¶
An
answere
to
a
certen
Libel
intituled
,
An
admonition
to
the
Parliament
,
By
IOHN
WHITGIFTE
,
D.
of
Diuinitie
.
1.
COR.
8.2
.
If
any
man
thinke
that
he
knoweth
any
thing
,
he
knoweth
nothing
yet
as
he
ought
to
knowe
.
1.
COR.
11.16
.
If
any
man
be
contentious
,
we
haue
no
suche
custome
,
neyther
the
Churches
of
God.
GALA.
5.26
.
Let
vs
not
be
desirous
of
vayne
glorie
,
prouoking
one
another
,
enuying
one
another
.
¶
Imprinted
at
London
,
by
Henrie
Bynneman
,
for
Humfrey
Toy
.
Anno.
1572.
¶
To
his
louing
Nurie
the
Christian
Church
of
England
.
I.
W.
a
member
and
minister
of
the
same
,
wisheth
peace
in
Christ
,
and
continuance
of
his
glorious
gospell
,
euen
to
the
worlds
ende
.
THere
bee
diuers
thinges
,
&
especially
fiue
,
that
when
I
first
tooke
this
labour
in
hande
,
had
almost
vtterly
dissuaded
me
from
the
same
.
First
,
bycause
I
doe
with
all
my
hart
hate
contention
and
strife
,
and
especially
in
matters
of
religion
,
among
such
as
professe
the
selfe
same
Gospell
.
Secondly
,
for
that
I
feared
gretly
least
some
slander
might
redounde
to
the
Gospell
by
this
open
contention
,
séeing
that
God
is
not
the
authour
of
contention
or
confusion
,
but
of
peace
.
Thirdly
,
I
doubted
whether
this
kinde
of
dealing
by
writing
,
might
minister
matter
to
the
common
aduersaries
of
the
Gospell
,
to
reioyce
and
glorie
,
and
to
flatter
them selues
the
more
in
their
damnable
errors
.
Fourthly
I
,
greatly
suspected
the
slanderous
reportes
of
the
backbiter
and
of
the
vnlearned
ton●ue
▪
the
〈◊〉
bycause
he
loueth
to
speake
euill
,
and
heare
euill
of
all
those
that
be
not
in
all
pointes
inclinable
to
his
phansie
,
whereof
I
haue
great
experience
,
being
my selfe
most
vniustlye
slandered
by
that
viperous
kinds
of
men
:
the
other
,
bycause
they
be
not
able
to
iudge
of
controuersies
according
to
learning
and
knowledge
,
and
therefore
are
ruled
by
affection
,
&
carried
hedlong
with
blind
zeale
,
into
diuers
sinister
iudgementes
&
erronious
opinions
.
Lastlye
,
bycause
I
knowe
sundrie
(
in
all
respectes
)
worthie
men
,
much
more
able
to
deale
in
suche
matters
,
than
I
am
.
But
when
I
considered
my
dutie
towardes
God
,
to
his
Churche
,
and
to
our
most
gracious
Lady
and
soueraigne
Elizabeth
hir
Maiestie
(
by
whose
ministerie
God
hath
giuen
his
Gospell
frée
passage
vnto
us
)
the
first
stoppe
and
hinderaunce
was
answered
.
For
I
thought
that
,
that
dutie
ought
not
to
be
omitted
for
any
such
cause
,
séeing
God
and
not
man
,
shall
be
my
Iudge
:
and
also
that
not
he
which
defendeth
the
truthe
,
and
confuseth
errours
,
but
he
that
impugneth
the
truthe
,
and
spreddeth
sectes
,
is
the
authour
of
contention
.
Likewise
when
I
remembred
the
it
was
no
new
thing
to
haue
contentions
,
sectes
,
&
schismes
in
the
Churche
of
Christ
,
(
especially
when
it
enioyeth
externall
peace
)
and
that
we
had
manifest
examples
therof
from
time
to
time
,
(
first
in
Peter
,
&
Paule
.
ad
Gala.
2.
Paule
&
Barnabas
,
Acto
.
15
:
then
in
the
Churche
of
the
Corinthians
.
1.
Cor.
1.
and
.3
.
Afterwardes
betwixt
the
orientall
Church
&
occidentall
Church
,
touching
Easter
&
such
like
matters
:
Betwixt
the
Bishops
of
Aphrica
and
the
Bishops
of
Italie
,
for
rebaptising
of
heretikes
:
&
sundrie
times
,
yea
vsuallie
in
the
external
peace
of
the
church
,
as
may
be
more
at
large
séene
in
Eusebius
,
Lib.
4.
eccle.
histo.
ca.
6.
&
lib.
5.
ca.
24.25.26
.
&
li.
8.
&c.
Likewise
in
Ruffinus
li.
1.
ca.
1.
In
Zozom.
Li.
6.
ca.
4.
In
Basilius
magnus
epist.
61.
ad
fratres
&
Episcopas
in
accidente
:
&
epist.
69.
and
in
sundrie
other
auncient
and
learned
histories
and
writers
.
For
the
second
point
I
was
satisfied
,
for
I
thought
,
that
,
that
could
be
no
slander
to
this
Church
which
by
the
malice
of
Sathan
hath
bene
practised
in
all
Churches
euen
synce
the
ascention
of
Christ
.
Thirdly
when
I
perceiued
the
these
men
against
whome
I
nowe
write
,
did
agree
with
the
aduersaries
in
defacing
the
state
of
religion
,
the
order
of
common
prayers
,
the
ministerie
,
the
sacramentes
,
the
kind
of
gouerment
.
&c.
vsed
and
allowed
in
this
realme
of
England
,
and
that
in
as
opprobrious
&
spitefull
manner
as
the
aduersaries
do
:
likewise
that
they
séeke
to
ouerthrow
the
selfe
same
pillers
of
this
Church
with
the
aduersaries
(
although
not
by
the
selfe
same
meanes
)
I
thought
that
the
confutation
and
ouerthrowe
of
the
one
should
be
the
confutation
&
ouerthrow
of
the
other
,
and
therefore
the
aduersaries
to
haue
small
cause
in
déed
of
reioycing
.
Against
backbiters
,
slanderers
,
and
vnlearned
tongs
,
I
shall
by
Gods
grace
arme
my selfe
with
pacience
,
for
their
taulke
is
no
sufficient
cause
for
a
man
to
absteyne
from
dooing
his
dutie
.
To
conclude
,
I
,
(
although
the
vnworthiest
and
vnméetest
of
a
great
number
)
was
bold
to
take
vpon
me
this
enterprise
,
partly
to
shew
,
that
the
booke
called
the
Admonition
,
is
not
such
,
but
that
it
may
easily
be
answered
,
and
especially
to
satisfie
mine
owne
conscience
:
for
I
considered
that
if
no
man
had
taken
vpon
him
the
enuie
of
the
common
sort
,
in
withstanding
the
enterprises
&
procéedings
of
the
Anabaptists
when
they
began
in
Germanie
,
Anabaptisme
had
ouerrunne
those
Churches
&
vtterly
destroyed
them
.
These
were
the
reasons
that
satisfied
the
former
obiections
,
and
especiallye
moued
me
to
take
vppon
me
this
labour
:
wherewith
,
if
I
can
also
satisfie
others
,
I
haue
my
desire
:
if
not
,
yet
haue
I
done
my
dutie
,
and
satisfied
mine
owne
conscience
.
And
for
asmuche
as
the
matter
toucheth
the
state
of
the
whole
Church
of
England
,
I
thought
it
most
méete
to
dedicate
this
my
booke
,
rather
vnto
the
same
generally
,
than
to
any
one
particuler
member
thereof
:
protesting
that
if
I
haue
affirmed
any
thing
therein
,
that
by
learning
and
good
reasons
may
be
proued
erronious
,
I
will
reforme
the
same
,
for
I
wholly
submit
it
to
the
rule
of
Gods
worde
,
and
the
iudgement
of
those
that
he
learned
,
discrete
,
&
wise
.
The
Lord
blesse
the
(
o
deare
spouse
of
Christ
)
with
the
continuance
of
his
Gospell
,
of
the
Quenes
Maiestie
,
and
of
godlye
peace
and
quietnesse
.
Amen
.
A
briefe
examination
of
the
reasons
vsed
in
the
booke
,
called
an
Admonition
to
the
Parliamente
.
FIrst
,
in
that
booke
the
scripture
is
most
vntollerably
abused
,
and
vnlearnedly
applyed
,
quoted
only
in
their
margent
to
delude
both
such
,
as
for
lacke
of
learning
,
can
not
,
and
suche
,
as
either
for
slouthfulnesse
or
some
preiudicate
opinion
,
will
not
,
examine
the
same
:
as
I
haue
particulerly
declared
in
my
aunswere
following
.
Secondly
their
proofes
consist
especially
of
these
arguments
.
The
first
is
ab
eo
quod
est
secundum
quid
,
ad
id
quod
simplicitorest
as
,
such
and
such
things
were
not
in
the
Apostles
time
,
Ergo
they
ought
not
to
be
nowe
.
Whiche
kinde
of
argumente
is
very
deceiptfull
,
and
the
mother
and
welspring
of
many
both
olde
and
newe
schismes
:
of
old
,
as
of
them
that
called
them selues
Apostolicos
,
and
of
the
Aërians
:
of
new
,
as
of
Anabaptists
,
who
considering
neither
the
diuersitie
of
times
concerning
the
externall
ecclesiastical
pollicie
,
nor
the
true
libertie
of
the
christian
religion
in
externe
rytes
and
ceremonies
,
in
matters
neither
commaunded
nor
forbidden
in
Gods
lawe
,
nor
the
authoritie
of
Christian
magistrates
in
the
Christian
congregation
,
concerning
the
same
haue
boldely
enterprised
to
stirre
vp
many
and
heynous
errours
:
For
if
these
reasons
should
take
place
:
the
Apostles
vsed
it
not
,
Ergo
it
is
not
lawfull
for
vs
to
vse
it
:
or
this
either
:
they
did
it
,
Ergo
we
must
needes
do
it
:
then
no
Christians
may
haue
any
place
to
abide
in
:
they
maye
haue
no
Christian
Princes
:
no
ministration
of
sacraments
in
Churches
and
suche
like
:
for
the
Apostles
had
no
place
to
abide
in
,
they
had
no
Christian
Princes
to
gouerne
them
,
no
churches
to
minister
sacraments
in
.
&c.
Likewise
we
must
haue
al
things
common
:
we
must
departe
with
al
our
possessions
when
we
be
conuerted
to
the
Gospell
:
baptise
abroade
in
the
fields
:
minister
the
communion
in
priuate
houses
only
:
be
alwayes
vnder
the
crosse
and
vnder
Tyrants
,
and
such
like
:
For
the
Apostles
had
al
thinges
common
,
departed
from
their
possessions
,
baptized
abroade
in
fieldes
,
ministred
the
communion
in
priuate
houses
,
were
alwayes
vnder
persecutors
and
Tyrants
.
&c.
2.
Another
kind
of
argumente
is
much
like
vnto
this
,
and
is
taken
ab
authoritate
negatinè
,
which
in
matters
of
saluation
and
damnation
holdeth
when
we
reason
ab
authoritate
scripturae
,
from
the
authoritie
of
the
scripture
,
but
not
else
:
For
this
argument
(
it
is
not
commaunded
in
the
scripture
to
be
done
nor
there
expressed
,
Ergo
it
ought
not
to
be
done
)
is
so
far
out
of
the
way
and
so
erronious
,
that
it
is
not
tollerable
:
for
it
taketh
away
the
most
parte
of
all
due
circumstances
,
without
the
which
either
after
one
manner
or
other
,
the
very
institutions
of
Christ
cannot
be
obserued
:
For
how
is
it
possible
to
receiue
the
holy
Communion
,
but
either
sitting
,
standing
,
knéelling
,
walking
,
or
lying
:
either
at
one
time
or
other
:
in
the
morning
,
or
at
night
:
before
meate
,
or
after
meate
:
clothed
or
naked
:
in
this
place
or
in
that
place
.
&c.
and
yet
none
of
these
circumstances
are
in
scripture
commaunded
,
or
by
necessary
collection
may
thereof
be
gathered
:
the
same
is
to
be
said
of
the
obseruation
of
times
,
of
common
prayers
,
and
other
conuenient
and
necessarie
orders
in
the
Church
.
If
this
argumente
were
good
,
then
all
good
lawes
and
ordinances
made
for
the
aduancing
of
true
religion
,
and
establishing
of
good
orders
,
were
to
be
abolished
,
whiche
were
the
very
roote
and
welspring
of
stubbornesse
,
obstinacie
,
sedition
,
disobedience
,
and
confusion
.
3.
The
third
kind
of
argument
is
called
petitio
principij
,
whiche
is
when
a
man
frameth
vnto
himselfe
principles
of
his
owne
deuise
,
grounded
neither
vpon
authoritie
,
neither
yet
upon
substantial
reason
,
and
then
vpon
the
same
will
conclude
his
purpose
:
which
is
vit
●●sissimum
gen●●
argumentands
:
a
very
erronious
kynde
of
reasoning
as
these
men
doo
in
vsing
these
two
false
principles
:
the
one
,
when
they
say
,
that
to
be
inuented
by
an
Antichristian
Pope
which
was
not
so
inuented
:
the
other
,
when
they
say
that
nothing
may
be
vsed
in
the
Church
of
Christ
which
was
inuented
by
the
Pope
,
or
vsed
in
the
Popes
Churche
:
which
can
not
be
true
,
as
in
sundrie
places
of
the
boke
I
haue
declared
.
The
selfe
same
reasons
moued
the
Aërians
to
forsake
the
order
of
the
Churche
,
and
to
commaunde
their
Disciples
to
do
the
contrarie
of
that
that
the
Church
did
.
We
borrow
good
lawes
of
the
Gentiles
,
and
we
vse
the
Churches
,
Belles
,
Pulpits
,
and
many
other
things
vsed
of
Papists
.
&c.
4.
The
fourthe
kynde
of
reason
is
,
of
negatiues
by
comparison
:
as
this
,
Priestes
and
Ministers
are
to
be
known
by
their
doctrine
,
not
by
their
apparel
,
Ergo
they
ought
not
to
haue
distinct
apparell
from
other
men
.
This
argumente
followeth
not
,
for
negatives
by
comparison
are
not
simplie
to
be
vnderstanded
,
but
by
the
way
comparison
:
And
therefore
of
the
former
sentence
thus
we
may
conclude
,
that
the
apparell
is
not
to
be
estéemed
as
a
note
of
difference
in
comparison
to
learning
&
doctrine
,
and
yet
a
note
.
As
when
Paule
sayth
that
Chryst
sente
him
not
to
baptise
,
but
to
preache
the
Gospell
:
1
Cor.
1.
And
God
by
his
Prophete
I
wil
have
mercy
,
and
not
sacrifice
.
Ose.
6.
and
Mat.
9.
5.
The
fift
is
ab
eo
quod
est
non
causam
vt
causam
ponere
,
when
that
is
taken
for
the
cause
of
any
thing
,
which
is
not
the
cause
:
as
when
they
condemne
the
booke
of
common
prayer
,
and
a
prescript
forme
of
seruice
,
bycause
(
as
they
say
)
it
mainteineth
an
vnlerned
(
or
as
they
term
it
)
a
reading
ministerie
,
when
as
the
boke
is
not
the
cause
of
it
,
neither
yet
a
prescripte
forme
of
prayer
,
but
either
the
parties
themselues
that
be
vnlearned
,
or
they
that
do
admitte
them
,
or
else
both
.
This
kind
of
argument
is
vsuall
in
the
Admonition
.
There
be
other
vnlearned
and
vnskilfull
reasons
vsed
in
this
booke
,
whiche
may
easily
be
discerned
euen
of
children
:
and
therefore
I
here
omit
them
.
Thus
much
I
thought
good
generally
to
write
,
which
being
duly
considered
,
the
booke
it selfe
needeth
no
other
kinde
of
confutation
.
To
the
Christian
Reader
.
I
Am
not
ignorant
to
what
dangers
(
especially
of
vncharitable
&
slanderous
tongs
)
I
haue
made
my selfe
subiecte
by
taking
vpon
me
this
worke
:
notwithstanding
my
reaconing
is
made
,
and
I
have
armed
my selfe
against
the
worst
,
being
taught
so
to
do
by
the
opprobrious
speach
of
diuers
,
who
as
busy
bodies
intermedling
in
other
mens
matters
more
than
it
becommeth
them
,
do
therof
iudge
most
vnchristianly
,
and
reporte
most
vntruly
:
beleuing
as
partial
Iudges
,
whatsoeuer
is
reported
,
howsoeuer
falsely
and
vniustly
.
But
as
I
with
all
my
harte
for
my
parte
forgiue
them
,
and
wish
vnto
them
more
Christian
hartes
,
indifferent
eares
,
and
charitable
mouthes
.
So
do
I
exhorte
thée
(
Christian
reader
)
to
abstaine
from
all
suche
rancor
,
and
other
partiall
and
sinister
affections
in
reading
of
this
my
booke
:
And
thinke
of
me
as
of
one
that
to
speake
the
truth
,
to
testifie
his
conscience
,
to
mainteyne
the
peace
and
quietnesse
of
the
Churche
,
to
withstande
erronious
opinions
,
or
contentious
doctrine
,
will
neither
spare
his
laboure
nor
his
fame
:
and
yet
not
so
stiffely
addicted
to
his
owne
opinion
,
but
that
he
can
be
contented
to
submitte
hym selfe
to
better
authoritie
and
reasons
than
he
him selfe
hath
.
And
I
besée
thée
receyue
this
admonition
at
my
hande
:
Trie
before
thou
trust
:
beleue
not
lightly
euery
reporte
:
as
thou
hast
two
eares
,
so
vse
them
both
:
condemne
no
man
before
he
be
heard
:
abstaine
from
speaking
euill
of
any
when
he
is
not
present
to
make
thée
answere
,
(
for
that
is
a
great
iniurie
:
)
respect
not
the
person
,
but
the
cause
,
and
let
not
euery
pretenced
zeale
carrie
thée
headlong
thou
knowest
not
whether
:
and
suspende
thy
iudgement
of
this
booke
,
vntill
thou
hast
aduisedly
and
indifferently
redde
the
same
.
Correction
of
faultes
escaped
in
this
booke
.
In
the
ende
of
the
Epistle
dedicatorie
,
for
(
O
deare
spouse
)
reade
(
O
deare
spouse
of
Christ
)
Folio
.
23.
line
.
8.
for
est
.
reade
sunt
.
Fol.
32.
lin.
34.
for
the
trusteth
reade
he
trusteth
.
Fol.
33.
lin.
24.
for
are
not
come
,
read
,
are
not
scarce
come
.
Fol.
42.
lin.
20.
for
all
do
not
so
,
read
,
but
all
do
not
so
.
Fol.
73.
lin.
23.
for
Anthomum
,
read
,
Antoninum
.
Fol.
104.
lin.
20.
for
baptized
by
faith
,
read
,
baptized
faith
.
Fol.
115.
lin.
26.
in
these
words
,
put
out
(
in
.
)
Fol.
211.
lin.
2.
not
the
charge
,
put
out
one
(
the
)
Fol.
287.
in
the
margent
,
for
1.
Tim.
1.2
.
read
,
1.
Tim.
5.2
.
Fol.
231.
lin.
26.
for
by
changing
,
read
,
the
changing
.
Fol.
232.
lin.
11.
for
pulleth
,
read
,
poulleth
.
Fol.
242.
lin.
8.
for
disobedience
,
read
,
obedience
.
Fol.
244.
in
the
margent
for
1.
Tim.
1.2
.
read
,
1.
Tim.
3.2
.
In
Gualters
epistle
in
latin
lin.
9.
for
Non
read
,
Nam
.
and
lin.
17.
for
episculor
,
read
,
exosculor
,
and
lin.
30.
for
rogabant
,
read
,
rogabat
.
In
the
same
epistle
in
englysh
,
line
.
3.
for
only
,
read
,
olde
.
In
the
5.
page
and
4.
line
of
the
answere
to
the
Pamphlets
,
for
impuritie
,
read
,
impunitie
.
¶
An
Exhortation
to
suche
as
bee
in
authoritie
and
haue
the
gouernement
of
the
Church
committed
vnto
them
,
whether
they
be
Ciuile
or
Ecclesiasticall
Magistrates
.
COnsideryng
the
strangenes
of
the
time
,
the
varietie
of
mennes
myndes
,
and
the
maruellous
,
inclinations
in
the
common
sorte
of
persons
(
especially
where
the
gospel
is
most
preached
)
to
imbrace
newe
inuented
doctrines
and
opinions
,
thoughe
they
tende
to
the
disturbing
of
the
quiet
state
of
the
Churche
,
the
discrediting
and
defacing
of
such
as
be
in
authoritie
,
and
the
maynteining
of
licenciousnesse
and
lewde
libertie
:
I
thought
it
good
to
set
before
your
eyes
the
practises
of
the
Anabaptistes
,
their
conditions
and
qualities
,
the
kinde
and
maner
of
their
beginnings
and
procéedings
,
before
the
broching
of
their
manyfolde
and
horrible
heresies
,
to
the
intent
that
you
vnderstanding
the
same
,
may
the
rather
in
tyme
take
héede
to
suche
as
procéede
in
like
maner
:
least
they
béeing
suffred
too
long
,
burst
out
to
woorke
the
same
effect
.
I
accuse
none
,
only
I
suspect
the
authors
of
this
admonition
,
&
their
fautours
:
What
cause
I
haue
so
to
doe
,
I
referre
to
your selues
to
iudge
,
after
that
I
haue
set
foorth
vnto
you
the
Anabaptisticall
practises
,
euen
as
I
haue
lerned
in
the
writings
of
such
famous
and
learned
men
,
as
had
themselues
experience
of
them
,
when
they
firste
began
in
Germanie
,
and
did
both
personally
reason
with
them
,
and
afterwardes
very
learnedly
write
agaynst
them
:
neyther
will
I
in
this
poynt
write
one
worde
,
whiche
I
haue
not
mine
author
to
shewe
for
.
Bulling
aduers
Anabap
.
fol.
1.
1
Firste
Anabaptisme
tendeth
to
this
ende
,
that
(
in
these
places
where
the
Gospel
hath
ben
for
a
tyme
preached
,
and
where
Churches
be
reformed
)
the
Gospel
may
be
hindered
,
the
churches
disquieted
,
the
simple
brought
to
doubt
of
the
religion
that
hath
ben
taught
them
:
contentious
and
vnquiet
mynds
may
haue
matter
to
work
on
,
the
preaching
of
the
Gospell
become
odious
:
finally
that
magistrates
and
suche
as
bée
in
authoritie
,
may
bée
contemned
and
despysed
of
their
subiects
and
inferiours
.
Idem
.
fol.
1.11.18.87.102.244
.
2
Secondly
they
bitterly
inueyed
agaynst
ministers
and
preachers
of
the
Gospell
,
saying
that
they
were
not
ordinarily
and
laufully
called
to
the
ministerie
,
bycause
they
were
called
by
the
Magistrate
,
and
not
by
the
people
:
that
they
preached
not
the
Gospell
truly
,
that
they
were
Scribes
and
Phariseis
:
that
they
had
not
those
things
whiche
Pause
required
in
a
minister
.
1.
Timo.
3.
That
they
did
not
themselues
those
things
,
whiche
they
taught
vnto
other
:
that
they
had
stipendes
,
and
labored
not
,
and
therefore
were
ministers
of
the
belly
:
That
they
coulde
not
teache
truely
,
bycause
they
had
greate
liuings
,
and
liued
wealthily
and
pleasantly
:
that
they
vsed
not
theyr
authoritie
in
excommunication
,
that
they
attributed
too
muche
vnto
the
Magistrate
.
4
Fourthly
,
5
Fifthly
,
6
Sixthly
,
7
They
earnestly
cryed
oute
agaynste
pryde
,
8
If
they
were
at
any
time
punished
for
their
errors
,
9
They
founde
greate
faulte
wyth
the
baptizyng
of
children
,
10
They
taught
that
the
ciuile
magistrate
hath
no
authoritie
in
Ecclesiasticall
matters
,
22
They
sought
to
be
frée
from
all
lawes
,
23
They
were
animated
by
craftie
&
suttle
Papists
,
24
To
be
short
,
These
were
the
manners
,
conditions
,
practises
,
and
procéedings
of
the
Anabaptists
in
Germanie
,
before
they
vttered
their
sedicious
and
monstrous
heresies
.
I
leaue
the
application
hereof
to
youre
wysedomes
,
who
easily
can
coniecture
,
what
kind
of
men
they
be
that
come
nearest
to
those
steps
.
Only
I
desire
you
to
be
circumspect
,
and
to
vnderstande
,
that
Anabaptisme
(
which
vsually
followeth
the
preaching
of
the
Gospel
)
is
g●●●tly
to
be
feared
in
this
Church
of
Englande
,
and
almoste
playnly
professed
in
this
Admonition
,
the
authors
wherof
agrée
with
them
in
these
forenamed
practises
and
qualities
.
Moreouer
it
may
also
please
you
to
consider
the
conditions
and
practises
of
the
Donatists
,
who
deuided
them selues
from
the
congregation
,
and
had
their
peculiar
Churches
,
or
rather
Conuenticles
,
in
Africa
:
They
taught
also
that
all
other
Churches
were
spotted
and
impure
,
bicause
of
their
Ministers
.
Finally
,
that
there
ought
to
be
no
compulsion
vsed
in
matters
of
Religion
and
sayth
,
and
that
none
should
be
punyshed
for
their
conscience
.
To
conclude
,
these
men
●●atly
ioyne
with
the
Papists
,
and
by
the
selfe
same
assertions
,
bend
their
force
agaynst
this
Churche
of
Englande
.
For
,
Fyrst
,
the
Papistes
affirme
that
we
are
not
the
true
Churche
,
no
,
that
we
haue
not
so
muche
as
the
outward
face
and
shewe
of
the
true
Churche
.
And
so
do
these
men
almost
in
flat
and
playne
termes
.
2
Secondly
the
Papistes
say
,
that
we
haue
no
ministerie
,
no
Byshops
,
no
Pastours
,
bicause
they
be
not
ritely
and
canonically
called
to
these
functions
:
the
selfe
same
do
these
men
affirme
.
3
Thirdly
,
the
Papistes
say
,
that
our
Sacraments
be
not
rightly
ministred
:
and
so
say
they
likewise
.
4
Fourthly
,
the
Papistes
wholly
condemne
our
booke
of
Common
prayers
,
set
out
by
publike
authoritie
,
and
the
whole
order
of
our
seruice
:
In
that
poynt
these
men
do
fully
ioyne
with
them
also
,
for
they
condemne
it
wholly
,
and
that
with
most
bitternesse
.
5
Fiftly
,
the
Papistes
would
not
haue
the
Scriptures
read
in
the
Churche
to
the
people
:
no
more
would
they
.
For
they
say
,
reading
is
not
féeding
,
but
as
euil
as
playing
vpon
a
stage
,
and
worse
too
.
6.
Sixtly
,
the
Papistes
denie
the
ciuill
Magistrate
to
haue
any
authoritie
in
Ecclesiasticall
matters
:
and
so
do
they
.
7
To
be
shorte
,
the
Papistes
refuse
to
come
to
our
Churche
,
to
communicate
with
vs
in
the
Lords
supper
:
and
these
men
would
not
haue
them
by
lawes
and
punishment
compelled
there
vnto
.
Hereby
it
is
manyfest
,
that
the
Papistes
and
they
ioyntly
séeke
to
shake
,
nay
to
ouerthrowe
the
selfe
same
foundations
,
grounds
,
and
pillers
of
our
Churche
,
although
not
by
the
selfe
same
instruments
and
engines
.
Wherfore
it
is
time
to
awake
out
of
sléepe
,
and
to
draw
oute
the
sworde
of
discipline
,
to
prouide
that
lawes
which
be
generall
and
made
for
vniformitie
,
aswell
of
doctrine
as
Ceremonies
,
be
generally
and
vniuersally
obserued
:
that
those
which
according
to
their
conscience
and
duetie
execute
them
,
be
maynteyned
,
and
not
discoraged
,
either
boldly
to
defende
the
religion
and
kinde
of
gouernement
in
this
Realme
established
,
or
else
(
if
you
can
)
to
refourme
and
better
the
same
:
for
it
can
not
bée
,
but
that
this
fréedome
giuen
vnto
men
,
to
obey
and
disobey
what
they
liste
,
to
speake
what
they
liste
,
agaynst
whome
they
liste
,
and
where
they
liste
,
to
broche
what
opinions
and
doctrine
they
list
,
muste
in
the
ende
burst
out
into
some
straunge
and
daungerous
effecte
.
The
Lorde
bothe
graunt
vnto
you
that
be
Magistrates
,
the
spirite
of
gouernement
,
and
to
all
other
that
be
Subiectes
,
the
spirite
of
true
obedience
.
Amen
.
The
preface
of
the
Admonition
.
To
the
godly
Readers
,
Grace
and
peace
from
God
.
&c.
TWo
treatises
yee
haue
here
ensuing
(
beloued
in
Christ
)
which
ye
must
reade
without
[
a
](A15127-e12140-b)
a
●
.
Thess
5.21
.
Iam.
1.19
20.
Iam.
2
1.
parcialitie
or
blinde
affection
.
For
otherwyse
you
shall
neither
see
theyr
meanyng
:
nor
refrayne
your selues
from
rashely
condemning
of
them
without
iust
cause
.
For
certain
men
there
are
of
great
countenance
,
which
will
not
lightly
like
of
them
,
bicause
they
principally
concerne
their
persons
and
vniust
dealings
:
whose
credite
is
great
,
and
whose
friends
are
many
,
we
meane
the
lordly
Lords
,
Archbishops
,
bishops
,
Suffraganes
,
Deanes
,
Doctours
,
Archdeacons
,
Chauncelours
,
and
the
rest
of
that
proude
generation
,
whose
kingdome
must
downe
,
holde
they
neuer
so
harde
:
bicause
their
tyrannous
Lordship
can
not
stande
[
b
](A15127-e12180-b)
b
Math.
15.23
.
Luc.
16.15
.
with
Christes
kingdome
.
And
it
is
the
special
mischief
of
our
English
Church
,
and
the
chief
cause
of
backwardnesse
,
and
of
all
breach
and
dissention
.
For
they
whose
authoritie
is
[
c
](A15127-e12210-b)
c
Math.
20.25.26
.
Math.
23.8.9.10
.
Marc.
10.42.43
.
Luc
22.15
&c.
forbidden
by
Christ
,
will
haue
their
stroke
without
their
fellow
seruantes
,
yea
,
though
vngratiously
,
cruelly
&
Pope-like
they
take
vppon
them
to
[
d
](A15127-e12270-b)
d
Math.
24.48.49
.
beate
them
,
and
that
for
their
owne
childish
Articles
,
being
for
the
moste
part
,
againste
the
manifest
truthe
of
God
:
First
,
by
experience
their
rigoure
hathe
too
plainely
appeared
euer
since
their
wicked
raigne
,
and
specially
for
the
space
of
these
fiue
or
sixe
yeares
last
past
together
.
Of
the
enormities
,
whiche
with
such
rigoure
they
mainteine
,
these
treatises
do
in
part
make
mention
,
iustly
crauing
redresse
therof
.
But
the
matters
do
require
a
larger
discourse
.
Only
the
authors
of
these
,
thoughte
it
their
partes
to
admonish
you
at
this
time
,
of
those
inconueniences
whiche
men
seeme
not
to
thinke
vpon
,
and
whiche
without
reformation
,
can
not
but
increase
further
dissention
:
the
one
part
being
proude
,
pontificall
,
and
tyrannous
:
and
the
worde
of
God
for
the
other
part
expresse
and
manifest
,
as
if
it
pleased
the
state
to
examine
the
matters
,
it
would
be
euident
.
And
would
to
god
,
that
free
conference
in
these
matters
might
be
had
.
For
howsoeuer
learned
&
many
they
seeme
to
be
,
they
should
&
may
in
this
realme
finde
inowe
,
to
matche
them
and
shame
them
to
,
if
they
hold
on
as
they
haue
begon
.
And
out
of
this
realme
they
haue
all
the
best
reformed
churches
thoroughout
Christendome
against
them
.
But
in
a
fewe
words
to
saye
what
we
meane
.
Either
must
we
haue
a
[
e
](A15127-e12290-b)
e
Math.
9.37.38
.
Ephesi.
4.11.12
.
right
ministerie
of
God
,
and
a
right
[
f
](A15127-e12320-b)
f
Mat.
18.15.16.17
.
gouernment
of
his
church
,
according
to
the
scriptures
set
vp
(
both
whiche
we
lacke
)
or
else
there
can
be
no
right
religion
,
nor
yet
for
contempt
therof
can
[
g
](A15127-e12340-b)
g
pro.
29
18.
Gods
plagues
be
from
vs
any
while
differred
.
&c.
Ma.
21.23
.
&c
1.
Cor.
11.30
.
And
therfore
though
they
link
in
together
,
&
slaunderously
charge
poore
men
(
whom
they
haue
made
poore
)
with
grieuous
faults
,
calling
them
Puritans
,
worse
than
the
Donatists
,
exasperating
&
setting
on
,
suche
as
be
in
authoritie
againste
them
:
hauyng
hytherto
miserably
handled
them
with
reuilings
depriuations
,
imprisonements
,
banishmentes
,
&
such
like
extremities
,
yet
is
these
poore
mens
cause
neuer
the
[
h
](A15127-e12410-b)
h
Mat.
10.16.26
.
worse
:
nor
these
chalengers
the
better
:
nor
God
his
[
i
](A15127-e12430-b)
i
Esai
.
59.1
.
hande
the
further
of
,
to
linke
in
with
his
against
them
:
nor
you
(
christian
brethren
)
must
neuer
the
rather
without
examination
[
k
](A15127-e12450-b)
k
Exod.
23.1.2
.
Math.
7.1.2
.
Iam.
4.11.12
.
condemne
them
.
But
thankfully
take
this
taste
which
God
by
these
treatises
offreth
you
,
&
weigh
them
by
the
word
of
god
,
and
do
your
endeuor
,
euery
one
in
his
[
l
](A15127-e12490-b)
l
1.
Cor.
5.20
.
1.
Cor.
7.27
.
calling
,
to
promote
his
cause
.
And
let
vs
al
with
more
[
m
](A15127-e12520-b)
m
Psalm
50.15
.
Math.
7.7
.
1.
Tim.
2.1.2
.
earnest
prayer
than
wee
are
wont
,
earnestly
commend
it
to
God
his
blessing
,
and
namely
that
it
will
please
him
by
his
spirite
,
to
lighten
the
heart
of
our
most
gratious
soueraigne
,
and
the
rest
in
authoritie
,
to
the
benefite
of
his
small
flocke
,
and
the
ouerthrowe
of
their
proude
enimies
,
that
godlinesse
maye
by
them
proceede
in
peace
,
and
God
his
glorie
thorowe
Jesus
Christ
,
be
throughly
aduaunced
.
Whiche
wee
call
God
to
witnesse
,
is
our
onely
laboure
and
suite
.
And
so
presently
,
we
leaue
you
:
heartily
beseeching
God
to
graunt
it
.
Amen
.
An
answere
to
the
Preface
of
the
Admonition
.
THESE
TWO
treatises
conteyned
in
this
admonition
,
as
they
be
voyde
of
sounde
learnyng
,
so
are
they
full
of
blynde
affection
,
and
stuffed
with
vncharitable
and
vnchristian
terms
and
phrases
:
wherfore
it
is
to
bée
feared
,
that
they
procéede
not
of
loue
,
but
of
hatred
,
not
of
zeale
,
but
of
malice
,
not
of
humilitie
,
but
of
arrogancie
,
not
of
myndes
desirous
to
reforme
,
but
of
stomackes
séekyng
to
deforme
and
confounde
,
that
whiche
is
in
due
forme
and
order
by
lawfull
authoritie
established
.
For
what
charitable
,
zealous
,
and
humble
spirite
,
woulde
so
spitefully
and
slaunderously
speake
of
their
brethren
,
whose
doctrine
is
pure
,
whose
zeale
is
feruent
,
whose
suffering
for
the
Gospel
hath
ben
in
time
of
triall
,
comparable
with
any
mans
that
nowe
liueth
:
who
haue
also
paynfully
taughte
the
worde
of
God
in
this
realme
,
and
do
at
this
day
,
and
by
whose
ministerie
the
Gospel
hath
taken
roote
,
and
is
come
to
that
encrease
that
now
(
God
be
thanked
)
appeareth
.
Surely
these
opprobrious
termes
,
proude
generation
,
tyrannous
lordships
,
vngracious
,
cruel
,
Popelike
,
wicked
raigne
,
proude
enimies
.
&c.
applied
to
brethren
,
procéede
not
from
the
humble
and
mylde
spirite
of
GOD
,
but
from
the
proude
and
arrogante
spirite
of
Sathan
.
Therfore
by
this
vnséemely
preface
it
may
appeare
,
from
what
spirite
the
reste
of
thys
admonition
spryngeth
.
Touchyng
the
crueltie
and
rigeure
these
men
complayne
of
,
I
shall
néede
to
speake
little
,
béeing
manyfeste
to
all
that
bée
not
with
synister
affections
blynded
,
that
lacke
of
seueritie
is
the
principall
cause
of
their
licentious
libertie
.
But
who
séeth
not
their
hypocrisie
,
whiche
would
make
the
worlde
beléeue
that
they
are
persecuted
when
they
be
with
too
much
lenitie
punished
for
their
vntollerable
contempt
of
good
lawes
,
and
other
disordered
dealings
?
Naye
suche
is
their
peruersenesse
,
or
rather
arrogancie
,
that
if
they
be
debarred
but
of
the
least
part
of
their
will
and
desyre
,
by
and
by
they
crie
out
of
crueltie
and
persecution
.
It
is
to
be
doubted
what
these
men
will
do
when
persecution
commeth
in
déede
,
whiche
now
make
so
muche
of
a
little
or
rather
of
nothing
.
As
for
this
great
brag
,
For
how
so
euer
learned
and
many
they
seeme
to
be
,
they
should
and
may
in
this
realme
fynde
inowe
to
matche
them
,
and
shame
them
too
,
if
they
hold
on
as
they
haue
begonne
,
Satis
arroganter
dictum
est
:
And
verifieth
that
to
be
true
,
that
is
commonly
spoken
of
these
kinde
of
men
,
that
is
,
that
they
contemne
all
other
in
comparison
of
themselues
:
that
they
thinke
themselues
only
zealous
,
only
learned
&c.
But
it
is
possible
they
may
be
matched
,
and
I
know
no
man
of
learning
afrayde
to
encounter
with
them
,
eyther
by
word
or
writing
.
Touching
the
ministerie
and
gouernement
of
the
Church
,
what
faults
there
is
to
be
therin
found
,
we
shall
vnderstand
when
we
come
to
their
reasons
.
God
graunt
vs
humble
and
méeke
spirites
,
that
godly
vnitie
may
be
maynteyned
in
the
Churche
.
One
thing
I
must
desire
thée
to
note
(
gentle
reader
)
(
wherin
the
follie
of
these
men
maruellously
appeareth
)
how
they
haue
paynted
the
margent
of
their
booke
,
with
quoting
of
scriptures
,
as
though
al
were
Scripture
they
write
,
when
as
in
déede
they
abuse
both
the
Scripture
and
thée
:
For
what
one
place
of
scripture
is
in
all
thys
preface
alledged
to
any
purpose
,
and
yet
howe
many
is
there
quoted
?
To
proue
that
wée
muste
reade
these
two
Treatises
without
parcialitie
or
blinde
affection
,
here
is
noted
in
the
margent
.
1.
Thess.
5.
vers.
21.
James
.
1.
James
.
2.
The
place
to
the
Thessalonians
is
this
,
Trie
all
things
,
and
keepe
that
whiche
is
good
.
The
place
of
the
first
of
James
is
this
,
Wherfore
my
deare
brethren
,
let
euery
man
be
swifte
to
heare
,
slowe
to
speake
,
and
slowe
to
wrath
:
And
the
seconde
place
of
James
is
this
,
My
brethren
,
haue
not
the
faithe
of
our
Lorde
Iesus
Christe
in
respecte
of
persons
.
And
to
what
purpose
are
these
places
alledged
?
What
proue
they
?
Or
what
néede
is
there
to
alledge
them
?
These
Apostles
in
these
places
speake
not
of
rayling
libels
,
but
of
hearing
the
word
of
God
,
and
iudging
of
matters
of
faithe
according
to
the
truth
,
and
not
to
the
persons
.
To
proue
that
tyrannous
lordship
can
not
stand
with
Christs
kingdom
,
they
alledge
the
.15
.
of
Mat.
and
Luc.
16.
The
place
in
the
15.
of
Mat.
vers.
23.
is
this
,
But
he
answered
hir
not
a
worde
.
Then
came
to
him
his
disciples
,
and
besought
him
,
saying
:
Sende
hir
away
for
she
cryeth
after
vs
.
In
the
sixtéenth
of
Luke
it
is
thus
:
Then
he
sayd
vnto
them
,
ye
are
they
whiche
iustifie
youre selues
before
men
,
but
God
knoweth
your
hartes
:
for
that
whiche
is
highly
estemed
among
men
,
is
abhomination
in
the
sight
of
god
.
I
would
gladly
know
how
their
assertion
,
and
these
two
textes
hang
together
.
I
allowe
not
tyrannous
Lordshyp
to
stande
with
Christes
kingdome
:
But
it
may
well
inough
for
any
thyng
in
these
two
places
to
the
contrarie
.
Tyrannous
Lordship
is
not
estéemed
among
men
,
but
hated
.
To
proue
that
they
whose
authoritie
is
forbidden
by
Christe
,
will
haue
their
stroke
without
their
fellowe
seruauntes
,
&c.
is
quoted
,
Math.
20.
Math.
23.
Mark.
10.
Luke
.
22.
In
the
.20
.
of
Math.
it
is
thus
written
,
Yee
knowe
that
the
lordes
of
the
Gentiles
haue
domination
ouer
them
&c.
In
the
.23
.
of
Mathew
.
But
be
ye
not
called
Rabbi
,
for
one
is
your
doctor
or
teacher
,
to
wit
,
Christ
.
The
places
in
Marke
and
Luke
be
all
one
with
that
in
the
20.
of
Mathew
.
The
conclusion
that
is
gathered
of
these
places
is
very
darke
and
generall
:
they
should●
haue
declared
who
they
be
that
haue
this
authoritie
forbidden
,
and
what
the
authoritie
is
.
Touching
these
places
alleaged
in
the
20.
of
Mat.
10.
of
Mar.
22.
of
Luke
,
Musculus
and
diuers
other
learned
men
think
,
that
they
extende
not
onely
to
the
Apostles
and
men
of
the
Clergie
,
as
we
call
them
,
but
to
all
Christians
,
of
what
state
soeuer
they
be
.
And
it
is
the
common
opinion
of
all
writers
,
that
these
words
of
Chryst
do
not
condemne
superioritie
,
Lordeshippe
,
or
any
suche
lyke
authoritie
,
but
the
ambitious
desire
of
the
same
,
and
the
tyrannical
vsage
thereof
.
Musculus
expounding
these
places
sayth
in
this
sorte
:
Whosoeuer
will
be
great
among
you
.
&c.
He
sayth
not
,
no
man
ought
to
be
chiefe
among
you
,
which
he
shoulde
haue
said
,
if
it
had
not
ben
lawful
in
the
kingdome
of
God
for
some
to
be
great
and
chiefe
,
or
if
it
had
ben
necessarie
,
that
all
shoulde
haue
bene
in
all
things
equall
:
the
Celestiall
spirits
are
not
equal
,
the
stars
be
not
equal
,
the
Apostles
them selues
were
not
equall
:
Peter
is
found
in
many
places
to
haue
ben
chiefe
among
the
rest
,
which
we
do
not
denie
.
Therfore
this
is
not
Christes
meaning
to
haue
none
great
or
chiefe
among
Christians
,
seeing
the
very
necessitie
of
our
state
requireth
that
some
be
superiours
and
betters
,
so
far
is
it
from
beeing
repugnaunt
to
charitie
.
In
a
common
weale
it
is
necessarie
that
some
should
excell
other
;
so
is
it
in
a
well
ordered
familie
:
In
like
maner
there
must
be
in
the
Churche
gouernours
,
presidents
,
rulers
,
of
whome
Paule
maketh
mention
.
Ro.
12.
1.
Cor.
12.
Heb.
13.
As
there
is
also
in
the
body
some
principall
members
,
some
inferiour
.
&c.
Therfore
Christ
doth
not
require
that
in
his
kingdome
all
should
be
equall
,
but
this
he
doth
require
,
that
none
should
desire
to
be
great
,
or
to
be
thought
and
counted
chiefe
.
Hitherto
Musculus
.
Which
interpretation
muste
néedes
be
true
,
else
we
may
say
,
that
Christe
in
this
place
reiecteth
and
disalloweth
the
Princes
and
Magistrates
of
the
Gentiles
,
and
also
forbiddeth
the
same
among
Christians
,
which
is
false
and
Anabaptisticall
.
Likewise
the
same
Musculus
sayth
,
that
Chryste
teacheth
in
this
place
,
what
he
ought
to
be
in
déede
that
desireth
to
beare
rule
ouer
other
,
to
wit
,
that
he
ought
to
be
a
seruaunt
to
other
,
that
is
(
as
he
dothe
interprete
it
)
to
profite
other
,
and
to
serue
for
the
commoditie
of
other
,
for
though
the
name
of
a
prince
and
of
a
lorde
be
a
name
of
honor
and
dignitie
,
yet
is
it
the
office
of
a
prince
&
lorde
to
serue
those
which
be
vnder
them
in
gouerning
of
them
carefully
,
and
in
prouiding
for
their
wealth
and
peace
.
Moreouer
the
Greke
wordes
that
Chryste
vseth
in
all
these
places
,
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
doe
signifie
to
rule
with
oppression
,
and
to
rule
as
a
man
list
.
Furthermore
Christe
doth
not
say
,
that
no
man
shall
be
great
among
them
or
beare
rule
,
but
he
sayth
:
Quicunque
voluerit
inter
vos
magnus
fieri
.
&c.
He
that
desireth
to
be
great
among
you
.
&c.
