
commaund
this
penance
,
&
sometimes
that
.
Nay
sometimes
having
convented
before
them
,
graue
,
learned
,
and
godly
Ministers
,
for
crimes
supposed
This
Discipline
was
practised
against
maister
Cartwhright
,
Fenner
,
Whight
,
L.
〈◊〉
and
others
.
to
be
Ecclesiasticall
,
&
for
the
same
pretensed
Ecclesiastical
offences
,
having
deteyned
them
some
yeares
in
durance
,
for
refusall
of
the
oath
ex
officio
:
in
the
end
not
having
any
other
supposed
iust
cause
of
inflicting
any
punishment
vpon
them
,
by
ecclesiasticall
authoritie
,
haue
bin
forced
,
for
a
shewe
,
to
mainteyne
their
owne
credites
,
to
cause
accusations
to
be
framed
against
them
,
by
the
Quenes
Attourney
in
the
high
Court
of
Star-chamber
,
as
against
violators
of
the
dignities
of
the
Royall
Crowne
,
whose
innocencies
by
the
verie
witnesses
produced
by
their
meanes
on
the
behalfe
of
the
Queene
,
haue
notwithstanding
bin
fullie
cleared
from
the
faultes
obiected
,
and
the
Ministers
discharged
,
without
any
ordinarie
punishment
vsually
infflicted
by
that
Court
vppon
malefactours
.
Nay
further
,
when
the
Ecclesiasticall
Ecclesiastic
.
discipline
vsed
by
the
high
Commissioners
against
Ma.
Vdall
.
Commissioners
had
committed
Maister
Vdall
to
prison
,
where
hee
remayned
halfe
a
yeare
,
for
refusall
of
the
oath
ex
officio
,
touchinge
his
knowledge
of
the
Author
of
a
booke
,
entituled
The
Demonstration
;
in
the
end
he
was
deliuered
over
as
a
fellon
for
makinge
of
the
same
booke
,
and
for
the
which
hee
was
arayned
,
and
convicted
,
and
so
died
in
prison
:
notwithstanding
our
Soverayno
Lord
,
King
IAMES
,
the
King
of
Scotland
,
had
gratiouslie
written
for
his
deliverance
.
And
how
then
would
the
Admonitor
haue
the
people
contented
with
such
a
moderation
of
Ecclesiasticall
discipline
,
as
the
Ecclesiasticall
Commissioners
many
times
vse
?
For
did
he
think
that
everie
manner
of
discipline
vsed
by
the
high
Commissioners
can
not
be
,
but
a
verie
good
moderation
?
Why
then
let
some
of
the
Commissioners
,
tell
the
people
whether
the
Ecclesiasticall
commissioners
An
oath
tendered
by
the
Ecclesiastic
.
Commissio
.
vnto
M.
Vdall
in
case
of
fellony
.
vsed
a
very
good
moderation
,
&
manner
of
Discipline
Ecclesiasticall
against
the
same
Master
Vdall
,
when
they
tendered
vnto
him
a
corporall
oath
,
to
haue
appeached
him selfe
vpon
a
matter
which
was
adiudged
to
be
felonie
?
or
let
them
declare
,
what
a
very
good
manner
of
discipline
Ecclesiasticall
,
certeyne
Ecclesiasticall
Commissioners
vsed
,
when
hauing
a
Gentleman
before
them
,
wearing
long
hayre
,
they
constreyned
the
same
Gentleman
,
by
force
,
and
stronge
hande
,
to
haue
his
head
notted
in
their
presence
?
The
wearing
of
long
hayre
,
by
our
lawes
being
not
reputed
an
Ecclesiasticall
crime
,
no
although
the
same
be
worne
by
attendants
vpon
the
reuerend
Bb.
wayting
on
their
trenchers
.
Or
lett
them
signifie
vnto
vs
,
what
a
good
manner
of
discipline
,
and
moderation
it
was
for
a
Bb.
and
his
associates
,
to
make
an
act
,
in
the
high
commission
Court
,
repugnant
The
Minister
authorized
,
to
put
sacramental
bread
into
the
mouth
a
of
communicant
.
to
the
institution
of
our
Saviour
Christ
,
and
contrarie
to
the
order
appoynted
by
the
booke
of
common
prayer
,
that
the
Minister
should
put
the
sacramentall
bread
,
into
the
mouth
of
a
superstitious
communicant
,
and
not
deliver
it
into
his
handes
?
After
our
heartie
commendations
(
sayth
the
Bb.
&
his
associates
)
whereas
I.
V.
one
of
your
charge
,
hath
bene
often
convented
before
vs
her
Maiesties
Commissioners
,
in
causes
ecclesiasticall
,
for
not
receyving
the
holy
Communion
,
it
seemeth
vnto
vs
,
that
he
hath
not
of
any
contemptuous
minde
,
refrayned
from
the
same
,
but
is
willing
to
receyue
it
,
&
so
hath
bound
him selfe
,
saving
that
he
hath
a
scruple
in
his
minde
by
reason
of
a
fond
vow
,
or
promise
he
made
long
agoe
(
wherof
he
is
sorie
)
never
to
receyue
the
Sacrament
into
his
hande
,
but
to
put
it
into
his
mouth
by
the
Minister
?
And
therefore
we
pray
you
to
beare
a
time
,
with
his
weaknes
,
&
permit
him
to
receyue
it
in
that
sorte
,
vntill
by
your
good
counsell
,
and
persuasion
,
he
may
be
reduced
from
that
fond
scruple
.
And
so
we
bidde
you
hartely
farewell
.
Your
louing
friends
,
&c.
And
seeing
the
Admonitor
hath
opposed
a
very
good
maner
of
Discipline
,
Maister
E.
excommunicated
by
the
high
Commissioners
,
most
wherof
were
lay
men
.
by
the
Ecclesiasticall
commission
against
excommunication
,
it
seemeth
that
excommunication
in
his
iudgement
,
is
no
good
or
moderate
discipline
,
to
be
vsed
by
the
Ecclesiasticall
Commissioners
.
And
then
were
it
fitt
,
that
the
people
were
resolved
,
what
a
ve●●
good
manner
of
Discipline
Maister
D.
W.
and
other
Ecclesiasticall
Commissioners
vsed
against
Maister
E.
whom
by
vertue
of
the
ecclesiasticall
commission
they
excommunicated
?
The
tenor
of
whiche
excommunication
,
taken
out
of
the
Register
at
L.
followeth
.
In
Dei
nomine
,
Amen
.
Nos
I.
W.
sacrae
theologiae
Doctor
,
&c.
Cancellarius
ecclesiae
,
&c.
M.
A.
M.
Armigeri
,
&
M.
H.
civis
civitatis
,
&c.
Commissarij
rite
,
&
legitime
procedentes
,
I.
E.
de
B.
L.
Dioceses
ad
hos
diem
&
locum
legitime
,
&
peremptorie
citatum
,
&
praecognizatum
,
diuque
expectatum
,
&
nullo
modo
comparentem
,
pronunciavimus
contumacem
,
&
in
poenam
contumaciae
suae
huiusmodi
eum
excommunicavimus
in
hijs
scriptis
.
T.
-
Concordat
cum
-
Regio
.
Moreover
it
seemeth
not
an
vnmeete
thing
,
that
some
ecclesiasticall
Commissioners
,
did
make
knowne
vnto
the
people
,
whether
banishment
be
an
ecclesiasticall
discipline
;
and
what
moderate
discipline
Ecclesiasticall
the
Commissioners
vsed
when
they
banished
religious
Maister
Fullerton
the
Scott
,
from
dwelling
at
Warwicke
,
or
within
certeyne
myles
thereof
,
Or
let
them
informe
the
Realme
,
what
a
very
good
moderation
was
vsed
,
when
by
the
Ecclesiasticall
commission
,
Authoritie
committed
to
pursevants
by
the
ecclesiastical
commissioners
.
for
suppressing
of
Martines
bookes
,
and
other
bookes
of
argument
,
against
the
Hierarchie
,
they
authorized
drunken
&
swearinge
pursevantes
,
to
search
mens
houses
,
&
to
break
vp
their
chestes
,
&c.
the
copie
of
which
their
letters
is
this
,
viz.
Whereas
the
bearer
is
(
say
they
)
by
the
Queenes
Maiestie
especially
appointed
,
If
the
Queene
had
speciallie
commanded
this
search
,
it
is
credible
,
that
her
privie
Cosisaylors
should
haue
set
to
their
handes
,
rather
than
the
high
Commissioners
.
to
make
search
,
and
to
apprehend
,
certeyne
suspected
persons
,
according
to
such
particuler
directions
,
as
he
hath
in
that
behalf
receyved
,
these
shal
be
to
wil
,
and
require
,
and
in
her
Maiesties
name
streightly
to
charge
,
and
command
you
,
and
every
of
you
,
to
whom
these
shall
apperteyne
,
to
be
by
all
good
and
possible
meanes
,
ayding
,
and
assisting
to
the
bearer
in
the
execution
of
this
service
,
by
entring
into
all
such
houses
,
as
hee
shall
thinke
meete
,
and
hold
suspected
,
as
well
within
libertie
as
without
,
and
that
in
them
,
&
every
of
them
,
to
make
due
,
and
diligent
search
.
And
to
search
all
manner
of
writinges
,
letters
,
papers
,
bookes
,
&
all
other
things
carying
note
of
suspicion
,
sparing
no
studies
,
chestes
,
cubbards
,
lockes
,
or
walles
,
as
also
to
apprehend
,
examine
,
and
bring
before
vs
,
such
persons
,
as
by
her
Maiesties
said
direction
,
therein
appointed
,
and
wherein
if
he
shall
any
way
require
your
further
assistence
,
you
may
not
fayle
,
to
yeeld
him
the
same
,
with
al
diligence
,
&
dexteritie
,
according
to
the
trust
reposed
in
you
,
as
you
will
aunswere
for
your
default
,
for
the
contrarie
at
your
vttermost
perill
.
Directed
vnto
all
Mayors
,
Sherifes
,
Iustices
of
peace
,
and
quorum
,
Baylifes
,
Constables
,
Hedboroughes
,
Tythingmen
,
and
to
all
other
her
Maiesties
officers
,
and
subiectes
,
&c.
But
be
it
that
all
these
mane●●
of
disciplines
were
moderate
,
and
good
ecclesiasticall
Disciplines
,
&
more
to
be
vsed
,
yet
there
may
a
scruple
remayne
,
which
were
fitt
to
bee
discussed
,
what
a
very
good
moderation
,
&
maner
of
discipline
,
within
our
remembrances
,
was
vsed
,
betweene
an
Archbishoppe
,
and
a
Bishopp
,
both
high
Commissioners
,
against
certeyne
Gentlemen
,
&
one
of
their
wives
,
about
these
Articles
following
.
Articles
obiected
by
her
Maiesties
high
Commissioners
,
for
causes
Ecclesiasticall
against
G.
B.
of
B.
and
F.
B.
of
B.
in
the
Countie
of
L.
INprimis
,
We
obiect
vnto
you
G.
B.
and
L.
your
wife
,
that
you
haue
within
these
seven
yeares
,
and
so
at
this
present
,
doe
keepe
company
,
and
vse
conference
with
divers
persons
,
disobedient
to
her
Maiesties
lawes
,
and
such
as
be
suspected
to
resort
and
frequent
,
vnlawfull
conventicles
.
Item
,
we
obiect
vnto
you
,
to
th'
end
you
Quere
whether
this
cōvention
were
lawfull
,
for
this
cause
.
Quere
,
against
what
law
this
enterteynment
was
,
and
whether
the
Bishop
of
L.
conversing
with
Popish
Priestes
and
traytors
,
did
not
more
offend
.
might
the
better
insinuate
your selves
into
their
companies
,
you
have
tabled
and
boorded
with
the
same
parties
,
and
that
you
or
one
of
you
,
have
bene
heeretofore
convented
for
the
causes
aforesaid
,
before
the
now
lord
Archb.
his
grace
,
for
enterteyning
into
your
house
a
person
whiche
stood
then
,
and
yet
standed
suspended
,
&
deprived
,
for
disliking
the
booke
of
common
prayer
,
and
other
godly
orders
established
by
her
Maiesties
authoritie
in
this
Realme
.
Item
we
obiect
vnto
you
the
said
G.
B.
and
L.
yourwife
,
that
you
have
not
frequented
divine
service
,
celebrated
within
your
parish
Church
of
Bothese
vi
.
5.
4.
3.
2.
or
one
yeares
last
,
nor
doe
not
at
this
present
,
at
least
every
Sunday
,
nor
have
receyved
the
holy
Communion
within
your
said
parish
Church
during
the
saide
yeares
.
Quere
,
whether
the
Bishop
did
not
more
offend
the
lawe
of
God
by
preferring
these
articles
,
then
the
Gentleman
did
by
procuring
his
children
to
bee
Baptised
by
a
preaching
Minister
having
none
at
home
.
Item
,
that
you
the
saide
G.
B.
and
L.
your
wife
,
within
the
time
aforesaid
,
haue
not
Christened
,
nor
baptized
your
children
within
your
parish
Church
,
but
contrarie
to
the
forme
,
and
order
of
hir
Maiesties
lawes
in
that
case
provided
,
have
eyther
christened
them
at
home
privatelie
in
your
owne
house
,
or
have
caried
,
or
caused
them
to
be
caried
to
other
Churches
.
And
let
them
declare
what
Church
,
and
what
Minister
did
baptise
them
,
and
where
,
and
whether
the
same
Minister
,
did
at
the
same
baptisme
,
signe
the
childe
with
the
signe
of
the
crosse
,
and
lett
them
declare
the
cause
,
why
they
did
baptize
their
children
out
of
their
parish
.
Item
,
that
the
Ministers
pew
or
seate
in
the
church
of
B.
aforesaid
by
the
direction
Note
that
the
Bishop
of
L.
was
not
Bishop
of
the
Diocesse
.
of
the
L.
reverend
Father
in
God
the
Bb.
of
L.
that
now
is
,
being
at
the
same
Church
,
as
also
by
the
consent
of
the
Minister
,
and
Church-Wardens
,
there
was
placed
in
a
verie
convenient
place
of
the
Church
,
to
the
end
the
parishioners
there
might
the
better
heare
,
and
vnderstand
the
Minister
,
at
the
time
of
reading
the
divine
service
.
Item
,
we
obiect
vnto
you
,
that
you
the
said
F.
B.
within
these
vi
.
or
3.
monethes
last
past
,
have
without
anie
sufficient
warrant
,
or
commaundement
from
the
father
in
God
,
the
Lord
Bishoppe
of
L.
or
his
Chancelour
,
or
other
having
authoritie
therein
,
very
disorderly
,
and
contemptuouslie
,
remooved
the
same
seat
,
to
the
great
offence
of
the
parishioners
,
and
bad
example
of
others
.
Item
,
we
obiect
vnto
you
,
that
you
know
,
beleeue
,
or
have
heard
say
that
Za.
G.
is
a
Preacher
of
the
word
of
God
,
and
a
man
of
good
life
,
and
conversation
,
&
lawfull
Parson
of
B.
aforesaid
.
Item
,
we
obiect
vnto
you
,
that
the
premises
notwithstanding
you
the
said
F.
B.
vpon
a
Sunday
,
within
a
quarter
of
a
yeare
,
last
past
,
when
the
Parishioners
of
B.
were
assembled
together
,
at
the
saide
Church
to
heare
divine
seruice
,
caused
divers
serving
men
,
and
others
to
sit
in
the
pew
or
place
,
which
properly
belonged
to
the
Parson
of
the
said
Church
:
so
that
when
the
saide
M.
G.
came
to
take
his
place
they
thrust
him
,
and
very
disorderlie
in
the
time
of
prayer
,
kept
him
out
of
the
said
place
.
Item
,
wee
obiect
vnto
you
F.
B.
that
about
six
yeares
past
you
the
saide
F.
brought
into
the
Towne
of
B.
a
bastard
child
,
as
it
is
credibly
thought
of
your
owne
,
and
there
placed
it
at
nurse
,
and
haue
lately
receyved
it
into
your
owne
house
,
to
the
great
offence
of
the
inhabitantes
there
,
and
the
bad
example
of
others
.
Et
obijcimus
cu
ᵐ
duus
&
de
quolibet
.
Subscribed
,
&c.
Wherevnto
in
the
foote
of
these
articles
was
added
.
Maister
B.
I
pray
you
let
this
matter
be
followed
ex
officio
,
and
the
parties
presently
to
be
sent
for
,
by
warrant
.
Subscribed
,
&c.
Now
these
Gentlemen
,
according
to
the
Bishoppes
direction
,
being
presently
sent
for
by
a
Pursevant
,
to
aunswere
the
articles
obiected
,
they
foorthwith
make
their
repayre
to
the
Archbishop
,
with
a
copie
of
the
articles
,
with
whom
they
finde
such
grace
,
as
in
their
behalfe
immediatly
hee
writeth
to
the
Bishoppe
as
followeth
.
SAlutem
in
Christo
,
My
very
good
Lorde
,
I
haue
by
meanes
received
these
articles
enclosed
,
signed
by
your
Lordsh.
hand
,
and
can
not
but
greatly
merveyle
,
that
contrary
to
the
orders
of
the
commission
Court
,
subscribed
by
your selfe
,
&
the
rest
of
the
Commissioners
,
you
would
cause
a
Gentleman
of
such
a
qualitie
,
as
Maister
B.
is
to
be
sent
for
by
a
Pursevant
,
before
the
ordinarie
processe
of
a
letter
missiue
Note
that
the
signe
of
the
crosse
in
Baptisme
by
an
Archb.
opinion
is
but
of
smal
moment
,
&
that
suspicion
of
bastardie
may
easilie
be
dismissed
.
were
served
vpon
him
,
especially
for
matters
of
so
small
moment
.
Neither
will
it
bee
thought
to
proceede
of
any
iust
cause
,
but
rather
of
some
other
misconceyte
,
when
it
shal
be
vnderstood
that
there
is
a
controversie
in
lawe
elsewhere
depending
,
betwene
him
and
a
kinsman
of
yours
.
And
therefore
for
the
avoyding
of
his
further
complaint
and
other
offence
,
that
may
grow
thereby
,
I
heartely
pray
your
Lordship
to
suppresse
the
same
,
and
proceed
no
further
therein
.
Desiring
you
withall
to
haue
due
consideration
of
the
cause
,
least
I
be
enforced
to
deale
likewise
,
in
the
defence
of
my
kinsman
,
as
you
doe
for
yours
.
And
so
praying
your
Lo.
Note
that
the
17.
of
Octo.
was
the
Saboth
day
,
at
what
time
the
Archb.
D.
C.
and
D.
B.
sitting
as
Commissioners
,
th●
Archb.
took
pen
&
inke
,
and
crossed
the
articles
all
overthwart
,
and
so
sent
them
backe
with
this
letter
.
to
returne
vnto
me
aunswere
herevnto
,
&
what
you
meane
to
doe
,
with
my
very
heartie
commendacions
I
commit
you
to
the
tuition
of
Almightie
God
.
From
,
&c.
the
17.
of
Octo.
&c.
Subscri
.
&c
,
Vnto
which
letter
also
was
added
as
followeth
.
Maister
B.
I
pray
,
you
according
to
the
tenor
of
this
letter
,
to
see
that
this
cause
of
M.
G.
and
F.
B.
bee
dismissed
from
thence
,
and
if
any
be
bound
to
prosecute
the
cause
against
them
,
let
them
vnderstand
that
I
meane
to
heare
it
at
,
&c.
otherwise
let
it
wholie
be
dismissed
,
and
the
bandes
delivered
.
The
Bishoppes
aunswere
to
the
Archbishops
former
letters
.
MAy
it
please
your
grace
to
vnderstand
that
I
was
the
more
willingly
drawen
,
to
sende
for
Ma.
B.
in
that
sort
,
because
he
was
oft
,
and
of
long
time
accused
,
not
only
to
be
a
disordered
man
him selfe
,
but
also
a
great
and
open
mainteyner
,
and
carier
from
place
to
place
of
that
wrangling
puritane
,
W.
And
as
it
is
to
bee
prooued
,
a
refrainer
from
his
church
,
and
from
the
Communion
,
as
I
am
enformed
.
And
therefore
if
we
haue
omitted
any
circumstance
or
ceremonie
,
it
is
in
zeale
of
the
redresse
of
such
a
disordered
person
.
Which
if
it
should
be
found
in
your
own
brother
,
I
thinke
your
grace
would
not
spare
him
.
Neuerthelesse
if
you
yourselfe
take
it
in
hand
,
to
his
redresse
,
I
for
my
part
shall
bee
intreated
,
so
that
the
man
be
amended
,
who
hath
caried
himselfe
outragiously
,
both
in
that
,
and
other
thinges
.
