A
TRIPLE
ANTIDOTE
AGAINST
CERtaine
very
common
Scandalles
of
this
time
,
which
like
infectious
and
epidemicall
diseases
haue
generally
annoyed
most
sorts
of
people
amongst
vs
,
poisoned
also
not
a
fewe
,
and
diuers
wayes
plagued
and
afflicted
the
whole
State
.
CHAP.
I.
Containing
the
names
,
natures
and
manifold
kinds
and
differences
of
Excommunication
.
EXcommunication
beeing
the
highest
censure
of
all
Ecclesiasticall
power
,
from
which
the
other
two
of
Subscription
and
the
Crosse
with
all
such
decent
and
profitable
ceremonies
doe
naturally
arise
;
and
the
lawfulnes
and
necessity
of
these
latter
depending
for
the
most
part
vpon
the
former
:
I
haue
placed
the
same
in
the
forefront
(
as
it
were
)
of
those
many
battels
and
encounters
,
which
by
all
kind
of
people
almost
in
this
complayning
and
murmuring
age
haue
beene
made
against
them
all
,
but
especially
against
the
trueth
,
power
and
vse
of
excommunication
.
Which
according
to
the
name
and
nature
thereof
,
I
haue
first
of
all
endeuoured
to
define
after
this
manner
:
Namely
(
as
the
word
expoundeth
it selfe
)
Excommunication
in
the
most
generall
sense
and
acception
thereof
is
nothing
els
but
a
separation
from
some
common
benefite
,
of
which
any
formerly
haue
beene
,
Excommunicatio
a
communi
bono
separatio
.
or
otherwise
might
haue
been
partakers
:
which
is
the
common
receiued
definition
by
the
Schooles
and
Canons
.
Which
being
somewhat
too
generall
for
our
purpose
,
after
certaine
diuisions
of
these
larger
termes
,
wee
hope
at
the
length
to
comprise
the
full
summe
and
substance
thereof
in
as
short
a
compasse
as
so
great
a
matter
may
be
.
These
common
benefites
and
priuiledges
therefore
enioyed
in
this
life
,
being
either
Ecclesiasticall
or
Ciuill
;
this
terme
of
Excommunication
hath
beene
alwaies
by
all
sufficient
writers
restrained
to
those
speciall
graces
and
fauours
,
which
belong
properly
to
the
Church
:
and
so
this
censure
is
to
be
defined
accordingly
,
to
be
a
debarring
and
separation
from
the
Church
:
which
also
being
either
visible
,
or
inuisible
,
the
trueth
and
nature
of
this
excommunication
must
be
in
like
manner
examined
and
distinguished
to
be
a
separation
from
the
visible
or
inuisible
Church
.
Of
which
distinction
sundry
reasons
may
be
giuen
,
which
briefly
may
be
comprised
in
these
two
positions
,
from
which
many
more
particulars
may
easily
be
collected
:
first
,
that
the
knowledge
,
order
,
and
proceeding
in
either
of
these
kindes
are
very
much
differing
;
both
in
respect
of
the
persons
censuring
,
accusing
,
or
offending
,
as
also
of
the
defaults
and
punishments
thereunto
belonging
:
the
one
being
alwaies
certaine
after
one
manner
,
because
God
(
as
Augustine
well
obserueth
)
who
is
the
high
Iudge
in
that
priuy
Court
,
doth
see
all
things
euermore
as
they
are
,
and
iudgeth
accordingly
by
his
present
mercy
and
present
iustice
:
taking
all
actions
and
persons
as
he
findeth
them
,
and
so
his
word
and
ministry
thereof
,
with
all
other
meanes
belonging
to
this
Excommunication
,
proceed
by
the
same
order
and
degree
:
the
other
very
variable
(
from
the
visible
Church
)
and
vncertaine
,
Primo
secundum
praescientiam
:
2.
Causam
.
3.
Operationem
.
4.
retributionem
sol.
2047.
taking
knowledge
,
and
giuing
order
for
personall
causes
according
to
particular
allegations
and
proofes
(
as
they
say
)
:
which
Hugo
de
sanct
:
in
his
booke
de
Sacramentis
legis
naturalis
&
scriptae
,
doeth
more
largely
expresse
making
foure
kindes
of
iudgements
.
Secondly
,
because
one
and
the
selfe
same
person
may
be
admitted
and
allowed
for
a
communicant
in
the
one
,
which
happily
hath
no
interest
nor
fellowship
in
the
other
:
and
so
contrarily
the
same
persons
may
by
course
and
order
of
lawes
and
proceeding
in
some
cases
be
remoued
from
some
part
of
the
visible
Church
,
which
keepe
their
place
firme
and
sure
in
the
inuisible
,
as
1.
Timothy
Chap.
5.
verse
.
24.
and
2.
Samuel
Chap.
16.
verse
.
7.
is
plainely
auouched
that
God
seeth
not
as
man
seeth
,
and
that
some
mens
sinnes
goe
before
vnto
iudgement
,
and
some
follow
after
.
Now
this
Excommunication
from
the
inuisible
Church
is
onely
infallibly
known
and
exercised
by
God
,
who
alone
knoweth
who
are
his
.
2.
Tim.
chap.
2.
vers.
19.
And
how
at
all
times
euery
one
standeth
or
falleth
to
himselfe
the
great
master
of
all
.
Rom.
14.
vers.
4.
yet
hath
hee
appointed
certaine
persons
to
whome
a
speciall
commission
is
directed
to
proceede
in
this
inward
and
high
Court
of
conscience
,
and
by
which
speciall
meanes
(
as
by
certaine
signes
and
best
coniectures
)
the
knowledge
of
euery
one
his
estate
and
freeholde
(
as
it
were
)
in
the
inuisible
Church
and
true
fellowship
with
God
and
his
Saints
may
be
discerned
:
which
meanes
the
learned
haue
called
voluntatem
signi
(
being
indeed
signa
voluntatis
)
subordinate
to
that
infallible
prescience
and
predestination
of
God
,
by
which
together
with
these
signes
and
meanes
,
which
for
that
end
are
prepared
and
appointed
by
God
,
all
are
deliuered
from
their
miserable
estate
and
fellowship
with
the
diuell
and
Church
malignant
,
and
receiued
into
this
inuisible
Church
and
company
,
whosoeuer
they
are
that
are
at
any
time
so
receiued
(
as
Saint
Augustine
in
many
places
learnedly
sheweth
)
:
which
signes
and
meanes
specified
in
the
word
of
God
,
and
commonly
called
and
vnderstood
by
those
generall
graces
of
faith
and
repentance
,
being
found
in
any
,
or
testified
by
any
outward
signes
to
those
Commissaries
of
God
(
as
I
may
so
terme
them
aboue
named
)
so
farre
as
they
can
,
or
ought
to
iudge
,
according
to
their
rites
of
commission
and
proceeding
,
to
be
in
any
or
otherwise
to
be
wanting
;
so
are
they
iudged
and
allowed
for
meete
partakers
and
communicantes
with
that
heauenly
society
,
being
qualified
thereunto
by
the
former
graces
,
or
els
to
be
wholly
vnworthy
and
out
of
the
same
,
and
so
being
admitted
or
excluded
by
these
stewards
,
Gods
ministers
(
whome
God
hath
appointed
and
none
other
,
as
shall
be
shewed
hereafter
to
deale
in
that
high
Court
of
his
)
or
pronounced
priuately
or
more
openly
so
to
be
:
whatsoeuer
they
shall
doe
in
that
behalfe
according
to
the
tenour
of
their
commission
and
order
of
their
court
roules
(
which
is
the
truth
and
scope
of
holy
scriptures
)
shall
be
ratified
and
confirmed
in
heauen
,
both
for
the
pardon
of
sinne
which
is
the
kingdom
of
grace
in
this
life
,
Ioh.
20.
vers.
23.
and
the
full
state
of
glory
for
euer
in
heauen
,
Mat.
16.
vers.
19.
In
regard
whereof
this
excommunication
from
the
inuisible
Church
,
so
farre
foorth
as
it
may
be
awarded
,
or
any
way
iudicially
proceeded
in
by
man
,
Definitio
excommunicationis
ab
inuisibili
ecclesia
.
may
thus
be
described
:
to
bee
that
part
of
the
power
of
the
keyes
,
whereby
vpon
the
signes
and
euidences
of
infidelity
,
heresie
,
irrepentance
or
such
like
,
euery
true
minister
doth
pronounce
any
to
be
in
the
state
of
Gods
wrath
,
and
out
of
the
fellowship
and
communion
of
Saints
.
Which
power
albeit
Saint
Augustine
giueth
sometimes
to
priuate
mens
admonishments
and
exhortations
(
saying
thereupon
cohortatoriè
,
as
Luther
obserueth
him
,
and
the
other
learned
fathers
to
speake
many
times
)
Ligasti
aut
soluisti
fratrem
:
yet
is
this
no
whit
of
this
nature
and
kind
whereof
we
intreat
,
this
being
an
exhortation
or
counsell
,
and
a
common
worke
of
charity
belonging
to
all
Christians
:
the
other
a
iudgement
or
a
solemne
and
peculiar
iudiciall
proceeding
,
performed
alwayes
by
Gods
ministers
onely
and
lieutenants
in
this
behalfe
:
wherein
God
deales
by
them
as
a
King
doth
by
his
Iudges
and
other
immediate
officers
for
any
state
occasion
;
wherein
although
many
haue
skill
and
can
giue
counsell
and
aducie
,
yet
are
no
charters
(
quoadius
as
wee
say
)
pardons
or
iudgements
whatsoeuer
of
validity
and
force
to
carry
or
confirme
any
thing
for
or
against
any
,
except
they
be
pronounced
or
otherwise
sealed
and
warranted
by
those
who
are
called
and
designed
to
represent
and
supply
the
Kings
place
and
person
in
any
of
the
same
.
And
thus
much
briefly
of
this
first
kinde
of
excommunication
,
which
respecteth
indifferently
all
kindes
of
people
that
haue
soules
to
be
saued
:
and
may
,
yea
ought
to
be
exercised
in
all
places
where
any
true
minister
is
found
,
albeit
there
be
no
order
or
power
established
according
to
the
nature
of
a
visible
Church
,
or
other
ordered
gouernment
whatsoeuer
:
For
so
is
the
nature
of
the
other
excommunication
which
wee
made
to
be
from
the
visible
Church
;
wherein
alwayes
is
required
some
company
liuing
vnder
forme
of
outward
gouernment
,
by
which
lawes
may
be
made
and
enacted
for
this
,
or
at
the
least
some
other
kinde
of
separation
from
the
same
;
for
so
Saint
Paul
speaketh
of
a
company
to
be
gathered
together
,
as
from
which
that
incestuous
person
was
to
be
remoued
by
his
owne
censure
:
which
also
may
appeare
by
all
other
such
separations
which
euer
haue
beene
read
of
,
or
are
as
yet
practised
in
the
world
:
wherein
by
some
kind
of
power
established
amongst
some
company
liuing
vnder
gouernement
(
be
it
of
one
kind
or
other
)
certaine
persons
haue
beene
excluded
oftentimes
(
according
to
the
discretion
of
the
gouernours
thereof
)
from
the
face
and
fellowship
of
some
visible
Church
:
Which
also
according
to
the
causes
and
diuers
kinds
of
operation
,
and
proceeding
by
or
against
any
,
this
kinde
of
excommunication
must
againe
be
diuided
into
that
which
by
violence
without
cause
,
and
against
all
order
and
reason
is
oftentimes
denounced
:
and
that
which
vpon
iust
cause
,
or
by
some
kinde
of
order
at
the
least
is
commenced
and
executed
for
the
separation
of
any
from
the
visible
Church
;
the
first
whereof
may
be
called
excommunicatio
violentiae
;
such
as
were
exercised
by
Tyrants
against
many
a
true
member
both
of
the
visible
and
inuisible
Church
:
the
other
not
vnfitl
termed
excommunicatio
ordinis
,
in
which
by
some
orderly
proceeding
and
vnder
some
course
of
Lawe
and
constitutions
iust
or
vniust
any
are
remoued
from
any
such
company
and
priuiledges
belonging
thereunto
:
which
also
being
as
all
iudgements
are
as
the
Schooles
distinguish
them
,
vsurped
or
defiled
and
tainted
with
some
in
iustice
and
wrong
,
or
els
direct
and
regulated
according
to
trueth
and
equity
:
so
likewise
is
this
excommunicatio
ordinis
whereby
good
Ieremie
and
our
Sauiour
Christ
himselfe
Iohn
7.
were
by
such
orders
(
as
those
times
did
afford
Abstentes
(
as
the
word
in
Ieremie
importeth
)
and
debarred
,
at
the
least
from
many
priuiledges
of
that
Church
and
time
(
as
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
may
by
Erastus
his
own
acception
or
any
others
signifie
)
as
well
as
that
incestuous
person
most
iustlie
by
Paul
from
the
company
and
priuiledges
of
the
Church
of
Corinth
.
But
to
tye
our selues
to
that
excommunication
which
by
good
order
and
vpon
iust
and
necessary
cause
is
alwayes
awarded
,
resting
in
the
hands
&
power
of
euery
true
Church
and
company
gathered
together
in
the
name
of
Christ
,
to
professe
his
name
and
seruice
,
that
also
hath
it
differences
and
distinctions
:
for
so
by
the
Schooles
and
Kanons
many
such
haue
beene
inuented
,
whereof
that
of
excommunicatio
maior
&
minor
,
the
greater
and
the
lesse
,
may
very
well
fit
our
purpose
.
According
to
the
vse
of
this
greate
censure
by
all
Christian
Churches
in
the
world
.
Which
vpon
the
assistance
at
the
last
of
Christian
magistracy
,
and
by
their
owne
speciall
decrees
and
constitutions
thereabout
,
haue
extended
the
power
of
this
censure
to
the
debarring
of
those
that
are
separated
thereby
from
many
common
priuiledges
,
whereof
the
ciuill
estate
maketh
them
otherwise
partakers
:
as
appeareth
by
many
ciuil
constitutions
and
statute
Lawes
in
force
at
this
present
amongst
vs
,
de
excommunicato
capiendo
,
and
such
like
to
that
purpose
.
For
which
cause
this
excommunication
by
order
as
we
haue
termed
it
for
the
better
setting
downe
the
true
nature
of
it
,
must
once
againe
be
diuided
into
that
which
is
meerly
ecclesiasticall
,
as
proceeding
onely
and
wholly
from
that
power
of
the
keyes
which
are
giuen
to
the
Church
,
for
the
ruling
and
sauing
of
soules
;
or
els
into
that
which
is
ciuill
(
abusiuely
so
called
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
as
we
say
)
or
lastly
,
partly
ecclesiastical
and
partly
ciuill
;
according
to
which
are
most
proceedings
therein
for
the
outward
gouernement
of
any
Church
at
this
day
.
That
which
is
called
ecclesiasticall
is
so
wholly
estated
in
the
persons
of
Church
gouernours
,
as
that
if
there
were
no
ciuill
Magistrate
in
the
world
,
yet
would
and
ought
they
to
claime
and
shew
their
authority
and
power
:
if
according
to
the
true
ends
and
vses
thereof
(
hereafter
more
particularly
to
be
set
downe
)
the
Church
shall
iudge
it
fit
or
necessary
so
to
be
awarded
.
Author
of
late
assertions
for
Church
Discipline
.
And
no
ciuill
power
hath
any
more
to
doe
with
it
,
then
(
as
the
latest
exceptor
and
pleader
himselfe
against
many
things
therein
confesseth
and
proueth
by
the
authority
of
Bishop
Horne
and
Doctor
Bilson
,
both
reuerend
fathers
of
one
Sea
in
our
Church
)
it
hath
to
doe
with
making
ministers
,
consecrating
Churches
,
immediate
making
of
Church
Canons
for
doctrine
,
&
cases
of
conscience
administration
of
the
word
and
Sacraments
,
and
such
like
,
In
the
prefaces
to
certaine
Iniunctions
made
in
Henry
8.
and
Elizabeth
their
raignes
.
which
some
princes
of
this
kingdome
and
all
other
wisely
possessed
with
the
trueth
of
these
matters
,
haue
euermore
disclaimed
.
Howbeit
for
the
other
which
concerne
first
the
bodies
,
and
outward
estates
and
condition
whatsoeuer
of
any
,
and
secondarily
and
consequently
the
soule
and
inward
man
,
and
so
also
respect
for
the
most
part
the
outward
peace
of
the
common
state
both
ecclesiasticall
and
ciuill
,
they
all
must
haue
their
consideration
,
determination
,
and
proper
place
accordingly
,
as
proceeding
first
from
ciuill
power
,
may
be
intended
or
remitted
,
continued
,
suspended
,
or
changed
,
and
sometimes
exercised
or
inhibited
by
ciuill
magistrates
,
soueraigne
or
subordinate
.
Of
which
sort
I
make
all
temporall
punishments
,
commutation
of
pennance
,
outward
shame
,
and
all
other
bodily
afflictions
(
whereof
notwithstanding
that
of
being
giuen
ouer
to
Satan
,
some
haue
made
one
,
Erastus
out
of
some
of
the
fathers
.
albeit
belonging
to
the
Church
power
alwayes
in
such
cases
,
and
that
in
the
highest
degree
)
wherein
through
the
affliction
of
the
flesh
in
any
kinde
,
meanes
may
better
be
procured
and
applied
for
the
sauing
of
the
soule
in
the
day
of
the
Lord
Iesus
:
1.
ad
Corin.
Cap.
5.
v.
5.
The
difference
and
true
distinction
whereof
may
appeare
by
these
speciall
notes
:
first
that
Ecclesiasticall
excommunication
and
all
things
concurring
thereunto
,
so
farre
foorth
as
they
are
meerly
ecclesiasticall
,
concerne
the
soule
and
the
meanes
to
recouer
any
secure
or
desperate
sinner
,
and
withall
to
preserue
any
other
,
or
the
whole
Church
from
any
further
annoyance
,
spirituall
infection
,
or
any
kind
of
preiudice
thereby
:
but
the
other
respect
first
the
body
and
outward
man
,
and
afterward
happily
are
made
profitable
and
appliable
to
the
soules
of
any
.
Secondly
,
that
which
we
call
,
for
better
order
and
instruction
sake
,
ciuill
haue
their
ground
and
originall
(
whatsoeuer
they
are
)
from
the
other
power
which
is
called
ciuill
magistracy
,
as
the
other
touching
the
soule
,
the
inward
and
spirituall
seruice
of
God
,
the
peace
of
conscience
and
such
like
,
belonging
vnto
this
censure
,
proceede
from
the
rites
and
investitures
of
that
other
order
called
priesthood
,
power
of
keyes
,
ecclesiasticall
magistracy
,
or
what
els
besides
it
be
called
,
swaruing
not
from
the
trueth
of
the
matter
it selfe
:
which
for
it
part
must
alwayes
doe
that
which
belongeth
thereunto
,
in
this
and
all
other
offices
,
although
there
were
no
Christian
Magistrate
in
the
world
;
and
doth
also
exercise
the
same
(
according
as
they
see
it
most
fit
and
correspondent
to
the
ends
aboue
named
)
in
all
places
,
where
the
foote
of
violence
from
any
part
of
the
secular
power
incombreth
not
,
but
rather
(
as
they
ought
to
kisse
the
Sunne
in
that
one
sense
and
behalfe
)
protest
and
maintaine
the
rights
,
power
and
priuiledges
of
the
same
.
Thirdly
,
those
proceedings
herein
which
are
meerly
ciuil
,
or
mixt
sometimes
of
both
,
according
to
their
seuerall
ends
,
authors
,
and
originals
,
doe
principally
,
and
for
the
most
part
,
respect
the
common
policy
of
the
whole
State
,
and
that
which
is
Ciuil
as
well
and
more
particulary
many
times
,
as
that
which
is
Ecclesiasticall
,
albeit
they
ought
to
agree
in
all
things
together
,
as
Hippocrates
his
Twinnes
.
All
which
might
be
shewed
in
the
manifold
particulars
,
which
in
the
vse
of
this
censure
,
haue
been
added
,
partly
by
the
ciuill
Magistrate
;
and
further
inuented
by
the
immediate
Gouernours
,
vnder
the
allowance
of
the
chiefe
magistrate
of
seuerall
Churches
,
for
the
better
strengthning
,
and
more
orderly
and
profitable
executing
this
or
any
other
censure
,
which
any
iudicious
reader
may
referre
euery
one
(
as
they
are
not
vnknown
,
by
reason
of
their
common
practise
in
the
world
)
to
their
proper
place
,
and
one
of
those
three
heads
of
this
our
last
diuision
.
To
which
I
desire
this
one
thing
to
be
adioyned
,
before
I
come
to
the
more
particular
definition
of
this
Excommunication
:
namely
,
that
albeit
this
censure
doth
properly
and
euermore
of
right
,
belong
to
the
power
of
the
Church
and
immediate
gouernment
of
soules
:
yet
can
no
such
power
exercise
any
part
of
outward
gouernment
,
or
more
publique
administration
whatsoeuer
,
within
the
territories
and
dominions
of
any
ciuill
magistracy
,
without
the
speciall
good
allowance
or
indulgence
,
at
the
least
,
of
the
chiefe
magistrate
there
,
which
in
all
places
of
setled
and
well
ordered
gouernment
,
appertaineth
to
the
ciuill
power
:
which
God
in
the
example
and
type
of
Iudah
,
among
the
tribes
hath
made
the
onely
lawe-giuer
.
Insomuch
as
no
due
execution
of
any
other
their
owne
most
proper
proceedings
,
can
bee
well
performed
without
their
helpe
and
assistance
:
which
caused
the
due
vse
of
this
censure
to
be
so
rarely
,
and
indeed
weakly
exercised
in
the
primitiue
Church
,
and
many
other
Churches
of
later
times
,
before
ciuil
magistrates
were
christned
,
or
this
ciuill
power
did
vndertake
the
protection
of
the
Church
,
or
at
least
gaue
way
and
liberty
for
the
full
execution
of
all
Ecclesiasticall
power
;
which
hath
beene
very
much
curbed
and
scanted
by
most
Christian
Princes
in
the
world
.
Much
lesse
doe
we
arrogate
any
secular
power
and
command
,
to
be
originally
and
properly
in
the
persons
or
states
meerly
ecclesiasticall
,
albeit
one
and
the
selfe
same
man
or
state
,
may
very
lawfully
,
and
ought
sometimes
necessarily
to
be
armed
and
furnished
with
them
both
(
as
Luther
himselfe
learnedly
sheweth
,
In
Epistola
responsiua
ad
Melancthonem
:
Et
in
postilla
ad
Epiphaniam
de
Magis
.
and
elsewhere
we
haue
examined
,
that
as
the
ciuill
magistrate
sometimes
hath
been
a
priest
,
so
contrarily
may
Gods
minister
be
a
king
,
or
of
any
other
electiue
dignity
:
the
same
man
,
but
not
the
same
person
,
which
are
distinguished
euermore
,
but
may
concur
both
in
one
subiect
)
but
that
the
enacting
of
lawes
,
Bodin
.
de
repub.
&
in
Method●
historiarum
.
creating
of
magistrates
,
citations
,
Iudiciall
proceedings
,
and
punishments
accordingly
,
haue
their
first
beginning
and
warrant
also
from
the
ciuill
sword
:
yea
the
very
outward
forme
of
gouernment
,
by
which
that
part
of
the
Church
,
which
is
committed
to
any
ciuill
Magistrate
(
who
is
truely
termed
of
our
later
Deuines
,
the
keeper
and
maintainer
of
both
tables
)
commonly
called
Church
discipline
is
to
be
administred
,
and
vnder
which
(
be
it
one
or
other
)
any
of
these
Church
affayres
are
to
be
established
,
procured
and
executed
,
dependeth
wholly
vpon
the
will
and
authority
of
the
chiefe
magistrate
in
any
estate
,
as
himselfe
may
iudge
fittest
for
the
due
ordering
of
the
same
,
most
agreeable
to
the
ciuill
body
,
and
conuenient
and
profitable
for
the
whole
state
.
Alwayes
prouided
that
the
essentiall
and
mayne
points
expressed
in
the
word
,
or
the
necessary
consequents
belonging
to
any
person
cause
,
or
calling
in
these
Ecclesiasticall
administrations
,
be
in
no
part
abolished
,
interrupted
or
diminished
;
which
is
all
that
we
challenge
in
this
Excommunication
,
or
any
other
such
power
,
priuiledge
,
or
censure
from
any
ciuill
magistrate
in
the
world
.
The
summe
and
definition
whereof
,
according
to
the
premises
(
I
meane
this
Excommunication
from
the
visible
Church
,
by
order
of
wholsome
Lawes
ecclesiasticall
or
ciuil
,
according
to
the
true
nature
thereof
commaunded
and
expressed
in
the
word
of
God
)
may
for
our
better
proceeding
to
the
points
that
follow
,
Definitio
Excommunicationis
a
visibili
ecclesia
.
be
thus
set
downe
.
Namely
,
to
be
that
censure
of
the
Church
,
which
proceeding
from
the
power
of
the
keyes
,
is
awarded
against
notorious
offenders
vnder
any
forme
or
meanes
,
by
those
persons
onely
whome
any
Church
shall
thinke
best
to
depute
and
assigne
to
take
knowledge
of
all
causes
deseruing
the
same
,
and
to
giue
sentence
according
to
the
nature
thereof
against
any
persons
offending
therein
.
Which
although
in
regard
of
the
extent
thereof
,
and
quality
of
the
crimes
and
persons
offending
and
incurring
this
censure
,
it
hath
beene
diuided
or
rather
distinguished
by
some
such
circumstantiall
differences
of
time
,
longer
or
lesser
while
,
places
,
of
and
in
the
Church
or
Churchyards
,
or
such
like
;
yet
for
summe
and
substance
(
I
hold
them
all
one
,
)
as
by
the
true
ends
&
scope
of
all
those
kinds
afore
named
,
or
at
any
time
vsed
by
the
Iewes
themselues
,
or
any
other
in
their
Church
gouernments
,
shall
more
specially
be
shewed
in
the
next
Chapter
.
CHAP.
II.
Comprising
the
true
end
and
scope
of
all
the
kindes
and
differences
of
Excommunication
aboue
named
,
with
some
little
infusion
of
guomicall
Diuinity
,
touching
one
speciall
point
for
proceeding
thereby
,
against
some
kind
of
persons
,
after
their
confessions
and
often
absolutions
thereupon
.
THE
ends
therefore
of
all
those
kinds
of
Excommunication
,
which
haue
beene
recited
in
the
former
Chapter
(
as
appertayning
any
way
to
the
Church
power
and
authority
)
concerne
either
the
common
good
,
or
auoiding
any
euill
and
imminent
daunger
in
any
particular
Church
:
which
by
suffering
any
notorious
offender
vncensured
,
or
scandalously
to
rest
among
them
,
might
by
euill
example
or
further
infection
be
much
annoyed
,
and
suddenly
subuerted
:
or
els
the
priuate
duty
and
care
the
Church
,
sa
a
louing
mother
,
&
the
ministers
thereof
their
spirituall
Fathers
;
ought
to
haue
,
for
the
regaining
and
recouering
any
from
their
irrepentance
,
and
more
speciall
soule
sinnes
,
as
also
by
true
confession
of
some
occasions
and
occurrents
thereunto
,
vpon
their
receiuing
againe
into
the
Church
,
to
preserue
them
from
further
daungers
:
and
to
prescribe
them
remedies
and
directions
for
afterward
.
And
indeede
more
good
is
like
to
be
done
toward
the
most
part
of
sinners
vpon
their
confessions
and
absolutions
after
these
censures
,
then
we
see
come
to
passe
,
or
likely
to
be
effected
,
by
our
ordinary
and
generall
preaching
.
The
common
ground
of
all
which
may
be
obserued
,
especially
in
the
latter
inuentions
for
bodily
and
more
sensible
punishments
,
to
haue
proceeded
from
the
strange
corruption
and
fleshly
mindes
of
all
mankind
for
the
most
part
,
with
whome
all
other
meanes
of
exhortations
,
admonitions
,
reprehensions
,
promises
,
or
threatnings
for
the
time
to
come
,
and
such
like
will
little
preuaile
,
except
some
present
,
sensible
,
temporall
afflictions
,
inward
or
outward
,
be
adioyned
thereunto
:
and
therefore
not
onely
meanes
of
griefe
,
feare
,
and
shame
,
but
other
also
more
neere
and
outward
punishments
vpon
their
goods
,
bodies
,
and
good
names
for
euer
,
haue
beene
deuised
and
appointed
,
to
driue
them
to
confesse
and
leaue
their
sinnes
,
and
by
the
affliction
of
the
flesh
(
as
saint
Paul
teacheth
)
in
what
kind
soeuer
,
to
recouer
and
saue
the
soule
,
in
the
day
of
Christ
Iesus
his
iudgement
:
wherein
the
Church
dealeth
as
God
himselfe
is
wont
with
hard
hearted
and
irrepentant
sinners
,
whome
when
all
other
meanes
faile
,
he
afflicteth
for
no
other
end
but
their
owne
saluation
,
with
many
inward
and
outward
plagues
and
iudgements
.
In
all
which
temporall
and
outward
afflictions
,
this
one
thing
ought
euermore
to
be
regarded
by
those
that
haue
the
awarding
of
them
,
that
such
particular
meanes
in
this
kind
may
euer
bee
applied
,
as
whereby
the
offenders
might
more
sensibly
be
touched
:
and
not
to
punish
the
richer
ones
by
the
purse
,
which
they
little
regard
;
and
the
poorer
with
shame
and
bodily
chastisements
,
which
they
are
wel
hardned
to
indure
:
but
rather
contrariwise
;
that
so
at
the
least
,
they
may
be
brought
into
order
of
outward
gouernment
,
if
not
to
the
inward
reforming
of
themselues
,
and
so
by
true
and
vnfained
confession
to
God
and
man
,
to
be
restored
againe
to
the
inuisible
Church
:
which
all
the
parts
and
kinds
of
these
latter
excommunications
aime
at
,
and
serue
vnto
.
For
so
indeed
this
confession
,
and
absolution
thereupon
,
is
one
of
the
chiefe
and
true
ends
of
this
the
greatest
censure
of
excommunication
,
and
all
the
meanes
and
parts
thereof
;
as
might
appeare
by
those
hard
places
in
the
6.
and
10.
to
the
Hebrewes
,
and
the
18.
of
Matthew
(
if
they
be
throughly
looked
into
,
and
well
compared
together
)
as
also
by
the
practises
of
the
Iewes
themselues
,
to
the
which
some
of
those
places
at
the
least
are
referred
,
and
by
the
same
(
as
the
practises
of
those
times
)
for
the
most
part
to
be
expounded
:
who
were
not
only
armed
for
their
Ecclesiasticall
estate
with
great
authority
,
but
had
further
power
to
inflict
corporall
punishments
,
which
the
Romanes
themselues
would
not
altogether
abrogate
,
nor
much
alter
.
According
to
whose
practise
,
and
proportion
of
trueth
,
touching
,
this
argument
contained
in
the
former
places
,
one
speciall
point
touching
confession
,
and
absolution
thereupon
(
but
especially
the
exercising
of
this
highest
censure
in
some
cases
,
Quod
gnomicum
esse
volo
.
and
against
some
persons
)
I
thinke
fit
and
necessary
to
be
vnfolded
:
for
the
Iewes
themselues
had
not
only
their
Consistory
,
wherein
this
Church
power
was
exercised
(
which
Math.
18.
2.
Thessal.
3.
cap.
vers.
14.
is
termed
by
the
name
of
the
Church
)
and
Saint
Paul
would
haue
disordered
noted
persons
carried
thither
(
by
which
nothing
els
can
be
meant
but
this
Church
power
(
we
now
speak
of
)
resting
in
the
hands
&
execution
of
them
to
whom
any
particular
Church
shal
commit
the
same
for
the
time
:
In
his
Dictionary
called
Thisbites
.
De
politia
Iudana
.
)
but
also
(
as
Elias
Leuita
reporteth
&
might
easily
be
gathered
out
of
the
old
Testament
(
but
that
others
haue
eased
me
of
that
labour
of
late
)
and
out
of
Berteram
also
and
Sigonias
,
they
proceeded
diuersly
by
outward
and
temporall
punishments
,
according
to
the
nature
and
quality
of
their
faults
.
Which
against
some
persons
,
and
in
some
cases
,
was
so
farre
extended
,
as
that
they
were
neuer
receiued
into
the
outward
fellowship
of
the
Church
againe
,
or
at
the
least
had
not
the
sentence
of
absolution
publickly
and
(
quoad
forum
externum
,
as
we
say
)
affoorded
vnto
them
:
as
by
the
three
words
vsed
by
the
Iewes
,
to
expresse
three
kinds
of
Excommunication
may
plainly
be
gathered
.
Nidni
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
By
the
first
whereof
they
remoued
more
grieuous
and
obstinate
sinners
from
the
rest
of
that
Church
;
Cherom
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
by
the
second
they
inflicted
and
awarded
some
more
grieuous
punishment
,
which
might
stick
by
them
,
as
we
say
,
and
euen
pierce
them
to
the
heart
and
bones
(
as
themselues
expound
the
word
:
Shamatha
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
but
the
third
did
Anathemize
them
to
a
perpetuall
separation
,
wherein
they
should
remain
vnto
their
death
.
Which
last
I
take
it
,
was
only
meant
of
these
outward
meanes
in
Church
gouernment
,
and
no
way
respecting
forum
internum
,
or
any
ones
interest
,
at
the
least
,
for
euer
in
the
inuisible
Church
:
but
that
therein
any
priuate
minister
,
or
member
of
that
Church
besides
,
might
(
yea
ought
)
to
deale
by
all
good
meanes
for
their
confirmation
againe
,
and
recouery
:
and
so
that
place
in
Saint
Paul
,
1.
Cor.
16.
vers.
22.
concerning
Anathema
Maranatha
(
vntill
the
Lord
come
)
is
to
bee
vnderstood
of
all
those
that
should
,
as
Hebr.
10.
vers.
26.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
by
their
wilfull
and
more
then
voluntary
rebellion
(
as
I
may
so
speake
)
and
returning
vnto
their
olde
sinnes
make
but
a
sport
and
scorne
of
this
Excommunication
and
absolution
,
and
euen
tread
vnder
their
feete
the
bloud
of
the
Lord
Iesus
,
then
the
which
nothing
could
be
more
despightfull
to
the
spirit
of
grace
,
which
by
this
special
meanes
and
ministry
of
the
Church
,
offereth
such
reconciliation
,
for
whome
the
Apostle
there
witnesseth
,
that
there
remaineth
no
more
such
sacrifice
for
that
their
sinne
,
as
vnto
whome
Hebrewes
6.
vers.
4
it
were
not
conuenient
(
as
some
expound
the
Greek
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
that
this
kind
of
repentance
or
penance
a
part
for
the
whole
,
Caietanus
in
tertiam
partem
Summae
.
Nazianzen
ex
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Hieroon
in
Epist.
Aug.
lib.
20.
contra
Iulianum
Pelagianum
.
Confession
our
daily
Baptisme
.
or
the
consequent
for
all
(
which
the
Schools
and
some
of
the
fathers
call
second
Baptisme
or
absolution
)
should
be
any
more
offered
,
by
which
they
might
be
renewed
,
that
is
,
receiued
any
more
into
the
visible
Church
:
which
places
to
be
vnderstood
and
expounded
of
that
inward
gift
and
grace
of
true
repentance
,
which
ioyneth
alwayes
certainly
and
inseparably
to
God
,
and
the
inuisible
Church
,
were
against
the
whole
course
,
tenour
and
purport
of
holy
Scriptures
,
which
promise
reconciliation
at
all
times
and
admittance
againe
to
euery
truly
repentant
sinner
into
the
inuisible
Church
,
whereof
God
onely
and
no
mortall
man
can
iudge
or
discerne
.
Howsoeuer
in
the
cases
before
named
,
they
whom
such
matters
do
concerne
(
the
Gouernours
in
any
part
of
the
visible
Church
)
are
taught
and
enioyned
by
the
places
before
cited
,
to
keepe
this
order
and
decorum
;
because
otherwise
there
would
be
no
order
or
distinction
at
all
,
but
the
bloud
of
Christ
together
with
this
censure
,
and
all
other
holy
administrations
would
infinitely
be
prophaned
of
all
desperate
sinners
;
who
would
make
no
more
of
this
matter
,
but
to
sinne
and
be
absolued
againe
:
which
were
not
onely
troublesome
to
the
ministers
,
but
much
more
preiudiciall
to
the
peace
and
safety
of
any
Church
;
and
therefore
God
himselfe
is
said
,
Heb.
12.
vers.
17.
in
the
matter
of
Esau
his
refusall
,
and
putting
off
from
his
birthright
,
that
he
found
at
Gods
hands
nor
his
fathers
(
then
Gods
immediate
minister
in
this
behalfe
)
any
place
for
repentance
:
that
i
,
for
the
recouery
of
that
outward
fauour
(
which
yet
was
a
further
pledge
and
Sacrament
,
as
it
were
of
better
things
)
for
●f
his
speciall
saluation
(
as
no
man
can
iudge
)
so
this
place
hath
no
meaning
.
And
more
especially
for
Cain
his
marke
,
about
which
the
learned
write
and
differ
so
much
,
and
driuing
from
Gods
face
,
as
neuer
to
be
admitted
againe
into
the
visible
Church
,
howsoeuer
for
procreations
sake
God
(
the
only
Iudge
then
Ecclesiasticall
&
Ciuil
)
spared
his
life
.
And
indeed
so
farre
is
this
place
,
or
any
of
the
other
before
alledged
,
or
any
where
to
be
found
in
the
old
or
newe
Testament
,
from
giuing
any
signes
or
directions
to
any
particular
persons
,
or
Church
in
generall
to
take
knowledge
,
or
giue
iudgement
of
any
to
haue
committed
the
sinne
against
the
holy
Ghost
,
as
that
(
I
thinke
)
no
humane
censure
hath
euer
had
any
warrant
or
permission
from
any
part
of
Gods
word
so
much
as
to
inquire
,
or
to
take
any
knowledge
thereof
;
being
only
known
to
God
himselfe
as
abouesaid
,
who
alone
knoweth
who
they
be
that
will
continue
in
finall
impenitency
vnto
the
end
.
Howbeit
for
that
other
exposition
,
besides
these
former
examples
of
the
Iewes
,
and
God
himself
in
the
cases
of
Cain
and
Esau
,
it
may
be
obserued
to
be
the
practise
of
all
politique
proceedings
,
such
as
this
practise
&
particular
in
Excommunication
is
:
in
which
it
is
most
solemne
and
generall
,
not
to
suffer
their
fauours
,
pardons
,
and
indulgences
too
often
to
be
abused
;
for
so
we
see
that
notorious
offenders
formerly
branded
for
their
often
outrages
,
are
not
permitted
by
our
Lawes
to
claime
the
benefit
of
common
pardons
.