To
conclude
,
it
is
manyfest
that
in
Matthewe
and
Marke
,
he
reproueth
the
ambition
of
the
sonnes
of
Zebedie
,
who
ambitiously
desired
the
one
to
sitte
on
hys
right
hande
,
the
other
on
his
lefte
.
And
in
Luke
the
ambition
of
the
rest
of
the
Apostles
,
who
contended
among
themselues
which
of
them
should
be
greatest
.
So
that
it
is
playne
,
that
these
places
suppresse
ambition
and
desire
of
rule
,
in
all
kinde
of
men
:
and
not
superioritie
,
not
magistracie
,
not
iurisdiction
in
any
kinde
of
persons
.
Touching
the
place
in
the
.23
of
Mat.
where
Chryste
said
vnto
his
disciples
,
Be
not
you
called
Rabbi
,
call
no
man
father
,
be
not
called
maisters
.
Who
is
so
ignorant
,
to
thinke
that
Christ
forbiddeth
by
these
wordes
one
Christen
man
to
call
another
,
lorde
,
maister
,
father
?
shal
not
children
call
their
parents
father
?
shall
not
scholers
call
their
teacher
,
maister
?
And
shall
not
seruauntes
call
him
master
,
vnder
whose
gouernement
they
are
?
Is
it
not
lawfull
for
one
to
call
an
other
maister
,
doctour
,
father
,
lorde
.
&
c
?
Paule
(
notwithstanding
these
wordes
of
Christ
)
1.
Cor.
4.
calleth
himself
their
father
:
and.
1.
Ti.
2.
he
calleth
himself
the
doctour
of
the
Gentiles
.
Wherfore
it
is
manifest
that
these
names
be
not
here
prohibited
,
muche
lesse
the
offices
:
but
only
the
pharisaicall
,
ambitious
,
and
arrogant
affection
of
superioritie
:
As
it
is
also
manifest
by
this
that
foloweth
:
Who
so
euer
exalteth
himselfe
.
&c.
And
surely
as
Christe
condemneth
here
the
ambitious
affection
of
such
as
ambitiously
desire
these
names
of
superioritie
,
so
doth
he
in
like
maner
condemne
those
who
be
so
puffed
vp
with
pride
and
arrogancie
,
that
they
contemne
and
disdayne
to
call
men
in
authoritie
by
the
titles
of
their
offices
:
For
pride
,
contempt
and
arrogancie
,
is
,
as
well
in
refusing
to
giue
honoure
and
reuerence
,
as
it
is
in
ambitious
desiring
the
same
.
But
the
chiefe
purpose
of
Christe
in
this
place
is
,
to
teache
vs
not
so
to
depende
vpon
men
,
as
though
it
were
not
lawfull
to
breake
their
decrées
,
or
to
decline
from
their
authoritie
:
For
there
is
one
only
Father
,
Lorde
,
and
maister
,
to
whome
wée
are
so
bounde
,
that
by
no
meanes
wée
maye
declyne
at
any
tyme
from
hys
preceptes
.
These
places
therfore
may
be
aptly
alledged
against
the
pride
,
tyrannie
,
and
ambition
of
the
Bishop
of
Rome
,
whiche
séeketh
tyrannically
to
rule
,
and
not
to
profite
:
But
it
maketh
nothing
at
all
against
the
lawfull
authoritie
of
any
other
in
any
state
or
condition
of
men
.
Howe
aptly
that
place
of
the
.24
.
of
Mathew
,
But
if
the
euill
seruaunt
shall
say
in
his
heart
.
&c.
is
alleaged
,
let
all
men
iudge
.
I
thinke
it
forbiddeth
not
to
punishe
suche
as
breake
good
lawes
.
But
Lorde
how
these
men
are
beaten
,
which
do
as
they
liste
,
say
what
they
liste
,
and
that
with
reioycing
thereto
:
that
is
,
if
they
be
no
otherwise
beaten
than
hitherto
they
haue
bene
,
they
will
not
only
with
schismes
and
factions
teare
in
sunder
this
Churche
of
Englande
,
but
in
time
ouerthrow
the
whole
state
of
the
common
wealth
.
To
proue
that
either
we
muste
haue
a
righte
ministerie
of
God
,
and
a
righte
gouernement
of
his
Church
,
according
to
the
Scriptures
set
vp
.
&c.
or
else
there
can
be
no
right
religion
.
&c.
is
alleaged
the
ninth
of
Matth.
the
fourth
to
the
Ephe.
and
the
eightenth
of
Math.
In
the
ninth
of
Mat.
the
place
they
alleage
is
this
,
Surely
the
haruest
is
great
,
but
the
labourers
be
fewe
:
wherefore
.
&c.
In
the
fourth
to
the
Ephe.
He
therefore
gaue
some
to
be
Apostle
.
&c.
In
the
eightenth
of
Mathew
,
If
thy
brother
trespasse
agaynst
thee
.
&c.
The
first
place
declareth
that
Ministers
of
the
words
are
necessarie
in
Christes
Churche
.
The
seconde
,
that
there
is
diuers
kindes
and
degrées
of
them
.
And
the
thirde
sheweth
an
order
of
correcting
secrete
sinnes
,
and
priuate
offences
,
and
medleth
not
with
those
that
be
open
and
knowne
to
other
.
Nowe
therefore
consider
to
what
purpose
those
places
be
noted
in
the
margente
,
and
howe
little
they
proue
that
which
is
concluded
.
As
for
all
the
rest
of
the
places
of
Scripture
that
followeth
noted
in
the
margent
of
this
preface
,
I
knowe
not
to
what
purpose
they
be
alleaged
,
but
onely
for
vayneglorie
to
bleare
the
eyes
of
the
ignorant
people
,
and
to
make
them
beléeue
that
all
that
which
is
written
in
this
booke
,
is
nothing
else
,
but
Scripture
it selfe
.
They
haue
delt
very
subtilly
,
to
cote
the
places
onely
,
and
not
to
set
them
downe
in
playne
words
,
for
by
this
meanes
they
thinke
that
of
the
moste
parte
it
shall
neuer
be
vnderstanded
,
howe
vnaptly
,
and
to
what
small
purpose
they
be
alleaged
.
This
name
Puritane
is
very
aptely
giuen
to
these
men
,
not
bicause
they
be
pure
no
more
than
were
the
Heretikes
called
Cathari
,
but
bicause
they
think
them selues
to
be
mundiores
cateris
,
more
pure
than
others
,
as
Cathari
dyd
,
and
seperate
them selues
from
all
other
Churches
and
congregations
as
spotted
and
defyled
.
Bicause
also
they
suppose
the
Church
which
they
haue
deuised
to
be
without
all
impuritie
.
An
answere
to
the
admonition
.
Admonition
.
SEing
that
nothing
in
this
mortall
life
is
more
diligently
to
be
sought
for
,
and
carefully
to
be
looked
vnto
[
a
](A15127-e13170-b)
a
2.
Reg.
23.
2.
Chro.
17.
2.
Chro.
29.30.31
.
Psal.
132.2.3.4
.
Mat.
21.12
.
Iohan.
2.15
.
than
the
restitution
of
true
religion
&
reformation
of
Gods
church
:
it
shall
be
your
partes
(
dearly
beloued
)
in
this
present
Parliament
assembled
,
as
muche
as
in
you
lieth
to
promote
the
same
,
and
to
employ
your
whole
labour
and
studie
,
not
onely
in
abandoning
all
Popish
remnants
bothe
in
ceremonies
&
regiment
,
but
also
in
bringing
in
and
placing
in
Gods
churche
those
things
onely
,
which
the
Lord
himselfe
[
b
](A15127-e13240-b)
b
Deute.
4.2
.
Deut.
12.32
.
in
his
word
commandeth
.
Because
it
is
not
enough
to
take
paynes
in
taking
away
euil
,
[
c
](A15127-e13270-b)
c
Psal.
37.27
.
Rom.
12.9
.
but
also
to
be
occupied
in
placing
good
in
the
stead
therof
.
Now
because
many
men
see
not
all
things
,
and
the
[
d
](A15127-e13300-b)
d
1.
Cor.
2.14
.
worlde
in
this
respect
is
maruellously
blinded
,
it
hath
bene
thoughte
good
to
prosfer
to
your
godly
considerations
a
true
platforme
of
a
Churche
reformed
,
to
the
ende
that
it
beeing
layd
before
your
eyes
,
to
beholde
the
great
vnlikenesse
betweene
it
&
this
our
English
church
:
you
may
learne
either
with
perfect
[
e
](A15127-e13320-b)
e
Psalm
.
31.6
.
Psal.
13
9.22
hatred
to
detest
the
one
,
and
with
singular
loue
to
embrace
,
and
carefull
endeuour
to
plant
the
other
:
or
else
to
be
without
excuse
before
[
f
](A15127-e13350-b)
f
Iohan.
15.21
the
maiestie
of
oure
God
,
who
(
for
the
discharge
of
our
conscience
,
and
manifestation
of
his
truth
)
hath
by
vs
reuealed
vnto
you
at
this
present
,
the
sinceritie
and
simplicitie
of
his
Gospell
.
Not
that
you
should
either
[
g
](A15127-e13370-b)
g
1.
Tim
3.8
.
wilfully
with
stande
,
or
vngratiously
tread
[
h
](A15127-e13390-b)
h
Math.
7.6
.
the
same
vnder
your
feete
,
for
God
doth
not
disclose
his
wyll
to
any
suche
end
,
but
that
you
should
yet
now
at
the
length
with
al
your
mayne
and
might
,
endeuour
that
Chryst
(
whose
[
i
](A15127-e13410-b)
i
Math.
11.31
.
easie
yoke
and
lyghte
burthen
we
haue
of
long
time
cast
of
from
vs
)
mighte
rule
and
reigne
in
his
Church
by
the
scepter
of
his
worde
onely
.
Aunswere
.
I
Will
not
aunswere
words
,
but
matter
,
nor
bare
affirmations
or
negations
,
but
reasons
:
and
therfore
in
as
few
words
as
I
can
,
I
will
comprehende
many
lines
.
But
before
I
enter
into
their
reasons
,
I
thinke
it
not
amisse
to
examine
that
assertion
which
is
the
chiefe
and
principall
grounde
(
so
farre
as
I
can
gather
)
of
their
Booke
:
that
is
,
that
those
things
onely
are
to
bée
placed
in
the
Churche
,
which
the
Lorde
him selfe
in
his
worde
commaundeth
:
As
though
they
shoulde
say
,
nothing
is
to
be
tollerated
in
the
Churche
of
Chryste
,
touching
either
doctrine
,
order
,
ceremonies
,
discipline
,
or
gouernement
,
except
it
he
expressed
in
the
worde
of
God
.
And
therfore
the
most
of
their
argumentes
in
this
booke
be
taken
ab
authoritate
negatiuè
,
which
by
the
rules
of
Logique
proue
nothing
at
all
.
It
is
moste
true
,
that
nothing
ought
to
be
tolerated
in
the
Churche
,
as
necessarie
vnto
saluation
,
or
as
an
article
of
faith
,
except
it
be
expresly
conteined
in
the
worde
of
God
,
or
may
manifestly
therof
be
gathered
:
and
therfore
we
vtterly
condemne
&
reiect
Transubstantiation
,
the
sacrifice
of
the
Masse
,
the
authoritie
of
the
bishop
of
Rome
,
woorshipping
of
Images
,
&c.
And
in
this
case
an
argumente
taken
Ab
authoritate
Scripturae
negatiuè
,
is
most
strong
:
As
for
example
:
It
is
not
to
be
found
in
Scripture
,
that
the
Bishop
of
Rome
ought
to
be
the
head
of
the
Church
,
and
therfore
it
is
not
necessarie
to
saluation
,
to
beléeue
that
he
ought
to
be
the
head
of
the
Churche
.
&c.
It
is
also
true
,
that
nothing
in
ceremonies
,
order
,
discipline
,
or
gouernement
in
the
Churche
is
to
be
suffered
,
béeing
against
the
worde
of
God
:
And
therfore
wee
reiect
all
ceremonies
,
wherein
there
is
any
opinion
to
saluation
,
woorshipping
of
God
,
or
merite
:
As
créeping
to
the
crosse
,
holy
breade
,
holy
water
,
holy
candle
.
&c.
But
,
that
no
ceremonie
,
order
,
discipline
,
or
kynde
of
gouernement
may
be
in
the
Churche
,
except
the
same
be
expressed
in
the
worde
of
God
,
is
a
great
absurditie
,
and
bréedeth
many
inconueniences
.
The
Scripture
hath
not
prescribed
any
place
or
time
wherin
or
when
the
Lords
Supper
shoulde
be
celebrated
,
neyther
yet
in
what
manner
.
The
Scripture
hath
not
appoynted
what
tyme
or
where
the
congregation
shall
méete
for
common
prayer
,
and
for
the
hearing
of
the
worde
of
God
,
neyther
yet
any
discipline
for
the
correcting
of
suche
as
shall
contemne
the
same
.
The
scripture
hath
not
appoynted
what
daye
in
the
wéeke
should
be
moste
méete
for
the
Sabboth
day
,
whether
Saterday
,
whiche
is
the
Iewes
Sabboth
,
or
the
day
now
obserued
,
which
was
appointed
by
the
church
.
The
Scripture
hath
not
determined
what
forme
is
to
be
vsed
in
Matrimonie
,
what
woordes
,
what
prayers
,
what
exhortations
.
The
Scripture
speaketh
not
one
woorde
of
standing
,
sitting
,
or
knéelyng
at
the
Communion
,
of
méetyng
in
Churches
,
fieldes
,
or
houses
,
to
heare
the
word
of
God
:
of
preaching
in
pulpets
,
chaires
,
or
otherwise
:
of
baptizing
in
fontes
,
in
basons
,
or
riuers
:
openly
or
priuatly
,
at
home
,
or
in
the
churche
,
euery
day
in
the
wéeke
,
or
on
the
Sabboth
day
only
.
And
yet
no
man
(
as
I
suppose
)
is
so
simple
to
thinke
that
the
Church
hathe
no
authoritie
to
take
order
in
these
matters
.
I
pray
you
what
mente
Sainct
Paule
in
the
.1
.
Corinth.
14.
after
he
had
prescribed
certayne
orders
vnto
them
to
bée
obserued
in
the
Churche
,
thus
generally
to
conclude
?
Omnia
decenter
&
ordine
fiant
,
Lette
all
things
be
doone
decently
and
in
order
.
Dothe
hée
not
there
giue
vnto
them
authoritie
to
make
orders
in
the
Churche
,
so
that
all
thynges
hée
doone
in
order
and
decently
?
The
best
interpreters
doo
vnderstande
this
as
a
general
rule
giuen
vnto
the
churche
to
examine
hir
traditions
and
constitutions
by
:
And
therefore
without
all
doubte
their
iudgemente
is
,
that
the
Churche
hath
authoritie
in
external
things
to
make
orders
and
appoynte
lawes
,
not
expressed
in
the
woorde
of
GOD
,
so
that
thys
rule
of
the
Apostle
bée
obserued
.
Nowe
if
eyther
godly
Councels
or
auncient
fathers
were
any
thing
at
all
regarded
of
these
men
(
as
they
be
not
,
suche
is
their
arrogancie
)
this
controuersie
mighte
soone
be
decided
.
For
the
most
auncient
fathers
and
best
learned
,
as
Iustinus
Martyr
,
Irenaeus
,
Tertulian
,
Cyprian
and
other
do
expresly
declare
,
that
euen
from
the
Apostles
tyme
,
the
Churche
hath
always
had
authoritie
in
suche
matters
,
and
hath
obserued
diuers
orders
&
ceremonies
not
once
mencioned
in
the
worde
of
God.
That
notable
learned
father
Augustine
hathe
diuers
sayings
touching
this
matter
worthie
to
be
noted
.
In
his
Epistle
ad
Casulanum
.
86
he
sayeth
thus
:
In
his
rebus
de
quibus
nihil
certi
statuit
scriptura
diuina
,
mos
populi
Dei
,
vel
instituta
maiorum
,
pro
lege
tenenda
est
.
In
those
thyngs
wherein
the
holie
Scripture
hath
determined
no
certaintie
,
the
custome
of
the
people
of
God
and
the
traditions
or
decrees
of
our
forfathers
,
are
to
be
holden
for
a
lawe
.
Whereby
it
is
manifeste
,
that
those
things
maye
be
reteyned
in
the
Churche
,
whiche
are
not
expressed
in
the
Scripture
.
In
the
same
Epistle
he
reporteth
the
aunswere
that
Ambrose
made
vnto
him
,
béeing
demaunded
whether
it
were
lawfull
to
faste
on
the
Sabboth
day
,
or
not
to
fast
,
séeing
that
among
the
Churches
there
was
some
diuersitie
in
this
pointe
.
Quando
hi●
sum
(
saith
he
)
non
ieiuno
Sabbato
quando
,
Romae
sum
,
iei●no
Sabbato
:
&
ad
quamcunque
ecclesiam
veneritis
,
eius
morem
seruate
,
si
pati
scandalum
non
vultis
aut
f●cere
.
When
I
am
here
,
I
fast
not
on
the
Sabboth
,
when
I
am
at
Rome
I
doe
fast
on
the
Sabboth
:
and
to
what
Churche
soeuer
you
come
,
keepe
the
custome
thereof
,
if
you
will
neyther
suffer
offence
nor
giue
offence
.
The
whole
Epistle
is
woorthie
of
reading
.
That
whiche
hée
wryteth
in
his
Epistle
Ad
Ianuarium
.118
.
is
a
moste
playne
declaration
of
hys
Iudgement
in
this
matter
:
Illa
autem
quae
non
scripta
sed
tradita
custodimus
,
quae
quidem
toto
terrarum
orbe
obseruantur
,
dantur
intelligi
,
vel
ab
ipsis
Apostolis
,
vel
plenarijs
concilijs
,
quorum
est
in
ecclesia
saluberrima
authoritas
,
commendata
atque
statuta
retineri
,
sicuti
quod
Domini
passio
&
resurrectio
,
&
ascensio
in
coelum
,
&
aduentus
de
coelo
Spiritus
sancti
anniuersaria
solennitate
celebrantur
,
&
si
quid
aliud
tale
occurrerit
,
quod
seruatur
ab
vniuersa
quacunque
se
diffundit
ecclesia
,
Those
things
which
be
not
written
,
but
kept
by
tradition
,
which
are
obserued
thorow
the
whole
worlde
,
are
to
be
vnderstanded
either
to
be
deliuered
vnto
vs
from
the
Apostles
themselues
,
or
else
decreed
by
generall
Councels
,
whose
authoritie
is
greate
in
the
Churche
,
as
that
wee
yearely
with
solemnitie
celebrate
,
the
passion
of
the
Lord
and
his
resurrection
,
his
ascension
into
heauen
,
and
the
comming
of
the
holy
Ghoste
,
and
if
there
be
any
other
thing
that
is
obserued
of
the
whole
Churche
.
And
againe
,
Quod
neque
contra
fidem
neque
contra
bonos
mores
iniungitur
,
indifferenter
est
habendum
;
&
pro
eorum
inter
quos
viuitur
societate
seruandum
est
,
That
whiche
is
enioyned
,
being
neyther
against
faith
nor
good
manners
,
is
to
be
counted
indifferent
;
and
to
be
obserued
as
the
societie
of
those
with
whome
we
liue
requireth
.
In
the
same
epistle
answering
this
question
(
whether
vpon
the
Thursday
before
Easter
,
the
Lordes
Supper
should
be
celebrated
in
the
morning
,
or
at
night
,
bicause
Christ
did
institute
this
sacrament
,
and
deliuer
the
same
to
his
disciples
after
Supper
)
he
giueth
these
three
rules
worthie
to
be
noted
,
the
first
is
this
,
If
the
holie
Scripture
prescribe
any
thing
to
be
done
,
there
is
no
doubt
but
that
must
be
obserued
,
as
it
is
there
prescribed
.
The
second
is
this
,
That
if
any
thing
be
vniuersally
obserued
of
the
whole
Churche
(
not
repugnant
to
the
Scriptures
)
(
for
so
he
meaneth
)
not
to
keepe
that
,
or
to
reason
of
that
is
madnesse
.
The
thirde
,
If
it
be
not
vniuersally
obserued
but
diuersly
in
diuers
Churches
:
Faciat
quisque
qu●d
in
●a
ecclesia
in
qua
venit
inuenerit
▪
Lette
euery
man
doe
as
hee
findeth
in
that
church
in
to
the
which
he
commeth
:
mod●
non
sit
contra
fidem
aut
contra
mores
▪
So
that
it
bee
not
against
faith
or
good
manners
.
For
so
he
●ddeth
.
In
the
same
Epistle
againe
he
sayth
,
That
the
Lorde
hath
not
in
scripture
declared
in
what
order
and
manner
his
Supper
should
be
celebrated
,
but
left
that
to
his
disciples
.
And
in
his
hundred
and
nintéenth
Ad
Ianuarium
:
In
those
things
(
sayth
he
)
that
be
diuersly
obserued
in
diuers
places
,
this
rule
as
most
profitable
is
to
be
kepte
,
that
those
things
whiche
be
not
against
faithe
,
neyther
good
manners
,
and
make
something
to
exhorte
vnto
a
better
life
,
wheresoeuer
they
are
instituted
,
wee
ought
not
onely
not
to
disallowe
them
,
but
to
prayse
them
,
and
to
follow
them
.
By
all
these
places
of
this
learned
father
it
is
euidente
,
that
it
hathe
bene
receyued
from
tyme
to
tyme
as
a
certayne
trouth
,
that
the
Churche
of
Christe
hathe
authoritie
to
ordeyn
and
constitute
as
shall
be
necessarie
in
those
thyngs
before
of
me
rehersed
.
For
a
further
proofe
héereof
,
I
coulde
alledge
,
that
auncient
and
learned
father
Iustinus
Martyr
in
his
seconde
Apologie
pro
Christianis
,
and
in
his
booke
of
questions
.
Tertullian
in
his
booke
De
corona
militis
.
Basile
also
in
his
.63
.
Epistle
written
to
the
mynisters
in
Neocesaria
▪
Eusebius
libr.
5.
Ecclesiasti
.
histor.
cap.
25.
&
.
26.
and
diuers
other
,
but
I
omitte
them
for
breuitie
sake
.
Neyther
doe
I
alledge
these
learned
Fathers
,
bicause
I
thynke
their
authoritie
any
thing
at
all
preuayleth
with
the
authours
of
the
Libell
,
but
fo●
the
wyse
,
discréete
,
humble
and
learned
,
whose
humilitie
and
wisedom
will
not
suffer
them
to
despise
the
iudgements
of
so
learned
and
godly
fathers
.
But
I
trust
maister
Caluines
iudgement
will
wey
somethyng
with
them
,
who
in
his
Institutions
Cap.
13.
Sects
.
31.
C.
32.
speakyng
of
Traditions
,
saythe
on
this
sorte
.
Bycause
the
LORD
hath
bothe
faythfully
and
plainly
comprehended
and
declared
in
the
holie
●criptures
,
the
whole
summe
of
true
righteousnesse
,
and
all
the
partes
of
the
true
woorshippyng
of
hym
,
and
what
so
euer
is
necessarie
vnto
saluation
,
therefore
in
those
things
he
is
only
to
be
hearde
as
a
maister
or
teacher
:
But
bycause
in
external
discipline
and
ceremonies
,
he
would
not
particularly
prescribe
what
we
ought
to
folow
,
bicause
he
foresaw
that
this
depended
vppon
the
state
and
condition
of
the
tyme
,
neyther
did
iudge
one
forme
or
manner
to
be
agreable
to
all
ages
:
here
we
must
haue
respect
to
those
generall
rules
whiche
he
gaue
,
that
according
to
them
might
bee
examined
suche
things
as
the
necessitie
of
the
Churche
requireth
to
be
commaunded
for
order
and
decencie
.
Fynally
,
bycause
in
these
thinges
he
hathe
expressed
nothing
,
(
for
that
they
are
neyther
necessarie
to
saluation
,
and
may
be
diuersly
applied
to
the
edifying
of
the
church
accordyng
to
the
manner
and
custome
of
euery
countreye
and
age
,
)
Therefore
as
the
commoditie
of
the
Church
requireth
,
and
as
shall
be
thought
conuenient
,
both
the
olde
may
be
abrogated
,
and
new
appointed
.
I
graunt
that
wee
muste
not
rashely
nor
often
,
nor
for
euery
light
cause
make
innouations
.
But
what
hurteth
,
and
what
edifyeth
,
Charitie
will
beste
iudge
,
whyche
if
wee
wyll
suffer
too
bee
the
moderatrix
,
all
shall
bee
safe
and
well
.
Nowe
it
is
the
office
of
Christian
people
with
a
free
conscience
,
withoute
Superstition
,
with
a
godlie
mynde
,
and
readie
and
wyllyng
to
obeye
,
to
obserue
those
thinges
whyche
are
appoynted
accordyng
to
this
rule
,
not
to
contemne
them
,
nor
negligentely
to
omitte
them
,
so
farre
off
ought
they
to
be
from
breaking
them
openly
through
disdayne
and
contumacie
.
But
thou
wylte
saye
,
what
libertie
of
conscience
can
there
bee
in
so
precyse
and
straighte
obseruyng
of
them
?
Truly
the
libertie
of
conscience
maye
well
stande
with
it
,
yf
we
shall
consider
that
these
Lawes
and
decrees
to
the
whiche
we
are
bounde
,
bee
not
perpetuall
,
or
suche
as
are
not
to
bee
abrogated
:
but
onely
externall
rudimentes
of
mans
infirmities
:
whereof
,
notwithstanding
we
all
stande
not
in
neede
,
yet
wee
all
vse
them
bycause
one
of
vs
is
mutually
bounde
to
an
other
,
to
nourishe
loue
and
Charitie
among
oure selues
.
This
we
maye
learne
in
the
examples
vsed
before
.
What
?
dothe
religion
consiste
in
a
womans
vayle
,
that
by
no
meanes
shee
maye
goe
abroade
bare
headed
?
Or
is
the
commaundemente
touching
hir
silence
,
suche
as
it
maye
not
be
broken
without
wickednesse
?
or
is
there
any
mysterie
in
kneeling
,
or
in
burying
the
dead
,
that
may
not
be
omitted
without
great
offence
?
no
truly
.
For
if
such
hast
be
required
of
a
woman
to
helpe
hir
neighbour
,
that
shee
can
haue
no
leysure
to
couer
hir
head
,
shee
dothe
not
offende
thoughe
shee
runne
oute
bare
headed
.
And
there
is
a
tyme
and
place
,
when
and
where
it
is
as
meete
for
hir
to
speake
,
as
it
is
else
where
to
holde
hir
peace
.
Him
also
to
praye
standyng
,
whiche
beeing
letted
with
some
disease
,
can
not
kneele
,
there
is
nothyng
forbiddeth
.
To
be
short
,
it
is
better
in
tyme
to
burye
the
dead
,
than
to
tarrye
for
a
wynding
sheete
,
or
some
to
carrie
him
,
vntill
he
stinke
aboue
the
grounde
.
But
there
is
somewhat
euen
in
those
thynges
whiche
the
custome
of
Religion
,
lawes
,
and
decrees
,
humanitie
it selfe
,
and
the
rule
of
modestie
willeth
vs
to
doe
,
and
to
take
heede
of
,
wherein
,
if
we
shall
thorough
ignoraunce
and
forgetfulnesse
offende
,
there
is
no
synne
committed
:
But
if
thorough
contempte
or
contumacie
,
it
is
to
be
reproued
.
In
lyke
maner
it
skilleth
not
what
dayes
be
appointed
,
what
houres
,
what
manner
of
places
touchyng
the
buyldyng
,
what
Psalmes
are
to
bee
song
thys
daye
or
that
daye
:
And
yet
there
muste
certayn
dayes
be
appoynted
,
and
certaine
houres
,
and
a
place
meete
to
receiue
all
if
we
haue
any
respect
to
keepe
vnitie
and
peace
.
For
what
confusion
were
it
,
and
of
howe
greate
contentions
and
brawlyngs
the
seede
and
cause
,
yf
euery
man
as
hee
listeth
,
myghte
alter
and
chaunge
those
things
whiche
pertayne
to
the
common
state
:
Seyng
that
it
woulde
neuer
be
brought
to
passe
,
that
one
thyng
coulde
please
all
men
,
if
suche
matters
were
lefte
indifferente
,
and
committed
to
euery
mannes
arbitremente
:
nowe
if
anye
man
repyne
or
grudge
,
and
will
heere
seeme
wyser
than
it
behoueth
him
,
let
him
consider
by
what
reason
he
can
excuse
his
waywardnesse
to
the
Lorde
.
Notwithstanding
that
saying
of
Saincte
Paule
muste
satisfye
vs
:
Wee
haue
no
custome
to
contende
,
neyther
the
Churches
of
God.
Thus
farre
Caluine
.
In
whyche
woordes
wée
haue
these
thyngs
to
consyder
.
Fyrst
,
that
GOD
hath
in
Scripture
fully
and
playnely
comprehended
all
those
things
that
be
necessarie
to
saluation
.
Secondly
,
that
in
Ceremonies
and
externall
discipline
,
hée
hath
not
in
Scripture
particularly
determined
any
thyng
,
but
lefte
the
same
to
hys
Churche
,
to
make
or
abrogate
,
to
alter
or
contynue
,
to
adde
or
take
awaye
,
as
shall
be
thoughte
from
tyme
to
tyme
moste
conuenient
for
the
presente
state
of
the
Churche
,
so
that
nothing
be
doone
againste
that
generall
rule
of
Saincte
Paule
.
1.
Cor.
14.
Lette
all
things
be
doone
decently
and
in
order
.
Thirdly
,
that
it
is
the
dutie
of
a
Christian
man
withoute
superstition
willingly
to
obey
such
constitutions
,
not
to
contemne
them
,
not
to
neglect
them
,
muche
lesse
stubbornly
and
arrogantly
to
breake
them
.
Fourthly
,
that
the
obseruyng
of
them
taketh
not
libertie
from
the
conscience
,
bicause
they
be
not
made
to
be
perpetuall
and
inuiolable
,
but
to
be
altered
as
tyme
,
occasion
,
and
necessitie
requireth
.
Fifthely
,
that
all
oughte
to
obeye
suche
ordinaunces
,
for
charitie
sake
,
thoughe
all
stande
not
in
néede
of
them
.
Sixthly
,
that
if
a
man
do
violate
them
by
ignoraunce
or
forgetfulnesse
,
he
doth
not
offende
:
if
by
contempte
or
stubbornesse
,
he
doth
greatly
offende
.
Seuenthly
,
that
confusion
(
which
is
to
suffer
euery
man
to
doe
what
he
list
)
is
the
séede
of
contention
and
brauling
.
Last
of
all
,
that
the
true
Ministers
of
God
be
not
contentious
,
neither
yet
the
Churches
of
God.
These
things
(
among
other
)
I
thought
good
to
note
out
of
master
Caluines
words
,
which
if
they
were
diligently
considered
such
contentions
might
soone
be
ended
.
Of
the
same
iudgement
in
this
matter
is
master
Bucer
,
as
it
apeareth
in
his
Epistle
to
master
Alasco
:
These
be
his
words
:
If
you
will
not
admitte
suche
libertie
and
vse
of
vesture
to
this
pure
and
holy
Churche
,
bicause
they
haue
no
commaundement
of
the
Lorde
,
nor
example
of
it
:
I
do
not
see
howe
you
can
graunt
to
any
Churche
,
that
it
may
celebrate
the
Lordes
Supper
in
the
morning
,
and
in
an
open
Churche
,
especially
consecrated
to
the
Lorde
:
that
the
Sacrament
may
be
distributed
to
men
kneeling
or
standing
,
yea
,
to
women
aswel
as
to
men
.
For
we
haue
receyued
of
these
things
neither
commaundement
of
the
Lorde
,
nor
any
example
,
yea
,
rather
the
Lorde
gaue
a
contrarie
example
.
For
in
the
euening
,
and
in
a
priuate
house
he
did
make
his
Supper
,
and
distributed
the
Sacramentes
,
and
that
to
men
onely
,
and
sitting
at
the
table
.
Hac
Buc●rus
.
But
to
ende
this
matter
,
is
it
not
as
lawfull
for
a
godly
Prince
,
with
the
aduise
and
consent
of
godly
and
learned
Byshoppes
,
and
other
of
the
wysest
,
to
make
orders
in
the
Churche
,
and
lawes
Ecclesiasticall
,
as
it
is
for
euery
priuate
man
to
vse
what
maner
and
forme
of
seruice
he
liste
,
and
other
order
and
discipline
in
hys
owne
parishe
,
which
these
men
séeke
and
striue
to
do
?
An
examination
of
the
places
of
Scripture
alleaged
in
this
portion
of
the
admonition
.
TO
proue
that
nothing
in
this
mortall
life
is
more
diligently
to
be
sought
for
,
&
carefully
to
be
looked
vnto
than
the
restitution
of
true
religion
and
reformation
of
Gods
Churche
,
there
is
noted
.
2.
Reg.
23.
2.
Chron.
17.
2.
Chron.
29.30.31
.
Psalm
.
132.
Math.
21.
Iohn
.
2.
In
the
first
place
it
is
declared
howe
Iosiah
after
he
had
founde
the
booke
of
the
Lawe
,
reformed
the
Churche
.
In
the
seconde
place
Iehosaphat
tooke
away
the
high
places
and
groues
out
of
Iuda
.
&c.
In
the.
29.30.31
.
of
the.
2.
Chron.
is
described
the
dooings
of
Ezechias
,
in
repayring
the
temple
and
reforming
Religion
.
&c.
In
the.
132.
Psalme
it
is
declared
with
what
care
Dauid
went
about
to
build
the
temple
of
God
after
that
he
was
once
established
in
his
kingdome
.
In
the.
21.
of
Math.
Iesus
went
into
the
temple
,
and
caste
out
all
them
that
solde
and
boughte
in
the
temple
.
&c.
the
like
he
did
in
the
seconde
of
Iohn
.
All
this
is
confessed
to
be
true
,
and
no
man
denieth
it
.
And
I
pray
God
make
vs
thankefull
for
the
Quéenes
maiestie
,
who
hath
not
bene
slacke
in
this
poynt
,
but
hath
lyke
a
vertuous
,
religious
,
and
godly
Prince
,
in
the
very
entring
into
hir
reigne
,
notwithstanding
the
multitude
of
hir
aduersaries
bothe
at
home
and
abroade
,
abolished
all
superstition
,
and
restored
the
simplicitie
of
the
Gospell
.
But
these
men
alleage
these
places
to
the
discredite
of
this
reformation
,
and
of
the
whole
gouernemente
of
this
Churche
.
Howe
aptly
and
howe
truely
,
let
godly
,
wise
,
and
learned
men
iudge
.
To
proue
that
these
things
onely
are
to
be
placed
in
Gods
Churche
,
which
God
him selfe
in
his
worde
commaundeth
,
is
noted
the
fourth
and
the
twelfth
of
Deut.
Ye
shall
put
nothing
to
the
word
that
I
commaunde
you
,
neither
shall
you
take
any
thing
therefrom
.
&c.
And
in
the
other
place
:
Whatsoeuer
I
commaunde
you
,
take
heede
you
do
it
,
thou
shalt
put
nothing
thereto
,
nor
take
oughte
therefrom
.
God
in
the
olde
lawe
to
his
people
,
prescribed
perfecte
and
absolute
lawes
,
not
onely
morall
and
iudicial
,
but
ceremonial
also
:
neither
was
there
the
least
thing
to
be
done
in
the
Churche
omitted
in
the
lawe
.
And
therfore
for
them
at
that
time
,
and
during
that
state
,
it
was
not
lawfull
to
adde
any
thing
,
nor
to
take
any
thing
away
,
no
not
in
ceremonies
or
other
ciuill
lawes
:
nowe
in
the
time
of
the
Gospell
God
hath
left
vnto
his
Churche
expressed
in
his
worde
,
a
perfect
rule
of
fayth
,
and
maners
,
and
sufficient
to
saluation
,
and
cursed
is
he
that
shall
adde
any
thing
to
it
,
or
take
any
thing
from
it
in
that
behalfe
,
for
therein
it
is
perfect
and
absolute
.
But
as
he
hath
lefte
the
Iudiciall
lawe
to
the
discretion
of
the
Magistrate
,
to
adde
thervnto
,
or
take
therfrom
,
or
alter
and
chaunge
the
same
,
so
that
no
lawe
be
made
agaynst
the
rule
of
fayth
and
good
maners
expressed
in
the
worde
of
God
:
so
hath
he
lefte
authoritie
vnto
his
Churche
to
make
lawes
,
and
appoynte
orders
and
ceremonies
,
as
shall
from
time
to
time
be
thought
most
expedient
and
profitable
for
the
same
:
so
that
nothing
be
done
contrarie
to
his
worde
,
or
repugnaunt
to
the
same
.
And
this
authoritie
hath
the
Church
vsed
euen
from
the
Apostles
tyme
,
as
it
is
manyfest
both
by
the
Scriptures
,
Acto
.
6.
Acto
.
15.
1.
Cor.
11.
and
other
Ecclesiasticall
stories
and
auncient
fathers
,
as
is
before
by
me
proued
.
But
to
come
to
the
words
of
Deut.
themselues
,
what
is
it
to
adde
to
the
worde
of
God
,
or
to
take
from
it
?
truely
to
thinke
otherwise
,
or
teache
otherwise
of
God
than
he
hath
in
his
word
reuealed
:
those
take
from
the
word
that
beléeue
lesse
than
in
the
word
is
expressed
:
those
adde
to
the
word
,
first
,
which
teach
or
decrée
any
thing
either
in
matters
of
fayth
or
ceremonies
,
contrary
to
the
worde
.
Secondly
,
those
that
make
any
thing
necessarie
vnto
saluation
,
not
conteyned
in
the
worde
.
Thirdly
,
suche
as
make
any
religion
,
or
opinion
of
merite
in
any
thing
that
they
them selues
haue
inuented
besides
the
worde
of
God
.
Last
of
all
,
they
adde
to
the
worde
,
which
forbid
that
for
a
thing
of
it selfe
vnlawfull
,
which
Gods
worde
doth
not
forbid
,
and
make
that
sinne
,
which
Gods
word
doth
not
make
sinne
.
But
suche
as
truely
and
sincerely
embrace
the
worde
of
God
,
and
admit
nothing
contrary
vnto
it
,
if
in
gouernement
and
ceremonies
without
any
wicked
or
superstitious
opinion
,
they
appoint
or
retaine
suche
as
they
know
not
to
be
agaynst
the
worde
of
God
,
and
profitable
for
the
present
state
of
the
Churche
,
can
not
truely
be
sayde
to
adde
any
thing
to
the
worde
of
God
,
or
take
any
thing
from
it
,
though
the
same
be
not
expressed
in
the
worde
.
The
other
places
noted
in
this
margent
,
as
Psal.
37.
Rom.
12.
1.
Cor.
2.
and
the
rest
,
are
not
alleaged
to
proue
any
thing
in
controuersie
,
but
onely
without
iudgement
placed
in
the
margente
to
make
a
shewe
:
howe
aptely
they
be
applied
I
leaue
to
the
consideration
of
the
diligent
Reader
.
This
one
thing
I
can
not
but
maruell
at
,
that
these
fellowes
so
please
them selues
in
the
platforme
of
their
Churche
,
and
attribute
so
muche
therevnto
,
that
they
exhorte
,
nay
rather
charge
the
court
of
Parliament
,
with
perfect
hatred
to
detest
the
present
state
of
the
Churche
,
and
with
singuler
loue
to
embrace
that
which
they
prescribe
in
this
booke
,
and
so
moue
them
rather
to
this
perfect
hatred
of
vs
,
and
singuler
loue
of
them selues
,
they
vse
the
authoritie
of
the
31.
and
39.
Psalme
.
In
the
one
Dauid
sayth
,
that
he
hath
hated
them
that
giue
themselues
to
dec●pfull
vanities
,
bicause
the
trusteth
in
the
Lorde
.
In
the
other
speaking
of
the
contemners
of
God
,
of
wicked
and
bloudy
men
,
&
of
such
as
blaspheme
God
,
and
be
his
enimies
,
he
sayth
,
I
hate
them
with
an
vnfained
hatred
.
&c.
As
though
all
suche
as
like
or
allows
of
the
present
state
of
the
Churche
of
this
Realme
of
Englande
,
gaue
them selues
to
deceytfull
vanities
,
were
contemners
of
God
,
wicked
and
bloudy
men
,
blasphemers
of
God
,
and
his
enimies
.
I
will
not
aggrauate
this
blasphemie
of
theirs
:
let
Prince
,
nobles
,
and
all
other
louers
of
God
and
his
word
consider
diligently
this
spirite
,
and
in
time
preuent
the
burning
malice
of
the
same
:
no
Turke
,
no
Iew
,
no
Papist
,
could
possibly
haue
spoken
more
spightfully
of
this
Churche
and
state
:
but
suche
is
the
spirit●
of
arrogancie
.
To
the
like
effect
they
alleage
the
.15
.
of
Iohn
.
1.
Tim.
3.
Mat.
7.
and
.11
.
as
though
they
onely
had
the
worde
of
God
,
and
were
of
the
Churche
,
and
we
contemners
&
reiecters
of
the
same
.
O
where
is
humilitie
?
Truly
if
these
men
be
not
by
discipline
bridled
,
they
wil
work
more
harme
to
this
church
,
than
euer
the
Papist
did
.
Admonition
.
May
it
therefore
please
your
wisdomes
to
vnderstande
,
we
in
Englande
are
so
farre
of
,
from
hauing
a
Churche
rightly
reformed
,
according
to
the
prescripte
of
Gods
worde
,
that
as
yet
we
are
not
come
to
the
outwarde
face
of
the
same
.
For
to
speake
of
that
wherein
all
consent
,
&
whervpon
all
writers
accorde
.
The
outward
marks
wherby
a
true
christian
church
is
knowne
,
are
preaching
of
the
word
purely
,
ministring
of
the
sacraments
sincerely
,
&
Ecclesiastical
discipline
,
which
consisteth
in
admonition
&
correcting
of
faults
seuerely
.
Touching
the
first
,
namely
the
ministers
of
the
word
,
although
it
must
be
confessed
,
that
the
substance
of
doctrine
by
many
deliuered
is
sound
&
good
,
yet
herein
it
fayleth
,
that
neither
the
ministers
therof
are
according
to
Gods
worde
proued
,
elected
,
called
or
ordeyned
:
nor
the
function
in
such
sort
so
narrowly
looked
vnto
,
as
of
right
it
ought
,
and
is
of
necessitie
required
.
Answere
.
The
proposition
that
these
libellers
would
proue
is
,
that
we
in
Englande
are
so
farre
from
hauing
a
churche
rightly
reformed
according
to
the
prescript
of
Gods
word
,
that
as
yet
we
are
not
come
to
the
outwarde
face
of
the
same
.
For
proofe
hereof
they
vse
this
argument
:
There
be
thrée
outward
marks
wherby
a
true
christian
Church
is
knowen
:
preaching
of
the
word
purely
,
ministring
of
the
sacraments
sincerely
,
&
Ecclesiastical
discipline
,
which
consisteth
in
admonition
and
correction
of
faults
seuerely
.
But
this
Church
of
England
(
for
so
in
effect
they
say
)
is
voyde
of
all
these
,
Ergo
,
it
hath
not
so
muche
as
the
external
face
of
a
Church
.
To
proue
that
the
word
of
God
is
not
preached
truely
,
they
reason
on
this
sorte
:
The
ministers
of
the
worde
are
not
according
to
Gods
word
proued
,
elected
,
called
or
ordeyned
:
nor
the
function
in
such
sort
so
narrowly
looked
vnto
,
as
of
right
it
ought
,
&
is
of
necessitie
required
:
And
therfore
the
word
of
God
not
truly
preached
.
Here
(
thanks
be
to
God
)
they
alleage
not
one
article
of
faith
,
or
poynt
of
doctrine
,
nor
one
péece
of
any
substaunce
to
be
otherwise
taught
and
allowed
of
in
this
church
(
for
not
euery
mans
●olly
is
to
be
ascribed
to
the
whole
church
)
than
by
the
prescript
worde
of
God
may
be
iustified
,
neither
can
they
.
Now
how
this
conclusion
followeth
(
though
the
antecedent
were
true
)
lef
those
iudge
that
be
learned
.
The
ministers
are
not
rightely
proued
and
elected
.
&c.
Ergo
the
worde
of
God
is
not
truly
preached
:
howe
wicked
soeuer
the
man
is
,
howsoeuer
he
intrude
himself
into
the
ministerie
,
yet
may
he
preach
the
true
worde
of
God
:
for
the
truth
of
the
doctrine
doth
not
in
any
respecte
depende
vpon
the
goodnesse
or
euilnesse
of
the
man
:
I
pray
you
howe
were
you
and
some
other
of
your
adherents
,
called
,
elected
.
&c.
But
to
come
to
the
purpose
:
They
would
proue
that
the
ministers
of
the
worde
in
this
Churche
of
Englande
,
are
not
according
to
Gods
worde
proued
,
elected
,
called
,
or
ordeyned
.
What
force
and
pithe
is
in
their
arguments
shall
appeare
in
the
seuerall
answeres
to
euery
one
of
them
.
This
one
thing
I
muste
let
you
vnderstande
,
that
these
men
séeke
to
defaco
this
Churche
of
Englande
by
the
selfe
same
grounds
that
the
Papists
do
:
although
by
another
kinde
of
proofe
.
For
what
haue
the
Papists
else
to
say
,
but
that
we
haue
no
Ministers
,
bicause
they
●e
,
〈◊〉
rightly
called
,
and
so
consequently
,
no
worde
,
no
sacraments
,
no
discipline
,
no
Churche
.
And
certainly
if
it
were
well
examined
,
I
beléeue
it
woulde
fall
out
,
that
the
authors
of
this
booke
haue
conspired
with
the
Papistes
to
ouerthrowe
(
if
they
could
)
the
state
bothe
of
this
Church
and
Realme
,
howsoeuer
subtilly
they
séeme
to
detest
Papistrie
.
But
now
to
their
reasons
.
The
first
is
this
.
For
wheras
in
the
old
church
a
triall
was
had
[
l
](A15127-e14500-b)
l
Acts.