And
so
referring
the
whole
matter
to
your
graces
discretion
,
I
take
my
leaue
,
praying
God
to
blesse
vs
,
in
the
peace
of
the
Church
.
From
,
&c.
the
17.
of
October
,
&c.
Your
gra.
most
assured
in
Christ
,
&c.
Whatsouer
speciall
cause
might
moue
these
two
great
Prelates
,
to
stand
eyther
of
them
,
for
the
defence
of
his
kinsman
,
is
not
a
thing
materiall
to
this
treatise
.
But
this
honestly
inough
may
be
averred
,
that
it
was
no
very
good
or
moderate
kind
of
ecclesiasticall
discipline
,
eyther
for
the
Archb.
and
his
associates
,
in
regard
of
his
kinsman
presented
to
a
benefice
by
the
gentleman
,
to
cancell
the
articles
of
his
colleague
,
&
fellow
commissioners
:
or
for
the
Bb.
vpon
a
splene
taken
against
the
gentleman
,
for
standing
vpon
the
right
of
his
patronage
,
against
his
kinsman
,
to
violate
the
publicke
orders
,
of
the
high
commissioners
,
wherevnto
he
him selfe
had
subscribed
.
Many
other
formes
of
ecclesiasticall
discipline
of
late
yeares
haue
bene
vsed
by
the
high
commissioners
:
But
whether
they
were
all
very
good
,
and
moderate
disciplines
or
no
is
greatly
doubted
,
by
many
wise
,
learned
,
and
godly
men
.
And
namely
it
is
doubted
,
whether
such
ecclesiasticall
commissioners
as
by
letters
patents
,
vnder
the
great
Seale
of
England
were
authorised
from
the
Queene
,
to
exercise
,
vse
,
occupie
and
execute
,
all
manner
of
iurisdictions
,
priviledges
,
&
preheminences
concerning
any
spirituall
or
ecclesiasticall
iurisdiction
,
bee
able
to
prooue
vnto
the
Realme
,
that
they
had
lawfull
power
and
authoritie
,
by
the
statute
of
1.
Eliz.
c.
1.
or
by
the
Queenes
letters
patents
made
according
to
the
true
intent
of
that
statute
,
or
by
any
other
lawe
or
statute
of
the
Realme
to
depute
and
substitute
,
any
other
person
vnder
them
,
to
vse
,
exercise
and
execute
any
part
of
that
iurisdiction
ecclesiastical
which
by
vertue
of
that
statute
,
&
letters
patentes
,
was
committed
onlie
to
their
fidelities
&
discretions
.
And
whether
it
were
a
very
good
maner
of
ecclesiast.
discipline
,
which
was
vsed
,
exercised
,
&
executed
eyther
by
the
person
so
deputed
,
or
by
the
Commissioners
them selues
,
vpon
any
processe
or
proceedings
made
by
the
said
person
substituted
.
Agayne
,
it
is
doubted
,
whether
it
were
a
good
manner
of
ecclesiasticall
discipline
,
for
Ecclesiasticall
discipline
against
the
Magistrats
of
Banbury
.
the
high
Commissioners
,
to
commaund
the
Magistrats
of
the
Town
of
Banbury
at
the
suite
of
certaine
Popish
companions
to
reset
vp
a
Crosse
which
by
vertue
of
the
Queenes
iniunctions
,
they
had
peaceably
,
and
lawfully
pulled
downe
.
It
is
also
doubted
whether
it
were
a
very
good
maner
of
Ecclesiasticall
discipline
for
the
high
Commissioners
,
to
deteyne
Maister
More
one
yeare
or
two
in
prison
,
depriving
him
also
from
his
living
,
for
his
confident
asseveration
that
William
Sommers
with
divers
others
in
Lanchashire
were
possessed
,
and
that
Maister
Dorrell
was
not
an
impostor
.
The
occasion
of
the
Admonitors
great
commendation
,
of
a
very
good
maner
of
ecclesiastical
discipline
,
vsed
by
the
high
Commissioners
,
hath
necessarily
drawen
me
,
to
shew
the
differences
of
the
disciplines
vsed
by
the
same
.
To
the
intent
the
Kinges
Highnes
might
be
pleased
,
with
the
advise
of
his
Parleament
,
to
consult
,
whether
it
were
not
more
agreeable
,
to
the
good
lawes
,
statutes
and
customes
of
the
Realme
,
and
more
convenient
,
for
the
good
governement
of
the
Church
,
to
haue
one
certeyne
forme
&
rule
of
ecclesiasticall
discipline
,
to
bee
established
,
and
to
be
vsed
,
by
the
high
Commissioners
;
rather
then
thus
at
randome
,
to
suffer
their
onely
discretion
,
to
be
the
Mistres
of
all
maner
of
ecclesiasticall
discipline
;
especially
sithence
without
any
maner
of
appeale
,
or
supplication
to
be
made
from
them
vnto
the
King
,
they
vse
what
manner
of
discipline
soever
,
seemeth
good
in
their
owne
eyes
,
whether
moderate
or
immoderate
,
civill
or
ecclesiastical
,
without
checke
or
controlement
.
Then
the
which
there
can
not
seeme
any
thing
more
preiudiciall
and
burdensome
vnto
the
people
.
Admonition
.
Furthermore
their
whole
drift
,
as
it
may
seeme
,
is
to
bring
the
goverment
Pag.
82.
of
the
church
to
a
Democracie
or
Aristocracie
:
the
principles
&
reasons
whereof
,
if
they
be
made
once
by
experience
familiar
in
the
minds
of
the
common
people
,
and
that
they
haue
the
sence
and
feeling
of
them
,
it
is
greatly
to
bee
feared
,
that
they
will
very
easely
transferre
the
same
to
the
gouerment
of
the
common
weale
.
For
by
the
same
reasons
they
shall
bee
induced
to
thinke
that
they
haue
iniury
,
if
they
haue
not
as
much
to
doe
in
civill
matters
,
as
they
haue
in
matters
of
the
Church
,
seeing
they
also
touch
their
commoditie
and
benefit
temporally
,
as
the
other
doeth
spiritually
,
and
what
hereof
may
follow
,
I
leaue
to
the
iudgement
of
other
.
Assertion
.
Let
it
be
graunted
,
that
their
whole
drift
is
to
bring
the
government
of
the
Church
to
that
manner
of
government
which
the
learned
cal
Aristocracie
,
what
incommoditie
should
the
Church
or
common
weale
receyur
by
such
a
goverment
?
when
as
the
same
goverment
is
not
onlie
authorised
by
the
holy
lawe
of
God
,
but
also
commended
vnto
vs
by
the
desires
Book
of
common
prayer
title
,
cōmunation
and
confirmed
by
5.
and
6.
Ed.
6.
c.
1.
prim
.
Eliz.
c.
2.
8.
Eliz.
c.
1.
Aristocracie
in
the
church
not
hurtfull
to
the
common
wealth
and
wishes
of
sundrie
Actes
of
Parleaments
.
For
sayth
the
booke
of
common
prayer
,
the
Discipline
of
the
primitiue
church
,
is
greatly
to
be
wished
.
Aristocracie
therefore
,
and
the
discipline
of
the
primitiue
Church
,
differing
but
in
name
,
and
not
in
nature
;
it
can
not
bee
hurtfull
to
the
common
weale
,
that
the
principles
and
reasons
thereof
should
by
experience
,
be
made
familiar
in
the
minds
of
the
common
people
;
nay
it
can
not
but
be
beneficial
vnto
the
common
weale
,
when
the
same
shal
vnderstand
,
that
the
best
observers
of
the
law
of
God
,
&
the
best
friendes
vnto
God
and
his
people
,
are
to
bee
the
Officers
in
the
house
of
God
.
Neyther
is
their
whole
drift
,
to
be
disliked
,
but
to
be
commended
,
that
labour
to
bringe
the
government
of
the
church
from
a
Papal
Prelacie
,
to
a
christian
Aristocracie
:
the
one
viz.
Aristocracie
,
Aristocracie
in
the
Church
optimarum
,
Prelacia
pessimarum
,
potestas
.
accordinge
to
the
interpretation
of
the
name
thereof
,
being
optimatum
potestas
,
a
power
of
the
best
observers
of
the
lawe
;
the
other
,
viz.
Prelacie
,
according
to
their
practise
,
being
pessimatum
potestas
,
a
power
of
the
worst
observers
of
the
law
:
the
first
derived
from
the
law
of
God
,
&
practise
of
Gods
people
;
the
other
deduced
from
the
lawes
and
customes
of
the
Gentiles
and
idolatrous
Priestes
.
And
this
of
necessitie
,
in
defence
of
the
trueth
,
the
Admonitors
argument
,
forceth
me
to
speake
;
for
by
an
implication
of
the
dislike
of
bringing
the
government
of
the
Churches
by
Pastors
and
Elders
,
to
a
Democracie
or
Aristocracie
,
he
hath
by
consequence
,
disclaymed
and
disavowed
the
goverment
of
the
Church
by
Prelacie
to
be
anie
of
those
two
.
And
what
other
government
then
should
we
think
Prelacie
to
be
,
but
eyther
Oligarchie
,
or
Tyrannie
?
For
neither
Monarchie
may
it
be
,
neyther
Pollicie
,
Prelacie
either
Oligarchie
or
tyrannie
.
or
polliticall
estate
can
it
be
:
and
other
kinde
of
government
besides
these
there
is
not
anie
.
For
my
part
,
I
more
charitably
iudge
of
the
government
of
the
Church
by
Prelacie
,
then
to
match
it
with
Tyrannie
.
And
although
the
Admonitor
,
and
the
Pervsers
and
allowers
of
his
booke
,
were
men
in
their
generation
wise
,
yet
had
they
well
weighed
the
nature
of
the
goverment
of
Oligarchie
,
they
would
rather
in
this
argument
,
haue
bin
silent
,
then
vpon
disclayme
of
Democracie
,
and
Aristocracie
,
(
goverments
both
of
them
commendable
in
their
kinde
)
haue
cast
the
commendation
of
their
owne
goverment
of
the
Church
by
Prelacie
,
to
so
desperat
an
estate
,
as
is
the
estate
of
Oligarchie
.
Wherein
if
any
doe
glorie
,
because
not
many
of
the
best
,
but
some
fewe
of
the
wealthiest
,
and
richest
sort
doe
governe
,
then
lett
him
hearken
and
consider
,
what
(
long
since
)
was
preached
before
Pope
Vrban
the
fifte
,
by
Act.
&
Mo.
one
Nicolas
Orem
,
a
man
singularly
commended
for
learning
in
his
time
.
Nicholas
Orem
his
opinion
of
Oligarchie
.
Amongst
all
the
regiments
of
the
Gentiles
,
none
(
saith
he
)
is
more
to
be
found
,
wherein
is
to
bee
seene
so
great
and
exceeding
ods
,
them
in
the
policie
of
Priests
:
Amongst
whom
one
is
drunken
,
another
is
sterved
,
amongst
whom
some
be
so
high
,
that
they
exceed
all
Nobles
&
Princes
of
the
Earth
;
some
againe
be
so
abased
,
that
they
are
vnder
all
rascalls
;
and
such
a
commonweath
(
saith
hee
)
may
well
bee
called
Oligarchie
.
But
Thomas
Aquinas
,
he
seemeth
to
set
the
discommodities
of
Oligarchie
,
a
pinne
Thomas
Aquinas
what
hee
thinketh
of
Oligarchie
.
higher
:
for
(
saith
hee
)
as
a
Kingdome
hath
in
it
the
commodities
of
all
other
good
regiments
;
of
Aristocracie
,
that
the
Noblest
and
chiefest
persons
among
Aristocracie
a
good
regiment
.
the
people
,
be
taken
to
Councell
:
of
Policie
,
or
politicall
estate
,
where
an
assemblie
of
all
estates
is
had
,
&
when
the
very
best
of
all
sorts
,
are
chosen
,
to
consult
,
and
deliberate
,
of
the
publique
weale
:
so
doeth
Tyrannie
conteine
,
and
hath
in
it
all
incommodities
,
and
vices
of
all
naughtie
&
corrupt
regiments
:
of
Oligarchie
it
borroweth
,
that
the
most
wicked
Oligarchie
a
corrupt
regiment
&
corruptest
men
be
Counsaylors
,
&
that
(
as
it
were
)
a
route
of
Tyrants
doe
gowerne
.
The
reasons
and
pillers
of
which
Oligarchie
,
are
immoderatnes
,
excessivenes
,
disparitie
,
and
inequalitie
,
passing
and
beyond
all
meane
and
measure
.
Now
if
our
reverend
Bb.
shall
shew
them selues
to
bee
mal-contented
with
mee
,
as
though
out
of
the
opinions
of
these
learned
men
,
I
would
gather
that
the
governement
of
the
Church
by
Prelacie
,
is
one
of
the
corruptest
governements
;
I
am
to
desire
them
to
haue
patience
vntill
they
shall
plainly
demonstrate
vnto
vs
,
that
the
same
is
not
Oligarchie
.
For
if
hereafter
they
shall
revoke
their
former
disgraceful
iudgments
,
against
the
discipline
by
Pastors
and
Elders
,
conteyning
in
it
the
very
nature
of
true
Aristocracie
;
and
withall
,
instruct
vs
better
of
the
true
nature
of
their
own
governement
,
of
the
Church
by
Prelacie
;
they
shall
finde
vs
plyable
to
their
opinion
,
so
that
it
be
grounded
vpon
the
principles
and
reasons
of
trueth
.
In
the
meane
season
(
after
the
fashion
of
the
Admonitors
maner
of
admonishing
the
people
,
wee
most
humbly
beseech
the
King
and
Parleament
to
bee
enformed
,
that
it
is
greatly
to
be
feared
(
if
Prelacie
be
Oligarchie
)
that
the
Prelates
will
endevour
,
It
is
to
bee
feared
least
(
by
the
example
of
Prelates
)
Oligarchie
bee
brought
in
the
common
weale
.
to
transferre
that
maner
of
goverment
,
from
the
Church
vnto
the
common
weale
.
And
that
the
common
weale
shall
as
miserably
be
rent
,
&
torne
,
with
factions
&
vproares
,
as
now
the
church
is
disquieted
by
schismes
and
divisions
.
For
if
only
a
few
of
the
richest
and
welthiest
sort
,
shal
get
an
head
,
and
beare
all
the
sway
in
the
common
weale
,
they
shall
thinke
by
the
principles
and
reasons
of
Oligarchie
,
that
they
haue
iniury
,
if
they
haue
not
as
much
to
do
in
civil
matters
,
as
the
Prelats
haue
to
doe
in
the
matters
of
the
Church
:
And
what
hereof
may
follow
,
as
the
Admonitor
leaveth
,
so
doe
I
also
leaue
it
to
the
iudgement
of
other
.
Onelie
if
the
way
hereof
alreadie
hath
bin
troden
out
vnto
them
,
by
some
who
A
caueat
against
Oligarchie
.
haue
not
written
,
nor
spoken
,
but
yet
practised
the
principles
and
reasons
of
Oligarchie
in
the
common
weale
,
onelie
then
this
I
say
,
and
adde
as
a
caveat
,
that
the
daunger
to
come
,
is
more
heedefully
to
be
prevented
.
For
like
as
in
good
harmonie
(
to
make
the
Musike
perfaict
)
is
required
a
moderate
,
&
proportionate
inequalitie
of
voyces
;
which
,
if
it
too
much
exceed
,
taketh
away
all
the
sweet
melodie
,
so
by
too
much
immoderate
inequalitie
,
or
disparitie
of
Citizens
,
the
common
weale
falleth
to
ruine
.
But
why
may
not
the
governement
of
the
The
gouerment
of
the
Church
by
Prelacie
,
is
not
Monarchicall
.
Church
by
Prelacie
,
be
a
Princely
and
a
Royall
governement
?
In
deed
this
question
,
if
it
should
be
resolued
,
by
the
rules
and
principles
of
the
canon
law
,
I
could
hardly
disproue
that
government
to
be
Princelike
:
for
,
(
as
hath
bin
saide
before
)
quilibet
Ordinarius
in
sua
Diocoesi
;
est
maior
quolibet
Principe
.
Yea
and
every
Bishop
,
by
the
same
lawe
,
hath
as
absolute
a
spirituall
power
,
within
his
Diocesse
,
as
a
Kinge
hath
a
temporall
power
within
his
Kingdome
.
But
because
that
law
with
the
rules
&
principles
thereof
,
is
,
or
ought
to
be
discarded
out
of
this
Kingdome
,
we
will
not
wade
in
it
.
Only
we
say
that
the
governement
of
the
Church
by
Prelacie
,
cannot
bee
any
kinde
of
Royall
and
Monarchicall
governement
,
because
Prelates
haue
not
like
power
spirituall
,
as
Kings
and
Monarches
haue
power
remporall
.
For
there
was
never
yet
lex
regia
,
de
Prelatorum
spirituali
imperio
,
lata
,
qua
Prelatis
,
&
Institut.
de
iure
natur
.
gent
&
ci
.
§
Sed
&
quod
.
in
eos
,
omne
imperium
suum
,
&
potestatem
,
aut
Deus
,
aut
populus
Dei
contulerit
.
And
therfore
where
the
people
haue
made
the
fore said
regall
law
,
as
there
it
is
iustly
said
,
quodcunque
Imperator
per
epistolam
constituit
,
vel
cognoscens
decreuit
,
vel
edicto
praecepit
,
legem
esse
constat
:
and
quod
Principi
placuit
,
legis
habet
vigorem
;
So
likewise
,
where
there
is
no
such
regall
law
,
made
in
the
church
,
there
it
is
as
iustly
affirmed
:
quod
Prelato
placuit
,
legis
non
habei
vigorem
;
quodcunque
Prelatus
per
epistolam
constituit
,
cognoscens
decrevit
,
vel
canone
praecepit
,
legem
non
esse
constat
.
And
then
how
can
every
Prelate
,
or
why
doth
everie
Prelate
,
by
his
sole
authoritie
,
inioyne
canons
,
articles
,
iniunctions
,
and
orders
,
to
be
observed
as
lawes
,
in
all
the
Churches
of
his
iurisdiction
?
If
the
Admonitor
supposed
the
governement
If
the
gouvernment
of
the
Church
by
Prelacie
bee
Monarchicall
,
them
may
the
government
by
Pastors
be
so
to
of
the
Church
by
Prelacie
to
be
Monarchicall
,
because
the
Queene
was
a
Monarch
,
and
that
the
reverend
Bishop
governed
vnder
a
Monarch
;
then
what
did
hee
els
,
but
put
a
weapon
into
the
handes
of
Pastors
and
Elders
,
to
prove
their
governement
also
,
to
be
Princelie
and
Monarchicall
?
Because
Pastors
&
Elders
desire
not
to
haue
that
maner
of
governement
,
to
bee
brought
into
the
Church
,
otherwise
then
by
the
Royall
assent
,
Souveraigne
authoritie
,
and
expresse
commandement
of
our
most
gratious
King
and
Monarch
.
Besids
,
if
any
governement
may
be
therefore
saide
to
be
a
Monarchie
,
because
the
same
is
derived
from
an
earthly
Monarch
,
howe
much
more
then
may
the
governement
of
the
Churches
,
by
Pastors
and
Elders
be
adiudged
Monarchical
,
by
reason
the
same
is
deduced
from
our
heavenly
and
everlasting
Monarch
.
For
the
reverend
Bb.
by
their
publike
preachings
,
&
apologeticall
Ma.
Horne
,
Bishoppe
of
Winch.
Ma.
Iewell
,
Bishop
of
Sali
.
Mai.
Bilson
,
Bishoppe
of
Winch.
writings
testifie
,
that
power
&
authoritie
to
ordeine
and
depose
Ministers
;
to
excommunicate
and
to
absolue
;
to
devise
and
to
establishe
rites
and
ceremonies
in
the
church
;
to
define
what
is
trueth
;
to
pronounce
what
is
falsehood
;
to
determine
what
is
schisme
;
and
to
condemne
what
is
heresie
:
our
reverend
Bb.
(
I
say
)
confesse
this
power
,
to
bee
originallie
decided
,
vnto
the
true
Bishoppes
,
and
Pastours
of
the
Church
from
the
Kinglie
and
Soveraine
power
of
our
Saviour
Christ
.
By
what
name
therefore
soever
the
gouvernment
of
Pastours
and
Elders
in
the
Churches
be
called
,
there
is
no
manner
of
cause
to
dislike
of
the
planting
of
that
government
in
a
Monarchie
,
because
the
same
is
instituted
by
the
Monarch
of
Monarches
,
who
is
able
,
and
readie
,
to
vphold
the
state
of
al
Monarchies
in
common
weales
,
togither
with
the
state
of
Aristocracie
in
his
No
cause
for
a
Monarch
to
feare
,
that
his
Christian
subiectes
should
haue
the
sence
of
Aristocracie
in
Church
goverment
.