So
in
the
second
booke
of
the
Institutions
for
the
Canon
law
,
Cap.
de
remission
.
&
poenitentijs
:
Solemnis
poenitentià
,
ve
dilescat
Ecclesiae
authoritas
,
iterari
non
debet
:
and
Saint
Paul
himselfe
commaunded
Titus
,
cap.
3.
vers.
10.
to
giue
ouer
(
as
the
Greeke
word
importeth
)
reasoning
or
dealing
in
this
kind
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
with
any
foule
heretick
,
after
certaine
admonitions
and
censures
vsed
for
his
recouery
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
being
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
in
the
same
place
aboue
named
.
And
so
much
for
the
true
and
proper
ends
of
Excommunication
,
with
the
speciall
kinds
and
degrees
thereof
:
Now
follow
certaine
questions
in
the
next
Chapter
to
be
considered
of
,
which
happely
may
better
explane
some
things
in
these
former
chapters
,
which
yet
haue
beene
purposely
set
downe
for
the
more
easie
discerning
and
full
discussing
of
the
same
.
CHAP.
III.
Containing
answers
to
certaine
questions
and
obiections
,
made
by
diuers
of
these
times
,
against
some
particulars
in
the
managing
and
executing
this
great
censure
of
Excommunication
.
THE
questions
vsually
made
and
obiected
diuersly
,
by
the
manifold
exceptors
against
the
trueth
and
power
of
this
Excommunication
,
may
be
reduced
to
these
speciall
heads
,
as
they
follow
in
order
to
be
handled
.
First
,
how
farre
this
censure
(
as
it
is
Ecclesiasticall
)
may
extend
it selfe
;
being
,
as
some
merry
gentlemen
and
quaint
Lawyers
of
latter
time
haue
in
reproche
thereof
cast
foorth
,
a
bottomlesse
gulfe
,
which
they
nor
any
other
could
euer
sound
,
nay
yet
the
originall
and
ground
from
whence
both
it
and
all
Episcopall
power
do
proceed
,
especially
as
they
are
exercised
now
adayes
in
most
places
of
the
world
.
To
which
I
answer
,
first
,
that
if
they
could
be
as
wel
contented
to
giue
vnto
Christ
that
which
is
his
by
the
power
of
the
spirituall
sword
(
which
should
cause
this
acknowledgement
)
as
they
are
enforced
by
temporal
Lawes
and
power
to
giue
vnto
Caesar
that
which
is
due
vnto
him
,
they
would
neuer
occupy
their
heads
,
and
tongues
with
such
questions
sauoring
strongly
of
disdain
and
enuie
,
if
not
palpable
ignorance
,
in
this
cleere
light
of
the
the
Gospell
:
for
in
a
word
this
power
of
theirs
is
as
well
from
aboue
as
any
other
subordinate
power
vnder
Christ
,
who
being
the
great
Bishop
of
soules
,
hath
appointed
his
holy
ministery
,
and
annoynted
them
with
speciall
grace
and
power
for
the
gouernement
of
soules
by
all
those
outward
meanes
of
dispensing
the
word
in
any
kind
or
manner
,
giuing
the
sacraments
,
admitting
into
the
Church
vpon
confession
and
acknowledgement
of
the
true
faith
,
and
shutting
out
for
the
renouncing
the
same
,
absoluing
and
receiuing
them
againe
vpon
repentance
professed
,
and
such
like
in
any
of
the
parts
of
this
Excommunication
besides
,
which
God
hath
made
proper
to
this
function
(
as
hath
beene
aboue
declared
.
)
And
so
not
only
that
speciall
power
and
commission
to
deale
with
the
conscience
and
inward
man
in
all
matters
appertayning
to
the
visible
Church
,
is
appropriated
to
this
ministery
:
and
euery
particular
annointed
with
the
least
part
of
that
holy
oile
,
but
also
a
kind
of
externall
power
and
iurisdiction
,
properly
also
Ecclesiastical
,
respecting
all
the
meanes
abouesayde
,
and
all
other
things
which
directly
and
immediatly
concerne
the
soule
,
and
the
meanes
for
the
peace
,
safety
,
and
well
ordering
the
same
in
the
kingdome
of
grace
,
and
preparing
and
fitting
them
for
the
kingdome
of
glory
.
Instance
and
euident
proofe
whereof
,
is
affoorded
in
this
one
practise
,
for
many
others
,
of
the
primitiue
Church
:
in
which
these
Church
gouernors
only
tooke
knowledge
and
care
of
all
those
that
gaue
their
names
vnto
Christ
,
and
were
thereupon
after
confession
of
the
faith
,
admitted
into
the
ranke
and
order
of
their
Catecumeni
,
and
so
afterward
were
reckoned
in
the
number
of
the
visible
Church
(
as
Saint
Augustine
confesseth
of
himself
:
)
who
also
afterwards
falling
from
that
faith
,
or
not
liuing
worthy
of
the
same
,
after
all
good
meanes
vsed
(
as
is
specified
more
particularly
by
our
Sauiour
Christ
,
Mat.
18.
v.
17.
and
was
alwayes
in
force
in
the
primitiue
Church
,
as
by
Heb.
10.
&
other
places
may
be
gathered
)
and
yet
persisting
in
that
their
vnworthinesse
of
such
a
fellowship
,
were
returned
backe
againe
by
the
same
power
of
the
Church
vnto
their
former
estate
:
and
were
no
otherwise
accounted
of
then
as
if
they
were
Publicans
or
Heathen
:
Mat.
18.
v.
17.
that
is
,
such
as
had
nothing
to
doe
with
that
speciall
Church
of
the
Iewes
which
was
the
onely
Church
visible
at
that
time
.
The
like
may
be
sayd
of
all
decrees
and
constitutions
,
made
by
the
immediate
gouernours
of
any
particular
Church
,
for
the
determining
of
all
controuersies
,
and
expounding
of
Scriptures
according
to
the
rules
of
faith
and
manners
,
and
their
speciall
prescribing
meanes
and
directions
to
penitents
,
and
such
like
(
as
Physitians
are
wont
to
their
patients
)
and
giuing
orders
for
the
safe
keeping
of
the
doctrine
of
faith
and
manners
,
and
the
preuenting
of
all
things
contrary
to
the
same
,
commonly
procured
by
hereticks
and
schismaticks
.
Wherein
also
that
their
power
for
the
vrging
of
Subscription
,
proceeding
from
this
of
Excommunication
to
all
things
set
downe
by
them
not
contrary
to
the
generall
rules
of
faith
and
manners
consisteth
and
appeareth
(
as
is
further
declared
in
the
next
treatise
.
)
In
which
respect
Saint
Paul
gaue
such
charge
in
so
many
places
vnto
Timothie
for
the
carefull
keeping
of
that
depositum
and
forme
of
wholsome
wordes
:
1.
Tim.
6.
v.
20.
And
Reuel.
2.
ver.
14.
and
15.
God
requireth
it
of
the
Angell
,
and
none
other
(
who
by
all
mens
confession
representeth
the
Church
power
in
that
place
)
that
the
doctrine
of
Balaam
,
and
of
the
Nicholaitans
,
and
the
heretickes
themselues
,
were
not
repressed
by
him
and
that
Ecclesiasticall
power
,
whereof
that
Angell
was
head
and
superintendent
,
by
such
meanes
of
admonition
,
confutation
,
conuiction
,
and
so
consequently
(
if
neede
required
)
Excommunication
:
which
are
euermore
proper
to
the
Church
care
and
power
.
Albeit
in
that
infancy
of
the
Church
in
all
places
there
was
a
great
mixing
of
both
powers
(
as
appeareth
by
the
Apostles
themselues
)
who
called
Councels
in
their
owne
name
,
for
the
better
strengthning
that
their
weake
state
and
beginnings
,
strooke
some
with
temporal
punishments
,
and
with
death
also
in
some
cases
:
which
also
vntill
Christian
Magistrates
did
protect
and
maintayne
this
power
,
rights
and
authority
of
the
Church
,
was
practised
in
many
places
after
the
Apostles
time
,
wheresoeuer
the
violence
of
persecuting
tyrantes
did
not
restrayne
the
Church
liberty
in
this
behalfe
:
which
is
wont
,
and
so
iustly
may
,
yea
ought
indeede
(
as
well
as
any
other
incoporation
left
vnto
it selfe
)
to
make
Lawes
,
ordayne
Magistrates
,
punish
offenders
,
and
such
like
,
whereby
that
their
state
may
bee
better
ordered
and
preserued
.
Howbeit
,
which
in
the
second
place
I
answer
and
is
euermore
to
bee
remembred
(
according
as
wee
haue
also
obserued
before
)
no
power
whatsoeuer
properlie
belonging
to
the
Church
,
or
els
annexed
by
any
meanes
thereunto
,
can
be
exercised
in
any
part
of
the
world
,
vnder
ciuill
Magistracy
,
without
the
authority
or
good
leaue
at
the
least
of
the
commaunders
therein
:
nor
any
Lawes
made
or
ratified
without
assent
and
leaue
of
the
ciuill
power
:
as
vnder
which
,
and
from
which
all
other
Externall
power
hath
all
his
outward
motion
,
as
the
most
principall
members
of
any
naturall
body
vnder
their
proper
head
:
as
all
Christian
Churches
doe
acknowledge
the
ciuill
magistrate
in
all
causes
supreme
head
and
gouernour
(
howsoeuer
that
word
Head
without
any
such
iust
cause
(
I
thinke
)
hath
beene
of
late
misliked
of
some
)
euen
as
many
good
Popes
also
,
Beda
.
lib.
1
cap.
23.
de
Gregorie
Mag:
ad
Mauricium
,
&
lib.
2.
cap.
18.
Honorius
ad
Horaolium
.
before
that
chayre
of
pestilence
was
fully
seated
amongst
them
,
did
call
the
Emperors
of
their
times
,
their
gracious
Lords
.
And
yet
notwithstanding
as
the
other
principall
parts
of
the
body
(
the
Liuer
for
example
)
hath
immediate
motion
and
operation
from
it selfe
,
as
wel
as
that
other
from
the
head
;
and
as
the
inferiour
orbes
of
the
Stars
and
circles
of
heauen
are
moued
as
well
by
theyr
owne
naturall
courses
as
by
that
generall
motion
which
is
obserued
to
carry
all
other
with
it
,
and
vnder
it
:
so
is
it
in
this
entercourse
of
politique
administrations
,
Ecclesiasticall
and
ciuil
,
both
interchaungeably
compared
and
considered
together
:
neither
may
the
proper
orders
and
proceedings
of
the
one
be
truely
sayde
to
be
any
more
preiudiciall
or
contrary
to
the
other
,
then
the
Liuer
in
his
proper
operations
to
the
heart
or
head
,
from
which
it
hath
his
continuall
life
and
motion
:
wheras
the
God
of
nature
hath
in
his
wisedome
and
prouidence
diuersly
disposed
of
them
in
that
general
communion
(
their
properties
and
functions
euermore
reserued
to
themselues
)
as
that
stoute
and
wise
high
Priest
tolde
Vzziah
how
it
appertained
not
vnto
him
to
meddle
in
any
part
of
the
Priest
his
office
:
2.
Chro.
26.
vers.
18
,
howsoeuer
in
other
things
they
were
subiect
vnto
them
,
euen
vnto
their
placing
and
displacing
:
and
indeede
here
is
no
more
in
effect
,
then
as
housholders
rule
in
the
house
,
and
martiall
men
for
their
orders
of
warre
,
1.
Reg.
2.
v.
35.
which
yet
I
hope
no
way
withstand
that
other
which
we
call
the
chiefe
power
.
To
which
purpose
also
is
that
other
straine
,
and
further
extent
of
this
cauil
,
that
any
such
power
should
be
warranted
by
God
,
and
so
allowed
to
bee
in
force
vnder
any
wel
ordered
gouernment
:
wherein
the
ciuill
and
chiefe
Magistrate
hath
nothing
to
doe
for
the
discerning
and
awarding
thereof
;
much
lesse
to
haue
power
and
authority
to
repeale
or
reuerse
the
same
,
and
so
to
restore
any
person
censured
thereby
of
this
kingdome
,
to
forrain
Ecclesiastical
power
of
law
(
as
it
is
thought
.
)
Insomuch
as
one
of
the
daintiest
practisers
of
these
dayes
,
in
a
sad
and
sober
conference
had
with
some
of
our
grauest
,
did
cast
it
out
(
I
cannot
tell
how
)
that
he
could
neuer
found
the
depth
and
mysteries
of
Episcopall
Iurisdiction
in
generall
,
and
of
these
proceedings
for
Excommunication
in
speciall
.
pag.
77
▪
78.
Late
assertions
for
Church
discipline
.
And
more
plainly
and
grosly
our
late
pleaders
,
as
well
for
their
innocents
(
as
they
terme
them
)
and
as
I
may
truely
call
the
other
very
sinfull
assertions
for
their
new
discipline
,
haue
made
both
the
power
it selfe
,
and
much
more
the
due
practise
and
exercise
thereof
very
dangerous
for
any
estate
,
and
most
preiudiciall
to
the
royall
prerogatiues
,
yea
the
very
Crowne
and
dignity
(
as
they
most
ignorantly
,
slanderously
(
if
not
indeede
blasphemously
haue
obiected
)
of
Christian
Princes
,
making
it
the
greatest
meanes
for
Antichrist
his
clyming
so
high
,
and
the
very
stirrop
to
the
Pope
his
mounting
into
his
saddle
.
To
all
which
,
albeit
I
haue
aunswered
somewhat
in
a
larger
treatise
(
which
I
purposed
should
haue
beene
the
elder
brother
,
but
that
this
like
rough
Esau
hath
for
iust
and
good
cause
(
I
hope
)
hastned
formost
,
and
preuented
the
other
,
which
was
euen
ready
to
come
foorth
first
,
and
like
vnto
Iacob
,
may
holde
this
elder
by
the
heele
:
)
yet
must
I
briefly
adioyne
somewhat
to
that
which
hath
beene
a
little
before
aunswered
in
this
behalfe
,
that
may
more
directly
quench
,
if
not
kill
the
heate
and
venome
of
these
poysonfull
proiectes
and
problematicall
diuelish
obiections
.
First
therefore
they
might
as
well
except
against
the
ministery
of
the
word
and
Sacraments
,
the
Ordination
,
or
degrading
of
ministers
,
consecrating
of
Churches
,
and
such
like
many
more
;
which
as
yet
none
of
these
exceptors
,
nor
any
other
durst
diuorce
from
that
holy
order
and
power
of
Priesthood
(
as
without
any
true
offence
it
may
bee
called
)
or
to
make
them
any
way
common
to
any
Prince
and
ciuil
power
whatsoeuer
.
Secondly
the
heart
may
as
well
bee
arraigned
of
treason
against
the
head
and
whole
body
,
as
this
power
of
the
keyes
,
and
any
particular
administration
thereof
may
bee
iudged
preiudiciall
to
the
supremacy
of
Princes
,
and
safety
of
the
whole
body
,
standing
quietly
of
Ecclesiasticall
and
Ciuil
power
,
and
executions
sweetely
ioyned
and
combyned
together
,
vnder
any
kinde
of
soueraignty
,
or
Ciuil
Magistracy
,
which
is
euermore
the
head
of
them
both
.
And
lastly
,
their
Lawe
and
Logicke
together
very
much
deceiue
them
,
not
onely
in
making
that
the
cause
,
which
is
not
the
cause
,
and
things
accidentally
and
by
circumstance
somtimes
euil
,
to
bee
so
euermore
,
and
in
their
owne
nature
(
which
are
the
vsuall
sallations
practised
by
these
Sophisters
deceiuing
themselues
and
others
thereby
:
)
but
also
(
which
argueth
their
greatest
ignorance
,
or
forgetfulnesse
at
the
least
in
this
point
)
pleading
from
that
(
which
is
cleane
contrary
)
to
argue
this
encumbring
and
encountring
of
Princes
iust
titles
and
royall
dignities
,
as
the
proper
effect
of
the
same
.
For
indeed
this
Excommunication
(
especially
as
it
was
vsed
by
those
masters
of
the
Romish
Church
)
was
one
of
the
greatest
engins
&
meanes
to
batter
downe
the
walls
and
strong
holdes
of
Antichristian
prelacy
,
and
power
,
when
Princes
and
all
the
world
once
perceiued
that
those
many
Bulls
roared
for
nothing
els
but
to
get
preies
for
the
filling
of
their
owne
bellies
,
and
feeding
the
ambitious
humours
of
those
vsurping
and
presumptuous
Prelates
.
And
for
the
thing
it selfe
in
it
owne
nature
,
there
is
no
one
thing
belonging
to
Ecclesiasticall
power
,
or
which
might
possibly
be
inuented
in
the
world
,
which
might
sooner
distast
Princes
,
or
any
part
of
the
ciuill
body
,
and
more
likely
to
withdrawe
them
from
protecting
all
or
any
of
the
Church
rightes
,
then
the
due
execution
of
this
censure
.
In
regard
whereof
,
together
with
these
confused
and
troubled
times
(
wherewith
the
Church
hath
beene
and
is
,
for
the
most
part
,
still
annoyed
and
incumbred
)
the
due
and
constant
vse
of
this
Excommunication
,
eyther
hath
beene
obserued
to
haue
been
seldome
practised
in
any
Church
:
or
els
haue
the
wisest
gouernours
of
the
same
not
thought
it
fit
or
conuenient
,
many
times
,
to
drawe
out
this
spirituall
sword
,
and
censure
so
often
as
otherwise
the
necessity
and
safety
of
their
seueral
Churches
might
require
.
And
for
the
abuses
which
proceeded
from
the
persons
to
whome
this
censure
hath
beene
at
any
time
committed
,
and
not
from
the
thing
it selfe
:
whereas
for
want
of
skill
happely
and
good
wisedome
,
how
and
when
this
speciall
physicke
was
to
be
applyed
(
as
Erastus
himselfe
obserueth
,
who
had
more
learning
and
iudgement
,
euen
in
this
physicke
also
and
true
diuinity
,
then
hundreds
of
these
late
pleaders
,
and
from
whome
this
last
dramme
of
mischiefe
was
drawne
into
the
Pennes
and
pleas
of
these
pettifoggers
and
promooters
)
they
doe
no
more
argue
the
vnlawfulnesse
of
this
power
,
or
disable
the
true
,
wise
,
and
round
vse
thereof
,
then
if
a
senselesse
although
a
golden
sword
appointed
euermore
for
the
highest
Iustice
,
should
be
misliked
,
and
most
senselesly
indicted
and
condemned
for
that
murder
,
which
a
foole
and
mad
man
had
committed
by
it
.
To
all
which
kinds
of
reasoning
and
such
like
obiections
and
framers
of
them
,
I
could
wish
better
skill
to
construe
their
Lawe
,
or
choppe
our
Logicke
(
as
we
say
)
then
for
want
of
this
latter
(
which
with
due
reuerence
alwayes
to
that
graue
profession
,
any
may
obserue
to
bee
much
wanting
in
those
Scribes
,
especially
when
they
are
out
of
that
their
Element
,
and
put
a
little
from
their
owne
pace
)
to
misse
very
much
in
their
right
vse
and
application
of
the
former
,
and
other
their
riche
naturalls
and
further
accomplishments
,
wherewith
for
the
most
part
they
are
well
qualified
and
endowed
:
for
many
Lawyers
(
as
I
may
say
truely
with
reuerence
and
respect
as
abouesayd
)
of
most
of
them
,
would
dispute
as
well
as
any
if
they
knew
how
:
and
for
the
last
pleader
of
all
,
Author
of
the
Assertions
for
Church
Discipline
.
who
hath
beene
a
great
and
long
practiser
in
that
bad
and
blacke
Court
(
by
cunning
libelling
against
all
our
Ecclesiasticall
power
and
proceedings
,
and
not
long
since
hath
drawne
all
his
Lawe
and
Logicke
(
which
I
thinke
may
be
put
in
a
little
bagge
,
or
at
the
least
weighed
in
a
small
ballance
)
together
with
the
slime
and
froth
of
his
hote
and
malitious
wit
to
the
fortifying
of
a
rotten
mud
wall
reared
by
another
pleader
almost
as
bad
as
himselfe
)
I
cannot
but
in
holy
zeale
(
I
hope
)
to
this
good
cause
and
most
holy
censure
of
Christs
Church
,
Nichols
Countermure
.
and
iust
indignation
against
all
such
vnskilfull
reformers
of
Ecclesiasticall
abuses
,
and
wilfull
deformers
indeede
of
all
good
order
,
crie
out
with
Peter
to
Simon
Magus
,
and
all
such
enuious
spirits
and
despitefull
lookers
vpon
any
that
haue
greater
guifts
and
authority
then
themselues
:
Thou
,
thy
Law
and
thy
Logicke
perish
together
,
for
they
haue
no
part
(
I
am
sure
)
nor
portion
in
these
businesses
,
and
lesse
authority
or
calling
to
speake
or
write
against
any
thing
possible
amisse
therein
:
and
I
feare
(
I
may
too
too
truely
adde
the
other
)
that
theyr
hearts
are
not
vpright
in
them
,
but
that
vnder
colour
of
calling
vppon
the
vrging
and
mayntaining
of
many
good
Lawes
,
and
constitutions
amongst
vs
,
and
vnder
pretence
of
tendring
Princes
supremacy
(
which
if
any
should
presume
to
breathe
or
blowe
against
,
I
wish
them
from
my
heart
breathlesse
)
to
establish
an
yron
and
Macedonian
throne
for
themselues
,
vnder
which
they
would
soone
bondage
and
bring
both
Medes
and
Persians
,
and
the
golden
head
it selfe
of
any
kind
of
gouernment
;
as
al
know
their
intendments
,
who
are
any
way
acquainted
with
their
positions
,
resolutions
and
practises
about
their
new
discipline
,
which
they
forsooth
call
Christ
his
lore
and
yoke
,
vnto
which
all
Christ
his
true
members
must
submit
themselues
.
Which
indeed
is
no
other
(
especially
as
they
meane
it
for
this
poynt
and
argument
,
which
wee
haue
in
hand
)
but
the
new fangled
deuices
of
their
owne
discontented
and
ambitious
spirits
:
as
in
the
examination
of
the
second
part
of
this
first
obiection
,
which
now
followeth
,
shall
better
and
more
fully
I
hope
appeare
.
For
vnder
that
more
large
question
touching
the
original
and
due
bounds
of
Excommunication
,
commeth
another
more
speciall
and
subordinate
,
very
much
vrged
and
delighted
in
,
by
many
:
how
far
Princes
themselues
are
subiect
to
this
censure
,
or
any
other
person
or
persons
,
or
whole
states
somtimes
of
like
condition
,
quality
and
consideration
:
the
which
being
diuersly
propounded
and
intended
by
these
two
late
pleaders
(
the
one
exempting
Princes
altogether
from
all
and
euery
part
(
as
it
seemeth
)
of
this
Excommunication
,
(
as
may
bee
gathered
by
his
owne
words
:
)
the
other
vrging
,
especially
herein
,
the
abuse
of
it
in
his
conceipt
by
some
,
Nichols
in
his
plea
for
innocents
.
pag.
51.
&
52.
to
whome
(
which
he
so
much
misliketh
)
that
is
impropriated
which
in
his
iudgement
should
be
common
to
all
Ministers
of
the
Gospel
:
and
that
so
far
foorth
(
as
was
obserued
by
a
graue
counsellor
of
our
state
,
by
that
which
was
put
vp
in
petition
sometimes
by
those
innocents
his
clyents
)
that
by
their
rules
the
pastor
of
Greenewitch
might
excommunicate
Queene
Elizabeth
so
worthily
famous
throughout
the
world
in
those
dayes
.
And
indeed
being
neuer
agreed
vpon
by
those
new
Doctors
themselues
,
nor
scarse
any
other
of
later
times
it
may
be
allowed
very
worthy
our
paines
to
enquire
further
into
it
,
Author
of
the
Assertion
for
true
and
Christian
Chruch-policy
,
pag.
327
albeit
we
come
short
of
any
full
conclusion
,
or
final
determination
of
the
same
:
the
rather
,
for
that
our
Lawyer
like
exceptor
ouer
carried
with
malice
and
desire
,
to
charge
our
Bishoppes
with
some
foule
and
greate
imputation
thereupon
,
seemeth
to
haue
forgotten
the
first
principles
of
their
common
profession
herein
,
or
at
the
least
forsaken
the
graue
iudgement
of
their
renowned
masters
,
and
founders
of
theyr
new
Discipline
,
crying
out
very
lowdly
,
and
challenging
all
confidently
in
this
manner
:
Who
and
where
they
are
of
their
opinion
and
faction
,
which
hold
that
princes
may
be
excommunicated
?
Whereas
besides
the
generall
opinion
of
them
all
displayed
in
the
petition
abouesayde
,
and
discerned
by
that
honourable
counseller
,
and
elsewhere
expressed
in
their
disciplinarian
assertions
,
apologeticall
writings
and
conclusions
,
Sir
Walter
Mieldman
.
that
their
Oracle
may
speake
as
the
mouth
of
them
all
,
what
their
iudgement
and
desire
is
for
this
question
:
Master
Cartwright
,
part
2.
reply
pag.
65.
Bishop
Whitguift
.
who
little
regarding
the
troublesomnesse
of
those
times
(
wherin
that
worthy
prelate
sate
at
the
sterne
of
our
Ecclesiasticall
gouernement
)
and
lesse
discerning
(
as
it
may
seeme
)
the
mysteries
of
any
such
politique
administration
,
and
particulars
belonging
to
so
weighty
a
censure
&
proceeding
,
especially
against
such
persons
as
Princes
are
,
&c:
was
not
ashamed
to
terme
the
Lord
Archbishop
of
Caunterbury
then
being
,
Pag.
92.
vbi
supra
.
as
the
bawd
to
Princes
&
other
greate
Magistrates
sins
,
in
case
they
were
not
excommunicated
,
as
his
wisedome
with
the
Senate
of
his
associates
did
iudge
oftentimes
meete
and
necessary
.
Demonstration
of
Discipline
,
pag.
75.
And
another
ads
further
in
this
point
,
that
Princes
must
not
be
flattered
in
their
sinnes
:
and
therfore
this
censure
must
be
inflicted
vpon
them
as
well
as
vpon
any
other
.
But
(
leauing
them
to
themselues
)
I
thus
answer
to
the
particulars
of
this
obiection
as
they
glance
and
glide
on
both
sides
of
this
Excommunication
,
and
are
directed
by
the
former
exceptors
and
many
other
,
against
the
truth
and
nature
of
the
same
:
First
,
that
as
for
that
Excommunication
from
the
inuisible
Church
,
whereby
any
Minister
pronounceth
according
to
the
rules
of
Gods
word
,
of
any
,
to
be
in
the
state
of
grace
or
otherwise
:
it
and
all
the
parts
and
degrees
of
it
agree
as
well
to
the
Prince
,
and
any
other
such
like
person
or
state
,
as
to
any
other
that
hath
a
soule
to
saue
,
and
so
standeth
in
neede
of
faith
,
repentance
,
confession
,
and
absolution
,
necessary
,
requisite
,
and
tending
thereunto
:
because
in
Christ
Iesus
,
and
matters
of
soules
gouernment
,
Christian
liberty
and
such
like
,
there
is
neither
bond
nor
free
,
as
Coll.
3.
v.
11.
Secondly
for
that
which
we
call
,
from
the
visible
Church
,
so
far
footth
as
it
is
meerely
Ecclesiasticall
,
euery
Prince
and
Potentate
is
as
wel
lyeable
vnto
it
as
any
other
;
because
the
care
and
charge
of
their
soules
is
no
lesse
vpon
the
gouernors
of
the
Church
,
but
rather
much
more
then
for
any
other
:
and
also
their
sinnes
and
examples
are
commonly
more
infectious
and
dangerous
then
other
mens
.
And
lastly
,
it
were
not
onely
a
great
profanation
of
all
those
holy
things
dayly
offered
to
such
polluted
and
vncleane
soules
,
but
a
greate
cruelty
also
and
carelesnesse
at
the
least
,
in
those
that
should
be
soule-sauers
and
physitians
,
to
suffer
any
vnder
their
diet
,
ordering
,
and
cure
to
surfet
themselues
,
and
surcharge
their
soules
with
new
sinnes
of
taking
by
this
meanes
Gods
name
in
vaine
,
polluting
his
sanctuary
eating
and
drinking
their
owne
damnation
,
and
such
like
:
before
by
confession
and
true
repentance
outwardly
testified
,
at
the
least
(
which
is
as
much
as
any
man
can
require
and
discerne
)
they
haue
discharged
themselues
of
their
ould
sinnes
as
noxious
humors
in
a
foule
stomacke
;
which
eftsoones
otherwise
would
break
out
into
many
aguish
hote
and
cold
fits
(
as
Augustine
calleth
them
)
of
other
sinnes
,
and
dayly
symptoms
of
Gods
iudgements
.
Howbeit
in
this
second
kind
of
Excommunication
there
are
certaine
cases
reserued
,
Casus
reseruati
.
and
speciall
rules
euermore
to
be
obserued
for
the
execution
of
it
,
which
may
fit
vs
in
some
better
and
further
answer
to
this
point
.
As
first
,
that
because
the
safety
of
many
,
and
the
common
peace
of
the
whole
Church
is
alwayes
to
be
respected
and
preferred
before
any
meanes
for
the
saluation
of
a
few
,
or
of
the
Prince
himselfe
,
in
such
times
as
by
the
Excommunicating
of
some
Prince
,
or
others
of
great
power
,
or
els
some
whole
faction
which
might
breed
commotion
in
the
Church
or
whole
state
(
commonly
noted
and
called
by
turbidis
temporibus
)
this
censure
may
very
well
,
yea
ought
to
be
forborne
,
as
in
all
other
of
that
nature
,
which
may
preiudice
,
rather
then
helpe
and
further
the
peaceable
gouernement
of
the
Church
,
and
sauing
of
soules
in
generall
.
For
which
ends
this
censure
was
first
inuented
by
God
,
or
man
,
and
all
things
appertaining
thereunto
,
and
wholly
are
,
and
ought
to
be
referred
.
Secondly
,
where
the
forbearing
of
this
censure
,
or
at
the
least
some
higher
degree
thereof
,
may
bee
perceiued
by
the
wisedome
of
the
Church
to
make
most
for
the
regaining
of
any
,
who
might
otherwise
haply
bee
hardned
and
discouraged
,
if
not
in
some
tender
minded
people
swallowed
vp
with
sorrow
thereby
:
as
Saint
Iude
seemeth
to
imploy
vers.
22.
&
23
:
commaunding
to
put
this
wise
difference
,
taking
pitty
of
some
,
and
pulling
othersome
out
of
the
fire
,
according
also
to
that
generall
rule
(
which
may
be
the
ground
of
both
these
answers
)
2.
Cor.
13.
v.
10
:
God
hath
giuen
this
power
to
saue
,
and
not
to
destroy
:
and
so
vpon
Mat.
13.
v.
29.
the
learned
haue
obserued
three
bad
kinds
of
Excommunication
comparatiuely
to
those
eradications
there
spoken
of
:
Festinata
,
Suspitiosa
,
Damnosa
:
which
they
thus
expound
(
namely
)
damnosa
Excommunicatio
quando
multitudo
est
in
causa
,
vel
princeps
,
nisi
fuerit
causa
manifesta
redundans
in
iniuriam
ecclesiae
:
as
Saint
Augustine
obserueth
the
same
,
quod
aliquandò
sunt
tolerandi
mali
pro
pace
ecclesiae
,
quando
timetur
de
schisenate
,
adding
,
aliud
est
quod
docemus
,
aliud
quod
sustinemus
.
For
so
may
this
Excommunication
be
well
and
fitly
likened
vnto
a
sword
or
physick
,
which
are
neuer
to
be
vsed
but
vpon
great
occasion
:
and
when
those
that
haue
skill
how
to
vse
them
see
it
fit
and
needfull
,
especially
for
this
strongest
kind
of
potion
(
as
I
may
so
terme
it
)
which
onely
is
to
be
vsed
in
desperate
diseases
.
And
therefore
the
gouernours
of
the
Church
&
immediate
ministers
and
awarders
of
this
censure
,
respecting
with
a
wise
eye
and
foresight
,
when
this
physicke
and
last
remedy
may
be
profitable
&
behouefull
,
obserue
many
times
that
milder
meanes
of
more
graue
and
temperate
admonitions
and
increpations
to
serue
turne
towards
some
persons
,
to
whome
being
wise
(
as
the
prouerb
is
)
a
word
may
be
sufficient
,
and
many
times
better
then
this
great
blowe
of
Excommunication
.
Which
further
no
immediate
minister
thereof
vnder
Christ
priuately
or
more
publickly
in
any
state-administration
is
bound
continually
and
without
respect
or
difference
to
denounce
and
put
in
vse
and
execution
,
but
as
they
shall
find
and
iudge
it
most
profitable
for
that
whole
Church
wherein
they
are
Iudges
and
Commissioners
,
or
that
speciall
person
or
persons
who
may
incur
and
deserue
the
same
:
which
being
once
discerned
and
vpon
sufficient
and
mature
deliberation
resolued
vpon
,
it
ought
to
passe
against
all
that
liue
in
the
Church
,
princes
or
potentates
,
as
well
as
others
without
respect
of
persons
;
except
onely
(
which
is
the
last
reseruation
in
this
case
)
with
strong
hand
they
be
openly
withstood
,
or
iustly
feared
so
to
be
:
which
in
another
kinde
was
Dauid
his
case
sometimes
,
when
in
his
wise
foresight
and
most
iust
griefe
and
godly
indignation
withall
he
cryeth
out
:
2.
Sam.
3.
cap.
vers.
39.
The
sonnes
of
Zeruiah
are
too
strong
for
me
.
Lastly
(
I
answer
to
the
second
part
of
this
grand
obiection
)
that
in
respect
of
the
last
kind
of
Excommunication
,
which
we
called
for
distinction
sake
,
Ciuil
(
so
far
foorth
as
this
censure
hath
beene
at
any
time
strengthned
immediatly
by
ciuill
Lawes
and
authority
,
or
the
gouernours
of
any
Church
themselues
haue
had
any
delegate
power
committed
vnto
them
for
that
purpose
)
no
chiefe
Magistrate
(
howsoeuer
he
be
termed
in
monarchicall
or
any
other
state
)
is
any
further
subiect
to
it
,
then
as
himselfe
who
is
the
fountaine
of
all
externall
power
,
and
such
kind
of
proceedings
,
shall
thinke
good
for
any
iust
cause
and
respect
,
eyther
of
his
owne
good
or
peace
,
or
well
ordering
of
his
state
,
to
submit
himselfe
thereunto
:
as
the
manner
of
our
Kings
of
England
is
(
and
euer
hath
beene
)
in
matters
of
common
iustice
to
yeeld
themselues
to
the
order
of
Lawes
,
as
well
as
other
their
subiects
,
and
so
are
many
times
impleaded
in
their
owne
courts
;
which
if
they
should
refuse
,
no
humane
power
by
Gods
word
hath
any
authority
to
bring
them
into
order
,
either
of
any
of
those
Ciuill
courts
,
or
those
other
which
for
the
constitutions
and
processe
therein
,
we
haue
called
Ecclesiasticall
.
Quest.
2
The
second
question
and
obiection
is
framed
by
the
selfesame
Authors
and
sundry
others
peruerted
rather
then
instructed
by
these
masters
(
why
this
censure
of
Excommunication
,
and
the
key
of
all
Ecclesiasticall
iurisdiction
in
generall
,
is
not
common
to
euery
minister
,
but
made
proper
and
peculiar
to
Bishops
,
their
Chancellors
and
Officialls
,
or
any
other
to
whom
more
improperly
in
their
iudgements
it
doth
appertaine
.
To
which
(
I
answer
)
that
so
far
foorth
as
this
Excommunication
seperateth
any
from
the
inuisible
Church
,
it
equally
still
belongeth
to
euery
minister
,
of
what
degree
and
guift
soeuer
:
as
well
as
the
administration
of
the
word
and
Sacraments
,
which
are
outward
meanes
in
like
manner
to
testifie
vnto
any
their
communion
or
separation
from
the
true
Catholike
Church
,
which
is
onely
seene
of
God
:
but
for
the
other
two
later
kinds
of
Excommunication
(
which
are
properly
politique
,
and
exercised
euermore
by
some
company
liuing
vnder
forme
and
order
of
Lawes
,
as
all
other
of
that
nature
,
they
may
no
more
properly
or
conueniently
belong
vnto
euery
minister
,
then
that
euery
Citizen
should
be
Ruler
and
Magistrates
at
the
least
in
free
Citties
,
or
that
euery
Counsellor
or
Lawyer
should
bee
Iustice
of
peace
,
or
that
euery
one
should
be
the
master
,
father
,
or
first
borne
:
and
so
beare
all
kind
of
rule
in
euery
familie
.
Whence
it
is
that
Christ
himselfe
,
Math.
18.
referreth
matters
criminall
and
of
politique
consideration
(
such
as
no
priuate
meanes
could
reforme
)
first
of
all
to
the
Church
Discipline
,
by
which
(
as
we
haue
aboue
noted
)
nothing
els
can
be
meant
then
that
power
(
in
whose
hand
soeuer
for
orders
sake
and
better
execution
,
by
the
designment
and
appointment
of
any
particular
Church
it
may
rest
)
by
which
any
person
or
persons
shall
in
the
name
of
the
same
Churches
proceede
in
this
censure
or
any
other
of
the
like
nature
:
as
we
reade
of
Saint
Paul
,
1.
Cor.
5.
v.
4.
and
2.
Thess.
3.
v.
14.
writing
to
a
certaine
company
to
bee
gathered
together
amongst
the
rest
of
the
Corinthians
,
for
this
end
and
purpose
,
to
take
knowledge
of
such
criminall
and
other
kindes
of
causes
,
which
might
require
any
such
Ecclesiasticall
censure
;
and
more
speciall
to
the
Thessalonians
,
willing
disordered
persons
to
be
noted
by
some
letter
or
Epistle
,
as
worthy
to
be
deferred
to
some
further
knowledge
and
iudgement
(
as
without
which
,
such
noting
and
all
other
Ecclesiasticall
obseruing
were
to
smal
or
no
purpose
.
Wherefore
the
same
Apostle
,
1.
Cor.
cap.
12.
v.
28.
speaking
of
all
Church
affayres
and
publique
administrations
,
maketh
some
to
be
Gouernours
as
well
as
others
to
be
pastors
and
teachers
of
Gods
people
:
Sic
1.