1.12
.
Acts.
6.3
.
1.
Tim.
3.2.7.8
Tit.
1.6
.
bothe
of
their
abilitie
to
enstructe
,
and
of
their
godly
conuersation
also
:
nowe
by
the
letters
commendatorie
of
some
one
man
,
noble
or
other
,
tag
and
rag
,
learned
and
vnlearned
,
of
the
basest
[
m
](A15127-e14550-b)
m
1.
Reg.
12.31
sort
of
the
people
(
to
the
slaunder
of
the
gospel
in
the
[
n
](A15127-e14570-b)
n
Rom.
2.14
.
mouthes
of
the
aduersaries
)
are
freely
receyued
.
It
is
true
that
in
the
olde
Churche
tryall
was
had
of
their
abilitie
to
instruct
,
and
of
their
godly
conuersation
:
But
the
place
in
the
margent
alleaged
oute
of
the
fyrst
Chapter
of
the
Actes
of
the
Apostles
maketh
nothing
for
that
purpose
:
béeing
therein
no
mention
at
all
of
any
triall
made
either
of
learning
or
maners
,
but
onely
of
presenting
two
,
and
of
praying
and
casting
of
lottes
:
And
master
Caluine
in
his
Institutions
sayth
playnely
,
that
out
of
this
place
of
the
Actes
and
example
,
there
can
be
no
certayne
rule
gathered
of
electing
and
choosing
Ministers
,
for
as
that
ministerie
was
extraordinarie
,
so
was
the
calling
also
.
Reade
master
Caluine
and
you
shall
soone
see
howe
little
this
place
,
so
ofte
in
this
margent
coted
,
maketh
for
that
purpose
for
the
which
it
is
coted
.
In
the
sixt
of
the
Acts
,
mention
is
made
of
Deacons
onely
,
whome
you
will
not
allowe
to
be
ministers
of
the
worde
,
and
therefore
this
place
serueth
not
your
turne
,
neither
is
there
any
thing
spoken
of
any
tryall
,
but
only
they
are
willed
to
looke
out
among
them
,
seauen
men
of
honest
reporte
,
and
full
of
the
holy
Ghost
and
wisedome
to
be
appoynted
Deacons
.
The
rule
of
sainct
Paule
in
the
.1
.
Timo.
3.
and
Tit.
1.
is
to
be
followed
.
And
the
Booke
of
ordering
Ministers
and
Deacons
,
sette
foorth
and
allowed
by
this
Churche
of
Englande
requireth
,
that
who
soeuer
is
to
be
admitted
into
any
order
of
the
ministerie
,
shoulde
so
be
tryed
,
examined
,
and
proued
,
bothe
for
learning
and
life
,
as
sainct
Paule
there
requireth
.
Reade
the
Booke
with
indifferencie
and
iudgement
,
and
thou
canst
not
but
greatly
commende
it
.
If
any
man
neglect
his
duetie
in
that
poynt
,
his
faulte
muste
not
bée
ascribed
to
the
rule
appoynted
,
neyther
yet
to
the
whole
Churche
.
Is
the
lawe
euill
,
bicause
some
Lawyers
in
their
office
swarue
from
it
?
This
is
a
fallation
a
non
causa
ad
causam
.
Agayne
if
some
bée
admitted
into
the
ministerie
,
eyther
voyde
of
learning
,
or
lewde
in
lyfe
,
are
all
the
rest
for
their
sake
to
be
condemned
?
Or
is
this
a
good
argument
,
some
bee
admitted
into
the
ministerie
without
trial
,
therfore
none
is
lawfully
admitted
into
the
ministerie
?
or
some
ministers
be
vnlearned
and
euill
,
Ergo
,
there
is
none
good
?
I
thinke
you
wil
not
denie
,
but
that
there
is
now
within
this
Church
of
Englande
,
as
many
learned
,
godlie
,
graue
,
wise
,
and
woorthy
ministers
of
the
word
,
as
there
is
in
any
one
realme
or
particular
Church
in
all
Christendome
,
or
euer
hath
bene
heretofore
.
Touching
letters
commendatorie
of
some
one
man
noble
or
other
,
it
may
bée
that
the
parties
whiche
gyue
these
letters
be
of
that
zeale
,
learning
,
and
godlynesse
,
that
their
particular
testimonie
ought
to
be
better
credited
,
than
some
other
subscribed
with
an
hundred
hands
.
And
I
thinke
there
is
bothe
noble
men
and
other
,
who
may
better
be
trusted
in
that
poynt
,
than
a
great
number
of
parishes
in
Englande
,
whiche
consist
of
rude
and
ignorant
men
,
easily
moued
to
testifie
any
thing
:
And
in
many
places
for
the
most
parte
,
or
altogether
,
drowned
in
Papistrie
.
I
knowe
no
reason
to
the
contrarie
,
and
I
sée
no
scripture
alledged
,
why
one
learned
,
godly
and
wise
mans
testimonie
,
may
not
be
receyued
in
such
a
case
,
and
yet
the
booke
expresseth
no
such
thing
,
but
requireth
due
examination
of
learning
,
and
sufficient
testimonial
of
conuersation
,
and
giueth
libertie
to
any
one
particular
man
,
to
obiect
any
crime
against
any
such
as
are
to
be
ordered
,
and
willeth
that
the
partie
accused
be
kept
from
the
ministerie
,
vntill
he
haue
cléered
himself
of
the
crimes
obiected
.
If
tag
and
rag
be
admitted
,
learned
and
vnlearned
,
it
is
the
fault
of
some
,
not
of
all
,
nor
of
the
lawe
:
And
if
they
were
called
and
elected
according
to
your
fantasie
,
there
would
some
créepe
in
,
as
euil
as
any
be
nowe
,
and
woorse
too
.
You
say
that
there
be
admitted
into
the
ministerie
of
the
basest
sorte
of
the
people
:
I
knowe
not
what
you
meane
by
the
basest
sorte
:
This
I
am
sure
of
,
that
the
ministerie
is
not
now
bound
to
any
one
tribe
,
as
it
was
to
the
tribe
of
Leui
,
in
Ieroboams
tyme
:
Now
none
is
secluded
from
that
function
of
any
degrée
,
state
,
or
callyng
,
so
that
those
qualities
be
founde
in
him
,
which
in
that
office
are
to
be
required
.
I
maruel
to
what
purpose
the
twelfth
chapiter
of
the
first
booke
of
Kings
is
here
quoted
,
for
Ieroboam
is
there
reproued
bicause
he
toke
the
préesthood
from
the
tribe
of
Leui
,
to
the
whiche
onely
it
did
apperteyne
.
The
Papists
neuer
toke
so
great
occasion
of
s●andring
the
gospel
,
at
the
ignorance
of
the
ministers
(
for
they
haue
of
them selues
those
that
be
as
ignorant
and
inore
)
as
they
do
at
your
schismes
and
fonde
opinions
,
wherewith
you
disquiet
the
peace
of
the
Churche
,
and
lay
stumbling
blockes
before
the
weake
,
for
the
whiche
God
wil
surely
call
you
to
accompte
.
The
second
chapter
to
the
Romaines
is
here
quoted
only
to
paynt
the
margent
.
The
second
.
In
those
days
[
o
](A15127-e14720-b)
o
Hebr.
5.4
.
Ezech.
44.10
12.13
.
Ierem.
23.
no
idolatrous
sacrificers
of
Heathenish
priests
were
appoynted
to
be
preachers
of
the
Gospell
:
but
we
allowe
and
lyke
well
of
Popish
masse
mongers
,
men
for
al
seasons
,
King
Henries
priests
,
King
Edwards
preestes
,
Queene
Maries
preests
,
who
of
a
truth
if
Gods
word
wer
precisely
folowed
,
shold
from
the
●ame
be
vtterly
remoued
.
The
place
in
the
fifth
chapter
of
the
Hebrues
quoted
in
the
Margent
,
speaketh
nothing
of
Idolatrous
sacrificers
or
Heathenish
priests
,
but
only
by
the
example
of
Aaron
proueth
,
that
no
man
ought
to
intrude
himselfe
into
the
office
of
a
Bishop
or
Prée●t
,
except
he
be
called
of
God
.
Lord
how
dare
these
men
thus
wring
the
scriptures
?
In
the
.23
.
of
the
Prophete
Hieremie
there
is
muche
spoken
againste
false
Prophetes
:
but
not
one
woorde
(
for
any
thing
that
I
sée
)
to
proue
that
idolatrous
sacrificers
maye
not
be
admitted
to
preache
the
Gospell
.
The
places
of
the
.44
.
of
Ezechiell
haue
some
shewe
in
them
,
for
there
the
Lorde
commaundeth
the
Leuites
whiche
had
committed
Idolatrye
to
bée
put
from
theyr
dygnitie
,
and
not
to
bée
receyued
into
the
Preestes
office
,
but
to
serue
in
inferioure
mynisteryes
.
I
thinke
you
wyll
not
make
thys
a
generall
rule
to
debarce
such
from
preaching
of
the
gospel
,
as
haue
through
infirmitie
fallen
,
and
be
nowe
with
hartie
repentance
retourned
.
Wée
haue
many
examples
to
the
contrarie
,
Peter
forswore
his
maister
Chryste
,
whyche
was
as
euill
as
sacrifising
to
idolles
,
and
yet
hée
was
not
put
from
hys
Apostleshippe
.
Wée
haue
dyuerse
examples
in
the
Primitiue
Churche
,
of
suche
as
by
feare
béeyng
compelled
to
sacrifise
to
straunge
gods
,
after
repented
,
and
kepte
still
the
office
of
preaching
the
Gospell
,
and
did
moste
constantly
dye
in
the
same
.
I
pray
you
what
say
you
to
maister
Luther
,
Bu●er
,
Cranmer
,
Latimer
,
Ridley
,
&c.
were
not
all
these
somtymes
Massemongers
,
&
yet
singuler
&
notable
instruments
of
promoting
the
Gospel
and
preaching
the
same
?
wherof
many
haue
giuen
testimonie
by
sheding
their
bloud
.
And
by
whose
Ministerie
especially
hathe
the
Gospell
bene
publyshed
,
and
is
as
yet
in
thys
Churche
of
Englande
,
but
by
suche
as
haue
ben
Massemongers
,
and
nowe
zealous
,
godlie
,
and
learned
preachers
?
God
in
that
place
of
the
Prophet
Ezechiel
sheweth
how
gréeuous
a
sin
idolatry
is
,
especially
in
the
préests
,
but
he
prescribeth
no
generall
rule
of
secluding
them
from
theyr
ministerie
,
if
they
falling
,
afterwarde
repent
.
Besides
this
,
there
is
a
great
difference
betwixt
the
seueritie
of
the
lawe
,
and
the
lenitie
of
the
Gospell
,
betwixte
the
externall
regimente
of
the
Churche
before
Christe
,
and
the
Churche
after
Chryste
,
neyther
can
you
make
the
one
in
all
poyntes
correspondent
to
the
other
:
Lykewise
betwixt
the
declining
of
those
Préests
,
which
was
wholly
from
God
to
Gentilitie
,
and
the
falling
of
ours
to
Papistrie
,
which
confesseth
the
same
articles
of
fayth
that
wée
doe
,
(
althoughe
not
syncerely
.
)
It
is
one
thing
wholly
to
worshippe
false
gods
,
an
other
thing
to
worship
the
true
God
falsly
and
superstitiously
.
But
among
all
other
things
I
woulde
gladly
knowe
wherein
king
Edwards
préestes
haue
offended
you
?
It
is
happie
you
let
Quéene
Elizabeths
préestes
alone
:
I
maruell
whose
Préests
you
are
?
The
thirde
.
Then
[
p
](A15127-e14810-b)
p
1.
Tim.
4.11
.
they
taught
others
,
now
they
must
be
instructed
them selues
,
and
therfore
lyke
yong
children
they
[
q
](A15127-e14830-b)
q
Ministers
of
London
enioyned
to
learne
maister
Nowels
Catechisme
.
muste
learne
Catechismes
.
God
be
thanked
,
there
is
a
great
number
of
ministers
that
can
teache
others
,
and
may
be
your
schoolemasters
in
all
kinde
of
learnyng
,
excepte
you
haue
more
than
you
vtter
in
these
treatises
.
If
they
that
fynde
some
want
of
learning
in
themselues
,
or
that
be
crepte
into
the
ministerie
vnlearned
,
eyther
of
theyr
owne
accorde
,
or
by
commaundemente
of
their
ordinarie
,
reade
and
learne
godlie
and
learned
Cathechismes
,
they
are
to
be
commended
,
and
so
is
he
that
prouoketh
them
therevnto
.
That
Catechisme
whiche
you
in
derision
quote
in
the
margent
,
is
a
booké
fit
for
you
to
learn
also
:
and
I
know
no
man
so
wel
learned
,
but
it
may
become
him
to
reade
and
learne
that
learned
and
necessarie
booke
.
But
some
arrogant
spirites
there
be
,
that
thinke
them selues
of
all
men
best
learned
,
and
disdayne
to
learne
of
any
.
That
place
of
the
fourth
chapter
of
the
first
to
Timothie
dothe
not
forbid
a
man
to
learne
.
He
that
is
a
good
and
modest
preacher
wil
not
disdayn
as
well
to
be
taught
,
as
to
teache
.
The
fourthe
.
Then
election
was
made
by
the
common
[
r
](A15127-e14910-b)
r
Act.
1.26
.
consent
of
the
whole
Churche
:
nowe
euery
one
picketh
out
for
himselfe
some
notable
good
benefice
,
he
obteyneth
the
nexte
aduouson
,
by
money
or
by
fauour
,
and
so
thinketh
himselfe
sufficiently
chosen
.
To
proue
that
the
election
was
then
made
by
the
common
consent
of
the
whole
Churche
,
you
quote
the
fyrst
of
the
Acts.
I
tolde
you
before
maister
Caluines
iudgement
of
that
place
:
There
is
no
mention
of
electing
by
any
common
consante
:
And
in
the
place
by
you
quoted
whiche
is
the.
26.
verse
,
it
is
declared
howe
they
gaue
foorth
their
lottes
,
and
that
the
lot
fell
on
Mathias
,
and
that
he
was
by
a
common
consent
compted
with
the
eleuen
Apostles
:
here
is
no
mention
of
any
election
:
But
when
he
was
extraordinarily
through
Gods
prouidence
by
lot
appoynted
,
then
they
all
compted
him
and
estemed
him
as
one
of
the
Apostles
,
where
as
before
,
some
of
them
would
haue
had
Barsabas
.
I
thinke
your
meaning
is
not
to
haue
always
two
at
once
to
be
presented
to
the
ministerie
,
and
then
one
of
them
to
be
chosen
by
lot
:
I
knowe
none
of
that
opinion
.
Wherfore
this
example
is
singular
and
extraordinarie
,
and
therfore
no
generall
rule
to
be
folowed
.
If
any
man
seeketh
a
benefice
extraordinarily
or
vnlaufully
.
If
any
man
desire
honorem
,
the
honor
:
not
onus
,
the
burthen
:
opes
,
the
ryches
:
not
opus
,
the
woorke
:
hée
hathe
to
aunswere
for
it
:
but
I
truste
you
will
not
accuse
all
,
though
perhaps
you
knowe
some
,
I
meane
of
youre selues
,
and
peraduenture
your
owne
selfe
.
The
fifth
.
Then
the
congregation
[
s
](A15127-e15030-b)
s
Act.
6.2.3
.
had
authoritie
to
call
ministers
:
in
steede
therof
now
they
runne
,
they
ride
,
and
by
vnlawful
sute
and
buying
,
preuente
other
suters
also
.
To
proue
that
the
congregation
had
then
authoritie
to
call
ministers
,
you
alledge
the
sixte
of
the
Acts
,
which
place
of
the
Acts
I
touched
before
:
It
speaketh
not
of
ministers
of
the
worde
,
but
of
deacons
,
which
were
appointed
to
make
prouision
for
the
poore
only
,
(
as
you
say
)
neither
did
the
multitude
of
the
disciples
(
for
so
they
be
called
)
electe
them
,
before
they
were
willed
so
to
do
by
the
twelue
Apostles
.
It
may
be
that
some
vse
to
run
and
ryde
,
and
by
vnlawfull
sute
and
buying
,
preuent
others
,
and
it
may
be
that
you
haue
experience
hereof
,
all
doe
not
so
,
this
is
the
faulte
of
the
man
,
not
of
the
callyng
:
you
may
not
ascribe
mens
infirmities
to
a
lawfull
order
.
The
rule
may
be
good
,
though
it
be
by
some
broken
.
The
sixth
.
Then
no
[
t
](A15127-e15080-b)
t
Act.
14.13
.
2.
Cor.
8.19
.
minister
placed
in
any
congregation
,
but
by
the
consente
of
the
people
,
nowe
that
authoritie
is
giuen
into
the
handes
of
the
Bishop
alone
,
who
by
his
sole
authoritie
thrusteth
vpon
them
suche
,
as
they
many
tymes
,
as
wel
for
vnhonest
life
,
as
also
for
lack
of
learning
,
may
,
and
do
iustly
dislyke
.
To
proue
that
no
minister
was
placed
in
any
congregation
,
but
by
consent
of
the
people
,
you
alledge
the.
14.
of
the
Acts
,
and
of
the.
2.
to
the
Corinth
.
the.
8.
chapter
.
In
the
14.
of
the
Acts
,
vers.
23.
for
the
which
you
haue
quoted
the
13.
it
is
thus
written
:
when
they
(
that
is
Paule
and
Barnabas
)
had
ordeyned
them
elders
by
election
(
for
so
is
some
translation
)
in
euery
church
,
&
prayed
&
fasted
.
&c.
The
text
is
plain
that
Paule
&
Barnabas
did
ordeyn
them
elders
:
&
the
gréek
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
although
it
signify
to
elect
by
putting
vp
of
hands
,
yet
it
is
the
common
opinion
almost
of
al
ecclesiastical
writers
,
that
this
word
in
scripture
is
vsed
for
the
solemn
maner
of
ordring
mynisters
by
the
imposition
of
hands
.
Surely
howsoeuer
the
word
is
taken
,
yet
here
is
no
generall
rule
prescribed
of
electing
ministers
.
You
may
as
well
conclude
,
that
al
thinges
ought
to
be
common
,
among
Christians
,
bycause
wée
reade
Acts.
2.
that
all
those
whiche
beléeued
had
all
things
common
among
them
:
and
that
those
whiche
be
conuerted
to
the
Gospell
oughte
to
sell
their
goodes
and
landes
to
bée
distributed
at
the
discretion
of
the
mynisters
,
bicause
they
did
so
,
Art.
2.
&
3.
In
the.
2.
to
the
Corinthians
.
8.
The
Apostle
declareth
how
the
Churches
had
chosen
Luke
(
or
as
some
thynke
Barnabas
)
to
bée
his
companion
in
his
iourney
▪
But
what
makes
thys
for
electing
of
Mynisters
&
Howe
followeth
this
argument
?
The
Churches
had
chosen
Luke
or
Barnabas
,
to
bée
Paules
companyon
in
hys
iourney
:
therfore
ministers
of
the
woorde
muste
be
elected
by
the
people
.
These
thrée
last
reasons
are
all
one
,
&
the
places
of
scripture
which
I
haue
set
downe
&
answered
be
alledged
of
you
to
proue
that
the
election
of
ministers
,
was
then
made
by
the
common
consent
of
the
people
,
and
that
euery
congregation
had
authoritie
to
cal
their
ministerie
.
I
doe
not
denye
but
in
the
apostles
tyme
,
and
after
euen
to
Cyprians
tyme
,
the
peoples
consent
was
in
many
places
required
in
the
appointing
of
ministers
:
But
I
saye
,
that
in
the
whole
Scripture
,
there
is
no
commaundement
,
that
it
should
so
be
,
nor
any
example
that
maketh
therein
any
necessarie
or
generall
rule
,
but
that
it
may
be
altered
as
tyme
and
occasion
serueth
.
For
in
suche
matters
not
commaunded
or
prohibited
in
Scripture
touching
ceremonies
,
discipline
,
and
gouernement
,
the
Churche
hath
authoritie
from
tyme
to
tyme
to
appoynte
that
whiche
is
moste
conuenient
for
the
presente
state
as
I
haue
before
declared
.
And
I
adde
,
that
howesoeuer
in
the
Apostles
tyme
,
that
kinde
of
electing
and
calling
ministers
was
conuenient
and
profitable
:
now
in
this
state
of
the
Church
,
it
were
most
pernicious
and
hurtfull
.
First
bicause
in
the
apostles
time
,
the
church
was
vnder
the
crosse
,
and
therfore
very
few
in
comparison
was
there
that
embraced
the
gospel
,
and
commonly
they
kept
together
,
or
at
the
least
met
oftentimes
,
so
that
one
of
them
was
thorowly
knowne
to
another
,
and
they
themselues
could
best
iudge
who
among
them
was
the
●ittest
to
teach
and
instruct
,
hauing
always
diuers
fit
for
that
function
.
Now
the
church
is
in
prosperitie
,
and
therfore
the
number
that
professeth
,
great
,
and
dispersed
into
dyuers
places
,
and
in
moste
parishes
not
one
fit
for
the
ministerie
among
them
or
knowne
vnto
them
:
so
that
they
should
call
they
knowe
not
whome
.
Secondly
in
the
Apostles
tyme
,
all
or
the
moste
that
were
Christians
were
vertuous
and
godly
,
and
such
as
did
sincerely
professe
the
worde
,
and
therefore
the
election
of
their
pastour
might
safely
be
committed
to
them
:
nowe
the
churche
is
ful
of
hypocrites
,
dissemblers
,
drunkardes
,
whoore
mongers
.
&c.
so
that
if
any
election
were
committed
to
them
,
they
would
be
sure
to
take
one
like
to
themselues
.
Thirdly
,
in
the
Apostles
time
,
al
that
professed
Christ
had
knowledge
,
and
were
able
to
iudge
who
were
méetes
to
be
their
pastour
.
Now
the
most
be
ignorant
and
without
iudgement
in
suche
matters
.
Fourthly
,
in
the
Apostles
tyme
there
was
in
the
Churche
no
Idolaters
,
no
superstitious
persons
,
no
Papistes
:
nowe
the
Churche
is
full
of
Papists
,
Atheistes
,
and
suche
lyke
.
Who
séeth
not
therfore
what
straunge
ministers
we
should
haue
,
if
the
election
of
them
were
committed
to
their
seuerall
parishes
?
Fifthly
,
in
the
Apostles
time
there
was
no
Churche
established
,
béeing
then
no
christian
Magistrates
,
and
therefore
the
state
of
the
Churche
was
popular
:
nowe
there
is
christian
Magistrates
,
and
a
Church
established
and
subiect
to
rulers
.
&c.
Therefore
this
diuersitie
of
the
state
of
the
Churche
requireth
a
diuers
kinde
of
gouernement
,
and
an
other
kinde
of
ordeyning
Ministers
.
For
this
cause
in
Concilio
Laodicensi
,
which
was
Anno.
334.
it
was
decréed
,
that
the
election
of
Ministers
should
not
be
permitted
to
the
people
.
This
alteration
of
gouernement
and
orders
in
the
Churche
of
Chryst
is
well
set
out
by
Ambrose
in
the.
4.
to
the
Ephe.
vpon
these
words
,
Et
ipse
dedit
.
&c.
where
he
saith
on
this
sorte
:
That
the
number
of
Christians
might
encrease
and
be
multiplied
,
in
the
beginning
it
was
permitted
to
euery
one
to
preache
the
Gospel
,
to
baptise
,
and
to
expounde
the
Scriptures
,
but
when
the
Churche
was
enlarged
there
were
certaine
parishes
appoynted
,
and
gouernours
and
other
officers
ordeined
in
the
Churche
.
&c.
Therfore
the
writings
of
the
Apostles
do
not
in
al
things
agree
with
the
orders
that
are
now
in
the
Church
.
Thus
farre
Ambrose
.
Musculus
also
in
his
common
places
answering
to
this
question
,
why
that
ministers
of
the
word
are
not
chosen
nowe
by
the
ministers
and
the
people
,
as
they
were
in
the
primatiue
Church
,
but
appointed
by
the
Magistrate
,
sayth
thus
:
Talis
tum
Ecclesiarum
erat
statiu
vt
aliter
non
essent
eligendi
ministri
,
quia
Christiano
magistratu
destituebantur
.
Sireuocas
temporum
illorum
mores
,
primum
conditiones
&
statum
quoque
illorum
reuoca
.
Such
was
then
the
state
of
Churches
,
that
they
coulde
choose
their
Ministers
no
otherwise
,
bicause
they
had
no
christian
Magistrates
.
If
thou
wouldest
haue
the
maners
and
customes
of
those
times
obserued
,
then
must
thou
call
backe
their
condition
and
state
.
That
Bishoppes
haue
authoritie
to
admit
ministers
(
which
is
here
denyed
)
it
is
playne
by
that
whiche
is
written
.
1.
Timo.
5.
Manus
cito
ne
cus
imponas
,
Lay
thy
hands
rashly
on
none
.
These
words
Ambrose
,
Chrisostome
,
and
al
learned
writers
,
for
the
moste
part
,
do
say
to
be
an
admonition
to
Timothie
,
that
he
ought
to
be
circumspect
in
appoynting
of
ministers
.
And
to
Titus
.
ca.
1.
Paule
sayth
that
he
left
him
at
Creta
,
vt
constitnat
oppidatim
presbiteros
,
that
he
should
appoynt
ministers
in
euery
towne
.
This
Hierome
and
others
do
expounde
of
the
authoritie
that
Titus
had
in
placing
ministers
in
euery
Churche
.
It
is
the
generall
consent
of
all
the
learned
fathers
,
that
it
perteineth
to
the
office
of
a
Bishop
to
order
and
elect
ministers
of
the
word
.
In
this
saith
Hierome
in
Epist.
ad
Euagrium
.
A
Bishop
doth
excel
al
other
ministers
,
in
that
the
ordring
,
and
appoynting
of
ministers
doth
properly
pertayne
vnto
him
.
And
yet
these
men
say
that
the
right
of
ordring
ministers
doth
at
no
hand
apperteyne
to
a
byshop
.
But
for
the
order
and
maner
of
making
ministers
,
peruse
the
booke
made
for
that
purpose
,
and
as
I
sayd
before
,
so
I
say
agayne
,
if
thou
hast
any
iudgement
thou
canst
not
but
like
it
,
and
allowe
of
it
.
The
seuenth
.
Then
none
admitted
to
the
ministerie
,
but
[
u
](A15127-e15420-b)
u
Acts.
1.25
.
a
place
was
voyde
aforehande
,
to
which
he
should
be
called
:
but
nowe
byshops
(
to
whome
the
righte
of
ordering
Ministers
doth
at
no
hande
appertayne
)
doe
make
60.80
.
or
100.
at
a
clap
,
and
sende
them
abroade
into
the
countrey
like
masterlesse
men
.
To
proue
this
you
cite
in
the
margent
the
first
of
the
Actes
,
where
it
is
declared
howe
Mathias
was
chosen
into
the
place
of
Iudas
,
to
make
vp
the
number
of
the
twelue
Apostles
.
Surely
this
is
but
a
slender
reason
:
Mathias
was
chosen
into
the
place
of
Iudas
:
Ergo
no
man
muste
bée
admitted
into
the
ministerie
,
excepte
a
place
beforehande
be
voyde
,
to
the
which
he
shoulde
be
called
.
Euery
meane
Sophister
will
laughe
at
the
childishnesse
of
this
argument
.
Mathias
was
chosen
to
be
an
Apostle
,
and
not
to
any
certayne
cure
,
and
therefore
this
example
proueth
nothing
:
If
you
had
used
mo
reasons
I
woulde
haue
answered
them
.
What
certayne
cure
had
Paule
,
Barnabas
,
Philippe
,
Epaphroditus
,
Andronicus
,
Iunius
,
and
yet
they
were
not
of
the
twelue
Apostles
?
It
is
a
straunge
doctrine
to
teache
that
a
man
may
not
preache
oute
of
hys
owne
cure
:
It
is
more
straunge
to
say
,
that
it
is
not
lawfull
for
him
to
preache
,
excepte
he
haue
some
Pastorall
cure
,
béeyng
of
hym selfe
able
to
lyue
,
and
not
mynding
to
bée
burdensome
to
the
Churche
.
If
you
séeke
for
any
texte
in
Scripture
to
confirme
this
doctrine
,
you
can
fynde
none
:
if
you
séeke
for
examples
to
the
contrarie
,
you
shall
fynde
plentie
.
That
the
ordering
of
Ministers
dothe
appertayne
to
Byshops
properly
,
which
you
here
vtterly
denie
,
I
haue
proued
before
:
they
be
best
able
to
iudge
of
mens
abilitie
to
that
function
.
It
is
their
especiall
charge
to
sée
that
there
be
méete
ministers
in
the
Churche
,
and
therefore
good
reason
that
they
should
haue
the
chiefe
stroke
in
ordering
of
them
:
and
yet
in
that
businesse
they
trust
not
them selues
alone
,
they
haue
other
godly
and
learned
ministers
to
assist
them
in
examining
suche
as
are
to
be
admitted
:
they
also
require
a
testimoniall
of
life
and
conuersation
from
that
place
wherein
those
that
are
to
be
Ministers
,
haue
bene
latest
and
longest
remayning
.
If
suche
numbers
as
you
say
be
admitted
at
one
time
and
sent
abroade
like
masterlesse
men
,
that
is
the
faulte
of
the
person
,
not
of
the
lawe
:
neither
is
it
a
sufficient
cause
to
debarre
any
learned
,
godly
and
méete
man
from
the
ministerie
,
able
to
liue
of
him selfe
,
or
hauing
any
other
Ecclesiasticall
liuing
,
as
Prebende
,
fellowship
in
some
colledge
of
either
Uniuersitie
,
or
such
lyke
,
though
he
haue
no
pastorall
charge
and
cure
,
neither
shall
you
euer
be
able
to
proue
,
but
that
a
man
disposed
and
able
to
●o
good
in
the
Churche
of
Chryst
,
may
be
admitted
into
the
ministerie
,
although
he
haue
no
Ecclesiasticall
liuing
at
all
.
I
mislike
runnagates
and
masterlesse
men
,
and
suche
as
are
compelled
to
séeke
vp
and
downe
to
get
them
seruices
,
aswell
as
you
,
and
I
hope
the
redresse
thereof
is
already
determined
.
The
eyght
.
Then
after
iust
triall
and
vocation
they
were
admitted
to
their
function
,
by
laying
on
of
the
hands
of
the
company
of
the
[
w
](A15127-e15510-b)
w
1.
Tim
4.14
.
eldership
onely
:
Nowe
there
is
(
neither
of
these
being
looked
vnto
)
required
an
Albe
,
a
surplesse
,
a
vestiment
,
a
pastorall
staffe
,
beside
that
ridiculous
,
and
(
as
they
vse
it
to
their
newe
creatures
)
blasphemous
saying
,
receyue
the
holy
Ghost
.
Of
triall
&
vocation
I
haue
spoken
before
.
To
proue
laying
on
of
hands
.
&c.
is
alledged
the
first
of
Timothie
the
fourth
chapter
,
this
is
but
a
ceremonie
,
and
it
is
now
vsed
:
For
the
Byshop
and
other
learned
and
graue
ministers
there
present
,
do
lay
their
hands
vpon
suche
as
are
admitted
into
the
mynisterie
.
Nowe
if
you
would
knowe
what
is
here
mente
by
Seniors
,
you
may
learne
if
you
please
of
Oecumenius
,
a
learned
and
olde
writer
,
who
expoundeth
this
place
of
Timothie
on
this
sort
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
By
Seniors
he
meaneth
Byshops
:
and
so
sayth
Chrysostome
in
like
maner
.
In
the
booke
nowe
allowed
of
making
Deacons
and
Ministers
,
and
consecrating
of
Byshops
,
there
is
neither
required
Albe
,
Surplesse
,
Uestiment
,
nor
pastorall
staffe
,
reade
the
Booke
from
the
begynning
to
the
ending
.
And
therefore
this
is
a
false
and
vntrue
reporte
.
To
vse
these
wordes
(
receiue
the
holy
ghost
)
in
ordering
of
ministers
,
which
Chryst
him selfe
vsed
in
appoynting
his
Apostles
,
is
no
more
ridiculous
and
blasphemous
,
than
it
is
to
vse
the
words
that
he
vsed
in
the
supper
:
But
it
is
blasphemie
,
thus
outragiously
to
speake
of
the
words
of
Chryst.
The
Byshop
by
speaking
these
wordes
,
dothe
not
take
vpon
him
to
giue
the
holy
ghost
,
no
more
than
he
dothe
to
remitte
synnes
,
when
he
pronounceth
the
remyssion
of
synnes
:
but
by
speaking
these
wordes
of
Chryst
,
receyue
the
holy
ghost
,
whose
sinnes
soeuer
ye
remitte
,
they
are
remitted
.
&c.
he
doth
shewe
the
principall
duetie
of
a
minister
,
and
assureth
him
of
the
assistaunce
of
Gods
holy
spirite
,
if
he
labour
in
the
same
accordingly
.
You
call
them
his
new
creatures
,
these
be
but
words
of
scurrilitie
,
to
be
hissed
at
,
not
to
be
answered
.
The
ninth
.
Then
euery
pastor
[
x
](A15127-e15640-b)
x
Act
20.28
Ephe.
4.11
.
Tit.
1.5
.
1.
●●t
5.2
.
had
his
flock
,
&
euery
flock
his
shepherd
,
or
else
[
y
](A15127-e15690-b)
y
Act
14.23
.
shepherds
:
Now
they
do
not
onely
runne
fisking
from
place
to
place
(
a
miserable
disorder
in
Gods
church
)
but
[
z
](A15127-e15710-b)
z
Esaie
5.8
.
courtously
ioyne
liuing
to
liuing
,
making
shipwracke
[
&
](A15127-e15730-b)
&
〈…〉
of
their
owne
consciences
,
and
beeing
but
one
shepherde
(
nay
,
would
to
God
they
were
shepheards
and
not
wolues
)
haue
many
flocks
.
To
proue
this
,
you
alledge
the
twentith
of
the
Actes
,
the
.4
.
to
the
Ephe.
the
.1
.
to
Titus
,
the
.5
.
chapter
of
the
.1
.
of
Peter
:
which
places
declare
that
there
were
Pastors
which
had
flocks
:
but
they
proue
not
that
euery
Pastor
had
a
flocke
:
neuerthelesse
howsoeuer
you
proue
it
,
true
it
is
,
that
if
he
be
a
Pastor
he
must
haue
a
certen
flocke
,
for
therein
doth
a
Pastor
differ
from
the
reste
of
the
degrées
of
m●nisters
in
Chrystes
church
,
mentioned
in
that
fourth
chapter
to
the
Ephesians
.
But
you
must
learne
,
that
there
be
not
onely
Pastors
in
the
Church
,
but
also
Apostles
,
Prophets
,
Euangelistes
,
Doctors
,
Ephe.
4.
1.
Cor.
12.
who
all
are
called
Ministers
,
and
haue
their
place
in
the
Churche
of
Chryst
:
as
it
shall
be
proued
if
you
denie
it
.
You
say
also
that
euery
flocke
had
hys
shephearde
or
else
shepheardes
.
And
to
proue
that
one
flocke
had
mo
shepheards
,
you
cite
Acts.
14.
which
maketh
nothing
for
your
purpose
:
yet
I
denie
not
but
one
flocke
may
haue
mo
Pastors
,
for
I
sée
nothing
in
the
worde
of
God
agaynst
it
.
To
be
short
,
you
say
now
they
go
fisking
from
place
to
place
,
and
couetously
ioyne
liuing
to
liuing
.
&c.
And
beeing
but
one
shephearde
haue
many
flockes
.
If
you
meane
by
fisking
from
place
to
place
,
suche
as
preache
in
diuers
places
,
and
not
in
their
owne
cures
onely
,
your
phrase
of
fisking
,
is
too
lighte
and
scurrilous
:
when
you
alledge
any
reason
why
men
may
not
go
from
place
to
place
to
preache
,
where
they
thinke
it
necessarie
,
you
shal
either
be
aunswered
or
yeelded
to
:
In
the
meane
time
I
thinke
it
agreable
bothe
to
Gods
worde
and
conscience
.
Agaynst
couetously
ioyning
of
liuing
to
liuing
,
you
alledge
the
fifte
of
Esay
,
which
is
farre
from
your
purpose
,
for
the
Prophet
speaketh
there
of
such
as
oppresse
the
poore
,
and
will
not
suffer
them
to
haue
a
place
to
dwell
in
:
Yet
I
do
not
allowe
suche
as
couetously
ioyne
liuing
to
liuing
,
of
what
kinde
or
degrée
of
men
soeuer
they
be
.
But
I
sée
no
cause
why
one
good
and
diligent
Pastor
,
may
not
rather
be
credited
with
mo
flockes
,
than
a
slouthfull
,
vnskilfull
,
or
negligent
with
one
.
You
thinke
I
suppose
that
there
be
diuers
parishes
in
Englande
whiche
might●
be
ioyned
in
one
,
and
so
committed
to
one
man
:
and
why
may
they
not
be
so
in
lyke
maner
when
they
be
distincte
?
For
who
deuided
paryshes
?
and
who
hath
authoritie
to
ioyne
them
?
Dyd
not
Dionisius
a
Monke
,
and
Pope
of
Rome
For
it
is
thus
written
of
him
,
Tom.
1.
conci
.
Dionisius
Monachus
Papa
presbiteris
Eccles●as
diuisit
,
&
caemiteria
▪
parochiasque
&
Dioeceses
constituit
.
Dionisius
a
Monke
and
Pope
deuided
to
Preestes
,
Churches
and
Churcheyardes
,
and
appoynted
parishes
and
dioces
.
I
speake
not
this
to
encourage
any
man
to
take
more
vppon
him
than
with
a
good
conscience
he
may
well
discharge
.
And
I
woulde
wishe
you
to
abstayne
from
iudging
to
farre
,
when
you
sée
a
man
that
hath
mo
liuings
vse
him selfe
vprightly
and
carefully
in
them
all
,
and
otherwise
profitably
to
the
whole
Churche
.
The
tenth
.
Then
the
ministers
were
[
*
](A15127-e15830-b)
*
Philip.
2.20
25.
Colos.
1.7
.
Luke
.
9.2
.
preachers
:
now
bare
readers
.
And
if
any
be
so
wel
disposed
to
preach
in
their
owne
charges
,
they
may
not
without
my
Lords
licence
.
Your
places
of
Scripture
alleaged
to
proue
that
Ministers
were
then
Preachers
,
proue
not
that
all
were
then
Preachers
.
The
place
in
the
.2
.
to
the
Philip.
20.
verse
,
is
this
:
For
I
haue
no
man
like
minded
,
who
wil
faythfully
care
for
your
matters
:
And
in
the
.25
.
verse
:
But
I
suppose
it
necessarie
to
sende
my
brother
Epaphroditus
to
you
,
my
companion
in
labour
and
fellowe
souldiour
,
euen
your
messanger
,
and
he
that
ministred
vnto
me
suche
things
as
I
wanted
.
Coloss.
1.
verse
.7
.
As
ye
also
learned
of
Epaphras
our
deare
fellow
seruaunt
,
which
is
for
you
a
faythfull
minister
of
Chryst.
Quorsum
haec
?
How
proue
these
places
that
al
ministers
then
preached
?
That
of
Luke
,
ca.
9.
proueth
aswel
that
they
cured
diseases
,
as
that
they
preached
,
and
therefore
oute
of
that
place
you
mighte
aswell
conclude
that
all
ministers
oughte
to
be
curers
of
sickenesses
,
aswell
as
preachers
:
This
I
write
,
onely
to
let
you
vnderstande
your
vanitie
and
ignorance
in
quoting
so
many
Scriptures
to
so
small
purpose
.
I
wishe
that
euery
minister
were
a
preacher
,
but
that
béeyng
vnpossible
as
the
state
is
nowe
,
I
sée
not
howe
you
can
condemne
reading
ministers
,
séeyng
reading
is
necessarie
in
the
Churche
,
and
faythe
commeth
aswell
by
readyng
the
Scriptures
in
the
booke
,
as
by
rehearsing
of
them
without
booke
.
In
the
31.
of
Deuter.
it
is
thus
written
:
Leges
verba
legis
huius
coram
omni
Israel
.
&c.
Thou
shalt
reede
the
words
of
this
booke
before
al
Israel
.
&c.
S.
Paule
saith
in
the
.15
.
to
the
Rom:
Quaecumque
scripta
sunt
.
&c.
whatsoeuer
is
written
,
&c.
But
I
neuer
heard
reading
of
the
scripture
,
reading
of
prayers
,
reading
of
Homilies
,
taken
out
of
the
scripture
,
condemned
,
but
only
by
the
authors
of
this
boke
,
and
by
the
Zuinfildians
.
You
here
fynde
fault
that
if
a
preacher
be
disposed
to
preache
in
his
cure
,
he
may
not
doe
it
withoute
my
Lordes
licence
.
Where
the
worde
of
God
is
professed
,
and
Christian
Magistrates
gouerne
,
there
it
is
meete
that
no
man
should
take
vppon
him
any
function
,
excepte
he
be
by
the
magistrate
▪
(
to
whome
it
doth
apperteyne
)
therevnto
admitted
:
And
for
as
muche
as
there
be
alwayes
in
the
Churche
hypocrites
,
heretikes
,
schismatikes
,
and
other
euill
disposed
persons
whiche
studie
for
nothyng
more
than
to
disquiet
the
state
of
the
Churche
,
and
to
occupie
the
people
with
their
factions
,
it
is
necessarie
that
none
should
be
admitted
to
preache
in
any
place
,
without
hée
be
thervnto
licenced
by
the
Bishop
,
who
ought
to
haue
a
diligent
care
in
that
matter
.
I
suppose
you
are
not
of
that
mynde
,
that
men
maye
now
in
this
Church
vnder
christian
magistrates
preach
without
licence
:
It
hath
always
ben
the
opinion
of
wise
,
learned
,
and
godly
men
,
that
since
the
apostles
time
none
were
ordinarily
called
to
the
office
of
preaching
,
but
such
as
were
called
of
God
by
man
:
onely
Anabaptistes
and
some
other
sect
of
heretikes
teache
the
contrarie
.
The
eleuenth
.
In
those
dayes
knowne
[
a
](A15127-e15990-b)
a
1.
Samuel
.
9.28
Mat
,
26.48
Mat.
26.73
.
by
voyce
,
learning
,
and
doctrine
:
nowe
they
muste
be
discerned
from
other
by
popish
and
antichristian
apparell
,
as
cappe
,
gowne
,
tippet
.
&c.
To
proue
that
in
those
dayes
ministers
were
knowne
by
voyce
,
learning
,
and
doctrine
,
you
cite
the
ninth
of
the
first
of
Samuell
:
and
the
.26
.
of
Mathew
.
In
all
that
ninth
chapter
of
Samuell
,
there
is
not
one
worde
that
maketh
for
this
purpose
,
except
you
meane
this
,
that
when
Saule
asked
of
Samuell
where
the
Séers
house
was
:
Samuel
aunswered
agayne
that
he
was
the
Séer
:
I●
this
be
to
be
knowne
by
voyce
,
learning
,
and
doctrine
,
the
ignorantest
mynister
that
is
,
may
soone
be
knowne
by
his
voyce
,
lerning
,
and
doctrine
:
for
if
you
aske
him
where
is
such
a
man
,
he
can
answere
you
I
am
he
.
In
the
.26
.
of
Mathew
the
first
place
,
verse
.48
.
is
this
,
Now
he
that
betrayed
hym
,
had
giuen
them
a
token
,
saying
:
Whosoeuer
I
shall
kisse
,
that
is
he
,
laye
holde
on
him
.
The
multitude
that
came
with
Iudas
,
knewe
Chryste
by
Iudas
kissyng
of
hym
,
therfor●
,
in
those
days
ministers
were
known
by
voyce
,
learning
,
and
doctrine
,
the
seconde
place
in
that
chapter
alle●ged
verse
.73
.
is
this
,
They
that
stode
by
,
sayde
vnto
Peter
,
surely
thou
arte
also
one
of
them
:
For
euen
thy
speeche
bewrayeth
thee
.
Peter
was
suspected
by
his
spéeche
to
be
a
Galilean
,
and
therefore
one
of
Christes
apostles
,
Ergo
a
mynister
was
then
knowne
by
voyce
,
learning
,
and
doctrine
.
You
may
as
well
of
that
place
gather
thus
.
Peter
preached
not
Chryste
then
,
but
denyed
hym
,
Ergo
,
a
mynister
must
be
knowne
by
denying
of
Chryst.
Lorde
God
,
what
dare
not
these
men
alledge
for
theyr
purpose
?
I
knowe
that
the
chiefe
tokens
whereby
a
mynister
oughte
to
be
knowne
,
is
doctryne
and
learnyng
:
But
you
,
childyshly
abuse
the
Scripture
,
and
playe
wyth
the
same
.
Nowe
,
you
say
,
ministers
must
be
discerned
from
other
,
by
Popishe
and
Antichrystian
apparell
,
as
cappe
,
gowne
,
tippet
.
&c.
doe
you
thinke
that
bycause
a
minister
ought
to
be
knowne
by
his
voyce
,
learning
,
and
doctrine
,
therefore
he
maye
not
be
also
knowne
by
his
apparell
?
Iohn
the
Baptist
had
peculiar
apparel
,
and
was
knowne
by
it
:
Christe
had
distinct
apparell
from
other
,
for
hys
coate
had
neuer
a
seame
.
Eusebius
sayth
,
that
Sainct
Iohn
the
Apostle
ware
on
his
head
a
leafe
or
thinne
plate
lyke
vnto
a
Bishops
miter
.
But
what
if
none
of
the
Prophetes
,
what
if
none
of
the
Apostles
(
whiche
you
are
not
able
to
proue
eyther
of
the
prophets
or
apostles
)
were
knowne
by
their
apparel
?
May
not
therefore
Christian
magistrates
in
Christian
common
weales
,
for
order
and
decencie
appoynt
a
seuerall
kinde
of
apparell
,
as
well
to
mynisters
as
to
other
states
of
men
?