Church
.
Neither
is
there
any
cause
for
anie
Monarch
in
the
world
,
to
feare
the
making
of
christian
common
people
,
by
familiar
experience
,
to
haue
the
sence
&
feeling
of
the
principles
and
reasons
of
Aristocracie
.
For
if
a
people
haue
once
submitted
their
necks
to
the
yoke
of
Christ
,
they
can
liue
a
peaceable
&
godly
life
,
vnder
all
kinds
of
powers
,
because
they
knowe
all
kind
of
powers
,
to
be
the
ordenance
of
God
.
But
especially
,
there
is
not
,
neyther
euer
was
,
neyther
euer
can
there
be
,
any
cause
for
any
King
,
or
Monarch
of
England
,
greatly
(
as
the
Admonitor
insinuateth
)
to
feare
,
that
the
common
people
,
will
very
easely
transferre
the
principles
,
and
reasons
of
Aristocracie
,
to
the
gouerment
of
the
common
weale
;
and
therevpon
bee
induced
to
thinke
that
they
haue
iniurie
,
if
they
haue
not
as
much
to
doe
in
civill
matters
,
as
they
haue
in
matters
of
the
Church
,
seeing
they
also
touch
their
commoditie
and
benefit
temporallie
,
as
the
other
doeth
spirituallie
.
And
certes
it
seemeth
that
the
Admonitor
was
drawen
very
drie
of
reason
,
when
he
was
fayne
to
plucke
this
stake
from
the
hedge
,
to
make
a
fire
,
and
to
kindle
the
wrath
of
the
Magistrate
,
against
the
forme
of
discipline
,
by
Pastors
and
Elders
.
For
whether
hee
intendeth
that
the
Pastors
and
Elders
will
thinke
them selues
to
haue
iniurie
,
if
they
deale
not
in
all
causes
of
the
common
weale
,
as
well
as
in
all
causes
of
their
churches
;
or
whether
he
ment
,
that
the
common
people
,
will
easely
transferre
,
the
government
of
the
common
weale
,
from
a
Kingly
Monarchie
,
to
a
noble
Aristocracie
,
there
is
neither
soothnes
nor
soundnes
in
his
meaning
.
For
sithence
Pastors
disclaime
to
deale
in
civil
matters
.
the
learned
Ministers
against
the
reuerend
Bishopps
by
the
holy
rules
of
our
faith
,
mainteyne
that
it
is
not
lawful
for
a
Minister
of
the
Gospell
,
to
exercise
civill
magistracy
,
and
that
it
is
not
lawfull
for
the
man
of
God
,
to
bee
intangled
with
the
affaires
of
this
life
;
how
is
it
probable
,
that
those
Ministers
will
easely
oppugne
their
owne
knowledge
,
by
their
owne
contrary
practise
?
Or
how
is
it
probable
,
that
they
would
over-loade
them selues
with
that
burthen
,
to
ease
the
Church
wherof
they
haue
contentedly
exposed
them selues
into
a
number
of
reproches
,
contempts
,
bytings
,
&
persecutions
?
As
for
that
other
intendement
of
the
Admonitors
,
that
it
is
greatlie
to
be
feared
,
that
the
common
people
will
easely
transferre
Monarchie
,
vnto
Democracie
,
or
Aristocracie
,
if
the
principles
and
reason
thereof
,
by
experience
,
were
made
familiar
in
their
minds
.
this
reason
(
I
say
)
might
seeme
to
carrie
some
shewe
of
affrighting
a
Monarch
,
if
the
same
were
insinuated
vnto
a
king
,
whose
people
were
neuer
acquainted
with
the
principles
&
reasons
of
Democracie
,
or
Aristocracie
:
but
this
feare
being
insinuated
vnto
our
late
Souveraigne
Ladie
the
Queene
,
whose
people
euer
since
the
time
they
first
began
to
be
a
people
,
haue
had
their
witts
long
exercised
,
with
the
The
people
of
England
haue
their
wits
exercised
with
the
sence
of
Democracie
&
Aristocrarie
sence
and
feeling
,
of
the
reasons
&
principles
,
aswell
of
Democracie
,
as
also
of
Aristocracie
,
what
sence
had
the
Admonitor
to
vrge
this
feare
?
That
in
the
Kingdome
of
Englande
,
the
common
people
haue
alreadie
the
sence
and
feeling
of
the
reasons
&
principles
of
Democracie
,
cannot
be
denied
.
For
in
euerie
cause
almost
,
aswell
of
criminall
,
as
ciuill
iustice
(
some
few
only
excepted
)
to
be
executed
in
the
common
weale
,
by
the
common
lawes
of
the
Realm
,
haue
they
not
some
hand
,
and
dealing
in
the
same
,
by
one
meanes
or
other
?
Nay
which
is
more
,
haue
they
not
the
sence
and
feeling
,
of
the
making
,
and
vnmaking
their
owne
lawes
in
Parleament
?
And
is
not
their
consultation
in
Parleament
,
a
mere
Democraticall
consultation
?
As
much
also
there
is
to
bee
avowed
,
for
the
sence
,
and
feeling
of
the
reasons
,
and
principles
of
Aristocracie
,
to
be
alreadie
in
the
minds
of
the
Peres
,
the
Nobles
,
the
Iudges
,
and
other
great
men
of
the
Realme
.
For
are
not
the
Wisest
,
the
Noblest
,
&
the
Chiefest
taken
out
of
these
,
by
the
King
,
to
bee
of
his
Counsell
,
and
to
be
Iudges
and
Iusticers
in
his
Courts
?
Yea
,
and
is
not
their
assembly
also
in
Parleament
,
a
mere
Aristocraticall
assembly
?
And
what
translation
then
is
there
greatly
to
be
feared
,
out
of
the
Church
to
bee
made
into
the
common
weale
,
when
the
minds
of
all
sorts
of
our
common
wealthes-men
,
be
already
seasoned
,
with
the
things
which
hee
feareth
?
And
when
the
common
weale
is
alreadie
seysed
of
the
principles
and
reasons
,
which
he
would
not
haue
familiarly
known
vnto
it
.
Wherefore
that
the
King
,
the
Nobles
,
and
commons
,
may
no
more
be
scarred
,
with
the
strangenes
of
these
vncouth
,
and
vnknowne
greeke
names
,
of
Democracie
,
and
Aristocracie
,
written
in
his
booke
with
great
and
capitall
letters
;
I
haue
thought
it
my
duty
,
by
these
presents
to
informe
them
,
that
the
goverment
of
the
church
by
Pastors
and
Elders
nowe
wanting
amongst
vs
,
and
desired
to
bee
brought
into
the
Church
,
by
the
Souveraine
authority
of
our
King
,
Nobles
,
and
commons
in
Parleament
(
for
the
outward
form
&
manner
thereof
)
is
none
other
manner
of
gouerment
,
nor
forme
of
The
maner
of
policie
,
by
Pastors
and
Elders
in
the
Church
,
is
agreeable
to
the
government
in
the
common
weale
pollicie
,
them
such
as
they
,
and
their
progenitors
and
Ancestors
,
for
many
hundred
yeares
togither
,
without
interruption
,
haue
vsed
and
enioyed
in
the
common
weale
.
And
that
therefore
it
will
be
a
very
easy
matter
,
to
transferre
the
same
,
to
the
gouerment
of
the
Church
.
For
by
the
reasons
and
principles
of
their
own
gouerment
,
in
the
common
weale
,
and
by
the
sence
,
&
feeling
thereof
,
they
may
wel
be
induced
,
to
thinke
,
that
they
haue
iniurie
,
if
they
haue
not
as
much
to
doe
in
matters
of
the
Church
,
as
they
haue
to
doe
in
matters
of
the
common
weale
,
seeing
they
touch
their
commoditie
and
benefitt
spiritually
,
as
the
other
doeth
temporally
.
And
withall
on
the
other
side
,
I
shall
doe
my
best
indeavour
,
to
aduertise
them
that
the
gouernement
of
the
Church
by
Prelacie
,
is
such
a
maner
of
gouernment
,
as
was
neuer
yet
The
government
of
the
Church
by
Prelacie
,
disagreeable
to
the
government
vsed
in
the
common
weale
.
in
the
administration
of
iustice
by
any
subiect
(
no
not
touching
the
outward
forme
thereof
)
once
admitted
into
any
part
of
common
weale
:
and
that
therefore
the
same
(
if
it
may
please
the
King
)
will
very
easely
bee
sent
,
and
transmarined
vnto
Rome
,
from
whence
it
first
came
,
&
where
it
had
it
originall
and
birth-right
.
And
to
the
end
,
that
we
may
clearelie
discerne
,
whether
the
nature
of
the
gouerment
of
the
Church
by
Prelacie
,
or
the
nature
of
the
gouerment
,
desired
to
be
planted
by
Pastors
and
Elders
,
be
more
agreable
to
the
nature
of
the
pollicie
,
receaued
and
vsed
both
by
the
Nobles
,
and
common
people
,
in
the
common
weale
;
it
is
necessarie
that
the
manners
and
formes
,
both
of
Prelaticall
,
&
Pastorall
gouernment
,
be
made
familiar
vnto
the
minde
of
the
Reader
.
And
because
wee
haue
alreadie
declared
,
the
manner
of
the
election
,
and
confirmation
both
of
a
Bishopp
,
into
his
Episcopall
Sea
,
&
of
a
Minister
,
into
his
Pastorall
charge
;
what
the
one
is
by
the
lawe
alreadie
established
,
and
what
the
other
,
by
a
law
desired
to
be
established
,
ought
to
be
,
wee
will
not
any
more
speake
of
their
entrance
,
into
eyther
of
their
places
,
vnles
only
(
a
litle
to
recreate
the
Reader
)
we
merely
note
what
answere
some
Bb.
haue
made
,
when
as
long
chasing
after
Bishopricks
,
they
haue
chafed
in
their
minds
,
for
feare
of
loosing
their
pray
:
as
was
the
answere
of
that
Italian
Bishopp
,
The
answer
of
an
Italian
Bishop
,
loth
to
loose
his
Bishopricke
.
who
beeing
thrise
demaunded
of
the
Archb.
(
as
the
manner
is
)
vis
Episcopari
?
vis
Episcopari
?
vis
Episcopari
?
and
being
willed
by
one
standing
by
,
thrise
againe
to
aunswere
(
as
the
maner
is
)
nolo
,
nolo
,
nolo
.
He
making
no
bones
at
the
matter
,
aunswered
aloude
with
an
oath
,
Proh
Deum
,
dedine
ego
tot
milia
Florenorum
,
pro
volo
Episcopari
,
&
iam
debeo
dicere
nolo
?
or
as
was
the
answere
of
that
English
Bishop
,
who
having
promised
a
Courtier
one
annuitie
of
xx
.
pound
,
during
The
answer
of
an
English
Bishop
,
having
obteyned
his
congedelier
.
his
life
,
out
of
his
Bishopricke
,
if
he
could
procure
the
speedie
sealing
of
his
congedelier
:
within
a
while
after
,
when
it
was
sealed
,
he
rapt
out
an
oath
,
&
sware
by
Iesus
God
,
that
the
same
Gentleman
had
done
more
for
him
,
then
an
other
great
Courtier
,
who
before
hande
,
for
that
purpose
,
had
receyued
from
him
one
thousand
markes
:
But
whether
all
Bishoppes
buye
their
congedeliers
dearer
,
or
better
cheape
,
is
not
a
matter
incident
to
this
treatise
;
onlie
if
they
buie
deare
,
they
may
happelie
think
with
them
selues
,
that
they
may
sell
deere
,
vendere
iure
potest
,
emerat
ille
prius
,
setteth
not
anie
price
vpon
any
wares
in
the
Royall
exchange
.
But
to
returne
to
our
purpose
,
whence
by
occasion
of
those
Bishoplie
oathes
and
answeres
,
wee
haue
a
little
digressed
:
let
vs
see
what
is
the
maner
The
maner
of
the
administration
of
spiritual
iustice
in
the
Church
,
by
Prelacie
.
and
forme
,
of
the
administration
of
spirituall
iustice
,
in
the
gouernment
of
the
Church
,
by
Prelacie
,
as
the
same
is
ordinarilie
administred
,
in
all
places
throughout
the
Church
of
Englande
.
Wherein
that
we
be
not
mistaken
,
it
is
to
be
vnderstood
,
that
the
maner
of
administration
of
iustice
,
wherof
we
speak
,
is
that
administration
of
iustice
onlie
,
whiche
respecteth
the
punishment
of
crimes
eccllesiasticall
to
be
inflicted
by
spirituall
censures
.
In
all
which
cases
,
penances
,
suspension
,
and
excommunications
,
in
the
Bishops
consistorie
,
proceed
from
the
iudgement
,
and
authoritie
of
the
Bishoppe
alone
,
if
he
bee
present
,
or
from
the
sentence
and
power
of
his
Vicar
generall
,
or
Commissarie
alone
,
if
he
be
absent
:
Nay
doth
not
everi
such
censure
likewise
in
the
Archdeacons
consistorie
,
proceede
from
the
sole
authoritie
of
the
Archdeacon
?
or
if
he
bee
absent
,
from
the
sole
authoritie
of
his
officiall
?
But
if
the
like
course
of
the
execution
of
Iustice
as
this
is
,
can
not
be
found
,
to
be
an
ordinarie
course
of
Iustice
,
in
the
common
weale
,
where
Iustice
is
administred
in
criminall
causes
,
by
the
ministerie
of
a
subiect
:
I
would
faine
learne
,
what
preiudice
may
be
feared
to
redound
vnto
the
common
weale
,
if
the
administration
of
spirituall
Iustice
(
after
a
sort
)
were
established
,
to
be
after
the
same
manner
in
the
Church
,
after
which
civill
Iustice
is
alreadie
practised
in
the
common
weale
.
I
said
after
a
sort
,
to
this
end
,
least
I
should
bee
mistaken
.
For
the
meaning
is
not
,
that
spirituall
Iustice
should
bee
ministred
exactly
,
in
No
one
subiect
in
the
common
weale
,
can
alone
exercise
civill
iustice
,
in
causes
criminall
.
every
respect
,
after
the
maner
of
civill
Iustice
,
but
the
comparison
standeth
onlie
in
this
;
that
,
as
not
any
one
temporall
subiect
alone
hath
authoritie
to
heare
,
to
examine
,
and
to
iudge
any
one
criminall
cause
,
in
any
Court
of
civill
iustice
,
in
the
common
weale
;
so
likewise
that
not
any
one
spirituall
person
alone
should
haue
authoritie
,
to
be
examiner
and
iudge
of
any
one
criminall
cause
in
any
Court
of
spirituall
Iustice
in
the
Church
.
For
if
certain
principall
The
administration
of
spiritual
Iustice
,
by
Pastors
&
Elders
,
agreeable
to
the
execution
of
civill
iustice
in
the
common
weale
.
&
godly
persons
,
associated
vnto
a
learned
and
zealous
Pastor
,
in
the
presence
,
and
with
the
consent
and
authoritie
of
the
people
of
every
Parish
,
did
enioyne
penance
,
suspend
,
or
excommunicate
a
spirituall
offendor
,
were
not
this
forme
of
administration
of
spirituall
iustice
,
more
consonant
,
agreeable
,
and
conformable
,
to
the
daily
execution
of
civill
Iustice
in
the
Courts
of
the
common
weale
,
then
is
the
administration
of
spirituall
Iustice
,
by
the
Bishopp
alone
,
or
by
his
Vicar
general
alone
,
in
his
Consistorie
?
and
to
make
this
matter
more
familiar
in
the
mind
of
the
Reader
,
for
an
instance
or
two
let
vs
suppose
,
that
Mai.
Doctor
Bancroft
were
still
Parson
of
S.
Andros
Maister
D.
Bancroft
with
his
assistants
letter
,
able
to
represse
Puritanes
in
one
Parish
,
then
Maister
D.
Stanhope
alone
,
to
represse
all
in
a
Diocesse
.
in
Holborne
,
and
that
hee
had
chosen
Maister
Harsnet
to
bee
his
Curat
,
and
withall
that
Mai.
Dodge
,
Ma.
Merbury
,
Maister
Flower
,
and
Maister
Brisket
,
(
all
cheefe
attendants
on
his
late
great
Lord
and
Maister
)
were
inhabitants
within
the
same
Parish
,
&
that
the
chiefe
men
,
of
the
same
Parish
,
had
chosen
those
to
be
assistants
to
him
,
and
to
his
Curat
,
for
the
inquisition
of
the
demeanours
of
all
the
Puritanes
and
Precisians
within
his
Parish
;
let
this
(
I
say
)
bee
supposed
,
would
not
hee
and
they
(
trow
wee
)
thinke
it
a
high
scorne
,
and
an
indignitie
to
be
offered
vnto
their
Maisterships
,
in
case
it
should
bee
insinuated
,
that
Maister
Doctor
Stanhope
,
were
better
able
,
with
one
litle
blast
of
breath
,
vpon
a
peece
of
paper
,
to
blow
away
all
Puritanisme
,
out
of
the
Citie
and
Diocesse
of
London
,
then
these
great
Chaplins
,
and
discrete
gentlemen
,
with
their
thundrings
,
and
with
their
lightnings
,
were
able
to
fright
the
same
out
of
one
poore
Parish
in
Holborn
?
And
againe
,
to
make
this
matter
yet
a
litle
more
familiar
to
the
minde
of
the
Reader
,
let
vs
suppose
againe
that
thundering
Mai.
Merburie
now
Lecturer
in
in
the
church
of
Saint
Mary
O●eris
,
were
Pastor
of
the
same
church
,
&
had
,
to
be
his
assistants
in
the
Ministery
but
simple
M.
Butterton
,
&
that
they
two
,
for
the
Elders
of
the
same
Church
,
to
be
chosen
by
the
Parish
,
had
such
,
and
such
,
and
such
,
and
such
men
louers
,
of
all
honestie
and
godlines
,
and
enemies
vnto
all
dishonestie
,
and
vngodlines
;
could
not
these
learned
and
graue
Ministers
,
with
the
assistants
of
such
wise
&
godly
Borough-maisters
,
be
as
well
able
,
to
reforme
Papists
,
Atheists
,
swearers
,
prophaners
of
the
Sabaoth
,
Drunkerds
,
adulterers
,
and
such
like
,
within
the
Borough
of
Southwark
;
as
is
Maister
Doctor
Ridley
,
to
bring
to
any
good
amendement
of
life
,
all
such
kind
of
persons
,
within
the
whole
Diocesse
of
Winchester
?
If
the
examination
and
iudgement
of
all
theeueries
,
pickeries
,
burglaries
,
robberies
,
murders
and
such
like
,
were
committed
to
Maister
Doctor
Ridley
alone
,
for
the
Diocesse
of
Winchester
,
and
to
Maister
D.
Stanhope
alone
for
the
Diocesse
of
London
,
were
it
not
like
,
that
for
one
such
malefactor
,
as
there
is
now
,
we
should
shorthly
haue
an
hundred
?
And
therefore
to
hold
vs
still
to
the
point
in
question
,
it
is
very
plaine
and
euident
,
that
this
manner
of
spirituall
Iustice
,
mentioned
to
be
executed
,
by
the
Pastors
and
Elders
,
is
more
correspondent
,
to
the
administration
of
civill
Iustice
,
in
the
common
weale
,
then
is
that
manner
of
the
execution
of
spirituall
Iustice
,
by
Doctor
Stanhope
or
Doctor
Ridley
;
by
the
Bishop
of
London
,
or
by
the
Bishoppe
of
Winchester
.
For
to
begin
with
our
meanest
,
and
basest
Courts
,
let
them
shew
vnto
vs
,
any
Court
,
Leete
,
Law-days
,
or
Sherifs
turnes
,
within
Matters
in
Leets
and
Lawdayes
not
ouerruled
by
one
alone
.
any
Countie
,
Citie
,
Towne
,
Borough
,
Village
,
or
Hamblet
within
the
Realme
,
wherin
matters
of
civil
Iustice
are
heard
,
examined
,
and
adiudged
by
one
man
alone
.
If
for
the
common
benefit
of
the
Tenants
against
incrochments
,
ouerlaying
of
commons
,
wast
,
nuisances
,
or
such
like
,
any
payne
is
to
bee
offered
,
or
presentment
made
,
the
same
is
not
set
or
made
,
by
the
Steward
,
Sherif
,
or
other
Officer
alone
,
but
by
the
common
voice
and
consent
of
all
the
homagers
,
and
suitors
to
the
Court
.
The
Steward
indeed
is
the
director
,
and
moderator
of
the
Court
,
the
giuer
of
the
charge
,
and
the
mouth
of
the
whole
assembly
,
to
pronounce
and
enact
the
whole
worke
of
their
meeting
,
but
he
is
not
the
only
inquisitor
,
the
presentor
,
the
informer
,
or
the
Iudge
,
to
dispose
all
things
according
to
his
owne
discretion
.