Tim.
5.
v.
17.
verè
.
ruling
Elders
,
&
sensu
vero
&
genuine
.
And
herein
neuer
as
yet
did
any
iudicious
Diuine
stand
much
vpon
it
,
whether
these
Church
Magistrates
be
termed
Bishops
,
Elders
,
Chauncellors
,
or
by
any
other
such
like
name
or
degree
(
which
the
Church
and
chiefe
Magistrate
shall
put
in
trust
and
commission
for
these
administrations
,
so
long
as
the
things
themselues
,
and
the
substantiall
poynts
for
all
Ecclesiasticall
proceedings
be
allowed
and
maintained
by
euery
chiefe
Magistrate
,
as
they
are
proper
and
euen
essentiall
to
any
well
ordered
Church
,
and
necessarily
required
by
Gods
word
.
And
had
not
God
himselfe
made
this
order
and
difference
in
all
publique
and
politique
proceedings
(
as
by
the
places
aboue
named
,
and
many
other
of
the
old
and
newe
Testament
(
which
we
haue
elsewhere
vsed
for
the
differences
and
dignities
of
Ministers
in
generall
,
may
appeare
)
yet
common
experience
,
reason
and
necessity
would
haue
inforced
the
same
,
as
we
may
see
in
all
pollitique
bodies
Ecclesiasticall
and
Ciuil
,
which
haue
euer
beene
in
the
world
:
which
otherwise
through
a
generall
confusion
,
none
ruling
,
nor
any
obeying
,
would
fall
downe
of
themselues
;
as
Saint
Paul
saith
,
if
euery
member
were
a
head
,
where
were
the
hand
,
the
feete
,
the
smelling
?
&c:
euen
all
without
order
and
difference
,
a
monstrous
confusion
.
And
therefore
these
men
themselues
in
their
exercising
and
awarding
this
high
censure
or
any
part
of
their
new
deuised
pollicy
and
discipline
,
reduce
all
such
proceedings
to
Consistorial
throne
and
iurisdiction
,
and
that
in
far
greater
soueraignty
and
peremptory
vnreuerseable
power
,
then
wheresoeuer
vnder
Christian
Magistracy
any
lawfull
Ecclesiasticall
body
doth
execute
their
iurisdictions
and
power
.
And
herein
it
differeth
not
,
whether
the
immediate
mannagers
and
Actuaries
in
this
Excommunication
be
good
or
bad
(
as
the
Donatists
and
Anabaptists
sometimes
excepted
against
Baptisme
it selfe
;
and
some
of
our
homebred
Schismatickes
,
haue
often
reuiued
those
quarrells
)
or
els
Laickes
sometimes
,
and
in
some
cases
,
as
the
next
question
will
better
inquire
:
so
long
as
they
haue
this
externall
order
and
power
by
lawfull
authority
vnder
Christian
Magistrates
put
vpon
them
;
because
therein
they
doe
not
their
owne
worke
or
actions
(
as
Augustine
hath
abundantly
aunswered
against
the
Donatists
)
but
the
speciall
functions
of
the
Church
:
by
which
they
are
moued
,
and
in
euery
particular
directed
,
and
no
way
carried
(
so
farre
foorth
as
they
performe
any
Ecclesiasticall
seruices
)
by
their
owne
priuate
motions
and
spirit
;
as
appeareth
also
in
baptisme
,
ordination
of
ministers
,
and
many
other
things
appertaining
to
Ecclesiasticall
power
and
censures
.
And
indeede
the
summe
of
this
obiection
is
none
other
then
the
demand
of
Corah
and
his
confederates
challenging
equall
power
,
and
holinesse
in
this
kinde
to
all
the
Leuites
and
ministers
in
common
,
Num.
16.
v.
34.
which
God
had
made
then
,
for
the
order
and
gouernment
of
that
Church
,
proper
to
the
Priests
:
which
is
all
one
with
the
matter
and
question
we
haue
in
hand
For
the
conclusion
whereof
I
desire
all
to
reade
that
with
iudgement
,
and
to
translate
the
Latine
of
it
into
good
true
English
diuinity
,
or
Christian
and
godly
pollicy
(
if
they
will
)
which
that
graue
,
learned
,
and
true
Christian
politician
wrote
sometimes
by
way
of
councell
and
Theologicall
determination
to
certayne
like
minded
with
these
Questionists
&
Obiectors
:
Melancthon
in
Consiliis
theologicis
.
Et
Consistoria
ideo
constituta
sunt
ne
indocti
pastores
aut
malidānent
homines
sine
legittima
cognitione
,
sicut
manifestum
est
iracundos
pastores
saepe
hoc
modo
iniuste
turbasse
ecclesias
,
&
notum
est
plurimos
pastores
nescire
ordinem
cognitionum
:
satis
est
pastors
(
quod
ad
ministerium
&
iurisdictionem
suam
attinet
)
quando
crimen
est
notorium
,
admonere
reum
,
&
si
non
obtemperet
,
arcere
cum
a
communione
,
&c.
Which
speciall
power
also
is
by
the
wisedome
and
appointment
of
our
Church
,
thorough
some
delegate
power
left
many
times
in
the
hands
of
euery
the
meanest
minister
who
also
for
the
most
part
alwayes
hath
his
ministery
and
vse
in
the
inflicting
this
censure
,
and
absoluing
any
persons
from
it
.
To
which
the
same
author
addeth
the
practise
and
iudgement
of
other
learned
men
and
Churches
at
that
time
more
directly
to
this
question
:
An●●
Annum
in
ditione
Naumbergensi
magna
contentio
fuit
inter
quosdam
,
an
singuli
pastores
armandi
essent
hac
potestate
,
Nominatim
,
sine
cognitione
Consistorii
excommunicandi
aliquos
?
responderunt
autem
Dr.
Sneppius
&
Casper
Aquila
idem
quod
nos
nunc
scribimus
.
Now
for
the
third
and
last
question
and
obiection
,
vsually
made
against
the
meanes
and
manner
of
executing
this
censure
,
Quaest
3.
namely
that
oftentimes
meere
Laicks
or
such
(
at
the
least
)
as
were
neuer
fully
admitted
into
holy
orders
,
doe
not
onely
intermeddle
therewith
,
but
haue
for
the
most
part
the
greatest
stroke
therein
:
Plea
of
the
Innocent
.
pag.
49.
&
50.
To
which
(
I
first
answer
)
that
which
some
of
these
exceptors
and
pleaders
make
contrary
vse
of
,
alledging
as
the
truth
is
,
and
the
order
thereof
by
our
Canons
and
common
practise
of
our
Church
,
that
the
mayne
sentence
of
Excommunication
is
euermore
reserued
to
bee
denounced
by
the
Bishop
,
or
some
other
minister
:
as
from
whose
care
and
power
this
whole
proceeding
doth
originally
descend
,
by
whome
,
and
by
what
means
soeuer
it
be
managed
.
Which
secondly
(
if
it
were
not
so
)
I
answer
)
that
whatsoeuer
is
performed
herein
by
any
such
persons
,
either
for
the
better
&
more
safe
preparation
to
the
finall
sentence
it selfe
,
or
els
practised
in
the
very
denouncing
of
the
same
,
are
to
be
accompted
for
no
other
then
the
actions
of
the
sacred
ministery
it selfe
;
or
,
if
you
will
rather
speake
with
Cyprian
and
Ierome
,
of
the
Church
,
and
whole
power
any
where
established
:
for
so
they
speake
plainly
(
albeit
very
impertinently
,
Nichols
in
his
plea
pag.
59.
and
as
ignorantly
cited
by
one
of
these
grand
exceptors
against
many
things
in
our
Church
gouernment
,
and
this
one
we
haue
in
hand
amongst
the
rest
)
Clauium
potestas
non
vnised
vnitati
conceditur
.
And
so
indeede
the
intermedlers
herein
are
not
merely
Laikes
,
or
wholy
Ecclesiasticall
,
in
that
behalfe
and
their
assistance
herein
;
or
pronouncing
this
sentence
at
any
time
,
is
no
otherwise
then
as
the
Clerke
of
the
peace
at
any
common
Sessions
doth
reade
,
denounce
,
or
any
way
assist
the
Iudges
thereof
,
to
whome
properly
and
principally
the
whole
commission
is
directed
.
Thirdly
,
many
things
incident
and
especially
belonging
to
this
greate
censure
of
Excommunication
(
as
it
is
now
for
the
most
part
exercised
by
any
Church
)
being
externall
and
primarily
respecting
the
bodies
and
outward
estates
of
the
offendors
,
as
also
the
common
peace
and
externall
pollicy
of
both
Church
and
common
wealth
together
(
as
we
aboue
shewed
)
they
are
by
all
reasonable
consideration
to
be
mannaged
and
discussed
by
their
proper
professors
(
and
best
experienced
therein
.
Neither
lastly
were
it
meet
(
as
the
whole
councell
of
the
Apostles
conclude
)
in
the
like
case
,
that
the
ministers
of
the
word
and
Sacraments
should
attend
vpon
tables
;
or
taking
knowledge
of
all
criminall
causes
in
this
kind
and
nature
.
In
respect
whereof
our
new
masters
of
their
Church
policy
haue
found
it
very
necessary
to
appoint
diuers
sorts
of
lay
persons
,
as
Elders
,
Deacons
,
Widdowes
and
such
like
,
making
them
essentiall
parts
of
all
welordered
Church
policy
,
Acts.
6.
v.
2.
according
to
Christ
his
word
,
rules
and
kingdome
,
as
they
say
:
who
yet
notwithstanding
in
the
trueth
of
those
termes
,
being
according
to
the
vse
thereof
in
the
first
Churches
,
and
Paul
his
mentioning
of
such
kind
of
helpers
:
1.
Cor.
12.
v.
26.
vnder
the
names
of
Commissaries
,
Officials
,
and
Churchwardens
reteyned
still
amongst
vs
,
will
by
no
meanes
allowe
of
such
kind
of
assistance
in
these
speciall
causes
,
which
no
other
can
so
conueniently
consider
or
determine
of
.
And
to
end
this
point
(
because
I
haue
partly
handled
it
in
another
treatise
also
)
I
desire
all
indifferent
readers
to
peruse
that
of
Vrsinus
(
generally
allowed
for
a
very
sound
and
iudicious
Diuine
,
In
Catechisme
de
potestate
Clauium
.
as
most
of
later
time
)
where
he
writeth
thus
:
In
Ecclesiastico
Iudicio
gratiae
&
irae
Dei
,
non
sit
denunciatio
ab
vno
aliquo
priuato
(
qui
hoc
munus
plerunque
obire
solet
)
sed
a
tota
ecclesia
,
vel
nomine
totius
ecclesiae
,
idque
ab
ijs
qui
ad
hoc
electi
sunt
communi
omnium
consensu
,
&
ad
certas
personas
:
In
functione
sacerdotis
.
Which
Tollet
setteth
downe
more
particularly
allowing
and
appointing
amongst
the
persons
executing
this
censure
,
the
Churchwardens
sometimes
,
or
other
such
like
Lay
persons
:
but
especially
I
refer
all
Iudicious
readers
for
their
further
information
in
this
point
to
Panormitanus
that
great
Clerk
,
for
his
Councels
and
exact
skill
for
all
Iudiciall
proceedings
,
vpon
the
decretalls
vnder
the
title
de
Iudicijs
Fol.
9.
and
in
cap.
Decernimus
,
and
many
times
in
his
larger
treatises
Ad
literam
Laicus
,
and
title
of
Excommunication
,
where
he
sheweth
both
the
equity
and
necessity
of
that
we
now
maintaine
.
CHAP.
I.
Shewing
,
that
Subscription
is
not
such
a
heauy
and
hainous
matter
as
many
would
make
the
world
beleeue
;
thereby
to
drawe
enuie
and
obloquie
vpon
the
thing
it selfe
,
and
vppon
the
vrgers
of
the
same
.
AFter
Excommunication
discoursed
of
in
the
former
treatise
,
and
some
questions
and
difficulties
thereabout
discussed
:
In
the
next
place
commeth
Subscription
,
not
vnfitly
to
be
considered
of
:
which
indeed
could
neuer
haue
bin
called
into
such
question
,
and
such
standing
out
against
it
would
neuer
haue
beene
shewed
,
if
the
true
power
nature
,
and
vse
of
Excommunication
and
Church
power
from
which
it
proceedeth
,
had
been
throughly
knowne
and
maintained
,
or
at
the
least
,
accordingly
exercised
and
enforced
amongst
vs
.
And
therefore
as
we
haue
intreated
more
largely
of
the
one
,
so
must
we
also
by
our
order
prescribed
,
not
vnfitting
I
hope
the
same
speake
now
of
this
other
,
the
rather
because
it
is
one
of
the
maine
whites
and
markes
which
those
bad
Archers
(
with
whome
my
greatest
encounter
hath
beene
in
a
more
large
field
)
chiefly
ayme
and
shot
at
,
but
with
no
better
successe
I
hope
then
as
good
Iacob
complaineth
of
those
against
Ioseph
,
Gen.
49.
for
the
order
of
which
treatise
it
shall
be
this
:
First
to
set
downe
the
true
nature
and
chiefe
ends
of
subscription
;
secondly
,
the
long
,
auntient
,
and
constant
vse
of
it
in
the
Church
of
God
:
thirdly
and
lastly
,
the
great
necessity
and
equity
for
the
vrging
thereof
at
all
times
,
with
some
speciall
reasons
thereupon
,
why
it
is
or
ought
to
be
so
strictly
vrged
and
required
from
certaine
,
liuing
vnder
this
present
estate
of
our
Church
by
the
wise
and
carefull
gouernours
of
the
same
,
and
why
also
those
standers
out
may
safely
submit
and
yeelde
themselues
thereunto
.
For
the
first
we
must
shew
in
the
first
place
what
it
is
not
,
because
vpon
the
misunderstanding
and
misprision
of
that
which
indeed
it
is
not
most
haue
beene
driuen
from
their
due
reuerence
and
obedience
to
those
things
which
by
the
same
are
required
;
wherefore
all
offended
from
the
vrging
thereof
at
any
time
must
know
that
the
meaning
of
this
subscription
is
not
that
euery
one
so
vrged
,
should
peremptorily
,
and
de
scientia
,
as
we
say
,
auerre
and
auow
by
word
writing
,
seale
or
marke
,
euery
particular
thing
contayned
in
the
booke
of
common
prayer
,
and
the
other
particular
excepted
against
,
much
lesse
in
all
our
Homilies
,
Canons
,
and
constitutions
made
,
or
to
be
enacted
hereafter
(
as
some
haue
obiected
of
late
)
to
be
absolutely
perfect
,
according
to
the
exact
rule
and
rigor
of
the
Law
,
and
word
of
God
in
generall
(
as
some
would
haue
those
haynous
words
so
offensiuely
and
tenderly
taken
(
nothing
contrary
to
Gods
word
)
to
meane
and
import
:
For
so
we
are
nothing
of
humane
vse
or
inuention
in
the
world
:
much
lesse
is
the
nature
of
it
such
as
vpon
the
premisses
would
fall
out
,
whereby
mens
consciences
should
be
set
dayly
vpon
the
racke
,
and
sundry
persons
vrged
thereby
to
approue
vntruths
,
and
diuers
things
which
cannot
possibly
be
knowne
and
iustified
,
or
els
to
be
driuen
thereby
to
speake
at
the
same
time
yea
and
nay
;
yea
to
maintayne
many
vngodly
practises
with
all
,
Nicholls
in
his
Plea
pag.
102.
and
103.
as
is
most
ignorantly
(
if
not
maliciously
)
suggested
by
one
graund
late
exceptor
:
for
proofe
whereof
who
seeth
not
if
that
should
be
the
meaning
,
how
contrary
to
the
old
rule
(
against
which
no
state
proceeding
of
all
other
ought
to
offend
)
nemo
tenetur
ad
impossibile
)
many
impossibilities
would
appeare
at
once
:
for
not
only
the
best
inuentions
of
men
haue
their
manifold
imperfections
and
so
are
against
the
word
in
that
sense
:
but
euen
the
best
prayers
conceiued
,
or
formes
thereof
prescribed
by
man
,
are
full
of
much
weaknes
:
yea
although
they
be
taken
out
of
the
holy
Scriptures
themselues
,
being
but
once
vsed
by
vs
require
a
prayer
for
pardon
therein
:
wherefore
it
is
that
at
the
end
of
our
Letany
(
our
most
solemne
prayers
to
God
)
we
pray
for
the
forgiuenesse
of
our
ignorances
and
negligences
:
which
especially
escape
vs
in
Gods
seruice
:
yea
in
the
Lords
prayer
it selfe
we
are
taught
by
our
best
Master
one
petition
(
which
Saint
Augustine
calleth
our
dayly
Baptisme
)
as
touching
our
dayly
trespasses
,
Contra
Iulianum
Pelagia
.
num
lib.
2.
amongst
all
other
to
call
for
the
forgiuenesse
of
those
(
wherewith
euen
in
repeating
,
much
more
no
doubt
in
our
best
translating
that
holy
prayer
we
defile
our selues
,
as
indeed
for
the
translating
hereof
(
to
speake
nothing
of
infinite
other
)
neuer
any
Papist
or
Protestant
,
or
any
other
whatsoeuer
,
durst
chalenge
any
such
absolutenesse
of
perfection
,
no
not
in
the
very
Canon
of
the
Scripture
it selfe
(
as
we
or
any
other
Church
now
haue
them
)
being
only
perfect
and
absolute
,
as
Bellarmine
himselfe
confesseth
,
Bellarmine
and
Whitakers
de
Scriptura
.
and
our
best
masters
for
these
matters
cannot
deny
,
in
their
originalls
of
Hebrew
and
Greeke
(
wheresoeuer
also
they
be
)
much
lesse
for
the
number
of
their
Canons
,
and
euery
particular
story
&
sentence
therein
(
as
Ierome
sheweth
manifestly
in
his
preface
vpon
Iob
and
Daniel
:
)
whereat
notwithstanding
so
many
scruples
are
made
to
hinder
this
subscription
by
the
chiefe
captaines
of
those
that
impugne
the
same
;
In
their
late
schedules
and
obiections
against
subscription
.
and
lastly
for
the
translation
therof
(
as
I
haue
also
elsewhere
shewed
)
no
company
will
euer
be
able
perfectly
to
vnderstand
many
hard
textes
,
which
in
this
life
(
especially
in
any
one
age
)
can
neuer
be
attained
)
which
is
but
the
first
point
herein
(
as
Ierom
sheweth
vpon
Daniel
)
and
no
paynes
nor
tongue
,
much
lesse
our
English
(
which
is
the
straightest
and
most
penurious
I
thinke
of
all
)
hath
euer
as
yet
,
or
at
any
time
hereafter
wil
be
able
faithfully
and
fully
to
expresse
many
things
(
which
yet
haply
are
none
of
the
hardest
.
)
All
which
might
giue
as
great
a
distast
to
these
men
,
and
cause
of
scruples
,
and
refusing
to
subscribe
according
to
their
conceiuing
and
meaning
for
the
vrging
thereof
,
as
those
particulars
instanced
in
by
many
;
and
vniust
quarrels
against
it
at
these
times
,
which
I
heare
of
late
certaine
learned
and
iudicious
graue
writers
haue
more
particularly
scanned
and
satisfied
.
For
indeed
their
owne
nicenesse
cause
things
to
seeme
harder
then
they
are
;
and
who
seeth
not
how
easie
a
thing
it
were
to
find
many
holes
and
faults
(
if
any
sort
of
people
had
warrant
curiously
to
prye
into
,
and
vncharitably
to
construe
in
this
kind
and
manner
;
in
the
most
perfect
constitutions
or
proceedings
in
this
life
,
neither
can
I
compare
these
men
better
to
any
kind
of
people
then
to
that
bad
and
basest
sort
of
Lawyers
,
who
lighting
vpon
any
kind
of
euidences
(
although
neuer
so
well
made
)
and
most
sufficient
to
carry
and
confirme
the
true
meaning
and
purposes
of
the
willers
,
deuisers
,
and
makers
thereof
;
yet
will
be
sure
by
wresting
and
misconstruing
,
to
find
some
quirke
of
Lawe
in
them
,
whereby
to
auoide
their
conueyance
,
or
at
the
least
to
giue
great
trouble
to
all
those
that
haue
any
thing
to
do
about
them
:
for
euen
so
it
is
with
these
busie
examiners
and
curious
pryers
into
many
our
state
constitutions
and
proceedings
:
which
being
neuer
so
well
deuised
and
comprised
as
sufficient
meanes
for
God
his
seruice
and
our
dueties
,
as
any
where
els
in
the
world
:
yet
for
something
or
other
(
which
their
priuate
fancies
and
humors
cannot
rellish
and
digest
)
they
will
neuer
,
nor
can
please
them
;
and
therefore
presently
must
be
against
God
and
many
parts
of
his
word
:
Nicephorus
.
Gregories
hist.
lib.
11.
whereas
the
Heathen
in
their
generation
were
more
modest
in
the
one
and
more
prouident
in
the
other
,
by
not
letting
euery
yong
gamester
that
was
not
able
to
iudge
aright
of
such
mysteries
(
as
being
not
wel
Grammered
and
initiated
in
them
)
so
much
as
once
to
peere
into
these
state
affayres
,
much
lesse
to
touch
and
taunt
them
for
insufficiency
,
imperfections
and
errors
.
And
amongst
whome
that
was
very
solemne
and
generall
,
neuer
to
dispute
with
them
that
should
deny
principles
:
which
also
was
for
good
purpose
taken
vp
in
one
of
the
late
Councels
,
wherein
it
was
thus
enacted
:
Contrahaereticos
non
est
disputandum
.
And
if
it
be
well
obserued
,
this
is
one
of
the
chiefe
causes
of
so
little
true
religion
in
the
world
,
or
at
the
least
due
and
constant
expressing
the
same
,
whilst
euery
one
is
bold
enough
(
being
not
curbed
with
some
authority
to
the
contrary
)
greedily
and
curiously
to
spye
and
censure
such
infirmities
,
as
are
incident
to
the
best
humane
orders
,
and
euery
one
will
take
liberty
to
carpe
against
publique
proceedings
,
where
there
is
no
cause
or
error
at
all
many
times
.
Whereas
the
best
state
and
politick
body
whatsoeuer
is
,
or
can
be
no
better
then
the
temperature
and
disposition
of
mans
body
,
which
albeit
(
as
the
learned
in
Physick
know
)
when
it
is
at
the
best
,
might
be
reduced
haply
with
much
adoe
to
some
better
temper
and
dyet
,
also
for
the
same
purpose
;
yet
doth
the
knowledge
and
wisedome
of
Physicke
,
obseruing
that
through
the
old
temper
and
customable
dyet
that
body
to
be
kept
within
some
good
proportion
and
latitude
of
health
(
as
they
say
)
forbeare
so
much
as
to
inquire
into
some
smaller
defects
,
nay
hold
it
not
safe
being
setled
once
in
one
temper
and
courses
of
dyet
answering
the
same
to
make
or
attempt
the
least
alteration
therein
,
notwithstanding
they
iudge
and
could
wish
haply
also
,
that
speciall
body
to
be
of
another
,
and
somewhat
better
temperature
or
disposition
:
like
vnto
the
wisest
builder
also
,
which
hauing
reared
a
house
with
great
trouble
and
charge
,
vpon
the
discrying
of
some
imperfections
afterward
(
which
the
best
plot
and
frame
is
euer
blemished
withal
)
doth
not
by
and
by
altogether
mislike
it
to
pull
it
downe
,
for
such
eye-sores
and
imperfections
;
but
himselfe
and
all
his
content
themselues
with
it
,
knowing
the
cost
of
building
.
An
other
,
which
would
possibly
admit
as
many
or
more
defects
,
when
the
former
were
amended
:
and
yet
cannot
our
new
builders
see
,
and
physitions
of
small
value
(
as
Iob
calleth
them
)
the
meaning
of
these
matters
in
our
politique
body
,
Iob.
13.
v.
4.
and
building
to
acknowledge
and
allowe
the
good
state
and
temper
thereof
;
but
would
faine
be
pulling
down
to
amend
that
where
haply
is
no
fault
,
and
to
be
tempering
with
that
body
which
is
in
as
good
proportion
of
health
,
&
doth
for
the
generall
frame
&
temper
thereof
,
as
well
performe
and
accomplish
all
the
functions
and
due
offices
thereof
,
I
am
perswaded
as
any
other
in
the
world
;
yea
a
great
deale
better
then
if
it
should
be
otherwise
reformed
:
before
which
time
also
it
might
haply
be
lost
it selfe
,
temper
,
and
all
.
CHAP.
3.
Declaring
the
true
nature
and
end
of
the
inuenting
and
vrging
of
any
kind
of
Subscription
,
by
the
prudent
gouernment
of
any
Church
or
state
.
NOw
to
shew
the
nature
and
proper
end
of
this
Subscription
.
It
is
onely
a
bond
or
witnesse
of
all
inferiours
liuing
vnder
gouernment
for
their
good
opinions
and
allowance
of
that
state
and
proceedings
therein
,
vnder
which
they
liue
,
wherein
I
could
wish
double
bond
taken
with
all
possible
securitie
from
those
that
should
seeke
any
publike
place
or
promotion
whatsoeuer
,
in
our
Church
or
any
part
of
the
common
wealth
:
Neither
do
our
gouernours
make
any
other
end
thereof
,
but
by
establishing
thereby
a
generall
vniformitie
of
doctrine
(
as
the
confession
of
the
Church
wherin
they
liue
,
comprised
in
our
Articles
of
faith
and
conformity
to
publike
orders
and
proceedings
)
to
preserue
the
common
peace
of
the
Church
as
also
to
preuent
thereby
(
so
farre
as
humane
foresight
&
meanes
can
attaine
vnto
)
the
manifold
sects
and
diuersities
of
doctrines
,
and
opinions
,
and
attempts
,
and
practises
of
speciall
persons
at
the
least
which
are
most
like
,
or
may
most
iustly
be
feared
to
be
any
way
preiuditiall
to
the
same
:
and
to
breed
&
bring
in
,
by
false
and
erronious
doctrine
and
irregularity
from
the
aforesaid
seuerall
orders
determined
any
danger
to
the
whole
state
,
as
also
those
which
are
vrged
to
Subscribe
,
to
protest
and
witnesse
no
further
thereon
,
but
that
all
things
contained
in
the
booke
of
common
prayer
,
and
the
rest
are
so
farre
forth
according
to
the
word
of
God
as
humane
ability
is
wont
to
attaine
vnto
,
being
no
way
contrary
to
the
rules
of
faith
,
but
such
as
hath
most
wisely
and
religiously
beene
inuented
and
appointed
:
and
with
no
lesse
care
preserued
&
maintained
,
as
the
best
means
which
our
wise
&
worthy
gouernors
,
haue
in
their
graue
&
most
carefull
,
curious
,
and
conscionable
considerations
resolued
of
,
as
well
for
the
true
seruice
of
God
,
and
orthodoxall
and
wholesome
doctrine
,
as
the
peaceable
gouernment
of
the
Church
.
And
lastly
to
be
such
,
as
whereby
God
may
duely
be
serued
,
and
our
Church
orderly
and
sufficiently
taught
and
gouerned
as
well
as
other
reformed
Churches
in
the
world
.
Which
to
be
so
and
no
further
,
both
the
nature
and
end
of
this
course
prescribed
,
and
most
necessary
to
be
kept
of
all
,
sheweth
.
And
appeareth
further
by
that
learned
Archdeacons
answere
,
Of
his
Plea
.
&
135.
which
may
bee
of
all
the
rest
both
mouth
and
eie
,
remembred
by
Master
Nichols
himselfe
,
Pag.
134.
which
he
gaue
to
some
(
amongst
whom
,
he
was
one
that
refused
to
subscribe
)
pressing
them
,
and
very
truely
gathering
therupon
,
as
if
he
held
opinion
that
we
had
no
sound
religion
amongst
vs
,
and
that
our
late
Queene
of
most
famous
and
worthy
memory
,
and
the
whole
state
,
had
not
appointed
sufficient
lawes
and
orders
for
the
true
and
right
exercising
of
the
same
:
but
rather
some
thing
directly
to
the
contrary
(
and
then
indeed
they
might
and
ought
to
refuse
to
subscribe
,
or
to
continue
any
longer
in
our
Church
)
by
refusing
to
set
to
their
hands
to
so
much
,
as
that
those
their
orders
and
lawes
containe
nothing
against
the
holy
Scriptures
,
and
rules
of
faith
and
manners
,
of
piety
&
faith
which
is
the
end
&
summe
of
all
that
is
vrged
and
those
dangerous
and
feareful
words
so
offensiuely
and
tenderly
taken
by
some
;
where
it
is
said
,
that
those
articles
and
meanes
aboue
named
for
vniformity
of
doctrine
and
conformity
in
rites
and
ceremonies
,
containe
nothing
contrary
to
Gods
word
.
Implying
thereby
and
truely
setting
downe
(
as
himselfe
knew
well
,
if
any
other
the
whole
matter
and
end
of
subscription
)
being
euen
then
a
prudent
gouernour
,
of
and
much
imployed
about
that
businesse
,
Archdeacon
of
Canterbury
Bishop
of
Norwich
.
vnder
that
learned
,
wise
,
and
most
mild
and
worthy
Archbishop
,
and
afterward
worthily
in
greater
place
of
the
Church
,
that
by
subscribing
in
this
manner
now
as
men
are
vrged
,
they
are
required
onely
,
and
by
this
meanes
tyed
to
giue
their
witnesse
and
certificate
vnder
their
hands
,
of
their
good
opinions
and
allowance
of
our
lawes
and
orders
,
for
doctrine
and
gouernment
,
and
all
necessary
meanes
sufficient
,
according
to
the
scripture
,
for
the
true
seruice
of
God
;
so
that
our
Church
was
and
is
according
to
Gods
word
,
not
Hereticall
nor
Schismaticall
,
nor
maintaining
any
thing
against
the
first
or
second
table
?
but
a
true
member
of
the
right
Catholicke
Church
,
professing
and
seruing
the
true
GOD
in
a
right
manner
as
well
as
other
Churches
:
which
also
I
haue
lately
learned
(
by
one
that
was
an
eie
&
eare
witnesse
)
was
the
answer
of
that
most
learned
and
reuerent
Archbishop
Parker
to
Doctor
Humfrey
,
who
then
also
was
somewhat
tender
and
curious
hereabouts
,
and
Maister
Cartwright
also
at
the
same
time
;
and
which
I
presume
is
,
and
will
be
the
answer
of
all
our
reuerent
fathers
,
to
all
refusers
and
standers
out
,
vpon
the
vrging
thereof
,
if
with
the
like
mind
and
modesty
,
they
will
come
in
and
submit
themselues
vnto
them
,
as
that
famous
learned
man
(
whom
they
need
not
be
ashamed
to
haue
their
patterne
&
precedent
)
Doctor
Humfrey
did
.
And
thus
much
for
the
first
point
,
concerning
the
nature
and
end
of
Subscription
.
CHAP.
III.
Declaring
the
ancient
,
constant
,
and
generall
vse
of
this
kinde
of
proceeding
in
the
Church
of
God
,
and
all
other
kinds
of
societies
,
and
incorporations
whatsoeuer
.
THe
second
followeth
,
which
respecteth
the
long
vse
of
subscription
in
the
Church
of
God
,
according
to
the
true
nature
and
end
thereof
,
aboue
described
:
whereof
wee
reade
in
the
Lawe
,
and
before
the
Lawe
also
,
and
indeede
in
euery
kinde
of
any
state
proceeding
,
ecclesiastical
or
ciuil
,
good
or
bad
,
one
or
other
,
as
without
the
which
none
of
them
could
possibly
stand
,
or
long
endure
:
as
first
in
circumcision
▪
Gen.
17.
and
passouer
.
Exod.
12.
verse
.
49.
whereby
testimony
and
subscription
was
giuen
to
that
religion
,
and
ceremonies
then
in
vse
,
&
none
other
,
whereby
they
bound
themselues
to
like
,
allow
,
and
practise
the
same
for
euer
,
as
well
as
of
their
separation
from
all
false
religions
and
idolatry
,
and
to
be
a
meanes
of
so
great
benefits
to
the
receiuers
of
the
same
,
Gala.
5.3
.
as
Saint
Paule
(
albeit
to
some
other
purpose
)
telleth
the
Galathians
that
beeing
circumcised
,
they
were
bound
to
allow
the
whole
legall
seruices
,
and
also
to
keepe
the
whole
Lawe
;
as
that
also
of
our
sauiour
Christ
,
who
liued
from
that
time
of
his
circumcision
vntil
his
death
,
vnder
that
legall
forme
of
religion
(
wherof
also
he
was
a
minister
.
Rom.
15.
)
neither
did
he
alter
the
same
,
til
after
his
ascention
.
And
hence
it
was
,
that
both
to
Abraham
and
all
the
gouernours
of
the
Church
after
,
GOD
gaue
so
straight
a
charge
for
the
vrging
and
obseruing
of
it
,
as
beeing
the
first
meanes
of
subscription
to
the
true
religion
,
which
was
then
professed
in
the
world
:
in
so
much
that
whosoeuer
hee
were
,
stranger
or
bred
amongst
them
,
should
be
cut
off
,
if
he
were
not
circumcised
.
So
likewise
at
the
rearing
of
the
tabernacle
,
and
building
of
the
temple
,
wee
may
obserue
to
this
purpose
,
that
euery
family
and
speciall
house
,
yea
priuate
persons
offered
somewhat
thereunto
,
in
token
of
their
approbation
to
that
worke
,
Exod.
35.
ve.
5
&
22.
&
cap.
38.
ver.
26.
as
the
publick
meanes
of
Gods
seruice
,
&
at
the
making
of
any
couenant
betweene
God
and
the
people
,
or
enterprising
any
more
publique
busines
.
For
that
end
in
Nehemiah
and
other
places
we
see
an
vniuersall
practise
of
this
subscription
,
Nehe.
10.28.29
and
for
more
particular
vrging
therof
,
as
an
oath
ex
officio
,
in
some
causes
of
greater
waight
,
the
true
meaning
&
equity
of
that
hard
place
,
Leuit.
5.10
,
and
s●●e
●●her
.
Nehe.
10.29
.
(
as
Hugo
de
sancto
victore
,
and
other
learned
expound
it
)
doth
not
onely
giue
allowance
,
but
commandement
also
for
the
same
:
&
the
newe
testament
,
such
as
would
not
receiue
and
obey
the
doctrine
and
ordinances
agreed
vpon
,
and
customes
also
for
those
times
,
as
in
the
first
to
the
Corin.
Cap.
11.
verse
.
16.
were
not
onely
suspected
and
noted
for
some
dangerous
and
irregular
persons
,
and
the
contrary
highly
commended
.
1.
Cor.
11.2
.
as
in
the
second
Epistle
to
the
Thessalonians
.
3.
cap.
ver.
14
,
2.
Thes.
3.14
.
but
to
be
debarred
also
from
the
common
priuiledges
of
the
Church
,
as
in
that
place
,
Company
not
with
such
,
and
with
such
eate
not
,
saith
the
Apostle
.
1.
Cor.
5.
which
I
take
to
be
specially
meant
of
the
Lords
table
:
yea
they
were
not
to
be
entertained
into
house
,
Iohn
.
Epist.
2.
verse
.
10.
much
lesse
to
any
cheefe
place
in
Gods
house
,
which
those
men
(
to
whome
this
subscription
for
the
like
in
doctrine
and
ceremonies
,
customes
,
ordinances
and
orders
of
the
Church
,
as
Acts.
15.
verse
.
22.
is
vrged
)
are
in
petition
and
expectation
of
.
But
more
particularly
for
the
dueties
aboue
named
,
wee
reade
in
the
primitiue
Church
,
which
may
seeme
to
haue
lesse
neede
of
this
meanes
and
preseruatiue
,
how
all
Priests
and
Deacons
were
vrged
to
subscribe
to
the
speciall
canons
and
decrees
agreed
vpon
by
sundry
Councels
,
especially
to
those
of
Toledo
and
Ephesus
(
which
Melanchton
more
plainly
declareth
,
Sic
liber
Concordiae
,
in
quo
800
Episcopi
&
Presbyteri
subscripserunt
.
Bal●arminus
in
censura
libri
.
Et
Harmonia
inter
omnes
Belgii
&
Gallliae
mistros
.
Eusebius
de
vita
Constantini
.
and
the
maner
of
their
subscription
,
page
518
,
of
his
theologicall
counsels
,
where
he
learnedly
handleth
many
things
to
his
purpose
,
and
question
of
subscription
:
)
his
words
are
these
:
Extat
hodie
Synodi
Ephesinae
liber
in
quo
sunt
subscriptiones
presbyterorum
,
diaconorum
,
et
subdiaconorum
,
extat
et
Concilium
Toletanum
quod
iubet
ordine
subscribere
Episcopos
,
praesbyteros
,
Diaconos
.
The
particulars
wherof
we
may
reade
also
in
Eusebius
,
of
Constantine
that
most
religious
and
renowned
Emperor
(
who
saw
right
well
the
true
nature
and
end
of
it
,
and
found
by
the
differences
of
those
times
the
absolute
necessity
thereof
,
which
followeth
to
be
spoken
of
in
the
next
point
)
commanding
for
the
end
aboue
named
,
this
vniformity
in
subscription
,
and
condemned
Arius
with
his
owne
voice
.
The
like
we
see
to
haue
beene
in
the
practise
of
all
late
reformed
Churches
,
in
the
harmony
of
their
confessions
,
and
more
specially
to
our
purpose
the
practise
of
those
of
Frankford
to
our
owne
countrimen
,
Theses
Geneuenses
Gallice
scriptae
.
who
came
but
to
soiourne
amongst
them
:
and
at
Geneua
not
onely
subscription
is
vrged
,
and
that
to
many
persons
.
7.
8.
or
9.
times
,
but
an
oath
also
is
taken
for
further
security
,
that
they
shal
obey
their
Doctrine
and
orders
,
and
doe
nothing
contrary
to
the
same
.
And
indeed
no
incorporation
or
gouernment
whatsoeuer
haue
euer
vsed
to
receiue
and
be
partakers
of
any
priuiledges
amongst
them
(
and
their
folly
were
great
if
they
did
)
except
they
should
first
submit
them selues
,
and
subscribe
to
like
that
estate
vnder
which
they
liue
,
for
any
time
;
much
more
professe
them selues
members
thereof
,
and
are
willing
to
enioy
good
thereby
,
and
that
they
will
doe
nothing
praeiudiciall
to
the
safety
thereof
:
as
in
Venice
it selfe
,
wherein
the
greatest
liberty
is
graunted
of
any
place
in
the
world
,
besides
none
are
suffered
to
continue
amongst
them
,
which
shall
any
way
dislike
their
state
by
word
or
practise
:
but
rather
by
both
yeeld
&
subscribe
thereunto
,
and
yet
it
is
strange
how
it
should
be
thoght
so
seuere
,
hard
.