●udges
,
Sergeantes
,
Aldermen
,
and
Citizens
,
are
knowne
by
their
apparell
,
and
why
may
not
ministers
be
so
lykewise
?
are
they
not
vnder
subiection
?
be
they
not
subiect
to
ciuile
lawes
and
ordinances
?
ought
they
not
to
obey
their
gouernors
in
all
things
not
against
the
worde
of
God
?
If
you
doubte
whether
a
particuler
kynde
of
apparell
differing
from
the
laye
men
,
were
euer
appoynted
for
ministers
in
the
Churche
before
the
Popes
tyrannye
,
and
whether
in
these
dayes
it
maye
bee
appoynted
in
refourmed
Churches
,
or
no
,
heare
the
iudgement
of
mayster
Bulli●ger
and
mayster
Gualter
in
an
Epistle
written
by
them
to
mayster
N.
and
mayster
M.
Theyr
woordes
be
these
.
That
in
the
auncient
Churche
there
was
a
particuler
fashion
of
apparell
for
Priestes
,
it
appereth
in
the
Ecclesiasticall
historie
of
Theodoret.
libr.
2.
cap.
27.
and
of
Socrat.
libr.
6.
cap.
22
No
man
is
ignorant
,
which
hathe
but
lightly
read
ouer
the
monumentes
of
the
auncient
fathers
,
but
that
the
ministers
vsed
a
cloake
in
their
seruice
.
And
therefore
I
sayde
before
that
the
diuersitie
of
garmentes
had
not
his
originall
of
the
Pope
.
Eusebius
citeth
out
of
the
auncient
writers
,
that
saincte
Iohn
the
Apostle
ware
on
his
head
a
leafe
or
thin
plate
like
vnto
a
Bishops
miter
.
Pontius
Diaconus
witnesseth
of
saint
Cyprian
the
martyr
,
that
when
he
offered
his
necke
to
the
executioner
,
he
first
gaue
him
his
cap
,
and
the
Deacon
his
vpper
garment
,
and
so
stoode
apparelled
in
white
linnen
.
Moreouer
Chrysostome
maketh
mention
of
white
apparell
of
ministers
.
Hitherto
Bullinger
and
Gualter
.
Peter
Martyr
likewise
in
an
Epistle
written
to
maister
Hoper
sayth
on
this
sorte
:
I
will
not
graunte
that
these
diuersities
of
vestures
haue
their
beginnings
of
the
Pope
,
for
so
muche
as
I
reade
in
the
Ecclesiasticall
historie
,
howe
that
Iohn
the
Apostle
wore
at
Ephesus
,
where
he
dwelled
,
a
Bishops
apparell
,
terming
it
Petalum
,
seu
lamina
Pontificalis
.
As
touching
saincte
Cyprian
the
holie
martyr
,
Pontius
the
deacn
writeth
that
a
little
before
he
should
be
beheaded
,
he
gaue
vnto
him
that
was
appoynted
to
behead
him
,
his
vesture
called
Birrus
,
after
hee
had
put
it
of
,
and
to
the
deacons
he
gaue
his
other
vesture
called
Dalmatica
,
and
so
stoode
in
linnen
.
Chrysostome
maketh
mention
of
the
white
vesture
of
the
ministers
of
the
Churche
.
Haec
ille
.
Socrates
also
in
the
seconde
booke
of
his
Ecclesiasticall
historie
saith
,
that
the
father
of
Eustathius
being
bishop
of
Cesarea
,
did
depriue
the
sayd
Eustathius
his
son
beyng
a
préest
,
of
his
place
and
dignitie
,
bicause
he
wore
apparell
not
comly
for
a
préest
to
wear
,
nor
agréeable
to
his
order
.
Therefore
it
is
certaine
that
ministers
euen
from
the
Apostles
tyme
,
haue
had
a
distinct
and
seuerall
kynde
of
apparell
from
other
men
.
But
cappe
,
gowne
,
tippet
&c.
You
saye
,
is
Popishe
and
Antichristian
:
This
is
only
sayd
,
and
not
proued
.
If
you
call
it
Popishe
and
Antichristian
,
bicause
it
was
first
inuented
by
an
Antichristian
Pope
:
It
is
first
to
be
considered
whether
that
be
true
or
no.
Then
if
it
be
true
,
whether
euery
thing
so
inuented
,
is
of
necessitie
to
be
abolished
.
It
is
certain
that
this
apparel
of
ministers
which
you
fynde
your selues
so
muche
gréeued
with
,
was
appoynted
long
before
the
Churche
of
Rome
declined
from
the
puritie
of
Chrystes
religion
,
for
Stephanus
bishoppe
of
Rome
,
who
liued
the
yeare
of
our
Lorde
.256
.
is
sayde
to
be
the
first
which
did
appoynt
this
kinde
of
apparell
for
ministers
,
neither
are
you
able
to
shew
that
any
antichristian
Pope
inuented
the
same
:
But
admit
it
were
so
that
this
apparell
was
eyther
borowed
of
the
Iewes
,
or
taken
from
the
Gentiles
,
or
inuented
&
vsed
by
some
Antichristian
Pope
,
yet
it
followeth
not
,
but
that
the
same
may
be
wel
vsed
of
Christians
in
the
Churche
of
Christ
.
Augustine
in
his
epistle
ad
Publicolam
hath
this
notable
saying
,
Et
cum
templa
,
idola
,
luci
,
&
si
quid
huiusmodi
data
potestate
euertuntur
,
quamuis
manifestum
est
cum
id
agimus
,
non
ea
nos
honorare
,
sed
potius
detestari
,
ideo
tamen
in
vsus
nostros
priuatos
duntaxat
&
proprios
,
non
debemus
inde
aliquid
vsurpare
,
vt
appareat
nos
pietate
ista
destruere
,
non
auaritia
.
Cum
vero
in
vsus
communes
,
non
proprios
ac
priuatos
,
vel
in
honorem
dei
veri
conuertuntur
,
hoc
de
illis
fit
quod
de
ipsis
hominibus
,
cum
ex
sacrilegis
&
impijs
in
veram
religionem
mutantur
.
&c.
When
temples
,
idols
,
groues
,
and
such
like
things
by
authoritie
be
ouerthrowne
,
although
it
is
manifest
,
when
we
do
that
,
we
honor
them
not
but
detest
them
,
yet
for
al
that
we
may
not
therefore
conuerte
them
or
vse
them
to
our
owne
priuate
vses
only
and
commoditie
,
that
it
may
appeare
that
we
destroy
them
for
religion
sake
,
and
not
for
couetousnesse
:
but
when
they
are
conuerted
,
not
into
priuate
and
our
owne
vse
,
but
into
common
vses
or
to
the
honor
of
the
true
God
,
that
is
done
and
broughte
to
passe
in
them
,
which
is
done
and
broughte
to
passe
in
men
themselues
,
when
of
Idolaters
and
wicked
persons
they
are
chaunged
into
true
religion
.
This
hath
God
him selfe
taughte
in
those
testimonies
which
thou
thy selfe
hast
vsed
,
when
as
god
him selfe
commaunded
that
of
that
same
groue
which
was
dedicated
to
straunge
Gods
,
there
should
be
wood
taken
for
his
sacrifices
:
and
of
Hierico
,
that
all
the
golde
and
siluer
,
and
brasse
should
be
brought
into
the
tresurie
of
the
Lorde
.
Wherefore
that
also
whiche
is
written
in
Deuteronomie
,
thou
shalte
not
couet
their
siluer
nor
their
golde
,
neither
shalte
thou
take
any
thing
therof
to
thy selfe
least
thou
offende
,
bicause
it
is
abomination
vnto
the
Lord
thy
God
.
&c.
It
manifestly
appeareth
that
either
priuate
vses
is
forbidden
in
suche
things
,
or
that
nothing
shoulde
so
be
broughte
into
thy
house
that
it
be
honored
:
for
then
it
is
abomination
&c.
Hitherto
Augustine
.
By
these
words
it
doth
manifestly
appeare
that
euen
things
altogither
dedicated
to
Idols
and
vsed
in
idolatrie
may
be
conuerted
to
common
vses
,
and
vsed
in
the
seruice
of
God
and
to
his
honor
:
But
not
to
priuate
vses
nor
superstitiously
.
Peter
Martyr
in
the
Epistle
before
mentioned
touching
this
matter
,
writeth
on
this
sort
.
But
let
vs
consider
your
other
argument
,
that
is
to
say
:
It
is
not
lawfull
to
vse
these
kind
of
vestures
,
bycause
they
were
inuented
of
the
Popes
tyrannie
.
In
this
point
I
doe
not
wel
perceiue
howe
it
may
be
affirmed
for
a
surety
,
that
we
can
vse
nothing
that
perteined
to
the
Pope
,
&
is
vsed
in
Popery
.
Trulye
we
must
take
good
heede
that
we
bring
not
the
Church
of
Christ
into
such
bondage
,
that
it
may
not
vse
any
thing
that
the
Pope
vsed
.
It
is
very
true
that
our
forfathers
toke
the
temples
of
Idols
&
turned
the
into
holy
Churches
where
Christ
should
be
worshipped
:
And
they
toke
also
the
salarie
&
reuenewes
consecrated
to
the
Idols
of
the
Gentiles
,
to
their
wicked
shewes
and
playes
,
and
to
their
holy
votaries
virgins
,
and
transposed
it
to
finde
the
ministers
of
the
Church
:
And
yet
all
these
things
did
not
only
seruice
vnto
Antichrist
,
but
vnto
the
Deuill
:
yea
the
holy
ecclesiasticall
writers
did
not
sticke
to
take
the
verses
of
Poets
,
which
had
bin
dedicated
vnto
Muses
,
and
to
other
diuers
gods
and
goddesses
,
for
to
be
plaide
in
plaies
,
and
spoken
in
shewes
,
to
obteine
the
fauoure
of
their
gods
:
I
saye
they
did
nothing
sticke
or
feare
to
vse
them
,
when
it
semed
to
them
conuenient
,
imitating
Paule
the
Apostle
who
stucke
nothing
at
all
to
reherse
for
his
purpose
Menander
,
Aratus
,
and
Epymenides
,
and
that
he
did
in
intreating
the
holy
Scripture
,
applying
prophane
words
to
set
forth
Gods
religion
.
We
read
also
how
that
wine
was
consecrated
vnto
Bacchus
,
bread
vnto
Ceres
,
water
vnto
Neptune
,
oile
vnto
Minerua
,
letters
vnto
Mercurie
,
song
vnto
the
Muses
and
vnto
Apollo
,
and
many
other
things
Tertullian
reherseth
in
his
booke
entituled
de
Corona
Militis
Christiani
,
where
almost
he
entreateth
this
selfe
same
argumente
:
Yet
for
all
that
we
sticke
not
to
vse
all
these
things
frely
aswell
in
holy
as
in
prophane
vses
,
although
at
one
time
or
other
before
,
they
had
bin
consecrated
to
Idols
and
to
diuels
.
Hitherto
Peter
Martir
.
Bucer
in
an
epistle
that
he
writte
to
Iohn
Alasco
,
is
of
the
same
iudgement
,
his
words
are
worthy
to
be
noted
and
be
these
.
For
if
by
no
meanes
it
be
lawfull
to
vse
those
things
whith
were
of
Aarons
preesthod
or
of
the
Gentiles
,
them
is
it
not
lawfull
for
vs
to
haue
Churches
,
nor
holidaies
.
For
there
is
no
expresse
commaundement
by
worde
in
the
holy
scriptures
of
these
things
.
It
is
gathered
notwithstanding
from
the
example
of
the
old
people
,
that
they
ar
profitable
for
vs
to
the
encrease
of
godlines
,
whiche
thing
also
experience
proueth
.
For
any
thing
to
be
a
note
of
Antichrist
,
is
not
in
the
nature
of
any
creature
in
it selfe
(
for
to
that
ende
nothyng
was
made
of
God
)
but
it
hangeth
algither
of
consenting
to
Antichristes
religion
and
the
professing
thereof
.
The
whiche
consente
and
profession
beeing
chaunged
into
the
consente
and
profession
of
Christianitie
,
there
can
sticke
in
the
thinges
themselues
no
note
or
marke
of
Antichrists
religion
.
The
vse
of
belles
was
a
marke
of
Antichristianitie
in
oure
Churches
,
when
the
people
by
them
were
called
to
Masses
,
and
when
they
were
rong
againste
tempestes
:
Now
they
are
a
token
of
Christianitie
,
when
the
people
by
them
are
gathered
together
to
the
Gospell
of
Christe
,
and
other
holie
actions
.
Why
may
it
not
then
be
,
that
the
selfe
same
garmentes
maye
serue
godlie
with
godlie
men
that
was
of
wicked
signification
with
the
vngodly
?
Truly
I
knowe
very
many
ministers
of
Christ
,
most
godlie
men
who
haue
vsed
godly
these
vestures
,
and
at
this
day
do
yet
vse
them
:
So
that
I
dare
not
for
this
cause
ascribe
vnto
them
any
faulte
at
all
,
muche
lesse
so
heynous
a
faulte
of
communicatyng
with
Antichrist
,
for
the
which
fault
we
may
vtterly
refuse
to
communicate
with
them
in
Christe
.
The
preestes
of
diuels
did
celebrate
in
their
sacrifices
,
the
distribution
of
bread
and
the
cuppe
,
as
Iustinus
Martyr
and
Tertullian
make
mention
.
What
lette
is
there
why
wee
may
not
vse
the
same
ceremonies
also
?
you
will
saye
wee
haue
a
commaundement
of
the
Lorde
touching
this
ceremonie
.
Very
well
.
And
by
the
selfe
same
it
appeareth
that
same
thing
to
serue
among
the
children
of
God
to
the
seruice
of
Christe
,
which
the
wicked
abused
in
the
seruice
of
deuils
,
if
the
commaundement
of
Christ
be
added
therto
.
But
it
is
the
commaundement
of
Christ
,
that
in
our
holie
actions
we
institute
and
vse
all
things
so
as
comlinesse
and
order
be
obserued
,
that
faith
may
be
edified
.
The
same
maister
Bucer
in
an
other
Epistle
written
to
maister
Cranmer
Archbishop
of
Canturburie
,
sayeth
on
this
sorte
:
All
true
godly
men
may
godly
vse
those
rites
whiche
wicked
men
haue
abused
howsoeuer
vngodly
.
Bullinger
and
Gualter
in
the
Epistle
before
alledged
,
answering
this
question
,
whether
we
maye
weare
suche
apparell
as
the
Papistes
doe
?
say
on
this
sorte
:
If
wee
should
haue
nothing
common
with
them
,
then
muste
we
forsake
al
our
churches
,
refuse
all
liuings
,
not
minister
baptisme
,
not
say
the
Apostles
or
Nicene
crede
,
yea
and
quite
cast
away
the
Lordes
prayer
,
neyther
doe
you
borrow
any
ceremonies
of
them
.
The
matter
of
apparell
was
neuer
taken
away
at
the
beginning
of
reformation
,
and
is
yet
reteyned
,
not
by
the
Popes
lawe
,
but
by
the
kings
commaundement
,
as
an
indifferent
thing
of
mere
policie
.
Yea
truly
if
you
weare
a
cap
or
a
peculiar
kynd
of
apparell
,
as
a
ciuile
and
politique
thing
,
it
smelleth
neyther
of
Iudaisme
nor
Monachisme
:
For
these
will
seeme
to
separate
themselues
from
the
ciuile
and
common
life
,
and
accompte
a
meritorious
deede
in
the
wearing
of
a
peculiar
garment
.
So
Eustachius
Bishop
of
Sebastia
,
was
not
simply
condemned
for
wearing
a
peculier
kinde
of
garmente
:
but
for
that
he
did
put
religion
in
his
garment
.
The
Cannons
of
the
councell
of
Gangren
,
Laodicen
,
and
of
the
sixt
councel
,
are
well
knowne
.
If
in
case
,
any
of
the
people
be
persuaded
that
these
things
Sauoure
of
Papisme
,
Monachisme
,
or
Iudaisme
,
let
them
be
tolde
the
contrarie
,
and
perfectly
instructed
therein
.
And
if
so
be
thorough
the
importunate
crying
out
hereon
before
the
people
by
some
men
,
many
be
disquieted
in
their
conscience
,
let
them
beware
whiche
so
do
,
that
they
bring
not
greater
yokes
on
their
owne
neckes
,
and
prouoke
the
Queenes
maiestie
and
bring
many
faithfull
ministers
in
such
daunger
,
as
they
cannot
ridde
themselues
out
of
againe
.
Hitherto
Bullinger
.
I
haue
the
rather
set
downe
these
mens
sayings
at
large
,
bycause
they
be
both
pithie
,
learned
,
and
wholy
to
the
confutation
of
your
assertion
.
Wherefore
I
conclude
that
a
Christian
magistrate
may
retayne
any
ciuill
,
politique
or
Ecclesiasticall
orders
and
rites
,
of
whomesoeuer
they
were
inuented
,
or
howsoeuer
they
haue
bin
abused
,
so
that
,
First
,
they
be
not
against
the
word
of
god
:
Secondly
that
iustification
and
remission
of
sinnes
be
not
attributed
vnto
them
:
Thirdly
that
the
Churche
be
not
troubled
wyth
the
multitude
of
them
:
Fourthly
that
they
be
not
decréede
as
necessarie
and
not
to
be
chaunged
:
And
last
of
all
that
men
be
not
so
tyed
vnto
them
,
but
that
by
occasion
they
maye
bée
omitted
,
so
that
it
be
withoute
offence
and
contempte
.
Yet
one
thing
I
must
admonish
you
of
,
that
there
is
a
difference
to
be
made
betwixte
those
things
which
were
wholy
dedicated
to
false
gods
,
and
to
be
vsed
in
the
worshipping
of
them
:
and
those
things
which
were
vsed
in
the
false
worshipping
of
the
true
God
:
for
the
Papists
herein
differ
from
the
Gentiles
,
that
they
acknowledge
and
confesse
the
true
God
,
and
beleue
the
same
articles
of
faith
that
we
do
,
but
yet
worship
him
not
arighte
,
nor
beleue
on
him
in
all
points
as
the
word
of
God
prescribeth
:
And
therefore
if
things
abused
of
the
Gentiles
,
and
inuented
by
them
may
be
vsed
of
Christians
,
much
more
may
things
inuented
and
abused
by
Papists
.
But
of
thys
matter
I
minde
also
to
speake
something
in
the
seconde
parte
of
this
Admonition
.
The
tenth
.
Then
as
God
gaue
vtterance
[
b
](A15127-e16640-b)
b
Iohan
6.38
.
Iohan.
12.49
.
1
Cor.
11.23
.
they
preached
the
word
only
:
Nowe
they
reade
homylyes
,
articles
,
Iniunctions
.
&c.
Here
you
quote
in
the
margent
the
sixte
of
Iohn
vers.
38.
where
Christ
saith
,
That
he
came
downe
from
heauen
not
to
do
his
owne
will
,
but
the
will
of
his
father
that
sent
him
.
Likewise
the
12.
of
Iohn
vers.
49.
where
also
he
saith
that
he
hath
not
spoken
so
himselfe
,
but
the
father
that
sent
him
gaue
him
commaundement
what
he
should
say
and
what
he
should
speake
.
And
the
first
to
the
Corinthians
11.
Chapter
.
vers.
23.
where
Saincte
Paule
sayeth
that
he
receiued
of
the
Lorde
that
,
which
he
deliuered
vnto
them
.
No
man
denieth
but
that
the
worde
of
God
only
ought
to
be
preached
,
and
that
as
god
giueth
vtterance
,
but
do
you
meane
that
we
may
not
studie
for
our
sermons
,
or
that
we
may
speake
nothing
but
the
verie
texte
of
Scripture
,
without
amplifying
or
expoundidg
the
same
?
When
I
knowe
your
meaning
herein
,
you
shall
vnderstande
more
of
my
mynde
.
In
the
meane
time
,
this
I
am
sure
of
,
that
the
Homilies
appointed
to
be
reade
in
the
Churche
,
are
learned
,
godly
,
agreable
to
Gods
word
,
and
more
effectuall
to
edification
than
a
number
of
your
sermons
which
consiste
in
wordes
only
,
and
entreate
of
little
else
but
of
cap
,
surplesse
&c.
Archbishop
,
Lorde
Byshop
.
&c.
the
ende
whereof
is
not
edification
,
but
contention
.
Homilies
readde
in
the
Churche
haue
alwayes
bin
commendable
,
and
vsuall
euen
from
the
beginning
,
looke
Augustine
,
Chrysostome
and
others
:
and
why
may
not
articles
and
Iniunctions
béeing
collected
to
the
setting
foorth
of
true
religion
and
good
orders
in
the
Churche
be
read
there
also
as
in
a
most
méete
place
?
but
I
perceyue
you
are
enimies
to
reading
,
bycause
you
loue
so
well
to
heare
your selues
talking
,
I
will
say
no
worse
.
The
thirtenth
and
fourtenth
.
Then
[
c
](A15127-e16740-b)
c
1.
Timo.
3.1
.
it
was
painfull
:
nowe
gainfull
.
[
d
](A15127-e16760-b)
d
Philip.
4.11
.
2
Cor.
6.4.8.10
.
Then
poore
and
ignominious
:
nowe
rich
and
glorious
.
And
therefore
titles
liuings
and
offices
by
Antichrist
deuised
are
giuen
to
them
,
as
Metropolitane
,
Archbyshop
,
Lords
grace
,
Lord
Bishop
,
Suffragane
,
Deane
,
Archedeacon
,
Prelate
of
the
garter
,
Earle
,
Countie
Palatine
,
honor
,
high
Commissioners
,
Iustices
of
peace
and
quorum
&c.
All
which
togither
with
their
offices
as
they
are
strange
&
vnherd
of
in
Christs
church
,
nay
plainly
[
f
](A15127-e16790-b)
f
Mat.
23.11.12
.
Luc
22.25
.
1.
Cor
4.14
.
1.
Petr.
5.2.3
.
in
Christs
word
forbidden
:
So
are
they
vtterly
with
speed
out
of
the
same
to
be
remoued
.
It
was
then
as
it
vseth
to
be
vnder
the
crosse
.
And
ii
is
nowe
as
it
vseth
to
be
when
God
doth
blesse
it
with
peace
,
quietnesse
,
and
godlie
magistrates
:
And
yet
surely
euen
nowe
it
is
more
painefull
,
than
gaynefull
,
more
ignominious
than
ryche
and
glorious
:
and
that
doe
those
knowe
that
beare
the
heate
of
the
daye
.
But
it
is
the
more
paynefull
and
ignominious
for
you
,
who
ceasse
not
with
rayling
and
spitefull
wordes
in
pulpits
and
at
tables
to
depraue
and
backbite
your
brethren
,
and
to
trouble
the
whole
state
with
your
factions
and
daylie
inuented
newe
opinions
:
the
persecution
of
the
sword
ceaseth
,
but
the
persecution
of
the
tung
is
extreame
hot
,
and
we
who
gaine
so
muche
and
be
so
glorious
,
are
molested
aswell
by
you
as
by
the
Papist
,
and
Atheist
:
And
therefore
not
verie
glorious
.
You
ad
and
say
,
That
therefore
titles
,
liuinges
and
offices
,
by
Antichriste
deuised
are
giuen
to
them
,
as
Metropolitane
,
Archbishop
,
lordes
grace
,
lorde
bishop
,
suffragane
,
Deane
,
Archdeacon
,
prelate
of
the
garter
,
Earle
,
Countie
Palatine
,
Iustice
of
peace
and
quorum
&c.
All
which
togither
with
their
offices
as
they
are
straunge
and
vnhearde
of
in
Christes
churche
,
nay
plainly
in
Gods
worde
forbidden
:
So
are
they
vtterlie
with
speede
out
of
the
same
to
be
remoued
.
Here
you
are
in
youre
ruffe
,
but
you
shewe
your
ignoraunce
,
and
contemptuous
stomacke
:
you
haue
giuen
sentence
that
the
names
of
Metropolitane
,
Archbishop
,
&c.
and
their
offices
were
deuised
by
Antichrist
.
Likewise
that
they
are
strange
and
vnheard
of
in
Christes
church
:
Also
that
they
be
plainelie
in
gods
worde
forbidden
:
and
last
that
they
are
vtterlie
with
spéede
to
be
remoued
.
If
you
can
proue
all
these
points
,
it
is
time
the
churche
were
transformed
,
and
the
whole
kinde
of
gouernement
of
this
Realme
altered
.
But
if
you
cannot
proue
them
,
then
is
it
high
time
that
such
insolencie
should
be
repressed
and
perturbers
of
Churches
and
common
weales
reformed
.
Well
,
I
must
do
the
best
I
can
,
to
improue
all
these
poyntes
whiche
I
might
do
sufficiently
,
if
I
should
as
barely
denie
them
,
as
you
haue
affirmed
them
:
But
I
will
not
deale
so
nakedly
in
so
great
a
matter
.
First
therfore
I
proue
that
the
names
of
Metropolitan
&
Archbishop
.
&c.
be
not
Antichristian
names
,
that
is
,
names
inuented
by
Antichrist
,
but
most
auncient
,
yea
that
they
were
in
the
Churche
long
before
the
Gospell
was
publiquely
embraced
by
any
Prince
or
in
any
kingdom
.
Polydore
Vergile
lib.
4.
de
inuento
.
rerum
cap.
12.
sayth
,
that
Clement
in
his
booke
entituled
Compendiarium
christiana
religionis
,
testifieth
,
that
the
Apostle
Peter
did
in
euery
Prouince
appointe
one
Archbishoppe
,
whome
all
other
bishoppes
of
the
same
prouince
shoulde
obey
:
he
sayeth
also
,
that
the
same
Archebishop
was
called
Primas
,
Patriarcha
,
and
Metropolitanus
.
Peter
was
not
Antichryst
,
Ergo
the
name
of
an
Archebyshop
is
no
Antichrystian
name
.
Volusianus
Bishop
of
Carthage
,
who
liued
Anno
domini
,
865.
In
one
of
his
Epistles
whiche
he
writ
to
Nicholas
the
first
in
the
defence
of
the
mariage
of
Priests
,
sayth
,
that
Dionysius
Areopagita
Saint
Paules
scholer
was
by
S.
Paule
made
Archbishop
of
Athens
.
Erasmus
in
his
argument
of
the
epistle
to
Titus
,
sayth
that
Paule
made
Titus
Archebishop
of
Creta
,
but
Antichryste
was
not
in
Paules
tyme
,
Ergo
the
name
of
an
Archbishop
was
not
inuented
by
Antichrist
.
I
omit
Anacletus
a
godlie
bishop
&
Martir
,
who
liued
Anno
domini
.
85.
which
in
his
Epistle
●om.
1.
conci
.
diuers
times
maketh
mention
of
Archbishops
,
Patriarks
,
Primates
,
Metropolitans
:
and
sayth
,
that
S.
Iames
which
was
called
Iustus
,
was
the
first
Archbishop
of
Ierusalem
.
I
omitte
also
Anicetus
,
who
liued
An.
domini
155
which
like
wyse
in
his
epistle
maketh
mention
of
Archbishops
,
bicause
these
epistles
ar
not
without
iust
cause
suspected
,
eyther
to
be
none
of
theirs
,
or
else
in
diuerse
poyntes
corrupted
.
But
that
notable
and
famous
Councell
of
Nice
,
must
be
,
and
is
of
all
wise
and
learned
men
nexte
vnto
the
Scriptures
them selues
,
reuerenced
,
estéemed
,
and
embraced
:
that
Councell
celebrated
Anno
Domini
.
330.
(
when
as
the
Bishoppes
of
Rome
were
as
yet
learned
and
godlye
men
)
dothe
not
onely
allowe
of
the
name
,
but
also
of
the
office
of
Metropolitane
,
Archebishoppe
,
Archdeacon
.
&c.
In
the
sixth
Canon
of
that
Councell
it
is
thus
written
:
This
Councell
doth
determine
him
to
be
no
Bishop
,
whiche
is
made
without
the
consent
Metropolitant
Episcopi
,
of
the
Metropolitane
.
In
the
.13
.
Can.
mention
is
made
of
a
Patriarke
,
and
of
an
Archdeacon
,
diuers
tymes
,
and
his
office
there
in
diuers
poyntes
declared
,
as
it
is
also
in
the
seuenth
Canon
of
the
same
Councell
.
In
the
.25
.
Canon
is
named
bothe
Patriarke
and
Archbishop
,
and
declared
what
authoritie
they
had
in
their
prouinces
,
and
in
admitting
of
Bishops
:
So
is
it
likewyse
in
the
.26
.
and
.27
.
Cannons
of
the
same
Councell
.
Ambrose
also
,
that
olde
and
learned
father
both
alloweth
the
name
and
office
of
an
Archbishop
.
Lib.
De
dig
.
Sacerde
.
cap.
5.
Sozomenus
likewise
Lib.
2.
of
his
Ecclesiasticall
historie
,
Cap.
8.
calleth
Symeon
Archbishoppe
of
Seleucia
,
and
Basile
the
greate
Metropolitane
of
Cappadocia
.
Lib.
3.
Cap.
16.
Damasus
calleth
Stephen
an
Archedeacon
.
Hierome
in
his
Epistle
Ad
Euagrium
,
hath
this
name
Archdeacon
.
Sextus
in
his
decrées
sayth
,
that
Laurence
the
martyr
was
an
Archedeacon
.
Sozomenus
lib.
7.
cap.
19.
maketh
mention
of
an
Archdeacon
,
reading
the
Scriptures
.
Socrates
in
the
seuenth
booke
of
his
Ecclesiasticall
historie
speaketh
of
one
Timothie
an
Archdeacon
.
Augustine
in
his
first
booke
De
moribus
Ecclesiae
Catholica
,
maketh
mention
of
Deanes
and
their
offices
.
Hythertoo
Antichriste
had
not
inuaded
the
Churche
of
Rome
.
But
what
shoulde
I
trouble
you
with
anye
mo
authorities
?
Those
that
bée
learned
maye
easyly
vnderstande
,
that
these
names
,
Metropolitane
,
Archbishop
,
Archdeacon
,
Primate
,
Patriarke
,
and
suche
like
,
be
most
auncient
and
approued
of
the
Eldest
,
best
,
and
worthiest
councels
,
fathers
,
and
writers
.
And
forasmuch
as
the
originall
and
beginning
of
these
names
(
suche
is
their
antiquitie
)
can
not
be
found
(
so
farre
as
I
haue
read
,
)
it
is
to
be
supposed
that
they
haue
their
originall
from
the
Apostles
them selues
:
For
as
I
remember
Saincte
Augustine
hathe
this
rule
in
his
118.
Epistle
Ad
Ianua
.
Those
things
that
be
not
expressed
in
the
scripture
,
and
yet
by
tradition
obserued
of
the
whole
Churche
,
come
either
from
the
Apostles
,
or
from
generall
Councels
,
as
the
obseruing
of
Easter
,
the
celebrating
of
the
day
of
the
Ascention
,
and
of
the
comming
of
the
holie
Ghost
,
and
such
like
:
very
vnlearned
therfore
and
ignorant
be
those
,
whiche
so
boldly
affirme
,
that
these
names
(
vsed
in
the
purest
tyme
of
the
Churche
)
be
Antichristian
.
Whether
that
the
name
of
Prelate
of
the
garter
,
Erle
,
Countie
Palatine
,
Honour
,
high
Commissioner
,
Iustice
of
peace
,
and
Quorum
,
(
béeing
necessarie
offices
in
this
Common
weale
,
partely
for
the
honour
of
the
Prince
and
Realme
,
but
especially
for
the
good
gouernement
of
all
states
and
degrées
of
persones
)
bée
Antichrystian
,
lette
those
consyder
,
to
whome
GOD
hathe
commytted
the
sworde
of
gouernemente
.
Suche
insolent
audacitie
against
states
and
lawfull
regiment
,
is
rather
to
be
corrected
with
due
punishment
,
than
confuted
by
argument
.
Lordes
grace
,
lorde
Bishop
,
honour
,
&c.
be
names
of
reuerence
,
teaching
vs
to
acknowledge
our
dutie
towardes
oure
superiours
,
and
their
authoritie
ouer
vs
:
and
it
is
muche
more
to
bée
reprehended
,
not
to
gyue
honour
to
whome
honour
is
due
,
than
to
receyue
honoure
when
it
is
due
.
You
may
and
you
please
in
verie
auncient
histories
,
and
in
greate
learned
fathers
see
,
as
honourable
and
reuerente
titles
giuen
vnto
Bishoppes
as
these
bée
.
And
surely
it
is
not
Antichristian
to
be
called
by
names
and
titles
,
not
ambitiously
soughte
for
,
but
orderly
and
lawfully
giuen
according
to
the
condition
and
state
of
the
place
wherein
a
man
is
:
But
it
is
Antichristian
,
that
is
,
proude
,
presumptuous
,
disdaynful
,
arrogant
,
and
contemptuous
,
to
refuse
to
giue
to
euerye
one
that
name
and
title
that
by
lawe
,
ciuilitie
and
duetie
of
vs
is
requyred
,
and
expresseth
oure
reuerence
,
duetie
,
and
obedience
.
You
woulde
speake
as
muche
of
names
of
honoure
and
reuerence
in
other
persons
,
if
you
durste
bée
so
bolde
with
them
,
as
you
thinke
you
may
bée
with
some
.
Nowe
it
followeth
to
proue
that
the
offices
signified
by
these
names
,
are
not
strange
and
vnheard
of
in
Christes
churche
,
neyther
yet
plainely
in
Gods
word
forbidden
,
that
they
are
not
to
be
remoued
,
but
as
most
necessarie
to
be
reteyned
.
It
is
without
all
doubte
,
that
bothe
these
names
and
offices
haue
bene
in
Chrystes
Churche
long
before
Nicene
Councell
,
and
that
they
haue
hadde
in
the
same
,
continuaunce
euen
to
thys
daye
,
as
partely
it
maye
bée
gathered
by
that
whyche
I
haue
spoken
before
,
and
moste
manyfestlye
by
all
Hystories
,
and
learned
wryters
from
béefore
that
Councell
of
Nice
,
to
this
instant
houre
,
and
therefore
they
little
considered
what
they
writte
,
when
they
set
it
downe
,
that
these
names
and
offices
were
straunge
and
vnheard
of
,
in
the
Churche
of
Chryste
.
These
men
contemning
auncient
writers
,
neuer
read
them
,
and
that
is
the
cause
of
such
vnlearned
assertions
.
Cyprianus
Li.
1.
Epis.
3.
ad
Cornelium
,
speaking
of
the
office
of
an
Archbishop
,
saith
on
this
fort
:
Neque
enim
aliunde
haereses
abortae
sunt
,
aut
nata
sohismata
,
quam
inde
quod
Sacerdoti
dei
non
obtemperatur
,
nec
onus
in
Ecclesia
ad
tempus
Sacerdos
,
&
ad
tempus
index
vice
Christi
cogitatur
:
cui
si
secundum
magisteria
diuina
obtemporaret
fraternitas
vniuersa
,
nemo
aduersus
Sacerdotum
Collegium
quicquam
moueret
.
Neither
haue
heresies
or
schismes
risen
of
any
other
occasion
than
of
that
,
that
the
priest
of
God
is
not
obeyed
,
neither
one
priest
for
the
time
in
the
Churche
,
and
one
iudge
for
the
time
in
steade
of
Chryst
,
thought
vpon
:
to
whom
if
the
whole
brotherhoode
woulde
be
obedient
according
to
Gods
teaching
,
no
man
woulde
moue
any
thing
agaynst
the
Colledge
of
Priests
.
Cornelius
béeing
Byshop
of
Rome
,
and
hauing
excommunicated
certayne
notorious
wicked
men
,
and
afterwarde
béeyng
threatned
and
yll
vsed
at
their
hands
,
began
to
faynt
,
and
to
be
wéery
of
his
office
:
Cyprian
hearing
therof
wrote
comfortably
vnto
him
,
and
willed
him
in
any
wise
to
procéede
,
shewing
further
what
sectes
and
schismes
ensueth
in
any
prouince
or
diocesse
,
wheras
the
Byshops
authoritie
is
despised
:
for
in
these
words
he
speaketh
not
of
the
vsurped
authoritie
of
the
Byshop
of
Rome
ouer
all
Churches
,
but
agaynst
the
insolencie
of
some
,
which
despising
their
Metropolitane
or
Archebyshop
,
did
with
their
factiousnesse
trouble
the
Churche
.
For
he
would
haue
an
Archebyshop
in
euery
prouince
,
which
should
beare
the
chéefe
rule
ouer
the
rest
of
the
Cleargie
:
and
so
doe
the
godlyest
and
best
learned
expounde
Cyprian
.
The
same
Cyprian
wryting
to
one
Florentius
Pupianus
,
speaking
in
his
owne
behalfe
,
béeing
Byshoppe
of
Carthage
,
sayth
on
this
sorte
:
Vnde
schismata
&
haereses
obortae
sunt
&
oriuntur
nisi
dum
Episcopus
qui
vnus
est
,
&
Ecclesiae
praest
,
superba
quorundam
praesumptione
contemnitur
,
&
homo
dignatione
dei
honoratus
,
ab
hominibus
indignis
iudicatur
.
From
whence
haue
heresies
and
schismes
sprong
heretofore
,
and
wherof
spring
they
now
,
but
that
the
Byshop
which
is
one
,
and
gouerneth
the
church
,
by
the
presumptuous
disdayne
of
certen
,
is
despised
:
and
a
man
preferred
by
Gods
allowaunce
,
is
examined
and
iudged
by
vnworthy
men
?
For
it
is
the
chéefe
and
principal
office
of
an
Archebishop
to
kéepe
vnitie
in
the
Church
,
to
compound
contentions
,
to
redresse
heresies
,
schismes
,
factions
,
to
sée
that
Byshops
and
all
other
of
the
Clergie
,
whiche
be
vnder
him
,
doe
their
duetie
.
&c.
And
therefore
Hierome
writing
vppon
the
first
to
Titus
,
sayth
,
that
in
the
beginning
a
Byshop
and
a
Priest
was
all
one
,
but
after
that
there
began
to
arise
factions
in
religion
,
&
some
said
they
held
of
Apollo
,
some
of
Paule
,
some
of
Cephas
,
and
some
of
Chryst
,
it
was
decréed
that
one
shoulde
be
chosen
to
beare
rule
ouer
the
rest
,
to
whom
the
chéefe
care
of
the
Churche
should
appertayne
,
and
by
whom
sectes
and
schismes
should
be
cut
off
.
Here
a
man
may
reason
thus
:
the
distinction
of
degrées
began
in
the
Churche
,
when
men
began
to
say
,
I
holde
of
Paule
,
I
holde
of
Apollo
.
&c.
But
this
was
in
the
Apostles
time
.1
.
Cor.
1.
Therefore
these
distinctions
of
degrees
began
in
the
Apostles
time
.
The
same
Hierome
in
his
Epistle
ad
Euagrium
,
teacheth
,
that
the
cause
why
one
was
chosen
among
the
bishops
to
rule
ouer
the
rest
,
was
in
schismatis
remedium
ne
vnusquisque
ad
se
trahens
Christi
Ecclesiam
rumpere●
,
to
meete
with
schismes
,
lest
euery
one
according
to
his
own
fansie
shoulde
teare
in
peeces
the
Churche
of
Christe
.
And
sayth
further
,
that
in
Alexandria
,
from
S.
Marke
vnto
Heracla
and
Dyonisius
Byshoppes
,
the
ministers
vsed
to
electe
one
among
them selues
,
whome
they
placing
in
a
higher
degrée
called
a
Byshoppe
,
euen
as
an
armie
shoulde
choose
their
Capitayne
,
or
Deacons
shoulde
choose
one
of
them selues
,
whome
they
knewe
to
bée
paynefull
,
and
call
hym
an
Archedeacon
.
Haec
Hierom.
In
all
these
places
Hierome
dothe
not
maynteyne
the
authoritie
of
one
man
ouer
the
whole
Churche
,
but
thinketh
it
necessarie
that
in
euery
Prouince
there
bée
one
to
bée
chéefe
ouer
the
reste
for
vnitie
sake
,
and
for
rooting
oute
of
contentions
and
sectes
.
And
therfore
contra
Luciferanos
he
sayth
,
that
onlesse
this
superioritie
were
,
there
would
be
as
many
schismes
in
the
Church
,
as
there
be
Priests
.
Chrysostome
writing
vppon
the
twentith
of
Matthew
,
sayth
:
that
the
rebellious
nature
of
man
caused
these
distinctions
of
degrees
,
that
one
shoulde
be
an
Apostle
,
another
a
Byshoppe
,
another
a
Minister
,
another
a
lay
man
.
And
that
onlesse
there
were
suche
distinctions
of
persons
,
there
could
be
no
discipline
.
And
vpon
the.
13.
to
the
Romanes
he
sayth
,
that
bicause
equalitie
engendreth
strife
and
contention
,
therfore
superioritie
and
degrees
of
persons
were
appoynted
.
It
is
not
to
be
denied
but
that
there
is
an
equalitie
of
all
ministers
of
Gods
worde
,
quoad
ministerium
,
touching
the
ministerie
,
for
they
haue
al
like
power
to
preach
the
worde
,
to
minister
the
sacraments
,
that
is
to
say
,
the
worde
preached
,
or
the
Sacraments
ministred
,
is
as
effectuall
in
one
(
in
respecte
of
the
ministerie
)
as
it
is
in
another
.
But
quoad
ordinem
&
politiam
,
touching
order
and
gouernement
,
there
alwayes
hathe
bene
and
muste
be
degrées
and
superioritie
among
them
.
For
the
Churche
of
God
is
not
a
confused
congregation
,
but
ruled
and
directed
as
well
by
discipline
&
pollicie
in
matters
of
regiment
,
as
by
the
worde
of
God
in
matters
of
fayth
.
And
therefore
well
sayth
master
Caluine
in
hys
Institutions
Cap.
8.
That
the
twelue
Apostles
had
one
among
them
to
gouerne
the
rest
,
it
was
no
maruell
:
for
nature
requireth
it
,
and
the
disposition
of
man
wil
so
haue
it
,
that
in
euery
company
(
although
they
be
all
equall
in
power
)
yet
that
there
be
one
as
gouernour
,
by
whom
the
rest
may
be
directed
:
there
is
no
court
without
a
Consul
,
no
Senate
without
a
Pretor
,
no
Colledge
without
a
President
,
no
societie
without
a
Master
.
Haec
Caluin
.
Paule
was
superiour
bothe
to
Timothie
and
Titus
,
as
it
may
easily
be
gathered
out
of
his
Epistles
written
vnto
them
.
Titus
had
superioritie
ouer
all
the
other
pastours
and
Ministers
which
were
in
Creta
:
for
he
had
Potestatem
constituendi
oppidatim
presbyteros
.
ad
Tit.
1.
The
which
place
master
Caluine
expounding
,
sayth
on
thys
sorte
.
Discimus
ex
hoc
loco
.
&c.
We
learne
of
this
place
,
(
sayth
he
)
that
there
was
not
suche
equalitie
among
the
ministers
of
the
Churche
,
but
that
one
both
in
authoritie
and
councell
dyd
rule
ouer
an
other
.
Timothie
bare
rule
ouer
all
the
other
Ministers
of
the
Churche
of
Ephesus
:
For
Paule
sayth
vnto
him
.
1.
Tim.
5.
Aduersus
Presbyterum
accusationem
.
&c.
agaynst
a
Minister
receyue
no
accusation
,
onlesse
there
be
two
or
three
witnesses
.
In
which
words
Paule
maketh
him
a
Iudge
ouer
the
rest
of
the
Ministers
:
and
Epiphanius
Lib.
3.
Tom.
1
contra
heresim
Aerij
,
proueth
Titus
superioritie
ouer
the
rest
,
by
this
selfe
same
place
.
That
this
worde
Presbyter
in
this
place
of
the
Apostle
signifieth
a
Minister
of
the
word
,
both
Ambrose
,
Caluin
,
and
other
learned
wryters
declare
.
Ignatius
who
was
S.
Iohn
his
scholer
,
and
lyued
in
Christes
time
,
in
his
epistle
ad
T●rallianos
speaketh
thus
of
the
authoritie
of
a
Byshop
ouer
the
rest
:
Quid
aliud
est
Episcopus
quam
quidam
obtinens
principatum
,
&
potestatem
supra
omnes
?
What
is
a
Bishop
but
one
hauing
power
and
rule
ouer
all
?
And
in
his
epistle
ad
Smirnenses
,
he
writeth
on
this
sorte
,
Honora
quidem
Deum
vt
authorem
vniuersorum
&
Dominum
:
Episcopum
autem
,
vt
Sacordotum
Principem
,
imaginem
Dei
ferentem
:
Dei
quidem
per
principatum
:
Christi
vero
per
sacerdotium
.
Honor
God
as
the
author
and
Lord
of
al
things
,
&
a
Bishop
,
as
the
chiefe
of
Preestes
,
bearing
the
Image
of
God
:
of
God
bicause
of
his
superioritie
:
of
Christ
by
reason
of
his
preesthod
.
And
a
litle
after
.
Let
lay
men
be
subiect
to
Deacons
,
Deacons
to
Prestes
,
&
prestes
to
Bishops
,
the
Bishop
to
Christ
.
And
again
:
Let
no
man
do
any
thing
whiche
perteyneth
to
the
Churche
,
without
the
consente
of
the
Bishop
.
And
againe
:
He
that
attempteth
to
do
any
thing
without
the
Bishop
breaketh
peace
and
confoundeth
good
order
.
The
like
saying
he
hath
in
his
epistle
ad
Magnesianos
.
These
thre
epistles
doth
Eusebius
make
mention
of
Li.
3.
ca.
35.
&
.36
.
and
hiero
.
de
viris
illustribus
.
Iustinus
Martir
one
of
the
most
aunciente
writers
of
the
Grékes
,
in
his
second
Apologie
ad
Anthonium
Pium
,
alloweth
this
superioritie
,
and
calleth
him
that
bare
rule
ouer
the
other
ministers
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Cyrillus
calleth
hym
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Theodoretus
li.
5.
ca.
28.
writeth
that
Chrisostome
béeing
the
Bishop
of
Constantinople
,
did
not
only
rule
that
Church
,
but
the
Churches
also
in
Thracia
,
in
Asia
and
in
Pontus
.