Besides
,
matters
of
the
Kings
peace
,
are
not
committed
in
any
Countie
,
or
other
place
within
the
Realme
,
only
to
one
Iustice
of
the
peace
alone
.
For
neither
at
the
generall
Breaches
of
the
Kinges
peace
,
not
punishable
by
one
alon
Sessions
of
the
peace
,
nor
at
any
other
lesse
publike
meetings
,
any
person
,
for
any
offence
,
(
whereof
he
standeth
indighted
,
or
for
which
he
is
punishable
)
can
be
fined
,
amerced
,
or
bodily
punished
,
at
the
discretion
of
one
Iustice
alone
,
but
by
the
greatest
part
of
the
Iustices
assembled
,
his
penaltie
is
to
be
imposed
vpon
him
.
Furthermore
,
this
manner
of
the
examination
of
the
fact
,
and
declaration
of
the
law
,
for
the
triall
of
the
fact
,
and
iudgement
of
the
lawe
,
doth
not
reside
in
the
brest
of
one
Iuror
or
Iudge
alone
.
In
the
Courte
of
the
Kings
Bench
,
if
a
prisoner
bee
brought
to
the
Barre
,
and
confesse
not
the
crime
,
Iustice
in
anie
of
the
B.
Courts
,
is
not
executed
by
one
Iudge
alone
by
the
Iustice
of
that
Court
hee
can
receaue
no
iudgement
,
vnlesse
he
be
first
indicted
,
by
inquisition
of
12.
grand
Iurors
at
the
least
,
and
afterward
againe
be
tried
by
other
12.
brought
iudicially
into
the
Court
face
to
face
.
Yea
&
in
this
Court
,
neither
the
interpretation
of
the
common
law
,
nor
the
exposition
of
any
statute
dependeth
vpon
the
opinion
,
credite
,
or
authoritie
of
one
Iudge
,
no
not
of
the
Kinges
chiefe
Iustice
him selfe
alone
;
for
his
other
three
brethren
and
Co-juges
;
varying
from
him
in
point
of
law
,
may
lawfully
over-rule
the
Court.
The
same
maner
of
iudgement
,
for
the
law
is
in
vse
,
and
is
practized
by
the
Iudges
,
in
the
Court
of
common
Pleas
,
and
by
the
Barons
of
the
Exchecquer
in
the
Latin
Courte
of
the
Exchecquer
.
And
not
onely
in
these
Courtes
of
lawe
and
In
the
Courts
of
Equitie
are
many
assistances
.
Iustice
,
but
also
in
all
the
Kings
Courtes
of
equitie
&
conscience
;
it
is
not
to
be
sene
that
any
one
person
alone
,
hath
any
absolute
power
,
without
assistants
,
finally
to
order
,
iudge
,
and
decree
,
any
cause
apperteining
to
the
iurisdiction
of
those
Courtes
.
In
the
Courte
of
Requestes
,
there
are
not
fewer
then
two
,
Court
of
Requests
.
yea
some
times
three
,
or
fower
,
with
Maister
of
Requestes
in
commission
,
to
heare
and
determine
matters
of
equitie
in
that
Court.
In
the
Courte
of
Wardes
and
liveries
,
there
sitteth
not
onely
the
Court
of
Wards
.
Maister
of
the
Wardes
,
but
also
the
Kinges
Attorney
,
the
Receaver
and
other
Officers
of
the
same
Courte
.
In
Court
of
the
chequer
Chamber
.
the
Courte
of
the
Checquer-chamber
,
with
the
Lord
Thresorer
,
(
who
is
chiefe
and
President
of
that
Councell
)
yet
with
him
as
assistants
,
doe
sit
the
Chancelor
of
the
Exchequer
,
the
Lord
chiefe
Baron
,
and
the
other
Barons
.
Whatsoever
decree
finall
is
made
in
the
Kinges
High
courte
of
Chancerie
.
high
Courte
of
Chancerie
,
the
same
is
decreed
,
not
by
the
Lorde
Chancelour
alone
,
but
by
the
Lord
Chancelour
,
and
the
high
Court
of
Chancerie
:
wherein
the
Maister
of
the
Roles
,
and
the
twelfe
Maisters
of
the
Chancerie
as
coadiutors
,
doe
sitt
and
giue
assistance
.
In
the
most
honorable
Court
of
Starre-chamber
,
the
Court
of
Starre-chamber
.
3.
H.
7.
c.
1.
&
.
21.
H.
8.
c.
20.
Lord
Chancelor
,
the
Lord
Thresaurer
,
and
the
President
of
the
Kings
most
honorable
Councell
,
&
keeper
of
the
Kings
privie
Seale
,
or
two
of
them
,
calling
vnto
them
one
Bishop
,
&
one
temporal
Lord
,
of
the
Kings
most
honorable
Councell
,
the
two
chiefe
Iustices
of
the
Kinges
bench
,
and
common
Pleas
for
the
time
being
,
or
other
two
of
the
Kings
Iustices
in
their
absence
,
haue
full
power
and
authoritie
,
to
punish
,
after
their
demerits
,
all
misdoers
being
founde
colpable
before
them
.
If
wee
search
our
statutes
(
besids
the
Courts
,
and
matters
determinable
in
these
spoken
of
before
)
we
shall
find
,
that
the
complaints
of
errour
,
whether
it
touch
the
King
,
or
any
other
person
,
31.
E
3.
c.
21
made
in
the
Exchecquer
,
should
be
done
to
come
before
the
Chancelor
,
&
Treasurer
,
who
taking
to
them
two
Iustices
,
&
other
sage
persons
,
are
duely
to
examine
the
busines
;
and
,
if
any
errour
be
found
to
correct
,
&
amend
the
Roles
,
&c.
By
reason
of
delayes
of
iudgments
,
vsed
in
the
Chauncerie
,
in
the
14.
E.
3.
c
5
Kinges
bench
,
common
bench
,
and
in
the
Exchecquer
,
it
was
assented
,
established
,
and
accorded
,
that
a
Prelate
,
two
Earles
,
and
two
Barons
chosen
by
the
Parleament
,
by
good
advise
of
the
Chancelour
,
&c.
shall
proceed
to
take
a
good
accord
and
to
make
a
good
iudgement
.
When
it
was
complayned
vnto
the
King
.
that
the
profites
,
&c.
of
his
Realme
by
●0
.
K.
2.
c.
1
some
great
Officers
,
&c.
were
much
withdrawen
and
cloyned
,
&c.
it
pleased
the
King
,
&c.
to
commit
the
surveighing
,
aswell
of
the
estate
,
&c.
of
his
house
,
&c.
vnto
the
honourable
Fathers
in
God
,
William
Archbishop
of
Canterburie
,
and
Alexander
Archbishop
of
Yorke
,
&c.
by
a
statute
of
commission
for
[
](A13028-e23140-b)a
a
6.
H.
6.
Sewers
:
by
a
statute
for
punishment
of
[
](A13028-e23150-b)b
b
11.
H.
5.
c.
25.
periurie
:
by
a
statut
against
making
or
executing
of
actes
,
or
ordinances
,
by
any
[
](A13028-e23160-b)c
c
19
H.
7.
c.
7.
Maisters
,
&c.
being
not
examined
,
&c.
by
the
Lord
Chancelour
,
Treasurer
,
or
chiefe
Iustices
,
&c.
By
a
statute
for
the
erection
of
the
Court
of
[
](A13028-e23170-b)d
d
27.
H.
8.
c
27.
Augmentation
:
by
a
statute
for
erection
of
the
Court
of
firste
[
](A13028-e23180-b)e
e
32.
H.
c.
45.
fruits
&
tenthes
:
and
lastly
by
an
[
](A13028-e23190-b)f
f
27.
Eli.
c.
8
acte
for
redresse
of
erroneous
iudgements
in
the
Court
commonly
called
the
Kinges
Bench
:
By
all
these
statutes
(
I
say
)
it
is
very
apparant
;
that
the
Administration
of
publike
affaires
,
in
the
common
weale
,
hath
never
bene
vsually
committed
,
to
the
advisemnet
,
discretion
,
or
definitiue
sentence
,
of
any
one
man
alone
.
Which
point
is
yet
more
fully
,
and
more
perfectly
Lord
president
,
and
counsell
in
Wales
.
Lord
president
&
counsell
in
the
North
parts
Lord
Deputie
,
&
counsell
in
Irelande
.
The
Kinge
,
and
his
honorable
privie
Counsel
to
be
vnderstood
,
by
the
establishment
,
&
continuance
,
of
the
Kings
Lord
President
and
Councell
in
Wales
;
of
the
Kings
Lord
President
and
Counsel
established
for
the
North
;
of
the
Kinges
Lord
Deputie
and
Councell
within
the
Realme
of
Irelande
;
of
the
Kings
Highnesse
most
honorable
privie
Councell
,
chosen
by
him
for
the
assistance
of
his
Royall
person
,
in
matters
apperteyning
to
his
Kingly
estate
;
and
lastly
of
the
supreame
and
grand
Councell
of
the
three
estates
in
Parleament
,
for
matters
concerning
The
Kinge
&
his
grand
Counsell
in
Parleament
.
the
Church
,
the
King
,
and
the
common
Weale
.
For
whether
respect
bee
had
vnto
the
secrete
affaires
of
the
Kings
estate
,
consulted
vpon
in
his
Highnesse
Councell
Chamber
,
by
his
privie
Counsaylors
,
or
whether
we
regard
the
publike
tractation
of
matters
in
Parleament
,
there
can
bee
no
man
so
simple
,
as
not
to
knowe
,
both
these
privie
and
open
negotiations
,
to
be
carried
by
most
voyces
of
those
persons
,
who
by
the
King
are
called
to
those
honorable
assemblies
.
And
what
a
vaine
iangling
then
doth
the
Admonitor
keepe
,
&
how
idlely
and
wranglingly
doth
he
dispute
;
when
against
the
government
of
the
church
by
Pastours
and
Elders
,
he
obiecteth
,
that
the
same
will
interrupt
the
lawes
of
the
Realme
:
that
it
wil
be
great
occasion
of
partiall
&
affectionate
dealing
,
that
some
will
incline
to
one
parte
,
and
that
the
residue
wil
bee
wrought
to
favour
the
other
;
and
that
thereby
it
wil
be
a
matter
of
strife
,
discord
,
schisme
and
heresies
?
Howbeit
if
never
any
of
these
extremities
and
dangers
,
haue
fallen
out
in
the
common
weale
,
by
any
partiall
or
affectionate
dealing
of
the
Kings
Deputies
,
Presidents
,
Iudges
,
Iusticers
,
and
other
Officers
&
Ministers
,
associated
vnto
than
for
the
administration
of
Iustice
,
or
equitie
in
any
of
the
Kings
civill
Courtes
;
howe
much
lesse
cause
haue
we
to
feare
any
partialitie
,
affection
,
working
inclination
,
favour
,
strife
,
debate
,
schismaticall
or
hereticall
opinions
,
if
once
Pastours
and
Elders
in
every
Congregation
,
and
not
thoroughout
a
Diocesse
one
Bishop
alone
,
had
the
spirituall
administration
of
the
Church-causes
?
Can
many
temporall
Officers
,
Iusticers
and
Iudges
,
rightly
and
indifferently
administer
the
law
,
and
execute
iustice
and
iudgment
,
without
that
,
that
some
doe
incline
to
one
part
,
&
without
that
the
residue
bee
wrought
to
favour
the
other
part
?
And
cannot
spirituall
Officers
dispatch
spiritual
affaires
,
without
that
,
that
they
be
partially
&
affectionally
disposed
?
What
?
is
it
so
easie
a
matter
that
the
Ancients
of
God
,
and
the
Ministers
of
Christ
,
can
the
one
part
incline
to
righteousnes
,
and
the
residue
be
wrought
to
favor
wickednes
?
can
some
incline
to
God
and
vnto
Christ
;
and
can
other
some
be
wrought
to
follow
Satan
and
Antichrist
?
For
what
other
controversie
,
is
required
to
be
decided
by
Pastours
and
Elders
,
then
the
controversie
of
sinne
,
betwene
the
soule
of
man
,
and
his
God
?
And
is
there
any
Christian
Pastour
or
Elder
,
that
wil
be
wrought
,
rather
to
favour
the
sinne
of
a
mortall
man
,
then
the
glorie
of
his
immortall
God
?
But
to
leaue
the
state
of
the
Kingdome
and
common
weale
,
and
the
good
vsages
and
customes
of
the
same
;
let
vs
come
to
the
state
of
the
Church
it selfe
,
and
to
the
lawfull
government
thereof
,
established
even
amongst
vs
at
this
day
.
The
gouerment
of
the
Church
,
ought
not
to
be
,
by
one
alone
.
For
whatsoever
our
reverend
Bishoppes
practise
to
the
contrarie
,
yet
touching
ordination
and
deposition
of
Ministers
;
touching
excommunication
and
absolution
;
touching
the
order
and
rule
of
Colleges
,
Cathedrall
churches
,
and
the
Vniversities
,
the
ecclesiasticall
law
doth
not
commit
the
administration
of
these
things
,
and
regiment
of
these
places
,
to
any
one
person
alone
.
The
Vniversities
admit
not
the
goverment
of
the
Chancelour
being
present
,
nor
of
his
Vicechancelour
The
gouerment
in
the
Vniuersities
not
by
one
alone
.
(
him
selfe
being
absent
)
as
of
one
alone
:
the
Doctors
,
Procurators
,
Regents
,
&
non-Regents
,
haue
all
voyces
,
and
,
by
most
of
their
voyces
,
the
Vniversitie
causes
take
successe
.
The
businesses
The
goverment
in
Colleges
not
by
one
alone
.
of
Colleges
,
by
the
statutes
of
their
founders
,
are
commended
to
the
industrie
and
fidelitie
of
the
President
,
Vice-president
,
and
fellowes
;
vnto
the
Provost
,
Viceprovost
,
and
fellowes
;
vnto
the
Warden
,
Sub-warden
,
and
fellowes
;
vnto
the
Maister
and
followes
:
and
vnto
such
like
Officers
&
fellowes
.
The
Cathedral
The
goverment
in
Cathedral
churches
,
not
by
one
alone
.
churches
their
livings
,
and
their
landes
,
their
revenues
&
their
dividents
,
their
chapiters
,
and
their
conferencies
,
depend
vpon
the
will
and
disposition
of
the
Deane
and
Chapiter
,
and
not
of
the
Bishop
alone
.
Neither
can
the
Bishoppe
Ex.
de
exces
.
Prela
.
c.
〈◊〉
.
Exc.
de
〈◊〉
quaes
.
cons.
cap
c.
novit
.
alone
,
by
any
ancient
canon
lawe
(
pretended
to
be
in
force
)
place
,
or
displace
,
excommunicate
,
or
absolue
,
any
ecclesiasticall
person
,
without
the
iudgment
of
the
Chapiter
.
And
aswell
by
a
statute
21.
H.
8.
c.
13.
as
also
by
the
booke
of
consecrating
Archbishops
,
&c.
the
presence
of
divers
Ministers
,
and
the
people
is
required
,
at
the
ordination
of
every
Minister
.
As
for
the
deposition
,
or
degradation
of
Ministers
(
vnder
the
correction
whether
the
degradation
of
a
Minist.
be
warantable
.
of
the
reverend
Bb.
be
it
spoken
)
I
thinke
,
they
haue
not
so
much
as
any
colour
of
any
law
for
it
.
The
forme
of
the
degradation
of
a
Popish
and
sacrificing
Priest
,
by
the
canon
law
can
bee
no
pretexte
to
degrade
a
Minister
of
the
Monsieur
de
Plesis
164.
in
the
seconde
book
of
the
Masse
.
Gospel
,
because
a
Minister
of
the
Gospel
is
not
set
into
his
charge
,
per
calicem
,
&
patinam
,
with
a
cup
full
of
wine
,
&
dish
full
of
hostes
:
Neither
receaveth
he
any
charecter
at
al
of
a
shaveling
Priest
.
And
because
a
Minister
of
the
Gospell
,
is
ordeyned
onely
after
that
manner
,
which
the
statute
lawe
hath
appointed
,
howe
should
the
ordination
made
by
so
high
an
authoritie
,
bee
vndone
by
any
other
power
?
vnto
the
former
maners
,
of
the
administration
of
the
causes
of
the
Vniversities
,
Colledges
,
and
Cathedrall
churches
,
may
bee
added
the
execution
of
ecclesiasticall
iurisdiction
,
committed
heretofore
by
the
Queene
vnto
the
ecclesiasticall
Commissioners
.
For
althoug
by
the
words
of
the
statute
,
her
Highnes
had
full
power
,
and
authoritie
,
The
ecclesiastical
commission
exercised
by
manie
commissioners
,
and
not
by
one
.
by
her
letter
patents
,
to
assigne
,
name
,
and
authorize
,
any
one
person
,
a
naturall
borne
subiect
,
to
execute
spirituall
iurisdiction
;
yet
neverthelesse
,
according
to
the
laudable
vsages
,
and
customes
of
her
kingdome
,
and
Courts
temporal
,
shee
evermore
authorised
,
not
one
alone
,
but
diuers
&
sundrie
,
aswell
temporall
,
as
ecclesiasticall
persons
,
for
the
execution
thereof
.
Which
manner
of
commission
,
because
the
reverend
Bb.
commend
the
same
,
and
avowe
that
it
would
doe
more
good
,
if
it
were
more
common
,
it
cannot
but
seeme
,
to
bee
a
most
gratefull
thing
,
vnto
all
good
men
,
especiallie
vnto
those
reuerend
Fathers
,
if
humbly
wee
beseech
the
Kinge
,
that
his
Highnes
would
be
pleased
,
to
make
it
more
common
.
And
therefore
,
in
the
The
ecclesiastical
commission
commanded
by
the
Bb.
if
it
please
the
king
may
be
enlarged
vnto
all
Parishes
wherein
are
godlie
preaching
Ministers
.
behalfe
,
aswell
of
the
reverend
Bb.
as
of
all
the
learned
and
graue
Doctors
,
and
Pastors
of
every
church
,
we
most
instantly
intreat
our
most
gracious
Souverayne
Lord
the
King
,
that
where
in
any
Parish
,
there
shal
be
found
a
learned
preaching
Minister
,
resident
vpon
his
benefice
,
that
there
he
would
be
pleased
by
his
authoritie
Royal
,
vnder
the
broad
Seale
,
to
enable
him
,
and
some
other
godly
and
faithfull
Knights
,
Esquires
,
Gentlemen
,
Citizens
,
Borough-Maisters
,
or
other
chief
men
of
the
same
Parish
,
to
execute
spirituall
Iustice
against
drunkards
,
adulterers
,
swearers
,
raylers
,
and
such
like
ecclesiasticall
offendours
,
inhabitants
only
within
the
same
Parish
.
For
in
this
case
we
say
,
as
the
reuerend
Bb.
say
,
bonum
quò
communius
,
eò
melius
.
If
any
No
exception
to
be
taken
against
lay
Elders
to
be
authorized
by
the
king
in
every
Parish
;
sithence
the
king
authorizeth
laie
Elders
,
in
everie
ecclesiasticall
commission
.
exception
should
be
taken
,
or
challenge
made
scoffinglie
,
and
with
scornefull
termes
,
against
these
lay
parochians
,
as
heretofore
hath
bin
vsed
,
against
laie
elders
,
or
lay
Aldermen
(
as
they
call
them
)
let
him
that
taketh
such
exception
,
advise
him selfe
wel
,
and
remember
before
he
speake
,
that
in
speaking
he
controle
not
the
policie
,
the
practise
,
the
wisdom
,
&
the
authoritie
,
both
of
our
late
Queen
deceased
,
and
of
our
Souverayne
Lord
the
King
now
raigning
;
who
authorized
,
and
doth
authorize
lay-men
to
bee
ecclesiasticall
commissioners
.
Which
kind
of
lay
men
,
or
lay
Elders
(
as
they
call
them
)
that
they
haue
ioyned
in
the
exercise
of
the
chiefest
censure
of
the
Church
,
viz.
excommunication
,
with
ecclesiasticall
persons
,
hath
bin
already
proved
,
by
the
sentence
of
excommunication
pronounced
against
E.
by
Maister
W.
and
his
associates
,
whereof
diuers
were
laie-men
.
Againe
if
one
laie
Elder
dwelling
at
Winchester
,
may
call
and
ssociate
vnto
him self
,
one
ecclesiasticall
Elder
,
dwellinge
at
S.