And
euen
tyrannicall
amongst
vs
,
that
subscription
shold
be
required
to
one
Synod
or
Counsell
of
ours
,
and
some
fewe
things
which
are
cheefest
&
greatest
of
consideration
,
for
the
state
and
good
of
our
Church
and
common
wealth
:
although
it
be
from
those
mens
hands
also
who
manage
some
speciall
businesses
thereunto
belonging
:
whereas
,
as
in
short
to
conclude
this
second
point
,
al
Captains
,
gouernours
of
Cities
or
any
incorporation
,
yea
of
some
meaner
family
(
as
for
example
,
many
of
those
ministers
,
gentlemen
and
meaner
persons
which
mislike
so
much
our
vrging
of
subscription
by
the
Bishops
)
will
admit
of
none
to
their
seruices
,
or
any
priuiledge
or
freedome
in
those
places
of
their
commands
(
neither
is
there
indeede
any
reason
why
they
should
)
except
they
giue
testimony
and
subscription
by
oath
,
many
times
,
and
other
solemnities
,
(
as
some
kinde
of
profession
and
subscription
)
for
their
well
liking
and
allowing
all
their
orders
,
and
continuall
care
to
do
nothing
praeiudiciall
to
the
same
by
meanes
whereof
,
and
that
especially
we
see
most
incorporations
,
townes
,
free
Cities
,
Innes
of
the
Court
,
and
such
like
,
so
much
to
flourish
.
Thus
much
also
for
the
second
point
,
shewing
the
long
vse
of
subscription
in
the
Church
of
God
.
CHAP.
IIII.
Shewing
the
absolute
necessity
of
subscription
in
any
well
ordered
gouernment
,
and
securely
established
estate
,
by
all
wise
foresight
,
and
iust
preuention
.
THE
third
and
last
poynt
followeth
,
which
contayneth
reasons
for
the
equity
and
absolute
necessity
thereof
in
any
well
ordered
state
Ecclesiasticall
or
Ciuill
,
and
more
especially
why
our
Church
retayneth
such
a
forme
and
restraynt
thereof
to
special
articles
,
with
some
reasons
annexed
why
our
Bishops
are
forced
to
enioyne
the
same
,
and
that
such
as
liue
vnder
any
part
of
their
gouernment
,
haue
no
iust
cause
to
refuse
,
nor
yet
to
thinke
so
hardly
and
strangely
of
the
matter
.
First
therefore
subscription
being
of
the
nature
of
a
Sacrament
(
as
we
haue
partly
shewed
before
,
and
the
vse
and
end
of
military
Sacraments
declaring
the
same
)
Saint
Augustine
hath
this
generall
well
knowne
speeche
to
this
purpose
:
Contra
Faustum
,
Manichaeum
.
lib.
19.
cap.
29.
Et
signaculorum
.
Nullum
nomen
religionis
ant
professionis
est
,
in
quod
homines
coadunari
possunt
absque
sacramentorum
vsu
:
for
as
the
maine
sacraments
ordained
by
God
,
doe
binde
all
to
one
and
the
selfe
same
religion
,
so
ought
these
other
kindes
of
sacraments
(
so
generally
taken
by
all
state
gouernement
in
the
world
)
and
do
binde
all
vnder
the
same
to
a
common
vniformity
for
the
profession
of
the
same
religion
,
or
any
other
duety
and
seruice
whatsoeuer
.
Euen
as
wee
see
the
Romanes
had
their
tesseras
hospitales
amongst
their
seuerall
bands
,
as
without
which
(
all
one
with
the
matter
of
our
subscription
)
none
should
discerne
their
friends
and
foes
a
sunder
:
besides
that
hereby
the
security
is
taken
for
the
strengthning
and
combining
the
better
together
,
any
politick
body
,
which
otherwise
beeing
deuided
both
in
iudgement
and
practise
,
many
times
must
needes
be
dissolued
&
come
to
present
ruine
of
it selfe
,
as
Zanchius
that
worthy
learned
writer
,
and
obseruer
hath
concluded
:
the
principall
reasons
of
which
necessity
may
more
specially
be
drawne
to
these
two
heads
.
Zanchius
in
Cōfessi
.
page
.
639.
First
because
by
it
one
generall
and
vniforme
order
of
proceeding
in
all
matters
(
which
may
concerne
the
state
)
is
and
ought
to
be
established
,
which
going
on
in
one
constant
tenor
,
and
according
to
one
forme
,
may
by
all
story
and
experience
be
obserued
to
be
the
maine
(
if
not
the
onely
)
cause
that
maketh
any
society
safe
and
happy
,
and
the
meanest
beginnings
to
increase
in
all
things
;
as
the
continuance
of
the
Romane
gouernment
,
and
that
which
is
now
vsed
in
Venice
,
doth
by
the
censure
of
the
best
maisters
in
that
kinde
,
abundantly
testifie
to
all
the
world
.
Bodine
in
Methodo
.
et
de
republ
.
The
second
,
because
by
it
and
none
other
meanes
the
affections
and
dispositions
of
people
vnto
that
state
,
vnder
which
they
liue
,
may
the
better
bee
discerned
and
also
,
kept
vpright
,
firme
,
and
faithfull
to
the
same
.
The
truth
of
the
first
reason
may
sufficiently
appeare
by
that
generall
confusion
,
which
eftsoones
appeared
at
the
rearing
of
Babels
Tower
,
Genes.
11.
when
God
sent
downe
that
great
curse
of
deuiding
their
tongues
amongst
them
;
which
sampleth
and
shadoweth
out
very
fitly
and
fully
the
confused
states
of
our
times
,
for
want
of
that
subscription
,
the
onely
meanes
to
take
away
both
the
effects
and
cause
together
:
wherein
by
a
great
curse
no
doubt
to
our
state
in
generall
,
for
want
of
this
vniformity
in
speaking
one
kinde
of
language
(
which
was
the
first
and
true
holy
tongue
of
Canaan
)
wee
scarce
vnderstand
one
another
in
the
most
common
and
vsuall
things
for
the
building
of
Gods
house
(
except
haply
in
some
fewe
generall
tearmes
of
repentance
,
faith
,
and
the
Lords
prayer
,
and
such
like
,
which
also
are
agreed
vpon
,
and
in
generall
onely
vnderstoode
for
names
sake
,
rather
then
for
any
vniforme
consent
in
the
vnderstanding
and
teaching
the
same
)
but
that
euery
one
,
both
Priest
and
people
,
will
haue
a
trick
of
teaching
and
vnderstanding
Scriptures
,
and
religion
of
their
owne
,
according
to
their
priuate
fancies
and
iudgements
,
whereby
they
run
themselues
,
and
others
many
times
vpon
the
rocks
of
sundry
heresies
,
and
schismatical
practises
,
too
too
common
amongst
vs
,
in
so
much
that
wee
scarce
vnderstand
one
another
,
but
when
the
minister
speaketh
of
one
thing
,
for
doctrine
or
life
,
the
people
take
it
,
and
will
vnderstand
it
of
some
other
,
as
in
the
building
of
Babell
;
at
which
Scalliger
obserueth
one
onely
word
remained
to
all
tongues
,
(
namely
Sack
)
because
(
as
he
guesseth
)
beeing
of
so
common
vse
to
all
,
euery
one
caried
that
with
the
name
and
vse
thereof
with
them
;
euen
as
it
is
also
with
vs
who
onely
pronounce
haply
Gods
name
aright
,
as
beeing
the
voice
of
nature
,
and
so
in
name
and
vse
with
all
the
world
.
In
which
respect
it
were
further
to
be
wished
of
all
that
loue
and
seeke
the
peace
and
good
of
this
our
Church
,
or
any
other
,
that
the
wisedome
and
most
godly
care
of
our
state
in
generall
,
and
the
gouernours
of
our
Church
(
seeing
as
we
say
they
cannot
curâre
de
minimis
,
or
possibly
cauere
de
omnibus
)
would
prouide
a
more
generall
forme
and
maner
of
vrging
and
requiring
subscription
:
wherin
besides
those
three
points
in
force
and
vse
already
,
it
might
further
be
enacted
vpon
paine
of
heresy
,
or
some
other
great
forfeiture
(
as
should
seeme
best
vnto
their
godly
wisedomes
)
that
all
be
bound
with
as
great
security
to
keepe
one
constant
course
agreed
vpon
by
the
Church
(
according
to
the
Articles
of
faith
agreed
vpon
)
in
which
wee
liue
,
in
expounding
the
scriptures
,
translating
or
expounding
their
texts
,
discussing
an
vniuersall
controuersie
,
and
such
like
;
as
also
for
conformity
in
ceremonies
,
wherein
euery
one
now
yong
and
old
,
please
themselues
as
they
list
,
and
raigne
in
their
pulpits
,
and
priuate
parishes
according
to
the
motions
of
their
owne
wandring
braines
:
and
that
euermore
according
to
the
common
Translations
,
Articles
of
faith
,
and
formes
prescribed
and
generally
agreed
vpon
by
the
gouernors
of
the
Church
,
in
which
wee
liue
for
the
time
beeing
;
who
(
as
by
God
&
man
it
is
appointed
,
&
alwaies
iudged
most
fit
)
should
praescribe
and
binde
in
such
cases
all
vnder
them
,
&
that
considering
the
manifold
inconueniences
which
daily
arise
and
breake
forth
for
the
want
of
this
,
to
the
offence
of
euery
man
of
all
sortes
,
and
no
lesse
aduantage
to
the
aduersaries
of
true
religion
.
But
especially
that
none
presume
,
or
by
any
meanes
bee
permitted
to
deale
in
this
publique
sort
,
or
priuate
also
(
if
it
might
be
preuented
)
in
any
thing
,
controuersed
amongst
our selues
,
our
neighbour
Churches
tending
any
way
to
opposittion
about
any
matter
of
our
doctrine
or
gouernment
,
or
cōrouersies
buried
or
indiscussed
as
yet
by
the
Church
it selfe
,
without
the
priuity
and
allowance
at
the
least
,
or
rather
commandement
of
such
as
are
in
authority
for
the
maintaining
of
this
vniformity
and
publike
peace
of
the
Church
,
setled
amongst
vs
.
Remembring
that
graue
councell
and
determination
herein
,
by
Melanchton
in
his
Theologicall
councels
.
Pag.
223.
Part
2.
Nec
vult
Deus
dissipationes
fieri
infinitas
,
&
proinde
conuenire
vult
Ecclesiae
doctores
&
vt
vna
doctrinae
vox
audiatur
in
quaque
Ecclesia
.
Nehem.
13.
cap.
vers.
25.
And
that
worthy
precedent
for
religion
,
and
wise
gouernment
,
Nehemias
(
with
whom
I
will
conclude
this
first
reason
)
who
cursed
and
punished
those
that
spake
halfe
of
Ashdod
,
and
halfe
of
their
owne
language
,
and
chased
all
strangers
from
the
house
of
the
Lord
.
The
second
reason
of
this
necessitie
of
Subscription
,
is
for
the
discerning
and
examining
how
certaine
persons
(
of
whom
more
speciall
care
is
to
be
taken
)
are
disposed
and
affected
to
the
present
state
established
,
and
the
generall
proceedings
thereof
,
wherin
(
because
no
state
is
able
to
prouide
for
all
particulars
they
haue
ben
vsually
reduced
in
our
Church
to
those
three
(
which
of
all
others
were
adiudged
to
be
most
needfull
,
and
behoouefull
for
the
state
present
.
The
first
in
regard
of
that
dangerous
doctrine
,
and
very
common
defection
and
separation
therupon
of
many
a
liege
subiect
otherwise
against
the
Princes
most
lawfull
supremacie
,
that
by
meanes
of
this
Subscription
,
at
the
least
such
as
might
draw
others
into
the
like
errours
,
should
shew
their
detestation
of
such
a
dangerous
doctrine
and
opinion
.
The
second
in
regard
of
that
Anabaptisticall
fury
,
which
possessed
whole
multitudes
amongst
vs
not
long
since
,
and
raged
very
fearefully
for
the
time
in
the
minds
and
practises
of
many
,
holding
&
teaching
that
our
orders
for
Gods
seruice
&
set
formes
of
prayers
,
in
general
(
&
euen
not
without
blasphemy
of
the
Lords
prayer
it selfe
)
were
not
to
be
allowed
,
as
being
vnfit
for
these
times
of
grace
,
and
much
derogatory
from
those
spirituall
sacrifices
,
required
since
that
fulnesse
of
grace
,
and
prerogatiue
of
the
Spirit
,
and
aboundance
thereof
vpon
the
Church
.
For
meeting
with
which
inconuenience
the
second
article
concerning
the
book
of
common
prayer
,
was
thought
necessary
to
be
vrged
against
Brownisme
,
and
all
the
points
and
branches
thereof
:
vnto
both
which
the
third
also
was
found
as
requisite
and
needfull
to
be
adioyned
,
for
the
lawfulnes
and
sufficiencie
of
the
ordination
of
ministers
amongst
vs
,
which
as
yet
very
many
dangerously
stumble
at
(
&
indeed
is
thought
to
be
the
onely
true
and
most
common
rocke
of
offence
in
this
their
separation
)
and
that
as
well
in
regard
of
Papists
which
generally
hold
,
that
we
haue
no
true
ministery
or
Minister
in
England
:
as
also
of
many
amongst
the
other
Anabaptisticall
sort
and
faction
,
that
maintaine
openly
,
the
making
of
Ministers
to
be
proper
to
God
&
the
spirit
,
&
so
was
subiect
to
no
human
power
,
much
lesse
to
that
which
our
State
inuesteth
in
the
Bishops
&
Ecclesiastical
power
established
amongst
vs
as
the
immediate
meanes
vnder
God
for
that
purpose
.
Insomuch
as
euen
vnto
this
day
,
the
greatest
maisters
of
opposition
to
the
Bishops
,
calling
them
plants
that
God
neuer
planted
,
and
such
like
,
condemne
them
,
and
much
more
others
,
for
nothing
so
much
as
taking
vpon
them
this
power
(
and
which
in
my
opinion
and
best
obseruation
in
many
,
is
the
maine
and
greatest
rock
of
offence
,
hindering
the
subscription
of
many
at
this
time
)
and
haue
for
their
parts
,
made
no
more
of
any
such
orders
and
power
giuen
them
by
the
Bishops
then
(
as
they
haue
not
spared
in
my
hearing
,
although
long
since
,
blasphemously
to
say
)
of
a
pasport
from
a
master
theefe
,
to
passe
through
Stangat
hole
,
or
some
such
theeuish
place
,
or
by
a
bribe
to
purchase
fauour
from
an
vniust
and
wicked
Iudge
,
there
being
no
other
man
or
meanes
allowed
by
authority
for
that
end
and
purpose
:
and
yet
poore
men
for
this
point
also
,
as
well
as
for
all
other
of
doctrine
or
practise
,
generall
or
particular
,
in
some
cases
of
conscience
,
they
allow
of
a
sorry
company
in
their
Presbiters
to
order
ministers
,
and
determine
all
other
matters
as
the
sentence
vnreuersable
in
in
al
things
.
In
regard
wherof
,
&
many
such
like
generals
&
particulars
(
which
might
easily
be
added
)
a
man
would
think
it
high
time
&
thrice
necessarie
to
haue
this
Subscription
with
the
greatest
strictnes
&
religion
to
be
vrged
.
Now
these
being
the
two
maine
reasons
of
this
subscription
,
respecting
the
state
in
generall
,
we
will
consider
of
some
others
which
concerne
the
reuerent
fathers
of
the
Church
,
and
their
speciall
requiring
the
same
at
the
hands
of
any
,
and
then
to
answere
to
some
few
things
obiected
to
the
contrary
.
First
therefore
,
the
common
reasons
for
subscription
being
such
as
we
haue
aboue
shewed
,
it
may
easily
appeare
to
any
equally
minded
,
that
the
Bishops
being
put
in
trust
by
God
and
man
with
the
gouernement
of
the
Church
,
and
all
state
occasions
depending
thereupon
,
they
do
no
more
herein
(
whatsoeuer
any
doe
lesse
)
then
that
which
the
common
lawes
of
the
kingdome
,
and
the
chiefe
gouernours
of
our
whole
state
do
enioyne
them
,
and
require
at
their
hands
,
and
none
other
.
So
that
in
case
it
should
at
any
time
fall
out
(
which
God
forbid
)
that
by
reason
of
negligence
,
or
want
of
due
care
in
looking
to
these
things
so
committed
vnto
them
,
any
such
as
Dauids
men
were
,
or
worse
,
should
come
so
neere
the
Lords
annointed
,
or
any
part
of
that
caue
or
compasse
whereby
they
might
haue
opportunity
to
cut
off
the
lappe
of
his
coat
,
1.
Sam.
cap.
26.
v.
15.16
.
or
take
the
pot
of
water
from
his
head
(
I
meane
,
to
violate
any
the
least
part
of
that
generall
order
of
things
established
by
him
,
much
more
to
preiudice
or
endammage
any
of
his
royall
prerogatiues
)
all
Dauids
and
others
might
iustly
cry
alowde
to
these
our
Abners
,
that
they
were
very
worthy
of
the
greatest
blame
.
Secondly
,
did
not
these
grand
Captaines
and
commanders
abouesayd
for
all
state
proceedings
,
looke
for
this
care
and
seruice
at
the
Bishops
hands
;
yet
being
the
Immediate
gouernours
of
the
Church
,
both
their
power
and
authority
,
and
godly
wisedome
and
foresight
could
doe
no
lesse
(
except
they
should
become
desperately
carelesse
in
their
speciall
charges
,
Iud.
18.
vers
7.
like
vnto
those
gouernours
in
Iudges
,
which
had
neither
gates
nor
barres
to
their
townes
and
Cities
.
)
And
so
not
only
that
turbulent
Tribe
,
but
the
very
runnagates
of
Ephraim
,
and
tayles
of
Israell
(
as
in
Hosea
they
are
called
)
might
not
only
traiterously
pierce
our
best
and
strongest
Church
forces
(
as
they
dayly
now
doe
)
but
also
enter
vpon
and
surprise
(
which
also
they
haue
beene
very
ready
and
busie
to
do
)
euen
their
best
Holds
within
yea
the
Masters
and
gouernors
themselues
:
who
more
especially
sitting
at
the
sterne
should
not
only
without
that
former
care
and
meanes
of
preuention
,
be
infinitely
molested
in
their
owne
persons
,
and
all
their
proceedings
;
but
to
their
greate
hearts
griefe
often
see
the
whole
ship
of
their
gouernment
tossed
vp
and
downe
with
contrary
windes
and
waues
of
diuers
and
contrary
doctrines
,
and
as
many
differences
in
ceremoniall
and
all
outward
obseruances
,
if
not
to
be
wracked
vpon
the
manifold
dangerous
Syrtes
and
rocks
of
this
later
Church-hating
,
enuying
,
and
robbing
age
.
Thirdly
not
only
the
care
of
the
present
state
in
generall
,
and
more
especiall
that
of
the
Church
committed
vnto
them
,
but
charity
it selfe
and
due
compassion
of
so
many
poore
people
committed
vnto
them
,
easily
seduced
and
most
inclinable
to
this
variety
in
doctrine
and
profession
,
doe
bind
these
reuerend
Fathers
of
the
Church
to
a
more
strict
vrging
of
this
subscription
,
or
any
other
meanes
for
the
maintaining
of
vniformity
in
the
one
,
and
conformity
in
the
other
.
To
which
purpose
that
speeche
of
Cyprian
(
albeit
extended
and
detorted
against
all
reason
,
by
our
aduersaries
for
the
establishing
that
their
vniuersality
)
serueth
very
well
,
being
vnderstood
and
applyed
aright
.
Vnde
aliter
natae
haereses
,
&c:
nisi
quia
non
obtemperent
omnes
vni
voci
in
Ecclesia
?
Noting
thereby
the
chiefe
causes
of
all
heresies
and
disorders
in
the
Church
,
because
where
this
subscription
is
not
to
one
voice
(
as
it
were
)
in
the
Church
,
euery
one
imbraceth
for
his
iudgement
and
profession
,
whatsoeuer
seemeth
good
in
his
owne
eyes
,
as
if
there
were
no
King
in
Israel
,
as
Iudges
18.12
.
Iudg.
18.
To
which
accordeth
that
grand
resolue
of
that
wise
obseruer
Melancton
,
who
managed
many
state
occasions
for
his
time
,
both
for
Church
and
Common
wealth
.
pag.
123.
Vt
sit
igitur
discordiarum
finis
,
conuenire
debent
ecclesiae
doctores
,
&
curare
vt
extet
vna
Doctrinae
vox
in
quaque
ecclesia
.
For
as
for
that
which
the
Papists
dreame
of
herein
,
to
haue
this
one
voice
to
proceede
from
one
mans
mouth
throughout
the
whole
world
,
is
no
whit
like
to
that
which
we
require
to
be
performed
in
euery
speciall
prouince
and
Corporation
of
Church
or
commonweale
,
as
most
necessary
for
the
common
peace
and
well
ordering
therof
(
as
in
another
kind
of
Treatise
I
haue
laboured
to
demonstrate
)
and
peoples
safeties
liuing
vnder
the
same
;
the
other
not
to
bee
affected
or
expected
in
this
world
,
but
must
be
perfourmed
at
that
day
,
when
there
shall
bee
but
one
sheepheard
and
one
sheepfolde
,
and
none
but
Christ
his
sheepe
shall
be
there
,
which
euermore
heare
his
voice
.
But
for
the
reason
it selfe
we
now
insist
in
,
it
is
euident
to
the
eies
of
all
our
English
,
who
without
partiality
and
preiudice
doe
behold
the
state
of
our
times
,
where
a
man
may
see
,
for
want
of
exacting
this
meanes
of
security
,
and
preuention
against
the
same
not
onely
diuersities
of
opinions
broached
and
scattered
in
euery
place
,
but
infinite
distractions
thereupon
of
all
sorts
of
people
;
and
looke
almost
how
many
men
,
so
many
minds
,
so
many
factions
and
oppositions
betwixt
sometimes
Bishop
and
Minister
,
Minister
and
people
,
and
(
if
it
may
be
)
more
vnkindly
and
vnsauory
contentions
amongst
vs
.
Insomuch
as
some
amongst
vs
haue
beene
noted
as
men
of
another
Church
,
although
they
were
in
the
compasse
of
one
Deanry
,
yea
two
of
the
next
parishes
,
yea
the
same
parish
&
houshold
many
times
:
the
one
allowing
and
vsing
the
Crosse
,
kneeling
at
the
Communion
,
and
such
like
;
the
other
cleane
contrary
,
euen
condemning
all
other
that
are
not
of
their
owne
opinion
.
Yea
too
too
commonly
(
and
by
no
meanes
to
be
reformed
,
but
onely
by
this
we
now
speake
of
)
in
many
essentiall
poynts
of
wholsome
doctrine
and
the
holy
faith
professed
amongst
vs
:
as
of
predestination
,
sauing
grace
,
renewing
againe
by
repentance
,
praying
for
Apostates
,
and
such
like
(
were
they
particularly
recited
)
exceeding
many
:
wherein
the
poore
people
are
infinitely
offended
,
and
many
so
stumble
that
they
fall
downe
right
,
vpon
occasion
of
this
our
diuersity
,
euen
to
no
religion
at
all
:
but
grow
Libertines
,
Atheists
,
and
the
fall
of
the
best
is
to
the
Papists
,
because
it
is
likely
(
as
they
say
themselues
)
they
see
no
such
variety
amongst
them
.
And
I
would
to
God
in
this
matter
of
our
gouernment
we
were
but
halfe
as
wise
in
our
generation
as
they
are
.
Lastly
to
end
this
reason
drawne
from
the
offence
of
the
poore
people
(
which
is
very
eagerly
and
earnestly
vrged
by
these
refusers
to
subscribe
,
in
another
case
,
against
many
indifferent
ceremonies
of
our
Church
)
I
doe
not
see
,
in
respect
of
this
matter
of
offence
and
publique
peace
for
politick
proceeding
,
but
that
we
may
as
well
admit
diuersities
of
religions
,
as
they
are
now
diuersly
distinguished
in
the
world
(
I
meane
euermore
Christian
religion
)
as
such
diuersities
in
opinions
about
many
particulars
in
any
kind
of
religion
,
and
proceeding
for
the
profession
and
expressing
the
same
to
God
and
the
world
:
especially
towards
the
simple
multitude
(
in
the
ordering
whereof
standeth
the
greatest
skill
,
Exod.
32.
v.
2.
Make
vs
God
to
goe
before
vs
.
and
the
best
Art
,
and
all
meanes
are
little
enough
for
the
madnesse
of
the
people
as
Psal.
48
)
whereof
the
most
part
are
carried
by
sense
,
as
Exod.
32
:
and
Luther
in
his
treatise
of
ceremonies
plainely
sheweth
:
and
stand
or
fall
more
vpon
the
vniformity
or
irregularity
in
such
proceedings
then
vpon
a
hundreth
doctrines
,
yea
kinds
of
religion
,
also
being
not
able
to
examine
them
to
be
true
or
false
.
Fourthly
,
without
this
all
the
gifts
and
employments
of
our
chiefe
captains
and
inferior
souldiers
,
would
doe
little
good
(
as
God
wot
little
commeth
of
all
our
preaching
,
&c.
)
yea
the
meanest
that
keepeth
his
ranke
and
order
appointed
by
any
leader
in
this
or
any
other
array
,
would
doe
more
good
then
a
whole
band
of
vnmarshalled
&
disordered
,
albeit
the
most
expert
and
valiant
souldiers
in
the
world
.
And
in
the
second
place
,
what
enemy
to
our
state
,
Papist
,
Brownist
,
factious
schismatick
,
or
most
seditious
and
poysonfull
heretick
,
might
not
plant
himselfe
in
some
great
place
of
aduantage
for
the
disturbing
the
common
peace
,
and
infecting
the
whole
Church
,
with
sundry
kinds
of
false
doctrine
?
were
not
this
barre
of
subscription
layd
in
the
way
(
as
a
common
Lawe
and
countermure
(
as
Philo
saith
)
whereby
to
hedge
in
and
preserue
the
vineyard
of
Christ
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Philo
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
and
keepe
these
Bores
and
Foxes
out
,
which
notwithstanding
all
the
care
and
circumspection
(
which
the
most
vigilant
can
vse
)
we
see
too
too
commonly
come
to
passe
,
and
euery
where
to
swarme
in
all
Churches
.
CHAP.
V.
Yeelding
reasons
why
they
may
and
ought
to
yeelde
to
subscription
,
with
some
answers
also
to
their
ignorant
obiections
to
the
contrarie
.
THe
obiections
which
are
vsually
made
against
this
vrging
of
subscription
,
albeit
most
of
them
arise
from
that
common
fallation
of
not
vnderstanding
the
true
nature
of
any
thing
,
and
so
consequently
of
this
subscription
,
and
therefore
were
answered
in
laying
open
the
first
poynt
which
we
handled
hereabout
,
shewing
what
it
was
not
,
and
what
it
was
indeed
:
Yet
because
I
find
many
other
things
obiected
against
it
,
or
at
the
least
,
this
practise
and
seuere
vrging
and
vrgers
of
it
,
which
are
taken
from
certaine
accidentall
things
,
as
the
persons
vrging
,
and
vnto
whome
this
Subscription
is
vrged
,
the
present
time
,
Lawes
inforce
,
and
such
like
;
I
must
needs
apply
my
answers
accordingly
.
First
therefore
it
is
obiected
,
that
no
Law
of
the
kingdome
doth
require
such
a
subscription
,
but
only
to
the
supremacy
prouided
for
by
the
13.
of
Elizabeth
,
which
seemeth
to
be
an
Aiax
his
shield
to
these
men
for
their
standing
out
,
being
fitted
long
since
to
their
hands
by
that
old
abstracter
,
and
furbushed
ouer
againe
by
our
late
publique
and
priuate
pleaders
.
To
which
I
answer
,
that
both
by
the
Lawe
of
God
and
man
,
and
the
whole
body
and
soule
,
as
I
may
so
speake
,
of
all
temporall
Lawes
in
this
kingdome
,
they
are
bound
to
yeeld
themselues
to
any
imposition
and
demand
whereby
any
priuate
good
which
by
no
other
meanes
could
be
procured
,
much
more
the
publique
peace
and
good
of
a
whole
state
may
be
continued
and
confirmed
,
as
in
the
1.
Peter
cap.
2.
v.
13.
and
13.
Heb.
v.
17.
Obey
all
set
ouer
you
:
&c.
such
as
we
haue
shewed
from
the
nature
,
1.
Peter
.
cap.
2.
v.
17.
Euery
ordinance
of
man
,
or
by
man
,
is
not
against
God
.
Can.
primo
.
Feare
God
&c.
Heb.
13.
v.
17.
where
Bishops
and
Church
gouernors
are
directly
meant
and
named
.
vse
,
and
necessity
thereof
,
subscription
to
be
.
And
who
seeth
not
that
the
whole
state
by
Parliament
,
and
common
agreement
,
giue
power
,
strength
and
authority
to
Ecclesiasticall
Lawes
,
as
whereby
they
would
haue
all
vnder
their
gouernement
bound
to
obey
the
same
,
neither
doth
that
speciall
Antidote
in
the
statute
aboue
named
prouided
for
the
heart
(
I
meane
the
Prince
in
his
supremacy
)
any
way
hinder
or
preiudice
the
application
of
any
other
soueraigne
remedy
for
the
safeguard
and
preseruation
of
other
principall
parts
,
and
the
wholy
body
in
generall
,
such
as
subscription
is
to
the
other
Articles
,
if
any
other
inuented
and
appointed
in
our
Church
.
Secondly
it
is
obiected
,
why
now
more
then
in
former
time
,
and
by
these
Bishops
more
then
their
predecessors
,
and
to
some
men
more
then
other
,
and
why
there
may
not
be
a
toleration
or
forbearing
of
it
,
as
well
now
as
in
the
Bishop
Grindals
time
,
and
some
speciall
relentings
by
that
wise
and
worthy
gouernor
Bishop
Whitegift
?
For
answere
whereunto
,
as
all
authority
is
likned
by
Plato
to
a
sword
,
so
ought
the
vse
of
any
part
thereof
to
be
like
the
wearing
and
handling
of
a
sword
,
which
is
not
vsuall
,
fit
,
nor
necessarie
at
all
times
,
but
onely
when
there
is
iust
occasion
thereof
;
as
namely
when
they
espy
or
feare
any
dangerous
persons
vpon
the
way
,
or
in
the
verge
of
their
iurisdiction
and
authority
:
as
now
of
late
&
many
times
heretofore
,
many
dangerous
and
suspitious
persons
haue
been
descried
,
that
liuing
amongst
vs
are
of
one
or
more
of
those
three
wicked
bands
of
people
before
named
,
which
haue
giuen
this
iust
occasion
(
if
not
to
draw
out
any
sword
)
yet
at
the
least
to
vse
this
meanes
of
fortification
against
them
,
And
why
others
haue
not
dealt
in
like
manner
(
there
beeing
doubtlesse
neede
enough
at
all
times
)
I
rest
perswaded
of
their
most
iust
causes
,
secret
and
knowne
to
them selues
,
to
deale
so
in
those
times
,
and
forbeare
to
inquire
into
their
particular
motiues
and
inducements
thereunto
:
and
will
onely
remember
one
peece
of
a
story
out
of
Guicciardine
(
which
may
descipher
in
some
maner
the
nature
and
state
of
these
things
)
where
for
the
mistaking
only
,
Lib.
3.
Page
104.
of
his
history
.
and
not
so
much
for
not
vnderstanding
the
same
,
one
word
Darier
,
and
in
a
small
gouernement
of
a
fewe
outcasts
beeing
the
Odds
,
the
whole
array
was
broken
,
and
their
whole
enterprise
which
was
in
a
maner
atchieued
frustrated
vpon
the
sodaine
;
much
more
and
sooner
(
might
any
thinke
)
had
they
beene
disarayed
,
and
the
whole
band
dissolued
,
if
there
had
beene
any
(
much
more
a
greater
company
,
as
in
matters
of
our
consideration
)
amongst
them
,
that
had
not
knowne
their
speciall
watch
words
,
neither
wold
haue
suffered
themselues
(
as
they
had
subscribed
)
to
be
ruled
by
that
discipline
and
orders
prescribed
for
that
speciall
seruice
,
then
to
be
managed
amongst
them
,
and
executed
by
them
.
And
more
specialy
for
those
renowned
gouernors
&
,
Primates
for
their
time
(
albeit
for
the
latter
of
them
,
they
were
both
his
priuate
acts
and
indulgences
,
as
wherof
also
before
his
death
,
he
found
iust
cause
of
misliking
,
with
a
most
serious
vow
neuer
to
yeeld
the
same
againe
to
any
)
I
hope
I
may
speake
with
due
reuerence
to
them
both
,
and
iust
respect
also
to
all
other
,
which
as
yet
forbeare
this
praecise
and
generall
requiring
the
same
,
as
a
great
learned
man
spake
of
as
learned
a
one
,
Maister
Bucer
in
those
interimicall
times
wherein
he
liued
:
Haec
●ius
lenitas
parum
illi
profuit
:
and
I
pray
God
that
this
of
theirs
doe
no
greater
harme
to
themselues
and
others
;
as
what
it
hath
done
already
,
I
leaue
to
the
iudgement
of
all
wise
state
obseruers
to
determine
.
And
indeede
as
some
of
these
exceptors
haue
made
that
worthy
late
Archbishop
the
chiefe
Author
and
vrger
of
this
subscription
(
howsoeuer
now
they
will
take
aduantage
from
some
little
relenting
of
his
)
so
do
all
wise
obseruers
of
time
and
state
acknowledge
it
for
a
most
worthy
care
,
and
enterprise
of
his
,
or
whose
else
soeuer
,
which
being
so
well
foreseene
&
plotted
by
him
our
worthy
Philip
,
in
those
difficult
and
turbulent
times
;
wee
all
hope
now
by
his
successor
likely
by
Gods
blessing
to
proue
an
Alexander
,
&
his
Alexander
after
him
,
and
to
vs
all
the
rather
by
his
meanes
,
shall
be
fully
and
perfectly
accomplished
.
As
without
which
indeede
the
true
and
sound
peace
of
Church
or
state
can
neuer
be
established
,
(
of
whome
it
may
be
said
with
all
one
reueuerence
in
this
behalfe
,
as
it
was
sometimes
of
Luther
&
Lira
compared
together
for
their
most
worthy
&
honourable
enterprises
,
which
I
pray
God
these
may
sort
like
vnto
,
&
much
more
happy
(
which
God
effected
by
their
meanes
)
Si
Lira
non
lirasset
,
Lutherus
non
triumpasset
.
Lastly
it
is
obiected
that
beeing
brethren
,
and
many
of
them
of
good
desert
and
best
conuersation
,
should
be
spared
in
some
fewe
particulars
,
especially
since
greater
fauour
is
shewed
to
worse
members
amongst
vs
:
to
which
we
answere
,
that
Boni
viri
must
bee
Boni
ciues
so
,
or
else
are
they
more
fit
to
be
in
heauen
,
or
to
liue
as
priuate
men
vpon
the
earth
,
then
to
beare
any
part
in
publick
administration
.
In
which
the
basest
soldier
keeping
his
station
(
as
wee
haue
said
before
)
and
doing
his
indeauor
,
doth
more
good
then
many
other
more
skilfull
and
valiant
which
refuse
or
forget
their
military
sacrament
:
&
for
fauour
required
(
which
is
alwaies
due
to
men
of
good
desert
)
howsoeuer
forgetting
themselues
sometimes
in
greater
matters
,
I
could
wish
from
my
hart
,
that
all
lawfull
fauour
should
be
shewed
them
,
in
regard
of
any
of
their
priuate
estates
,
for
vpholding
a
comfortable
life
for
them
and
theirs
;
because
they
haue
been
annointed
with
oyle
:
and
as
the
Prophet
Elishah
gaue
counsell
to
the
King
of
Israell
.
2.
Kings
.
6.22
.
2.
Reg.
cap.
6.
vers.
22.
so
could
I
wish
concerning
these
enemies
of
our
state
(
who
are
now
in
the
hands
and
vnder
the
censure
of
the
gouernors
of
this
time
)
that
since
through
a
fatall
kinde
of
error
,
and
not
without
some
speciall
iudgement
to
vs
all
by
cutting
off
a
Tribe
(
although
a
stubborne
one
,
as
Beniamin
was
,
Iudges
.
21
)
from
our
Israell
,
Iudg.
21.
cap.
v.
3.
and
depriuing
the
Church
of
their
profitable
&
necessary
labours
in
some
kind
&
respect
(
otherwise
I
speake
of
very
many
of
them
)
a
great
&
strange
blindnesse
is
befallen
them
,
as
verse
18.
of
the
same
chapter
:
they
should
not
be
dealt
withall
,
as
taken
with
the
sword
and
bowe
,
but
that
bread
and
water
(
that
is
,
all
things
necessary
for
men
of
their
sort
)
be
set
before
them
.
But
yet
to
yeeld
them
such
fauour
,
as
to
retaine
their
publique
places
,
&
exercise
their
offices
and
functions
belonging
thereunto
,
being
contrarily
minded
,
and
so
affected
also
to
very
many
state
proceedings
,
both
in
opinion
and
practise
;
it
were
a
cruell
mercie
(
as
Augustine
calleth
it
)
and
fauour
,
by
sparing
a
fewe
to
indanger
all
:
it
beeing
a
very
constant
position
amongst
the
politique
masters
(
as
that
Popish
Dolman
auoweth
,
and
our
owne
defendants
doe
not
disallowe
it
)
that
all
mislikers
of
any
estate
established
cannot
but
wish
the
ouerthrowe
,
or
at
the
least
some
alteration
of
the
same
,
which
I
suppose
most
of
these
will
not
deny
or
refuse
greatly
to
professe
.
And
therefore
according
to
that
famous
and
generally
receiued
saying
of
Saint
Cyprian
,
Melius
est
vt
pereat
vnus
quàm
vnitas
,
better
Absolon
himselfe
,
and
all
his
host
scattered
,
then
that
Dauid
or
any
of
his
honourable
seruants
of
state
should
be
so
much
disquieted
and
indangered
:
who
may
more
iustly
a
great
deale
answere
these
men
,
suing
for
fauour
at
their
hands
,
then
Titus
did
the
Iewes
and
Priests
intreating
for
their
liues
,
that
since
they
haue
set
fire
vpon
our
temple
with
their
owne
hands
(
as
these
men
haue
done
,
not
likely
to
bee
quenched
in
haste
)
surely
themselues
whose
gifts
and
liues
serue
onely
thereunto
,
could
desire
,
or
at
the
least
deserue
no
fauour
.