Theodoretus
Episcopus
Ciri
in
an
epistle
that
he
writ
to
Leo
,
saith
of
him selfe
that
he
had
gouernement
ouer
800.
Churches
.
But
what
shall
I
néede
to
vse
such
proues
in
a
matter
so
plaine
and
euident
to
all
such
as
haue
redde
any
thyng
of
antiquitie
?
The
best
learned
men
of
our
dayes
,
and
diligentest
preferrers
of
the
Gospell
of
Christ
do
with
one
consente
(
one
or
two
of
the
latest
writers
excepted
)
acknowledge
and
confesse
that
this
distinction
of
degrées
and
superioritie
in
the
gouernement
of
the
Church
,
is
a
thing
most
conuenient
and
necessarie
.
Caluine
in
his
institutions
saith
on
this
sorte
That
euerie
prouince
had
among
their
Bishops
an
Archbishop
,
and
that
the
councell
of
Nice
did
appointe
Patriarches
whiche
should
be
in
order
and
dignitie
aboue
Archbishops
,
it
was
for
the
preseruation
of
discipline
:
Therefore
for
this
cause
especially
were
those
degrees
appointed
,
that
if
any
thyng
shoulde
happen
in
any
particuler
Churche
which
coulde
not
there
be
decided
,
it
might
be
remoued
to
a
prouinciall
Synode
:
If
the
greatnesse
or
difficultie
of
the
cause
required
greater
consultation
,
then
was
there
added
Patriarches
togither
with
the
synodes
from
whome
there
was
no
appeale
but
vnto
a
generall
counsell
:
This
kinde
of
gouernement
some
called
Hierarchiam
,
an
improper
name
and
not
vsed
in
the
Scriptures
:
For
the
spirite
of
God
will
not
haue
vs
to
dreame
of
dominion
and
rule
in
the
gouernement
of
the
Church
:
But
if
(
omitting
the
name
)
we
shall
consider
the
thing
it selfe
,
we
shall
finde
that
these
old
Bishops
dyd
not
frame
any
other
kinde
of
gouernmente
in
the
Church
,
from
that
which
the
Lorde
hath
prescribed
in
his
worde
.
Caluine
here
misliketh
this
name
Hierarchia
,
but
he
alloweth
the
names
&
authoritie
of
Patriarks
and
Archbishops
and
thinketh
the
gouernement
of
the
Church
then
vsed
not
to
differ
from
that
which
God
in
hys
word
prescribeth
.
Hemingius
in
his
Enchirid.
sheweth
,
that
these
degrées
in
the
Church
be
necessarie
,
and
that
discipline
cannot
be
kepte
without
them
.
And
he
addeth
that
their
Churche
kepeth
this
forme
nec
mouetur
(
saith
he
)
anabaptist
ar
●m
ac
libertinorum
effrenilibidine
,
qui
ecclesiam
Christi
barbaricum
quendam
hominum
coetum
,
sine
ordine
fingunt
,
cum
habeat
nostra
ecclesia
non
solum
exemplum
Apostolicae
&
purioris
ecclesiae
,
verum
etiam
mandatum
spiritus
sancti
omnia
ordinatè
&
decenter
ad
aedificationem
faciendi
.
Neither
is
our
Church
moued
with
the
licentious
libertie
of
Anabaptists
and
Libertines
,
which
faine
the
Church
of
Christe
to
be
a
barbarous
confused
societie
without
order
,
seing
that
our
Church
hath
not
only
the
example
of
the
Apostolicall
and
most
pure
Church
,
but
also
the
commaundemente
of
the
spirite
of
God
to
do
all
things
orderly
and
decently
to
edifie
.
Wherefore
thus
I
conclude
with
the
very
words
of
that
worthy
man
(
who
hath
so
well
deserued
of
thys
Church
of
Englande
)
master
Foxe
,
In
the
ecclesiasticall
estate
we
take
not
away
the
distinction
of
ordinarie
degrees
such
as
by
the
scripture
be
appointed
or
by
the
Primitiue
Churche
allowed
,
as
Patriarches
or
Archbishops
,
Bishops
,
Ministers
&
Deacons
,
for
of
these
foure
we
especially
read
as
chiefe
:
In
which
foure
degrees
as
we
graunt
diuersitie
of
office
so
we
admitte
in
the
same
also
diuersitie
of
dignitie
:
neither
denyeng
that
which
is
due
to
each
degre
,
neyther
yet
mainteining
the
ambition
of
any
singuler
person
.
For
as
we
giue
to
the
minister
place
aboue
the
Deacon
,
to
the
Bishop
aboue
the
Minister
,
to
the
Archbishop
aboue
the
Bishop
,
so
we
see
no
cause
of
inequalitie
,
why
one
minister
shold
be
aboue
another
minister
,
one
Byshop
in
his
degree
aboue
another
Bishop
to
deale
in
his
dioces
:
or
one
Archbishop
aboue
another
Archbishop
:
And
this
is
to
keepe
an
order
duely
&
truly
in
the
Churche
,
according
to
the
true
nature
and
definition
of
order
by
the
authoritie
of
Augustine
libro
de
ciui
.
Ordo
est
parium
dispariumque
rerum
sua
cuique
loca
tribuens
dispositio
.
Hitherto
master
Foxe
.
Now
let
the
indifferent
reader
iudge
whether
these
offices
be
strange
&
vnherd
of
in
the
church
of
Christ
or
no.
Concerning
the
offices
of
an
high
commissioner
&
Iustice
of
peace
how
necessarily
they
be
committed
to
some
of
the
best
and
wisest
of
the
Clergye
,
what
vice
by
them
is
brideled
,
what
inconuenience
met
with
,
what
necessarie
discipline
vsed
,
those
knowe
that
be
wise
and
haue
experience
in
publique
affaires
and
gouernement
.
There
is
no
worde
of
God
to
proue
why
these
offices
may
not
concurre
in
one
man
.
But
it
is
the
commisson
that
troubleth
these
men
,
as
for
peace
they
are
at
defiance
with
it
.
To
be
shorte
,
they
say
that
all
these
offices
be
playnly
in
Gods
word
forbidden
,
and
they
alledge
,
Mat.
23.
Luc.
22.
1.
Cor.
4.
1.
Pet.
5.
The
places
of
Mathewe
and
Luke
,
be
aunswered
before
:
Christe
beateth
downe
ambition
and
pride
,
and
desire
of
bearing
rule
,
as
he
did
before
when
he
saide
,
be
ye
not
called
Rabbi
,
and
call
no
man
father
,
be
not
called
doctors
,
he
doth
not
condemne
the
names
,
but
the
ambition
of
the
minde
.
In
the
1.
Cor.
4.
it
is
thus
written
.
Let
a
man
thus
thinke
of
vs
as
of
the
ministers
of
Christ
.
&c.
The
ministers
of
the
worde
in
déed
are
not
to
be
estéemed
as
Gods
,
but
as
the
ministers
of
god
.
Some
among
the
Corinthians
,
gloried
in
their
ministers
,
and
attributed
to
much
vnto
them
:
hereof
came
these
factions
,
I
holde
of
Paule
,
I
of
Apollo
&c.
This
teacheth
your
adherents
and
disciples
,
not
to
attribute
to
much
to
you
,
and
such
as
you
are
,
or
any
other
minister
of
Gods
worde
:
It
maketh
nothing
against
the
names
or
authorities
either
of
Archbishop
,
Lord
Bishop
,
or
any
other
that
you
haue
named
,
who
be
the
ministers
of
Christ
,
and
ought
so
to
be
estéemed
.
The
place
of
S.
Peter
ca.
5.
is
thys
,
Feede
the
flocke
of
god
&c.
not
as
though
you
were
lords
ouer
the
flocke
.
&c.
Peter
here
condemneth
hautinesse
,
contempt
and
tyrannie
of
pastours
towards
their
flockes
:
he
doth
not
take
away
lawfull
gouernment
:
The
pastor
hath
rule
and
superioritie
ouer
his
flocke
,
but
it
must
not
be
tyrannicall
.
These
be
but
very
sclender
proofes
that
the
names
and
offices
of
Archebishops
,
Lord
Bishops
,
&c.
be
plainly
forbidden
by
the
word
of
God.
Surelie
you
had
thought
that
no
man
wold
euer
haue
taken
paines
to
examine
your
margent
.
I
am
of
Hemingius
opinion
in
this
pointe
,
that
I
thinke
this
your
assertion
smelleth
of
plaine
Anabaptisme
:
and
surely
if
you
had
once
made
an
equalitie
,
(
such
as
you
phansie
)
among
the
Clergie
,
it
would
not
be
long
or
you
attempted
the
same
among
the
laytie
,
let
them
take
héede
Tunc
tua
res
agitur
&c.
The
fouretenth
.
Then
ministers
were
not
so
tyed
to
any
forme
of
prayers
inuented
by
man
,
but
as
the
spirit
[
g
](A15127-e18570-b)
g
Rom.
8.26
.
1.
Timo.
1.2
.
moued
them
,
so
they
poured
forth
hartye
supplications
to
the
Lorde
.
Now
they
are
bounde
of
necessitie
to
a
[
h
](A15127-e18600-b)
h
Damasus
the
first
inuenter
of
this
stuffe
,
well
furthered
by
Gregorie
the
seuenth
.
prescripte
order
of
seruice
,
and
boke
of
common
prayer
,
in
whiche
a
great
number
of
things
contrarie
to
gods
word
are
conteined
,
as
baptisme
[
i
](A15127-e18620-b)
i
Math.
28.19
.
1.
Cor.
14.35
.
The
first
appointer
herof
was
Victor
1.
Anno.
198.
by
women
,
priuate
[
k
](A15127-e18670-b)
k
1.
Cor.
11
18.
communions
,
iewish
[
l
](A15127-e18690-b)
l
Act.
15.10
.
purifiengs
,
obseruing
[
m
](A15127-e18710-b)
m
Exod.
20.9
.
of
holydayes
&c.
patched
(
if
not
altogether
,
yet
the
greatest
pece
)
out
of
the
popes
portuis
.
To
proue
that
ministers
were
not
so
tyed
to
any
forme
of
prayer
inuented
by
man
,
but
that
as
the
spirite
moued
them
,
&c.
you
quote
,
Rom.
8.
and
the
1.
Timo.
1.
In
the
eight
to
the
Romaines
the
words
be
these
:
Likewise
also
the
spirite
helpeth
our
infirmities
,
for
we
knowe
not
what
to
pray
,
as
we
ought
,
but
the
spirite
it self
maketh
request
for
vs
,
with
sighes
whiche
cannot
be
expressed
.
This
place
speaketh
nothing
against
any
prescripte
forme
of
prayer
,
for
then
it
shoulde
dissalowe
the
Lords
prayer
,
but
it
teacheth
vs
that
it
is
the
spirite
of
God
that
sturreth
vs
vp
to
pray
,
and
maketh
vs
earnestly
poure
out
our
supplications
vnto
God
.
And
this
the
spirite
worketh
aswell
by
prescripte
prayers
as
by
prayers
sodenly
inuented
.
The
wordes
to
Timo.
Epist.
1
ca.
1.
vers.
2.
are
farre
fetched
,
and
nothing
to
the
purpose
:
the
words
be
these
,
vnto
Timothie
my
naturall
sonne
in
the
faith
,
grace
▪
mercy
and
peace
from
God
our
father
,
and
from
Christ
Iesu
our
lord
:
What
maketh
these
words
against
any
prescripte
forme
of
prayers
?
peraduenture
you
would
haue
alledged
the
firste
to
Timo.
2.
I
exhorte
therefore
that
first
of
all
supplications
.
&c.
which
maketh
directly
against
you
.
If
you
meane
by
prayers
inuented
by
man
,
such
prayers
as
man
inuenteth
against
the
word
of
God
,
as
prayer
for
the
dead
,
prayer
vnto
saincts
,
and
such
like
,
then
it
is
true
that
you
say
:
But
if
you
meane
suche
prayers
,
as
by
godly
men
be
framed
according
to
the
holy
scriptures
,
whether
they
be
for
matters
perteyning
to
the
life
to
come
,
or
to
this
life
,
then
you
shewe
your
ignoraunce
,
for
it
is
manifest
that
there
hath
bene
always
in
the
Church
of
Christ
,
a
prescripte
forme
of
publique
praier
,
as
it
appeareth
in
Iustinus
Martir
,
Apolo
.
2.
pro
christianis
,
and
other
auncient
fathers
:
neither
did
euer
any
learned
or
godly
man
,
or
reformed
Church
finde
faulte
herewith
,
or
not
greatly
commend
the
same
,
excepte
only
the
secte
of
Anabaptists
.
Damasus
was
a
good
Byshop
,
and
therefore
no
good
thing
by
him
appointed
to
be
disalowed
,
but
he
did
not
first
ordeyne
a
prescripte
forme
of
publike
prayers
,
he
only
added
something
therevnto
,
as
Gloria
patri
&c
,
to
the
ende
of
euerie
psalme
:
And
decréed
that
psalmes
shoulde
be
song
aswell
in
the
night
time
,
as
in
the
day
time
in
euerie
Churche
,
but
they
were
song
in
the
Church
before
,
and
as
I
haue
said
there
was
a
prescript
forme
of
prayer
in
Iustinus
Martirs
time
,
who
was
long
before
Damasus
.
Gregorie
added
the
Letanie
onley
.
I
muse
what
you
meane
to
write
so
manifest
vntruthes
.
You
note
not
here
(
neither
ar
you
able
)
any
prayer
in
the
whole
Communion
booke
,
wherin
there
is
any
thing
not
agréeable
to
gods
word
.
We
may
say
as
Sainct
Augustin
sayth
in
his
121.
epistle
written
ad
Probam
viduam
.
Et
siper
omnia
precationum
sanctarum
verba
discurras
quantum
existimo
nihilmuenies
,
quod
non
ista
Dominica
contineat
,
&
concludat
oratio
.
Vnde
liberum
est
alijs
atque
alijs
verbis
,
eadem
tamen
in
orando
dicere
,
sed
non
debet
esse
liberum
alia
dicere
.
And
if
thou
runnest
thorough
all
the
wordes
of
the
holy
prayers
,
I
suppose
thou
shalte
finde
nothing
whiche
the
Lordes
prayer
doth
not
conteine
and
comprehende
:
therefore
we
may
in
other
words
speake
the
same
things
in
our
prayers
,
but
we
may
not
speake
contrarie
things
.
But
you
say
A
number
of
things
contrary
vnto
gods
worde
are
conteyned
in
this
boke
,
as
baptisme
by
women
,
priuate
communions
,
Iewish
purifiengs
,
obseruing
of
holydayes
&c.
patched
,
if
not
altogither
,
yet
the
greatest
peece
out
of
the
Popes
portuis
.
Here
is
not
one
prayer
in
all
the
whole
communion
booke
found
fault
with
,
and
yet
your
quarrell
is
against
a
prescripte
forme
of
prayers
inuented
by
man
.
You
maruellously
forget
your selfe
,
and
confusedly
go
from
matter
to
matter
,
without
any
consideration
.
Digressing
therefore
from
prayers
conteyned
in
the
communion
booke
,
you
come
to
other
matters
in
the
same
,
against
gods
word
,
as
you
say
,
and
first
you
alledge
baptising
by
women
.
I
deny
baptising
by
women
to
be
expressed
in
that
booke
,
and
when
you
haue
proued
it
to
be
necessarilye
gathered
out
of
the
same
,
then
shal
you
heare
my
iudgemente
thereof
.
Your
places
of
scripture
alledged
against
it
,
are
not
of
sufficiente
force
to
proue
your
purpose
.
Christe
in
the
28.
of
Mathewe
saide
to
his
Disciples
,
goe
and
teache
all
nations
,
baptising
them
in
the
name
of
the
father
.
&c.
Ergo
women
may
not
baptise
,
I
say
this
argumente
followeth
not
,
no
more
than
this
doth
,
Ergo
pastors
may
not
baptise
,
for
it
is
manifest
that
an
Apostle
is
distinct
from
a
pastor
.
The
second
place
you
doe
alledge
is
.1
.
Cor.
14.
where
Paule
sayeth
,
it
is
a
shame
for
women
to
speake
in
the
congregation
:
Paule
sayeth
not
that
it
is
a
shame
for
women
to
speake
at
home
in
priuate
houses
,
for
women
may
instructe
their
families
:
yea
and
they
may
speake
also
in
the
congregation
in
time
of
necessitie
,
if
there
be
none
els
there
that
can
or
will
preach
Christ
,
and
hereof
we
haue
examples
.
If
women
do
baptise
,
they
baptise
in
priuate
houses
,
not
in
the
congregation
.
Surely
you
are
able
to
marre
a
good
matter
for
lacke
of
skilfull
handling
.
You
say
in
your
margent
that
Victor
.
An.
198.
did
first
appoint
that
women
might
baptise
.
By
this
ye
adde
more
credite
to
the
cause
than
you
are
aware
of
.
For
Victor
was
a
godly
bishop
and
a
martir
:
and
the
Church
at
that
time
was
in
great
puritie
not
being
long
after
the
Apostles
time
.
But
truly
I
can
finde
no
such
thing
in
all
his
decrées
:
only
this
he
saith
,
that
such
as
be
conuerted
of
the
Gentiles
to
the
faith
of
Christ
,
in
time
of
necessitie
,
or
at
the
pointe
of
death
,
may
be
baptised
at
any
time
in
any
place
,
whether
it
be
in
the
Sea
or
in
a
riuer
,
or
in
a
pond
,
or
in
a
well
,
so
that
they
make
a
confession
of
their
faith
.
He
maketh
no
mention
at
all
of
any
baptising
by
women
:
and
therfore
you
haue
done
your
cause
great
iniurie
.
The
seconde
thing
you
mislike
is
priuate
communions
.
And
you
quote
the
1.
Cor.
11.
In
which
chapter
sainct
Paule
reproueth
the
prophanation
of
the
supper
among
the
Corinthians
by
banquetting
and
contempte
of
their
brethren
,
and
he
exhorteth
one
of
them
to
tarrie
for
another
:
But
how
can
you
applie
thys
to
your
purpose
?
I
knowe
not
what
you
meane
by
priuate
Communion
:
If
you
meane
the
receyuing
of
one
alone
,
there
is
none
such
allowed
in
the
booke
:
If
you
meane
bicause
it
is
ministred
sometime
vpon
occasion
in
priuate
houses
,
I
sée
not
howe
you
can
call
it
priuate
in
respecte
of
the
place
,
if
the
number
of
communicants
be
sufficient
.
You
muste
explicate
your selfe
,
before
I
can
tell
what
you
meane
.
There
is
nothing
in
the
Communion
booke
touching
the
Communion
,
contrarie
to
that
place
of
S.
Paule
by
you
quoted
,
to
my
knowledge
.
The
Communion
exhibited
to
sicke
persons
is
allowed
both
of
Peter
Martir
and
Bucer
,
as
in
the
other
treatise
I
haue
declared
,
and
consonant
to
the
custome
of
Christes
Churche
,
euen
from
the
Apostles
time
,
as
it
is
to
be
séene
in
olde
writers
.
The
third
is
,
the
Iewish
purifyings
(
as
you
terme
it
)
you
cite
for
that
purpose
Act.
15.
where
Peter
speaking
agaynst
certayne
of
the
Pharisies
,
which
beléeued
and
taught
that
it
was
néedeful
for
the
Gentiles
which
were
conuerted
,
to
be
circumcised
,
and
to
obserue
Moses
law
,
saith
on
this
sort
:
Now
therfore
why
tempt
ye
God
,
to
lay
a
yoke
on
the
disciples
necks
.
&c.
how
any
thing
here
conteyned
,
prohibiteth
women
after
they
be
deliuered
from
the
great
daunger
and
paynes
of
childe
bearing
,
to
giue
in
the
congregation
thankes
for
their
deliueraunce
,
let
the
godly
Reader
iudge
.
Surely
this
is
no
Iewishe
purifying
,
but
christian
giuing
of
thanks
,
most
consonant
&
agreable
to
the
word
of
God
.
But
hereof
also
something
more
is
to
be
spoken
in
another
place
.
Fourthly
,
you
mislike
obseruing
of
holy
dayes
:
And
you
alledge
Exod.
20.
Sixe
dayes
shalte
thou
labour
and
do
all
thy
worke
.
To
obserue
any
day
superstitiously
,
or
to
spende
any
day
vnprofitably
,
is
flat
agaynst
,
not
this
commandement
onely
,
but
others
also
in
the
holy
Scriptures
.
And
I
woulde
to
God
it
were
better
looked
vnto
.
But
to
abstayne
any
day
from
bodily
labour
,
that
we
may
labour
spiritually
in
hearing
the
worde
of
God
,
magnifying
his
name
,
and
practising
the
workes
of
charitie
,
is
not
,
either
agaynst
this
,
or
any
other
commaundement
.
For
I
thinke
the
meaning
of
this
commaundement
is
not
so
to
tye
men
to
bodily
labour
,
that
they
may
not
intermit
the
same
to
labour
spiritually
:
For
then
how
could
we
preachers
and
students
excuse
our selues
?
howe
mighte
the
people
lawfully
come
to
oure
Sermons
and
Lectures
in
any
of
the
sixe
dayes
?
But
of
this
thing
also
occasion
wyll
bée
ministred
to
speake
more
héereafter
.
In
the
ende
you
adde
(
patched
,
if
not
altogither
,
yet
the
greatest
peece
oute
of
the
Popes
portuis
.
)
To
this
I
aunswere
briefly
,
it
maketh
no
matter
of
whom
it
was
inuented
,
in
what
booke
it
is
conteyned
,
so
that
it
be
good
and
profitable
,
and
consonant
to
Gods
worde
.
Well
sayth
Ambrose
,
Omne
verum
a
quocunque
dicitur
,
à
spiritu
sancto
est
.
All
truthe
,
of
whomsoeuer
it
is
spoken
,
is
of
the
holy
ghost
.
The
fiftenth
and
sixtenth
.
Then
[
n
](A15127-e19190-b)
n
1.
Pet.
5.2
.
feeding
the
flocke
diligently
,
nowe
teaching
quarterly
:
then
preaching
[
o
](A15127-e19210-b)
o
1.
Tim.
4.2
.
in
season
&
out
of
season
,
now
once
in
a
moneth
is
thought
sufficient
,
if
twice
it
is
iudged
a
worke
of
supererogation
.
These
be
but
words
of
pleasure
:
God
be
thanked
,
there
be
ministers
(
&
such
as
you
mislike
of
)
which
féede
their
flocks
diligently
,
and
preach
in
time
and
out
of
time
,
according
both
to
S.
Peters
,
and
S.
Paules
meaning
.
But
you
must
vnderstande
that
he
doth
not
alwayes
féede
the
beste
,
nor
take
the
greatest
paynes
,
whiche
preacheth
moste
often
,
but
he
that
preacheth
moste
learnedly
,
moste
pithely
,
moste
orderly
,
most
discretely
,
most
to
edifying
.
It
may
be
that
●e
which
preacheth
but
once
in
the
moneth
,
taketh
more
paynes
for
his
sermon
,
hath
more
pithe
and
learning
in
his
sermon
,
edifyeth
more
by
his
sermon
,
than
you
do
for
all
your
sermons
,
in
all
your
sermons
,
or
by
all
the
sermons
that
you
make
in
the
whole
yeare
,
be
they
neuer
so
many
.
For
what
is
it
to
preache
euery
day
,
and
to
spende
the
time
with
words
onely
,
or
with
bitter
inuectiues
agaynst
certayne
trifles
,
and
agaynst
superiours
?
Suche
sermons
doe
not
edifie
,
but
destroy
,
doe
not
worke
in
the
hearts
of
the
hearers
faythe
and
charitie
,
but
eyther
contempte
of
religion
,
or
else
contempte
of
superiours
,
contempt
of
good
orders
,
yea
hatred
,
malice
,
vndiscrete
wrath
,
coloured
with
a
pretence
of
zeale
.
Truely
suche
sermons
seldome
or
neuer
worke
any
good
effecte
:
many
women
in
London
coulde
on
that
sorte
occupie
the
time
.
Wherefore
I
am
fullie
persuaded
that
he
commeth
nearer
to
the
fulfylling
of
the
mynde
of
the
Apostle
,
which
diligently
studying
,
and
labouring
continually
for
knowledge
,
dothe
orderly
,
learnedly
,
and
effectually
preache
once
in
the
moneth
,
than
suche
as
backbiting
at
other
mennes
tables
,
running
all
the
day
long
vppe
and
downe
the
stréetes
,
seldome
or
neuer
studying
,
doe
negligently
,
vnorderly
,
verbally
(
if
I
may
so
terme
it
)
preache
euery
day
twice
.
And
yet
I
knowe
the
oftner
a
man
dothe
preache
(
the
former
circumstances
béeing
considered
)
the
better
it
is
.
But
of
euery
one
it
will
be
required
according
to
his
talent
:
and
not
he
that
speaketh
moste
,
but
laboureth
most
to
speake
,
not
he
that
preacheth
moste
often
,
but
that
preacheth
moste
paynefully
,
truely
and
diligently
,
shall
in
that
day
bée
best
accepted
.
That
learned
and
auncient
father
master
Whithead
hath
sundrie
times
lamented
in
my
hearing
(
and
I
think
there
be
other
of
his
friendes
hat●
heard
the
same
)
the
loose
,
friuolous
,
and
vnprofitable
preaching
of
diuers
Ministers
in
London
:
And
I
woulde
to
God
it
were
better
looked
vnto
:
then
I
thinke
verily
we
should
haue
lesse
contention
and
more
religion
.
The
seuententh
and
eyghtenth
.
Then
nothing
taught
but
gods
word
,
now
princes
plesures
,
mens
deuises
,
popishe
ceremonies
&
Antichristian
rites
in
publike
pulpits
defended
.
Then
they
[
p
](A15127-e19280-b)
p
Phili.
2.20.21
.
sought
them
,
now
they
seeke
theirs
.
It
had
bene
wel
to
haue
let
vs
vnderstand
what
those
princes
pleasures
be
,
what
mens
deuises
,
what
popishe
ceremonies
,
what
Antichristian
rites
,
for
now
you
haue
but
slandered
both
the
Prince
,
and
the
whole
state
of
religion
,
in
this
Church
by
publike
authoritie
established
:
wherefore
vntill
you
shewe
some
particulers
,
this
shall
be
my
answere
,
that
Spiritus
Dei
neque
est
mendax
neque
mordax
.
The
spirite
of
God
is
neither
a
lyer
nor
a
slaunderer
.
It
is
but
your
pleasure
thus
generally
to
say
,
That
then
pastors
sought
their
flockes
,
nowe
they
seeke
theirs
:
For
it
is
well
knowen
that
there
be
pastors
which
séeke
their
flocks
,
and
not
theirs
.
Hitherto
(
thanks
be
vnto
God
)
in
all
this
discourse
,
there
is
not
one
péece
of
false
doctrine
of
any
substaunce
ascribed
to
this
Churche
of
Englande
by
these
libellers
,
and
therfore
it
hath
(
as
God
wil
)
the
first
note
of
the
true
Church
of
Chryst
,
that
is
,
puritie
of
doctrine
.
Admonition
.
These
and
a
great
many
other
abuses
are
in
the
ministerie
remaining
,
which
vnlesse
they
be
remoued
,
and
the
truth
broughte
in
,
not
onely
Gods
iustice
shal
be
poured
forth
,
but
also
gods
Churche
in
this
realme
shall
neuer
be
buylded
.
For
if
they
whiche
seeme
to
be
workemen
,
are
no
workemen
in
deed
,
but
in
name
,
or
else
work
not
so
diligently
and
in
such
order
as
the
workmaister
commaundeth
,
it
is
not
onely
vnlikely
that
the
building
shall
goe
forwarde
,
but
altogether
impossible
that
euer
it
shall
bee
perfited
.
The
way
therfore
to
auoyde
these
inconueniences
,
and
to
refourme
these
deformities
,
is
this
:
Your
wisedomes
haue
to
remoue
Aduousons
,
Patronages
,
Impropriations
,
and
Bishops
authoritie
,
claiming
to
themselues
therby
right
to
ordeyn
ministers
,
and
to
bring
in
that
old
and
true
election
,
whiche
was
accustomed
to
bee
[
q
](A15127-e19370-b)
q
Act
1.26
.
&
.
6.2.3.14.13
.
made
by
the
congregation
.
You
muste
displace
those
ignoraunt
and
vnable
ministers
alreadye
placed
,
and
in
their
roomes
appoynt
suche
as
bothe
can
and
will
by
Gods
assistance
[
r
](A15127-e19400-b)
r
1.
P●t.
5.2
.
feed
the
flocke
.
You
muste
plucke
downe
and
vtterly
ouerthrow
without
hope
of
restitution
,
the
court
of
Faculties
,
from
whence
not
only
licences
to
enioy
many
benefices
are
obteyned
,
as
Pluralities
,
Trialities
,
Totquots
.
&c.
but
all
things
for
the
most
part
,
as
in
the
courte
of
Rome
are
set
on
sale
,
licences
to
marye
,
to
eate
fleshe
in
tymes
prohibited
,
to
lie
from
benefices
and
charges
,
and
a
great
number
besyde
,
of
suche
lyke
abhominations
.
Appoint
to
euery
congregation
a
learned
&
diligente
preacher
.
Remoue
Homilies
,
articles
,
iniunctions
,
a
prescript
order
of
Seruice
made
oute
of
the
Masse
booke
.
Take
away
the
Lordshippe
,
the
loytering
,
the
pompe
,
the
idlenesse
,
and
liuings
of
Bishops
,
but
yet
employ
them
to
such
ends
as
they
were
in
the
olde
Churche
appoynted
for
.
Let
a
lauful
and
a
godly
Seigniorie
loke
that
they
preach
,
not
quarterly
or
monthly
,
but
continually
:
not
for
filthy
lucre
sake
,
but
of
a
readie
mynde
.
So
God
shal
be
glorified
,
your
consciences
discharged
,
and
the
flocke
of
Chryst
(
purchased
[
s
](A15127-e19420-b)
s
Act.
20.28
.
wyth
his
owne
bloud
)
edified
.
Answere
.
What
these
great
abuses
by
you
hitherto
alledged
be
,
I
trust
you
doe
now
fully
vnderstand
:
Surely
except
such
factious
libellers
,
such
stirrers
vp
of
schismes
,
such
disturbers
of
the
peace
of
the
Church
,
such
contemners
of
those
that
be
in
authoritie
,
be
not
only
remoued
,
but
repressed
,
God
wil
not
only
of
his
iustice
punish
the
magistrates
of
this
realme
for
their
carelesnesse
in
this
behalfe
,
but
also
Gods
gospel
wil
therin
be
as
much
defaced
with
factions
,
schismes
,
and
heresies
,
as
euer
it
was
in
the
Popes
tyme
with
superstition
&
idolatrie
.
For
surely
these
men
that
would
be
compted
suche
perfect
buylders
,
be
but
vndermyners
and
destroyers
,
and
instruments
of
some
gréedy
guts
,
and
lusty
roysters
,
who
to
maynteyne
their
pryde
and
ioylitie
,
séeke
for
the
spoyle
of
the
Churche
,
and
in
déede
the
vtter
ouerthrowe
bothe
of
learning
and
Religion
.
For
take
from
Bishoppes
their
landes
and
their
authoritie
,
let
euery
parishe
elect
theyr
owne
minister
,
remoue
Homilies
,
Articles
,
Iniunctions
,
appoynte
no
prescript
order
of
seruice
(
that
is
to
say
)
let
there
be
no
order
prescribed
to
any
man
,
no
lawe
to
directe
him
or
controle
him
,
but
lette
euerye
minister
doe
what
he
liste
,
speake
what
he
list
,
alter
what
he
list
,
and
so
oft
as
him
list
:
to
be
short
,
let
euery
minister
be
king
and
Pope
in
his
own
paryshe
,
and
exempted
from
all
controlement
of
Bishop
,
Magistrate
,
and
Prince
,
and
you
shall
haue
as
manye
kyndes
of
Relygion
,
as
there
is
parishes
:
as
many
sectes
,
as
ministers
:
and
a
Churche
miserably
torne
in
péeces
wyth
mutabilitie
and
diuersitie
of
opinions
.
Doe
you
not
sée
what
they
shoote
at
?
Woulde
they
not
bée
frée
from
all
Magistracie
?
Doe
they
not
moste
ambitiouslye
desyre
that
them selues
,
whyche
they
condemne
in
others
?
that
is
,
Lordeshippe
and
superioritie
.
For
who
thinke
you
shoulde
bée
chéefe
in
euerye
Parrishe
,
and
directe
the
reste
?
Surely
euen
the
minister
.
The
Pope
neuer
required
greater
authoritie
ouer
all
Christendome
,
tkan
they
seeke
to
haue
ouer
their
parish
.
The
Pope
and
hys
Clergie
didde
neuer
more
earnestly
séeke
and
desyre
to
be
exempted
from
the
iurisdiction
of
Ciuile
Magistrates
,
than
these
menne
doe
bothe
from
Ecclesiasticall
and
Ciuile
.
Princes
,
nobles
,
and
Magistrates
were
neuer
brought
into
greater
seruitude
and
bondage
,
than
these
men
séeke
to
laye
vppon
them
.
Wherefore
you
that
bée
in
authoritie
,
if
you
loue
the
peace
and
prosperitie
of
the
Churche
of
Christe
,
if
you
desire
the
good
successe
of
the
Gospell
,
if
you
wyll
preserue
the
state
of
thys
realme
,
if
you
thinke
it
necessarie
to
haue
good
Magistrates
,
to
haue
good
lawes
and
orders
in
a
common
wealth
,
if
you
estéeme
learning
,
and
séeke
to
preferre
it
,
if
you
hate
anarchian
,
confusion
,
anabaptisme
,
if
you
allowe
of
your
owne
condition
,
and
lyke
of
a
kingdome
better
than
of
a
popular
state
:
Then
prouide
betyme
some
spéedie
remedie
for
these
and
suche
like
kinde
of
men
:
and
if
the
religion
you
haue
established
be
good
,
if
the
orders
and
lawes
you
haue
made
be
conuenient
,
let
them
not
be
written
agaynst
,
spoken
against
,
nay
openly
contemned
and
broken
,
without
sharpe
and
seuere
punishment
:
suffer
not
suche
as
execute
them
to
be
contemned
,
hated
,
discouraged
,
and
oftentymes
frumped
by
some
superiours
:
Eyther
let
your
lawes
be
mainteyned
as
lawes
,
or
else
deliuer
vs
from
our
dutie
in
executing
and
obeying
of
them
.
Touching
the
Courte
of
Faculties
I
can
not
say
much
for
I
haue
no
great
experience
of
it
,
and
lesse
knowledge
in
the
lawe
,
notwithstanding
bycause
by
lawfull
authoritie
it
is
allowed
in
this
realme
,
I
can
not
but
reuerently
iudge
of
it
,
for
in
suche
matters
I
thinke
it
a
poynte
of
modestie
to
suppose
the
beste
,
and
to
absteyne
from
condemnyng
of
that
gouernement
,
whyche
is
allowed
as
conuenient
.
If
there
be
faultes
in
the
officers
they
maye
be
corrected
.
The
places
of
Scripture
quoted
in
this
margent
be
answered
before
except
that
of
the
.20
.
of
the
Actes
,
which
proueth
nothing
in
controuersie
at
this
tyme
.
Admonition
.
Nowe
to
the
seconde
poynte
whiche
concerneth
ministration
of
sacramentes
.
In
the
olde
tyme
the
worde
was
[
t
](A15127-e19540-b)
t
Math.
3.12
.
preached
,
before
they
were
ministred
,
nowe
it
is
supposed
to
be
sufficient
if
it
be
read
.
Then
they
were
ministred
in
publique
[
u
](A15127-e19560-b)
u
Marc.
1.5
.
1
Cor.
11.18
assemblies
,
nowe
in
priuate
houses
.
Then
[
w
](A15127-e19590-b)
w
Mat.
28.19
.
1.
Cor.
4.1
.
by
ministers
onely
,
nowe
by
midwiues
and
deacons
,
equally
.
But
bicause
intreating
of
both
the
sacraments
together
,
we
should
deale
confusedly
,
we
will
therfore
speake
of
them
seuerally
.
And
fyrst
for
the
Lordes
Supper
,
or
holie
Communion
.
Answere
.
The
seconde
externall
note
of
the
true
Churche
of
Christe
is
ministring
of
the
Sacramentes
sincerely
:
you
would
proue
that
this
Churche
of
England
hath
not
the
Sacramentes
sincerely
ministred
:
First
by
thrée
generall
reasons
pertaining
to
both
the
Sacramentes
:
then
by
certain
abuses
whiche
you
fynde
seuerally
in
eyther
of
them
.
The
first
generall
reason
is
this
:
In
olde
time
the
worde
was
preached
before
the
Sacraments
were
ministred
:
now
it
is
supposed
to
be
sufficient
if
it
be
read
.
To
proue
that
the
worde
was
preached
before
the
sacraments
were
ministred
,
you
alledge
the
third
of
Mathew
verse
,
12.
Which
hath
his
fanne
in
his
hand
,
and
wil
make
cleane
his
flower
,
and
gather
his
wheate
into
his
garner
.
but
will
burne
vp
the
chaffe
with
vnquencheable
fyre
.
I
vnderstand
not
how
you
can
of
this
place
conclude
,
that
there
must
be
of
necessitie
preaching
and
not
reading
before
the
administration
of
the
Sacraments
.
If
you
say
,
Iohn
preached
vnto
suche
as
came
vnto
his
Baptisme
,
and
readde
not
vnto
them
,
therefore
of
necessitie
there
must
be
preaching
,
and
not
reading
,
I
denye
the
argument
,
for
it
is
a
common
rule
that
we
may
not
conclude
a
generall
doctrine
of
a
singuler
or
particuler
example
:
and
I
am
sure
it
is
agaynst
all
rule
of
Logicke
.
But
how
if
it
maye
be
proued
,
that
Iohn
did
baptyse
some
without
preaching
vnto
them
?
In
that
third
chapter
of
Mathew
,
verses
.5
.
and
.6
.
we
reade
that
all
Ierusalem
and
all
I●daea
,
and
all
the
region
round
about
Iordan
,
went
out
to
be
baptized
of
him
,
and
that
they
were
baptized
of
him
in
Iordane
,
confessing
their
sinnes
,
but
we
reade
not
that
he
did
immediatly
before
preache
vnto
them
:
and
verses
.13.14.15
.
it
is
manifeste
,
that
he
did
baptize
Christe
without
preaching
.
This
is
but
a
slender
proofe
you
vse
therby
to
condemne
the
sinceritie
of
our
sacraments
and
administring
of
them
in
this
Churche
.
There
is
no
man
I
thinke
whiche
doth
not
allowe
of
preaching
before
the
administration
of
the
Sacraments
.
But
it
is
not
therwith
ioyned
tanquam
de
necessitate
sacramenti
,
as
of
the
necessitie
of
the
sacrament
,
neyther
is
there
any
thing
here
alledged
,
for
preaching
before
the
administration
of
the
Lords
Supper
.
In
déede
we
reade
not
that
Christ
did
preache
immediatly
before
the
distribution
of
the
Sacrament
of
his
body
&
bloud
to
his
disciples
,
onely
he
told
them
,
that
some
of
them
should
betray
him
,
&
that
he
had
greatly
desired
,
to
●ate
that
passeouer
with
them
.
This
I
write
to
shewe
youre
blynde
and
vnlearned
collections
,
not
to
disallow
preaching
in
the
administration
of
Sacraments
.
But
I
woulde
gladly
learne
why
you
doe
so
greately
myslyke
of
readyng
the
Scriptures
,
I
hope
you
be
not
Zwingfildians
:
Is
not
the
worde
of
God
as
effectuall
when
it
is
read
,
as
when
it
is
preached
?
or
is
not
reading
,
preaching
?
Isidorus
sayeth
,
that
reading
bringeth
great
profite
to
the
hearers
.
Tertulian
sayth
when
wée
come
togither
to
the
reading
of
the
holy
Scriptures
,
wée
féede
oure
faythe
wyth
those
heauenly
voyces
,
we
rayse
vp
oure
affiaunce
,
wée
fasten
our
hope
.
And
againe
he
calleth
the
reading
of
the
Scriptures
,
the
féeding
of
our
fayth
.
But
what
néede
I
speake
anye
more
of
a
matter
so
manyfeste
.
You
flatly
ioyne
with
the
Papist
in
this
:
For
in
the
confutation
of
the
Apologie
of
the
Churche
of
Englande
,
mayster
Harding
calleth
reading
of
the
Scriptures
to
the
people
in
the
Churche
,
a
spirituall
dumbnesse
,
and
a
thing
vnprofitable
.
&c.
That
to
reade
the
scriptures
in
the
church
is
no
newe
thing
,
but
moste
auncient
,
and
grounded
vppon
Gods
worde
,
it
is
manyfest
by
that
whiche
is
written
in
the
fourth
of
Luke
,
where
the
Euangelist
sayeth
,
that
Christ
on
the
Sabboth
day
going
into
the
synagoge
according
to
his
accustomed
manner
,
risse
vp
to
reade
,
and
there
was
deliuered
vnto
him
the
booke
of
the
Prophete
Esaye
,
and
as
soone
as
hée
opened
the
Booke
,
hée
founde
the
place
where
it
was
written
,
Spiritus
Domini
super
me
.
&c.
The
Spirite
of
the
Lord
vpon
me
.
&c.
Likewyse
in
the
thirtéenth
of
the
Actes
,
wée
reade
that
Paule
and
other
of
his
companie
béeing
in
the
Synagoge
on
the
Sabboth
day
,
was
sent
vnto
by
the
rulers
of
the
Synagoge
,
Post
lectronem
legis
&
Propherarum
,
after
the
readyng
of
the
lawe
and
the
Prophets
,
to
know
if
they
would
make
any
exhortation
to
the
people
.
Iustinus
Martyr
Apolog.
2.
pro
Christianis
,
sayeth
,
that
in
his
tyme
the
manner
was
on
the
Sabboth
daye
when
the
people
were
gathered
together
to
haue
the
Scriptures
read
in
the
publique
congregation
,
and
in
the
time
of
publike
Prayer
for
the
space
of
one
whole
houre
.
Origene
wryting
vppon
Iosua
,
Homel
.
15.
saythe
,
that
the
Bookes
of
the
olde
Testamente
were
deliuered
by
the
Apostles
to
be
read
in
the
Churches
.
Cyprian
lib.
2.
Epists
.
5.
sayth
:
The
reader
soundeth
out
the
highe
and
heauenly
words
:
he
readeth
out
the
Gospel
of
Christ
.
&c.
Chrysostome
vppon
the
Actes
Hom.
19.
The
Minister
and
common
Minister
standeth
vp
,
and
cryeth
wyth
a
loude
voyce
,
saying
:
Kepe
silence
,
after
that
the
reader
beginneth
the
prophecie
of
Esay
.
Augustin
speaking
to
the
people
sayth
:
Yee
heard
when
the
Gospell
was
read
,
yee
heard
erewhile
when
it
was
read
if
ye
gaue
eare
to
the
reading
,
dearely
beloued
,
wee
haue
hearde
in
the
lesson
that
hath
ben
read
.
But
of
reading
bothe
scriptures
and
prayers
I
haue
spoken
before
and
mynde
to
speake
something
hereafter
:
For
my
part
I
muse
what
you
meane
in
this
poynt
so
to
iumpe
with
the
Papists
.
The
seconde
generall
reason
is
this
:
Then
Sacramentes
were
ministred
in
publique
assemblies
,
nowe
in
priuate
houses
.
The
places
of
Scripture
wherby
you
proue
that
Sacraments
were
then
ministred
in
publique
assemblies
,
be
taken
out
of
the
first
of
S.
Marke
,
and
.1
.
Cor.
11.
which
places
of
Scripture
proue
,
that
Iohn
did
baptize
openly
,
&
that
the
Lords
Supper
was
ministred
in
the
publique
congregation
,
but
neyther
of
them
bothe
conclude
that
these
Sacraments
may
not
also
be
ministred
vppon
any
occasion
in
priuate
houses
:
For
what
sequele
is
there
in
this
reason
,
all
the
countrey
of
Iudaea
,
and
they
of
Ierusalem
,
wente
out
vnto
him
,
and
were
baptised
of
him
in
the
riuer
of
Iordan
,
confessing
their
sinnes
,
Ergo
Baptisme
may
not
be
ministred
vpon
any
occasion
in
priuate
houses
?
you
may
as
well
conclude
,
that
none
ought
to
be
baptized
,
but
in
the
riuer
of
Iordan
,
and
none
but
suche
as
be
able
to
confesse
their
sinnes
,
and
so
you
shoulde
seclude
children
from
Baptisme
,
as
the
Anabaptistes
doe
.
Baptisme
was
ministred
in
Cornelius
house
.
Actes
10.
The
place
is
not
of
the
substaunce
of
the
Sacraments
.
To
the
.1
.
Corin.
11.
it
is
answered
before
.
Surely
this
Churche
of
England
doth
not
permit
the
sacraments
to
be
ministred
in
priuate
places
,
except
there
be
a
congregation
,
and
then
not
vsually
,
but
only
in
certaine
cases
.
The
thirde
generall
reason
is
this
:
Then
by
ministers
onely
:
now
by
midwiues
and
deacons
equally
.
That
then
the
Sacraments
were
ministred
onely
by
ministers
,
you
alledge
the
28.
of
Mathew
,
whiche
place
is
answered
before
.
Likewise
.1
.
Cor.
4.
Let
a
man
so
thinke
of
vs
as
of
the
ministers
of
Chryst
,
and
disposers
of
the
mysteries
of
God.
Here
is
not
one
worde
for
your
purpose
.
Except
you
take
mysteries
for
sacraments
,
which
if
you
do
,
you
are
much
deceyued
:
for
by
the
word
,
mysteries
,
here
,
he
vnderstandeth
the
worde
of
God
and
Gospell
of
Chryste
,
as
all
learned
writers
do
interprete
it
.
We
reade
in
the
eight
of
the
Actes
that
Philip
béeing
a
Deacon
did
baptize
:
we
reade
also
that
Moses
wyfe
did
cirumcise
.
But
where
dothe
this
Churche
of
England
allow
any
woman
to
baptise
,
or
deacon
to
celebrate
the
Lords
supper
?
and
if
it
did
,
the
dignitie
of
the
Sacraments
doe
not
depende
vpon
the
man
,
be
he
minister
or
not
minister
,
be
he
good
or
euill
.