Georges
in
Southwarke
,
to
excommunicate
any
Parochian
or
Minister
subiect
vnto
the
iurisdiction
of
the
Archdeacon
of
Surrey
,
in
what
Parish
soeuer
of
the
same
iurisdiction
the
partie
shall
dwell
:
if
it
be
lawfull
(
I
say
)
Discipline
of
excommunication
exercised
by
one
laie
Elder
and
one
ecclesiastiall
Elder
.
for
euerie
ordinarie
,
to
ioyne
one
laie
Elder
,
&
one
ecclesiasticall
Elder
,
together
in
commission
,
the
one
to
pronounce
sentence
of
contumacie
,
the
other
to
denounce
sentence
of
excommunication
,
for
everie
spirituall
contumacie
,
committed
within
his
iurisdiction
;
what
reason
can
any
man
pretend
,
why
it
should
not
,
be
much
more
lawfull
,
for
the
King
by
his
Royall
authoritie
,
to
apoint
a
learned
,
&
preaching
Pastor
with
the
assistance
of
some
companie
of
faithfull
inhabitants
of
the
same
Parish
,
to
exercise
all
maner
of
spiritual
iustice
within
their
own
parish
?
If
the
King
shall
stand
in
doubt
,
whether
any
Discipline
by
excommunication
be
exercised
,
after
this
,
and
this
maner
,
in
the
church
of
Englande
,
then
to
put
his
Highnes
out
of
all
doubt
hereof
,
may
it
please
the
King
to
consider
the
precept
of
the
reverend
Bishoppes
made
in
their
convocation
;
togither
with
the
practise
of
the
venerable
Archdeacon
of
Surr.
following
.
The
precept
is
this
;
Vnusquisque
Articlo
pro
clero
.
c.
de
quibusdam
circa
excom:
excessib
.
coercend
:
1584.
Vicarius
generalis
,
officialis
,
seu
Commissarius
,
qui
ordines
ecclesiastico
;
non
susceperit
,
eruditum
aliquem
presbyterum
,
sibi
accerset
,
&
associabit
,
qui
sufficienti
authoritate
,
vel
ab
ipso
Episcopo
,
in
iurisdictione
sua
,
vel
ab
Archidiacono
(
presbytero
existente
)
in
iurisdictione
sua
munitus
,
idque
ex
praescripto
iudicis
tunc
praesentis
,
excommunicationis
sententiam
pro
contumacia
denunciabit
.
Everie
Vicar
generall
,
Officiall
,
or
Commissarie
,
which
hath
not
taken
vpon
him
,
ecclesiasticall
orders
,
shall
call
and
associate
vnto
him
some
learned
Presbyter
,
who
being
armed
with
sufficient
authoritie
from
the
Bishopp
in
his
iurisdiction
,
or
from
the
Archdeacon
,
beeing
a
Presbyter
in
his
iurisdiction
,
shall
denounce
,
&
that
by
the
prescript
of
the
Iudge
present
,
the
sentence
of
excommunication
for
contumacie
.
Now
the
maner
of
the
D.
Hones
practise
of
the
Bishopps
article
.
practise
of
this
precept
,
ensueth
in
these
wordes
:
Iohannes
Hone
,
legum
Doctor
,
Officialis
venerabilis
viri
domini
Archidiaconi
Surr.
omnibus
&
singulis
rectoribus
,
&c.
salutem
.
Cùm
nos
rite
&
legitime
procedentes
,
omnes
&
singulos
quorum
nomina
,
&c.
in
non
comparendo
coram
nobis
,
&c.
seu
saltem
in
non
satisfaciendo
mandatis
nostris
,
&c.
pronunciaverimus
contumaces
,
ipsosque
,
&c.
excommunicandos
fore
decreverimus
.
Cumque
discretus
vir
magister
Roul
.
Allen
presbyter
,
eosdem
omnes
&
singulos
subscriptos
,
ex
officio
nostro
excommunicaverit
in
scriptis
iusticia
id
exigente
,
vobis
igitur
committimus
,
&c.
quatenus
eos
omnes
,
&c.
sicut
prefertur
ex
officio
nostro
mero
excommunicatos
fuisse
&
esse
,
&c.
palam
denuncietis
,
&c.
Datum
sub
sigillo
officialitatis
nostrae
,
19.
die
Decembris
Anno
Domini
1587.
John
Hone
Doctor
of
the
Lawes
,
Officiall
of
the
venerable
man
,
the
Archdeacon
of
Surr.
to
all
and
singular
persons
,
&c.
greeting
:
Whereas
we
,
otherwise
rightlie
,
and
lawfully
proceeding
,
all
and
singular
whose
na●●s
are
vnderwritten
,
in
not
appearing
before
vs
,
or
at
least-wise
,
in
not
satisfying
our
mandates
,
haue
pronounced
contumacious
,
and
decreed
them
to
be
excommunicated
:
And
whereas
also
the
discrete
man
M.
Rouland
Allen
presbyter
,
out
of
our
office
,
hath
excommunicated
,
all
and
singuler
vnder
written
,
iustice
so
requiringe
,
wherefore
wee
charge
you
that
openlie
you
denounce
,
and
declare
them
,
&
everie
of
them
,
so
as
aforesayd
out
of
our
office
to
be
excommunicated
.
Giuen
vnder
the
seale
of
our
officialitie
.
The
19.
day
of
December
.
1587.
By
this
practise
,
it
doth
appeare
,
that
Doctor
Hone
,
and
Rouland
Allen
canvased
manie
poore
men
verie
piteouslie
.
And
that
this
poore
curate
Rouland
Allen
,
had
a
warme
seruice
,
to
attend
vpon
Doctor
Hone
,
and
to
ierk
those
,
whose
points
soeuer
hee
should
vntie
.
But
because
this
precept
,
was
an
article
concluded
vpon
,
by
the
reuerend
Bishopps
,
in
their
convocation
,
and
confirmed
(
as
I
suppose
)
by
the
Royall
authoritie
of
our
late
Queene
,
wee
will
forbeare
,
to
speake
what
we
thinke
,
might
iustlie
be
spoken
,
against
the
incongruitie
therof
.
Onely
this
without
offence
,
to
the
reuerend
Bishoppes
,
wee
may
safely
demaund
:
sithence
everie
ordinarie
,
whether
he
be
a
Bishopp
,
or
a
presbyter
,
by
this
article
of
their
owne
devise
,
hath
such
an
absolute
power
,
resiant
in
his
person
,
as
that
thereby
,
thoroughout
his
whole
iurisdiction
,
he
may
thus
commit
,
the
execution
of
discipline
,
by
excommunication
,
partlie
to
one
laie
person
,
and
partlie
to
one
ecclesiastical
person
,
partly
to
a
supposed
spiritual
Elder
,
and
partlie
to
a
lay
Elder
:
sithence
(
I
say
)
this
is
so
;
we
may
safelie
demande
,
what
reason
they
can
produce
,
to
hinder
the
King
,
from
having
authoritie
,
to
commande
three
,
or
fo●re
,
or
(
if
occasion
The
Kinge
,
hathas
good
right
to
command
,
excommunication
,
to
bee
exercised
,
by
a
Pastor
and
Elders
,
as
the
Bb.
haue
to
commit
the
same
to
a
Curate
,
and
one
lay
Elder
.
serue
)
fiue
or
six
lay
Elders
(
as
they
call
them
)
and
one
spirituall
Pastor
,
being
a
true
spirituall
Elder
in
deede
,
all
lawfullie
chosen
ecclesiasticall
Officers
in
the
house
of
God
,
that
they
ioyntly
should
not
execute
the
discipline
of
Christ
,
viz.
excommunication
and
other
censures
of
the
church
,
in
every
Parish
within
his
Kingdome
?
If
it
bee
aunswered
,
that
in
this
case
,
the
Presbyter
alone
doth
excommunicate
,
is
it
not
,
as
if
one
should
say
,
that
the
executioner
doth
giue
iudgment
when
at
the
commandment
of
the
Iudge
,
he
smiteth
of
the
head
,
or
casteth
downe
the
ladder
?
or
may
not
as
much
be
said
,
for
the
excommunication
whereof
wee
speake
,
that
the
Pastor
onlie
should
excommunicate
,
when
by
vertue
of
his
office
,
with
the
consent
,
and
not
by
the
prescript
of
the
Elders
associated
vnto
him
,
he
should
declare
and
pronounce
the
partie
to
be
excommunicated
?
But
let
it
bee
graunted
,
that
Rouland
Allen
,
denounceth
the
lesson
which
is
written
in
the
paper
,
for
him
to
read
;
yet
is
it
cleare
by
the
precept
,
that
the
same
must
bee
done
,
by
the
prescript
of
Doctor
Hone.
Besides
Doctor
Hone
,
he
citeth
;
he
precognizateth
,
the
parties
,
and
they
being
absent
,
he
pronounceth
them
contumaciter
absentes
,
and
in
paenam
contumaciarum
suarum
huiusmodi
,
decreeth
them
to
be
excommunicate
:
and
are
not
al
these
necessarie
partes
incident
to
the
execution
of
discipline
by
excommunication
?
And
how
then
can
the
Minister
,
be
saide
to
excommunicate
alone
,
when
Doctor
Hone
of
necessitie
must
play
three
parts
of
the
foure
;
without
all
,
or
without
any
one
of
which
parts
,
the
excommunication
by
reason
of
a
nullitie
,
is
merelie
voide
?
Againe
,
the
acte
being
done
as
it
were
vno
puncto
,
at
vno
halitu
,
and
Rouland
Allen
,
and
Doctor
Hone
,
having
their
commission
from
the
Archdeacon
,
in
solidum
,
how
can
their
iudgement
be
devided
?
Furthermore
to
say
that
Rouland
Allen
doth
excommunicate
,
by
the
authoritie
of
Doct.
Hone
,
were
to
overthrowe
the
intendement
of
the
article
:
Because
by
the
scope
of
the
article
,
it
is
plaine
,
that
the
Presbyter
,
to
be
associated
to
the
officiall
,
must
onlie
derive
his
authoritie
from
one
,
who
hath
taken
ecclesiasticall
orders
.
But
those
orders
Doctour
Hone
never
tooke
,
otherwise
Rouland
Allens
presence
,
had
bene
vnnecessarie
and
superfluous
.
And
therefore
if
the
excommunication
be
of
any
validitie
,
them
is
discipline
,
by
excommunication
in
the
Church
of
England
exercised
,
partlie
by
one
laie
Elder
(
as
they
call
him
)
and
partly
by
one
Ecclesiasticall
Elder
;
wherein
againe
,
it
is
worthy
the
observation
,
for
the
matter
we
haue
in
hand
;
that
Doctor
Hone
,
a
mere
laie
&
temporall
man
,
hath
authoritie
from
the
Archdeacon
,
to
call
,
and
associate
vnto
him
,
&
to
prescribe
Roul
.
Allen
a
Presbiter
,
&
an
other
mans
hireling
Curate
in
Southwark
,
to
excommunicate
,
not
only
the
Parochians
,
of
an
other
Pastors
charge
,
but
also
any
other
Pastor
whatsoever
subiect
to
the
Archdeacons
iurisdiction
.
And
hath
not
the
Kings
Highnesse
then
,
as
good
right
,
as
great
a
priviledge
,
and
as
high
a
prerogative
,
to
command
Maister
Doctor
Andros
,
or
Maister
Doctor
King
,
and
lay
Elders
,
by
a
lawfull
election
to
be
associated
vnto
either
of
them
to
excommunicate
either
of
their
owne
Parishioners
,
for
publike
drunkennes
,
or
other
notorious
sinnes
,
committed
in
their
owne
Parish
?
For
if
it
bee
lawfull
,
at
the
voice
of
a
lay
stranger
,
that
an
hireling
and
stipendary
Curate
,
should
chase
an
other
mans
sheepe
out
of
his
owne
folde
,
how
much
more
is
it
lawful
,
that
a
true
sheepherde
,
should
disciplinate
his
own
sheepe
,
feeding
and
couchant
within
his
owne
pasture
and
within
his
owne
fold
?
Furthermore
touching
the
admittance
of
governing
Elders
,
or
lay
Elders
(
as
they
call
them
)
vnto
the
Minister
of
everie
congregation
,
according
to
the
former
patterne
of
one
lay
Elder
,
that
the
same
is
not
,
a
matter
so
strange
,
for
lay
men
to
bee
ioyned
in
this
charge
of
ecclesiasticall
government
,
as
the
opposites
Lay
men
appointed
by
the
Queenes
iniuuctions
,
to
execute
some
part
of
discipline
.
beare
vs
in
hande
to
be
:
it
shall
not
be
amisse
,
to
cal
vnto
their
remembrances
,
one
of
our
late
Soveraigne
the
Queenes
iniuctions
,
wherby
certeyne
lay
persons
called
overseers
,
were
commanded
,
to
be
chosen
by
the
ordinaries
,
in
every
Parish
for
the
better
retayning
of
the
people
in
obedience
,
vnto
divine
service
.
In
everie
Parish
(
saith
the
Iniunction
)
three
or
foure
discrete
men
,
which
tender
Gods
glorie
,
and
his
true
religion
,
shall
be
appointed
,
by
the
ordinaries
,
diligentlie
to
see
,
that
all
the
parishioners
duelie
resort
,
vnto
their
Church
,
vpon
all
Sundayes
,
and
holie
dayes
and
there
to
continue
,
the
whole
time
,
of
the
godlie
service
.
And
all
such
as
shall
be
negligent
,
in
resorting
to
the
Church
,
having
no
great
,
or
vrgent
cause
of
absence
,
they
shall
streightlie
,
call
vpon
them
,
and
after
due
admonition
,
if
they
amend
not
,
they
shall
denounce
them
to
the
ordinarie
.
Thus
far
the
iniuction
.
Which
,
that
it
is
not
meant
of
the
Church
Wardens
,
appeareth
by
the
verie
next
article
;
for
vnto
them
,
as
is
assigned
an
other
name
,
so
also
another
Office
.
That
sidemen
also
,
are
not
these
kinde
of
overseers
,
is
playne
,
in
that
they
be
neither
so
manie
in
number
,
as
are
here
required
,
neither
chosen
by
the
ordinaries
;
neither
yet
do
they
admonish
&
denounce
,
according
to
this
article
.
Wherefore
because
it
is
meete
,
that
the
effect
of
this
Iniunction
,
being
religious
,
should
bee
put
in
due
execution
,
it
seemeth
a
thing
verie
reasonable
,
and
much
tending
to
the
honour
of
the
King
,
that
his
Highnes
,
vnder
his
letters
patents
would
bee
pleased
,
to
appoint
three
,
foure
,
or
more
discrete
and
faithfull
persons
in
everie
Parish
,
not
onely
to
performe
the
effect
of
this
article
,
but
also
generallie
to
oversee
the
life
and
maners
of
the
people
,
that
without
great
&
vrgent
causes
they
resorte
not
vnto
Typling-houses
,
or
houses
of
evill
note
,
and
suspected
fame
;
and
that
vpon
the
Sabboths
,
they
vse
no
Heathnish
dauncing
,
about
their
disguised
May-poles
:
And
after
due
admonition
if
they
amend
not
,
to
denounce
them
to
the
Pastor
of
the
place
.
For
then
might
the
Pastor
be
encouraged
,
to
giue
Book
of
the
forme
of
ordeining
Priestes
.
his
faithfull
diligence
,
as
at
the
time
of
his
ordination
,
hee
solemlie
promiseth
vnto
the
Bishop
,
alwayes
to
Minister
the
Doctrine
and
Sacramentes
,
and
Discipline
of
Christ
,
as
the
Lorde
hath
commanded
;
by
which
words
inserted
in
the
booke
,
there
is
a
plaine
and
open
confession
made
by
al
estates
in
Parleament
,
that
Christe
hath
not
onely
established
Everie
Minister
ought
to
minister
the
discipline
of
Christ
in
his
own
cure
,
by
consent
of
parleament
.
discipline
,
but
a
certaine
forme
of
discipline
,
in
his
Church
,
and
that
the
Pastor
to
whom
the
care
,
and
charge
is
committed
to
teach
the
people
,
ought
to
minister
the
same
discipline
.
For
it
had
bene
a
verie
absurd
parte
for
the
Parleament
,
to
appoint
the
Bishop
,
to
receaue
a
promise
from
the
Minister
,
to
minister
the
discipline
of
Christ
,
if
Christ
had
not
instituted
a
Discipline
;
or
that
the
same
discipline
,
which
he
instituted
,
had
not
in
their
iudgements
belonged
vnto
the
Minister
.
And
therefore
this
verie
letter
of
the
booke
convinceth
the
whole
answere
made
vnto
the
abstract
,
touching
this
point
to
be
verie
erroneous
,
frivolous
and
impertinent
,
to
the
point
in
question
;
For
whereas
in
the
abstract
,
it
is
alleaged
,
that
the
Bishop
by
vertue
of
The
Minister
by
promise
bindeth
himselfe
to
Minister
the
discipline
of
Christ
.
the
order
and
forme
appointed
,
by
acte
of
Parleament
,
bindeth
the
Minister
,
aswell
to
minister
the
discipline
of
Christ
,
within
his
cure
,
as
the
doctrine
and
Sacramentes
of
Christ
,
as
the
Lorde
hath
commaunded
,
&c.
herevnto
first
he
answereth
that
these
clauses
do
not
dispositively
,
Pag.
55.
Pag.
60.
ordaine
any
thing
for
discipline
,
as
though
the
lawe
ment
,
by
authoritie
hereof
,
to
establish
,
that
the
order
in
these
thinges
,
by
the
Realme
receaved
,
should
be
holden
as
agreeablie
to
the
word
of
God
,
but
must
be
taken
enunciatively
,
to
declare
and
affirme
,
that
following
the
order
by
law
established
,
they
should
doe
agreeable
to
Gods
will
.
But
alas
what
repugnancie
is
there
heard
?
for
howe
Regugnance
in
the
aunswere
to
the
abstract
.
can
the
law
declare
and
affirme
,
that
the
Ministers
following
the
order
by
lawe
established
,
shall
doe
agreeablie
to
Gods
will
,
if
the
order
in
these
thinges
,
by
the
Realm
receaved
,
should
not
(
by
the
meaning
of
the
law
)
bee
holden
as
agreeable
to
the
word
of
God
?
What
?
doth
the
law
meane
,
that
a
man
can
doe
agreeably
to
Gods
will
,
in
any
thing
,
whiche
is
not
agreeable
to
his
word
?
or
if
the
law
haue
established
,
an
order
in
the
discipline
,
which
is
not
agreeable
to
Godes
worde
,
shall
the
Ministers
do
agreeably
to
Gods
will
,
if
they
follow
the
Lawe
?
For
the
meaning
of
the
law
is
plaine
,
viz.
that
the
Minister
by
vertue
of
his
promise
made
to
the
Bishop
,
shall
be
no
further
bound
to
minister
any
Doctrine
,
Sacramentes
or
Discipline
receaved
by
the
Realme
,
vnlesse
the
Realme
haue
receaved
the
same
,
according
to
the
commandment
of
God
.
For
the
Parleament
having
a
religious
consideration
,
that
the
Minister
of
Christ
,
must
not
haue
so
much
respect
,
what
the
lawe
of
the
Realme
,
as
what
the
law
of
God
commandeth
,
carefully
provided
for
his
indemnitie
in
this
behalfe
.
Besides
,
what
a
friuolous
comment
,
hath
hee
made
vpon
the
wordes
of
the
A
frivolous
comment
vppon
the
wordes
of
the
boo●e
of
ordeining
Priestes
,
&c.
booke
,
when
he
sayth
,
that
these
wordes
of
the
Bishopp
,
doe
not
dispositiuely
ordeyne
any
thing
for
discipline
?
When
as
the
question
is
not
whether
the
Bb.
words
,
but
whether
the
lawe
and
booke
dispose
any
thing
for
discipline
?
For
the
Bishop
being
but
a
servant
to
the
booke
,
and
to
the
lawe
,
and
one
vnto
whose
fidelitie
the
execution
of
the
law
&
booke
is
committed
,
though
he
doe
not
by
his
wordes
,
dispose
any
thing
of
Discipline
;
yet
by
his
demaunde
,
hee
sheweth
vnto
the
Minister
,
that
the
office
of
the
Ministration
of
discipline
,
within
his
cure
&
charge
,
is
committed
vnto
him
,
&
that
by
his
ordination
,
his
person
is
fully
inabled
,
aswell
to
minister
the
Discipline
,
as
to
preach
the
doctrine
of
Christ
.
And
herevpon
also
falleth
to
the
ground
,
his
other
answere
,
as
wholie
impertinent
to
the
point
in
question
.
For
where
he
saith
,
that
the
Lawe
meant
not
,
by
authoritie
hereof
,
to
establish
that
the
order
of
these
things
,
by
the
Realme
receaved
,
should
be
holden
as
agreeable
to
the
worde
of
God
;
this
(
I
saye
)
seemeth
wholie
to
bee
impertinent
to
the
purpose
of
the
abstract
.