Neither
lastly
ought
that
to
offend
any
(
as
it
doth
not
greatly
commend
themselues
)
that
these
refusers
to
subscribe
,
are
men
of
tender
conscience
,
painfull
in
their
callings
,
of
blamlesse
conuersation
for
the
most
part
,
and
such
like
;
because
the
greater
is
their
sin
in
depriuing
the
Church
of
so
many
their
good
parts
,
and
the
purer
&
finer
the
matter
is
,
the
sooner
doth
it
receiue
staines
:
neither
doth
the
purenesse
diminish
,
but
increase
rather
(
at
the
least
to
the
outward
viewe
)
the
deformity
ioyned
with
it
.
And
indeede
these
men
beeing
otherwise
well
armed
and
appointed
for
the
Diuels
weapons
(
as
it
seemeth
)
no
maruaile
if
they
be
found
imperfect
,
and
ly
more
open
to
his
assaults
&
inuasions
vpon
their
weake
and
scrupulous
consciences
,
for
want
of
true
vnderstanding
and
spirituall
wisedome
in
that
behalfe
.
And
albeit
most
commonly
it
falleth
out
that
men
suffer
first
shipwrack
(
as
Bellarmine
obserueth
in
his
preface
to
the
third
part
of
his
controuersies
)
in
their
maners
and
consciences
,
before
they
fall
into
grander
errours
,
yet
it
is
not
alwaies
so
,
especially
in
differences
and
errors
of
this
nature
;
wherein
the
Diuell
(
as
Chrysostome
well
noteth
)
is
wont
very
cunningly
to
sowe
his
poison
by
,
De
sacerdot.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
and
in
the
meanes
of
good
actions
of
life
,
and
Paule
him selfe
dranke
thrice
poison
out
of
the
Diuels
cup.
2.
Cor.
12.
in
some
such
like
case
and
occasion
.
But
howsoeuer
,
God
respecteth
no
mans
person
(
as
the
same
Paul
speaketh
.
Gala.
1.
)
neither
doth
the
word
of
God
come
out
from
them
onely
,
1.
Cor.
14.36
.
but
beeing
as
all
other
men
,
subiect
to
their
falles
(
howsoeuer
neither
themselues
nor
any
other
their
fauourers
delight
to
tell
Quid
faciunt
)
in
other
things
,
and
doceant
also
(
which
is
many
times
worst
of
all
)
as
well
as
Quid
patiuntur
,
must
likewise
endure
the
censure
of
the
time
,
and
their
speciall
punishments
awarded
,
as
well
as
other
men
.
Now
that
these
men
may
haue
some
reasons
giuen
and
affoorded
why
they
may
safely
subscribe
as
well
as
the
gouernours
of
the
Church
may
&
ought
to
vrge
the
same
vpon
them
,
I
haue
reserued
somewhat
to
the
last
place
(
as
I
promised
)
for
this
end
.
Wherein
first
wee
will
remoue
some
difficulties
vsually
pretended
in
this
action
of
obedience
,
and
then
declare
how
in
effect
they
daily
doe
as
much
or
(
haue
already
by
their
daily
practises
)
more
then
in
this
subscription
is
required
at
their
hands
.
For
the
first
,
they
must
all
know
that
the
thing
required
in
subscription
is
their
obedience
rather
and
good
affection
to
the
state
and
allowance
of
the
maine
things
established
amongst
vs
,
then
any
their
particular
knowledge
,
and
examination
of
so
many
particulars
,
which
doe
not
so
much
indeede
concerne
them
to
know
,
much
lesse
to
inquire
so
farre
into
them
;
whose
best
wisedome
and
safety
for
their
consciences
were
in
matters
of
this
nature
so
long
as
no
manifest
sinne
may
appeare
therein
(
for
then
a
separation
were
necessary
)
to
rest
themselues
vpon
that
which
is
commanded
,
and
the
wisedome
and
decrees
of
those
vnder
whose
gouernment
and
authority
they
liue
.
For
besides
that
this
were
many
waies
more
safe
for
their
consciences
,
and
would
cut
off
many
lets
and
hinderances
(
which
on
the
other
side
are
cast
into
the
way
of
the
manifold
dueties
of
their
speciall
callings
)
it
would
very
well
become
men
of
their
sort
to
haue
so
reuerent
an
opinion
of
so
many
waighty
and
graue
constitutions
,
deuised
and
appointed
by
so
many
learned
heads
,
after
such
long
experience
and
precedents
from
all
Churches
in
the
world
,
to
yeelde
themselues
with
heart
and
hand
,
and
to
giue
their
good
allowance
to
the
same
,
that
at
the
least
they
are
lawfull
and
wholsome
,
and
such
as
doe
no
way
crosse
and
contrary
the
word
of
God
.
And
to
say
with
him
that
read
ouer
a
booke
and
vnderstood
but
few
things
therein
(
Quae
intellexi
bona
,
Laertius
in
Socratis
vita
▪
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
credo
etiam
quae
non
intellexi
)
:
for
being
things
at
the
most
doubtfull
and
controuersed
betwixt
them
and
the
reuerend
Fathers
,
any
reasonable
man
would
thinke
it
more
fit
,
that
these
inferiors
should
come
in
,
and
yeelde
themselues
,
rather
then
these
superiors
,
(
whose
reasons
and
consciences
are
perswaded
to
be
as
good
and
better
,
because
better
informed
and
furnished
with
iudgement
and
knowledge
then
theirs
.
)
Neither
may
the
pillars
of
the
earth
(
as
Iob
speaketh
)
that
is
auncient
constitutions
and
determinations
of
men
in
place
,
be
forsaken
and
pulled
downe
for
their
sakes
,
who
are
but
of
yesterday
;
and
so
I
conclude
this
with
that
worthy
speech
of
Arnobius
in
a
higher
matter
against
the
Gentiles
:
Superciliosa
nimis
res
est
quando
ipse
sit
non
tuus
,
Lib.
1.
contra
Gentes
.
in
aliena
etiamnum
possessione
verseris
,
potentioribus
dare
conditionem
velle
,
vt
id
fiat
quod
tu
velis
,
non
quod
inueneris
antiquis
constitutionibus
fixum
:
Secondly
if
any
thing
be
hard
in
the
iudgement
of
these
refusers
,
it
may
either
be
conuinced
to
be
simply
wicked
,
and
then
no
doubt
it
should
be
forborne
,
or
altered
,
or
they
might
and
ought
to
depart
;
or
els
doubtfull
and
disputable
,
and
then
by
better
discussing
the
points
,
and
information
thereupon
,
the
most
tenderest
of
them
might
be
satisfied
,
if
they
would
seeke
and
hearken
to
the
meanes
;
as
the
Bishops
of
euery
Diocesse
,
according
to
the
appointment
of
our
worthy
Soueraigne
,
haue
yeelded
time
and
meanes
enough
for
their
satisfaction
in
any
thing
they
may
haue
iust
cause
to
take
exception
against
.
For
the
other
reason
,
that
they
doe
dayly
subscribe
by
word
and
practise
,
how
els
doe
they
say
Amen
to
our
Leitourgies
,
and
to
our
orders
of
common
praier
,
whereat
they
refuse
not
to
be
present
,
much
more
how
can
they
be
content
by
their
practises
to
haue
liued
as
ministers
hitherto
vnder
that
gouernment
and
particulars
therein
,
to
which
now
they
dare
not
subscribe
and
set
their
hands
?
whereas
by
their
former
practises
they
had
done
so
many
a
yeare
together
,
and
so
would
doubtlesse
by
their
word
and
profession
now
,
but
that
some
other
sinister
causes
(
I
feare
)
draweth
and
haleth
them
another
way
.
And
so
to
conclude
this
point
,
I
desire
all
to
remember
that
wise
speech
of
that
graue
Senator
in
Valerius
Maximus
,
prophecying
of
Rome
,
that
then
should
be
the
end
of
that
Empire
when
the
superiors
should
forget
to
rule
as
beseemed
them
,
and
inferiors
to
obey
in
all
things
;
which
doth
euermore
best
become
them
,
and
without
the
which
there
would
be
no
better
then
Nomadum
vita
,
Euripides
in
Phaenissis
.
where
(
as
Euripides
saith
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
the
very
Image
of
hell
it selfe
,
death
and
the
graue
,
where
(
as
Iob
saith
,
Chap.
10.
vers.
22
)
there
is
no
order
,
but
light
is
there
as
darknesse
.
To
answer
yet
a
little
more
fully
the
obiections
made
against
subscription
,
and
to
giue
the
best
satisfaction
we
can
to
the
weake
or
wilfull
standers
out
vpon
the
vrging
thereof
,
and
so
many
vniustly
offended
thereupon
,
I
desire
al
with
indifferency
to
reade
that
which
I
haue
thought
necessary
to
adioyne
here
following
as
a
supplement
to
our
former
considerations
thereof
;
as
well
shewing
what
small
cause
the
one
side
hath
for
their
standing
out
,
&
being
offended
thereat
,
as
also
the
great
equity
and
euen
absolute
necessity
for
the
most
precise
requiring
the
same
in
any
well
ordered
estate
.
First
therefore
to
shew
that
it
bindeth
none
to
beare
false
witnesse
,
to
say
yea
and
nay
of
the
same
thing
,
&
so
to
intangle
and
inwrap
weake
consciences
with
manifold
scruples
and
difficulties
,
In
his
plea
pag.
203.
which
is
the
summe
of
Master
Nichols
and
all
his
complices
opposing
themselues
against
it
:
we
say
first
,
that
nothing
contained
in
those
Articles
to
which
Subscription
is
required
,
is
any
way
against
the
rule
and
Canon
of
faith
and
manners
(
which
are
the
very
pith
&
substance
of
all
the
word
of
God
:
)
for
as
for
all
our
doctrine
,
there
is
nothing
generallie
maintained
in
all
the
Articles
of
our
Church
,
which
directly
crosseth
any
portion
of
scripture
examined
by
those
two
former
rules
,
nor
yet
containeth
or
alloweth
any
blasphemy
,
heresie
,
Idolatry
or
superstition
,
or
any
iniustice
in
them
against
the
second
table
(
but
wholsome
Lawes
are
made
against
them
all
,
both
Ecclesiasticall
&
Ciuill
)
and
are
euery
way
sutable
for
the
generall
contents
thereof
,
with
that
Harmony
of
confessions
which
was
not
many
yeeres
since
agreed
vpon
by
all
reformed
Churches
:
as
I
presume
these
refusers
neither
can
nor
will
deny
,
and
all
that
euer
I
haue
dealt
with
,
or
heard
of
,
confesse
as
much
of
our
doctrine
;
which
yet
indeed
(
be
things
well
examined
)
is
as
much
as
is
required
at
their
hands
by
this
Subscription
.
And
as
for
particular
differences
of
learned
men
about
the
exposition
of
sundry
Scriptures
and
diuersities
of
iudgements
,
about
any
speciall
point
of
positiue
Diuinitie
,
as
for
example
in
some
part
of
that
Article
touching
Christs
descending
into
Hell
,
and
such
like
very
manie
,
about
the
reading
or
translating
,
In
Epistola
quadam
.
yea
allowing
at
all
certaine
books
generally
retained
amongst
the
rest
of
holy
Scripture
they
need
not
hinder
any
mans
hand
from
Subscription
:
for
as
long
as
the
world
standeth
,
there
will
be
infinite
such
differences
and
that
which
Hierome
obserueth
in
his
time
,
concerning
many
such
varieties
,
must
goe
still
for
currant
;
that
in
such
causes
Quilibet
abundet
suo
sensu
,
and
yet
submit
himselfe
to
the
generall
truth
and
equity
of
things
ordained
in
the
Church
:
which
is
the
best
rule
for
euery
age
,
and
euery
special
Church
.
For
so
neither
is
it
any
way
contrary
,
but
very
agreeable
to
the
word
of
God
,
and
euery
particular
therein
,
that
the
best
humane
constitutions
for
matters
of
doctrine
or
manners
,
should
be
imperfect
,
and
not
want
their
doubts
and
ambiguities
;
nor
yet
that
those
that
liue
vnder
gouernment
,
for
these
imperfections
no
way
implying
any
manifest
error
or
impiety
(
be
they
neuer
so
many
)
shall
refuse
to
subscribe
thereunto
,
being
lawfully
required
;
for
so
should
they
yeeld
vnto
nothing
:
and
yet
when
they
haue
done
all
they
can
,
they
must
and
doe
subscribe
to
some
men
,
and
some
rules
for
doctrine
and
matters
traditionary
amongst
themselues
:
and
why
not
aswell
to
the
present
state
,
whereby
,
they
liue
?
but
that
singularity
,
syding
and
affection
now
ruleth
all
the
world
,
and
God
his
ordinance
is
easily
neglected
and
reiected
.
Secondly
in
matters
doubtful
and
difficult
either
for
doctrine
and
practise
(
so
long
as
they
containe
no
manifest
impiety
or
notorious
offence
in
them
)
the
Superiours
authority
grounded
vpon
the
fift
commandement
,
is
sufficient
warrant
and
bond
also
to
any
conscience
for
obedience
therein
;
for
otherwise
there
would
be
no
end
of
controuersies
(
as
Melanct.
pag.
123.
Part.
2.
Consil
.
Theolog.
Vt
sit
igitur
discordiarum
finit
,
recte
facit
potestas
obligans
homines
vt
obtemperent
,
cum
alioqui
parere
sit
necesse
,
according
also
to
that
old
argument
,
Cognitio
in
synodis
est
summum
iudicium
in
Ecclesia
,
parere
igitur
est
necesse
:
)
nor
yet
any
order
for
any
proceedings
in
the
world
.
Which
mooued
Saint
Augustine
at
the
last
to
conclude
this
point
,
for
the
compelling
of
hereticks
and
all
contrarily
minded
to
wholsome
doctrine
and
religion
established
by
the
Ciuil
Magistrate
(
as
in
his
Retractations
)
he
sheweth
:
Retractatio
.
lib.
2.
cap.
18.
whose
iudgement
being
so
vniuersaly
approued
amongst
vs
that
refractary
spirits
may
and
ought
to
be
constrained
to
such
obedience
,
euen
against
their
iudgements
,
&
that
without
any
conscience
of
sin
vnto
them
;
I
maruaile
how
these
standards
out
can
in
their
consciences
absolue
themselues
of
a
great
sin
against
the
fift
commandement
,
for
disobeying
in
so
meane
and
small
impositions
by
so
lawfull
authority
;
whereas
in
obeying
,
they
haue
the
fift
commandement
for
their
warrant
,
and
the
commanding
magistrate
his
soule
and
conscience
engaged
in
this
behalfe
,
as
whose
sinne
furthermore
it
is
if
it
bee
any
,
and
of
whom
it
is
to
be
required
,
and
not
of
the
obeyer
,
who
in
cases
doubtfull
and
difficult
maketh
iust
conscience
of
obedience
to
superiors
,
and
stayeth
himselfe
herein
vpon
the
fift
commandement
.
And
if
they
say
,
that
in
subscription
things
simply
wicked
are
vrged
by
our
Church
,
as
in
our
doctrines
,
formes
of
prayer
,
and
discipline
defended
and
allowed
;
it
is
strange
that
they
haue
neuer
as
yet
in
all
their
pryings
,
exceptions
,
and
conclusions
amongst
them
,
exhibited
any
such
foule
matter
to
the
eies
of
the
iudicious
,
which
God
be
thanked
are
in
great
number
amongst
vs
,
and
abroad
in
the
world
:
and
it
were
very
strange
and
wicked
also
that
our
neighbour
Churches
with
whom
we
entertaine
and
professe
agreement
and
confession
alike
,
should
want
so
much
charity
,
and
that
so
long
(
especially
those
Aristarchi
of
Geneua
,
and
Beza
himselfe
writing
so
oft
to
our
late
Queene
,
and
some
Bishops
also
of
this
kingdome
)
as
neuer
to
haue
put
vs
in
minde
thereof
:
&
in
a
word
they
might
as
well
say
wee
haue
no
Church
at
all
,
(
which
GOD
be
thanked
for
matter
of
constitution
,
for
doctrine
and
maners
is
one
of
the
most
flourishing
Churches
in
the
world
)
as
to
say
we
should
retaine
such
grosse
points
,
contrary
to
faith
and
manners
:
Cassander
de
Baptismo
Infantum
.
p.
113.
as
Cassander
learnedly
disputeth
from
this
generall
to
his
particular
defence
of
infants
baptism
against
those
Anabaptisticall
exceptors
in
Germany
of
late
,
very
like
in
too
too
many
things
vnto
those
Sectaries
of
our
times
;
to
whom
our
wise
and
learned
most
noble
Soueraigne
lately
answered
,
that
if
they
supposed
and
iudged
such
grossenesse
(
as
idolatry
and
such
like
)
to
be
in
any
part
of
the
substance
of
our
religion
,
or
any
meanes
of
expressing
the
same
,
that
then
they
did
very
ill
to
stay
so
long
amongst
vs
,
and
should
rather
depart
the
kingdome
:
which
is
also
our
answer
in
some
cases
(
vel
subscribendum
vel
secedendum
)
rather
(
in
case
they
cannot
be
perswaded
)
then
they
should
doe
any
thing
against
their
conscience
,
In
his
Epistle
to
Queene
Elizabeth
,
and
the
Bishops
of
that
time
.
to
depart
from
vs
.
Thirdly
M.
Digges
his
reasons
for
association
in
religion
(
which
presume
are
well
accounted
of
by
these
refusers
and
dislikers
of
Subscription
(
the
Author
being
for
the
most
part
wholly
of
their
side
)
make
as
much
for
vniformity
in
professing
and
expressing
the
same
religion
by
one
kind
of
ceremonies
and
circumstances
accordingly
.
And
be
it
well
considered
and
examined
in
matter
and
weight
of
state
deliberation
and
execution
,
it
will
be
found
thereupon
,
by
all
that
are
truely
able
to
discerne
such
matters
and
mysteries
that
it
is
as
like
to
haue
toleration
&
multitudes
of
religion
(
which
all
kinds
of
opinion
so
much
condemne
)
as
such
variety
,
diuersities
,
and
contrariety
in
the
outward
manner
,
externall
rites
,
circumstances
and
ceremonies
to
expresse
the
same
(
as
we
haue
aboue
intimated
)
and
in
the
outward
performing
thereof
.
And
albeit
there
be
great
ods
in
respect
of
the
matter
of
conscience
with
GOD
(
which
is
but
one
,
and
so
will
haue
but
one
religion
,
one
faith
,
one
baptisme
,
&c
)
and
so
for
the
soules
and
safeties
of
Christian
people
which
can
haue
but
one
good
and
true
religion
;
yet
for
good
policy
,
matter
&
meanes
of
common
peace
,
and
well
ordering
the
outward
gouernment
of
the
Church
,
more
inconueniences
may
well
and
wisely
be
obserued
to
proceede
from
the
latter
then
the
former
:
as
in
comparing
ceremonies
with
doctrine
by
certaine
reasons
drawne
from
master
Luther
and
others
,
we
haue
elsewhere
shewed
in
a
more
large
treatise
,
which
if
God
please
shall
not
be
long
behind
this
,
about
this
and
many
other
matters
:
the
people
being
led
chiefly
by
the
outward
senses
,
and
orders
customably
obserued
.
Lastly
,
whereas
some
obiect
that
our
doctrine
and
ceremonies
are
contrary
the
one
to
the
other
,
and
that
willingly
(
which
all
confesse
and
yeeld
vnto
)
they
would
subscribe
to
our
doctrine
and
all
the
Articles
of
our
faith
,
but
not
vnto
the
ceremonies
;
it
seemeth
to
me
very
strange
,
and
much
repugnant
to
the
rules
of
true
Diuinity
;
which
teache
that
euermore
to
be
good
for
practise
,
which
is
true
and
sound
for
conscience
and
iudgement
.
Now
our
doctrine
being
allowed
for
good
and
currant
(
which
doubtlesse
is
as
well
about
ceremonies
,
as
any
other
head
and
point
of
doctrine
)
I
cannot
see
any
iust
cause
for
the
standing
out
against
the
one
more
then
the
other
:
and
indeed
howsoeuer
the
doctrine
of
faith
(
which
is
according
to
those
grand
rules
of
faith
and
manners
,
as
Hierome
defineth
them
:
1.
Tim.
cap.
4
)
is
truely
and
soundly
taught
and
maintained
,
all
other
things
about
circumstances
and
ceremonies
,
and
speciall
practises
of
any
,
not
contrary
to
the
generall
rules
aboue
named
,
cannot
goe
amisse
,
according
to
that
graue
and
true
iudgement
of
Augustin
:
Lib.
de
Ciuit.
Dei
cap.
4.
Vbi
bene
creditur
non
male
viuitur
:
And
for
things
doubtfull
and
controuersed
(
which
euermore
will
remaine
in
the
best
reformed
Church
whatsoeuer
)
either
for
doctrine
or
practise
,
the
Decrees
of
euery
speciall
Church
for
their
times
ought
to
preuaile
with
euery
well
minded
and
affected
person
to
God
&
his
Church
.
For
the
further
resoluing
and
concluding
whereof
,
and
this
whole
treatise
,
I
desire
all
to
reade
that
which
Melancton
hath
set
downe
,
pag.
501.
and
502
:
of
the
first
part
of
his
theological
Councels
,
part
whereof
I
haue
thought
fit
and
necessary
to
set
downe
and
adde
as
a
Colophonem
to
all
the
rest
:
Haec
cum
constituta
sunt
in
Ecclesia
,
potestatem
esse
interpretandi
ambigua
,
eamque
pertinere
ad
plures
,
hoc
est
ad
Sinodos
,
sequitur
Sinodorum
sententias
amplectendas
esse
,
tanquam
certas
&
non
labefactandas
:
Frustra
enim
esset
potestas
datae
iudicandi
,
si
liceret
perpetuo
aduersari
:
Nulla
est
politia
in
qua
non
sit
aliqua
vox
legum
interpres
inuiolahilis
.
Si
ea
maiestas
tribuitur
imperis
quia
diuinitus
constituta
sunt
&
Deus
voluit
Magistratum
hac
potestate
Iudicandi
munitum
esse
,
cur
non
Ecclesia
magis
haberet
potestatem
&
authoritatem
inuiolabilem
quae
longe
superat
imperia
maiestate
.
Denique
concussa
Sinodorum
autoritare
&
refractis
his
repagulis
,
quo
modo
petulantia
ingeniorum
coerceri
poterit
?
Nullus
in
ecclesia
seditionum
finis
erit
,
si
ea
quae
vetustas
summa
grauitate
decreuit
cauillari
licebit
.
Multae
sunt
causae
quae
deletis
veterum
testimonijs
magnos
possint
tumultus
excitare
,
vt
quaestio
de
infantum
Baptismo
,
de
verbo
Ioannis
primo
,
an
significat
personam
&
pleraque
alia
:
Valeat
igitur
in
ecclesia
rerum
iudicatarum
autoritas
.
Agnoscamus
promissiones
quae
testantur
piorum
congressus
,
&
iudicia
gubernari
diuinitus
.
Discat
populus
reuerentiam
ecclesiae
,
&
illis
piorum
Doctorum
congressibus
deberi
,
qui
ingentibus
certaminibus
defenderunt
caelestem
doctrinam
:
Haec
sunt
vtilia
tranquilitati
communi
.
Nam
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
parit
aeternas
dilacerationes
&
vastitatem
Ecclesiarum
.
And
this
which
I
wish
imprinted
in
euery
brest
,
being
put
last
,
that
it
might
be
lesse
lost
,
Epist.
ad
Luci.
and
first
and
for
euer
remembred
,
proceeding
from
old
Hierome
that
bos
lassus
solet
figere
pedem
firmius
.
CHAP.
I.
Intreating
of
the
lawfulnesse
and
necessity
of
Ceremonies
in
generall
,
in
all
solemne
,
publicke
,
and
(
more
especially
)
all
holy
administrations
whatsoeuer
,
and
how
farre
the
magistrates
authority
may
stretch
,
for
the
determining
of
any
to
be
vsed
in
particular
.
AMongst
so
many
idle
,
vncharitable
,
and
vnnecessary
exceptions
by
many
,
against
sundry
particulars
established
for
Church
gouernment
,
and
the
ordering
and
performing
the
publique
seruice
of
God
amongst
vs
,
there
is
one
,
more
generally
carped
at
,
and
misliked
then
any
other
,
namely
the
signe
of
the
Crosse
:
which
hath
beene
so
much
obserued
in
our
administration
of
Baptisme
,
and
noted
to
containe
Idolatry
,
heresie
,
and
manifest
impiety
,
or
at
the
least
great
superstition
and
manifould
occasions
of
the
greatest
,
and
yet
most
necessary
and
vnauoydable
offence
to
all
,
both
good
and
bad
.
Which
as
some
haue
publiquely
and
too
too
scandalously
termed
Crux
infaelix
;
so
hath
it
by
Gods
iust
iudgements
,
thorough
some
weaknesse
or
wilfulnesse
vpon
the
vrging
thereof
too
too
truely
fallen
out
,
to
the
iust
harts
griefe
of
many
,
and
much
garboyle
and
dissipation
in
our
Church
.
For
the
clearing
of
which
exceptions
,
and
satisfying
the
offended
therewith
,
I
could
commend
many
things
out
of
ancient
writers
,
and
learned
discussers
of
this
point
,
and
more
especially
that
answer
of
learned
Cassander
(
albeit
in
some
things
iustly
to
be
refused
)
to
seuerall
obiections
made
against
the
ceremonies
in
baptisme
,
vsed
by
most
Churches
,
and
the
solemne
administration
thereof
;
but
because
no
authority
of
any
new
or
old
,
nor
yet
any
Councel
in
gnomicall
cases
more
particularly
appropriated
,
(
and
euermore
applyable
to
the
present
time
)
nor
yet
any
weight
of
reason
and
argument
can
draw
some
from
their
prepossessed
opinions
,
&
resolues
to
the
contrary
;
and
some
scripture
holds
of
theirs
ill
vnderstood
,
and
worse
applyed
against
the
true
and
lawfull
vse
of
this
ceremony
:
I
will
indeauor
to
set
downe
by
way
of
position
,
obiection
,
and
answers
,
whatsoeuer
I
thinke
may
either
declare
the
lawfulnesse
of
this
Crosse
,
or
els
answer
any
obiection
to
the
contrary
.
For
the
which
this
position
is
in
the
first
place
to
be
set
downe
,
(
as
to
which
all
sorts
of
Christian
professors
in
the
world
haue
euermore
agreed
and
subscribed
)
vntill
of
late
some
bold
spirits
(
which
dare
set
vpon
any
thing
)
haue
encountered
this
grand
position
and
Maxime
in
all
state
proceedings
;
namely
,
that
there
is
no
nation
of
Christian
name
so
barbarous
,
but
that
in
the
administration
of
their
baptisme
publique
or
priuate
,
some
decent
rites
and
ceremonies
seruing
for
orderly
and
comely
performing
of
the
same
,
haue
beene
inuented
,
vsed
,
and
retained
by
them
,
ouer
and
besides
such
things
as
are
directly
prescribed
for
the
administration
thereof
by
holy
scriptures
.
As
Bellarmine
obiecteth
(
and
we
neuer
denied
)
to
the
Lutherans
,
Lib.
1.
de
Sacramentis
cap.
24.
de
ceremoniis
Baptismi
.
Zuinglians
,
and
such
like
,
that
vrge
abrenuntiation
,
and
vse
other
such
like
ceremonies
:
which
both
for
reuerence
to
the
ancient
Churches
the
mothers
of
vs
all
that
vse
the
same
,
and
obedience
to
that
Church
wherein
we
liue
,
besides
charity
which
we
ow
to
our
neighbor
Churches
,
at
least
for
our
opinions
,
if
not
for
our
practise
,
are
most
reuerently
to
be
esteemed
of
vs
:
and
which
may
further
serue
(
as
Cassander
sheweth
)
to
declare
the
vertue
,
In
Respons.
ad
obiectiones
contra
ceremonias
in
baptismo
vsitatas
.
and
commend
the
dignity
and
state
thereof
in
this
holy
administration
(
besides
many
other
reasons
there
rendred
by
him
)
to
the
simpler
sort
.
Insomuch
as
the
great
obseruer
of
state-proceedings
,
aswell
Ciuill
,
as
especially
Ecclesiasticall
,
Melancton
wrote
these
words
with
great
aduice
no
doubt
,
to
one
Loneras
a
very
scrupulous
exceptor
,
and
seuere
and
hasty
censurer
of
his
neighbour
Churches
:
Nunquam
poterit
esse
tranquillitas
nisi
in
ritibus
dissimilibus
,
adde
etiam
dissimulanda
aliqua
infirmitate
aequitatem
&
moderationem
adhibebimus
;
mihi
crede
nobis
etiam
&
illi
multa
condonat
.
And
indeed
besides
the
former
reasons
,
euen
nature
and
common
reason
doe
vrge
and
call
for
the
same
,
it
being
all
one
in
a
manner
to
see
a
naked
body
without
clothes
,
as
any
such
solemnity
for
sacred
or
Ciuill
administration
without
ceremony
.
And
therefore
as
the
Schooles
say
well
,
that
circumstances
doe
cloath
the
humane
actions
for
the
morality
thereof
(
be
they
good
or
bad
,
)
so
outward
rites
and
seemly
ceremonies
giue
the
beauty
&
true
decency
to
the
same
.
Which
being
most
requisite
in
all
publiques
for
their
better
grace
,
according
to
their
grauity
,
and
auoyding
all
contempt
(
which
otherwise
doth
easily
follow
such
proceedings
)
so
most
of
all
in
Gods
seruice
:
whose
house
and
euery
the
least
meanes
of
his
presence
with
vs
,
and
our
dealing
with
him
,
holynesse
becommeth
for
euer
,
and
all
decency
is
too
little
.
In
which
respect
the
Apostle
himselfe
doth
not
only
leaue
it
arbitrarie
to
the
Church
of
Corinth
,
and
so
to
other
Churches
,
to
doe
and
see
all
things
done
in
comelinesse
and
order
;
much
lesse
directeth
and
prescribeth
thereby
,
how
things
already
precisely
and
particularly
commanded
in
the
word
for
euery
circumstance
and
euery
ceremony
,
ought
to
be
mannaged
and
performed
(
as
some
of
late
are
bould
to
interpret
and
define
the
meaning
of
the
words
to
be
so
,
and
no
otherwise
:
)
but
indeed
,
as
the
text
sheweth
,
and
common
reason
conuinceth
,
commandeth
and
enioyneth
the
gouernors
of
that
Church
,
and
so
of
euery
particular
Church
,
to
appoint
and
ordaine
all
such
things
,
as
by
the
iudgement
of
such
gouernours
(
and
not
of
euery
priuate
humor
or
fancy
)
might
best
make
for
the
comely
ordering
all
things
in
publique
,
performable
to
God
:
as
also
for
the
greatest
edifying
of
the
whole
Church
first
,
and
then
of
euery
particular
member
thereof
.
Implying
that
without
ceremonies
and
outward
accomplements
,
there
were
no
comlinesse
in
any
of
our
actions
:
which
without
,
the
same
were
like
bare
walles
without
any
seeling
,
varnish
,
or
painting
.
Secondly
that
without
order
,
this
colour
and
beauty
of
ceremonies
,
is
no
better
then
a
fayre
face
or
sweete
complexion
with
a
most
mishapen
and
monstrous
body
.
Lastly
all
such
meanes
,
be
they
neuer
so
seemly
and
so
orderly
,
are
little
worth
,
vnlesse
they
be
referred
to
edification
the
end
of
all
:
no
more
then
a
sweet
sauour
,
and
most
comely
proportion
do
profit
one
that
hath
an
Atrophia
,
or
hectick
feauer
and
consumption
in
his
bones
,
that
no
one
part
can
doe
his
office
or
right
vse
for
the
good
of
the
whole
body
.
For
indeed
to
speake
with
the
Apostle
,
doth
not
very
nature
,
common
reason
and
experience
teache
that
(
as
Aristotle
long
since
obserued
)
no
speciall
rules
can
euer
be
giuen
(
I
may
say
with
truth
and
reuerence
)
by
God
or
man
in
writing
,
In
the
sixt
book
of
Ethicks
.
or
any
other
meanes
of
direction
?
whereby
this
comlinesse
and
good
order
for
edification
may
generally
be
giuen
for
all
particulars
which
are
infinite
and
accordingly
continually
practised
,
for
all
times
,
Countries
,
Churches
,
and
congregations
alike
)
but
that
which
is
thought
and
is
comely
in
one
,
and
so
may
serue
for
order
,
and
edifying
to
the
same
,
is
not
so
,
nor
can
be
so
to
another
:
besides
that
as
the
Apostle
saith
,
we
haue
no
such
custome
,
1.
Cor.
11.16
.
which
many
times
in
any
politick
body
becommeth
another
nature
(
as
we
say
)
as
well
as
in
the
state
of
any
naturall
body
.
I
intimating
that
most
of
these
things
for
outward
ceremony
tending
to
comlinesse
&
order
,
are
very
much
determined
and
ouerswayed
by
custome
,
Augustinus
Epistol.
118.
&
119.
as
in
those
two
famous
Epistles
for
this
purpose
,
of
Ambrose
to
Augustine
,
and
Augustine
againe
to
Ianuarius
,
doth
very
plainly
and
plentifully
appeare
.
And
lastly
to
end
this
point
of
ceremonies
in
generall
,
Magistrates
Ecclesiasticall
are
not
only
bound
to
make
wholsome
Lawes
,
determining
many
particulars
,
and
the
right
vse
thereof
for
the
ends
aboue
named
;
but
also
all
such
Lawes
and
constitutions
made
by
them
,
not
repugnant
to
any
part
of
Gods
word
,
whether
originally
inuented
and
deriued
from
the
primitiue
Church
,
or
more
lately
and
particularly
deuised
since
for
any
more
speciall
forme
of
gouernment
by
the
immediate
magistrates
thereof
,
both
for
quality
,
and
in
some
good
proportion
of
equality
also
aswell
bind
all
liuing
vnder
those
gouernments
Ecclesiastical
or
Ciuil
to
a
due
respect
and
obedience
thereunto
,
as
the
ceremoniall
and
Iudaicall
Lawes
did
bind
the
Iewes
for
those
times
,
or
any
Ecclesiastical
Lawes
and
traditions
made
by
the
Apostles
themselues
,
as
1.
Cor.
11.2
.
and
that
by
vertue
of
the
fift
commaundement
,
which
tyeth
all
to
obey
in
such
indifferent
points
,
which
afterward
becommeth
necessary
to
euery
subiect
:
neither
must
the
Church
now
looke
for
immediate
oracles
,
or
Apostolicall
directions
,
and
extraordinary
assistance
and
reuelations
for
the
ordering
euery
particular
(
as
at
the
first
founding
of
Christian
societies
vnder
Moses
and
the
Apostles
)
vntill
all
things
were
fully
setled
for
the
legall
seruice
,
&
state
of
Churches
vnder
the
Gospel
;
at
what
time
God
was
pleased
himselfe
to
be
superintendent
,
King
and
Priest
for
both
gouernments
,
before
there
was
any
setled
forme
in
the
world
vnder
the
Law
or
Gospel
,
and
so
many
things
were
extraordinarily
carried
by
the
Apostles
,
as
in
Simon
Magus
,
Ananias
and
the
excommunicated
person
giuen
ouer
to
Satan
,
and
euen
Moses
himselfe
in
sundry
punishments
for
the
breach
of
the
Saboth
,
and
such
like
,
by
speciall
counsell
and
directions
from
Gods
voice
,
and
spirit
speciall
for
those
times
.
But
the
gouernors
of
the
Church
them selues
,
hauing
now
the
spirit
and
word
of
God
together
,
Esay
.
59.
v.
21.
and
so
many
precedents
of
Christian
Churches
for
all
state
deliberations
,
and
proceedings
,
may
and
ought
to
the
end
of
the
world
determine
of
all
such
meanes
within
the
compasse
of
Gods
word
,
as
they
shall
iudge
to
serue
best
for
their
seuerall
times
and
states
to
comlinesse
,
order
,
and
edification
of
the
whole
Church
or
any
part
thereof
,
as
in
the
treatise
of
Subscription
we
haue
more
specially
shewed
.
CHAP.
II.
Shewing
of
the
Crosse
,
and
findeth
it
to
be
,
of
it selfe
,
in
the
number
of
indifferent
and
lawfull
ceremonies
:
yea
and
in
the
right
vse
thereof
necessary
also
,
being
once
commanded
by
the
Magistrate
.
NOw
in
the
second
place
,
this
position
I
hope
shall
be
found
and
allowed
to
be
as
true
,
that
not
only
amongst
the
tolerable
&
conuenient
,
but
most
seemly
,
orderly
,
and
edifying
ceremonies
of
the
Church
,
the
signe
of
the
Crosse
in
speciall
may
very
lawfully
and
safelie
be
reckoned
and
esteemed
.
The
truth
whereof
may
thus
appeare
,
first
because
the
vse
of
it
in
baptisme
(
as
it
is
amongst
vs
)
is
not
against
any
speciall
commandement
of
God
,
by
which
all
our
actions
and
particulars
in
vse
are
to
be
examined
,
iustified
,
or
condemned
.
Secondly
,
because
it
is
very
agreeable
to
comely
order
,
both
generally
,
and
more
speciall
for
the
matter
of
baptisme
,
and
so
consequently
very
fit
and
profitable
,
and
in
some
cases
also
necessary
for
the
edification
of
the
Church
.
Lastly
because
the
vse
of
it
hath
beene
very
ancient
and
constant
,
euen
in
the
matter
of
religion
,
in
that
sense
we
vnderstand
it
and
expound
it
,
throughout
the
Church
of
God
,
and
thereupon
also
adiudged
and
commanded
the
rather
to
be
retained
of
our
Church
and
many
best
reformed
Churches
in
the
world
.
For
the
first
(
because
for
the
answering
of
the
obiections
which
is
the
second
part
of
this
treatise
,
it
will
better
appeare
)
I
will
be
the
briefer
in
it
:
and
only
shew
that
it
is
neither
against
the
first
,
second
,
or
third
commandements
;
but
especially
the
second
,
which
this
Crosse
so
much
crosseth
(
if
these
mens
iudgements
might
goe
for
authenticall
expositions
of
that
commandement
.