Let
euery
one
take
héede
that
they
do
not
vsurpe
that
authoritie
wherevnto
they
be
not
called
.
Those
be
your
general
reasons
,
which
in
déede
bée
no
reasons
,
but
bare
words
.
Your
particuler
reasons
wherby
you
séeme
to
proue
that
neither
of
the
sacraments
be
sincerely
ministred
;
be
these
that
followe
.
And
first
concerning
the
Lordes
supper
you
reason
on
this
sort
.
Admonition
.
They
had
no
introite
,
for
Celestinus
a
Pope
broughte
it
in
,
about
the
yere
.430
.
But
we
haue
borrowed
a
péece
of
one
out
of
the
Masse
booke
.
Answere
.
What
you
vnderstand
here
by
the
introite
,
certaynlie
I
knowe
not
:
The
first
thing
that
we
say
at
the
Communion
is
the
Lords
prayer
,
which
Celestinus
did
not
inuente
,
but
Chryste
,
Mathew
.
6.
nor
first
vse
in
the
celebration
of
the
Lordes
Supper
,
but
the
Apostles
,
as
we
reade
in
good
Chronicles
:
nexte
vnto
that
is
a
very
godly
and
necessarie
prayer
,
worthy
to
bée
sayde
in
the
celebration
of
suche
a
mysterie
;
and
therfore
no
matter
at
all
who
,
inuented
it
,
or
brought
it
in
:
And
yet
Celestinus
was
a
godly
Byshoppe
,
and
the
Churche
of
Rome
at
that
time
had
the
substaunce
of
the
Sacraments
according
to
Gods
word
,
neither
was
there
any
superstition
mixed
with
them
:
notwithstanding
I
know
not
any
introite
of
Celestinus
inuention
that
we
haue
in
our
order
of
the
Communion
,
for
the
introite
that
he
appointed
was
one
of
the
Psalmes
as
Volateranus
,
Gratianus
,
and
Polydorus
Virgilius
doe
testifie
.
And
we
have
not
any
Psalme
in
the
celebration
of
the
supper
,
if
we
had
,
it
were
not
to
be
reproued
.
This
I
am
sure
of
,
that
it
is
not
euill
bycause
it
is
in
the
Masse
booke
,
excepte
it
be
repugnaunt
to
the
worde
of
God
:
For
the
Lordes
prayer
,
some
of
the
Psalmes
,
the
Gospels
and
Epistles
,
the
Nicene
creede
,
&c.
be
in
the
Masse
book
,
and
yet
good
,
so
is
there
some
other
good
prayers
in
it
also
.
Admonition
.
They
read
no
fragments
of
the
Epistle
and
Gospell
,
we
vse
both
.
Answere
.
And
what
faulte
can
you
finde
in
that
?
Is
not
the
whole
Scripture
,
and
euery
péece
of
it
profi●able
〈◊〉
edifie
?
can
the
Scripture
at
any
tyme
in
the
open
c●●gregation
be
read
oute
of
season
,
béeing
in
a
knowne
toung
?
but
I
thinke
your
quarell
is
at
reading
,
not
agaynst
the
Epistle
and
the
Gospell
.
Alwayes
in
the
Churche
there
hath
bene
read
the
scriptures
in
the
celebration
of
the
mysteries
,
and
I
am
sure
the
Gospell
was
not
wont
to
be
read
from
the
one
ende
to
the
other
at
one
time
.
Well
,
it
is
but
your
opinion
without
reason
,
that
the
Epistle
and
Gospel
ought
not
to
be
read
at
that
time
:
for
you
bring
no
proole
,
and
I
thinke
the
contrarie
.
First
bicause
they
be
scripture
,
and
tend
to
edifie
:
secondly
,
bicause
it
hath
bene
the
maner
of
long
time
,
euen
since
Alexanders
time
.
Anno.
111.
The
third
.
The
Nicene
creede
was
not
read
in
their
communion
,
we
haue
it
in
ours
.
The
Nicene
Creede
,
and
euery
parte
of
it
is
grounded
vppon
the
worde
of
God
,
it
was
collected
by
that
famous
Councell
of
Nyce
,
to
confounde
that
dete●table
heresie
of
the
Arrians
,
and
therefore
méete
to
bée
read
in
all
Christian
congregations
,
neither
●an
any
mislike
it
,
but
Arrians
and
suche
lyke
,
of
the
which
secte
you
giue
iuste
suspitions
that
you
bee
fautours
.
Thys
Créede
in
this
forme
was
not
framed
in
the
Apostles
tyme
,
bycause
the
heresie
of
Arrius
was
not
then
hatched
.
And
therfore
no
good
reason
to
say
,
it
was
not
read
in
the
Apostles
tyme
at
the
Communion
,
Ergo
it
ought
not
to
bée
read
nowe
.
But
this
argument
is
intollerable
,
the
Nicene
Créede
is
read
at
the
Communion
,
therefore
the
Communion
is
not
sincerely
ministred
.
All
these
thrée
reasons
bée
taken
ab
authoritate
negatiu●
,
and
therefore
of
no
force
,
excepte
we
will
also
graunte
these
to
bée
true
,
and
suche
like
,
scilicet
▪
Then
they
had
no
●hristian
Princes
,
and
therefore
we
may
haue
no
christian
Princes
.
Then
they
had
no
ciuill
or
politike
lawes
,
Ergo
we
ought
to
haue
none
.
Then
the
Churche
had
no
externall
peace
,
but
was
vnder
persecution
,
Ergo
it
should
haue
no
peace
now
.
Then
Christians
had
proprietie
in
nothing
,
but
all
things
were
common
,
Ergo
no
man
may
haue
any
thing
of
his
owns
,
but
common
to
other
:
we
doe
not
reade
expressely
,
that
children
were
then
baptised
,
therefore
they
oughte
not
to
be
baptised
nowe
(
for
so
do
the
Anabaptistes
reason
)
neither
do
we
reade
that
women
dyd
then
receyue
the
Supper
,
therfore
they
ought
not
to
do
it
nowe
:
with
infinite
other
as
absurde
as
these
.
The
fourth
.
There
was
then
accustomed
to
be
an
examination
of
the
communicants
,
which
nowe
is
neglected
.
Howe
proue
you
that
there
was
then
any
examination
of
communicants
?
If
there
had
bene
either
commaundement
or
example
for
it
in
scriptures
,
I
am
sure
you
woulde
not
haue
lefte
it
vnquoted
in
the
margent
:
S.
Paule
sayth
1.
Cor.
11.
Probet
homo
scipfum
.
Let
a
man
examine
him selfe
.
&c.
But
be
speaketh
of
no
other
examination
:
wherefore
this
reason
of
yours
is
altogither
friuolous
and
without
reason
.
And
yet
I
do
not
disalowe
the
examination
of
communicants
,
so
there
be
a
discrete
respect
had
of
the
persons
,
places
,
and
other
circumstaunces
,
neither
it
is
neglected
in
this
Churche
of
Englande
,
but
by
learned
and
discrete
ministers
,
with
bearning
and
discretion
vsed
.
But
note
I
pray
you
the
force
of
his
argument
:
some
ministers
neglect
to
examine
the
communicants
,
Ergo
the
Communion
is
not
rightly
and
sincerely
ministred
:
as
though
the
examination
of
the
communicants
were
of
the
substance
of
the
sacrament
.
If
you
woulde
reason
after
your
accustomed
manner
,
you
should
rather
conclude
thus
,
the
Apostles
were
not
examined
when
they
receyued
the
Communion
neither
is
it
expressed
in
scriptures
that
they
examined
others
,
therefore
there
oughte
to
bée
no
such
examination
:
this
is
your
vsuall
manner
of
reasoning
,
but
it
is
childish
,
vnlesse
it
were
to
conclude
damnation
or
saluation
.
The
fifth
.
Then
they
ministred
with
common
[
a
](A15127-e20420-b)
a
Act.
2.46
.
Act.
20.7
.
and
vsuall
bread
:
nowe
with
wafer
cakes
brought
in
by
Pope
Alexander
,
being
in
forme
fashion
&
substance
like
their
God
of
the
alter
.
The
place
you
alledge
Act.
2.
(
which
is
this
)
And
they
continued
dayly
with
one
accorde
in
the
Temple
,
and
breaking
bread
at
home
,
did
eate
their
meate
togither
wyth
gladnesse
and
singlenesse
of
harte
,
maketh
as
muche
for
your
purpose
as
it
maketh
for
the
Papists
halfe
communion
,
for
they
alledge
it
to
proue
that
the
supper
may
be
ministred
with
bread
onely
:
But
learned
interpreters
and
especially
Master
Caluyne
,
denie
this
place
to
bée
mente
of
the
ministration
of
the
supper
:
howsoeuer
it
is
vnderstanded
,
it
doth
not
necessarily
proue
that
the
sacrament
was
then
ministred
in
common
and
vsuall
bread
,
for
there
is
no
mention
made
of
the
kinde
of
bread
.
The
place
alledged
out
of
the
twentith
of
the
Actes
,
speaketh
of
bread
,
but
not
of
any
one
certaine
kinde
of
bread
:
The
truth
is
that
it
skills
not
what
kinde
of
bread
is
vsed
,
leuened
or
vnleuened
so
it
be
breade
,
although
it
were
to
be
wished
for
the
auoyding
of
superstition
,
that
common
and
vsuall
bread
were
vsed
,
and
also
that
the
forme
were
altered
,
and
the
quantitie
encreased
.
But
these
things
are
not
de
substantia
sacramenti
,
and
therefore
not
sufficiente
to
proue
that
the
supper
is
not
sincerely
ministred
.
If
any
thinke
better
of
one
kinde
of
bread
than
of
another
in
the
ministration
of
the
sacrament
,
it
is
their
error
,
and
derogateth
nothing
from
the
order
of
administration
.
Master
Caluine
in
his
Institutions
,
cap.
19.
sect.
72.
touching
this
matter
writeth
on
this
sorte
:
Caeterum
in
manum
accipiant
fideles
necne
:
inter
se
diuidant
,
an
singuli
quod
sibi
datum
fuerit
,
edant
:
calicem
in
Diaconi
manu
reponant
,
an
proximo
tradant
:
panis
sit
fermentatus
,
an
azymus
:
vinum
rubrum
,
an
album
:
nihil
refert
:
haec
indifferentia
sunt
,
&
in
ecclesia
libertate
posita
.
But
whether
the
faithfull
take
it
in
their
hands
or
no
:
whether
they
deuide
it
among
them selues
or
euerie
one
eate
that
whiche
is
giuen
vnto
them
:
whether
they
giue
the
cup
to
the
deacon
,
or
deliuer
it
to
him
that
is
nexte
:
whether
the
bread
be
leuened
or
vnleuened
:
the
wine
red
or
white
,
it
makes
no
matter
:
These
be
indifferent
things
,
and
put
in
the
libertie
of
the
Church
.
Master
Bucer
likewise
in
his
censure
vppon
the
booke
of
common
prayers
is
of
the
same
iudgement
,
his
wordes
be
these
:
The
thirde
chapter
is
of
the
substance
,
forme
,
and
breaking
of
bread
,
which
all
do
well
ynough
agree
with
the
institution
of
Christ
,
whome
it
is
manifest
to
haue
vsed
vnleuened
bread
,
and
easie
to
be
broken
,
for
he
brake
it
and
gaue
to
his
disciples
peeces
of
the
bread
broken
:
Touching
the
forme
and
figure
,
whether
it
were
rounde
or
square
,
there
is
nothing
declared
of
the
Euangelistes
.
And
bycause
thys
bread
is
vsed
only
for
a
signe
,
and
not
for
corporall
norishmente
,
I
see
not
,
what
can
be
reprehended
in
this
description
of
the
bread
whiche
is
in
this
booke
,
excepte
some
would
peraduenture
haue
it
thicker
,
that
it
may
the
more
fully
represent
the
forme
of
true
bread
.
Alexander
liued
Anno.
111.
and
was
a
good
and
godlie
Byshop
:
It
is
reported
in
some
writers
that
he
appointed
vnleauened
breade
to
be
vsed
in
the
Eucharist
,
bycause
that
Christ
himselfe
vsed
the
same
,
according
to
the
lawe
written
Exod.
12.
Deute
.
16.
But
that
he
brought
in
wafer
cakes
,
or
appointed
any
certayne
forme
of
bread
,
you
cannot
proue
,
neyther
doth
any
credible
authour
write
it
.
These
words
that
you
vse
(
like
the
God
of
the
alter
)
be
slaunderous
and
false
,
we
are
as
far
from
thinking
the
bread
to
be
our
God
as
you
,
and
teache
as
sounde
doctrine
touching
this
sacramente
:
And
therefore
you
shew
of
what
spirit
you
be
.
The
sixth
.
They
receyued
it
[
c
](A15127-e20580-b)
c
Mat.
26
20.
Mar
14.18
.
Luc
22
14.
Iohn
.
13.28
sitting
:
we
kneeling
,
according
to
Honorius
decree
.
The
places
of
Scripture
that
you
quote
in
the
margent
to
proue
sitting
at
the
Communion
,
declare
that
Christe
and
his
disciples
sat
at
the
table
,
but
that
proueth
nothing
.
For
you
might
aswell
haue
sayde
,
they
receiued
after
supper
,
we
before
dinner
:
they
at
night
,
we
in
the
morning
:
they
after
meate
,
we
before
meate
:
they
in
a
priuate
house
,
we
in
the
open
Church
:
they
being
al
men
&
in
number
.xii.
we
togither
with
women
,
not
strictly
obseruing
the
number
of
twelue
or
any
other
number
aboue
thrée
or
foure
.
This
your
argument
toucheth
them
as
well
as
it
doth
vs
,
whiche
receyue
it
standing
or
walking
.
But
to
sitte
,
stand
,
knéele
,
or
walke
,
be
not
of
the
substaunce
of
the
sacrament
:
and
therefore
no
impediments
,
why
it
may
not
be
sincerely
ministred
.
It
behoueth
humble
and
méeke
spirits
,
in
such
indifferente
matters
,
to
submitte
them selues
to
the
order
of
the
Church
appointed
by
lawfull
authoritie
,
and
not
to
make
schismes
and
contentions
in
the
Church
for
the
satisfying
of
their
owne
fansies
.
Touching
knéeling
at
the
Communion
,
it
forceth
not
who
did
first
appointe
it
(
although
I
can
finde
no
suche
decrée
made
by
Honorius
)
it
is
the
méetest
manner
of
receiuing
this
sacrament
in
mine
opinion
,
being
commonly
vsed
in
praying
and
gyuing
of
thanks
,
both
which
are
annexed
to
this
sacramente
,
and
are
to
be
required
in
the
Communicants
,
&
therfore
I
think
this
to
be
a
good
reason
:
the
méetest
gesture
for
praying
and
thanks
gyuing
is
knéeling
:
but
those
that
receiue
the
Eucharist
,
pray
and
giue
thanks
,
Ergo
the
metest
gesture
for
them
is
knéeling
.
The
onely
perill
is
adoration
,
whiche
may
aswell
bée
committed
sitting
or
standing
:
But
wherefore
then
serueth
preaching
?
there
is
as
muche
daunger
of
contempte
the
one
way
,
as
there
is
of
adoration
the
other
waye
.
In
such
matters
Christian
magistrates
haue
authoritie
to
appointe
what
they
thinke
most
conuenient
,
and
the
same
must
be
obserued
of
those
that
be
pacifici
,
and
not
contentiosi
.
But
of
sitting
and
knéeling
at
the
Communion
more
is
to
be
spoken
hereafter
in
the
seconde
parte
.
The
seuenth
.
Then
it
was
deliuered
generally
,
and
indefinitely
,
Take
ye
[
e
](A15127-e20750-b)
e
Mat.
26
26.
Mar.
14.22
1.
Co.
11.24
and
eate
ye
:
we
perticulerly
,
and
singulerly
take
thou
&
eate
thou
.
Here
is
a
high
matter
in
a
lowe
house
:
he
that
saith
take
ye
,
and
eate
ye
,
doth
he
not
also
say
in
effecte
,
take
thou
,
and
eate
thou
?
Doth
not
the
plurall
number
include
the
singuler
?
Christ
Matth.
6.
saith
ad
hunc
igitur
modum
orate
vos
,
praye
ye
on
this
manner
,
May
we
not
therefore
say
pray
thou
on
thys
manner
,
if
we
speake
to
one
singuler
person
?
So
speaking
to
all
his
Apostles
he
saith
Ite
in
vniuer
sum
mundum
,
Goe
ye
into
all
the
worlde
.
We
vse
the
plurall
number
when
we
speake
to
many
ioyntly
,
we
vse
the
singuler
number
when
we
speake
to
one
seuerally
:
and
forasmuche
as
euerie
one
that
receiueth
this
sacramente
,
hath
to
applie
vnto
hym selfe
the
benefits
of
Christes
death
and
passion
,
therefore
it
is
conuenient
to
be
sayd
to
euery
one
,
Take
thou
,
eate
thou
:
But
this
obiection
is
so
ridiculous
,
that
it
is
more
worthy
to
be
hissed
at
,
than
to
be
confuted
.
The
eight
.
They
vsed
no
other
words
but
such
as
Christ
lefte
:
we
borrowe
from
Papists
,
the
body
of
our
Lorde
Iesus
Christe
whiche
was
giuen
for
thee
.
&c.
From
whencesoeuer
these
words
were
borrowed
they
were
well
borrowed
,
for
it
is
a
godly
prayer
,
and
an
apte
applycation
of
that
sacrament
,
and
putteth
the
communicants
in
minde
of
the
effecte
of
Christes
passion
exhibited
vnto
them
by
that
sacrament
,
and
sealed
with
the
same
,
if
it
be
worthily
receiued
.
It
maketh
no
matter
from
whome
we
receiue
any
thing
so
it
be
godly
,
profitable
,
and
consonant
to
the
scriptures
.
But
I
pray
you
tell
vs
what
Pope
inuented
these
words
,
The
body
of
our
Lorde
Iesus
Christ
.
&c.
The
ninth
.
They
had
no
Gloria
in
excelsis
in
the
ministerie
of
the
sacrament
then
,
for
it
was
put
[
f
](A15127-e20870-b)
f
Telesphorus
in
Anno.
130.
to
afterwarde
.
We
haue
nowe
.
It
is
the
common
consente
of
ecclesiasticall
histories
,
that
the
Apostles
did
celebrate
the
Lords
supper
with
the
Lords
prayer
,
and
yet
we
do
not
read
that
Christ
did
so
:
you
also
teach
that
the
supper
oughte
not
to
be
ministred
without
a
Sermon
,
and
in
the
ministration
thereof
you
vse
diuers
prayers
and
other
orders
which
Christe
vsed
not
:
Can
you
spye
a
mote
(
if
it
be
a
mote
as
it
is
not
)
in
another
mans
eye
,
and
can
you
not
perceiue
a
beame
to
be
in
your
owne
?
There
is
nothing
conteined
in
Gloria
in
excelsis
,
but
the
same
is
taken
out
of
the
scriptures
,
and
to
be
vsed
of
all
true
Christians
.
Telesphorus
whome
you
note
in
the
margent
,
to
haue
added
to
the
supper
of
the
Lorde
,
Gloria
in
excelsis
,
in
the
yeare
of
the
Lord
130.
was
a
good
Byshop
,
and
the
Church
of
Rome
as
yet
pure
in
doctrine
and
vnspotted
with
heresie
.
The
tenth
.
They
toke
it
with
conscience
,
we
with
custome
.
This
is
but
your
presumptuous
and
arrogant
iudgement
,
who
dare
take
vppon
you
to
giue
this
generall
sentence
so
generally
vpon
this
whole
Church
of
England
,
for
you
make
no
exception
but
set
vs
ad
oppositum
to
them
.
If
you
say
some
take
it
without
conscience
.
I
thinke
you
say
truly
,
and
so
did
some
of
them
,
as
Iudas
.
But
if
you
say
all
or
the
most
parte
,
you
goe
beyonde
your
commission
,
and
make
your selues
iudges
of
other
mens
consciences
contrarie
to
the
rule
of
Christ
,
Math.
7.
Luke
.
6.
and
of
Paule
.
Rom.
2.
●
.
14
.
1.
Cor.
4.
and
of
Iames
the
.4
.
The
eleuenth
.
They
shut
men
by
reason
of
their
[
g
](A15127-e20970-b)
g
1
Corin.
5
11.
sinnes
,
from
the
Lords
supper
.
We
thrust
them
in
their
sinne
to
the
Lords
supper
.
The
place
that
you
alledge
out
of
the
fifte
Chapter
of
the
firste
to
the
Corinthians
,
which
is
this
,
But
nowe
I
haue
written
vnto
you
,
that
you
companie
not
togither
:
if
any
that
is
called
a
brother
be
a
fornicator
&c.
doth
not
particulerly
touch
the
secluding
of
men
by
reason
of
their
sinnes
from
the
communion
,
but
generally
prohibiteth
true
Christians
to
haue
any
familiaritie
or
frendship
with
any
such
notorious
offender
.
If
you
were
not
with
malice
blinded
,
you
mighte
easily
vnderstande
,
that
by
the
order
and
rules
of
this
Church
of
England
,
all
notorious
and
knowne
offenders
,
euen
such
as
S.
Paule
here
speaketh
of
,
are
secluded
from
the
Lordes
supper
.
But
peraduenture
your
meaning
is
,
that
no
man
should
be
compelled
to
the
Communion
at
any
time
,
wherin
you
greatly
gratifie
the
Papists
,
and
shewe
your selfe
a
good
patrone
of
theirs
:
when
you
shew
any
reason
why
men
may
not
be
compelled
to
come
to
the
Communion
,
then
you
shal
be
aunswered
:
In
the
meane
time
you
are
worthy
of
your
fée
.
The
twelfth
.
They
ministred
the
sacramentes
plainly
,
we
pompeously
,
with
singing
,
piping
,
surplesse
,
and
copewearing
.
This
is
a
very
slender
reason
to
proue
that
the
sacrament
of
the
Supper
is
not
sincerely
ministred
,
bycause
there
is
singing
,
piping
,
surplesse
and
cope
:
when
you
shew
your
reasons
against
that
pompe
which
is
nowe
vsed
in
the
celebration
of
that
sacrament
,
you
shall
heare
what
I
haue
to
saye
in
the
defence
of
the
same
.
I
thinke
that
there
is
nothing
vsed
in
the
administration
therof
,
that
doth
in
any
respecte
contaminate
it
,
or
make
it
impure
:
As
for
piping
,
it
is
not
prescribed
to
be
vsed
at
the
Communion
by
any
rule
,
that
I
knowe
.
Singing
I
am
sure
you
do
not
dissalowe
being
vsed
in
al
reformed
churches
,
and
an
arte
allowed
in
scriptures
,
&
vsed
in
praysing
of
God
by
Dauid
.
Of
surplesse
&
cope
I
haue
spoken
before
,
and
will
speake
more
hereafter
as
occasion
is
ministred
.
The
thirtenth
.
They
simply
as
they
[
h
](A15127-e21050-b)
h
1.
Cor.
11.23
.
receiued
it
from
the
Lord
.
We
,
sinfully
mixed
with
mans
inuentions
and
deuises
.
There
is
no
suche
inuentions
or
deuises
of
manne
mixed
with
the
Supper
of
the
Lorde
,
as
can
make
it
sinfull
,
being
all
perteyning
to
edifieng
,
and
to
good
and
decent
order
,
and
nothing
there
appointed
to
be
done
,
contrary
or
not
agreable
to
the
Scriptures
.
Caluine
him selfe
saith
in
his
Institutions
.
Li.
4.
ca.
10.
That
those
things
which
be
partes
of
decencie
,
commended
vnto
vs
by
the
Apostle
,
though
they
be
prescribed
by
man
,
yet
are
they
gods
traditions
and
not
mans
,
as
kneeling
at
solemne
prayer
and
such
like
.
The
supper
it selfe
in
all
points
of
any
momente
is
ministred
nowe
in
this
Churche
of
Englande
,
euen
as
Christ
deliuered
it
,
as
the
Apostles
vsed
it
,
and
as
the
Primatiue
Churche
continued
the
same
.
These
be
all
the
reasons
you
vse
to
proue
that
the
sacramente
of
the
Supper
is
not
rightely
and
sincerely
ministred
,
whereof
some
bée
impious
,
some
ridiculous
,
and
all
of
them
vnworthy
any
confutation
.
Admonition
.
And
as
for
baptisme
,
it
was
ynough
with
them
,
if
they
[
i
](A15127-e21150-b)
i
Act.
8.35.36.37
.
Act.
10.47
.
had
water
,
and
the
partie
to
be
baptised
by
faith
,
and
the
minister
to
preache
the
word
and
minister
the
sacraments
.
Now
,
we
must
haue
Surplesses
deuised
by
Pope
Adrian
,
Interrogatories
ministred
to
the
infant
,
Godfathers
and
Godmothers
,
brought
in
by
Higinus
,
holy
fonts
inuented
by
Pope
Pius
,
crossing
and
such
like
peeces
of
Poperie
,
which
the
Churche
of
God
in
the
Apostles
time
neuer
knew
(
and
therfore
not
to
be
vsed
)
nay
(
whiche
we
are
sure
of
)
were
and
are
mans
diuises
,
brought
in
long
after
the
puritie
of
the
primatiue
church
.
Answere
.
The
impurities
you
finde
in
the
administration
of
baptisme
be
these
,
surplesse
,
Interrogatories
ministred
to
the
infant
,
godfathers
&
godmothers
,
holy
fonts
,
crossing
.
Touching
the
surplesse
and
such
like
apparel
I
haue
spoken
before
sufficiently
:
the
first
inuentor
of
it
(
which
you
say
to
be
Pope
Adrian
)
doth
make
it
neither
better
nor
worse
,
&
yet
it
was
vsed
long
before
Adrians
time
,
neither
can
you
proue
him
to
be
the
first
inuenter
therof
.
It
is
certen
that
such
kind
of
vesture
hath
bene
vsed
in
the
ministration
of
the
sacraments
,
long
before
any
corruption
of
doctrine
tooke
place
in
the
Churche
,
as
it
appeareth
both
by
Hierome
in
his
first
booke
aduersus
Pelags
.
where
he
maketh
manifest
mention
of
a
white
garment
vsed
in
the
administration
of
sacrifice
,
by
the
Byshop
,
priest
,
&
deacon
.
And
also
Chrysostome
Hom.
6.
to
the
people
of
Antioche
,
who
speaketh
of
the
like
garment
worne
in
the
Churche
.
Those
that
answered
the
examiner
,
do
but
childishly
cauill
at
these
two
places
,
which
in
déede
be
plaine
of
them selues
and
euident
,
and
so
is
that
of
Hieromes
also
vpon
the
.44
.
of
Ezechiell
,
The
religion
of
God
hath
one
habite
in
the
ministration
,
and
another
in
common
vse
and
life
.
Reade
the
place
considerately
,
&
it
shal
easily
appeare
,
that
Hierome
meaneth
aswell
of
Christian
ministers
,
as
of
Iewish
priests
.
But
of
the
vse
of
this
and
other
apparell
prescribed
in
this
Churche
to
be
worne
by
ministers
,
I
haue
spoken
partely
before
,
and
am
ready
to
speake
more
as
occasion
shall
be
offered
.
In
the
meane
tyme
,
the
Surplesse
is
not
of
the
substaunce
of
baptisme
,
neither
required
as
necessarie
to
the
administration
thereof
,
but
as
comely
and
decent
.
Interrogatories
to
be
ministred
to
the
infant
,
be
not
strange
,
neither
lately
inuented
,
but
of
great
antiquitie
.
For
Dionysius
Areopagita
in
his
booke
entituled
de
coelest
.
hierar
.
and
seuenth
chapter
,
speaking
of
the
baptising
of
infants
,
and
of
their
sureties
or
godfathers
,
&
answering
to
certen
prophane
deriders
(
as
he
termeth
them
)
which
said
,
that
one
was
baptised
for
an
other
,
bicause
the
godfather
did
promise
&
answere
for
the
childe
,
speaketh
thus
in
the
name
of
the
godfather
,
Neque
enim
hoc
ille
ait
,
Ego
pro
puero
abrenunciationes
facio
,
aut
fidei
Sacramenta
profiteor
,
sed
ita
puer
renuntiat
&
profitetur
,
id
est
,
spondeo
puerum
inducturum
cum
ad
sacram
intelligentiam
venerit
,
sedulis
adhortationibus
meis
,
vt
abrenuntiet
contrarijs
omnino
profiteaturque
&
peragat
diuina
quae
pollicetur
.
Neither
doth
he
say
this
,
I
renounce
for
the
chylde
,
or
professe
the
sacraments
of
fayth
,
but
in
this
sorte
the
childe
doth
renounce
or
professe
,
that
is
to
say
,
I
promise
so
to
enstructe
the
childe
,
when
he
commeth
to
the
yeres
of
discretion
,
with
dayly
exhortations
,
that
he
shall
renounce
all
contrarie
things
,
and
professe
and
performe
those
heauenly
things
which
he
doth
promise
.
Augustine
also
in
his
Epistle
written
ad
Bonifacium
,
answering
this
question
,
why
,
séeing
we
dare
promise
nothing
of
the
infants
behauior
&
maners
when
he
commeth
to
mans
state
,
yet
when
he
is
brought
to
baptisme
,
and
the
question
is
asked
of
those
that
offer
him
to
be
baptised
,
whether
the
infant
beléeue
or
no
,
they
answere
that
he
doth
beléeue
,
sayth
on
this
sorte
:
Nisi
sacramenta
quandam
haberent
similitudinem
.
&c.
Except
Sacraments
had
a
certen
similitude
&
likenesse
of
those
things
wherof
they
be
sacraments
,
they
were
no
sacraments
at
all
,
and
by
reason
of
this
same
similitude
oftentimes
they
are
called
by
the
names
of
the
things
themselues
:
therfore
as
after
a
certen
maner
of
speking
the
sacrament
of
the
body
of
christ
is
the
body
of
christ
,
the
sacrament
of
the
bloud
of
christ
is
the
bloud
of
christ
,
so
the
sacrament
of
the
faith
,
is
faith
,
neither
is
it
any
thing
else
to
beleeue
,
than
to
haue
faith
:
and
therfore
when
answere
is
made
that
the
infant
doth
beleeue
,
not
hauing
as
yet
faith
in
deed
,
it
is
answered
that
he
doth
beleeue
for
the
sacrament
of
fayth
,
and
that
he
doth
conuert
himself
vnto
God
for
the
sacrament
of
conuersion
,
bicause
the
answere
it selfe
doth
perteine
to
the
celebration
of
the
sacrament
.
And
a
little
after
he
sayth
:
Itaque
paruulum
,
&
si
nondum
fides
illa
quae
in
credentium
voluntate
consistit
,
iam
tamen
ipsius
fidei
sacramentum
,
fidelem
facit
.
Nam
sicut
credere
respondetur
,
ita
etiam
fidelis
vocatur
,
non
rem
ipsa
mente
annuendo
,
sed
ipsius
rei
sacramentum
percipiendo
.
Therfore
although
that
fayth
which
consisteth
in
the
wil
of
the
beleeuers
,
doth
not
make
the
childe
faythfull
,
yet
doth
the
sacrament
of
that
fayth
make
him
faythfull
:
for
euen
as
it
is
answered
that
he
doth
beleeue
,
so
is
he
also
called
faythfull
,
not
by
signifying
the
thing
it selfe
in
his
mynde
,
but
by
receyuing
the
sacrament
of
the
thing
.
By
these
two
authorities
it
is
manifest
that
Interrogatories
were
ministred
to
infants
at
the
time
of
their
baptisme
,
&
that
they
had
sureties
,
which
we
call
godfathers
that
answered
for
them
,
and
in
their
name
.
It
is
also
manyfest
by
these
authorities
,
that
godfathers
or
sureties
were
required
at
the
baptising
of
Infants
:
which
Tertullian
also
signifieth
in
his
booke
de
baptismo
.
But
you
your selfe
confesse
godfathers
to
be
of
great
antiquitie
in
the
church
of
Chryst
,
for
you
say
that
Higinus
brought
them
in
,
and
Higinus
was
the
nynth
Byshop
of
Rome
,
and
liued
Anno.
141.
You
may
aswell
finde
faulte
with
Pulpit
and
church
,
as
with
the
fontes
,
and
the
reason
is
all
one
.
In
the
tyme
of
the
Apostles
they
dyd
not
baptyse
in
basons
,
as
you
do
now
,
but
in
riuers
and
other
common
waters
,
neither
was
there
in
the
Apostles
time
any
Churches
for
Christians
,
or
pulpits
to
preache
in
,
and
therfore
you
had
best
to
plucke
downe
Churches
and
pulpits
,
and
to
baptise
in
common
riuers
and
waters
.
Touching
crossing
in
baptisme
,
I
wil
onely
recite
vnto
you
the
opinion
of
master
Bucer
,
which
is
this
:
Signum
hoc
non
tam
quod
est
vsus
in
Ecclesus
antiquissimi
,
quam
quod
est
admodum
simplex
,
&
praesentis
admonitionis
crucis
Christi
,
adhiberi
,
nec
indecens
nec
inutile
existimo
:
si
adhibeatur
modo
purè
intellectum
,
&
religiose
excipiatur
,
nulla
nec
superstitione
adiuncta
,
nec
elementi
seruitute
,
nec
leuitate
,
aut
vulgari
consuetudine
.
I
thinke
it
neither
vncomely
nor
vnprofitable
to
vse
the
signe
of
the
crosse
,
not
onely
bicause
the
vse
thereof
is
very
auncient
,
but
also
bicause
it
hath
an
expresse
signification
of
the
passion
of
Chryst
:
so
that
it
be
purely
vnderstoode
,
and
religiously
receyued
without
any
superstition
,
or
seruitude
of
the
element
,
or
leuitie
,
or
common
custome
.
Admonition
.
To
redresse
these
,
your
wisdomes
haue
to
remoue
(
as
before
)
ignoraunt
ministers
,
to
take
away
priuate
communions
and
baptismes
,
to
enioyne
deacons
and
midwiues
not
to
meddle
in
ministers
matters
,
if
they
do
,
to
see
them
sharpely
punished
.
To
ioyne
assistaunce
of
elders
and
other
officers
,
that
seeing
men
wyll
not
examine
them selues
,
they
may
be
examined
,
and
brought
to
[
n
](A15127-e21540-b)
n
2.
Cor.
11.28
.
1.
Pet.
3.15
.
render
a
reason
of
their
hope
.
That
the
statute
agaynst
wafer
cakes
may
more
preuayle
than
an
Iniunction
.
That
people
be
appoynted
to
receyue
the
sacrament
,
rather
sitting
,
for
auoyding
of
superstition
,
than
kneeling
,
hauing
in
it
the
outwarde
shew
of
euill
,
from
[
o
](A15127-e21570-b)
o
1.
Thes.
5.22
.
which
we
must
abstayne
.
That
excommunication
be
restored
to
his
old
former
force
.
That
papists
nor
other
,
neyther
constrainedly
nor
customably
,
communicate
in
the
mysteries
of
saluation
.
That
bothe
the
sacrament
of
the
Lords
Supper
and
Baptisme
also
,
may
be
ministred
according
to
the
aunciente
puritie
and
simplicitie
.
That
the
parties
to
bee
baptized
,
if
they
bee
of
the
yeares
of
[
p
](A15127-e21590-b)
p
Mat
3.6
.
discretion
by
themselues
and
in
their
own
persons
,
or
if
they
be
infantes
by
their
parents
(
in
whose
roome
if
vpon
necessarie
occasion
they
be
absent
,
some
one
of
the
congregation
,
knowing
the
good
behauiour
and
sounde
fayth
of
the
parents
,
)
may
both
make
rehersall
of
their
faythe
,
and
also
if
theyr
faythe
be
sounde
,
and
agreeable
to
holye
Scriptures
,
desyre
to
be
in
the
same
baptysed
.
And
fynally
,
that
nothyng
be
done
in
this
or
any
other
thyng
,
but
that
whiche
you
haue
the
expresse
warrant
of
Gods
worde
for
.
Answere
.
In
déede
it
is
to
be
wished
,
that
ignoraunt
ministers
were
remoued
,
if
there
were
a
sufficient
number
of
such
as
be
learned
,
to
place
in
theyr
roomes
.
As
for
priuate
Communions
,
I
know
none
allowed
in
this
Churche
.
Priuate
baptismes
are
allowable
by
Gods
worde
,
and
there
is
neyther
precepte
,
nor
example
to
the
contrarie
in
Scripture
.
If
Deacons
or
Midwyues
meddle
further
than
they
ought
to
doe
,
good
reason
it
is
they
shoulde
bée
punished
,
and
that
sharpely
.
Youre
Eldership
is
not
for
this
tyme
and
state
,
as
it
is
before
declared
,
and
yet
maye
menne
bée
compelled
to
render
a
reason
of
their
faythe
if
any
be
doubted
of
:
althoughe
youre
places
quoted
for
that
purpose
proue
no
suche
thing
.
For
Paule
the
.1
.
to
the
Corinth.
11.
vse
.
28.
willeth
a
man
to
examine
himselfe
before
he
eate
of
that
breade
.
&c.
and
not
to
be
examined
of
any
other
.
Peter
.
1.
Epist.
cha.
3
vs
.
15.
willeth
euery
christian
man
to
be
redy
without
fear
in
time
of
persecution
,
to
render
a
reason
or
defence
(
for
the
Greke
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
of
his
fayth
,
&
not
at
all
tymes
to
euery
man
,
as
maister
Caluine
him selfe
noteth
vppon
that
place
.
Of
the
authoritie
of
statutes
and
Iniunctions
,
it
perteyneth
not
to
my
facultie
to
determine
,
I
leaue
that
to
suche
as
list
to
contende
with
the
Prince
for
hir
authoritie
in
suche
cases
.
This
only
I
saye
,
that
if
it
be
breade
,
whether
it
be
wafer
cake
,
or
loafe
breade
,
the
matter
is
not
great
,
as
it
is
before
declared
.
Of
sitting
and
knéeling
at
the
Communion
,
I
haue
spoken
before
:
knéeling
is
no
shewe
of
euill
,
but
of
an
humble
,
reuerent
,
and
deuoute
mynde
.
Of
excommunication
you
haue
spoken
nothing
hitherto
,
and
therfore
it
commeth
in
here
out
of
place
,
we
shall
haue
afterwarde
more
occasion
to
speake
of
it
.
Surely
the
Papistes
haue
to
thanke
you
,
that
you
woulde
not
haue
them
constrayned
to
come
to
the
Communion
:
Thys
one
lesson
of
libertie
hathe
made
all
the
stubborne
and
stiffenecked
Papistes
in
Englande
,
great
patrons
and
fautours
of
your
booke
:
you
myghte
as
well
haue
sayd
that
you
woulde
haue
euery
man
fréely
professe
what
religion
hée
list
without
controlemente
,
and
so
set
all
at
libertie
,
which
is
your
séeking
.
The
Sacraments
are
ministred
in
as
great
puritie
&
simplicitie
as
euer
they
were
,
since
ther
was
any
Church
established
,
neyther
are
you
able
to
proue
the
contrarie
.
I
muse
what
you
meane
to
saye
on
this
sorte
:
The
parties
to
be
baptized
,
if
they
bee
of
the
yeares
of
discretion
.
&c.
You
knowe
that
in
this
Churche
of
England
none
tarrie
for
Baptisme
so
long
,
except
it
bée
in
some
secrete
congregation
of
Anabaptists
.
The
place
alledged
out
of
the
thirde
of
Matthew
,
telleth
howe
they
that
were
baptized
,
confessed
their
sinnes
,
it
speaketh
nothing
of
any
confession
of
fayth
.
It
is
well
,
that
you
admitte
some
to
answere
for
the
Infant
in
the
absence
of
the
parente
,
and
why
not
in
hys
presence
too
?
what
Scripture
haue
you
,
that
the
parente
at
the
baptizyng
of
hys
chylde
,
shoulde
make
a
rehersall
of
his
fayth
,
and
desyre
that
his
chyld
should
bée
therein
baptyzed
:
Thys
I
desyre
to
knowe
for
myne
owne
learnyng
,
for
I
neyther
remember
anye
suche
thyng
in
Scripture
,
neyther
yet
in
any
auncient
wryter
:
I
doe
herein
but
desyre
to
bée
enstructed
.
I
knowe
not
what
you
meane
,
when
you
saye
,
(
That
in
the
absence
of
the
parentes
some
one
of
the
congregation
knowing
the
good
behauiour
and
sounde
faith
of
the
parentes
,
may
both
make
a
rehersall
of
their
faith
:
and
also
if
their
fayth
be
sounde
and
agreeable
to
holie
Scriptures
,
desyre
in
the
same
to
be
baptised
.
)
What
if
the
parentes
be
of
euill
behauiour
?
What
if
it
be
the
chylde
of
a
drunkarde
,
or
of
an
harlot
?
What
if
the
parentes
bée
Papists
?
What
if
they
be
heretikes
?
what
if
they
erre
in
some
poynte
or
other
,
in
matters
of
faythe
?
shall
not
their
children
be
baptized
?
herein
you
haue
a
further
meaning
than
I
can
vnderstande
:
And
I
feare
,
fewe
doe
perceyue
the
poyson
that
lyeth
hydde
vnder
these
woordes
:
Maye
not
a
wycked
father
haue
a
good
chylde
?
Maye
not
a
Papiste
or
heretike
haue
a
beléeuing
sonnes
?
Wil
you
seclude
for
the
parents
sake
,
(
béeing
himself
baptized
)
his
séede
from
baptisme
?
Surely
,
your
fansies
,
nay
your
daungerous
errours
wil
burst
out
one
day
in
more
playne
maner
.
This
reformation
you
séeke
for
and
desire
,
were
rather
a
deformation
,
naye
a
confusion
:
and
whilest
you
will
nothing
to
bée
doone
but
that
for
the
whiche
there
is
expresse
warrant
in
Gods
worde
:
you
your selues
prescribe
that
whiche
is
not
to
be
found
in
all
Gods
worde
.
Admonition
.
Let
vs
come
nowe
to
the
thirde
part
,
whiche
concerneth
ecclesiasticall
discipline
:
the
officers
that
haue
to
deale
in
this
charge
,
are
chiefely
three
,
Ministers
,
Preachers
,
or
Pastours
,
of
whome
before
.
Seniors
or
elders
&
Deacons
.
Concernyng
Seniors
,
not
onely
their
office
,
but
their
name
also
is
out
of
this
english
Churche
vtterly
remoued
.
Their
office
was
to
[
q
](A15127-e21830-b)
q
Act.
14.4
.
1.
Cor.
12.28
.
gouerne
the
Churche
with
the
reste
of
the
ministers
,
to
consult
,
to
admonishe
,
to
correcte
,
and
to
order
all
things
apperteyning
to
the
state
of
the
congregation
.
Answere
.
What
Scripture
haue
you
to
proue
that
suche
Seniors
as
you
meane
,
and
Deacons
had
any
thing
to
doe
in
Ecclesiasticall
discipline
?
I
thinke
the
onely
discipline
that
wée
haue
in
the
whole
new
Testament
(
except
you
wil
make
admonition
and
exhortation
a
parte
of
it
)
is
excommunication
:
and
the
execution
of
that
is
onely
committed
to
the
ministers
of
the
worde
.
Math.
16.
Iohn
.
20.
Examples
hereof
we
haue
.1
.
Cor.
5.
1.
Tim.
1.
&
ad
Titum
.
3.
Basilius
Magnus
in
his
seconde
Booke
De
officijs
,
Cap.
27.
testifyeth
the
same
.
Theodoretus
bishop
of
Laodicêa
,
did
by
himselfe
alone
excommunicate
both
Apollinaries
for
kéeping
companie
with
that
wicked
Sophister
Epiphanius
,
as
Sozomenus
writeth
Lib.
6.
cap.
25.
So
did
Ambrose
excommunicate
Theodosius
the
Emperour
and
is
therfore
in
all
stories
greatly
commended
.
I
reade
in
the
fifth
Chapter
of
the
first
to
the
Corinthians
,
that
the
incestuous
Corinthian
was
excommunicated
publiquely
in
the
presence
of
the
whole
congregation
.
But
I
reade
neyther
of
Senior
nor
Deacon
called
as
officers
to
the
same
.
Sainct
Paule
himselfe
sayth
:
Ego
quidem
vt
absens
corpore
,
praesens
spiritu
,
iam
decreui
tanquam
praesens
vt
is
.
&c.
I
truly
as
absent
in
the
bodie
,
but
present
in
spirite
,
haue
determined
as
present
,
that
he
.
&c.
Whiche
manifestly
argueth
,
that
Ius
excommunicandi
was
in
Paule
and
not
in
the
rest
:
But
all
is
Scripture
that
you
speake
howe
farre
soeuer
it
is
from
the
true
meaning
and
sense
of
the
Scripture
.
To
proue
that
the
office
of
Seniors
was
to
gouerne
the
Churche
with
the
rest
of
the
Ministers
,
to
consult
,
to
admonishe
,
to
correct
and
to
order
all
thinges
apperteyning
to
the
state
of
the
congregation
,
you
alledge
Actes
14.
and
the
first
Corin.
12.
In
the
.14
.
of
the
Acts
it
is
written
,
that
Paule
and
Barnabas
ordeyned
elders
at
Antioche
in
euery
Churche
,
but
there
is
not
one
woord
spoken
of
their
office
,
and
therefore
that
texte
serueth
not
youre
purpose
.
You
haue
alledged
this
selfe
same
place
twice
béefore
,
to
proue
that
no
minister
of
the
worde
oughte
to
bée
placed
in
anye
Congregation
but
by
consente
of
the
people
,
and
that
the
election
of
mynisters
oughte
to
bée
by
the
congregation
:
Nowe
you
alledge
it
to
proue
the
office
of
your
Seniors
,
can
it
bothe
be
ment
of
Seniors
,
and
of
the
ministers
of
the
worde
,
béeing
as
you
saye
,
distincte
offices
?
will
you
thus
dallie
with
the
Scripture
,
and
make
it
a
nose
of
waxe
(
as
the
Papistes
terme
it
)
to
wrest
and
writhe
it
whiche
waye
you
liste
.