For
there
is
no
such
thing
insinuated
,
The
answer
to
the
abstract
wholie
impertinent
to
the
point
in
question
.
to
be
intended
by
the
statute
:
onely
the
scope
of
the
Authours
drift
,
in
that
place
seemeth
to
be
this
:
viz.
That
everie
Minister
,
by
vertue
of
his
promise
,
enioyned
by
act
of
Parleament
,
to
be
made
by
him
,
and
by
the
office
of
ministerie
taken
vpon
him
,
at
the
time
of
his
ordination
,
hath
bound
him selfe
,
to
minister
the
doctrine
,
sacramentes
and
discipline
of
Christ
,
as
the
Lord
hath
commaunded
.
And
what
then
if
the
Lawe
,
The
not
disposing
in
perticularitie
,
all
rites
&
ceremonies
of
discipline
,
doeth
not
hinder
the
exercise
of
discipline
by
the
Minister
.
haue
not
authorized
,
disposed
,
or
established
in
particularitie
;
the
order
of
these
thinges
,
or
if
the
Scripture
haue
not
delivered
everie
ceremonie
,
forme
,
or
circumstance
,
about
these
three
things
,
shall
not
the
Minister
therefore
,
minister
these
,
or
any
of
these
three
things
at
all
?
And
suppose
,
I
pray
you
,
that
neither
this
,
nor
anie
other
law
,
had
in
particularitie
,
appointed
the
ceremonie
of
the
Crosse
,
the
ceremonie
of
Godfathers
,
or
any
other
ceremonie
in
Baptisme
;
or
that
the
Law
had
not
appoynted
the
ceremonie
of
kneeling
,
or
any
other
ceremonie
,
at
the
celebration
of
the
Lords
Supper
,
should
not
the
Minister
therefore
,
minister
neither
Baptisme
,
nor
the
Lords
Supper
,
in
the
charge
committed
vnto
him
?
yes
,
he
should
.
And
why
?
forsooth
because
he
hath
promised
so
to
doe
,
and
because
the
Lorde
hath
commaunded
him
so
to
doe
.
Besides
,
sithence
everie
Minister
,
by
vertue
of
his
promise
,
and
force
of
this
law
,
is
bound
to
teach
the
doctrine
of
Christ
,
to
the
people
of
his
charge
,
notwithstanding
he
be
not
tyed
,
by
the
law
of
the
Realm
,
nor
by
the
holy
Scripture
,
to
any
rite
,
ceremonie
,
or
circumstance
,
or
to
any
exact
forme
,
or
particuler
maner
in
teaching
,
what
reason
can
any
man
pretend
,
that
the
not
particularizing
,
of
al
rites
,
ceremonies
,
or
circumstances
,
in
the
Scripture
,
or
the
not
establishing
,
of
any
order
,
by
the
law
of
the
Realm
,
touching
discipline
,
should
altogether
hinder
everie
Minister
,
from
the
administration
of
al
discipline
in
the
church
?
For
as
touching
the
aunswere
,
that
the
Ministers
may
,
and
doe
exercise
not
the
Answere
to
the
abstract
.
Pag.
59.
least
partes
of
Discipline
,
of
declaring
by
doctrine
,
according
to
the
worde
of
God
,
mens
sinnes
to
be
bound
,
and
loosed
,
and
the
censure
of
rebuking
and
reproving
Pag.
55.
openlie
,
and
that
the
discipline
Discipline
of
declaring
by
doctrine
,
is
called
discipline
,
erroneouslie
.
which
the
Minister
is
to
execute
,
reacheth
no
further
,
then
to
reach
his
Parish
,
with
all
diligence
to
keepe
,
and
observe
so
much
of
the
Doctrine
,
Sacramentes
and
Discipline
of
Christ
,
as
apperteineth
vnto
them
;
as
touching
this
aunswere
(
I
say
)
it
is
as
erroneous
,
as
the
former
were
frivoulous
and
impe●tinent
.
For
as
consolation
and
comfort
,
by
way
of
exhortation
,
so
reprofe
,
and
sharpe
rebuking
,
by
way
of
dehortation
,
belong
properlie
,
to
that
part
of
the
Ministers
function
,
which
concerneth
the
binding
and
loosing
of
sinners
by
doctrine
,
and
not
by
discipline
,
and
is
but
an
application
of
the
doctrine
to
a
wounded
,
or
seared
conscience
.
Hee
therefore
that
leaveth
no
other
Discipline
,
to
be
executed
by
the
Pastor
of
the
church
,
then
of
declaring
by
doctrine
,
mens
sinnes
to
bee
bound
,
or
loosed
,
and
by
teaching
his
Parish
,
to
obserue
,
doctrine
,
sacraments
,
and
discipline
,
Discipline
&
doctrine
confounded
by
the
Answerer
.
confoundeth
the
matters
both
of
discipline
and
doctrine
.
Againe
if
not
any
other
discipline
,
was
ment
to
be
attributed
,
to
everie
Minister
then
such
as
is
declared
by
doctrine
,
them
these
words
,
viz.
(
and
the
discipline
of
Christ
)
were
superfluouslie
,
and
idellie
added
by
the
Parleament
.
For
then
had
it
bene
sufficient
,
for
the
Parleament
,
to
haue
enioyned
the
Bishopp
,
to
demaund
of
the
Minister
onely
this
and
no
more
:
viz.
Whether
will
you
giue
all
faithfull
diligence
,
to
Minister
the
Doctrine
and
Sacraments
of
Christ
?
There
is
therefore
some
other
kind
of
discipline
of
Christ
,
intendeth
by
the
Parleament
,
to
be
attributed
The
Parleament
intendeth
some
other
discipline
,
then
of
declaring
by
doctrine
.
vnto
euerie
Minister
,
and
wherewith
also
the
law
of
the
Realm
doth
enable
euerie
Minister
,
then
is
this
maner
of
discipline
of
declaring
by
doctrine
,
&
teaching
the
people
.
And
this
discipline
also
must
needs
be
vnderstood
,
to
be
of
the
spirituall
censures
of
the
Church
,
because
Christ
neuer
instituted
any
other
discipline
.
And
therefore
because
our
opposites
agree
with
vs
in
a
generalitie
that
the
doctrine
,
Sacraments
,
and
Answere
to
the
abstract
.
55.
60.
discipline
of
Christ
,
are
to
be
Ministred
as
the
Lord
hath
commaunded
onlie
,
&
none
otherwise
,
and
yet
neuertheles
doe
dissent
from
vs
touching
the
persons
,
by
whom
this
discipline
is
to
be
ministred
,
because
(
say
they
)
everie
particuler
ceremonie
,
rite
,
or
circumstance
of
externall
policie
,
are
not
set
downe
in
scripture
,
because
of
this
their
answere
(
I
say
)
it
is
to
be
considered
;
First
,
vnto
what
persons
,
the
function
of
the
ministration
of
the
discipline
of
Christ
,
by
the
holy
Scriptures
is
committed
.
Secondlie
,
whether
the
same
persons
with
their
functions
,
be
arbitrable
,
ceremonious
,
rituall
,
or
circumstantiall
to
be
altered
,
&
changed
by
authoritie
of
the
Church
,
as
thinges
To
what
persons
the
discipline
of
Christ
by
the
scriptures
is
committed
,
&
whether
the
persons
bee
arbitrable
or
no.
indifferent
,
yea
or
no.
To
the
first
,
seeing
to
one
and
the
selfe
same
person
,
the
holie
Scriptures
attribute
these
two
names
,
Bishop
,
and
Pastor
,
thereby
signifying
what
are
the
two
duties
,
which
belong
to
the
same
one
person
;
and
seeing
also
no
one
person
by
Gods
word
is
called
a
Bishop
or
Pastour
in
regard
of
Phil
1.
1.
his
fellow
brethren
,
the
other
Bishopps
Tit.
9.
1.
5.
&
7.
or
Pastours
,
but
in
regard
of
his
owne
flocke
,
which
he
overseeth
;
and
seeing
1
Tim.
3.
1●
also
in
well
ordered
Churches
,
by
the
ordinance
of
God
,
certeyne
men
of
approved
godlines
(
called
according
to
the
common
name
of
the
Hebrewes
,
by
the
common
name
of
Elders
,
whom
partly
calleth
governors
)
were
ioyned
as
ecclesiasticall
Magistrats
,
to
the
Bishop
,
1
Cor.
12.
28.
Pastor
,
or
teaching
Elder
,
by
whose
common
direction
,
&
authoritie
,
ecclesiasticall
discipline
was
practised
;
seeing
(
I
say
)
these
things
are
so
,
we
affirme
that
the
persons
,
to
whom
the
ministration
of
the
discipline
of
Christ
,
rightlie
belongeth
,
are
the
persons
onlie
aboue
specified
and
none
other
.
And
further
we
say
if
any
spirituall
Discipline
,
or
power
,
which
directlie
belongeth
vnto
the
conscience
,
The
Discipline
of
Christ
prophaned
,
if
the
same
be
ministred
by
other
persons
,
then
the
holie
scriptures
doe
appoint
.
be
ministred
in
the
church
,
by
any
other
persons
,
than
by
those
persons
only
,
that
the
same
discipline
is
not
to
be
called
the
discipline
,
but
a
mere
prophanation
of
the
Discipline
of
Christ
.
For
as
it
is
vnlawfull
,
for
any
person
,
to
vsurpe
any
part
,
of
the
Bishopps
or
Pastors
office
,
which
consisteth
in
spiritual
teaching
the
word
and
administring
the
sacraments
;
so
is
it
also
vnlawfull
for
any
person
to
vsurpe
any
parte
of
a
Bishopps
,
Pastors
,
or
Elders
office
which
consisteth
in
spirituall
rule
and
gouernment
.
Whervpon
it
secondlie
followeth
,
that
the
same
persons
,
with
their
functions
,
are
not
arbitrable
,
ceremoniall
,
rituall
,
and
circumstanciall
,
as
things
indifferent
,
to
be
altered
,
by
the
authoritie
of
the
church
,
but
perpetuall
,
substanciall
,
essentiall
,
and
as
it
were
the
verie
mayne
and
fundamentall
pillers
,
to
vphold
,
&
stay
the
house
of
God
,
from
all
spirituall
sliding
,
and
falling
downe
.
And
therefore
from
the
execution
of
the
discipline
of
Christ
,
we
seclude
the
persons
of
all
humane
Archbishopps
,
humane
Bishoppes
,
Suffraganes
,
Archdeacons
,
Chauncelors
,
Commissaries
,
Officials
,
and
all
Rowland
Allens
,
because
their
persons
together
with
their
functions
,
are
arbitrable
,
ceremonious
,
rituall
,
traditionall
,
or
circumstanciall
,
yea
and
removeable
at
the
pleasure
of
the
King
and
State
.
Neither
doth
this
disagree
,
from
that
A
Bishopp
,
Pastor
and
Elder
,
and
our
Lorde
B.
diffu
.
which
was
erst
sayd
of
a
Bb.
or
Pastor
,
that
they
be
all
one
,
in
respect
of
their
function
.
For
it
is
not
sayd
that
an
humane
Bishop
,
and
Pastor
,
but
that
a
Bb.
and
Pastor
are
all
one
.
For
a
Bb.
simplie
so
called
,
is
not
a
Bishopp
,
and
Pastor
,
in
respect
of
his
fellowe
brethren
,
but
only
in
regard
of
his
flocke
,
which
he
ouerseeth
,
feedeth
,
and
ruleth
.
But
a
humane
what
a
lord
Bishopp
is
.
Bishopp
is
hee
,
that
is
promoted
,
vnto
this
dignitie
by
man
,
and
who
by
mans
authoritie
taketh
vpon
him
superoritie
,
&
preheminence
ouer
them
which
are
equall
vnto
him
,
touching
their
function
,
that
intangleth
himselfe
with
civill
gouernment
,
and
wordlie
affaires
,
and
whose
Bishopplie
office
consisteth
not
so
much
,
in
the
dispensation
of
Gods
worde
and
Sacraments
,
as
in
Lordlie
&
Bishoplie
apparell
,
Crossing
with
the
signe
of
the
crosse
,
confirmation
of
children
,
sole
imposition
of
hands
,
sole
excommunication
,
sole
enioyning
of
articles
vpon
the
people
and
Clergie
of
his
Diocesse
,
consecration
of
oratories
,
delegation
of
his
episcopall
authoritie
to
his
Suffragane
Vicar
generall
,
and
principall
officiall
,
and
other
such
humane
and
Bishopplie
functions
.
All
which
are
after
the
customes
,
preceptes
,
and
traditions
of
men
.
And
albeit
D.
O.
by
vertue
of
the
Queenes
congedelier
,
were
chosen
,
by
the
Deane
and
Chapter
of
Lichfield
,
in
episcopum
,
&
Pastorem
ecclesiae
Lichfieldensis
,
yet
is
hee
never
intituled
The
Lorde
Bishoppe
of
Lichfield
is
neuer
honored
with
the
title
of
being
Lorde
Pastor
with
the
dignitie
of
being
the
Lord
Pastor
,
but
onely
with
the
honor
,
of
being
the
Lord
Bishop
of
Lichfield
,
so
that
one
and
the
self
same
person
being
a
Bishop
,
and
a
Pastor
,
may
be
a
Lord
Bishop
over
Pastours
,
but
not
a
Pastor
,
over
Pastors
.
Wherevpon
it
followeth
,
that
the
Pastorall
Pastoral
authoritie
of
a
Lord
Bb
&
of
other
Pastours
,
is
equall
.
authoritie
,
which
hee
hath
in
common
,
with
his
brethren
,
the
other
Pastors
of
his
Diocesse
,
is
of
no
superioritie
or
proheminence
,
aboue
theirs
;
and
that
touching
the
function
,
both
of
his
,
and
their
Pastorall
cure
&
charge
,
there
is
a
paritie
betwene
him
and
them
,
by
reason
whereof
,
he
can
haue
no
power
over
them
;
because
par
in
parem
non
habet
imperium
.
But
why
is
it
,
that
he
can
not
be
called
,
Pastor
Pastorum
ecclesiae
Lichfieldensis
,
Lord
Pastor
of
the
Pastors
of
the
Church
of
Lichfield
,
and
yet
may
be
called
Dominus
Episcopus
Pastorum
ecclesiae
Lichfieldensis
,
Lord
Bishoppe
of
the
Pastors
of
the
Church
of
Lichfield
.
Why
?
but
only
for
that
there
is
custome
,
tradition
,
and
the
lawe
of
man
,
for
his
episcopall
iurisdiction
,
and
for
that
his
pastorall
function
(
if
hee
haue
any
)
belongeth
vnto
him
in
common
,
with
his
brethren
the
other
Pastors
,
iure
divino
.
The
Bishoppe
then
having
these
two
severall
Whether
a
lord
Bishop
minister
the
doctrine
,
sacrament
and
discipline
of
Christ
,
by
vertue
of
his
lordlie
episcopal
or
pastorall
office
and
distinct
offices
imposed
vpon
his
person
,
the
one
by
divine
,
the
other
by
humane
lawe
,
the
one
humane
and
episcopall
,
the
other
without
pompe
,
&
pastorall
;
there
ariseth
from
thence
this
question
:
by
which
of
those
two
functions
hee
may
lawfullie
(
I
meane
according
to
Gods
lawe
)
minister
the
Doctrine
,
Sacraments
,
&
censures
of
Christ
?
If
it
be
aunswered
,
that
it
is
lawfull
for
him
,
by
vertue
of
his
Pastorall
office
,
to
minister
the
doctrine
and
Sacramentes
;
and
by
force
of
his
humane
Episcopall
office
,
to
minister
the
censures
of
Christ
,
then
is
not
the
answere
fitted
to
the
question
,
the
same
being
made
,
â
bene
coniunctis
,
ad
male
divisa
.
For
the
censures
of
Christ
,
as
well
as
the
doctrine
of
Christ
,
being
simplie
of
divine
ordinance
,
it
must
followe
(
if
his
episcopall
power
be
only
of
humane
right
,
&
pastoral
power
,
only
of
divine
institution
)
that
the
censures
may
be
ministred
by
authoritie
derived
only
from
man
,
but
the
doctrine
and
sacraments
,
by
power
derived
onlie
from
God
.
Which
commixion
of
divine
and
humane
right
,
in
the
execution
of
the
ordinances
of
God
,
can
no
maner
of
wayes
be
sound
,
pure
,
and
sincere
,
and
therefore
also
can
not
be
pleasing
vnto
God
.
For
no
more
can
the
censures
of
Christ
,
to
the
pleasure
of
God
,
bee
lawfullie
administred
,
by
the
authoritie
of
any
one
whose
function
is
of
man
,
and
not
of
God
;
then
could
the
sacrifice
of
God
,
be
offered
by
one
,
who
was
a
priest
of
man
,
and
not
of
God
.
Now
that
humane
episcopalitie
,
or
Bishoppisme
,
in
the
Church
of
England
,
is
authorized
,
and
deduced
from
the
power
and
law
of
Lordlie
episcopalitie
authorized
onlie
by
the
lawe
of
the
Realme
.
man
,
viz.
of
the
King
,
&
Realme
alone
,
is
evident
,
as
well
by
the
donation
&
endowment
of
the
auncient
Bishoprickes
founded
by
the
Kingly
prerogatives
of
the
Kings
of
this
Realme
,
as
by
the
erection
and
establishment
of
the
new
Bishoprickes
of
Chester
,
Gloucester
,
Bristoll
,
Peterborough
,
and
Oxford
,
with
their
cathedrall
Churches
,
Seas
,
Cities
,
meeres
and
boundes
of
those
humane
Bishoppes
,
for
the
exercise
of
their
episcopall
administration
,
according
to
an
act
of
Parleament
,
authorizing
the
Kings
Highnes
,
to
make
Bishoppes
by
his
letters
patentes
.
Nay
further
that
humane
episcopall
iurisdiction
within
the
meres
Note
that
King
Henry
the
eight
by
letters
patents
made
Bb.
therefore
,
&c.
and
boundes
of
every
Diocesse
within
England
is
merelie
of
humane
,
and
not
of
divine
iustitution
appeareth
,
by
that
power
and
authoritie
which
the
Kinge
hath
in
translating
,
&
dissolving
of
Bishoprickes
,
in
conserving
episcopall
iurisdiction
,
31.
H.
〈◊〉
.
c.
9
sometimes
to
such
persons
,
as
be
no
Bishopps
(
as
did
William
the
Conquerour
,
when
he
gaue
Episcopall
power
to
the
Abbot
of
Battayle
,
)
and
lastlie
,
by
the
verie
maner
and
forme
of
the
nomination
,
licence
of
election
,
authoritie
of
investiture
,
confirmation
,
and
consecration
of
Archbishoppes
and
Bishops
,
established
by
the
more
positive
lawe
of
the
Realme
.
But
if
it
be
aunswered
,
that
25.
H.
8.
c.
20.
the
Bishoppe
,
by
his
humane
episcopall
power
,
doth
minister
the
doctrine
,
Sacraments
,
and
discipline
of
Christ
,
then
is
the
case
worse
with
him
then
it
was
before
:
because
then
,
not
onlie
the
Discipline
of
Christ
,
but
also
the
doctrine
&
Sacramentes
of
Christ
,
should
be
ministred
by
that
authoritie
whiche
is
of
humane
institution
.
Besides
,
the
answer
should
be
vntrue
,
because
the
Bishoppe
at
the
time
of
his
consecration
,
doth
not
receyue
anie
authoritie
to
preache
the
worde
,
and
minister
the
Sacraments
;
(
for
that
authoritie
was
then
commited
vnto
him
,
when
first
he
was
ordeyned
to
be
a
presbyter
)
:
But
the
authorite
which
he
receyueth
at
the
time
of
his
consecration
,
is
to
correct
,
and
punish
such
,
as
bee
vnquiet
,
disobedient
,
and
criminous
within
his
Diocesse
.
Whereby
once
againe
is
that
confirmed
which
was
erst
said
,
viz.
That
episcopall
power
in
Englande
is
not
of
divine
,
but
of
humane
institution
.
Especiallie
for
that
,
by
the
scriptures
,
it
can
not
bee
prooved
,
that
there
be
two
seuerall
&
distinct
formes
of
ordinations
;
the
one
called
consecration
,
proper
to
a
Lord
Bishoppe
,
for
the
exercise
of
Discipline
;
the
other
called
ordination
,
peculiar
to
a
Pastor
,
or
teaching
Elder
,
for
the
ministration
of
the
word
and
Sacraments
.