And
indeed
that
which
wise
Socrates
(
who
diued
as
far
as
natures
light
and
strength
could
giue
him
,
into
the
manifold
depths
of
those
two
generall
differences
,
bonum
and
malum
)
perceiued
to
be
the
hardest
taske
for
all
those
Doctors
to
distinguish
of
good
and
euill
,
may
more
truely
be
auerred
of
our
Diuinity
Masters
,
who
for
want
of
looking
right
into
this
perfect
Lawe
of
liberty
,
which
with
the
Euangelicall
harmony
are
the
hardest
taskes
of
our
profession
,
put
very
often
euill
for
good
,
and
good
for
euill
;
and
so
are
so
farre
to
seeke
in
the
right
assoyling
so
many
weake
ones
in
cases
of
conscience
,
as
that
they
not
only
wound
themselues
,
and
many
others
,
Prou.
cap.
17.
vers.
15.
through
their
peremptory
assertions
and
determinations
,
in
cases
very
doubtfull
and
difficult
;
but
contrary
to
Salomons
rule
,
iustifie
the
wicked
and
condemne
the
innocent
,
which
both
together
are
abhominable
.
Insomuch
as
some
worthy
Diuines
hold
yet
opinion
,
that
all
errors
,
schismes
and
heresies
in
the
world
haue
still
proceeded
from
the
ignorance
and
misconceiuing
and
construing
of
the
nature
&
properties
of
God
and
sinne
discouered
in
this
law
.
Now
of
those
three
commandements
,
the
first
concerneth
the
hauing
and
worshipping
of
the
true
God
,
and
none
other
;
the
second
,
all
meanes
to
conceiue
of
him
and
serue
him
by
:
and
the
third
,
the
manner
how
to
vse
these
meanes
,
and
to
haue
and
serue
this
God
aright
thereby
.
If
therefore
the
vse
of
the
Crosse
do
neither
incounter
nor
incumber
any
of
these
three
,
the
aduersaries
will
surely
grant
,
that
it
is
simply
and
in
it selfe
neyther
against
these
,
nor
any
other
commandement
of
God
.
For
the
first
,
our
doctrine
neuer
teacheth
nor
alloweth
any
of
the
least
part
of
worship
any
way
to
belong
to
the
best
creature
,
much
lesse
to
any
image
of
this
Crosse
,
which
is
but
a
bare
signe
,
and
of
no
good
thing
in
it selfe
,
but
of
a
forme
and
signe
made
for
such
a
tormenting
engine
(
which
yet
by
accident
became
through
Gods
permission
a
meanes
of
the
best
things
and
all
good
vnto
vs
)
howsoeuer
it
be
taken
in
wood
,
stone
or
mettall
,
much
lesse
conceited
in
the
mind
,
or
imagined
by
any
fancy
,
by
meanes
of
any
transient
and
aërious
signe
as
ours
is
.
Neither
must
the
vse
of
a
thing
,
much
lesse
any
part
of
the
Church
of
God
thereupon
in
their
doctrine
or
practise
,
be
condemned
for
any
particular
or
accidentall
abuse
of
this
Ctosse
,
or
any
other
ceremony
,
so
long
as
the
nature
of
the
thing
remayneth
indifferent
,
and
the
receiued
and
maintained
doctrine
of
that
Church
is
against
them
.
For
so
do
we
teach
,
and
so
ought
all
both
ministers
and
people
to
beleeue
detesting
all
doctrine
and
abuses
to
the
contrary
,
that
this
our
Crosse
either
mental
,
aiërous
,
or
expressed
in
any
visible
forme
,
is
so
far
from
hauing
any
Diuine
power
in
it
naturally
,
(
which
is
the
highest
idolatry
)
or
transfused
from
Christ
and
the
Crosse
which
he
hanged
vpon
,
and
so
into
all
other
Crosses
accordingly
(
which
is
a
peeuish
conceit
of
the
Papists
amongst
the
rest
)
or
els
infused
by
any
especial
promise
or
grace
of
God
,
either
into
the
thing
it selfe
,
or
vpon
the
best
vse
of
it
,
according
to
the
solemne
orders
of
any
Church
to
that
end
,
whereby
it
hath
any
power
to
procure
good
,
or
turne
away
euill
(
which
many
hereticks
and
idolaters
haue
giuen
vnto
it
,
Irenaeus
lib.
10.
cap
24.
de
Gnosticis
&
Carpocratianis
and
doe
yet
at
this
day
)
but
only
hold
it
to
be
a
bare
ceremony
inuented
by
man
for
other
good
vses
in
the
Church
.
And
for
the
second
commandement
we
teache
and
hold
in
like
manner
,
that
this
Crosse
which
we
vse
in
any
kind
or
difference
,
is
no
meanes
either
to
expresse
or
comprehend
God
,
or
any
person
of
the
Trinity
in
or
vnder
it
(
as
thereby
the
better
to
serue
them
,
which
is
the
first
thing
prouided
against
in
this
commandement
)
nay
yet
to
be
any
meanes
at
all
of
Gods
worship
,
which
ought
only
to
be
appointed
by
himselfe
,
and
therefore
giueth
commandement
thereunto
,
and
to
the
obseruers
thereof
;
who
thereby
doe
homage
vnto
God
,
and
procure
blessings
and
good
things
to
themselues
,
which
is
the
second
thing
enioyned
by
the
same
,
and
the
very
summe
of
cautions
giuen
touching
Gods
worship
in
this
second
commandement
:
onely
our
Church
retayneth
it
as
an
indifferent
ceremony
,
as
Master
Fulke
also
in
the
like
case
answereth
to
Marshalls
reply
against
Master
Calfield
about
this
matter
for
the
vse
of
this
Crosse
in
the
primitiué
Church
.
In
his
answer
to
the
first
Article
pag.
173.
For
the
third
none
of
the
reformed
Churches
where
this
Crosse
is
vsed
,
make
it
any
part
of
the
forme
outward
or
inward
,
or
els
any
meanes
of
the
least
part
of
Gods
worship
,
as
if
without
it
holy
baptisme
were
not
rightly
administred
,
or
with
it
were
in
any
respect
of
God
,
or
any
power
or
vse
of
the
Sacrament
the
better
thereby
administred
(
all
which
might
incurre
some
breach
of
the
third
commandement
)
but
as
our
Canons
explaine
themselues
,
the
whole
matter
of
the
Sacrament
for
the
whole
substance
,
matter
,
Second
reason
.
forme
and
manner
thereof
is
perfected
and
ended
before
any
vse
thereof
bee
once
admitted
or
named
:
For
the
second
reason
,
prouing
the
lawfulnesse
of
this
ceremony
,
it
appeareth
from
hence
,
because
it
is
very
fit
and
agreeable
to
the
three
generall
rules
prescribed
by
Saint
Paul
for
all
ceremonies
to
be
vsed
in
the
Church
,
namely
edification
,
comlinesse
and
order
.
As
for
the
latter
two
,
to
be
comely
and
orderly
,
the
iudgement
,
commandement
and
common
vse
thereof
by
any
Church
,
doe
sufficiently
argue
the
same
,
in
respect
that
this
signe
of
the
Crosse
(
as
aboue
shewed
)
is
as
comely
,
and
indeed
more
fit
for
the
ceremonies
of
Baptisme
then
any
other
.
And
is
not
only
generally
commanded
,
and
that
aboue
other
ceremonies
,
as
being
of
most
auncient
vse
in
most
of
the
Churches
in
the
world
,
&
so
iudged
more
befitting
this
comlinesse
:
but
for
order
sake
,
and
auoiding
confusion
,
and
many
other
scandals
by
name
of
ceremonies
(
which
disordered
persons
of
all
sorts
would
daily
bring
into
the
Church
)
is
particularly
retained
,
and
the
constant
and
continuall
vse
thereof
so
precisely
vrged
and
required
amongst
vs
by
the
gouernors
of
our
Church
.
So
that
in
respect
of
these
two
,
comelinesse
and
order
,
we
do
not
deny
but
that
any
other
such
like
ceremonies
were
euery
way
as
lawfull
,
in
case
they
were
as
particularly
commanded
,
and
as
generally
vsed
in
the
Church
of
God
:
in
the
which
,
vse
and
constitution
giue
as
it
were
both
matter
and
forme
to
all
such
ceremonies
.
But
for
the
first
of
these
three
wherein
we
auouche
that
this
Crosse
may
serue
for
edification
,
it
haply
containeth
more
difficulty
,
and
I
am
sure
most
of
those
enemies
to
this
Crosse
of
Christ
,
doe
with
both
hands
and
heeles
fight
and
spurne
against
it
.
Which
yet
I
presume
may
as
easily
be
prooued
as
the
other
:
as
first
of
all
because
it
representeth
and
calleth
to
our
minds
that
speciall
meanes
of
Christ
his
abasement
and
sufferings
,
as
by
which
more
specially
aboue
all
other
it
pleased
God
and
our
Lord
and
Sauiour
Christ
,
to
haue
our
peace
procured
,
and
all
curses
to
be
taken
away
from
vs
through
that
one
cursed
kind
of
death
.
Insomuch
as
the
holy
Ghost
by
the
Prophets
in
the
old
Testament
,
and
by
the
Apostles
in
the
new
,
especially
Saint
Paul
that
Euangelicall
trumpet
(
as
Chrisostome
often
calleth
him
)
seemeth
very
greatly
to
delight
in
the
word
,
both
by
vsing
it
sinecdochically
for
the
whole
matter
and
meanes
of
our
redemption
,
as
also
giuing
it
a
prerogatiue
and
power
(
respectiuely
to
the
thing
signified
by
it
,
and
not
to
the
Crosse
it selfe
,
much
lesse
this
the
least
kind
of
signe
of
it
)
to
worke
and
import
all
graces
by
it
,
and
comfortable
reioycing
in
vs
:
Galath
.
6.
Fulke
&
Perkins
obserue
,
as
Bellarmine
.
in
respect
whereof
also
it
seemeth
that
the
Church
from
time
to
time
hath
made
such
choise
of
it
,
and
vse
also
in
most
of
their
holy
administrations
.
Secondly
because
it
helpeth
our
manifold
weaknesses
and
infirmities
,
as
well
for
meanes
of
knowledge
,
as
also
helpes
of
memory
:
and
therefore
Master
Perkins
,
and
Zanchius
also
before
him
allow
the
very
image
and
picture
of
Christ
himselfe
,
for
the
better
learning
and
remembring
the
history
of
his
person
and
passions
especially
:
and
yet
both
of
them
(
I
knowe
not
how
)
especially
master
Zanchius
in
his
posthume
writings
,
in
which
some
Ghost
oftentimes
may
be
discerned
to
speak
▪
rather
then
himselfe
,
are
much
opposite
to
the
vse
of
this
Crosse
in
Baptisme
:
Howbeit
it
is
cleere
from
that
one
commandement
of
Saint
Paul
(
if
there
were
none
other
)
besides
the
generall
equity
of
all
Gods
commandements
especially
the
second
,
1.
Cor.
14.
together
with
the
precedents
and
practises
of
all
Churches
euen
vnder
the
Lawe
,
and
before
,
but
specially
since
the
time
of
greater
liberty
vnder
the
Gospell
;
that
the
gouernors
of
euery
Church
not
only
may
,
but
ought
also
to
inuent
and
appoint
sundry
decent
and
conuenient
ceremonies
,
as
may
best
serue
for
the
edification
of
their
seuerall
Churches
committed
vntn
them
;
and
that
as
well
for
the
outward
as
inward
senses
,
for
the
stirring
and
mouing
of
affection
by
musique
,
or
such
like
,
helping
the
phantasie
,
knowledge
,
iudgement
,
conscience
,
or
memory
of
man
in
any
thing
wherein
they
haue
to
deale
with
God
;
and
so
any
Church
,
Master
of
Family
,
or
priuate
Christian
,
may
very
lawfully
ordaine
any
kinde
of
meanes
naturall
,
or
artificiall
,
wherein
their
owne
manifold
infirmities
(
which
are
euermore
greatest
and
so
appeare
in
dealing
with
God
)
may
the
better
be
helped
and
supplied
:
&
that
so
far
and
no
farther
(
which
alwayes
I
desire
to
be
remembred
by
way
of
exposition
to
the
second
commaundement
)
as
such
inuentions
of
men
are
referred
to
themselues
only
,
and
haue
no
respect
primarily
or
directly
to
God
and
his
seruice
,
as
wherewith
God
may
any
way
the
rather
be
pleased
,
or
his
seruice
in
respect
of
it selfe
or
any
speciall
and
proper
meanes
thereof
,
be
thereby
any
one
iot
the
better
performed
.
Neither
can
I
(
nor
any
other
I
thinke
)
see
any
reason
at
all
,
why
by
art
and
humane
inuention
those
many
defects
of
ours
may
not
as
well
be
supplied
and
releeued
,
as
by
the
meanes
of
naturall
things
created
by
God
,
or
falling
out
diuersly
by
his
prouidence
.
Which
none
of
these
Crossers
of
our
Church
ceremonies
doe
mislike
:
but
rather
teache
and
command
from
the
obseruation
of
the
new
yeare
,
new
Moon
,
washing
of
the
hands
and
such
like
,
to
be
put
in
mind
of
the
washing
of
our
hearts
and
newnes
of
life
,
which
is
the
summe
of
all
Christian
life
and
doctrine
.
Yea
and
that
which
is
more
,
in
the
very
vse
of
baptisme
(
which
elsewhere
also
is
remembred
,
and
cannot
sufficiently
be
vrged
against
these
exceptors
)
man
may
inuent
and
appoint
a
significant
name
,
by
their
doctrine
importing
all
the
duties
of
Christian
profession
,
(
as
Feare
God
,
Repent
,
and
such
like
)
which
are
now
in
vse
,
and
proper
names
of
some
liuing
:
and
yet
the
whole
Church
should
not
haue
power
to
ordaine
ceremonies
to
put
vs
in
minde
of
these
holy
things
and
duties
.
Neither
secondly
why
the
Church
vnder
the
Lawe
(
wherein
she
had
least
libertie
for
any
such
inuentions
,
being
vnder
the
Pedagogy
and
seuere
discipline
of
that
ceremoniall
Lawe
)
might
and
did
very
lawfully
inuent
ceremonies
,
the
better
to
helpe
them
in
the
practise
of
repentance
,
by
putting
dust
and
ashes
vpon
their
heads
,
in
token
of
their
great
humiliation
,
and
that
they
deserued
to
be
vnder
the
earth
;
in
their
speciall
facts
also
and
feasts
of
Purim
,
Dedication
,
or
rather
Restauration
of
the
Temple
,
&c.
And
that
now
when
not
only
the
greatest
liberty
is
purchased
to
the
Church
since
Christ
his
death
(
and
that
for
these
proceedings
especially
in
all
matters
of
ceremony
:
but
also
the
selfe
same
power
in
good
proportion
of
quality
▪
albeit
not
wholly
equall
,
is
now
in
the
Church
,
which
before
the
ceremoniall
Lawe
it selfe
did
beare
and
carry
with
it
)
this
liberty
of
the
Church
should
be
so
much
incumbred
and
restrained
by
these
new
and
hard
masters
:
as
namely
for
that
which
Scalliger
reporteth
of
a
famous
ceremony
inuented
and
vsed
by
the
Iewes
in
the
celebrating
their
Passeouer
,
In
emendatione
temporis
.
in
which
the
Master
of
the
family
tooke
a
piece
of
bread
,
wrapt
it
in
a
napkin
,
and
after
dipped
it
in
vineger
,
or
some
other
liquor
,
to
the
end
that
all
might
aske
and
further
vnderstand
the
mystery
of
those
matters
,
with
this
long
speech
and
exhortation
together
:
This
is
the
bread
of
affliction
which
our
Fathers
did
eat
in
the
wildernesse
,
all
that
are
willing
let
them
come
and
eate
of
the
Passeouer
:
all
which
were
famous
ceremonies
of
their
owne
inuention
,
and
most
significant
meanes
of
those
great
mysteries
;
and
yet
I
hope
(
as
none
yet
euer
durst
)
these
condemners
of
all
humane
inuentions
in
any
part
of
Gods
seruice
,
will
not
mislike
any
of
them
.
Neither
yet
lastly
doe
I
see
it
to
be
any
otherwise
then
that
which
is
dayly
vsed
by
themselues
and
all
other
in
their
sermons
,
and
shadowing
most
high
and
heauenly
things
by
similitudes
,
Emblems
,
Hyeroglyphicks
,
or
any
kind
of
hypotiposis
(
which
yet
in
all
formes
of
preaching
are
most
common
and
familiar
)
as
to
expresse
the
mysterie
and
doctrine
of
the
Trinity
by
a
triangle
(
as
Aristotle
did
the
soule
)
and
such
like
very
many
which
were
superfluous
to
repeat
,
In
secundo
lib.
de
Anima
.
the
matter
being
no
otherwise
then
as
he
said
of
a
picture
and
poetry
compared
together
,
that
Pictura
was
tacens
poesis
,
and
poesis
loquens
pictura
.
To
which
for
a
third
reason
,
the
comparing
of
this
Crosse
with
some
other
things
of
more
particular
likenesse
and
proportion
may
be
added
,
as
that
ceremony
of
washing
the
feet
.
Iohn
.
13.
by
Christ
himselfe
,
women
to
be
couered
in
the
Church
of
Corinth
,
in
token
of
subiection
,
and
the
wearing
of
white
garments
by
those
that
were
lately
absolued
,
or
lately
receiued
into
the
Church
in
token
of
their
innocency
,
and
pardon
of
their
sinnes
:
whereupon
came
that
Dominica
in
albis
yet
retained
in
our
Church
,
and
haply
the
name
of
Whitsontide
,
vntill
which
time
many
did
weare
such
garments
.
And
also
the
vsing
of
white
sheets
after
repentance
professed
,
and
absolution
giuen
by
the
Church
;
the
picturing
or
painting
of
Death
his
head
,
or
Death
it selfe
,
to
put
vs
in
minde
of
mortality
,
or
any
other
meanes
for
morall
vertues
to
be
learned
or
expressed
,
as
Zanchius
himselfe
alloweth
.
De
operibus
Inutilibus
cap.
de
Imaginibus
.
And
indeed
before
writing
or
Printing
were
in
vse
,
there
was
no
other
meanes
for
the
helping
of
memory
,
or
any
other
kinde
of
instruction
for
knowledge
,
or
manners
,
but
by
signes
and
Pictures
,
as
in
all
the
Aegyptian
Hieroglyphicks
,
and
other
meanes
in
Herodotus
,
and
yet
writing
began
but
from
Moses
,
whom
God
first
taught
(
as
it
is
very
probably
gathered
)
this
skill
by
his
owne
practise
in
writing
first
the
ten
Tables
;
and
the
other
of
Printing
but
since
our
Fathers
daies
.
So
likewise
the
same
Zanchius
misliketh
not
the
painting
of
Christ
his
passion
,
transfiguration
and
such
like
,
yea
the
very
Image
of
Christ
in
some
cases
,
both
which
Melancthon
concludeth
by
way
of
answer
and
councell
(
how
a
dumbe
person
might
receiue
the
Lords
Supper
)
to
be
necessaty
and
not
indifferent
only
for
the
instructing
of
such
persons
,
thereby
to
help
their
iudgements
,
affections
,
and
knowledge
also
towards
the
receiuing
of
that
Sacrament
.
Which
being
in
some
cases
lawfull
and
expedient
at
the
least
(
if
not
absolutely
necessary
,
In
Consiliis
theologicis
.
pag.
268.
because
as
shall
be
more
fully
answered
hereafter
,
no
circumstance
can
make
or
mar
the
morality
of
any
thing
to
be
good
or
bad
)
it
cannot
simply
be
wicked
or
vnlawfull
,
but
if
in
priuate
and
at
sundry
times
,
and
in
certaine
persons
they
be
lawfull
,
they
cannot
be
essentially
and
in
their
owne
nature
euill
;
and
if
these
be
any
way
to
be
allowed
,
there
is
no
reason
that
the
Crosse
should
be
by
so
many
meanes
refused
and
condemned
.
To
which
those
two
in
Ioshua
may
be
added
out
of
the
Scripture
it selfe
,
the
one
concerning
that
Altar
built
by
the
two
tribes
and
the
halfe
,
Ioshua
the
22.
chap.
vers.
27.
least
they
should
be
made
in
time
to
come
to
forget
the
name
of
the
Lord
their
God
:
The
other
as
touching
a
stone
reared
and
set
vp
by
Ioshua
himselfe
,
and
that
to
this
end
and
none
other
,
as
verse
.
27.
of
Chap.
24.
appeareth
,
that
it
might
be
a
witnesse
against
them
,
and
so
first
of
all
a
memoriall
vnto
them
,
least
they
should
deny
the
Lord
,
or
depart
from
his
seruice
,
according
to
their
vowe
and
promise
made
,
verse
.
24.
of
the
same
chapter
.
Both
which
if
they
were
not
made
and
set
vp
for
some
kind
of
religious
vse
at
the
least
(
especially
that
latter
appointed
by
the
chiefe
Magistrate
himselfe
,
Ioshua
,
and
that
in
no
priuate
place
,
but
vnder
an
Oke
that
was
in
the
Sanctuary
of
the
Lord
;
vers.
26.
(
howsoeuer
the
sense
be
caried
and
the
words
expounded
)
I
cannot
see
what
they
will
,
or
doe
vnderstand
by
a
religious
vse
,
if
such
famous
and
most
publick
meanes
for
the
helping
of
vs
to
continue
and
perseuere
in
Gods
seruice
,
and
against
all
Apostasie
,
deserue
not
so
to
be
called
;
the
particular
enforcing
of
which
points
may
better
be
reserued
to
those
answers
which
we
haue
framed
and
applyed
to
the
manifold
obiections
made
against
this
Crosse
.
CHAP.
III.
Auouching
the
generall
allowance
of
this
Crosse
by
the
practise
of
ancient
times
,
and
iudgement
of
learned
Fathers
,
with
their
reasons
,
for
the
inuenting
and
retaining
thereof
,
and
other
iudicious
late
writers
accordingly
.
THE
last
reason
for
the
lawfulnesse
of
this
ceremony
is
taken
from
the
antiquity
of
it
,
and
the
iudgements
of
learned
men
thereabout
.
For
the
first
,
howsoeuer
it
be
disputed
by
the
learned
,
and
doubted
in
what
forme
and
manner
it
was
first
taken
and
expressed
,
and
many
haue
guessed
that
for
a
long
time
it
was
only
an
aërious
signe
,
and
vsed
no
otherwise
then
as
in
our
Baptisme
at
this
day
(
for
which
they
cite
Tertullian
in
many
places
:
Lib.
1.
cap.
24.
Lib.
8
contra
Gentes
.
Lib
7.
cap.
36.
)
yet
doth
it
plainly
appeare
by
the
stories
of
Irenaeus
,
Philaster
,
Arnobius
,
and
Nicephorus
,
and
generally
agreed
vpon
by
all
the
learned
,
that
both
the
thing
it selfe
,
and
some
good
vse
of
it
hath
been
very
ancient
in
the
Church
of
God
.
And
albeit
that
which
Irenaeus
reporteth
,
may
seeme
vpon
the
first
view
to
argue
some
greater
abuse
of
this
Crosse
,
yet
is
it
cleere
as
wel
by
that
,
and
other
stories
,
and
the
very
rules
of
reason
it selfe
,
that
it
was
first
,
and
so
of
necessity
must
be
well
vsed
,
before
it
was
,
or
possibly
could
be
abused
,
according
to
that
rule
set
downe
by
Aristotle
in
the
fourth
of
his
Ethicks
,
Aristot
.
Ethick
4.
lib.
cap.
4.
whatsoeuer
is
vsed
may
be
abused
,
and
so
contratiwise
;
and
indeed
the
better
the
thing
and
ordained
to
the
best
vse
,
is
soonest
and
most
fowly
abused
,
as
the
finest
cloth
is
soonest
stained
,
as
commonly
not
onely
those
of
the
Gnosticks
and
Valentinians
(
which
first
abused
this
Crosse
,
and
the
Image
of
the
virgin
Marie
)
but
all
other
hereticall
practises
haue
proceeded
from
some
good
ground
and
beginning
,
and
from
things
well
vsed
to
the
manifold
and
highest
abuse
of
the
same
.
Primo
ratio
.
Iustine
martir
in
dialogo
cum
Iudaeo
Triph.
&
alibi
.
Nazi●nzene
in
his
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
vbi
multade
Cruce
hac
.
For
so
doubtlesse
many
after
the
death
of
Christ
tooke
both
his
owne
picture
,
and
the
picture
of
the
virgin
his
mother
,
&
so
consequently
of
the
Crosse
it selfe
(
as
in
Irenaeus
it
appeareth
,
and
Iustine
Martir
)
in
token
of
their
loue
and
due
remembrance
they
bare
,
and
ought
to
haue
to
him
that
liued
in
the
true
shape
of
man
so
many
years
;
was
borne
of
a
virgin
,
and
died
also
for
our
sakes
vpon
the
Crosse
.
And
therefore
Saint
Cirill
answereth
Iulian
that
Apostata
,
that
if
the
Romanes
made
so
much
of
Iupiter
his
Eagle
,
Lib.
6.
contra
Iulianum
p.
135.
and
the
chayre
of
Numa
,
the
Christians
might
much
more
(
which
Iulian
so
much
derided
)
retaine
the
Crosse
of
Christ
,
and
the
signe
thereof
in
remembrance
of
him
that
dyed
vpon
the
Crosse
,
which
are
his
owne
words
.
And
therefore
the
Christians
at
this
day
set
vp
the
signe
of
this
Crosse
in
their
banners
and
Bounders
against
the
Turkes
,
who
like
vile
Antichrist
,
bid
daily
battell
,
and
shew
their
continuall
defiance
against
Christ
and
his
Crosse
.
Secunda
.
Whereupon
commeth
another
reason
that
mooued
the
Christians
so
aunciently
to
vse
this
Crosse
in
some
kinde
or
other
;
for
when
the
Christians
were
vpbrayded
by
those
many
Gretians
&
the
Gentiles
which
(
as
Paul
complained
in
his
time
)
made
but
a
mocke
and
scorne
of
the
Crosse
and
all
Christian
religion
,
1.
Cor.
2.
cap.
saying
,
they
beleeued
in
a
crucified
God
:
the
Christians
of
purpose
inuented
this
ceremonie
and
signe
of
the
Crosse
,
to
testifie
(
as
we
remember
also
in
our
forme
of
Baptisme
)
that
they
were
not
ashamed
of
the
Crosse
of
Christ
,
nor
afraide
to
confesse
him
that
died
vpon
the
Crosse
,
as
Saint
Cirill
sheweth
in
the
place
aboue
cited
,
and
Saint
Augustine
more
especially
in
his
eight
sermon
,
de
verbis
Apostoli
and
els
where
in
these
words
:
Cor
quidem
habemus
,
non
tamen
quale
vos
habetis
,
nec
pudet
nos
crucifixi
,
sed
in
parte
vbi
signum
pudoris
est
,
Nazianzenus
his
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
signum
Crucis
eius
habemus
.
And
that
these
scoffing
Grecians
did
so
despise
Iesus
as
Herode
did
,
and
scorned
them
that
professed
him
,
besides
Iulian
that
great
Apostata
(
against
whome
Saint
Nazianzene
and
Saint
Cirill
wrote
so
many
things
in
defence
of
Christ
,
and
specially
this
Crosse
in
the
sixt
booke
)
I
desire
all
to
consider
of
that
one
testimony
(
and
not
to
trouble
them
with
any
more
from
the
blasphemies
of
Porphirie
,
Celsus
and
the
rest
of
that
wicked
crew
)
which
Lucian
hath
left
behind
him
in
that
treatise
of
his
(
which
he
calleth
the
Rabble
of
Lyers
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
where
amongst
the
rest
he
reckoneth
our
Lord
Iesus
(
who
is
blessed
for
euer
)
calling
him
that
Syrian
Sophister
nailed
vnto
the
Crosse
or
Tranfiixum
Palo
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Philaster
de
haeresibus
.
In
regard
whereof
some
of
the
Christians
vsed
the
signe
of
the
Crosse
in
their
Rings
,
some
at
the
entrance
of
their
doores
as
Cirill
reporteth
,
some
in
their
foreheads
,
and
some
in
a
praeposterous
zeale
branded
their
owne
flesh
withall
.
The
like
also
was
practised
by
the
Iewes
,
calling
our
Sauiour
Christ
in
the
greatest
disgrace
Suspensum
,
the
hanged
man
.
To
whome
that
of
Hierome
may
very
fitly
be
opposed
,
as
arguing
both
the
antiquity
and
lawfulnesse
of
the
ceremony
,
In
his
preface
vpon
Iob
,
toward
the
end
.
and
more
specially
directed
by
the
author
himselfe
to
Aquila
the
Iew
,
and
the
rest
,
whose
words
are
these
,
Ego
qui
de
Christianis
parentibus
natus
sum
,
&
vexillum
Crucis
in
frontem
port●
,
&c:
wherein
that
godly
father
sheweth
his
iust
griefe
and
indignation
,
that
his
translation
was
not
so
well
regarded
as
that
of
Aquila
,
Simmachus
and
the
rest
,
iudaizantes
haretici
(
as
he
calleth
them
)
who
little
respected
the
honor
of
Iesus
,
as
he
sheweth
there
;
De
operibus
creationis
in
praefatione
.
3
Ratio
.
who
yet
was
to
be
the
end
and
rule
of
all
translations
,
as
Zanchius
obserueth
,
and
the
spirit
of
all
prophesie
is
the
testimonie
of
Iesus
,
Reuel
.
17.
The
last
reason
for
the
ancient
vse
thereof
was
(
as
Lactantius
and
Saint
Augustine
doe
guesse
)
the
imitation
and
expressing
of
that
ceremony
which
was
vsed
before
the
eating
of
the
Paschall
Lamb
,
by
crossing
the
postes
of
eache
house
with
the
bloud
;
but
indeed
the
true
reason
both
last
and
best
of
all
,
was
that
good
vse
and
end
the
Christians
made
of
it
,
all
one
with
that
which
we
haue
aboue
specified
,
namely
to
put
them
in
mind
of
Christ
and
his
passions
,
and
to
teache
them
what
they
had
to
indure
as
marked
thereunto
by
this
signe
,
of
which
Saint
Cirill
speaketh
most
plainlie
:
Haec
omnia
recordari
nos
facit
salutare
illud
lignum
,
and
presently
after
:
Lib.
6.
&
pag.
135.
136.
against
Iulian
the
Apostate
.
Praeciosi
Ligni
Crucem
facimus
in
memoriam
omnis
boni
&
omnis
,
virtutis
,
&
Christi
qui
haec
pro
nobis
in
cruce
perpessus
est
:
and
Saint
Augustine
in
his
20.
chap.
De
Catechisandis
rudibus
,
and
8.
Epistle
,
speaking
to
one
that
was
to
be
baptised
,
hath
these
words
:
Crucis
signo
in
fronte
hodie
tanquam
in
poste
signandus
&c.
To
which
may
be
added
that
of
Dionisius
and
Saint
Basill
and
much
more
arguing
the
auncient
vse
of
the
Crosse
from
those
many
things
falling
out
,
Eccles.
hierar
.
cap.
de
Baptis
.
Basil
.
de
spir.
sancto
.
and
so
commonly
and
generally
knowne
and
practised
in
Constantine
his
time
about
the
same
.
But
seeing
that
which
hath
been
aboue
remembred
sheweth
both
the
ancient
vse
of
this
ceremony
,
and
all
the
reasons
for
their
inuenting
and
vsing
the
same
agreeing
very
fitly
and
euery
way
to
our
times
(
in
which
so
many
Lucianists
and
Atheists
,
besides
Iewes
also
in
many
places
of
Christendome
,
abound
and
are
present
also
many
times
at
our
baptismes
)
I
hope
I
shall
not
need
to
spend
any
more
time
about
this
matter
which
(
as
I
heare
)
hath
exercised
many
other
of
late
,
who
I
presume
haue
made
these
stories
and
records
very
common
and
familiar
.
Only
I
will
adde
a
word
or
two
in
remembring
the
iudgements
of
some
learned
men
concerning
the
lawfulnesse
of
this
Crosse
,
wherein
because
the
iudgements
of
the
Ancient
fathers
(
which
indeede
some
of
them
gaue
to
much
vnto
it
)
as
Saint
Chrysostome
&c
)
may
iustly
be
suspected
,
and
are
so
censured
by
Fulke
;
I
will
alledge
some
fewe
against
whome
the
very
aduersaries
themselues
haue
neuer
as
yet
(
for
some
of
them
I
am
sure
)
taken
any
exception
As
first
for
Luther
and
Melanchton
,
Against
D.
Sanders
and
Martiall
.
who
with
master
Bucer
are
worthily
reputed
,
as
aboue
noted
,
for
the
learnedest
Diuines
in
their
times
.
Bucer
also
in
his
Catechis
.
and
de
recto
vsu
sacri
ministerii
.
The
first
in
his
Catechisme
,
and
the
other
in
their
Epistles
and
theologicall
counsels
allowing
not
onely
the
vse
of
the
Crosse
,
but
also
of
hony
,
salt
,
holy
water
&
such
like
which
in
these
dayes
are
taken
simply
and
in
euery
respect
by
those
that
haue
little
skill
to
examine
the
truth
thereof
,
for
damnable
Idolatry
.
Cassander
de
Baptismo
infanrum
pag.
95.
&c.
&
in
Thesibus
oppositis
thesibus
cuiusdam
improbantis
baptismi
ceremonias
.
Which
yet
Cassander
in
a
more
speciall
treatise
thereupon
,
doth
not
only
maintaine
,
but
sheweth
also
many
good
reasons
for
the
inuenting
and
continuing
the
same
in
the
Church
of
God
:
But
for
the
other
two
,
Docter
Fulke
and
Docter
Whitakers
,
two
most
worthy
ornaments
of
our
English
nation
,
I
presume
none
will
refuse
them
in
this
or
any
other
argument
,
the
one
making
the
Crosse
an
indifferent
ceremonie
,
and
in
regard
of
some
of
the
reasons
aboue
rehearsed
,
of
good
and
necessary
vse
;
whose
particular
words
for
one
place
amongst
the
rest
I
thinke
good
to
set
downe
out
of
his
answer
and
Reioynder
to
Martiall
his
reply
,
Article
5.
pag.
173
:
The
Christians
among
the
Pagans
marked
themselues
with
the
signe
of
the
Crosse
,
in
token
that
they
professed
him
that
was
crucified
:
afterward
to
put
themselues
in
mind
of
the
death
of
Christ
,
In
controuersia
de
baptismo
.
these
were
tollerable
vses
of
an
indifferent
ceremony
.
The
other
of
Docter
Whitakers
in
his
last
readings
almost
that
euer
he
had
in
the
vniuersity
of
Cambridge
(
which
many
heard
as
well
as
my selfe
)
auouching
that
not
only
the
signe
of
the
Crosse
,
but
also
salt
,
hony
and
oyle
might
very
safely
be
vsed
in
the
administration
of
baptisme
,
without
conscience
of
some
,
if
there
were
the
like
reason
to
vs
for
the
vse
thereof
,
as
was
to
those
speciall
primitiue
Churches
:
or
else
the
gouernors
of
any
Church
should
iudge
the
same
fit
or
requisite
to
be
vsed
.
And
thus
much
for
the
reasons
shewing
the
lawfulnesse
,
fitnesse
,
and
good
vse
of
the
Crosse
;
to
which
I
will
adde
the
excellent
conclusion
of
Cassander
in
the
place
aboue
named
.
Hoc
tantum
hoc
loco
efficere
voluimus
,
antiquissimas
has
&
longo
vsu
confirmatas
caeremonias
(
quae
citra
impietatem
seruari
possunt
)
non
esse
temere
insectandas
,
nec
pertinaciter
violandas
,
nec
earum
causa
Ecclesias
in
quibus
adhuc
earum
vsus
retinetur
perturbandas
:
sed
ex
Christiana
charitate
pacis
&
vnitatis
studio
obseruandas
;
adhibitis
his
cautionibus
,
vt
superstitionis
periculosae
siquid
immineat
,
occurratur
,
&
nihilominus
huius
Sacramenti
institutio
,
vsus
&
mysterium
fidelibus
studiose
explicetur
,
&
amplissime
commendetur
,
vt
&
Christo
suus
ex
fide
honos
,
&
Ecclesiae
sua
ex
charitate
reuerentia
tribuatur
.
CHAP.
IIII.
Examining
and
answering
those
many
reasons
which
are
vsually
alledged
against
the
Crosse
,
or
any
other
such
ceremonies
to
be
simply
wicked
:
and
to
be
,
not
in
themselues
and
in
their
owne
nature
,
vtterly
vnlawfull
.
NOw
it
followeth
to
consider
of
such
reasons
as
haue
beene
vsually
and
of
late
more
especially
obiected
against
it
and
the
vse
of
it
in
our
Church
:
the
which
for
order
sake
may
thus
be
deuided
.
Namely
to
be
such
as
would
argue
it
to
be
vtterly
vnlawfull
in
it
owne
nature
euery
way
,
or
els
respectiuely
,
and
by
accidentall
abuse
and
scandall
thereupon
,
since
first
it
hath
beene
deuised
and
vsed
in
the
Church
and
Sacrament
of
Baptisme
.
Of
the
first
kind
,
the
first
and
worst
of
all
I
thinke
is
that
strange
assertion
broched
by
some
of
late
sort
,
but
originally
deriued
from
the
Manichees
,
&
sometimes
but
in
a
more
scholer-like
sort
&
cause
taken
vp
by
that
learned
Lutheran
Illiricus
;
that
nothing
in
the
world
for
choyce
or
vse
,
and
whole
nature
of
it
is
indifferent
to
any
:
but
either
simply
and
particularly
forbidden
or
commanded
:
and
so
not
only
the
crosse
,
but
all
other
ceremonies
inuented
by
man
,
and
orders
in
ciuill
things
for
any
good
vse
in
the
Church
especially
,
or
common
wealth
,
to
be
vtterly
vnlawful
.
To
which
a
double
answer
may
be
rendred
:
First
that
the
very
ground
of
this
kind
of
building
is
very
sandy
&
vnsound
,
taking
away
,
and
euen
abolishing
the
very
nature
of
things
and
order
of
Gods
creation
:
whereas
the
trueth
is
,
both
many
actions
of
men
,
much
more
the
quality
and
condition
of
some
things
in
themselues
,
are
neither
good
nor
bad
;
but
indifferent
,
and
so
are
left
to
mans
choice
or
refusall
:
so
that
if
he
do
them
,
or
do
them
not
,
vse
them
or
vse
them
not
,
more
or
lesse
,
no
conscience
of
sinne
(
as
Luther
speakes
out
of
Augustine
)
can
arise
from
them
:
Mat.