Here
you
muste
néedes
confesse
eyther
contradiction
in
your selues
,
or
falsification
.
In
the
.1
.
Cor.
12.
Sainct
Paule
sayeth
,
that
God
hath
ordeyned
in
the
Churche
,
firste
Apostles
,
then
Prophetes
,
thirdly
teachers
,
then
them
that
doe
miracles
,
after
that
the
giftes
of
teaching
,
helpers
,
gouernours
,
diuersities
of
toungs
:
here
is
not
one
worde
of
the
office
of
Seniors
,
neyther
yet
of
their
names
:
For
this
worde
,
gouernours
,
teacheth
vs
,
that
Christe
hath
ordeyned
in
his
Churche
some
to
beare
rule
and
to
gouerne
,
but
whether
one
in
euery
congregation
or
mo
:
whether
ministers
of
the
worde
or
other
:
whether
magistrates
or
Seniors
,
it
is
not
here
expressed
:
howsoeuer
it
is
,
it
maketh
nothing
for
your
purpose
.
I
knowe
that
in
the
primatiue
Churche
they
had
in
euery
Churche
certaine
Seniors
,
to
whom
the
gouernement
of
the
Congregation
was
committed
,
but
that
was
before
there
was
any
christian
Prince
or
magistrate
that
openly
professed
the
Gospell
,
and
before
there
was
anye
any
Churche
by
publique
authoritie
established
,
or
vnder
ciuile
gouernement
:
both
the
names
and
offices
of
Seniors
was
extinguished
before
Ambrose
tyme
,
as
hée
himselfe
dothe
testifie
,
writing
vpon
the
fift
of
the
first
to
Timo.
I
tolde
you
before
that
the
diuersitie
of
tyme
and
state
of
the
Churche
requireth
diuersitie
of
gouernement
in
the
same
.
It
can
not
be
gouerned
in
tyme
of
prosperitie
,
as
it
is
in
tyme
of
persecution
:
It
maye
not
be
gouerned
vnder
a
christian
Prince
,
which
doth
nourish
and
maynteyne
it
,
as
it
maye
bée
vnder
a
tyrant
,
when
it
is
constrayned
to
flée
and
séeke
corners
:
It
can
not
bée
gouerned
in
a
whole
Realme
,
as
it
may
be
in
one
little
Citie
or
towne
:
it
can
not
be
gouerned
when
it
is
dispersed
thorough
many
places
,
as
it
maye
be
when
it
is
collected
into
some
one
narrow
and
certaine
place
:
To
bée
shorte
,
it
can
not
be
gouerned
when
it
is
full
of
hypocrites
,
Papists
,
Atheists
,
and
other
wicked
persons
,
as
when
it
hath
very
fewe
or
none
suche
:
As
commonly
it
hathe
not
in
tyme
of
persecution
,
when
the
golde
is
as
it
were
by
fyre
tryed
from
the
drosse
.
He
that
according
to
thys
diuersitie
of
the
forme
,
state
and
tyme
of
the
Churche
doothe
not
allowe
a
diuersite
of
gouernemente
,
dothe
confounde
and
not
edifye
.
I
praye
you
what
Seniors
coulde
you
haue
in
moste
parishes
in
Englande
fitte
for
that
office
?
But
wyse
,
not
wilfull
men
haue
to
consider
this
:
God
hath
giuen
the
chiefe
gouernement
of
his
Churche
to
the
Christian
Magistrate
,
who
hath
to
consider
what
is
moste
conuenient
:
and
wée
must
therwith
be
content
,
so
that
nothing
be
doone
agaynst
faythe
,
and
the
commaundement
of
God.
Admonition
.
In
steade
of
these
Seniors
in
[
r
](A15127-e22100-b)
r
Rom.
12.
●
.
euery
Church
the
Pope
hath
brought
in
,
and
yet
we
maintein
the
lordship
of
one
man
ouer
sundry
Churches
,
yea
ouer
many
shires
.
Answere
.
You
alledge
in
the
margent
in
these
words
,
in
the
.12
.
to
the
Ro.
(
he
that
exhorteth
,
let
him
wayte
on
exhortation
,
he
that
distributeth
,
let
him
doe
it
with
simplicitie
,
hee
that
ruleth
with
diligence
:
hee
that
sheweth
mercye
with
cheerefulnesse
.
)
To
proue
that
in
steade
of
these
Seniors
in
euery
Churche
the
Pope
hath
broughte
in
,
and
wée
yet
maynteyne
the
Lordship
of
one
man
ouer
many
Churches
.
&c
,
I
knowe
not
howe
this
geare
hangeth
together
,
or
to
what
purpose
you
shoulde
alledge
that
place
:
It
neyther
proueth
,
that
in
euery
Churche
there
was
Elders
,
neyther
that
in
place
of
them
the
pope
hathe
broughte
in
the
Lordship
of
one
man
ouer
many
Churches
.
I
haue
proued
before
in
my
aunswere
to
youre
thirtéenth
and
fourtéenth
reason
,
that
this
Lordshippe
of
one
man
(
as
you
terme
it
)
but
in
deede
lawfull
iurisdiction
)
ouer
sundrye
Churches
,
was
not
the
inuention
of
anye
Pope
,
but
of
great
antiquitie
in
the
Churche
of
Christe
,
allowed
by
that
famous
Councell
of
Nice
,
and
practised
since
of
moste
godly
and
learned
fathers
.
In
the
nynth
Cannon
Concil.
Anno.
it
is
thus
written
,
Per
singulas
regiones
Episcopos
conuenit
nosse
Metropolitanum
Episcopum
solicitudinem
totius
Prouinciae
gerere
,
propter
quod
ad
Metropolim
omnes
vndique
qui
negotia
videntur
habere
concurrant
,
vnde
placuit
eum
&
honore
praecellere
,
&
nihil
amplius
praeter
eum
caeteros
Episcopos
agere
,
secundum
antiquam
à
patribus
nostris
regulam
constitutam
,
nisi
ea
tantum
quae
ad
suam
Dioecesim
pertinent
.
&c.
It
behoueth
the
Bishoppes
in
euery
countrey
to
knowe
theyr
Metropolitane
Bishop
to
haue
care
ouer
the
whole
Prouince
:
and
therefore
all
suche
as
haue
any
businesse
must
come
to
their
Metropolitane
Citie
:
wherfore
it
pleaseth
this
Councell
,
that
hee
also
excell
in
honoure
,
and
that
the
other
Bishoppes
doe
nothing
without
him
,
according
to
the
aunciente
rule
prescribed
by
our
forefathers
)
but
those
thinges
onely
whiche
perteyne
to
his
owne
Dioces
.
&c.
Thys
Councell
was
aboute
the
yeare
of
our
Lorde
.
345.
Admonition
.
These
Seniors
then
,
bicause
their
charge
was
not
ouer
muche
,
did
execute
their
office
in
their
owne
persons
,
without
substitutes
.
Our
Lorde
Byshops
haue
their
vnder
officers
,
as
suffraganes
,
Chauncelors
,
Archdeacons
,
Officials
,
Commissaries
,
and
such
like
.
Answere
.
You
barely
affirme
without
any
proofe
,
that
these
Seniors
then
did
execute
their
offices
in
their
owne
persons
without
substitutes
:
But
your
bare
worde
is
not
of
sufficient
credite
,
although
I
thinke
you
wyll
make
a
great
difference
betwixt
Seniors
and
Byshops
:
For
they
whome
you
call
Seniors
,
had
no
authoritie
to
preach
,
or
to
minister
the
sacraments
,
as
Byshops
haue
.
That
Byshops
might
haue
substitutes
and
had
so
,
it
is
manyfest
in
the
.13
.
Cannon
Anc●rani
concilij
,
whiche
was
about
the
yere
of
our
Lorde
thrée
hundred
and
eight
,
and
before
Nicene
councell
,
where
we
reade
on
this
sorte
:
Vicarijs
Episcoporum
(
quos
graeci
coepiscopos
vocant
)
non
licet
vel
presbyteros
vel
diac●nos
ordinare
,
sed
nec
presbyteris
Ciuitatis
,
sine
Episcopi
praecepto
,
amplius
aliquid
ordinare
,
nec
sine
authoritate
literarum
ei●●
in
vnaquaque
parochia
aliquid
agere
.
It
is
not
lawfull
for
Byshops
substitutes
(
whom
the
Gretians
do
call
felow
Byshops
,
or
coadiutors
)
to
order
either
priests
or
deacons
,
neither
is
it
lawfull
to
the
priests
of
the
Citie
,
without
the
Byshops
authoritie
to
commaunde
any
thing
else
,
or
without
the
authoritie
of
his
letters
to
do
any
thing
in
any
parishe
.
It
is
manyfest
hereby
that
Byshops
then
had
Deputies
:
whether
you
will
call
them
Chauncellors
,
Commissaries
.
&c.
the
matter
is
not
great
.
To
contend
for
the
name
when
the
thing
is
certayne
,
is
a
note
of
a
contentious
person
.
Admonition
.
Touching
Deacons
though
their
names
be
remaining
,
yet
is
the
office
fouly
peruerted
and
turned
vpside
downe
,
for
their
duetie
in
the
primatiue
Church
,
was
to
[
s
](A15127-e22330-b)
s
Rom.
12.8
.
gather
the
almes
diligently
,
and
to
distribute
it
faythfully
:
also
for
the
sicke
&
impotent
persons
to
prouide
painfully
,
hauing
euer
a
diligent
care
,
that
the
charitie
of
godly
men
were
not
wasted
vpon
loyterers
[
t
](A15127-e22350-b)
t
●
.
Thes.
3.10
.
and
idle
vagabounds
.
Nowe
it
is
the
first
steppe
to
the
ministerie
,
nay
rather
,
a
mere
order
of
priesthoode
.
Answere
.
In
the
whole
.xij.
chapiter
of
the
Epistle
to
the
Romanes
,
there
is
not
one
worde
to
proue
the
office
of
a
Deacon
to
consist
in
gathering
almes
,
and
distributing
the
same
,
neither
yet
dothe
he
speake
there
of
the
office
of
a
Deacon
,
no
more
dothe
he
in
the
thirde
Chapiter
of
the
seconde
Epistle
to
the
Thessalo
.
Lorde
God
what
meane
you
thus
to
play
with
the
scriptures
?
It
is
true
that
in
the
primatiue
Churche
the
office
of
a
Deacon
was
to
collecte
and
prouide
for
the
poore
,
but
not
onely
,
for
it
was
also
their
office
to
preache
and
to
baptise
:
for
Stephen
and
Philippe
béeing
Deacons
dyd
preache
the
Gospell
,
Act.
6.7.8
.
And
Philip
dyd
baptyse
the
Eunuche
,
Act.
8.
Iustinus
Martyr
,
one
of
the
moste
auncient
writers
,
in
his
seconde
Apologie
sayth
,
that
in
the
administration
of
the
Supper
,
deacons
did
distribute
the
bread
and
the
wine
to
the
people
.
The
same
doth
master
Caluine
affirme
of
deacons
in
his
Instit.
ca.
19.
It
may
well
be
compted
the
first
steppe
to
the
ministerie
,
as
it
hath
bene
from
the
Apostles
time
:
and
S.
Paule
ioyneth
them
togither
.
1.
Tim.
3.
Admonition
.
For
they
[
u
](A15127-e22450-b)
u
Pontifi
.
tit.
The
ordring
of
deacons
.
may
baptise
in
the
presence
of
a
Bishop
or
priest
,
or
in
their
absence
(
if
necessitie
so
require
)
minister
the
other
sacrament
,
likewise
reade
the
holy
scriptures
and
homilies
in
the
congregation
,
instruct
the
youth
in
the
Cathechisme
,
and
also
preache
,
if
he
be
commaunded
by
the
Byshop
.
Answere
.
I
know
not
what
you
meane
by
your
Ponti
.
tit
.
in
the
margent
of
your
booke
,
but
if
you
meane
the
booke
entituled
,
the
forme
and
maner
of
making
and
consecrating
Byshops
.
&c.
now
allowed
in
this
Church
of
Englande
,
then
do
you
vntruely
reporte
it
,
for
there
is
no
mention
of
baptising
in
the
presence
of
a
Byshop
or
Priest
,
neither
yet
of
ministring
the
other
sacrament
in
their
absence
if
necessitie
require
:
onely
the
booke
sayth
,
that
a
deacon
may
baptise
or
preach
,
if
he
be
thervnto
admitted
by
the
Byshop
,
and
that
he
may
so
do
by
the
worde
of
God
I
haue
proued
before
.
As
for
reading
the
holy
scriptures
,
and
Homilies
in
the
congregation
,
also
for
instructing
the
youth
in
the
Cathechisme
,
who
doubteth
but
that
a
deacon
may
do
them
?
Admonition
.
Agayne
in
the
olde
Churche
euery
[
w
](A15127-e22540-b)
w
Philip.
1.1
.
Ioh
13.27
.
Acts.
6.5
.
1.
Tim
3.8
.
congregation
had
their
Deacons
.
Answere
.
O
how
aptely
you
haue
alledged
the
Scriptures
to
proue
that
euery
congregation
had
their
deacons
?
In
the
first
to
the
Philip.
these
be
the
words
:
Paule
and
Timotheus
.
&c.
to
all
the
Saincts
which
are
at
Philippi
,
with
the
Bishops
and
Deacons
.
Paule
and
Timotheus
salute
the
Byshops
&
Deacons
which
were
at
Philippi
.
Therfore
in
those
dayes
euery
congregation
had
their
Deacons
:
a
straunge
kind
of
reasoning
:
you
might
well
haue
thus
concluded
,
Ergo
at
Philippi
there
was
Deacons
:
But
surely
this
argument
is
too
muche
out
of
square
,
there
was
Deacons
at
Philippi
,
therfore
euery
congregation
had
their
Deacons
.
In
the
.13
.
of
S.
Iohn
,
verse
.27
.
these
be
the
wordes
:
And
after
the
soppe
,
Sathan
entred
into
him
,
then
sayde
Iesus
vnto
him
,
that
thou
doste
,
do
quickly
.
After
supper
Sathan
entred
into
Iudas
,
and
Iesus
sayde
vnto
him
,
that
thou
doste
do
quickly
:
Therefore
euery
congregation
had
their
Deacons
.
No
maruell
though
your
margent
be
pestred
with
Scriptures
,
when
you
take
libertie
to
make
ex
quolibet
quidlibet
.
Peraduenture
you
meane
that
Iudas
was
a
Deacon
(
as
he
was
not
,
but
an
Apostle
)
bicause
he
carried
the
bagge
,
and
that
some
of
the
Apostles
thought
that
Christ
had
bid
him
giue
somwhat
to
the
poore
:
belike
whosoeuer
giueth
a
peny
to
the
poore
at
his
masters
commaundement
,
is
with
you
a
Deacon
.
In
the
sixt
of
the
Acts
we
learne
that
there
were
chosen
seauen
Deacons
,
but
there
is
not
one
worde
to
proue
that
euery
congregation
had
their
Deacons
.
In
the
third
of
the
first
to
Timothie
S.
Paule
sheweth
what
qualities
and
conditions
a
Deacon
ought
to
haue
,
but
not
one
worde
of
deacons
béeing
in
euery
congregation
.
This
is
great
audacitie
,
thus
manifestly
to
wring
the
scriptures
without
all
colour
or
shew
of
reason
.
Admonition
.
Now
they
are
tyed
to
Cathedrall
Churches
only
,
&
what
do
they
there
?
gather
the
almes
and
distribute
it
to
the
poore
?
nay
,
that
is
the
least
peece
,
or
rather
no
parte
of
their
function
.
What
then
?
to
sing
a
Gospell
when
the
Bishop
ministreth
the
Communion
.
If
this
be
not
a
peruerting
of
this
office
and
charge
,
let
euery
one
iudge
.
Answere
.
I
am
sure
you
are
not
offended
,
that
there
be
Deacons
in
Cathedrall
Churches
:
For
if
they
ought
to
be
in
euery
congregation
,
they
ought
to
be
there
also
:
and
yet
I
know
no
such
order
now
in
Cathedrall
Churches
,
that
they
be
more
bounde
to
Deacons
in
the
respecte
of
reading
the
Gospell
,
than
other
Churches
be
:
But
admitte
they
were
,
it
is
no
peruerting
of
the
office
of
a
Deacon
,
being
incident
to
his
office
,
aswell
to
reade
the
Scriptures
in
the
congregation
,
and
to
exhorte
,
as
to
giue
almes
,
and
distribute
to
the
poore
:
For
the
state
of
the
Churche
is
not
nowe
,
as
it
was
in
the
Apostles
tyme
,
neyther
is
that
parte
of
the
office
of
a
Deacon
,
so
necessary
nowe
as
it
was
then
,
being
lawes
and
orders
otherwise
to
prouide
for
the
poore
,
than
there
either
was
then
,
or
coulde
haue
bene
.
Admonition
.
And
yet
least
the
reformers
of
our
time
shold
seeme
vtterly
to
take
out
of
gods
Church
thys
necessarie
function
,
they
appointe
something
to
it
concerning
the
pore
,
and
that
is
,
to
search
for
the
sicke
,
needy
,
and
impotent
people
of
the
parrish
,
and
to
intimate
their
estates
names
,
and
places
where
they
dwell
to
the
Curate
,
that
by
his
exhortation
they
may
be
releeued
by
the
parrish
,
or
other
conuenient
almes
.
And
thys
you
see
is
the
nighest
parte
of
his
office
,
and
yet
you
must
vnderstande
it
to
be
in
suche
places
where
there
is
a
Curate
and
Deacon
:
euery
parrishe
cannot
be
at
that
cost
to
haue
both
,
nay
,
no
parrish
so
farre
as
can
be
gathered
,
at
thys
present
hath
.
Answere
.
And
what
faulte
can
you
finde
herewith
,
is
not
thys
greatly
to
be
commended
?
If
euery
parrishs
cannot
be
at
the
cost
to
haue
both
Curate
and
Deacon
,
why
do
you
require
them
both
in
euery
parrish
?
Why
do
you
not
thinke
well
of
suche
lawes
as
appoint
collectours
for
the
poore
,
which
may
aswell
prouide
for
them
and
better
too
,
than
could
the
Deacon
,
who
must
be
susteyned
himselfe
with
that
which
the
poore
should
haue
.
Admonition
.
Now
then
▪
if
you
will
restore
the
Churche
to
his
ancient
officers
,
this
you
must
do
.
In
stead
of
an
Archbyshop
or
Lorde
Byshop
,
you
must
make
[
x
](A15127-e22840-b)
x
2
Co.
10.7
.
Coloss.
1.1
.
equalitie
of
ministers
.
Answere
.
I
haue
proued
before
,
that
aswell
the
name
as
office
of
an
Archbishop
is
,
both
most
auncient
,
and
also
most
necessarie
in
the
Church
of
Christ
:
and
that
this
equalitie
of
ministers
which
you
require
is
both
flatly
against
the
scriptures
,
and
all
aunciente
authoritie
of
councells
and
learned
men
,
and
the
example
of
all
Churches
euen
from
Christes
time
,
as
more
plainly
apereth
by
these
words
of
Master
Bucer
in
his
book
de
regno
Christi
.
Iam
ex
perpetua
ecclesiarum
obseruatione
,
ab
ipsis
iam
Apostolis
videmus
,
visum
&
hoc
esse
spiritui
sancto
,
vt
inter
presbiteros
,
quibus
ecclesiarum
procuratio
potissimum
est
commissa
,
vn●●
ecclesiarum
,
&
totius
sacri
ministerij
curam
gerat
singularem
:
eaque
cura
&
solicitudine
cunctis
praeeat
alijs
.
Qua
de
causa
Episcopi
nomen
,
huiusmodi
summis
ecclesiarum
c●ratoribus
est
peculiariter
attributum
.
&c.
Nowe
we
see
by
the
perpetuall
obseruation
of
the
Churches
,
euen
from
the
Apostles
them selues
,
that
it
hath
pleased
the
holy
ghost
,
that
amongst
the
ministers
to
whome
the
gouernement
of
the
Churche
especially
is
committed
,
one
should
haue
the
chiefe
care
both
of
the
Churches
and
of
the
whole
ministerie
,
and
that
he
should
go
before
all
other
in
that
care
and
diligence
for
the
which
cause
the
name
of
a
Bishop
is
peculiarly
giuen
to
suche
chiefe
gouernours
of
Churches
.
&c.
Furthermore
I
haue
declared
that
it
engendreth
schismes
,
factions
,
and
contentions
in
the
Churche
,
and
bringeth
in
a
méere
confusion
,
and
is
a
braunch
of
Anabaptisme
:
And
now
I
adde
that
you
desire
this
equalitie
,
not
bycause
you
would
not
rule
(
for
it
is
manifest
that
you
séeke
it
most
ambitiously
in
your
manner
)
but
bycause
you
contemne
and
disdayne
to
be
ruled
,
and
to
be
in
subiection
:
In
déede
your
meaning
is
as
I
saide
before
,
to
rule
and
not
to
be
ruled
,
to
do
what
you
liste
,
in
your
seuerall
cures
,
wythoute
controlemente
of
Prince
,
Byshoppe
,
or
any
other
:
And
therefore
pretending
equalitie
,
most
disorderly
you
séeke
dominion
:
I
speake
that
I
know
by
experience
in
some
of
you
.
Your
places
quoted
in
the
margent
to
proue
that
there
ought
to
be
an
equalitie
of
ministers
,
sounde
nothing
that
way
.
2.
Cor.
10.
vers.
7.
These
be
the
words
of
the
Apos●le
.
Looke
ye
on
things
after
the
appearaunce
.
If
any
trust
in
him selfe
that
he
is
Christes
,
let
him
consider
this
agayne
of
him selfe
that
as
he
is
Christes
,
euen
so
are
we
Christes
.
How
conclude
you
of
these
words
your
equalitie
?
I
promise
you
it
passeth
my
cunning
to
wring
out
of
them
any
such
sense
,
rather
the
contrarie
may
be
gathered
out
of
the
words
following
,
which
be
these
:
For
though
I
shoulde
boast
somewhat
more
of
our
authoritie
which
the
Lorde
&c.
I
should
haue
no
shame
.
Master
Caluin
expounding
these
words
saith
on
this
sorte
,
It
was
for
modestie
that
he
ioyned
himselfe
to
their
number
,
whome
he
did
farre
excell
:
and
yet
he
wold
not
be
so
modest
but
that
he
would
kepe
his
authoritie
safe
:
therefore
he
addeth
that
he
spake
lesse
than
of
right
he
might
haue
done
.
For
he
was
not
of
the
common
sorte
of
ministers
,
but
one
of
the
chefe
among
the
Apostles
:
And
therefore
he
saith
,
if
I
bost
more
I
neede
not
be
ashamed
,
for
I
haue
good
cause
.
And
a
litle
after
:
Quamuis
enim
commune
sit
omnibus
verbi
ministris
idemque
officium
,
sunt
tamen
honoris
gradus
.
Although
the
selfe
same
office
be
common
to
all
the
ministers
of
the
worde
;
yet
there
is
degrees
of
honor
.
Thus
you
sée
Caluine
farre
otherwise
to
gather
of
this
place
than
you
do
.
The
place
in
the
first
to
the
Coloss.
vers.
1.
is
this
:
Paule
an
Apostle
of
Iesus
Christ
by
the
will
of
God
,
and
Timotheus
our
brother
.
Surely
your
mynd
was
not
of
equalitie
(
I
thinke
)
when
you
quoted
these
places
to
proue
it
:
But
it
is
your
vsuall
manner
without
all
discretion
and
iudgement
to
dally
and
play
with
the
scriptures
.
For
what
sequele
is
there
in
this
reason
,
Paule
calleth
Timothie
brother
,
Ergo
in
all
respects
there
must
be
equalitie
?
as
though
there
were
not
distinction
of
degrées
euen
among
brethren
.
Admonition
.
In
stead
of
Chauncelors
,
Archdeacons
,
Officialles
,
Commissaries
,
Proctors
,
Doctors
,
Summoners
,
Churchwardens
and
such
like
,
you
haue
to
place
in
euery
congregation
a
lawfull
and
godly
Seigniorie
.
Answere
.
That
is
,
in
stead
of
learned
,
wise
,
and
discréete
men
,
you
must
place
to
gouerne
the
Churche
in
euerie
congregation
,
vnlearned
,
ignoraunte
,
and
men
most
vnapte
to
gouerne
,
for
suche
of
necessitie
you
must
haue
in
most
congregations
:
But
I
pray
you
do
thus
much
for
me
,
firste
proue
that
there
was
in
euery
congregation
such
as
you
call
seniors
:
When
you
haue
done
that
,
then
shewe
me
that
that
office
and
kinde
of
regiment
ought
to
be
perpetuall
,
and
not
rather
to
be
altered
according
to
the
state
and
condition
of
the
Church
:
Last
of
all
,
that
these
seniors
were
lay
men
,
as
we
call
them
,
and
not
rather
ministers
of
the
worde
,
and
Bishops
.
When
you
haue
satisfied
my
request
in
these
thrée
points
,
then
will
I
procéede
further
in
this
matter
.
In
the
meane
time
I
do
not
defende
any
Chaunceller
,
Archdeacon
&c.
which
abuse
their
office
,
I
wish
such
reformed
with
all
my
harte
.
But
wherein
haue
Churchewardens
offended
you
?
I
perceiue
nothing
that
is
nowe
in
the
Church
can
please
you
.
Admonition
.
The
deaconship
[
y
](A15127-e23090-b)
y
1.
Timo.
3.8
.
must
not
be
cofounded
with
the
ministerie
,
nor
the
Collectours
for
the
pore
may
not
vsurpe
the
Deacons
office
:
but
he
that
hath
an
[
z
](A15127-e23110-b)
z
Rom.
12.7
.
1.
Cor.
7.20
.
office
must
loke
to
his
office
,
and
euery
man
must
kepe
him selfe
within
the
bonds
and
limits
of
his
owne
vocation
.
Answere
.
Neyther
do
we
confounde
them
,
and
yet
Paule
in
the
place
by
you
quoted
in
the
margente
,
speaketh
not
one
worde
of
confounding
,
or
not
confounding
these
offices
So
the
poore
be
prouided
for
it
forceth
not
,
whether
prouision
be
made
by
Deacons
or
by
collectours
,
by
the
one
it
may
be
well
done
,
by
the
other
it
cannot
be
done
in
all
places
,
as
the
state
is
nowe
:
But
shewe
any
scripture
to
proue
that
the
poore
must
only
be
prouided
for
by
Deacons
,
else
not
.
Admonition
.
And
to
these
three
ioyntly
,
that
is
,
the
ministers
,
seniors
and
Deacons
,
is
the
whole
regiment
of
the
Church
to
be
committed
.
Answere
.
This
is
only
by
you
set
downe
without
proofe
,
therefore
I
will
heare
your
reasons
before
I
make
you
aunswere
.
In
the
meane
time
I
pray
you
what
authoritie
in
these
matters
do
you
giue
to
the
ciuill
magistrate
,
me
thinke
I
heare
you
whisper
that
the
Prince
hath
no
authoritie
in
ecclesiasticall
matters
:
I
know
it
is
a
receiued
opinion
among
some
of
you
,
and
therin
you
shake
hands
also
with
the
Papists
,
and
Anabaptists
.
Admonition
.
This
regiment
consisteth
especially
in
ecclesiasticall
discipline
,
whiche
is
an
order
lefte
by
God
vnto
his
Church
,
whereby
men
learne
to
frame
their
willes
and
doings
according
to
the
lawe
of
God
by
[
a
](A15127-e23260-b)
a
Iam.
5.16
.
Mat.
18.15.16.17
.
instructing
and
admonishing
one
another
,
yea
and
by
correcting
and
puinshing
all
wilfull
persons
,
and
contemners
of
the
same
.
Of
thys
discipline
there
is
two
kinds
,
one
priuate
,
wherwith
we
wil
not
deale
bycause
it
is
impertinent
to
our
purpose
▪
another
publike
,
which
although
it
hath
ben
long
banished
,
yet
if
it
might
now
at
the
length
bee
restored
,
wold
be
very
necessary
and
profitable
for
the
building
vp
of
Gods
house
.
The
finall
ende
of
this
discipline
,
is
,
the
reforming
of
the
disordered
,
and
to
bring
them
to
repentaunce
,
and
to
bridle
such
as
would
offende
.
The
chiefest
parte
and
last
punishment
of
this
discipline
is
excommunication
,
by
the
consent
of
the
Church
determined
,
if
the
offender
be
obstinate
,
whiche
how
miserably
it
hath
bene
by
the
Popes
proctors
,
&
is
by
our
Canonists
abused
,
who
seeth
not
?
In
the
primatiue
Church
it
was
in
[
b
](A15127-e23290-b)
b
1.
Corin
5
4.
many
mens
hands
:
now
one
alone
excommunicateth
.
In
those
days
it
was
the
last
censure
of
the
church
&
neuer
went
forth
but
for
[
c
](A15127-e23310-b)
c
1.
Cor.
5.11
.
2.
Thess.
3.14
notorious
crymes
:
Nowe
it
is
pronounced
for
euery
lighte
trifle
.
Then
excommunication
was
greatly
regarded
and
feared
.
Nowe
bycause
it
is
a
money
matter
,
no
whit
at
all
esteemed
.
Then
for
[
d
](A15127-e23340-b)
d
1.
Timo.
1.20
1.
Corin
5.
great
sinnes
seuere
punishment
,
and
for
small
offences
litle
censures
.
Nowe
great
sinnes
either
not
at
all
punished
,
as
[
e
](A15127-e23370-b)
e
Ie.
24.14.16
Nu.
15.34
.
&c.
blasphemy
[
f
](A15127-e23410-b)
f
Deu.
23.19.20
vsurie
,
&c
,
or
else
sleightly
passed
ouer
with
pricking
in
a
blanket
,
or
pinning
in
a
sheete
,
as
[
g
](A15127-e23430-b)
g
Leui.
20.5
.
Deu.
22.22
.
adulterie
,
whoredome
,
dronkennesse
.
&c.
Answere
.
Where
you
speake
truly
and
vprightly
,
there
I
ioyne
with
you
:
In
deede
excommunication
whiche
is
the
last
and
greatest
punishmente
in
the
Churche
,
bycause
it
is
commonly
vsed
,
and
in
euery
trifling
matter
,
it
is
also
commonly
neglected
and
contemned
,
I
pray
God
it
may
be
restored
agayne
to
the
first
puritie
:
But
that
excommunication
was
then
in
many
mens
hands
,
the
place
by
you
alledged
out
of
the
1.
Cor.
5.
proueth
not
,
as
I
haue
before
declared
.
And
although
there
be
some
defecte
in
the
Churche
,
touching
this
parte
of
discipline
,
yet
is
not
the
church
voide
of
al
discipline
,
for
besides
diuers
profitable
and
godly
lawes
made
for
the
correction
of
diuers
vices
,
there
is
a
Commission
for
causes
ecclesiasticall
,
whiche
both
hath
done
and
(
being
accordingly
vsed
)
will
do
singuler
much
good
in
this
common
weale
:
But
it
pleaseth
not
you
one
whit
.
Admonition
.
Againe
such
as
are
no
sinnes
(
as
if
a
man
conform
not
himself
to
popish
orders
&
ceremonies
if
he
come
not
at
the
whistle
of
him
,
who
hath
by
Gods
word
no
authoritie
to
cal
,
we
meane
Chauncelors
,
Officials
,
Doctors
,
&
al
that
rable
)
are
greeuously
punished
,
not
onely
by
excommunication
,
suspension
,
depriuation
,
&
other
(
as
they
terme
it
)
spirituall
coercion
,
but
also
by
banishing
,
imprisoning
,
reuiling
,
taunting
,
and
what
not
?
Answere
.
Here
you
are
iudge
in
your
owne
cause
,
and
therefore
you
make
of
a
mite
an
elephant
.
It
is
méete
that
suche
as
contemne
the
good
orders
and
lawes
of
that
place
where
they
dwell
,
suche
as
make
schismes
,
factions
,
and
contentions
in
the
Churche
,
suche
as
can
not
or
wyll
not
be
subiecte
and
obedient
to
their
superiours
,
shoulde
be
by
discipline
either
refourmed
,
or
remoued
:
You
muste
not
looke
to
liue
as
you
liste
,
and
be
without
check
.
Chauncelors
,
Officials
,
Doctours
,
haue
no
authoritie
in
respect
of
their
offices
,
to
banishe
or
to
imprison
,
and
therfore
here
you
nippe
(
as
you
thinke
)
some
greater
persons
.
You
make
muche
of
a
little
,
too
muche
lenitie
maketh
you
so
wanton
,
and
so
ready
to
cast
off
the
yoke
of
due
obedience
.
How
you
are
punished
the
world
séeth
:
although
you
and
your
fautors
can
brute
abroade
,
that
you
are
persecuted
&
cruelly
delt
with
,
when
as
in
very
déede
you
haue
much
more
fauour
shewed
vnto
you
than
you
deserue
.
As
for
reuiling
&
taunting
,
it
is
vsual
to
none
so
muche
,
as
it
is
to
the
Papists
and
your selues
.
Admonition
.
Then
the
sentence
was
tempred
according
[
h
](A15127-e23580-b)
h
1.
Tim.
1.20
to
the
notoriousnesse
of
the
facte
.
Now
on
the
one
side
either
hatred
agaynst
some
persons
carrieth
men
headlong
into
rashe
and
cruell
iudgement
:
or
else
fauour
,
affection
or
money
mitigateth
the
rigour
of
the
same
,
and
all
this
commeth
to
passe
bicause
the
regiment
lefte
of
Chryst
[
i
](A15127-e23600-b)
i
Math
18.7
.
1.
Co.
12.28
Rom.
12.8
.
1
Tim.
5.17
Act
15.2.4.6.22.23
.
to
his
Churche
,
is
committed
into
one
mans
hands
,
whome
alone
it
shall
be
more
easie
for
the
wicked
by
bribing
to
peruert
,
than
to
ouerthrow
the
fayth
and
pietie
of
a
zelous
and
godly
company
,
for
suche
maner
of
men
in
deede
[
k
](A15127-e23660-b)
k
Exod.
18.21
Deut.
1.13
.
should
the
Seniors
be
.
Answere
.
If
in
iudgement
either
hatred
,
or
fauour
,
money
,
or
affection
,
beare
the
stroke
,
it
is
méete
suche
Iudges
were
either
reformed
or
remoued
.
And
if
you
know
any
suche
,
you
shal
do
very
wel
in
detecting
of
them
,
else
we
muste
thinke
that
you
haue
a
slaunderous
toung
,
and
that
you
speake
onely
of
malice
:
I
suppose
that
you
are
not
able
to
charge
all
Chauncelours
,
Archedeacons
.
&c.
And
if
these
faults
be
not
common
to
all
,
but
peculier
to
some
,
then
is
it
no
sufficient
reason
you
vse
to
condemne
their
offices
and
kind
of
gouernement
,
no
more
than
you
may
condemne
a
kingdome
,
&
the
authoritie
of
a
Prince
ouer
a
whole
Realme
,
bycause
diuers
kings
be
tyrants
,
wicked
,
and
gouerne
yll
,
or
any
other
office
or
authoritie
in
the
common
wealth
which
is
or
may
be
by
some
abused
.
You
say
,
all
this
commeth
to
passe
bicause
the
regiment
left
of
Christ
to
his
Church
,
is
committed
vnto
one
mans
hands
:
and
for
the
proofe
of
this
,
you
note
in
the
Margent
the
▪
18
,
of
Mathew
:
the
.xij.
of
the
first
to
the
Corinth
.
the
.12
.
to
the
Rom.
the
.5
.
of
the
first
to
Timothie
,
the
.15
.
of
the
Acts
,
which
places
béeing
examined
,
let
the
discrete
reader
iudge
how
aptly
they
serue
for
your
purpose
.
In
the
.18
of
Mathew
,
Chryst
saith
on
this
sort
:
If
thy
brother
trespasse
agaynst
thee
,
go
and
tell
him
his
faulte
betweene
him
and
thee
alone
,
&c.
In
the
which
place
,
it
is
by
the
consent
of
al
interpreters
manyfest
,
that
Christ
prescribeth
a
rule
of
correcting
priuate
and
secret
sinnes
,
and
not
of
suche
as
be
open
and
knowne
to
others
.
For
he
would
not
haue
priuate
&
secret
sinnes
blased
abroade
and
publikely
reprehended
,
before
the
partie
offending
be
in
this
order
first
priuately
admonished
:
this
maketh
nothing
for
your
purpose
,
it
taketh
away
authoritie
of
iudging
and
condemning
from
priuate
men
,
and
not
from
publike
magistrates
.
In
the
.12
.
of
the
.1
.
to
the
Corinth
.
vse
.28
.
these
be
the
words
of
the
Apostle
:
And
God
hath
ordeyned
some
in
the
church
:
as
first
Apostles
,
secondly
Prophets
,
thirdly
teachers
,
then
them
that
do
myracles
,
after
that
the
gift
of
healing
,
helpers
,
gouernors
,
diuersitie
of
toungs
.
How
can
you
gather
of
these
words
,
that
all
this
commeth
to
passe
(
that
is
,
hatred
,
fauoure
,
corruption
by
money
,
and
affection
in
iudgemente
)
bycause
the
regymente
lefte
of
Chryste
to
hys
Churche
is
committed
to
one
mans
hands
?
In
these
wordes
the
Apostle
declareth
,
that
Chryst
hath
lefte
in
his
Churche
gouernours
,
and
thereof
you
may
well
conclude
,
that
in
the
Church
there
muste
be
some
which
shoulde
haue
authoritie
ouer
the
rest
.
The
Apostle
dothe
not
here
say
that
in
euery
particuler
congregation
Chryst
hath
left
many
gouernours
,
no
more
than
he
sayth
that
he
hath
lefte
many
pastors
for
one
flocke
:
but
in
his
Churche
he
hath
ordeyned
gouernours
.
The
gouernement
of
the
whole
vniuersall
Church
,
is
not
by
Chryst
committed
to
one
byshop
,
or
one
Prince
,
nor
the
gouernement
of
the
whole
worlde
to
one
Emperour
,
for
no
one
man
can
discharge
suche
a
cure
,
and
therfore
he
hath
appoynted
in
his
Churche
diuers
Byshops
,
diuers
Princes
,
many
Gouernours
.
But
one
Prince
may
suffise
to
gouerne
one
kingdome
,
and
one
Archebyshoppe
one
Prouince
,
as
chéefe
and
principall
ouer
the
rest
,
one
Byshop
one
Dioces
,
one
Pastor
one
parishe
,
neither
doth
the
Apostle
speake
any
thing
to
the
contrarie
.
In
the
.xij.
to
the
Romanes
it
is
thus
written
:
he
that
ruleth
with
diligence
.
What
maketh
this
for
your
purpose
,
or
how
can
you
wring
it
to
your
assertion
?
In
the
.5
.
of
the
.1
.
to
Timothie
.
The
Elders
that
rule
well
are
worthy
of
double
honour
.
&c.
Paule
sheweth
in
these
words
that
suche
are
worthy
their
stipende
and
rewarde
,
which
rule
well
in
the
Churche
,
and
do
their
dueties
diligently
:
But
what
is
that
to
your
assertion
?
The
places
alledged
out
of
the
fiftenth
of
the
Actes
bée
of
the
like
sorte
.
Wheresoeuer
mention
is
made
in
the
Scriptures
,
of
gouernours
or
Elders
,
that
you
alledge
to
improue
the
gouernement
of
one
man
,
wherein
you
shewe
a
greate
wante
of
iudgement
.
And
yet
there
is
no
one
person
in
this
Realme
(
the
Prince
onely
excepted
)
which
hath
suche
absolute
iurisdiction
as
you
woulde
make
youre
disciples
beléeue
.
But
youre
meaning
is
that
Chryste
lefte
the
whole
gouernement
of
hys
Churche
to
the
Pastor
,
and
to
some
foure
or
fyue
of
the
Parishe
besides
,
whiche
you
are
not
able
to
proue
,
and
your
places
of
Scripture
alledged
signifie
no
such
matter
.
In
déede
as
Ambrose
saith
,
writing
vppon
the
.5
.
of
the
.1
.
to
Timothie
:
The
Sinagoge
,
and
after
,
the
Church
had
seniors
,
without
whose
counsell
nothing
was
done
in
the
Churche
,
but
that
was
before
his
time
,
and
before
there
was
any
Christian
Magistrates
,
or
any
Churche
established
:
neyther
is
there
any
authoritie
in
the
whole
Bible
,
that
enforceth
or
prescribeth
that
kynde
of
gouernement
as
necessarie
or
conueniente
for
all
tymes
:
no
more
than
there
is
to
proue
that
in
the
Churche
there
muste
be
alwayes
suche
as
haue
power
to
worke
miracles
,
or
that
haue
the
gift
of
healing
and
such
lyke
:
whiche
offices
notwithstanding
are
mencioned
as
well
as
gouernours
in
the
first
to
the
Corinth
.
12.
Well
sayth
Musculus
in
his
common
places
,
Tit.
de
magistratis
.
Si
reuocas
temporum
illorum
mores
,
primum
conditiones
&
statum
quoque
illorum
reuoca
,
If
thou
wilt
vse
the
manners
of
that
tyme
,
firste
call
againe
the
condition
and
state
of
that
tyme
:
That
is
,
let
vs
be
withoute
christian
Magistrates
as
they
were
:
let
vs
be
vnder
tyrantes
and
persecutors
,
as
they
were
.
&c.
You
say
,
it
is
more
easie
for
the
wicked
by
brybing
to
peruerte
&
corrupt
one
man
than
to
peruert
&
ouerthrow
the
faith
and
pietie
of
a
zealous
&
godly
companie
:
And
therfore
better
the
gouernment
of
the
Church
to
bée
committed
to
many
,
than
to
one
.
If
this
reason
be
good
,
them
the
more
there
be
that
rule
,
the
better
is
the
gouernement
,
and
so
,
popularis
status
erit
optimus
reipublicae
status
,
against
all
both
diuinitie
and
Philosophie
:
For
we
sée
that
God
himselfe
in
his
common
weale
of
Israell
,
did
alwayes
allowe
the
gouernement
and
superioritie
of
one
ouer
the
rest
,
bothe
in
the
tyme
of
Iudges
,
and
after
in
the
tyme
of
the
kings
.
And
in
the
new
Testament
we
may
also
sée
that
kynde
of
gouernement
moste
allowed
of
.1
.
Peter
.2
.
But
I
will
not
here
reason
with
you
in
this
matter
,
and
call
that
into
question
whiche
hath
ben
by
so
many
learned
menne
determined
,
and
by
the
examples
of
all
good
common
weales
confirmed
.
You
that
woulde
haue
all
brought
to
suche
a
popularitie
,
I
pray
you
tell
me
in
how
many
parishes
in
Englande
coulde
you
fynde
suche
Pastors
and
suche
Seniors
as
you
say
should
be
?
In
those
places
that
be
gouerned
by
many
,
doe
you
not
sée
what
contention
there
is
?
what
enimitie
?
what
factions
?
what
partes
taking
?
what
confusion
?
what
little
good
order
obserued
?
what
carelesnesse
and
dissolutenesse
in
all
manner
of
behauiour
?
I
coulde
make
this
manifest
by
examples
,
if
I
were
disposed
.
In
the
.18
.
of
Exodus
,
which
(
place
you
quote
to
proue
that
Seniors
ought
to
be
zelous
and
godly
)
Iethro
giueth
Moyses
counsell
not
to
wearie
himselfe
in
hearing
all
matters
that
be
brought
vnto
him
,
but
rather
to
commit
the
hearing
&
determining
of
smaller
matters
to
others
:
And
therefore
verse
.21
.
he
sayth
:
Prouide
thou
among
all
the
people
,
men
of
courage
,
fearing
God
,
men
dealyng
truly
,
hating
couetousnesse
,
and
appoint
such
ouer
them
to
be
rulers
ouer
thousandes
,
rulers
ouer
hundredes
,
rulers
ouer
fifties
,
and
rulers
ouer
tennes
.
&c.
This
maketh
nothing
for
Seniors
:
Moses
here
was
chiefe
,
these
were
but
his
vnder
officers
placed
by
himselfe
.
This
place
serueth
well
for
the
gouernement
of
one
Prince
ouer
one
whole
realme
,
and
giueth
him
good
counsell
what
vnder
officers
he
ought
to
choose
.
To
the
same
effecte
and
purpose
is
that
spoken
and
written
which
you
cite
out
of
the
fyrst
of
Deuteron
.
vse
.13
.
Admonition
.
Then
it
was
sayd
tell
[
l
](A15127-e23980-b)
l
Math.
18.17
.
the
Churche
:
nowe
it
is
spoken
,
complayne
to
my
Lordes
grace
,
Primate
and
Metropolitane
of
all
England
,
or
to
hys
inferioure
,
my
Lorde
Bishoppe
of
the
Diocesse
,
if
not
to
him
,
shewe
the
Chancelloure
or
Officiall
,
or
Commissarie
,
or
Doctoure
.
Answere
.
As
it
was
said
them
,
so
ought
you
and
may
you
say
now
:
In
priuate
offences
if
priuate
admonitions
will
not
serue
,
then
must
you
declare
them
to
the
Churche
,
either
by
reprehending
of
them
publiquely
,
before
the
whole
congregation
(
if
you
be
called
therevnto
)
for
that
is
one
kinde
of
telling
the
Churche
:
or
else
by
complayning
to
suche
as
haue
authoritie
in
the
Church
,
for
in
that
place
of
Matthew
(
as
all
learned
interpreters
both
old
and
new
doe
determine
)
the
Church
signifieth
such
,
as
haue
authoritie
in
the
Churche
:
Therefore
when
you
complaine
to
my
Lords
grace
,
Lord
Byshop
of
the
dioces
,
or
their
Chauncelloures
,
Commissaries
&c
,
you
tell
the
Church
,
that
is
,
suche
as
be
appointed
to
be
publique
Magistrates
in
the
Church
according
to
the
very
true
sense
and
interpretation
of
that
place
.
Admonition
.
Agayne
,
whereas
the
excommunicate
were
neuer
receyued
tyll
they
had
[
m
](A15127-e24060-b)
m
2.
Cor.