Wherevnto
lastlie
If
the
Lord
Bishop
,
haue
power
to
minister
discipline
by
diuine
right
,
them
no
more
can
he
commit
that
his
power
,
to
another
,
than
he
can
commit
the
power
which
hee
hath
of
preaching
to
another
.
may
be
added
another
maine
reason
,
that
Episcopall
power
in
Englande
,
to
minister
the
discipline
,
can
not
therfore
be
of
divine
institution
,
because
,
if
it
were
of
divine
institution
,
the
Bishoppe
could
no
more
surrogate
the
same
his
episcopall
power
to
his
Suffragane
,
to
his
Vicar
generall
,
or
Rouland
Allen
,
to
minister
the
censures
of
Christ
in
his
owne
name
,
then
he
can
depute
them
or
any
of
them
,
to
minister
the
doctrine
&
Sacramentes
in
his
own
name
.
But
how
doth
it
appeare
,
that
the
Vicar
generall
,
Rowland
Allen
,
or
any
other
Presbyter
,
did
ever
excommunicate
by
the
power
,
or
in
the
name
of
the
Bishoppe
?
For
the
profe
hereof
we
shall
not
need
to
search
any
other
authenticall
record
,
then
the
precept
,
and
the
practise
before
intreated
of
.
For
it
is
not
saide
in
the
precept
,
That
the
Presbyter
,
being
armed
with
authoritie
from
Christ
,
but
it
is
sayde
,
that
the
Presbyter
,
being
armed
with
authoritie
,
from
the
Bishoppe
,
or
Archdeacon
,
shall
denounce
the
sentence
of
excommunication
;
the
practise
also
of
Doctor
Hone
,
every
way
,
confirmeth
as
much
.
For
therein
Doctor
Hone
doeth
not
chalenge
to
be
an
officer
vnto
Christ
,
but
he
sayeth
,
that
he
is
the
officiall
of
the
venerable
Archdeacon
of
Surrey
;
and
that
Maister
Rowland
Allen
Presbyter
,
by
vertu
of
his
office
,
doth
excommunicate
,
the
parties
who
obeyed
not
his
mandates
,
who
made
not
their
appearances
before
him
,
&c.
If
it
be
answered
that
Rowland
Allen
,
though
he
be
not
an
immediate
officer
from
Christ
,
that
yet
nevertheles
,
he
is
a
mediate
officer
,
deputed
to
his
office
,
by
an
immediate
officer
vnto
Christ
,
vix
.
the
Lord
Bishoppe
,
or
Archdeacon
:
then
we
replie
,
and
say
:
First
,
that
the
Lord
Bishoppe
,
&
Archdeacon
,
bee
neither
immediate
,
or
mediate
officers
,
appointed
by
Christ
,
to
be
Ministers
of
his
discipline
.
Secondlie
,
if
they
were
immediate
officers
from
Christ
,
that
yet
they
haue
no
authoritie
by
the
law
of
Christ
,
to
transferre
their
right
,
or
any
part
thereof
,
to
an
other
person
,
or
to
depute
an
other
person
,
in
their
name
,
or
by
their
authoritie
,
to
excommunicate
.
As
for
these
words
,
viz:
In
Dei
nomine
,
amen
:
nos
Iohannes
Hone
,
or
nos
Roulandus
Allen
,
&c.
sometimes
vsed
in
their
scedule
of
excommunication
;
it
is
but
a
prophaning
of
the
holie
name
of
God
,
whereby
they
make
them selues
guiltie
,
of
the
taking
of
the
glorious
name
of
God
in
vaine
.
And
thus
much
touching
both
the
question
and
answer
,
whether
the
discipline
of
Christ
,
may
be
ministred
,
by
the
Bishoppes
humane
episcopall
power
,
yea
or
no.
But
now
on
the
other
side
(
because
no
divine
censure
,
can
lawfullie
be
executed
in
the
church
,
by
that
authoritie
which
is
of
humane
institution
)
if
it
be
aunswered
,
that
the
Bishop
,
by
reason
of
his
pastorall
Whether
the
L.
Bishopp
by
pastorall
authoritie
,
may
excommunicate
a
Pastor
.
power
(
which
hee
is
saide
,
to
haue
over
all
the
Pastours
and
people
of
his
Diocesse
)
may
lawfullie
not
onlie
minister
the
worde
and
Sacraments
,
but
also
the
Discipline
of
Christ
,
vnto
them
all
;
then
it
followeth
,
that
by
a
Pastourall
power
,
one
Pastour
,
may
be
a
Pastour
of
Pastors
,
which
is
against
the
Scriptures
,
and
contrarie
to
the
brotherly
&
fellow-like
authoritie
,
which
is
common
to
all
Pastours
vnder
the
sunne
,
and
betwene
whom
,
touching
their
Pastourall
functions
,
there
is
to
this
day
,
by
the
Scriptures
,
as
litle
superioritie
,
and
as
great
a
paritie
,
as
ever
there
was
betwene
Apostles
,
and
Apostles
;
betwene
Prophets
,
and
Prophets
;
or
betwene
Evangelistes
,
and
Evangelistes
;
and
as
at
this
day
,
there
is
betwene
Bishops
,
&
Bishops
;
betwene
Archbishops
,
and
Archbishops
;
or
betwene
Patriarckes
,
and
Patriarckes
:
yea
and
as
is
betweene
Earles
and
Earles
,
Dukes
and
Dukes
,
Kinges
and
Kinges
,
Emperours
&
Emperours
.
For
no
greater
superioritie
,
or
preheminence
,
hath
any
one
Pastor
,
over
the
person
or
function
of
an
other
Pastour
,
touching
the
administration
of
any
thing
properly
belonging
Pastoures
ouer
small
flockes
,
are
as
truely
pastors
as
Pastors
ouer
great
flocks
.
to
either
of
their
pastoral
functions
,
them
hath
one
Emperor
,
over
the
person
or
function
of
an
other
Emperor
,
or
one
King
,
over
the
person
or
function
of
an
other
King
;
or
one
Lord
Bishop
over
the
person
or
function
of
an
other
Lord
Bishop
,
or
one
Archbishop
,
over
the
person
or
function
of
an
other
Archbishop
,
or
then
had
one
Apostle
,
over
the
person
As
great
paritie
betwene
Pastors
&
Pastors
,
as
between
Apostles
&
Apostles
.
or
function
of
an
other
Apostle
.
Nay
then
hath
one
eye
over
an
other
eye
;
one
hand
over
an
other
hand
,
one
arme
over
another
arme
,
or
one
foot
over
another
foote
.
And
therefore
if
touching
the
functions
which
Pastors
,
either
among
them selues
,
haue
in
common
one
with
the
other
,
or
which
they
haue
over
their
flockes
,
there
be
no
disparitie
,
but
that
the
Pastors
,
to
whom
small
flockes
are
committed
,
doe
as
reallie
,
and
as
truelie
participate
of
the
nature
of
true
Pastors
,
as
those
great
Pastours
doe
,
vpon
whose
great
shoulders
,
great
burdens
are
imposed
;
it
behoveth
great
Pastors
,
to
prove
vnto
vs
,
by
the
holie
Scriptures
,
that
by
the
institution
of
their
great
pastorall
functions
,
they
haue
their
power
so
enlarged
,
as
that
thereby
they
may
preach
the
Word
,
minister
the
Sacraments
,
and
excommunicate
:
and
that
on
the
other
side
,
the
litle
Pastours
,
haue
their
power
by
the
institution
of
their
petie
pastorall
offices
,
so
streightned
,
as
whereby
they
may
onlie
preach
the
Word
,
and
administer
the
Sacramentes
,
but
not
excommunicate
:
it
behooveth
(
I
say
)
great
Pastors
,
to
be
able
sufficiently
to
shew
vnto
vs
these
thinges
out
of
the
holy
Scriptures
:
or
els
it
seemeth
to
stande
,
with
reason
and
equitie
,
deduced
from
the
same
Scriptures
,
that
a
Pastor
over
a
few
,
should
haue
like
power
to
teach
,
and
to
governe
a
few
,
as
a
great
Pastor
over
manie
hath
to
instruct
and
to
rule
many
.
Marie
,
if
they
think
,
that
only
great
Pastors
be
true
Pastors
,
&
that
great
powers
spirituall
,
be
only
true
powers
spirituall
;
then
let
them
also
conclude
,
that
onely
great
Knights
be
true
Knights
,
that
only
great
Dukes
bee
true
Dukes
,
that
onely
great
Kings
be
true
Kings
,
and
that
only
great
principalities
temporall
,
bee
true
principalities
temporall
.
Which
conclusion
Not
onelie
Kinges
of
great
kingdomes
,
but
also
Kinges
of
small
kingdomes
,
bee
true
kings
.
if
they
shall
iudge
,
to
be
conclusionles
;
because
King
Rehoboam
had
as
large
a
patent
,
to
feede
,
and
to
command
two
Tribes
,
as
King
Solomon
his
Father
had
to
command
,
and
to
feede
twelue
;
or
as
the
Archbishop
of
Yorke
may
suppose
him self
to
haue
,
over
nine
or
tenne
Counties
,
as
the
Archbishop
of
Canterburie
,
can
haue
over
nine
&
thirtie
or
fortie
:
then
me
thinketh
it
a
matter
,
very
reasonablie
of
them
to
bee
confessed
,
that
all
true
Pastors
,
whether
they
bee
great
Pastors
,
or
litle
Pastors
,
may
lawfullie
exercise
,
all
maner
of
such
true
power
spirituall
,
as
vnto
true
spirituall
Pastors
by
the
holie
scriptures
doeth
apperteyne
.
For
if
Bishops
,
being
great
Pastours
,
may
therefore
preach
,
&
minister
the
Sacraments
,
because
they
be
,
as
they
say
,
true
Pastors
;
then
also
may
litle
Pastors
,
therfore
excommunicate
,
because
they
bee
,
(
as
the
scripture
saith
)
true
Bishoppes
.
Wherefore
,
if
the
L.
Bishopp
of
London
,
by
vertue
of
his
Pastorall
office
,
(
as
hee
thinketh
)
which
with
his
brethren
the
other
Pastors
of
his
Diocesse
,
he
hath
in
common
deriveth
vnto
him
,
immediatlie
from
the
word
of
God
,
may
lawfullie
excommunicate
:
then
the
pastorall
office
,
which
Maister
Doctor
Androes
hath
ouer
the
people
of
his
Parish
of
St.
Gyles
without
Creeplegate
,
and
the
pastorall
function
which
Maister
Doctor
Whyte
hath
ouer
the
people
of
St.
Dunstones
within
Temple-barre
,
beeing
as
absolutelie
,
&
as
immediatlie
,
deduced
vnto
them
,
out
of
the
same
word
;
what
profe
can
be
made
out
of
the
worde
,
that
the
Bishoppe
being
not
Lord
Pastour
of
the
Pastours
of
his
Diocesse
,
may
lawfullie
by
the
worde
excommunicate
,
all
maner
of
offendors
both
Pastors
and
people
,
within
his
Diocesse
;
and
yet
neuertheles
that
neither
Maister
Doctor
Androes
,
nor
Maister
Doctor
Whyte
,
by
the
same
worde
may
excommunicate
,
any
one
of
their
Parishioners
at
all
?
Nay
further
,
what
reason
can
there
be
afforded
from
the
law
of
God
,
that
Maister
D.
Abbot
,
Deane
of
Winchester
,
that
Ma.
Browne
,
Maister
Barlowe
,
and
diuers
other
prebendaries
,
in
the
church
of
Winchester
,
hauing
certeyne
parochiall
,
and
pastorall
churches
,
annexed
to
his
,
and
their
Deanrie
,
and
Prebendes
,
and
Maister
D.
Grey
in
his
parish
by
their
pastorall
functions
,
should
haue
absolute
authoritie
(
vnlesse
it
bee
during
the
time
of
the
L.
Bishoppes
trienniall
visitation
)
to
exercise
the
discipline
of
Christ
,
within
their
seuerall
,
and
peculier
churches
;
and
yet
notwithstanding
,
that
neyther
Maister
Richman
nor
Mai.
Burden
,
being
both
of
them
,
graue
,
godlie
,
&
learned
Pastors
should
haue
at
any
time
,
anie
pastorall
authoritie
,
to
exercise
any
censure
at
all
?
And
as
it
is
in
the
church
of
Winchester
,
so
is
it
in
the
church
of
Paules
,
in
the
church
of
Salisburie
,
&
in
well
nigh
all
,
if
not
in
all
the
Cathedrall
,
&
Collegiall
Churches
,
thoroughout
the
Realme
.
The
Deane
,
Prebendaries
and
Canons
,
hauing
certayne
parochiall
Churches
,
exempted
from
the
Bishopp
within
their
exempt
and
peculier
iurisdictions
,
by
mere
Pastorall
authoritie
(
for
episcopal
authoritie
,
by
the
lawes
of
the
Church
haue
they
none
)
may
exercise
all
maner
of
spirituall
censures
,
and
that
aswell
by
their
substitutes
as
by
them selues
.
Nay
which
is
more
,
in
Cheshire
,
Lancashire
,
Rurall
Deanes
in
Cheshire
,
&c.
vse
some
part
of
episcopall
power
.
Yorkeshire
,
Richmondshire
,
and
other
Northeren
parts
,
there
be
manie
whole
Deanries
,
exempted
from
the
Bishopps
iurisdiction
,
wherein
the
Deanes
and
their
substitutes
,
haue
not
onlie
the
probate
of
Wills
,
and
graunting
of
administrations
,
but
also
the
cognisance
of
ecclesiasticall
crimes
,
with
power
to
vse
the
ecclesiasticall
censures
.
Yea
and
this
authoritie
of
the
execution
of
ecclesiasticall
censures
,
haue
those
Deanes
,
either
long
since
by
some
papall
priviledges
Episcopall
power
to
excommunicate
graunted
by
papall
priuiledges
,
or
prescribed
vse
.
obteyned
,
or
els
by
long
vse
prescribed
against
the
Bishopps
.
Whereby
againe
,
it
is
clerelie
convinced
,
that
Episcopall
excommunication
vsed
in
the
Church
of
England
,
is
not
of
divine
institution
,
but
onlie
by
humane
tradition
.
For
were
it
of
diuine
right
,
then
could
the
same
Power
to
excommunicate
,
if
it
be
of
diuine
right
,
may
not
be
prescribed
.
no
more
bee
prescribed
,
or
by
papall
immunitie
be
possessed
,
them
could
these
Deanes
prescribe
power
,
or
bee
enfranchised
to
preach
the
word
or
to
administer
the
Sacramentes
.
These
things
haue
we
thus
at
large
&
more
fullie
intreated
of
,
to
the
end
that
the
Kings
Highnes
,
and
his
Parleament
,
and
all
sortes
of
people
,
might
well
vnderstand
,
howe
it
is
not
altogether
,
an
vnvsual
and
vnaccustomed
thing
,
in
the
Church
of
England
,
that
private
&
inferiour
ministers
(
as
they
call
them
)
in
their
owne
right
,
and
in
their
owne
parochiall
parishes
,
without
any
authoritie
from
the
Bishoppe
,
should
exercise
even
the
highest
censure
of
the
Church
.
And
that
in
sundry
places
of
the
Realm
there
is
no
preeminence
in
the
matter
of
the
execution
of
the
censures
,
attributed
to
a
Bb.
aboue
a
Minister
.
Nay
,
whiche
is
more
,
then
is
attributed
to
a
Bb.
aboue
a
No
more
preheminence
given
to
a
Bb
then
to
a
Minister
,
or
to
a
lay
man
in
some
places
for
the
vse
of
excommunication
.
lay
man
:
yea
then
to
such
a
lay
man
,
who
is
authorized
onlie
,
by
a
lay
man
to
his
office
.
Which
is
evident
by
the
ecclesiasticall
iurisdiction
and
censures
,
exercised
a
long
time
by
lay
men
,
in
the
peculiar
iurisdictions
of
Newton
,
Gronbie
,
Anstic
,
Soke
of
Rothelie
,
Evington
,
and
other
parishes
&
hamlettes
in
the
Countie
of
Leycester
.
The
officers
of
al
which
places
,
for
their
spirituall
authoritie
,
having
not
had
any
other
warrant
,
then
such
only
as
hath
bin
signed
,
sometimes
vnder
the
hande
and
seale
of
the
right
Honorable
the
Earle
of
Huntingdon
deceased
;
sometimes
of
the
Honorable
Sir
Henrie
Grey
knight
;
sometimes
of
Henrie
Skipwith
Esquire
,
and
sometimes
of
others
.
For
the
avoyding
therefore
of
sundrie
intollerable
inconveniences
whiche
hitherto
hath
ensued
for
want
of
that
authoritie
,
which
the
Law
setled
,
doth
enable
every
Minister
with
,
It
is
most
expedient
,
that
all
humane
authoritie
in
the
execution
of
spirituall
censures
,
bee
vtterlie
taken
away
,
and
that
the
divine
and
Evangelicall
censures
of
Christ
,
bee
ministred
in
every
Congregation
,
where
learned
and
godly
pastors
,
with
discrete
Elders
may
bee
had
,
as
from
the
minde
of
the
Lord
they
were
executed
,
in
the
Apostolicall
and
primitiue
church
.
I
had
almost
forgotten
to
speake
of
one
common
and
vsuall
kinde
of
iurisdiction
spirituall
in
the
vse
of
the
censures
of
the
church
,
by
the
Archb.
which
in
cases
of
their
prerogatiue
,
they
haue
prescribed
against
the
Bb.
over
the
presbyters
and
people
of
euery
Bishoppes
Diocesse
,
and
Archdeacons
iurisdiction
within
their
provinces
:
of
one
other
common
and
vsuall
kinde
of
pretensed
spirituall
iurisdiction
,
and
vse
of
the
censures
,
which
the
Archb.
and
sometimes
the
Deane
and
Chapiter
,
(
sede
Archiepiscopali
,
or
sede
Episcopali
vacante
)
exercise
:
and
lastly
,
of
that
spirituall
kinde
of
iurisdiction
&
censures
,
so
called
of
the
Church
,
whiche
Suffraganes
,
and
Archdeacons
,
haue
and
do
vse
.
As
touching
which
supposed
spirituall
power
,
both
of
the
Archbishopps
&
Archdeacons
,
because
the
same
their
power
,
doth
only
belong
vnto
them
iure
consuetudinario
&
non
scripto
,
by
vnwritten
,
and
not
by
written
lawe
;
I
must
conclude
against
the
iurisdiction
of
the
Archbishopps
prerogatiue
,
and
against
the
Archdeacons
iurisdiction
in
all
cases
,
as
out
of
St.
Cyprian
,
King
Henry
the
eight
concluded
against
the
Pope
.
viz:
That
their
authorities
can
not
be
from
Christ
.
Because
Christ
saide
,
ego
sum
via
,
veritas
,
&
vita
.
He
neuer
said
,
ego
sum
consuetudo
.
Touching
the
iurisdiction
of
the
Deane
and
Chapter
,
the
papall
lawe
being
abrogated
,
how
the
same
may
lawefullie
now
bee
vsed
,
otherwise
then
by
sufferance
and
consent
of
the
King
,
and
Realme
,
I
know
not
.
But
of
all
spirituall
authoritie
exercised
at
this
day
in
the
Church
of
England
,
the
same
semeth
to
draw
most
neare
to
the
semblance
of
the
gouernment
practised
by
the
Apostles
and
primitiue
Church
.
And
might
bee
approued
in
many
points
,
if
so
bee
the
Deane
and
Chapter
,
being
as
it
were
a
Senate
of
preaching
Elders
,
did
no
more
commit
the
execution
of
their
ecclesiasticall
iurisdiction
,
to
the
wisedome
of
one
Vicar
general
,
or
principall
official
,
then
they
doe
put
over
the
leassing
of
their
Landes
,
or
dividentes
of
their
rentes
to
the
onlie
discretion
of
one
of
their
Baylifes
,
or
Stewardes
.
As
for
Bishoppes
Suffraganes
,
in
Englande
and
in
Wales
,
how
many
there
may
be
,
and
what
Cities
and
Townes
,
are
to
be
taken
and
accepted
,
for
their
Seas
,
it
is
at
large
expressed
in
a
statute
,
made
for
the
nomination
of
Suffraganes
.
By
which
statute
also
wee
are
given
to
vnderstand
,
that
it
remayneth
onely
in
the
disposition
,
and
libertie
of
everie
Archbishop
&
Bishop
within
this
Realm
,
&c.
to
name
and
elect
two
honest
and
discrete
spirituall
persons
,
being
learned
,
&
of
good
conversation
,
and
them
to
present
vnto
the
Kinge
by
their
writing
vnder
their
Seales
,
making
humble
request
to
giue
to
one
such
of
the
saide
two
persons
,
as
shal
please
his
Maiestie
,
such
title
,
name
,
stile
&
dignitie
of
Bishop
of
such
Seas
specified
in
the
said
act
,
as
the
Kings
Highnes
shall
think
most
convenient
for
the
same
,
so
it
bee
within
the
same
Province
,
whereof
the
Bb.
that
doth
name
him
is
.