15.
such
are
,
to
vse
or
not
to
vse
this
or
that
meate
drinke
or
apparrell
,
which
defile
not
the
man
,
to
exercise
this
or
that
kind
of
recreation
,
and
to
doe
the
one
and
not
the
other
,
or
none
of
them
both
oftner
,
or
more
seldome
,
longer
or
lesse
while
,
and
such
like
.
Yea
in
morall
and
will
actions
themselues
,
to
giue
thus
much
or
thus
little
to
that
man
,
rather
then
another
,
as
acts
of
curtesie
and
gratuity
,
and
such
like
a
thousand
&
Ecclesiasticall
also
,
as
singing
&
ceremonies
more
or
lesse
.
In
Opusculis
.
Insomuch
as
some
(
and
euen
master
Beza
himselfe
)
not
without
good
shew
of
trueth
and
reason
for
it
,
haue
spoken
and
written
the
cleane
contrary
:
and
made
all
actions
whatsoeuer
in
themselues
to
be
neither
good
nor
bad
,
but
indifferent
:
as
the
actes
of
the
foulest
sinnes
,
murther
and
adultery
,
in
the
matter
of
warre
and
extreme
punishment
:
and
matrimoniall
duties
are
then
good
,
and
therefore
not
simply
wicked
,
being
once
clothed
with
their
due
circumstances
(
as
the
Schooles
speake
)
which
make
euery
action
good
or
bad
.
The
morality
whereof
Aristotle
that
great
Master
maketh
to
consist
in
the
manner
of
doing
,
Lib.
2.
of
his
Ethicks
.
and
end
for
which
it
is
done
:
including
therein
the
intent
of
the
doer
,
and
due
circumstances
thereunto
belonging
.
Which
point
being
somewhat
nyce
and
easily
drawne
into
abuse
,
I
wish
should
very
warily
be
handled
,
and
wisely
harkned
vnto
,
for
feare
of
that
which
experience
hath
shewed
in
some
to
cast
all
hand
ouer
head
as
in
Iob.
22.
and
Mala.
3.
vers.
14.
and
such
like
:
howbeit
if
their
meaning
be
of
any
action
already
done
,
or
any
thing
already
vsed
as
being
determined
of
before
in
our
choice
to
any
end
,
accompanied
with
circumstances
necessarily
following
the
same
,
then
we
ioyn
with
them
against
all
indifferency
,
and
the
disputation
were
very
friuolous
,
and
de
non
ente
,
as
we
say
.
Secondly
we
answer
that
in
case
such
expresse
commandement
were
necessary
for
euery
particular
thing
&
action
,
especially
in
all
matters
of
Gods
seruice
,
there
is
sufficient
expresse
warrant
(
as
we
haue
aboue
shewed
)
for
this
and
other
ceremonies
to
make
them
good
and
necessary
also
being
once
commaunded
(
ex
necessitate
mandati
at
the
least
vt
scholae
)
to
be
vsed
;
as
namely
that
place
in
the
Corinthians
which
chargeth
the
Church
gouernors
to
ordaine
all
things
tending
to
decencie
,
1.
Cor.
14.
v.
26.
and
40.
compared
together
.
order
and
edifying
in
the
church
,
and
not
only
(
as
these
newe
Masters
would
haue
it
)
to
see
all
things
particularly
expressed
in
the
word
to
be
done
with
such
decency
and
due
circumstances
,
according
to
the
speciall
commandements
of
GOD
herein
,
which
were
infinite
,
and
so
impossible
;
and
answerably
all
vnder
authority
to
obey
and
vse
the
same
,
for
otherwise
a
man
might
preache
in
his
doublet
and
hose
,
or
any
other
more
disguised
apparell
,
for
any
thing
is
any
where
particularlie
commanded
or
forbidden
to
the
contrary
.
And
as
it
is
most
credibly
reported
of
one
of
these
(
rather
wilfull
then
weake
refusers
of
our
ceremonies
)
in
Northhamptonshire
,
that
lighting
from
horseback
in
trauellers
array
,
both
preached
the
word
and
administred
the
Sacrament
in
those
riding
habites
,
booted
and
spurd
,
all
vgly
and
spattred
,
saying
that
all
other
fit
behauiours
were
but
ceremonies
.
And
I
maruaile
what
warrant
these
men
haue
for
their
Turkish
gowns
,
prety
kinds
of
ruffes
and
such
like
many
(
which
we
no
way
condemne
)
more
then
we
haue
for
the
Surplise
and
Crosse
and
other
ceremonies
,
there
being
as
much
for
this
first
argument
and
many
other
that
follow
to
be
said
against
them
,
as
against
these
;
except
only
they
are
therefore
lesse
warrantable
,
because
they
are
commanded
by
the
Magistrate
,
and
Christian
magistrate
also
,
either
whereof
make
them
from
being
indifferent
altogether
necessary
.
The
second
reason
to
prooue
them
simply
wicked
is
in
briefe
thus
much
,
that
because
they
are
outward
formes
deuised
by
man
to
vse
of
religion
,
they
are
flatly
against
the
second
commandement
being
indeed
such
as
in
their
kind
are
worshipped
,
or
at
the
least
made
means
of
worship
,
as
they
say
,
and
included
in
that
condemning
word
in
the
second
commandement
:
Thou
shalt
not
worship
them
,
&c:
as
whereby
all
vse
of
religion
is
signified
,
and
things
vsed
therein
inuented
by
man
whatsoeuer
.
For
answer
whereunto
we
haue
alreadie
aboue
shewed
what
is
forbidden
according
to
the
true
meaning
and
scope
of
the
word
worship
,
or
the
second
commandement
and
word
of
God
in
generall
.
Where
first
it
is
to
be
noted
,
that
no
other
outward
formes
howsoeuer
deuised
by
man
to
any
vse
whatsoeuer
,
are
any
farther
forbidden
therein
then
as
they
are
inuented
or
any
way
vsed
to
represent
the
incomprehensible
God
or
any
person
of
the
Trinity
,
for
their
better
conceiuing
of
them
or
worshipping
of
them
thereby
:
or
els
secondly
to
be
any
meanes
of
the
same
nature
with
the
word
,
Sacrament
,
and
such
like
,
wherby
to
worship
and
please
God
,
&c.
for
which
God
will
certainly
according
to
his
word
and
promise
blesse
the
vsers
thereof
.
Now
God
forbid
that
our
Crosse
or
any
other
ceremonies
should
haue
any
such
vse
,
intent
or
meaning
in
them
,
but
only
(
as
we
said
before
)
at
the
most
to
stir
,
guide
and
direct
vs
,
and
our
weaknesse
(
beyond
which
,
I
meane
our selues
,
they
haue
no
vse
or
consideration
at
all
toward
religion
)
to
the
more
zealous
,
feruent
,
decent
and
orderly
performing
any
of
our
obsequies
and
seruices
to
God
.
And
so
to
grant
that
by
the
word
to
worship
,
all
religious
seruice
is
meant
(
which
notwithstanding
is
wholly
contained
in
the
first
commandement
)
yet
doth
it
no
way
touch
this
Crosse
,
which
hath
no
such
religious
vse
in
it
,
or
any
way
allowed
to
be
exercised
and
performed
in
any
kind
or
least
degree
by
it
:
but
only
to
be
a
memoratiue
signe
vnto
vs
to
helpe
our
weaknesse
,
and
a
manifest
and
worthy
argument
to
others
especially
Christ
his
enemies
,
how
wee
are
not
ashamed
of
this
his
badge
and
cognisance
,
In
the
Canons
so
termed
and
accounted
not
vnfitlie
of
vs
that
vse
it
:
and
hath
not
any
reference
at
al
to
God
either
to
expresse
him
by
,
or
any
of
the
persons
in
Trinity
,
or
to
worship
him
therein
,
as
any
meanes
thereof
,
which
are
the
things
that
are
only
forbidden
and
condemned
in
the
second
commandement
,
and
not
against
the
helpes
of
nature
and
art
to
supply
mans
wants
and
weaknesse
in
dealing
with
God
,
&
in
respect
of
any
duety
to
be
performed
by
him
,
which
in
all
ages
had
been
and
must
needs
be
inuented
and
appointed
for
the
decent
,
orderly
,
and
more
powerfull
and
liuely
performing
any
duty
to
God
or
man
.
The
third
reason
to
shew
it
most
wicked
,
is
because
the
thing
it selfe
is
worshipped
and
so
is
Idolatrous
(
as
some
except
)
or
at
the
least
,
the
vse
of
it
and
other
ceremonies
,
as
the
best
studied
of
them
haue
obiected
,
is
diuine
worship
.
Which
if
it
be
true
,
both
are
flatly
against
the
first
commaundement
in
the
highest
degree
,
which
forbiddeth
any
thing
to
be
worshipped
but
the
onely
true
God
,
and
all
kinds
,
parts
and
manners
of
worship
inward
or
outward
to
be
giuen
to
any
but
to
him
only
;
and
so
also
against
the
second
commandement
inhibiting
and
condemning
all
kinds
and
meanes
of
worship
,
but
such
as
himselfe
shall
appoint
and
allow
,
whereof
the
Crosse
and
all
such
ceremonies
we
al
confesse
are
none
.
But
to
answer
this
argument
,
if
the
first
were
true
(
I
durst
confidently
say
)
we
had
no
true
Church
at
all
,
or
at
the
least
any
sound
but
a
most
sicke
one
(
vt
Morneus
de
Romana
)
that
shold
maintaine
by
doctrine
and
practise
such
damnable
Idolatry
:
In
his
counsels
and
godly
Letters
.
which
was
euer
the
cause
of
diuorce
betwixt
God
and
his
old
people
,
I
meane
for
GOD
his
giuing
them
ouer
to
strange
iudgements
,
as
Master
Greenham
that
godly
and
wise
man
well
obserued
.
And
it
is
a
wonder
(
as
our
wise
Soueraigne
of
late
answered
some
of
them
)
that
hauing
such
an
opinion
of
our
Church
and
ceremonies
,
they
should
endure
to
stay
so
long
in
it
.
And
for
the
second
,
we
flatly
deny
the
vse
of
the
Crosse
or
any
other
to
be
in
any
sence
diuine
worship
,
or
any
part
of
it
,
yea
or
so
much
as
any
way
properly
belonging
to
the
essence
and
nature
of
it
,
or
necessarily
required
to
it
,
or
in
it
:
as
if
either
the
doing
of
it
were
a
thing
or
action
proceeding
from
vs
,
pleasing
or
honoring
God
withall
,
or
so
much
as
any
signe
vsed
by
vs
to
testifie
any
part
of
our
worship
to
God
,
or
to
declare
the
same
thereby
vnto
men
.
For
then
indeede
it
were
meere
will-worship
,
and
such
as
for
which
God
would
rather
many
waies
curse
vs
then
blesse
vs
at
all
,
as
Esay
1.
and
2.
Colossi
:
Nay
we
make
it
not
so
much
as
the
least
meanes
of
God
his
worship
,
which
were
certainly
euill
and
forbidden
by
the
second
commandement
.
And
whereas
it
is
further
obiected
to
this
argument
,
that
these
ceremonies
are
therefore
diuine
worship
,
because
the
legall
ceremonies
were
diuine
worship
,
being
euery
way
of
the
same
nature
;
I
answer
first
,
that
no
Diuinity
can
make
it
good
that
any
ceremony
legall
or
Euangelicall
(
neuer
so
much
commanded
,
is
in
any
sense
to
be
called
worship
,
or
allowed
for
any
part
of
it
(
both
which
belong
to
the
first
commandement
)
all
worship
being
some
kind
of
action
inward
or
outward
,
from
the
inferior
to
the
superior
:
whereas
the
ceremonies
of
the
Law
it selfe
,
are
cleane
of
another
nature
,
being
at
the
most
none
other
then
meanes
,
or
rather
helpes
appointed
by
God
for
those
times
,
for
the
more
easie
seruing
of
him
,
and
keeping
that
stubborne
people
vnder
the
yoake
of
that
pedagogy
,
when
the
Church
was
yet
in
her
infancy
;
and
so
the
true
consideration
of
them
,
their
nature
,
and
vse
is
vnder
the
second
commandement
.
Secondly
we
answer
that
the
legall
ceremonies
and
those
wee
speake
of
,
differ
as
farre
as
the
two
Sacraments
of
the
Gospell
from
all
other
holy
signes
and
representations
of
holy
things
;
for
as
the
word
of
commandement
and
promise
maketh
them
Sacraments
,
as
Augustine
saith
well
,
and
so
meanes
of
Gods
worship
and
certaine
good
things
to
our selues
:
so
all
other
deuoide
of
that
word
promising
aswell
as
commanding
,
remaine
matters
of
another
nature
,
and
doe
indeed
differ
essentially
,
which
is
as
we
say
in
Schooles
,
genere
&
definitione
:
So
that
if
we
would
define
those
ceremonies
and
Sacraments
,
we
must
giue
them
a
Genus
aequiuocal
from
this
commandement
of
GOD
,
as
whose
nature
is
in
this
kind
of
our
conceiuing
them
now
altered
to
be
indeed
ordinances
of
God
,
1.
Cor.
11.
as
Exo.
12.
and
Cor.
11.
whereas
the
other
are
only
actions
of
men
,
or
things
inuented
&
made
choice
of
by
them
,
and
so
remaine
for
their
proper
notion
and
terme
to
my
mind
;
howsoeuer
ordained
to
holy
vses
by
them
that
haue
authority
to
separate
and
determine
things
to
such
vses
,
who
haue
no
kind
of
power
to
make
such
ordinances
being
only
to
be
appointed
by
GOD
,
as
the
second
commandement
prouideth
.
Neither
are
ill
actions
in
Gods
worship
,
or
whereby
God
is
better
worshipped
by
vs
(
much
lesse
signes
,
helpes
and
meanes
therein
)
presently
the
worship
of
God
it selfe
;
neither
yet
are
all
ceremonies
actions
:
but
whether
they
be
actions
,
gestures
,
or
any
outward
habites
ordained
and
appointed
only
by
man
,
they
are
no
other
but
helpes
only
;
howbeit
commanded
once
by
God
as
the
legall
ceremonies
were
,
the
best
and
greatest
of
them
are
but
meanes
and
helpes
whereby
the
better
and
more
easily
to
worship
GOD
by
;
and
in
those
such
meanes
as
he
hath
appointed
priuately
or
publiquely
with
any
power
,
faculty
or
action
of
body
or
soule
,
which
are
the
sole
and
all
the
parts
of
Gods
worship
from
man
.
And
lastly
I
conclude
this
answer
,
that
these
ceremonies
we
speake
of
,
are
neither
in
themselues
worship
of
God
,
or
any
meanes
thereof
,
nor
yet
any
strange
manner
of
seruing
God
,
so
often
condemned
in
holy
Scripture
,
with
that
determination
herein
of
Georgius
Cassander
in
his
answer
to
one
that
carped
at
and
condemned
all
ceremonies
vsed
in
baptisme
.
In
responsione
ad
obiectiones
contra
ceremonias
in
baptismo
vsitatas
.
Alienus
modus
est
colendi
Deum
qui
vel
pugnat
cum
vero
culius
,
vel
abducit
a
vero
cultu
Dei
(
which
is
a
short
summe
of
things
forbidden
in
the
second
commandement
)
non
qui
eò
institutus
est
vt
homines
ad
verum
Dei
cultum
ducat
,
&
ad
eius
obseruationem
informet
.
Nor
any
other
meanes
as
helpes
to
our
weaknesse
are
forbidden
by
Christ
in
the
fifteenth
of
Mathew
vnder
these
words
(
In
vaine
doe
they
worship
me
,
Mat.
15.
v.
9.
teaching
for
doctrines
mens
precepts
or
traditions
)
but
onely
such
as
whereby
the
superstitious
heart
of
man
supposeth
to
please
GOD
,
or
any
way
demereri
Deum
(
as
wee
say
)
to
procure
GODS
mercy
and
goodnesse
to
vs
,
or
whereby
(
as
Christ
himselfe
obiected
to
the
Iewes
)
the
commandement
of
GOD
,
or
any
part
thereof
is
preiudiced
,
made
voide
,
or
incumbred
,
not
adorned
and
helped
forward
,
as
by
these
we
speake
of
.
That
other
reason
of
being
an
Image
&
so
forbidden
by
name
(
and
in
their
sense
also
by
the
second
commandement
)
albeit
Peter
Martir
and
Bishop
Iewell
also
(
as
Doctor
Fulke
remembreth
against
Sanders
)
about
this
argument
of
Images
,
wil
not
grant
the
Crosse
vsed
by
vs
,
or
els
as
it
was
vsed
in
the
primitiue
Church
,
to
be
any
Image
at
al
:
yet
because
in
the
largest
extent
and
true
signification
of
the
Hebrew
word
vsed
to
signifie
the
same
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
at
the
least
some
such
thing
forbidden
in
that
commandement
,
we
will
not
(
as
indeed
we
need
not
)
oppose
their
authority
in
this
point
;
seeing
as
we
haue
aboue
shewed
,
no
such
kind
of
Images
are
any
way
forbidden
by
the
true
scope
and
meaning
of
that
commandement
in
generall
,
or
any
particular
word
or
clause
contained
therein
,
or
any
part
of
God
his
word
;
being
no
waies
made
,
nor
by
any
meanes
allowed
or
defended
to
represent
the
Godhead
or
any
person
of
the
Trinity
,
or
els
to
be
any
meanes
at
all
for
our
better
conceiuing
or
seruing
any
of
them
:
much
lesse
as
to
which
the
least
part
of
diuine
worship
inward
or
outward
is
or
ought
to
be
performed
or
applied
,
which
the
first
commandement
directly
prouideth
against
,
and
which
I
take
it
,
is
the
summe
of
all
our
defenses
or
replies
vsed
by
any
of
our
learned
writers
for
the
vse
or
abuse
of
the
Crosse
,
or
against
any
kind
of
Images
.
About
which
(
I
suppose
)
there
would
neuer
haue
bin
such
hot
and
vnnecessary
contention
betwixt
the
East
and
West
Churches
of
GOD
in
generall
,
if
these
things
had
beene
thoroughly
considered
of
,
and
the
controuersie
it selfe
(
so
farre
as
it
may
be
so
truely
and
in
it
owne
nature
termed
)
fully
discussed
and
determined
.
But
because
I
haue
in
the
second
Chapter
sampled
these
things
,
together
with
many
particulars
of
like
nature
,
as
namely
one
aboue
the
rest
to
paint
Deaths
head
,
to
put
vs
in
mind
of
Death
,
and
to
prepare
vs
thereunto
,
would
equally
be
found
vnlawfull
by
their
expositions
and
exceptions
,
or
to
write
any
thing
in
greater
letters
for
better
remembrance
of
any
part
of
Gods
mercies
and
iudgements
.
And
because
also
the
greatnesse
of
the
argument
in
generall
doth
deserue
of
it selfe
,
and
through
some
more
speciall
and
importunate
traducements
of
my selfe
by
some
more
seuere
censurers
of
my
poore
paynes
hereabout
in
another
kind
(
wherein
I
desired
to
giue
satisfaction
to
this
argument
)
may
happely
vrge
me
to
a
more
particular
consideration
and
discourse
about
the
same
hereafter
)
I
will
leaue
it
for
this
time
,
and
come
to
that
other
and
last
reason
of
this
first
ranke
,
arguing
the
vnlawfulnesse
of
this
Crosse
simply
and
in
it
owne
nature
:
which
is
,
because
being
with
many
other
ceremonies
most
of
them
artificiall
and
of
mans
deuising
,
and
withall
Ecclesiasticall
,
as
we
all
grant
,
are
yet
notwithstanding
significant
to
the
Church
of
GOD
,
and
of
mysticall
vse
,
representation
and
signification
(
there
being
no
warrant
or
Scripture
in
particular
or
generall
expresly
or
by
consequence
for
any
such
ceremonies
.
)
To
which
because
I
haue
answered
in
a
larger
discourse
(
which
God
willing
shall
not
be
long
from
the
worlds
censure
)
somewhat
in
examining
that
cauil
&
exception
against
our
Church
,
how
far
foorth
Matrimony
signifieth
the
mysticall
vnion
betwixt
Christ
and
his
Church
(
as
is
read
in
our
solemnization
thereof
)
I
may
be
a
little
the
briefer
herein
.
The
argument
it selfe
standing
vpon
a
very
small
and
weake
foundation
of
all
other
.
For
these
ceremonies
first
being
enioyned
and
appointed
by
lawfull
authority
to
a
good
end
,
without
heresie
or
error
thereabout
in
our
doctrine
,
or
superstition
,
or
any
kind
of
manifest
impiety
and
pollution
in
our
practising
of
them
,
we
haue
many
waies
sufficient
warrant
for
any
of
them
in
the
word
of
GOD
:
neither
are
any
of
them
done
without
,
or
besides
Gods
warrant
and
allowance
by
his
word
,
as
in
the
declaration
of
this
point
in
our
treatise
before
we
haue
shewed
,
being
done
to
that
generall
end
of
all
our
actions
in
respect
of
God
,
Rom.
14
:
Whether
we
eate
or
drinke
,
or
whatsoeuer
els
we
do
(
being
matters
as
free
for
particulars
in
choyce
and
variety
,
and
indifferent
(
as
these
ceremonies
)
doe
them
all
to
the
glory
of
GOD
,
1.
Cor.
14.27
.
and
40.
vers
.
and
that
other
no
lesse
generall
in
respects
of
men
and
the
whole
Church
of
God
:
1.
Cor.
14.
Let
all
things
be
done
to
edifying
,
comlinesse
and
order
:
Insomuch
as
we
are
so
far
from
doubting
,
whether
these
things
done
in
this
manner
and
to
these
ends
especially
,
inioyned
and
commanded
by
lawfull
authority
,
be
pleasing
vnto
God
,
according
to
Rom.
14.23
:
(
so
far
foorth
as
things
indifferent
and
of
that
nature
are
said
to
please
God
)
as
that
being
omitted
either
by
the
magistrate
in
not
appointing
them
,
or
by
the
subiect
of
any
place
by
not
obseruing
them
,
they
are
to
be
censured
for
manifest
breaches
of
Gods
commandement
.
Secondly
to
allow
a
ceremony
,
and
not
to
be
significant
,
were
to
imagine
a
shadow
without
a
substance
;
all
of
them
being
outward
signes
,
and
so
necessarily
significant
of
some
inward
disposition
of
the
will
affecting
,
shewing
or
expecting
any
thing
:
as
Fulke
against
Sanders
on
the
missals
,
and
books
that
way
written
very
many
especially
by
Durandus
in
his
Rationali
diuinorum
(
albeit
some
haue
called
it
,
and
that
not
without
reason
for
some
things
therein
conteined
,
an
vnreasonable
booke
)
may
euidently
appeare
.
And
that
the
Church
of
God
hath
in
all
ages
lawfully
and
without
any
contradiction
of
God
or
man
inuented
and
appointed
such
ceremonies
,
the
better
to
testifie
their
repentance
,
and
humiliation
,
for
cause
of
ioy
and
thanksgiuing
(
which
conteine
in
a
manner
the
whole
summe
of
mans
duties
to
God
)
all
the
ceremonies
vsed
at
fasts
or
feastes
doe
demonstrate
to
all
the
world
,
whereof
that
one
is
very
memorable
,
not
only
in
the
feast
of
Purim
it selfe
,
which
was
an
inuention
and
appointment
of
the
Church
at
that
time
,
as
well
as
many
other
which
we
haue
aboue
remembred
,
but
one
speciall
ceremony
which
the
Iewes
retaine
vnto
this
day
:
which
is
,
that
whensoeuer
the
name
of
Haman
is
repeated
in
the
Scripture
to
be
read
on
that
Festiuall
,
all
stand
vp
and
beate
the
formes
and
seates
with
their
hands
and
feete
,
for
their
generall
better
remembraunce
of
that
great
benefit
of
their
deliuerance
from
that
cruell
Haman
,
and
signifying
their
detestation
of
that
intendment
of
his
for
euer
.
Antonius
Margarita
Iudaeus
baptizatus
de
caeremoniis
Iudaeorum
.
Tertullian
de
Corona
militis
.
And
Tertullian
more
neere
to
our
purpose
,
vpon
occasion
of
that
souldiers
refusal
,
speaketh
thus
in
generall
of
the
habites
of
Christians
sutable
to
the
bloud
and
passions
of
Christ
,
hath
these
words
:
Rubricati
incedimus
,
&
amentes
perhibemur
:
Whereunto
also
that
of
significant
names
giuen
at
Baptisme
and
so
vpon
conscience
of
sinne
enioyned
by
their
Masters
(
who
are
by
many
accounted
most
iudicious
amongst
themselues
)
may
fitly
be
adioyned
:
which
doe
not
only
put
those
children
and
the
speciall
congregation
present
at
their
baptizing
to
thankfulnesse
and
obedience
(
which
are
the
summe
of
all
Christian
duties
)
but
also
are
of
all
other
ceremonies
inuented
by
man
most
significant
,
and
that
of
the
greatest
matters
of
our
faith
and
profession
in
this
life
,
and
future
hope
and
expectation
for
the
life
to
come
:
as
namely
Repent
(
as
some
haue
beene
called
)
which
is
the
summe
of
all
those
significant
ceremonies
of
dipping
and
rising
againe
out
of
the
water
,
importing
the
death
and
resurrection
of
Christ
,
and
so
consequently
our
regeneration
,
as
Rom.
8
:
and
one
other
(
dust
)
vsed
also
by
them
,
signifying
our
mortality
:
and
lastly
that
common
and
very
significant
ceremony
(
which
many
Diuines
doe
teache
it
in
their
praiers
&
preaching
also
,
to
be
for
our
continuall
vse
and
practise
:
)
when
as
by
lying
downe
in
our
beds
,
and
rising
vp
againe
,
is
signified
vnto
vs
our
lying
downe
in
our
graue
and
the
resurrection
of
our
flesh
againe
:
which
is
a
matter
of
our
highest
faith
and
expectation
from
Christ
Iesus
his
flesh
and
spirit
,
from
which
all
our
spirituall
hope
and
comforts
are
deriued
.
All
which
so
long
as
they
conteyne
no
error
or
superstition
in
them
,
nay
yet
through
singularity
violate
any
wholsome
constitution
made
to
the
contrary
,
nor
lastly
through
nouelty
and
weaknesse
of
iudgement
,
giue
occasion
not
onely
of
vnnecessary
scandall
,
and
too
too
truly
giuen
,
but
also
at
sometimes
of
scoffing
and
scorning
to
some
profane
spirits
at
such
holy
mysteries
(
in
which
the
least
action
and
gesture
ought
to
carry
a
due
reuerence
,
port
and
Maiesty
)
I
thinke
no
man
of
vnderstanding
can
iustly
mislike
them
:
Thirdly
these
men
forget
what
a
broad
difference
there
is
betweene
sundry
kinds
of
ceremonies
,
which
all
notwithstanding
are
significant
,
and
can
no
otherwise
be
.
For
which
end
I
could
wish
them
to
peruse
that
which
Chemnisius
that
most
learned
Lutheran
and
graue
Diuine
hath
,
in
his
answer
&
examination
of
the
Councell
of
Trent
,
In
his
examination
of
the
Councell
of
Trent
▪
Aquinas
tertia
parte
Summae
quaest.
60.
Art.
3.
about
this
very
matter
of
the
Crosse
and
Images
so
grosly
abused
by
the
Papists
:
where
making
out
of
the
Schooles
some
Signes
prognosticall
,
some
Collatitiall
,
some
memoratiue
,
some
Demonstratiue
,
&c.
neither
he
nor
any
iudicious
Diuine
in
the
world
doth
,
or
euer
did
condemne
all
memoratiue
Signes
,
of
which
kind
and
nature
we
haue
euer
holden
and
maintained
the
Crosse
,
but
no
way
of
power
or
the
least
hability
to
confer
and
conuey
any
grace
or
good
vnto
the
Church
,
or
any
creature
,
as
the
old
heretickes
by
Irenaeus
his
story
gaue
vnto
it
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
which
I
expound
)
power
to
remoue
&
dispell
euill
,
Irenaeus
lib.
10.
cap.
24.
and
to
confirme
and
establish
any
good
:
which
for
many
particulars
,
and
the
worst
vse
of
all
,
many
foolish
,
superstitious
,
and
idolatrous
Papists
haue
taken
vp
and
taught
in
the
world
.
Howbeit
for
being
memoratiue
signes
,
and
instructions
for
things
present
,
or
to
come
,
which
may
be
helpes
vnto
any
our
manifold
weaknesses
(
as
abouesaide
)
we
cannot
yet
see
any
sufficient
reason
against
them
:
and
I
would
be
beholding
to
any
that
should
make
any
full
,
sound
,
and
good
demonstration
to
the
contrary
.
And
so
I
conclude
this
Chapter
and
mine
answer
to
the
first
kind
of
Obiections
with
two
excellent
sentences
of
Georgius
Cassander
in
the
place
before
cited
:
Quamuis
verbum
Dei
sacris
literis
consignatum
,
&
sacramenta
nobis
ab
ipso
relicta
plenam
institutionem
contineant
,
tamen
non
inanis
est
opera
illorum
qui
verbi
intelligentiam
&
sacramentorum
significantiam
pluribus
verbis
&
signis
,
modo
diuino
verbo
non
aduersentur
explicandam
&
in
hominum
animis
defigendam
putarunt
.
And
anon
after
:
Qui
non
iuuantur
ombris
caeremoniarum
eo
quod
norint
veritatem
,
tollerent
eas
(
vbi
opus
est
)
propter
Charitatem
.
And
one
other
grand
decree
and
kind
of
Anathema
vsed
by
the
Iewes
,
and
euery
way
as
fitly
to
be
applied
to
our
ceremonies
,
Hospinian
de
festis
Iudaeorum
&
caeremoniis
paschatis
cap.
5.
pa.
19.
and
to
be
denounced
against
manifest
despisers
and
deprauers
of
them
:
Qui
contemnit
festa
solennia
&
coetus
Ecclesiasticos
,
quia
irritum
facit
faedus
Abrahami
Patris
nostri
,
non
habebit
partem
futuri
saeculi
:
which
Hospinian
applieth
to
our
ceremonies
.
CHAP.
V.
Answering
the
obiections
of
the
Crosse
,
being
vsed
for
an
Idoll
sometimes
,
and
so
retained
yet
in
some
places
of
the
world
.
THE
other
reasons
vsually
made
against
any
vse
of
the
Crosse
in
holy
baptisme
or
any
other
administration
appertaining
to
religion
,
or
any
part
of
Gods
seruice
,
are
taken
from
certaine
accidentall
occasions
which
haue
fallen
out
in
the
world
,
and
the
Church
of
God
it selfe
about
this
Crosse
:
being
either
not
vnderstood
,
or
misconstrued
,
or
too
too
hardly
censured
by
some
,
which
vpon
their
owne
conceipt
haue
growen
into
great
mislike
of
the
same
;
or
lastly
because
it
hath
beene
abused
at
any
time
to
superstition
and
idolatry
.
The
first
whereof
may
be
that
of
their
last
coyning
,
for
any
thing
I
haue
read
or
heard
,
except
only
that
by
way
of
proiect
and
collaterall
kind
of
answer
,
Doctor
Fulke
against
Sanders
might
suggest
something
to
this
exception
,
very
quickly
apprehended
by
such
busie
spirits
,
Fulke
against
Sanders
of
Images
.
and
the
cauelling
wits
of
so
many
Sophisters
and
impostors
in
these
daies
:
for
so
that
truely
famous
learned
man
telleth
Sanders
and
his
complices
,
that
they
might
as
well
worship
those
torturing
engines
wherewith
Martyrs
were
cruelly
handled
and
ended
their
liues
withall
,
as
this
of
the
Crosse
vppon
which
our
Sauiour
Christ
endured
such
cruelty
and
shame
:
which
rather
is
worthy
of
all
detestation
,
as
this
replyer
against
it
inferreth
thereupon
,
then
of
any
such
honourable
mention
as
is
made
thereof
in
the
administration
of
Baptisme
.
To
which
(
albeit
vnworthy
of
any
answer
)
being
a
grosse
and
foule
fallation
ab
ignoratione
Elenchi
(
as
we
say
)
the
argument
being
not
ad
idem
:
for
this
honorable
mention
of
the
Crosse
is
not
made
by
vs
,
because
it
was
a
meanes
of
tormenting
so
innocent
a
person
(
howsoeuer
also
not
the
instrument
,
but
the
deuisers
and
actors
of
so
wicked
a
practise
,
deserue
all
the
blame
herein
)
but
because
it
pleased
God
to
permit
,
and
so
it
was
effected
in
time
,
that
his
owne
Sonne
should
by
so
shamefull
a
death
(
the
better
to
declare
the
greatnesse
of
our
miseries
and
his
owne
mercies
)
procure
our
peace
.
Which
in
respect
of
the
worthines
of
the
person
,
and
omnipotency
of
Gods
power
and
mercy
might
no
doubt
otherwise
haue
been
accomplished
:
but
that
now
being
done
,
and
(
as
the
Schooles
speake
)
omnia
dum
sunt
necesse
est
vt
sint
:
we
therefore
iustly
doe
,
and
indeede
necessarily
ought
to
retaine
all
possible
meanes
for
the
due
remembrance
of
it
:
neither
may
those
accidents
thereabout
any
more
cause
vs
to
detest
the
thing
it selfe
,
or
forbeare
the
mentioning
of
it
,
then
if
an
honest
mans
sword
should
in
it selfe
be
hated
for
any
cruelty
wrought
by
it
:
or
which
is
more
fit
,
if
any
man
should
euermore
loath
and
detest
those
burning
,
cutting
,
and
cauterising
yrons
by
which
our
health
(
when
there
is
no
other
remedy
)
hath
sometimes
been
procured
.
In
Asceticis
.
Which
Saint
Basill
saith
in
his
moralls
we
doe
well
abide
,
loue
and
like
:
although
we
cannot
indure
the
physitians
of
our
soules
to
cut
,
burne
,
or
touch
our
soules
with
those
spirituall
instruments
and
edge
of
Gods
lawe
.
Nay
further
,
Cyprian
.
an
other
great
and
good
father
not
vnfitly
(
albeit
somewhat
insolently
and
strangely
for
the
manner
of
speeche
)
is
not
afraid
to
cry
out
of
Adam
his
sinne
it selfe
(
which
was
the
first
mouer
in
this
violent
resolution
of
the
heauen
it selfe
,
for
all
causes
concurring
herein
to
our
peace
,
and
the
whole
argument
occasioning
all
that
great
tragedy
)
O
foelix
culpa
qua
talem
meruit
redemptorem
:
Much
more
may
we
call
it
a
blessed
Crosse
and
wounds
,
by
and
vppon
which
the
Apostle
witnesseth
all
our
peace
was
procured
,
ratified
and
confirmed
for
euer
.
Another
argument
of
this
latter
kind
,
and
to
the
same
purpose
is
thus
framed
:
No
inuention
of
man
or
ceremony
whatsoeuer
,
whereof
there
is
not
for
the
present
,
nor
yet
euer
hath
beene
any
necessary
vse
in
the
Church
of
God
,
being
once
abused
,
and
that
so
generally
,
may
any
longer
be
vsed
and
reteined
in
any
part
or
meanes
of
Gods
seruice
:
but
the
Crosse
is
for
euery
point
such
a
thing
,
therefore
it
ought
no
longer
to
be
vsed
in
any
reformed
Church
.
To
which
I
first
answer
,
Iohannes
Bunderlinus
Sebastian
Franck
,
and
one
Entfelder
.
Anno
1543.
that
by
this
argument
all
ceremonies
whatsoeuer
(
besides
those
which
the
word
of
God
specifieth
and
particularly
requireth
)
should
in
time
be
all
condemned
,
and
cast
out
of
the
Church
:
which
was
the
opinion
of
some
in
Germany
,
as
namely
Iohannes
Bunderlinus
and
Sebastiane
Franck
(
who
set
foorth
books
Anno.
1530
:
condemning
all
ceremonies
)
yea
euen
the
holy
Sacraments
themselues
:
because
they
had
been
prophaned
,
violated
and
oppressed
(
as
they
write
)
by
the
tyranny
and
Idolatry
of
Antichrist
.
For
so
indeed
it
is
cleere
,
that
no
humane
inuention
whatsoeuer
,
but
hath
either
formerly
,
or
may
futurely
be
abused
:
and
so
by
consequence
none
to
be
reteined
in
sequele
of
time
and
abuse
.
So
that
any
may
perceiue
the
very
foundation
of
this
argument
to
be
most
vnsound
,
and
contrary
to
the
very
rules
of
common
reason
,
for
that
(
as
Aristotle
truely
teacheth
)
whatsoeuer
is
,
Aristot
.
Ethicks
lib.
4.
cap.
4.
or
may
be
well
vsed
,
may
also
be
abused
:
and
secondly
,
no
abuse
of
any
thing
can
take
away
the
right
and
true
vse
thereof
;
for
then
as
the
Apostle
saith
in
another
such
like
case
we
should
goe
out
of
the
world
.
And
lastly
nothing
can
be
abused
which
hath
not
first
of
all
been
in
some
good
vse
or
at
the
least
appointed
thereunto
,
1.
Cor.
5.
the
abuse
being
a
priuatiue
or
a
negatiue
at
the
least
of
the
other
;
and
so
no
doubt
was
this
Crosse
before
(
as
we
haue
aboue
remembred
out
of
Irenaeus
)
the
Gnosticks
and
other
hereticks
had
so
anciently
abused
the
same
:
and
more
particularly
the
sanctified
Bells
so
called
and
vsed
in
Poperie
,
&
in
most
of
our
Churches
yet
reteined
,
our
Fonts
also
which
haue
been
as
fouly
abused
,
to
speake
nothing
of
our
feastes
(
wherein
much
Idolatry
and
foolish
worship
hath
been
giuen
to
Saints
diuers
waies
)
should
all
be
remoued
,
if
this
argument
were
good
,
there
being
no
such
absolute
necessity
for
any
of
them
,
besides
the
commandement
of
lawfull
authority
which
for
decency
,
order
,
and
better
edification
appointeth
the
same
rather
then
any
thing
els
.
For
so
we
see
that
(
as
some
haply
vpon
conscience
of
this
matter
and
argument
we
haue
in
hand
,
haue
made
a
common
practise
of
it
)
children
might
otherwise
be
baptized
at
some
bason
,
or
some
riuer
and
fountaine
of
water
,
as
Iohn
Baptist
did
.
And
for
the
brasen
Serpent
(
about
which
there
hath
been
so
much
adoe
betwixt
Martiall
and
Calfill
,
Fulke
and
Sanders
,
euen
in
this
very
argument
of
the
Crosse
)
there
is
no
question
but
that
it
was
very
much
abused
before
Hezechias
his
time
:
and
yet
did
not
any
of
the
Kings
before
him
pull
it
downe
,
nor
any
of
the
Prophets
of
those
times
did
call
vpon
them
so
to
doe
;
much
lesse
(
as
some
of
these
new
masters
enioyne
Christian
princes
)
were
any
of
those
Princes
bound
vpon
feare
of
that
Serpent
so
to
be
abused
,
or
giuing
occasion
to
Idolatry
(
which
could
not
bee
but
very
great
,
2.
of
Kings
.
cap.
28.
v.
4.
&
2.
Chroni
.
cap.
29.
vers.
16.
it
being
placed
in
the
Temple
it selfe
,
as
by
the
story
repeated
in
the
Kings
and
Chronicles
compared
together
may
appeare
:
)
and
that
it
was
no
necessary
thing
,
but
indifferent
,
Hezechias
his
pulling
it
downe
without
any
reproofe
of
the
Prophets
,
or
breach
of
any
Gods
lawes
,
as
it
seemeth
,
sufficiently
declareth
:
who
also
if
he
had
let
it
continue
still
,
and
caused
the
people
by
instruction
and
true
discipline
to
leaue
that
their
abusing
of
it
,
no
Scripture
or
Prophet
(
I
dare
say
)
could
haue
reprehended
him
for
it
;
as
we
doe
not
reade
that
any
one
or
other
commended
him
greatly
for
taking
it
away
,
nor
reprehended
any
other
of
the
Kings
for
not
pulling
it
downe
before
.
And
lastly
,
the
setting
vp
of
the
Image
or
portraiture
of
any
ones
father
or
friend
(
which
is
a
thing
in
my
poore
opinion
too
too
common
in
some
other
respect
,
euen
in
the
places
where
all
the
parts
of
our
holy
seruices
are
performed
,
as
also
the
armes
and
pictures
of
Princes
,
which
is
as
common
in
many
Churches
,
might
with
greater
shew
of
reason
be
called
into
question
(
if
there
were
any
force
in
this
argument
)
then
our
Crosse
,
which
is
but
aërious
,
and
a
transient
signe
(
as
we
haue
aboue
shewed
)
and
neither
Image
nor
Simulachrum
as
the
learned
distinguish
them
;
and
as
those
we
last
named
are
.
Which
also
haue
not
only
beene
abused
to
the
greatest
superstition
and
Idolatry
(
as
appeareth
by
all
storie
)
but
also
the
very
first
occasions
and
originalls
of
all
Idolatry
,
as
out
of
the
14.
of
the
booke
of
Wisedome
partly
appeareth
,
and
many
learned
men
haue
gathered
from
thence
,
and
how
the
pictures
of
princes
haue
bin
by
the
flattery
of
Sycophants
,
their
owne
pride
and
cruelty
abused
this
way
,
many
histories
report
.
And
yet
I
hope
for
these
abuses
,
causes
,
or
occasions
thereof
(
then
the
which
there
can
be
no
greater
)
none
will
be
so
bold
,
not
onely
for
feare
of
law
in
that
case
prouided
,
but
euen
vpon
conscience
of
due
reuerence
to
the
same
,
as
to
pull
them
downe
,
or
conclude
that
they
ought
to
be
pulled
down
:
or
any
way
deface
them
,
or
disgrace
them
by
word
or
practise
.
Secondly
(
whereas
they
obiect
that
there
is
no
necessarie
vse
of
this
Crosse
in
the
Church
of
God
)
I
aunswer
that
it
is
enough
for
vs
,
and
might
be
for
them
also
(
but
that
nothing
can
hold
them
)
to
make
it
necessary
,
because
the
Church
of
Christ
hath
so
aunciently
vsed
it
,
and
the
present
Church
gouernment
iudgeth
it
still
fit
to
be
reteined
amongst
vs
:
neither
ought
any
priuate
spirit
to
call
that
common
,
prophane
,
or
vnnecessary
(
as
Saint
Peter
sometimes
was
aduertised
)
which
GOD
by
his
lawfull
Magistrate
hath
made
holy
and
necessary
to
be
performed
by
vs
.
Act.
10.
Neither
yet
can
any
accidentall
abuse
,
albeit
in
the
highest
degree
of
any
thing
whatsoeuer
necessary
or
indifferent
,
discharge
the
subiect
from
his
due
obedience
to
things
of
this
nature
once
commanded
by
the
Magistrate
.
Which
if
it
should
be
granted
and
yeelded
vnto
,
many
temporall
Lawes
of
this
kingdome
(
which
are
forced
to
tolerate
many
a
mischiefe
oftentime
)
ought
eftsoones
to
be
repealed
.
Thirdly
,
besides
that
there
haue
been
,
and
yet
are
very
many
good
and
so
necessary
vses
of
this
Crosse
(
as
we
haue
formerly
proued
)
so
is
there
no
better
way
to
shew
and
reforme
the
abuses
of
the
same
,
Cap.
4.
then
that
both
by
preaching
(
which
I
could
wish
were
more
carefully
performed
in
this
behalfe
)
and
due
vse
and
practising
the
same
in
the
publique
congregation
,
all
sorts
of
people
might
be
informed
in
the
trueth
and
lawfulnesse
of
this
ceremony
by
Gods
word
.
Lastly
for
those
places
which
are
alledged
out
of
Exodus
,
Esai
,
and
Hosea
,
to
strengthen
this
argument
;
I
answer
,
that
most
of
them
are
particular
cases
grounded
vpon
speciall
circumstances
of
those
peoples
sinnes
,
and
so
are
not
to
be
drawne
to
conclude
any
generall
proposition
for
,
or
against
these
kind
of
ceremonies
:
as
for
example
there
is
great
odds
betweene
the
land
of
Canaan
where
all
such
meanes
and
monuments
of
Idolatry
are
in
particular
commanded
vtterly
to
be
defaced
,
and
any
part
of
the
Church
of
GOD
,
in
which
any
such
abuse
hath
sometimes
hapned
or
more
constantly
beene
continued
,
for
which
God
neuer
gaue
any
peremptory
and
generall
commandement
or
speciall
charge
against
them
.
Secondly
those
places
in
Esai
and
Hosea
are
threatnings
and
promises
of
God
to
his
Church
,
Esay
.
30.
Hosea
.
2.
for
the
better
informing
,
ordering
,
and
comforting
the
same
,
and
in
no
reasonable
construction
or
exposition
,
any
peremptory
commandements
against
the
things
there
spoken
of
:
as
where
it
is
said
,
I
will
pollute
their
Images
,
and
cause
the
name
of
Baall
to
cease
,
the
one
being
a
iust
iudgement
denounced
against
the
Idolatry
of
that
time
(
which
God
be
thanked
is
farre
from
vs
and
our
state
,
which
maketh
seuere
lawes
for
the
punishment
of
the
same
)
the
other
a
gratious
promise
,
as
the
scope
of
that
place
and
the
meaning
of
the
words
declare
.
And
what
a
deale
of
Sophistry
is
committed
by
allegation
of
Scripture
,
any
Iudicious
text-man
or
obseruer
of
the
many
strange
conclusions
of
these
times
may
easily
perceiue
,
and
elsewhere
my selfe
haue
giuen
some
touch
vnto
them
,
and
tast
vnto
other
:
because
indeed
(
which
is
diligently
to
be
marked
for
the
true
vnderstanding
of
many
Scriptures
)
many
things
are
spoken
therein
especially
in
their
Sermons
cohortatorie
(
as
Luther
obserueth
in
the
Fathers
)
that
is
,
2.
2.
quaest.
de
vsura
.
by
way
of
exhortation
and
maiorem
cantelam
(
as
Caietanus
also
obserueth
in
the
Schooles
themselues
)
wherein
things
are
applyed
to
the
times
present
,
and
not
any
way
determined
of
for
the
lawfulnesse
or
vnlawfulnesse
thereof
,
and
so
such
promises
and
threatnings
implying
alwayes
a
condition
,
doe
put
nothing
in
being
,
as
the
Schooles
speake
,
which
is
alwaies
to
be
examined
,
and
only
to
be
iudged
by
the
rule
and
Canon
of
the
morall
Lawe
:
of
which
nature
also
are
certaine
homilies
of
ours
from
which
these
exceptors
thinke
they
haue
so
great
aduantage
,
as
well
for
not
subscribing
thereunto
,
as
for
the
ouerthrowing
this
matter
of
the
Crosse
which
we
haue
in
hand
.
Besides
also
that
many
things
are
by
comparison
and
symbolically
drawne
by
these
disputers
from
the
olde
Testament
to
the
new
:
and
so
as
the
schooles
say
,
argumenta
symbolica
&
comparatiua
,
are
parum
argumentatiua
,
little
or
norhing
at
all
able
to
conclude
any
thing
:
whereas
those
godly
exhortations
are
made
(
as
the
title
of
them
sheweth
)
against
the
perill
of
Idolatry
,
and
by
way
of
greater
detestation
,
and
not
according
to
their
particular
iudgement
what
is
lawfull
or
forbidden
therein
by
the
precise
rule
of
Gods
word
.
Lastly
these
men
greatly
wrong
themselues
,
as
well
as
our
whole
Church
and
the
gouernors
thereof
,
in
comparing
that
abominable
Idoll
of
Baall
and
the
rest
aboue
mentioned
in
those
Scriptures
,
with
our
Crosse
,
and
other
such
like
ceremonies
,
howsoeuer
defiled
with
much
superstition
and
Idolatry
at
any
time
:
for
as
for
that
one
of
Baal
,
and
most
also
of
the
other
,
there
neuer
was
,
nor
possibly
could
be
any
good
vse
of
them
,
as
we
haue
shewed
and
prooued
of
the
Crosse
.
Neither
was
the
naming
of
those
abominable
Idols
simply
wicked
(
as
Saint
Ierome
also
disputeth
in
one
of
his
Epistles
,
and
which
might
well
fit
our
tenderest
in
this
kind
,
who
cannot
abide
the
least
mention
of
the
Masse
,
and
that
vpon
conscience
of
these
places
,
which
yet
was
generally
vsed
,
as
Doctor
Fulke
sheweth
,
Fulke
against
Sanders
.
to
signifie
the
Lords
supper
by
it
a
long
time
in
the
Church
)
but
such
a
mentioning
of
them
only
as
those
Idolaters
did
vse
towards
them
,
as
may
appeare
by
the
contrary
protestation
of
Dauid
,
Psalm.
16
:
saying
,
I
will
not
mention
them
in
my
lips
,
which
is
(
as
the
scope
of
that
speciall
place
argueth
)
to
praise
them
or
pray
vnto
them
,
as
it
is
well
knowne
the
Idolaters
did
.
Whereas
the
worst
that
euer
was
imputed
or
performed
to
this
Crosse
,
or
any
other
of
that
nature
,
was
no
way
giuen
to
the
things
themselues
,
or
by
their
meanes
to
any
horrible
Idoll
,
as
that
of
Baall
was
,
and
so
to
the
very
diuell
himselfe
(
as
Saint
Paule
sheweth
)
but
respectiuely
alwayes
,
and
in
relation
to
him
that
did
hang
vpon
the
Crosse
(
as
the
worst
of
them
all
chalenge
for
themselues
)
as
from
whom
by
their
idle
fancies
,
and
superstitious
imaginations
some
diuine
power
was
communicated
and
transfused
into
that
,
and
all
other
Crosses
;
and
that
no
otherwise
(
as
the
best
of
them
plead
for
it
)
and
themselues
)
then
as
a
King
doth
make
a
grant
,
and
sendeth
vsually
some
token
of
his
will
and
authority
in
many
particulars
by
his
ring
or
seale
:
and
so
much
for
this
argument
also
.
CHAP.
VI.
Answering
that
obiection
for
Christian
liberty
,
which
the
Crosse
is
supposed
in
some
so
much
to
crosse
.
THE
other
reasons
that
followe
,
are
of
lesse
moment
,
and
yet
for
the
satisfying
of
all
(
as
neere
as
I
can
)
I
will
returne
somewhat
to
them
also
,
the
one
being
taken
from
that
grand
prerogatiue
of
Christian
liberty
chalenged
and
magnifyed
many
waies
by
these
men
:
the
other
from
those
necessary
,
apparent
,
and
vnauoidable
offences
,
which
doe
dayly
and
must
needs
still
arise
from
the
vse
of
this
Crosse
:
which
as
all
Christians
,
so
especially
the
chiefe
Magistrate
,
and
all
other
vnder
him
that
haue
charge
of
their
peoples
soules
as
well
as
of
their
bodies
,
are
bound
to
foresee
,
preuent
,
and
take
away
,
or
els
should
be
found
to
transgresse
that
royall
Lawe
spoken
of
in
Iames
,
Iames.
3.
Rom.
14.
v.
15.
and
that
speciall
branch
thereof
mentioned
in
the
14.
to
the
Rom.
by
not
walking
in
loue
,
nor
hauing
charitable
compassion
at
the
least
of
these
mens
infirmities
,
and
great
soules
dangers
and
dammage
.
The
first
whereof
(
which
toucheth
Christian
liberty
)
sauoreth
not
a
little
of
Anabaptisme
,
from
which
some
writing
masters
of
this
kind
haue
bought
or
borrowed
too
many
drugges
to
make
vp
their
poysonfull
confections
in
some
of
their
books
,
as
that
other
aboue
,
vsed
by
them
against
the
indifferency
of
any
thing
,
was
drawne
from
the
Manichees
.
Insomuch
as
a
man
may
boldly
and
truely
say
of
many
of
these
irregular
persons
,
for
the
summe
of
their
new
doctrines
and
strange
practises
,
that
they
are
for
the
most
part
(
and
so
will
be
found
)
to
be
compounded
of
Manichisme
and
Anabaptisme
,
I
meane
the
worst
sort
of
them
:
For
against
the
other
(
which
I
haue
elsewhere
distinguished
)
I
neuer
intended
in
this
or
any
other
to
deale
against
them
,
but
as
neere
as
I
can
,
the
errors
of
them
all
.
As
in
this
one
particular
of
withdrawing
their
obedience
to
lawfull
authority
in
things
in
their
owne
nature
indifferent
,
vnder
colour
of
Christian
liberty
,
doth
very
plainly
appeare
.
In
which
(
for
more
speciall
answer
)
they
shew
not
only
their
great
security
in
not
examining
their
consciences
for
so
manifest
a
breache
of
Gods
Lawe
,
and
their
further
pride
&
hypocrisie
in
passing
ouer
the
grauiora
legis
(
as
Christ
told
the
Pharisies
of
his
time
)
vnder
colour
and
pretence
of
making
scruples
and
conscience
of
these
smaller
things
(
as
comparatiuely
they
may
be
called
)
but
also
very
grosse
and
sottish
ignorance
in
not
discerning
,
Institutionum
lib.
nor
any
way
determining
aright
of
this
Christian
liberty
.
Which
is
a
thing
indeed
(
as
Caluin
well
obserueth
,
and
discourseth
vpon
this
argument
)
no
lesse
spirituall
then
the
pardon
of
sinne
,
and
peace
of
conscience
;
and
specially
consisteth
in
that
spirituall
freedome
from
the
lawe
of
sinne
(
and
curse
awarded
by
Gods
lawe
thereupon
)
which
naturally
raigneth
in
our
mortall
bodies
,
that
is
,
euery
power
and
part
of
body
and
soule
;
and
power
from
Christ
his
grace
,
spirit
and
life
,
to
worke
righteousnesse
and
fulfill
the
law
:
as
Saint
Paul
from
the
last
words
of
the
4.
Chap.
to
the
Romanes
,
to
the
end
of
the
seuenth
,
most
fully
seteth
downe
.
Neither
did
Christ
come
(
as
himselfe
proclaimeth
)
to
destroy
the
Law
,
but
to
establish
and
performe
it
in
himselfe
and
all
his
members
:
who
is
a
Sauiour
,
but
not
to
sinne
againe
,
a
physition
,
but
not
to
surfetting
,
and
therefore
hath
deliuered
vs
from
all
our
enemies
,
Lucae
.
1.
that
we
should
serue
him
,
and
keepe
euery
one
of
his
commandements
.
The
maine
summe
whereof
standeth
in
due
obedience
to
himselfe
,
and
his
lawfull
ordinances
,
Zanch.
in
Confess
.
as
Saint
Peter
expoundeth
the
same
.
Neither
doth
our
freedome
from
that
seuerity
of
the
ceremoniall
Lawe
abridge
any
whit
the
authority
of
the
Magistrate
in
decent
ceremonies
agreeable
to
the
Gospell
;
but
cleane
contrary
(
as
we
haue
aboue
remembred
)
inuesteth
rather
that
whole
perfection
,
meaning
,
and
authority
of
the
ceremoniall
Law
in
those
Christian
Magistrates
,
to
whom
God
committeth
any
part
of
his
Church
vnder
the
Gospell
.
The
ceremoniall
Law
indeed
being
nothing
els
but
an
order
appointed
by
God
himselfe
for
the
outward
policy
and
discipline
of
the
Church
being
then
vnder
the
pedagogy
of
the
Law
,
which
now
is
left
to
the
liberty
of
Christian
Princes
as
they
shall
see
their
times
&
occasions
to
require
.
Only
,
vt
Austen
,
ne
excedant
and
so
become
a
snare
and
burden
;
where
yet
I
see
not
but
obedience
is
necessary
,
albeit
(
vt
Peter
)
a
yoake
too
heauy
to
beare
,
and
it
is
a
sinne
to
the
commanders
encroching
vpon
this
liberty
:
but
yet
you
inferior
must
obey
,
and
so
(
as
Beza
)
bene
parere
,
may
and
must
stand
when
magistrates
doe
malè
imperare
.
So
if
the
Apostles
had
vrged
more
ceremonies
,
parendum
orat
:
Secundo
Cauendum
ne
(
vt
de
Imaginis
vsu
)
multitudo
caeremoniarum
hinder
charity
,
or
oppresse
any
in
these
poore
times
,
and
daies
of
Gods
wrath
vpon
the
Church
,
as
also
of
the
miserie
for
the
most
part
of
the
ministery
and
abundance
of
poore
in
all
places
.
Thirdly
dispute
not
thou
what
is
fit
for
discipline
of
Clergy
or
people
,
in
ceremonies
more
or
lesse
,
these
or
other
,
but
leaue
it
to
the
magistrate
that
is
charged
with
that
care
,
and
must
answer
for
his
magistracy
,
and
sinnes
thereof
one
day
.
Neither
may
any
without
great
occasion
of
sinne
,
and
manifest
breach
of
the
fift
commandement
,
pulle
their
necks
out
of
the
yoake
of
their
lawfull
commands
.
For
Christianity
taketh
not
away
any
part
of
ciuility
or
humanity
(
as
some
haue
well
said
)
much
lesse
due
obedience
to
lawfull
authority
,
as
too
many
haue
taught
of
late
and
practised
.
And
to
conclude
this
first
part
of
my
answer
to
this
obiection
,
I
desire
all
to
reade
and
compare
with
iudgement
that
reply
of
our
Sauiour
Christ
to
that
Pharisaicall
exception
against
Christ
his
Disciples
for
eating
with
vnwashen
hands
,
with
the
doctrine
and
practises
of
these
men
,
who
making
scruple
and
much
adoe
about
Crosse
and
Surplice
,
and
a
few
ceremonies
distasting
their
priuate
iudgements
,
runne
headlong
into
open
neglect
and
contempt
of
the
fift
commandement
.
And
so
as
the
Pharisies
did
vpon
error
of
deuotion
and
conscience
to
their
Corban
,
cause
many
a
silly
disciple
of
theirs
to
neglect
their
manifold
duties
to
father
and
mother
,
whereby
(
as
Christ
telleth
them
)
they
made
the
commandement
of
God
of
none
effect
by
their
traditions
.
Euen
so
doe
these
new
masters
euery
way
the
selfesame
in
effect
.
Secondly
I
answer
,
that
albeit
no
humane
Lawes
do
of
themselues
binde
the
conscience
,
but
only
as
they
haue
their
ground
and
warrant
from
the
fift
commandement
,
and
further
,
that
no
magistrate
or
creature
in
the
world
can
take
away
the
least
part
of
Christian
liberty
in
things
inwardly
spirituall
,
or
outwardly
indifferent
in
themselues
for
choice
or
vse
(
because
Christian
liberty
is
the
selfe-same
still
,
and
is
seene
as
well
in
doing
,
as
not
doing
,
vsing
or
not
vsing
any
thing
subiect
vnto
it
:
)
yet
do
all
wise
esteemers
of
these
things
hold
,
that
euery
Christian
Magistrate
may
,
and
ought
also
many
times
by
vertue
of
the
fift
commandement
,
restraine
this
Christian
liberty
in
many
particular
things
,
according
as
any
good
cause
and
reason
generall
or
particular
,
may
occasion
any
Prince
or
state
to
make
wholsome
Lawes
for
any
such
purpose
.
And
that
so
farre
,
and
so
large
,
as
no
one
commandement
of
God
by
commission
or
omission
any
thing
hereby
be
preiudiced
by
any
of
these
restraints
or
impositions
whatsoeuer
.
As
in
the
matter
of
fasting
&
abstinence
,
the
learned
Schooles
haue
fully
determined
;
which
may
serue
for
answer
and
direction
touching
all
wholsome
Lawes
penall
or
otherwise
enacted
and
in
force
,
in
our
state
or
any
other
.
CHAP.
VII
.
Answering
the
obiection
of
so
many
scandals
arising
by
the
vse
of
the
Crosse
.
THat
other
of
this
last
and
least
kind
of
arguments
against
the
Crosse
(
which
shall
also
be
the
last
of
this
our
consideration
)
is
drawne
from
the
offences
which
haply
haue
,
or
may
at
any
time
arise
from
the
vse
of
this
Crosse
.
For
answer
whereunto
I
hope
I
shall
not
need
to
stand
vpon
the
definition
of
a
Scandall
in
generall
,
Hieron
.
in
15.
Math.
v.
12.
Scandalum
est
dictum
vel
factum
quod
dat
alteri
occasionem
ruinae
.
or
the
vsuall
diuisions
of
the
same
into
Actiue
and
Passiue
by
the
Schooles
,
and
commonly
termed
offences
giuen
or
taken
:
but
referring
all
to
Saint
Ierome
his
definition
of
a
Scandall
,
set
downe
in
his
commentaries
vpon
the
15.
of
Math.
vers
.
12.
I
wish
these
great
exceptors
,
and
all
other
too
too
iustly
scandalized
by
them
,
&
their
offensiue
behauiours
in
this
behalfe
,
to
turne
their
eyes
vpon
the
manifold
scandalls
and
inconueniences
also
,
which
many
waies
breake
out
priuately
and
publiquely
,
both
in
Church
and
common
wealth
,
by
reason
of
their
omitting
,
misliking
,
and
so
peremptory
condemning
the
vse
of
the
same
,
albeit
established
by
publique
authority
amongst
vs
.
Which
indeed
are
so
many
,
as
that
no
wisely
affected
or
honestly
disposed
heart
can
but
throughly
and
most
feelingly
be
touched
and
iustly
greeued
withall
;
especially
since
those
which
rise
from
the
omitting
of
it
,
are
farre
greater
and
of
another
nature
from
those
which
proceede
from
the
vsing
of
it
,
euen
in
Baptisme
it selfe
,
or
any
other
holy
administration
,
there
beeing
indeed
betwixt
them
no
iust
or
fit
proportion
or
comparison
:
the
one
being
only
passiue
,
and
vnnecessarily
taken
by
those
that
abuse
them
,
and
themselues
and
others
by
them
:
and
doe
neither
know
the
truth
,
vse
,
or
right
practise
of
them
:
the
other
being
too
too
iustly
giuen
,
and
actiuely
,
and
in
themselues
euil
(
as
the
Schooles
speak
,
and
we
haue
aboue
shewed
)
conteining
in
them
manifold
breaches
of
the
fift
,
and
almost
euery
other
commandement
of
God
.
As
namely
generall
disobedience
,
and
both
inward
and
too
too
often
outward
kicking
,
spurning
and
rebelling
against
the
most
graue
decrees
and
constitutions
of
the
Church
,
and
soueraigne
authority
of
the
chiefe
Magistrate
(
to
which
euery
honest
heart
ought
willinglie
to
subscribe
and
simply
without
contradiction
or
disputation
to
yeeld
their
obedience
.
)
Besides
the
great
neglecting
of
speciall
callings
,
and
manifold
duties
therein
to
GOD
and
man
,
bereauing
the
Church
also
by
this
meanes
of
their
gifts
,
and
themselues
and
others
of
their
necessary
maintenance
,
besides
many
other
,
which
I
haue
more
griefe
then
will
to
repeate
.
Secondly
,
were
these
offences
both
alike
,
I
meane
accidentally
euill
only
,
as
those
taken
herein
are
,
and
so
being
meere
occasions
,
nec
dant
speciem
,
nec
veniunt
in
definitione
,
as
the
Schooles
speake
,
22.
Quaest.
43.
art.
1.
and
therefore
are
no
proper
causes
of
euill
:
yet
in
such
a
consideration
,
the
greater
number
doth
and
ought
with
euery
good
conscience
to
ouersway
the
fewer
and
the
lesser
,
which
if
they
should
be
reckoned
together
,
there
would
appeare
great
oddes
,
and
a
broad
difference
to
any
equall
or
iudicious
eie
.
And
whereas
some
haue
found
a
more
nice
difference
in
this
behalfe
,
in
respect
of
the
Magistrates
commanding
these
things
,
which
in
their
iudgements
might
well
be
forborne
,
charging
them
further
with
great
want
at
the
least
of
Christian
charity
,
and
wise
louing
care
and
foresight
towards
the
good
of
their
poore
subiects
,
and
inferiors
soules
and
bodies
,
by
not
preuenting
and
taking
away
so
many
causes
,
or
to
speake
more
properly
,
occasions
of
so
much
offence
,
hurt
and
dammage
to
their
weake
consciences
and
Church
of
God
in
generall
:
I
answer
first
,
that
it
is
a
horrible
sinne
both
against
the
fift
,
but
especially
against
the
ninth
commandement
,
for
any
priuate
spirit
or
person
whatsoeuer
,
to
entertaine
any
such
thoughts
and
suspitions
(
which
are
no
other
then
diabolicall
suggestions
)
against
their
Prince
or
any
lawfull
authority
placed
ouer
them
.
Whereas
the
rule
of
that
royall
law
is
particularly
expressed
in
the
ninth
commandement
,
neuer
to
censure
or
conster
the
words
or
doings
of
any
the
meanest
offensiuely
and
to
the
worst
,
when
any
more
fauourable
conceipt
and
interpretation
thereof
may
be
admitted
and
affoorded
.
Much
more
to
presume
so
farre
as
to
prescribe
any
thing
in
this
kind
to
those
,
whose
very
thoughts
they
ought
to
honour
euen
in
their
owne
secret
thoughts
,
and
priuy
chambers
:
much
more
to
reuerence
and
imbrace
with
all
duety
and
respect
,
all
their
solemne
ordinances
and
designments
for
any
such
administration
,
for
the
which
they
are
accountants
to
God
only
and
none
other
.
And
therefore
I
cease
now
to
marueile
,
and
rather
begin
to
feare
and
tremble
,
at
the
most
insolent
practises
and
behauiour
of
some
in
these
daies
,
who
not
only
dare
to
censure
and
misdeeme
by
most
vncharitable
iudgement
,
the
words
,
writings
,
and
best
composed
Sermons
of
the
most
considerate
and
zealous
amongst
vs
:
but
also
feare
not
to
enter
into
the
very
thoughts
of
Kings
themselues
:
whereas
besides
religion
,
common
charity
,
and
speciall
allegiance
,
euen
good
manners
might
teach
and
perswade
them
other
thoughts
,
words
,
and
demeanour
.
As
namely
,
that
hauing
by
Gods
mercy
so
worthy
a
Soueraign
borne
,
bred
,
and
nurtured
vp
from
his
cradle
in
holy
and
pure
religion
,
so
well
through
his
study
and
experience
(
being
now
also
for
his
age
almost
in
the
vigor
and
perfection
of
both
)
so
well
and
throughly
qualified
and
accomplished
with
all
royall
graces
and
vertues
,
besides
his
long
obseruation
of
all
state
occasions
Ecclesiasticall
and
ciuill
,
which
himselfe
hath
so
long
mannaged
,
and
sate
at
the
sterne
of
both
;
insomuch
as
without
flattery
,
that
may
iustly
be
said
of
him
,
which
the
Prophet
spake
of
Hezechias
,
The
feare
of
the
Lord
hath
made
him
prudent
;
Isai.
33.
and
that
Techoatish
woman
of
Dauid
,
that
he
is
wise
as
an
Angell
of
God
,
specially
sent
for
the
good
of
his
kingdome
:
who
also
from
his
first
comming
amongst
vs
(
to
speake
the
best
,
but
to
a
sicke
and
distempered
body
,
howsoeuer
(
I
may
boldly
say
)
as
well
shapen
and
proportioned
for
all
lineaments
of
state
proceedings
,
as
any
other
Church
or
common
wealth
in
the
world
)
hath
spent
no
doubt
many
an
howre
in
prayer
and
heauenly
meditation
with
GOD
,
and
much
conference
with
all
his
worthies
,
how
to
prescribe
and
minister
a
course
for
the
reducing
of
the
whole
bodie
to
a
true
temper
of
vniformity
and
peaceable
proceeding
in
all
things
:
as
also
hauing
so
many
assistants
and
vnder
gouernors
of
rare
quality
,
vnderstanding
and
iudgement
(
whose
soules
&
consciences
,
yea
liues
and
liberties
,
and
peaceable
prosperity
for
them
and
theirs
for
euer
,
are
most
deeply
engaged
in
this
businesse
with
his
maiesty
)
should
first
of
all
humbly
honour
GOD
for
these
inestimable
and
neuer
before
knowne
meanes
,
and
both
to
thinke
and
resolue
with
themselues
that
these
worthies
haue
more
reason
both
in
conscience
and
matter
of
state
proceeding
,
and
haue
found
and
iudged
it
more
profitable
and
auaileable
for
the
common
peace
of
the
Church
,
and
good
of
the
whole
state
,
as
well
to
retaine
these
ancient
ceremonies
of
the
Church
,
rather
then
to
inuent
new
;
as
also
vpon
such
penalties
to
vrge
the
vniforme
vse
thereof
,
then
otherwise
to
take
away
any
formerly
established
,
or
to
forbeare
the
restoring
of
any
decayed
or
intermitted
,
or
els
to
giue
toleration
to
any
contrary
minded
,
for
the
doctrine
,
vse
and
practise
of
the
same
.
And
then
in
things
of
this
nature
being
indifferent
,
or
somewhat
more
doubtfull
to
weake
and
vnsetled
iudgements
,
to
submit
themselues
,
their
iudgements
and
consciences
in
all
duety
,
reuerence
and
humility
to
these
sage
,
grand
,
and
no
doubt
most
conscionable
determinations
of
such
and
so
many
as
are
both
as
holy
(
as
the
best
of
the
standers
out
)
and
more
old
and
wise
then
their
fathers
(
as
he
told
Iob
)
who
haue
oftentimes
considered
,
and
doe
yet
(
when
these
men
haply
sleepe
)
maturely
deliberate
of
these
,
and
all
such
occasions
,
for
the
common
peace
and
their
special
good
,
if
they
had
eyes
and
grace
to
see
it
.
And
lastly
to
consider
a
little
(
which
any
that
hath
his
eyes
in
his
head
may
easily
discerne
)
what
these
contrary
and
ouerthwart
practises
of
theirs
might
,
and
are
most
likelie
to
worke
in
the
minds
and
disposition
of
most
Princes
,
who
as
the
Poet
saith
,
haue
for
the
most
part
high
and
strong
affections
,
and
whom
,
as
Aristotle
sheweth
,
nothing
sooner
moueth
to
wrath
and
iust
displeasure
then
neglect
and
contempt
,
Aristot
.
Ethico
.
tertio
.
especially
of
their
most
holy
and
honorable
endeuours
:
and
had
not
we
a
meeke
Moses
as
well
as
a
most
wise
and
worthie
Salomon
,
might
iustly
be
feared
to
hazard
not
onely
all
Church
priuiledges
,
but
euen
(
which
sometimes
befell
that
patient
ruler
and
leader
of
Gods
people
)
the
breaking
at
once
of
both
tables
,
that
is
horrible
vastation
and
fearfull
dissipation
of
all
things
in
Church
or
common
wealth
.
Thirdly
,
I
answer
touching
these
offences
,
with
our
Sauiour
Christ
,
Math.
18.
Woe
be
to
them
by
whom
the
offence
commeth
:
which
in
this
case
can
no
way
be
imputed
to
the
magistrate
commanding
,
according
to
his
conscience
and
speciall
duty
to
God
and
his
people
in
this
behalfe
,
any
such
ceremony
for
vniformity
,
godly
edifying
,
and
peace
of
that
gouernment
and
body
ecclesiasticall
or
Ciuill
whereof
he
is
the
head
;
much
lesse
may
it
be
fastned
vpon
the
immediate
minister
and
vser
of
any
such
ceremony
,
who
is
necessarily
bound
to
doe
the
thing
which
his
prince
or
any
other
lawfull
authority
require
at
his
hands
,
and
hath
the
same
for
his
warrant
;
insomuch
as
if
haply
any
iust
offence
be
giuen
herein
(
to
which
any
such
woe
properly
belongeth
)
it
doth
by
all
right
and
reason
returne
vppon
the
first
commanders
(
who
will
not
deny
I
am
sure
to
take
the
same
vpon
them
)
and
by
no
equity
vpon
the
heads
of
any
inferior
souldiers
,
which
are
enioyned
vppon
iust
penalties
to
doe
that
which
their
Captaines
direct
and
appoint
.
But
indeed
the
true
cause
of
those
offences
which
haply
sometimes
come
to
passe
,
resteth
in
them
only
who
partly
through
weaknesse
and
grosse
ignorance
(
which
neuer
excused
any
)
and
somtimes
wilfulnesse
,
pride
,
and
malice
,
make
offence
in
these
things
to
themselues
and
others
(
and
therefore
a
more
grieuous
woe
is
due
vnto
them
)
when
indeed
there
is
no
iust
cause
thereof
any
where
to
be
found
;
who
also
might
both
perswade
themselues
and
others
,
but
that
(
as
I
may
without
breach
of
charity
boldly
affirme
)
they
are
so
farre
gone
and
departed
from
their
due
obedience
in
this
kind
(
euen
by
a
perpetuall
rebellion
as
Ieremie
speaketh
)
as
that
they
haue
resolued
together
with
those
of
whome
the
Poet
Sophocles
speaketh
,
neuer
to
be
perswaded
:
although
indeede
they
be
perswaded
,
and
find
in
their
consciences
that
without
any
iust
offence
to
GOD
or
man
,
they
might
safely
doe
any
of
these
things
.
Lastly
,
I
answer
that
there
is
no
better
meanes
to
auoid
and
vtterly
to
take
away
these
offences
imagined
,
or
truely
giuen
and
so
commonly
taken
by
Papists
,
or
any
other
in
the
vse
of
the
Crosse
or
other
ceremonies
that
are
now
adayes
so
generally
distasted
,
then
when
Christian
Princes
commaund
the
true
and
right
vse
of
them
,
and
the
godly
learned
ministery
do
by
their
preaching
and
vsing
the
same
instruct
all
sorts
of
people
,
both
how
to
vse
them
aright
,
and
also
to
shunne
the
manifold
abuses
and
offences
which
haue
fallen
out
thereupon
in
the
world
.
Wherin
if
the
learned
ministerie
of
this
kingdome
had
beene
as
carefull
and
constant
both
in
their
doctrine
and
practise
to
obserue
this
vniformity
,
not
only
in
this
ceremony
of
the
Crosse
,
but
all
other
things
for
doctrine
and
manners
,
so
wisely
and
carefully
agreed
vppon
and
prouided
in
our
Church
:
as
the
other
are
ouer
diligent
in
the
one
by
their
daily
teaching
and
dropping
as
it
were
into
the
minds
of
their
followers
so
many
drops
of
all
those
mischiefes
:
and
most
resolute
in
tying
themselues
and
all
their
sectaries
by
the
strictest
subscription
(
that
euer
I
thinke
was
vrged
)
to
the
obseruation
of
their
orders
and
none
other
:
we
had
long
since
seene
an
end
of
so
many
schismes
and
vnnecessary
differences
and
contentions
amongst
vs
about
these
Leuiora
legis
(
as
I
may
terme
them
)
of
Crosse
,
Surplice
,
and
other
ceremonies
,
and
many
times
about
meere
trifles
and
moon-shine
in
the
water
:
which
yet
haue
much
hindred
many
things
appertaining
to
the
weightier
things
of
Gods
Law
,
as
mercy
,
peace
,
iudgement
and
righteousnesse
,
wherein
the
kingdome
of
God
and
the
safety
of
his
people
consisteth
:
and
many
a
poore
soule
,
and
otherwise
loyall
subiects
,
which
now
though
ignorance
,
perplexity
,
tendernesse
of
conscience
,
or
any
worse
cause
feele
the
penalty
of
that
lawe
,
whereof
they
might
haue
had
the
good
and
benefit
(
which
is
the
proper
end
thereof
)
would
neuer
haue
incurred
so
many
scruples
,
snares
,
domages
and
daungers
:
wherewith
their
minds
,
goods
,
names
,
bodies
,
soules
,
and
all
are
now
entangled
and
much
incombred
,
afflicted
and
oppressed
.
Whose
eyes
I
pray
God
for
Christ
his
sake
to
open
,
and
by
the
meanes
and
helpes
of
so
many
worthy
Abners
vnder
our
Soueraigne
amongst
vs
,
to
reduce
all
the
true
subiects
and
liege
people
of
this
kingdome
euen
from
Dan
to
Beersheba
,
vnto
the
most
wise
,
blessed
,
and
peaceable
gouernement
of
our
Dauid
,
by
reason
of
our
diuisions
yet
remaining
as
it
were
in
them
:
whom
wee
hope
God
hath
annoynted
&
established
with
his
posterity
to
sit
vpon
this
throne
,
and
raigne
eftsoones
ouer
vs
as
in
Ierusalem
for
euer
;
when
all
the
enemies
of
our
peace
and
state
shall
by
his
industry
and
godly
wisedome
be
brought
to
one
vniformity
and
agreement
in
all
points
and
articles
of
faith
and
doctrine
,
and
a
generall
,
true
,
constant
,
and
continuall
conformitie
in
Ceremonies
,
which
onely
is
able
to
make
our
England
Dauids
Ierusalem
,
Psalm.
122.
and
all
of
vs
with
our
posteritie
to
see
the
peace
of
it
all
the
dayes
of
our
life
,
so
to
continue
for
euer
.
FINIS
.