Besides
after
such
title
,
stile
,
and
name
given
by
the
Kinge
,
it
is
saide
that
the
King
shall
present
,
every
such
person
by
his
letters
patentes
,
vnder
his
great
Seale
,
to
the
Archbishop
of
the
same
Province
,
wherein
the
Towne
,
whereof
hee
hath
his
title
,
name
,
stile
and
dignitie
of
Bishop
;
and
that
the
Archbishop
shall
giue
him
all
such
consecrations
,
benedictions
and
ceremonies
as
to
the
degree
and
office
of
a
Bishopps
Suffragane
shall
be
requisite
.
It
is
further
enacted
,
&
provided
that
every
person
nominated
,
elected
,
presented
,
and
consecrated
according
to
that
acte
,
shall
be
taken
,
accepted
,
and
reputed
in
all
degrees
&
places
,
according
to
the
stile
,
title
,
name
&
dignitie
,
that
he
shall
be
presented
vnto
,
&
haue
such
capacitie
,
power
and
authoritie
,
honor
preeminence
&
reputation
,
in
as
large
&
ample
maner
,
in
&
concerning
the
execution
of
such
commission
as
by
any
of
the
saide
Archb.
or
Bb.
within
their
Diocesse
shall
be
given
to
the
saide
Suffragane
,
as
to
Suffraganes
of
this
Realm
hertofore
,
hath
bin
vsed
&
accustomed
.
And
that
no
Suffr
.
made
&
consecrated
by
vertue
of
this
act
,
shall
take
or
receiue
any
maner
of
profits
,
of
the
places
,
&
Seas
wherof
they
shall
be
named
,
nor
vse
,
haue
or
execute
,
any
iurisdiction
or
Episcopall
power
,
or
authoritie
within
their
said
Seas
,
&c.
but
only
such
profites
,
iurisdiction
&
authoritie
,
as
shall
be
licensed
,
and
limited
vnto
them
,
to
take
,
do
,
and
execute
,
by
any
Archbishopp
or
Bb.
within
their
Diocesse
,
to
whom
they
shall
be
Suffraganes
vnder
their
seales
.
And
that
no
such
Suffragane
shall
vse
any
iurisdiction
ordinarie
or
Episcopall
power
,
otherwise
nor
longer
time
,
then
shall
be
limited
,
by
such
commission
to
him
giuen
vpon
peyne
,
&c.
From
which
Act
,
touching
the
vse
,
&
exercise
of
Episcopall
power
,
and
censures
by
the
Suffragane
,
we
may
againe
safely
conclude
,
that
the
Episcopall
power
,
graunted
by
the
Bishops
,
to
be
vsed
by
the
Suffragane
,
is
not
of
diuine
right
,
and
institution
,
but
only
from
humane
devise
and
ordinance
.
For
the
Suffragan
could
not
exercise
any
power
called
spirituall
or
Episcopall
,
vnles
by
the
Bb.
he
were
nominated
,
by
the
King
elected
and
presented
,
by
the
Archb.
consecrated
,
and
by
commission
vnder
the
Bb.
seale
authorized
,
in
what
maner
,
and
for
what
time
he
should
exercise
the
same
.
Custome
then
being
not
from
heauen
,
but
from
the
earth
;
and
againe
the
Bb.
commission
limiting
the
Suffraganes
delegated
power
being
of
man
,
and
not
of
God
,
it
followeth
necessarilie
,
that
,
that
Episcopall
power
,
which
the
Bishoppes
vse
and
exercise
in
England
,
can
not
be
diuine
but
humane
.
Because
Episcopall
authoritie
which
is
diuine
,
being
conveyed
from
the
Royall
and
Souerayne
authoritie
of
our
Sauiour
Christ
,
the
giuer
of
all
power
vnto
euerie
officer
within
his
Church
,
can
not
be
transferred
,
to
any
other
person
,
by
the
same
Bb.
by
the
King
,
by
the
bodie
of
the
state
,
or
by
custome
.
For
the
Kings
person
,
and
bodie
of
the
state
,
not
being
made
capable
by
the
holie
scriptures
,
to
vse
and
exercise
that
Episcopall
power
which
is
of
diuine
institution
,
can
neuer
transferre
the
same
to
others
,
whereof
they
be
them selues
vncapable
.
And
to
defende
that
custome
,
or
any
municipall
lawe
,
should
transferre
diuine
Episcopal
power
from
a
divine
Bishopp
to
any
humane
officer
,
is
more
erroneous
.
And
from
hence
if
the
now
L.
Bb.
of
London
iudge
his
Episcopall
power
to
belong
vnto
him
by
divine
,
and
that
by
the
same
right
,
he
haue
power
,
aswell
to
ordeyne
,
depose
,
suspend
and
excommunicate
presbyters
,
as
to
confirme
boyes
,
girles
,
yong
men
&
maydens
,
)
there
seemeth
to
bee
good
reason
that
the
same
Bb.
should
make
it
apparantly
knowne
vnto
the
King
&
Realm
,
by
what
power
or
commission
descended
from
heaven
,
hee
may
delegate
vnder
his
Seale
,
the
same
his
divine
authoritie
,
of
ordination
,
deposition
,
suspension
,
excommunication
,
and
confirmation
,
vnto
Doctour
Sterne
his
now
Suffragane
of
Colchester
.
For
if
from
the
holy
Scriptures
,
hee
can
produce
no
warrant
,
for
the
making
of
a
delegation
of
any
part
,
of
that
Episcopal
power
which
he
holdeth
to
be
committed
vnto
him
from
our
Savior
Christ
:
then
well
may
we
conclude
against
the
ordination
,
deposition
,
suspention
,
excommunication
,
&
confirmation
made
by
the
same
his
Suffragane
,
that
the
same
his
Suffraganes
ordination
,
deposition
,
&c.
is
not
divine
.
For
how
can
an
ordination
,
a
deposition
,
&c.
made
by
a
Suffragane
,
be
divine
,
when
as
the
commission
graunted
by
the
Bishop
,
is
meerlie
humane
?
Wherefore
seeing
the
Bishop
himself
,
hath
plucked
certeyne
of
his
principall
feathers
from
his
own
spirituall
winges
(
if
so
be
his
owne
winges
may
be
spirituall
)
and
imped
them
with
an
vntwysted
thread
of
humane
policie
,
to
the
humane
trayne
of
his
Suffragane
;
and
seeing
also
his
Archbishoppes
grace
of
Canterburie
,
in
cases
of
his
metropoliticall
prerogatiue
,
the
Archdeacons
,
London
,
Midlesex
,
Essex
,
Hertforde
,
the
Deane
of
Paules
,
and
certeyne
prebendaries
in
Paules
,
the
Deane
of
Westminster
,
the
Maister
of
the
Savoy
,
and
divers
other
Persons
,
haue
by
Papall
privileges
,
or
by
auncient
custome
prescribed
almost
all
other
partes
of
his
Episcopall
power
;
there
seemeth
good
reason
,
that
the
Bishoppe
should
againe
declare
,
whether
the
Churches
within
the
saide
Diocesse
after
the
decease
,
or
translation
of
his
Lordshippe
shall
stande
in
neede
of
any
Lordlie
Successour
,
to
sitt
in
the
same
Sea
,
for
anie
other
profitable
vse
or
purpose
,
then
onely
for
wearing
of
a
whyte
rochet
,
walking
with
a
pastorall
staffe
,
keeping
seuen
yeares
Sabboth
,
from
preachinge
in
his
parishe
Church
of
Fulham
,
consecrating
of
Chappels
,
hallowinge
of
Fontes
,
Christening
(
as
they
call
it
)
of
Belles
,
whyting
of
Walles
,
painting
of
Tombes
,
garnishing
of
Sepulchres
,
preserving
of
superstitious
Monumentes
in
glasse
Windowes
,
repayring
and
gylding
rotten
and
outworne
Crosses
,
confirming
Leases
of
Benefices
,
with
cure
of
soules
,
vpon
small
rentes
,
improprying
Churches
,
or
such
like
.
For
if
the
great
thinges
of
his
Episcopall
power
,
may
bee
transferred
,
eyther
by
expresse
,
or
by
secret
consent
,
eyther
by
commission
or
custome
,
and
that
as
well
to
an
inferiour
,
as
to
a
superiour
,
as
well
to
a
Suffragane
,
a
Deane
,
an
Archdeacon
,
and
a
Prebendarie
,
as
to
an
Archb.
then
it
seemeth
reasonable
,
that
the
smaler
things
,
before
spoken
of
,
may
well
bee
performed
,
without
anie
Lordly
authoritie
.
When
I
had
thus
finished
,
according
to
our
line
,
that
whiche
I
firste
vndertooke
,
against
the
Admonitors
pretensed
dangerous
alterations
,
innovations
,
and
inconveniences
,
&
was
also
purposed
,
to
haue
added
that
which
(
in
myne
opinion
)
seemeth
to
prove
that
,
whiche
the
Admonitor
by
his
opinion
,
denyeth
;
viz:
that
the
externall
goverment
of
the
Church
should
alwayes
,
and
in
all
places
bee
one
,
when
(
I
saye
)
I
had
thus
purposed
,
by
reason
of
some
other
present
,
and
for
the
time
more
necessarie
occasion
,
I
was
driven
to
alter
my
mind
,
and
to
shewe
the
same
,
in
a
place
somewhat
more
convenient
.
And
yet
in
the
meane
whyle
,
it
shall
not
be
amisse
,
but
a
thing
verie
necessarie
,
in
this
place
,
so
to
cleare
the
state
of
the
question
,
betweene
the
Admonitor
and
mee
,
as
the
same
beeing
rightlie
before
hande
vnderstoode
,
there
might
no
preiudicate
opinion
bee
conceaved
against
the
trueth
.
The
Admonitor
against
the
not
having
of
one
forme
of
externall
policie
in
all
ages
and
states
of
the
Church
of
Christ
,
alleadgeth
that
in
Denmarke
,
they
haue
Bishoppes
,
both
in
name
and
in
office
:
that
in
Saxony
they
haue
Archbishoppes
,
and
Bishoppes
in
office
,
but
not
in
name
:
that
in
Tigure
,
they
haue
no
Senate
of
Elders
;
nor
the
discipline
by
excommunication
,
which
they
more
mislike
;
that
in
Geneua
,
in
Scotland
,
&
in
other
places
,
they
haue
a
gouernment
not
much
vnlike
that
platforme
which
is
desired
to
be
among
vs
:
that
in
Saxonie
,
&
Basill
they
kneele
at
the
Lordes
Supper
:
all
Tigure
they
sitt
,
&
it
is
brought
vnto
them
,
&
that
in
other
places
they
go
and
receyue
it
,
for
the
more
expedition
,
as
they
passe
.
And
that
he
doubteth
not
but
that
the
learned
men
,
whom
God
sent
,
to
instruct
those
churches
in
which
the
Gospell
in
those
dayes
was
first
receyued
,
haue
bin
directed
by
the
spirit
of
God
,
to
reteyne
this
libertie
,
that
in
externall
gouernment
,
and
other
outward
orders
,
they
might
choose
such
,
as
they
thought
in
wisedom
,
and
godlines
,
to
bee
most
convenient
,
for
the
state
of
their
countrey
and
disposition
of
the
people
.
Vnto
all
which
we
answere
briefelie
;
viz.
that
Bishoppes
both
in
name
and
in
office
beeing
of
diuine
institution
,
ought
aswell
to
bee
in
the
Church
of
England
as
of
Denmark
.
that
it
is
an
errour
(
by
their
leaue
)
in
the
Church
of
Saxony
,
not
to
haue
Archb.
and
Bb.
in
name
,
if
so
be
they
hold
it
lawful
to
haue
Archb.
and
Bishops
in
office
.
For
what
should
a
necessarie
officer
doe
,
without
a
conuenient
name
?
And
touching
the
Church
of
Tigure
,
it
is
not
materiall
,
what
the
same
church
doth
thinke
not
tolerable
,
or
doth
more
mislike
,
but
what
shee
ought
not
to
mislike
,
or
what
it
ought
not
to
think
tollerable
.
And
then
what
a
poore
proofe
is
there
here
made
(
trowe
we
)
for
the
confirmation
of
the
corruptions
in
the
Church
of
England
,
by
producing
for
two
witnesses
,
two
erroures
in
the
Church
of
Tigure
.
For
not
to
like
a
Senate
of
Elders
,
and
more
to
mislike
excommunication
,
is
more
and
more
to
slide
out
of
the
right
way
.
And
sithence
we
haue
the
whole
christian
Kingdome
of
Scotland
,
the
most
famous
,
and
renowmed
Church
of
Geneua
,
and
sundrie
Churches
,
by
his
confession
in
other
places
,
to
be
lights
vnto
vs
,
and
to
agree
with
vs
,
in
a
gouerment
not
much
vnlike
to
that
,
which
we
desire
:
wee
haue
not
only
great
cause
,
to
reioyce
in
this
our
desires
,
but
also
to
be
much
comforted
and
encouraged
,
by
these
examples
,
by
all
holie
meanes
,
to
labour
the
full
accomplishment
thereof
.
For
by
this
testimony
,
&
by
these
instances
giuen
&
produced
by
him selfe
,
the
Admonitor
hath
quite
and
cleane
weakened
,
and
disabled
,
his
owne
generall
position
,
opinion
,
and
thoughts
of
the
vnnecessaries
,
and
inconvenientnes
,
of
hauing
the
Apostolicall
and
primitiue
gouernment
,
in
the
time
of
peace
,
vnder
a
Christian
Magistrate
.
For
hath
not
the
free
Kingdome
of
Scotland
,
the
free
Citie
of
Geneva
,
and
other
Soueraigne
and
free
Princes
,
Potentates
and
Powers
,
(
not
being
vnder
Tyrantes
,
and
persecution
)
receaved
the
same
,
as
being
the
best
,
the
fittest
,
the
convenientest
,
&
most
necessarie
gouerment
(
yea
even
in
the
time
of
peace
and
vnder
their
christian
Magistracie
)
for
the
state
of
their
countrey
,
and
disposition
of
their
people
?
And
as
touching
rites
&
ceremonies
,
we
affirme
not
,
that
every
rite
,
ceremonie
or
circumstance
to
be
vsed
in
the
externall
execution
of
church
goverment
,
is
preciselie
sett
down
in
the
holy
Scriptures
,
but
touching
the
substance
of
goverment
,
thus
we
say
,
and
thus
we
hold
:
viz.
that
the
Officers
and
Governours
appointed
by
our
Saviour
Christ
,
to
bee
over
the
Churches
in
everie
Countrey
(
observing
the
generall
rules
of
decencie
,
comelines
,
and
edification
)
haue
libertie
,
with
the
consent
of
their
Christian
King
,
or
other
supreame
Magistrate
,
to
choose
what
rites
&
ceremonies
,
they
in
wisedome
and
godlines
shall
thinke
most
convenient
.
And
therefore
wee
graunt
that
the
officers
of
Christ
,
in
the
vse
and
dispensation
of
their
functions
,
are
no
more
exactlie
tyed
,
by
any
direct
commandement
in
the
holy
Scriptures
,
to
vse
at
all
times
,
and
in
all
places
,
one
only
maner
of
rites
&
ceremonies
,
then
were
the
Priests
of
the
law
,
to
vse
all
one
maner
of
kniues
,
to
kill
their
sacrifices
,
or
the
singers
to
sing
all
songes
after
one
maner
of
tune
,
or
vpon
one
kind
of
instrument
:
or
then
are
Kinges
&
Princes
in
all
Countreys
commanded
,
to
vse
all
kind
of
circumstances
,
in
the
outward
execution
of
civill
iustice
in
their
common
weales
.
As
then
,
as
it
was
lawful
for
the
Priests
to
haue
kniues
and
trumpets
of
divers
fashions
;
and
for
the
Levites
to
haue
their
Musicall
instrumentes
of
divers
formes
:
Nay
as
sundrie
Iustices
of
peace
,
in
sundrie
Shires
of
the
Kingdome
,
are
not
bound
to
keepe
their
quarter
sessions
,
all
in
one
day
to
begin
,
&
to
breake
their
sessions
at
one
instant
;
to
stande
,
to
sit
,
&
to
walke
,
when
soever
they
speake
,
to
weare
all
one
fashion
,
hates
,
cappes
,
cloakes
,
or
gownes
,
and
such
like
:
so
likewise
,
is
it
with
the
Bishops
,
Pastoures
and
Elders
of
the
church
.
In
the
ministration
of
Baptisme
,
there
is
no
direct
commandment
,
that
the
vessel
to
hold
the
water
,
for
the
childes
Baptisme
,
should
be
of
stone
,
of
pewter
,
of
brasse
,
or
of
silver
;
whether
the
Minister
should
descend
to
the
lower
ende
,
or
the
childe
ascend
to
the
vpper
end
of
the
church
:
Whether
the
child
should
haue
a
great
handfull
,
or
a
litle
sponefull
of
water
powred
vpon
his
head
.
In
the
celebration
of
the
Lordes
Supper
,
it
is
directlie
commaunded
,
that
the
people
shal
stand
,
sit
,
or
passe
:
whether
it
should
be
celebrated
every
first
or
second
Sabboth
of
the
moneth
;
whether
in
the
morning
;
at
noone
,
or
at
night
.
In
the
ordination
of
Ministers
,
there
is
no
iust
proofe
to
bee
made
,
that
any
certeyne
number
of
Ministers
,
are
to
lay
on
their
hands
,
that
the
day
of
ordination
should
be
alwayes
one
:
that
the
Minister
should
bee
of
such
an
age
,
or
that
the
prayers
should
bee
of
this
or
of
that
lenght
and
forme
of
wordes
.
And
therefore
touching
these
and
such
like
thinges
of
indifferencie
,
we
agree
with
the
Admonitor
and
reverend
Bb.
that
one
forme
of
externall
orders
,
rites
&
ceremonies
is
not
of
necessitie
,
to
be
in
every
Church
,
because
there
is
no
such
order
witnessed
by
the
holy
Scriptures
to
bee
of
necessitie
.
But
touching
the
ioynt
,
&
severall
functions
of
Bishops
,
Pastours
,
and
Elders
,
that
they
,
or
any
of
them
,
should
in
any
age
or
state
of
the
church
of
Christ
bee
wanting
,
or
that
such
offices
as
by
warrant
of
the
Scripture
are
coupled
together
,
should
be
severed
,
or
that
any
other
persons
should
be
appointed
,
to
execute
any
functions
in
the
Church
,
then
such
persons
only
,
as
for
their
functions
,
haue
warrant
from
the
holy
Scriptures
,
wee
can
not
in
any
sorte
therevnto
agree
.
And
why
?
forsooth
because
all
,
both
offices
,
and
officers
in
the
Church
,
must
only
,
and
alonely
,
be
derived
from
our
Saviour
Christ
,
as
from
the
only
fountaine
and
bestower
of
all
officers
,
&
offices
in
the
house
of
God
.
And
therefore
,
albeit
we
should
graunt
,
(
as
the
Admonitor
hath
saide
)
that
the
outward
order
vsed
in
the
primitiue
Church
,
touching
rites
&
ceremonies
,
by
Bishops
,
Pastors
and
Elders
,
is
neither
necessarie
,
nor
so
convenient
as
it
may
be
otherwise
,
in
the
time
of
peace
,
&
vnder
a
Christian
Magistrate
,
yet
we
may
not
herevpon
imply
,
as
his
negatiue
implieth
:
viz.
that
Bishops
,
Pastors
&
Elders
,
or
any
of
them
,
are
neither
necessary
,
nor
so
convenient
officers
,
or
governours
,
as
other
officers
of
mans
invention
might
be
.
For
which
our
opinion
(
by
the
helpe
of
God
)
wee
shall
assay
(
as
before
hath
bene
mencioned
)
in
an
other
place
,
to
lay
down
,
out
of
the
worde
of
God
,
some
iust
proofes
,
(
according
to
the
Admonitors
request
)
that
there
ought
to
be
in
all
ages
and
states
of
the
Church
,
this
outwarde
order
&
forme
of
goverment
:
viz.
that
Bishoppes
,
Pastours
and
Elders
,
ought
evermore
to
bee
spirituall
governours
,
and
that
evermore
they
,
and
none
other
,
ought
to
vse
that
essentiall
kind
of
spirituall
goverment
,
and
none
other
which
was
practised
by
the
Bishoppes
,
Pastours
and
Elders
,
in
the
Apostolicall
and
primitiue
Church
.
Allwayes
leaving
the
outward
rites
and
ceremonies
of
their
spirituall
kind
of
goverment
,
to
be
indifferent
,
as
erst
hath
bene
said
.