2.7
.
publiquely
confessed
their
offence
:
Now
for
paying
the
fees
of
the
Courte
they
shall
by
mayster
Officiall
,
or
Chauncelloure
easyly
be
absolued
in
some
priuate
place
.
Then
the
congregation
,
by
the
wickednesse
of
the
offendoure
greeued
,
was
by
publique
penaunce
satisfied
.
Nowe
absolution
shall
be
pronounced
,
though
that
be
not
accomplished
.
Then
the
partie
offending
shuld
in
his
owne
person
,
heare
the
sentence
of
absolution
pronounced
.
Nowe
Bishops
,
Archdeacons
,
Chauncellours
,
Officials
,
Commissaries
,
and
suche
like
,
absolue
one
man
for
an
other
.
And
this
is
that
order
of
ecclesiasticall
discipline
,
which
all
godly
wishe
to
be
restored
,
to
the
ende
that
euery
one
by
the
same
,
may
bee
kept
within
the
limittes
of
his
[
n
](A15127-e24080-b)
n
1.
Cor.
7.20
.
vocation
,
and
a
greate
number
be
broughte
to
liue
in
godly
conuersation
.
Answere
.
If
Chauncellors
,
Commissaries
.
&c.
do
as
you
here
charge
them
,
they
do
that
whiche
by
Gods
lawe
they
can
not
iustifie
.
But
I
acknowledge
my
lacke
of
experience
in
such
matters
,
and
therefore
I
can
say
little
in
them
.
Let
them
answere
for
themselues
,
they
be
of
age
sufficient
.
Admonition
.
Not
that
wee
meane
to
take
awaye
the
authoritie
of
the
ciuile
[
o
](A15127-e24160-b)
o
Rom.
13.
magistrate
and
chiefe
gouernour
,
to
whome
we
wishe
all
blessednesse
,
&
for
the
increase
of
whose
godlinesse
,
we
dayly
[
p
](A15127-e24180-b)
p
1.
Timo.
2.2
.
pray
:
but
that
Christe
being
restored
into
his
kingdome
,
to
rule
in
the
same
by
the
scepter
of
his
worde
,
and
seuere
discipline
:
the
prince
may
be
better
obeyed
,
the
realme
more
flourishe
in
godlynesse
,
and
the
Lorde
him selfe
more
syncerely
and
purely
accordynge
to
his
reuealed
will
serued
than
heretofore
he
hath
ben
,
or
yet
at
this
present
is
.
Answere
.
I
will
not
speake
what
I
thinke
,
your
former
assertions
agrée
not
with
this
protestation
:
Christ
ruleth
in
hys
Churche
by
the
godlie
Magistrate
,
whom
he
hath
placed
ouer
his
Churche
,
and
to
whom
he
hath
committed
hys
Churche
touching
externall
policie
and
gouernemente
,
and
whosoeuer
therewith
is
not
content
,
or
setteth
hym selfe
against
it
,
playeth
the
parts
of
Corah
,
Dathan
,
and
Abiram
,
and
be
occasions
why
neyther
the
Prince
is
obeyed
as
she
ought
to
be
,
nor
God
so
truly
serued
.
&c.
Admonition
.
Amende
therefore
these
horrible
abuses
,
and
reforme
Gods
Church
,
&
the
[
q
](A15127-e24260-b)
q
Psal.
16.8
.
Lorde
is
on
your
right
hande
,
you
shall
not
be
remoued
for
euer
.
For
he
wil
deliuer
and
defend
you
from
all
your
enimies
,
eyther
at
home
or
abroade
,
as
he
did
faithfull
Iacob
,
[
r
](A15127-e24280-b)
r
Gen.
35.5
.
and
good
[
s
](A15127-e24300-b)
s
2.
Chro.
17.10
.
Iehosaphat
.
Let
these
things
alone
,
&
God
is
a
righteous
iudge
he
will
one
day
call
you
to
your
reckening
.
Answere
.
The
greatest
abuse
that
I
knowe
in
this
Churche
is
,
that
you
and
such
as
you
are
,
be
suffred
to
do
as
you
doe
,
and
with
your
schismes
to
trouble
the
peace
of
the
church
and
to
contemne
those
that
be
in
authoritie
:
other
abuses
that
be
in
the
same
,
I
doubt
not
but
that
they
shall
by
due
order
be
reformed
.
Admonition
.
Is
a
reformation
good
for
Fraunce
?
and
can
it
be
euill
for
England
?
Is
discipline
meete
for
Scotlande
?
and
is
it
vnprofitable
for
this
realme
?
Surely
God
hath
sette
these
examples
before
your
eyes
,
to
encourage
you
to
goe
forewarde
to
a
thorowe
and
a
speedie
reformation
.
You
may
not
doe
as
heretofore
you
haue
done
,
patche
and
peece
,
nay
rather
goe
backewarde
,
and
neuer
labour
or
[
t
](A15127-e24380-b)
t
Hebr.
6.1
.
contend
to
perfection
.
But
altogither
remoue
whole
Antichrist
both
head
,
bodie
,
and
braunche
,
and
perfectely
plante
that
puritie
of
the
word
,
that
simplicitie
of
the
Sacramentes
,
&
that
seueritie
of
discipline
which
Christe
hath
commaunded
,
and
commended
to
his
Churche
.
Answere
.
Hath
there
bene
no
reformation
in
this
Churche
of
Englande
since
the
Quéenes
maiesties
reigne
?
what
say
you
to
the
abolishing
of
the
vsurped
power
of
the
Bishop
of
Rome
?
what
saye
you
to
the
banishing
of
the
Masse
?
Nay
what
say
you
to
the
puritie
of
doctrine
,
in
al
points
perteining
to
saluation
?
is
this
no
reformation
with
you
?
O
intollerable
vnthankfulnesse
.
England
is
not
bound
to
the
example
eyther
of
France
or
Scotlande
:
I
would
they
bothe
were
,
(
if
it
pleased
God
)
touching
religion
,
in
that
state
and
condition
,
that
England
is
.
I
would
Antichrist
were
as
farre
from
them
remoued
.
The
Lorde
make
vs
thankefull
and
continue
this
reformation
wée
haue
,
and
graunte
peace
to
his
Churche
,
and
eyther
conuerte
the
hartes
of
those
that
be
enimies
vnto
it
,
or
remoue
them
.
Admonition
.
And
here
to
ende
,
we
desire
al
to
suppose
that
we
haue
not
attempted
this
enterprise
for
vain
glory
,
gaine
,
preferment
,
or
any
other
wordly
respecte
.
Answere
.
I
would
to
God
you
were
as
frée
from
vaine
glory
,
ambition
,
malice
,
and
other
sinister
affections
,
as
you
would
séeme
to
be
:
But
no
indifferente
man
reading
your
booke
will
so
thinke
of
you
,
for
besids
the
opprobrious
&
vnsemely
termes
you
vse
towards
your
superiours
,
your
admonition
smelleth
altogether
of
popularitie
and
vayne
glory
.
Admonition
.
Neyther
yet
iudging
our selues
,
so
exactly
to
haue
set
out
the
state
of
a
Churche
reformed
as
that
nothing
more
coulde
be
added
,
or
a
more
perfect
forme
and
order
drawne
:
for
that
were
greate
presumption
,
to
arrogate
so
muche
vnto
our selues
,
seing
that
as
we
are
but
weake
and
simple
soules
,
so
God
hath
raised
vp
men
of
profound
iudgement
,
and
notable
learning
.
Answere
.
And
yet
in
the
beginning
of
youre
booke
,
you
call
it
a
true
platforme
of
a
Churche
reformed
:
and
I
dare
saye
,
you
thinke
it
to
be
as
perfect
a
forme
of
a
Church
,
as
all
the
best
learned
&
godliest
men
in
the
world
could
frame
:
For
it
is
wel
known
,
that
men
of
your
disposition
,
think
commonly
as
well
of
themselues
,
as
they
do
of
any
man
else
,
and
better
too
.
But
,
we
graunt
vnto
you
,
that
you
are
so
farre
from
setting
downe
a
perfect
state
of
a
Churche
reformed
,
that
you
maye
rather
be
called
confounders
and
deformers
,
than
buylders
and
reformers
.
Admonition
.
But
,
therby
to
declare
our
good
wils
toward
the
setting
forth
of
Gods
glorie
,
and
the
buylding
vp
of
his
Church
,
accompting
this
as
it
were
but
an
entrance
into
further
matter
,
hoping
that
our
God
,
who
hathe
in
vs
begonne
thys
good
worke
,
wil
not
only
in
tyme
hereafter
make
vs
strong
,
and
able
to
go
forward
therin
:
but
also
moue
other
vpon
whom
he
hath
bestowed
greter
measure
of
his
gifts
and
graces
,
to
labour
more
thorowly
and
fully
in
the
same
.
Answere
.
God
graunte
you
maye
become
buylders
and
not
destroyers
:
I
thinke
in
déede
you
haue
but
begon
:
I
know
there
is
other
opinions
among
you
,
which
be
not
yet
commonly
knowne
:
and
truly
I
doubte
that
you
will
neuer
ende
,
but
from
tyme
to
tyme
coyne
new
deuises
to
trouble
the
Church
,
vntil
you
haue
brought
that
heauie
plage
of
GOD
vppon
vs
,
whiche
the
lyke
kynde
of
men
thorough
their
schismes
and
heresies
haue
brought
vpon
all
those
places
almoste
where
any
of
the
Apostles
preached
,
and
where
the
Gospell
was
first
planted
:
and
commonly
before
ruine
and
destruction
,
commeth
inwarde
discorde
and
domesticall
dissention
.
The
Lorde
make
vs
thankefull
for
the
puritie
of
his
Gospell
,
that
wée
by
his
mercie
enioy
:
The
Lorde
roote
out
schismes
and
factions
from
among
vs
,
and
either
conuert
or
confounde
the
authors
of
them
:
The
Lorde
of
his
singular
goodnesse
continue
our
gracious
Quéene
Elizabeth
vnto
vs
,
and
giue
vs
faithfull
and
obediente
heartes
to
his
worde
,
and
to
hir
Maiestie
.
Amen
.
¶
An
Answere
to
the
seconde
parte
of
the
Libell
called
An
admonition
to
the
Parliament
:
and
entituled
A
view
of
Popishe
abuses
,
yet
remayning
in
the
English
Church
,
for
the
which
,
godlie
ministers
haue
refused
to
subscribe
.
Admonition
.
WHere
as
immediatly
after
the
laste
parliament
,
holden
at
Westmynster
,
begon
in
Anno.
1570.
and
ended
in
Anno
1571.
the
ministers
of
gods
holy
word
and
Sacraments
,
were
called
before
hir
maiesties
high
Commissioners
,
and
enforced
to
subscribe
vnto
the
articles
if
they
would
kepe
their
places
and
liuings
,
and
some
for
refusing
to
subscribe
,
were
vnbrotherly
and
vncharitably
entreated
,
and
from
their
offices
and
places
remoued
:
May
it
please
therefore
this
honorable
and
high
Court
of
Parliament
in
consideration
of
the
premises
,
to
take
a
view
of
such
causes
,
as
then
did
withholde
and
now
doth
the
foresaide
Ministers
,
from
subscribing
and
consenting
vnto
those
foresaide
articles
,
by
way
of
purgation
to
discharge
them selues
of
all
disobedience
towardes
the
Church
of
God
,
and
their
soueraigne
,
and
by
way
of
most
humble
entreatie
,
for
the
remouing
away
and
vtter
abolishing
of
all
suche
corruptions
and
abuses
,
as
withhelde
them
,
through
whiche
this
long
time
,
brethren
haue
bene
at
vnnaturall
warre
and
strife
among
them selues
,
to
the
hinderance
of
the
Gospell
,
to
the
ioy
of
the
wicked
,
and
to
the
griefe
and
dismay
of
all
those
that
professe
Christes
religion
and
laboure
to
attaine
Christian
reformation
.
Answere
.
You
complayne
much
of
vnbrotherly
&
vncharitable
entreating
of
you
,
of
remouing
you
from
your
offices
and
places
.
Surely
in
this
point
I
must
compare
you
to
certayne
heretikes
that
were
in
Augustines
time
,
who
most
bitterly
by
sundry
meanes
afflicting
and
molesting
the
true
ministers
of
the
Churche
,
yet
for
all
that
cried
out
,
that
they
were
extreamly
dealte
with
,
and
cruelly
persecuted
by
them
:
or
else
vnto
a
shrewd
and
vngratious
wife
which
beating
hir
husbande
,
by
hir
clamorous
complaints
,
maketh
hir
neighbours
beleue
,
that
hir
husband
beateth
hir
:
or
to
him
that
is
mentioned
in
Erasmus
colloquies
,
that
did
steale
,
and
runne
away
with
the
Priests
purse
,
and
yet
cried
alwaies
as
he
ranne
,
stay
the
thiefe
,
stay
the
thiefe
,
and
thus
crying
escaped
,
and
yet
he
was
the
thiefe
him selfe
.
You
are
as
gentlie
entreated
as
may
be
,
no
kinde
of
brotherly
perswasion
omitted
towardes
you
,
most
of
you
as
yet
kepe
your
liuings
,
though
some
one
or
two
be
displaced
,
you
are
offered
all
kind
of
friendlinesse
if
you
could
be
contente
to
conforme
your selues
,
yea
but
to
be
quiet
and
holde
your
peace
,
you
on
the
contrary
side
most
vnchristianly
,
and
most
vnbrotherly
,
both
publikely
and
priuately
raile
on
those
,
that
shew
this
humanitie
towards
you
,
slaunder
them
by
all
meanes
you
can
,
and
most
vntruly
report
of
them
,
séeking
by
all
meanes
their
discredit
.
Againe
they
as
their
allegiance
to
the
Prince
&
dutie
to
lawes
requireth
,
yea
and
as
some
of
them
by
oth
are
bounde
,
do
execute
that
discipline
,
whiche
the
Prince
,
the
lawe
,
and
their
oth
requireth
:
You
contrary
to
al
obedience
,
duty
,
and
oth
,
openly
violate
&
break
those
lawes
,
orders
,
and
statutes
,
which
you
ought
to
obey
,
and
to
the
which
some
of
you
by
oth
is
bounde
.
If
your
doings
procéede
in
dede
from
a
good
conscience
,
then
leaue
that
liuing
and
place
,
whiche
bindeth
you
to
those
things
that
be
against
your
conscience
,
for
why
shold
you
striue
with
the
disquietnesse
both
of
your selues
and
others
,
to
kepe
that
liuing
which
by
laws
you
cannot
,
excepte
you
offende
against
your
conscience
?
or
what
honestie
is
there
,
to
sweare
to
statutes
and
lawes
,
and
when
you
haue
so
done
contrarie
to
your
oth
to
breake
them
,
and
yet
still
to
remaine
vnder
them
,
and
enioy
that
place
which
requireth
obedience
and
subiection
to
them
?
For
my
parte
I
thinke
it
much
better
,
by
remouing
you
from
your
liuings
to
offende
you
,
than
by
suffering
you
to
enioy
them
,
to
offend
the
prince
,
the
lawe
,
conscience
and
God
.
And
before
God
I
speake
it
,
if
I
were
persuaded
as
you
séeme
to
be
,
I
would
rather
quietly
forsake
all
the
liuinges
I
haue
,
than
be
an
occasion
of
strife
and
contention
in
the
Church
,
&
a
cause
of
stumbling
to
the
weake
,
&
reioysing
to
the
wicked
.
I
know
,
God
would
prouide
for
me
,
if
I
did
it
bona
conscientia
,
yea
surely
,
I
would
rather
die
,
than
be
an
author
of
schismes
,
a
disturber
of
the
common
peace
and
quietnesse
of
the
Churche
and
state
.
There
is
no
reformed
Churche
that
I
can
heare
tell
of
,
but
it
hath
a
certayne
prescripte
and
determinate
order
,
aswell
touching
ceremonies
,
and
discipline
,
as
doctrine
,
to
the
which
all
those
are
constrayned
to
giue
their
consent
,
that
will
liue
vnder
the
protection
of
it
,
and
why
then
may
not
this
Churche
of
England
haue
so
in
like
manner
?
Is
it
méete
that
euery
man
should
haue
his
owne
phansie
,
or
liue
as
him
list
?
Truly
I
know
not
whervnto
these
your
doings
can
tende
,
but
either
to
Anabaptisme
,
or
to
méere
confusion
.
But
nowe
to
the
reasons
that
moue
you
,
not
to
subscribe
to
those
articles
ministred
vnto
you
by
hir
Maiesties
highe
Commissioners
.
The
first
article
.
First
that
the
booke
commonly
called
the
boke
of
common
prayers
for
the
Church
of
England
,
authorised
by
parliamente
,
and
all
and
euery
contents
therin
,
be
suche
as
are
not
repugnant
to
the
word
of
God.
Admonition
.
Albeit
,
right
honorable
and
dearely
beloued
,
we
haue
at
all
times
borne
with
that
whiche
we
could
not
amend
in
this
booke
,
and
haue
vsed
the
same
in
our
ministerie
,
so
farre
forth
as
we
might
,
reuerencing
those
times
,
and
those
persons
,
in
whiche
and
by
whome
it
was
first
authorised
,
being
studious
of
peace
,
and
of
the
building
vp
of
Christes
Church
,
yet
now
being
compelled
by
subscription
to
allow
the
same
,
and
to
confesse
it
not
to
be
against
the
worde
of
God
in
any
point
,
but
tollerable
:
we
must
nedes
say
as
followeth
,
that
this
booke
is
an
vnperfecte
booke
,
culled
and
picked
out
of
the
popish
dunghill
the
masse
booke
,
full
of
all
abhominations
,
for
some
,
and
many
of
the
contents
therin
,
be
such
as
are
against
the
worde
of
God
,
as
by
his
grace
shal
be
proued
vnto
you
.
And
by
the
way
we
cannot
but
muche
maruell
at
the
craftie
wilinesse
of
those
men
,
whose
partes
it
had
bene
first
to
haue
proued
each
and
euery
contente
therin
,
to
be
agreable
to
the
word
of
god
,
seing
that
they
force
men
by
subscription
to
consente
vnto
it
,
or
else
sende
them
packing
from
their
callings
.
Answere
.
And
what
reason
can
you
giue
,
why
you
should
not
aswell
allowe
of
it
by
subscription
,
as
you
saye
that
you
haue
hitherto
done
by
vsing
of
it
in
your
ministerie
?
Will
you
speake
on
thing
and
do
another
?
will
you
not
subscribe
to
that
,
whiche
you
publiquely
vse
and
giue
your
consent
vnto
?
If
those
persons
by
whome
this
booke
was
first
authorised
,
were
studious
of
peace
and
of
bulding
vp
of
Christes
Church
,
as
you
say
they
were
,
then
you
that
séeke
to
deface
it
,
are
disturbers
of
peace
and
destroyers
of
the
Church
of
Christ
.
They
were
singuler
learned
men
,
zelous
in
Gods
religion
,
blamelesse
in
life
,
and
Martirs
at
their
end
,
for
eyther
all
,
or
the
most
parte
of
them
haue
sealed
this
boke
with
their
bloud
.
But
by
the
way
this
is
to
be
noted
that
you
confesse
your selues
to
haue
allowed
that
(
by
vsing
of
it
)
which
you
say
is
against
the
worde
of
God.
The
vnperfectnesse
of
this
booke
〈◊〉
suche
things
in
the
same
as
be
culled
and
picked
out
of
that
popish
dunghill
the
masse
booke
wyth
the
contents
therin
that
be
against
the
worde
of
God
,
shal
apeare
I
am
sure
in
your
seuerall
reasons
,
for
it
is
not
sufficiente
for
you
,
barely
to
say
so
withoute
wit
,
learning
or
reason
.
This
you
know
right
well
,
that
in
so
saying
you
make
the
Papists
leape
for
ioy
,
bycause
they
haue
gotten
suche
companions
to
assault
this
booke
,
whilest
they
rest
them
,
and
lye
as
it
were
in
slepe
.
O
,
that
the
wise
men
of
thys
Realme
,
(
suche
I
meane
as
be
in
authoritie
)
sée
not
thys
Popish
practise
and
séeke
not
with
more
earnestnesse
to
preuent
it
.
Will
ye
suffer
the
Papists
to
gather
strength
and
to
multiplie
,
by
tollerating
suche
libellers
vnder
the
pretence
of
reformation
,
to
discredit
so
muche
as
lyeth
in
them
,
yea
to
ouerthrowe
the
whole
state
,
and
substance
of
religion
in
this
Church
?
be
not
secure
,
but
watche
,
and
remember
the
beginning
and
encrease
of
the
Anabaptists
of
late
in
Germany
,
which
I
haue
described
in
my
preface
to
this
booke
.
You
saye
,
that
you
can
not
but
muche
maruell
at
the
craftye
wylynesse
of
those
menne
,
whose
partes
it
had
bene
firste
to
haue
proued
eache
,
and
euery
contente
therein
to
bee
agreeable
to
Gods
woorde
.
&c.
Nay
surely
,
but
it
were
youre
partes
rather
to
proue
,
that
there
is
some
thing
therein
contrary
or
not
agréeable
to
Gods
worde
.
For
suche
as
bée
learned
and
knowe
the
manner
of
reasoning
saye
,
that
the
Opponente
muste
proue
or
improue
,
and
not
the
Aunswerer
:
They
stande
to
the
defence
and
mayntenaunce
of
the
Booke
,
you
séeke
to
ouerthrowe
it
,
it
is
youre
partes
therefore
to
iustifie
youre
assertions
,
by
reasons
and
argumentes
.
Nowe
to
your
reasons
.
Admonition
.
The
first
is
this
.
They
shoulde
firste
proue
by
the
worde
of
God
,
that
a
readyng
Seruice
going
before
and
with
the
administration
of
the
Sacraments
,
is
according
to
the
worde
of
God
,
that
priuate
communion
,
priuate
baptisme
,
baptisme
ministred
by
women
,
holydaies
ascribed
to
saints
,
prescript
seruices
for
them
,
kneeling
at
Communion
,
wafer
cakes
for
their
bread
when
they
minister
it
,
surplesse
and
cope
to
do
it
in
,
churching
of
women
comming
in
vayles
abusing
the
Psalme
to
hir
,
I
haue
lifted
vp
mine
eyes
vnto
the
hilles
.
Answere
.
I
do
not
well
vnderstand
your
meaning
:
woulde
you
haue
vs
to
proue
,
that
to
reade
prayers
before
and
with
the
administration
of
the
sacraments
,
is
according
to
the
word
of
god
?
In
déede
in
the
booke
of
seruice
,
there
is
first
appointed
to
be
read
,
some
one
or
two
profitable
sentences
,
mouing
either
to
prayer
or
to
repentance
,
after
followeth
a
generall
confession
,
then
the
Lords
prayer
,
and
certaine
Psalmes
,
nexte
certaine
Chapiters
out
of
the
olde
and
newe
testamente
.
&c.
Last
of
all
the
administration
of
the
Sacramente
.
If
you
aske
me
of
the
sentences
:
they
be
Scripture
.
If
of
the
Lords
prayer
,
Psalmes
,
and
chapiters
:
they
be
scripture
also
.
If
of
the
Sacrament
of
the
supper
?
it
is
according
to
Scripture
.
Math.
26.
Mar.
14.
Luc.
22.
1.
Cor.
11.
If
of
the
other
prayers
annexed
?
they
be
likewise
according
to
the
scripture
,
for
they
be
made
to
God
in
Christes
name
,
for
suche
things
as
we
néede
or
as
we
desire
,
according
to
that
saying
of
christ
.
Quicquid
petieritis
.
&c.
Whatsoeuer
you
aske
my
father
in
my
name
,
&c.
And
again
,
Petite
&
dabitur
vobu
.
Aske
and
it
shal
be
giuen
vnto
you
.
Math.
7.
and.
Iacob
.
1.
If
any
of
you
lacke
wisdome
,
let
him
aske
it
&c.
&
.
1.
Ti.
2.
with
other
infinite
places
besides
.
If
you
would
haue
vs
to
proue
,
that
to
reade
prayers
or
scripture
in
the
Churche
is
according
to
the
worde
of
God
:
(
whiche
you
séeme
to
denie
)
then
we
say
vnto
you
,
that
if
there
were
any
pietie
in
you
,
any
religion
,
any
learning
,
you
would
make
no
such
vaine
and
godlesse
doubts
.
Was
there
euer
any
from
the
beginning
of
the
worlde
to
thys
daye
(
the
Zwinfildians
onely
excepted
)
that
mysliked
reading
of
prayers
,
and
Scriptures
in
the
Church
,
but
you
?
But
touching
reading
in
the
Churche
.
I
haue
spoken
before
in
the
former
treatise
,
and
minde
to
speake
something
of
it
hereafter
,
as
occcasion
shal
be
ministred
.
If
you
meane
by
priuate
communion
,
the
communion
ministred
to
one
alone
:
there
is
no
suche
allowed
in
the
booke
of
common
prayers
,
but
if
you
call
it
priuate
,
bycause
it
is
ministred
sometime
in
priuate
houses
to
sicke
persons
:
Then
haue
we
the
example
of
Christ
,
who
ministred
the
supper
in
a
priuate
house
,
and
inner
parlor
,
Marc.
14.
Luc.
22.
Math.
26.
We
haue
also
the
example
of
the
Apostles
them selues
who
did
minister
the
Supper
in
priuate
houses
,
especially
if
that
place
bée
vnderstanded
of
the
supper
,
whiche
is
in
the
seconde
of
the
Actes
,
and
before
alleadged
of
you
to
proue
that
common
and
vsuall
bread
oughte
to
be
in
the
supper
:
Likewise
of
the
primatiue
Churche
,
as
appeareth
in
the
seconde
Apologie
of
Iustinus
Martyr
,
Tertul.
de
corona
militis
,
and
others
.
If
you
meane
by
priuate
baptisme
,
baptisme
ministred
in
priuate
houses
and
families
:
you
haue
therof
example
in
the
Scriptures
.
Acts.
10.
other
priuate
baptisme
allowed
in
the
church
of
Englande
I
know
none
.
Master
Bucer
in
his
censure
vppon
the
Communion
booke
,
speaking
of
the
order
appoynted
in
the
same
for
priuate
baptisme
,
writeth
thus
:
In
this
constitution
all
things
are
godly
appoynted
,
I
would
to
God
they
were
so
obserued
,
and
especially
this
,
that
the
baptisme
of
Infants
be
not
deferred
,
for
therby
is
a
doore
opened
vnto
the
diuell
,
to
bring
in
a
contempt
of
baptisme
,
and
so
of
oure
whole
redemption
,
and
Communion
of
Chryste
,
which
through
the
sect
of
Anabaptists
,
hath
too
muche
preuayled
with
many
.
For
women
to
baptise
we
haue
no
rule
that
I
knowe
in
the
whole
Communion
booke
,
but
in
scripture
we
haue
an
example
of
Moses
wife
that
did
circumcise
,
and
circumcision
is
correspondent
to
baptisme
.
But
I
know
no
generall
doctrine
can
be
grounded
of
a
singuler
example
,
and
therfore
most
of
your
arguments
be
very
féeble
.
Holy
dayes
ascribed
to
Sainctes
,
wherein
not
the
Saincts
,
but
God
is
honored
,
and
the
people
edified
,
by
reading
and
hearing
suche
stories
and
places
of
scripture
,
as
pertayne
to
the
martyrdome
,
calling
,
and
function
of
suche
Saincts
,
or
any
other
thing
mentioned
of
them
in
scripture
,
muste
néedes
be
according
to
Gods
worde
.
For
to
honor
God
,
to
worship
him
,
to
be
edifyed
by
the
stories
and
examples
of
Saincts
out
of
the
scripture
,
can
not
be
but
consonant
to
the
scripture
.
The
proscript
seruice
for
them
is
all
taken
out
of
Gods
word
,
and
not
one
péece
thereof
,
but
it
is
moste
consonant
vnto
the
same
:
If
there
be
any
that
is
repugnant
,
set
it
downe
,
that
we
may
vnderstande
it
.
I
tolde
you
before
,
that
touching
the
dayes
and
tymes
,
and
other
ceremonies
,
the
Churche
hath
authoritie
to
determine
what
is
moste
conuenient
,
as
it
hath
done
from
time
to
time
.
S.
Augustine
in
his
Epistle
ad
Ianua
.
in
the
place
before
of
me
recited
,
saith
,
that
the
passion
of
Christ
,
his
resurrection
,
his
ascention
,
and
the
day
of
the
comming
of
the
holy
ghost
,
(
which
we
commonly
call
Whitsontide
)
is
celebrated
,
not
by
any
commaundement
written
,
but
by
the
determination
of
the
Churche
.
And
it
is
the
iudgement
of
all
learned
writers
,
that
the
Church
hath
authoritie
in
these
things
,
so
that
nothing
be
done
against
the
worde
of
God
.
But
of
this
I
haue
spoken
partly
before
,
&
intende
to
speake
more
largely
therof
in
the
place
folowing
,
where
you
agayne
make
mention
of
it
.
Of
kneeling
at
the
Communion
,
I
haue
also
spoken
before
,
and
declared
my
iudgement
therof
.
There
is
more
scripture
for
it
,
than
there
is
either
for
standing
,
sitting
,
or
walking
:
but
in
all
these
things
(
as
I
haue
declared
)
the
Church
hath
authoritie
to
iudge
what
is
fittest
.
Of
wafer
cakes
,
ministring
in
surplesse
,
or
cope
,
and
churching
of
women
,
I
haue
spoken
before
:
wafer
cakes
be
bread
:
surplesse
and
cope
,
by
those
that
haue
authoritie
in
the
Churche
,
are
thought
to
perteine
to
comelynesse
and
decencie
.
Churching
of
women
,
is
to
giue
thanks
for
their
deliueraunce
.
Breade
to
be
vsed
in
the
Communion
,
comelynesse
and
decencie
,
giuing
of
thanks
for
deliueraunce
out
of
perill
and
daunger
,
be
agréeable
to
Gods
worde
:
therefore
all
these
things
be
agréeable
to
Gods
worde
.
The
forme
of
bread
,
whether
it
ought
to
be
cake
breade
,
or
loafe
breade
:
euery
particuler
thing
that
perteyneth
to
decencie
or
comelinesse
:
at
what
time
,
in
what
place
,
with
what
wordes
we
oughte
to
giue
thanks
,
is
not
particulerly
written
in
scripture
,
no
more
than
it
is
,
that
you
were
baptised
.
And
therefore
(
as
I
haue
proued
before
)
in
suche
cases
the
Church
hath
to
determine
and
appoynt
an
order
.
That
women
shoulde
come
in
vayles
,
is
not
conteyned
in
the
booke
,
no
more
in
déede
is
the
wafer
cake
,
and
therefore
you
might
well
haue
lefte
these
two
out
of
your
reason
,
béeing
thrust
in
without
all
reason
.
The
.121
.
Psalme
(
for
I
thinke
your
printer
was
ouerséene
in
that
quotation
)
I
haue
lifted
vp
myne
eyes
.
&c.
teacheth
,
that
all
helpe
commeth
from
God
,
and
that
the
faythfull
ought
onely
to
looke
for
helpe
at
his
handes
,
and
therfore
a
most
méete
Psalme
to
be
sayd
at
suche
time
as
we
béeing
deliuered
from
any
perill
,
come
to
giue
thanks
to
God.
What
meane
you
to
adde
,
and
suche
other
foolishe
things
,
what
foolishnesse
,
I
beséeche
you
,
can
you
finde
in
this
so
godly
a
Psalme
?
O
where
are
your
wits
?
nay
where
is
your
reuerence
you
ought
to
giue
to
the
holy
scriptures
?
Admonition
.
But
their
craft
is
playn
:
wherin
they
deceiue
them selues
,
standing
so
much
vpon
this
word
repugnant
,
as
though
nothing
were
repugnant
or
agaynst
the
worde
of
God
,
but
that
which
is
expressely
forbidden
by
playne
commaundement
,
they
know
well
inough
,
and
would
confesse
,
if
either
they
were
not
blinded
,
or
else
their
hearts
hardned
,
that
in
the
circumstances
,
each
content
,
wherwith
we
iustly
finde
faulte
,
and
they
to
contentiously
for
the
loue
of
their
liuings
maynteine
,
smelling
of
their
olde
popish
priesthoode
,
is
agaynst
the
worde
of
God.
Answere
.
If
they
were
disposed
to
be
craftie
,
I
thinke
they
might
soone
deceiue
you
,
for
any
great
circumspection
or
discretion
that
appeareth
to
be
in
you
by
this
booke
.
You
finde
great
fault
,
that
we
stand
so
much
vpon
this
worde
repugnant
,
as
though
nothing
were
repugnant
,
or
against
the
worde
of
God
,
but
that
which
is
expressely
forbidden
by
playne
commaundement
,
and
herein
(
you
say
)
we
deceyue
our selues
.
But
you
do
not
tell
vs
how
we
are
deceyued
,
neyther
do
you
let
vs
vnderstande
,
what
you
thinke
this
worde
repugnant
,
doth
signifie
.
This
is
but
slender
dealing
,
to
finde
a
faulte
,
and
not
to
correcte
it
:
you
should
yet
haue
tolde
vs
your
opinion
of
the
signification
of
this
worde
,
séeing
so
great
a
matter
doth
depende
vpon
it
.
True
it
is
,
that
this
worde
repugnant
,
or
agaynst
the
worde
of
God
,
is
,
to
be
contrary
to
that
which
in
the
worde
is
commaunded
or
forbidden
not
onely
in
manifest
words
,
but
also
in
sense
and
vnderstanding
:
except
you
vnderstande
this
worde
repugnant
on
this
sorte
,
you
will
bring
in
many
poynts
of
daungerous
doctrine
.
For
we
read
in
the
Acts.
2.
and
.4
.
that
the
Apostles
had
al
things
common
,
and
yet
Christians
haue
not
all
things
common
.
Those
that
were
then
conuerted
to
the
Gospell
solde
all
they
had
,
and
layde
it
at
the
Apostles
féete
.
Act.
4.
now
it
is
farre
otherwise
.
Then
Chryste
ministred
his
supper
at
night
,
after
supper
,
we
in
the
morning
before
dinner
:
he
in
a
priuate
house
,
we
in
the
publike
Church
:
he
to
men
onely
,
we
to
women
also
,
with
a
great
many
of
such
apparant
contrarieties
,
which
be
none
in
déed
,
bicause
they
be
not
agaynst
any
thing
commaunded
or
forbidden
to
be
done
,
or
not
to
be
done
,
either
in
expresse
words
,
or
in
true
sense
.
And
therfore
you
are
gretly
deceiued
,
when
you
think
that
we
are
persuaded
,
that
those
things
which
you
finde
fault
with
,
be
agaynst
the
worde
of
God.
As
for
this
your
saying
,
(
If
either
they
were
not
blynded
,
or
else
their
hartes
hardened
)
I
praye
God
it
be
not
moste
aptly
spoken
of
youre selues
,
but
I
will
not
take
vpon
me
to
iudge
those
secretes
that
be
only
knowne
to
God
and
your selues
.
Admonition
.
For
besides
that
this
prescripte
forme
of
seruice
(
as
they
call
it
)
is
full
of
corruptions
,
it
maynteyneth
an
vnlauful
ministerie
,
vnable
to
execute
that
office
.
By
the
worde
of
God
it
is
an
office
of
preaching
,
they
make
it
an
office
of
reading
.
Christ
saide
[
a
](A15127-e26100-b)
a
Math.
26.19
.
Mar.
16.15
.
goe
preache
,
they
in
mockerie
giue
them
the
Bible
,
and
authoritie
to
preach
,
and
yet
suffer
them
not
,
except
that
they
haue
newe
licences
:
So
that
they
make
the
chiefest
part
preaching
,
but
an
accessarie
,
that
is
,
as
a
thing
with
out
which
their
office
may
and
doth
consist
.
In
the
scriptures
ther
is
attributed
vnto
the
ministers
of
God
the
knowledge
of
[
b
](A15127-e26130-b)
b
1.
Cor.
4.1
.
heuenly
mysteries
,
and
therfore
as
the
greatest
token
of
their
loue
,
they
are
enioyned
to
[
c
](A15127-e26150-b)
c
Iohn
.
21.16.17
.
feede
Gods
lambs
,
and
yet
with
these
such
are
admitted
and
accepted
,
as
onelye
are
bare
readers
,
that
is
,
able
to
say
seruice
,
and
minister
a
sacrament
.
And
that
this
is
not
the
feeding
that
Christ
spake
of
,
the
Scriptures
are
playne
.
[
d
](A15127-e26170-b)
d
For
reading
ministers
view
these
places
.
Mala.
2.7
.
Esay
.
56.10
.
Zach.
11.15
.
Matth.
15.14
.
1.
Tim
3.3
.
Reading
is
not
feeding
,
but
it
is
as
euill
as
playing
vpon
a
stage
,
and
woorse
too
:
for
players
yet
learne
theyr
partes
without
booke
,
and
these
a
maynie
of
them
can
scarcely
reade
within
booke
.
These
are
emptie
feeders
[
e
](A15127-e26230-b)
e
Mat.
6.22
.
darke
eyes
[
f
](A15127-e26250-b)
f
Matth.
9
38.
Philip.
3.
ill
workemen
to
hasten
in
the
Lordes
harueste
[
g
](A15127-e26280-b)
g
Luc.
14.17
.
messangers
that
can
not
call
.
[
i
](A15127-e26320-b)
i
Matth.
5.13
.
vnsauerie
salt
,
[
k
](A15127-e26340-b)
k
Matth.
15.14
.
blind
guydes
,
[
l
](A15127-e26360-b)
l
Esay
56.10
.
sleepie
watchemen
,
[
m
](A15127-e26380-b)
m
1.
Cor.
4.1
.
Luc.
16.1
.
&c.
vntrustye
dispensers
of
Gods
secretes
,
[
n
](A15127-e26420-b)
n
2.
Tim.
2.15
.
euil
deuiders
of
the
word
[
o
](A15127-e26440-b)
o
Titus
.
1.9
.
weake
to
withstand
the
aduersarie
,
[
p
](A15127-e26460-b)
p
2.
Ti.
3.15.16
.
not
able
to
confute
:
And
to
conclude
,
so
farre
from
making
the
man
of
God
perfecte
to
all
good
workes
,
that
rather
the
quite
contrary
may
be
confirmed
.
Answere
.
Of
the
prescript
forme
of
seruice
,
and
of
such
corruptions
as
hitherto
you
haue
found
in
it
,
I
haue
spoken
before
sufficiently
,
so
haue
I
also
done
of
the
ministerie
,
and
of
reading
,
so
that
I
muste
referre
you
to
the
former
treatise
for
these
matters
,
lest
I
should
be
too
tedious
,
and
offende
as
ofte
,
in
diuers
tymes
iterating
the
same
thing
,
as
you
doe
.
This
I
must
néedes
say
,
that
you
make
here
a
childish
digression
farre
from
the
purpose
that
you
haue
taken
in
hande
,
for
the
communion
booke
medleth
not
with
the
ordering
of
ministers
,
although
somtimes
the
Booke
of
ordering
ministers
be
bounde
with
the
same
:
neyther
are
these
thinges
that
you
here
speake
of
,
there
to
be
founde
.
And
therfore
no
cause
why
you
should
absteyn
from
subscribing
to
that
booke
.
But
now
to
your
painted
margent
.
You
say
by
the
word
of
God
the
ministerie
is
an
office
of
preaching
,
&
we
make
it
an
office
of
reding
,
To
proue
it
to
be
an
office
of
preaching
,
you
note
in
youre
margente
.
Matth.
26.
But
I
thinke
your
meaning
is
the
.28
.
and
Marke
.
16.
Where
Chryste
sayeth
to
hys
Disciples
,
Go
therfore
and
teache
all
nations
.
&c.
What
if
a
man
shoulde
say
vnto
you
,
that
this
commission
was
giuen
onely
to
the
Apostles
?
For
he
sayeth
,
Go
into
the
whole
worlde
,
where
as
you
teache
nowe
,
that
no
man
may
come
into
the
ministerie
,
except
he
first
haue
a
flocke
,
and
then
muste
he
kéepe
him
with
his
flocke
,
and
goe
no
further
.
If
this
doctrine
be
true
,
then
can
not
this
place
serue
your
turne
:
For
as
the
office
of
Apostle
is
ceased
by
your
doctrine
,
so
is
this
commission
also
,
except
you
will
haue
the
one
part
to
stand
,
that
is
,
(
Goe
and
preach
)
and
this
to
be
abrogated
,
In
vniuersum
mundum
,
into
the
whole
worlde
.
But
wher
doth
the
booke
make
the
ministerie
an
office
of
reading
only
?
or
what
contrarietie
is
there
betwixte
reading
and
preaching
?
nay
what
difference
is
there
betwixte
them
?
if
a
man
shoulde
write
his
sermon
,
and
reade
it
in
the
booke
to
his
flocke
,
dothe
he
not
preache
?
Is
ther
no
Sermons
but
such
as
be
sayd
without
booke
?
I
thinke
to
preache
the
Gospell
is
to
teache
and
instructe
the
people
in
faithe
and
good
manners
,
be
it
by
writing
,
reading
,
or
speaking
without
book
:
And
I
am
sure
the
spirite
of
God
doth
worke
as
effectually
by
the
one
of
these
wayes
,
as
it
doth
by
the
other
.
Did
not
Sain●te
Paule
preache
to
the
Romaynes
,
when
he
writte
to
them
?
was
not
the
reading
of
Deuteronomie
to
the
people
a
preaching
?
2.
Reg.
23.
Will
you
so
scornefullye
and
so
contemptuously
speake
of
the
Reading
of
Scripture
,
being
a
thing
so
fruitfull
and
necessarie
?
But
to
come
to
the
Booke
,
not
of
Common
prayer
mentioned
in
the
Article
,
but
of
ordering
Deacons
and
Ministers
,
wherevnto
this
dothe
appertayne
,
whyche
you
fynde
faulte
with
:
the
saying
of
the
Bishop
to
him
that
is
to
be
made
minister
is
this
:
Take
thou
authoritie
to
preache
the
word
of
God
,
and
to
minister
the
holy
Sacramentes
in
the
congregation
,
where
thou
shalte
be
so
appoynted
.
What
faulte
fynde
you
in
these
wordes
?
Doth
he
giue
him
authoritie
to
reade
or
to
preache
?
I
take
vpon
me
the
defence
of
the
booke
,
not
of
euery
mans
doings
.
But
this
you
say
is
spoken
in
mockerie
,
bicause
they
may
not
preache
,
excepte
they
haue
newe
licences
.
Surely
I
thinke
no
man
is
admitted
into
the
ministerie
,
but
he
is
permitted
to
preache
in
his
owne
cure
without
further
licence
,
excepte
it
be
vpon
some
euill
vsage
of
himselfe
afterwardes
,
eyther
in
lyfe
or
doctrine
.
It
maye
be
,
that
a
man
be
admitted
minister
,
and
afterward
fall
into
errour
,
or
heresies
,
as
did
Iudas
,
and
Nicolaus
the
Deacon
,
it
is
méete
that
suche
should
be
restrained
from
preaching
,
notwithstanding
their
former
licence
.
In
all
reformed
Churches
,
I
am
sure
this
order
is
obserued
.
That
none
ought
publiquely
to
preache
withoute
licence
in
a
Church
established
,
and
hauing
Christian
magistrates
,
I
haue
shewed
before
.
In
the
Scriptures
(
you
say
)
there
is
attributed
vnto
the
ministers
of
God
,
the
knowledge
of
the
heauenly
misteries
,
and
for
proofe
hereof
,
you
cite
the
.1
.
Cor.
4.
which
is
néedelesse
,
for
it
is
manyfeste
.
And
yet
all
haue
not
knowledge
of
them
alike
:
no
there
is
greate
diuersitie
among
them
touchyng
knowledge
of
these
mysteries
,
and
yet
he
that
knoweth
least
,
may
be
profitable
in
the
churche
,
according
to
his
talent
.
You
goe
on
,
and
say
,
that
therfore
as
the
greatest
token
of
their
loue
,
they
are
enioyned
to
feede
Gods
lambes
:
and
you
alledge
the
.21
.
of
Iohn
,
the
wordes
of
Christ
to
Peter
:
Feede
my
lambes
.
&c.
al
this
is
true
,
and
féeding
is
not
onely
publique
preaching
,
but
reading
also
of
the
Scriptures
,
and
priuately
exhorting
,
and
that
according
to
the
gifte
and
grace
giuen
of
God
to
euery
man
.
And
yet
you
say
,
with
these
suche
are
admitted
and
accepted
,
as
onely
are
bare
readers
,
that
is
onely
able
to
saye
Seruice
,
and
to
minister
a
Sacrament
.
I
saye
this
is
the
faulte
of
the
man
,
not
of
the
booke
,
for
the
Booke
alloweth
none
suche
.
But
what
is
this
to
your
purpose
?
what
kynde
of
reason
is
this
?
Some
Byshoppes
admit
some
vnméete
ministers
,
therfore
you
wil
not
subscribe
to
the
Communion
booke
:
or
there
be
some
ministers
that
can
not
preache
,
therfore
there
is
some
thing
in
the
Communion
booke
repugnant
to
the
worde
of
God
.
It
appeareth
you
had
but
small
regarde
to
that
whiche
you
tooke
in
hande
to
proue
:
or
that
you
can
fynde
little
matter
in
the
booke
of
seruice
to
carpe
at
,
when
you
fall
into
suche
friuolous
digressions
.
For
reading
Ministers
,
you
bidde
vs
viewe
these
places
.
Mala.
2.7
.
Esay
.
56.10
.
Zacha.
11.15
.
Math.
15.14
.
1.
Timoth.
3.3
.
The
Prophet
Malachie
in
the
second
Chapter
and
seuenth
vse
sayeth
on
this
sorte
:
For
the
Preestes
lippes
should
preserue
knowledge
,
and
they
should
seeke
the
law
at
his
mouthe
:
for
hee
is
the
messenger
of
the
Lorde
of
hostes
.
In
whiche
wordes
the
Prophete
dothe
signifye
,
that
the
Préestes
ought
to
bée
learned
in
the
lawe
,
and
able
to
instruct
,
whiche
no
man
denyeth
:
and
if
there
be
any
crepte
into
the
ministerie
,
whiche
are
not
able
so
to
doe
,
it
is
to
be
ascribed
either
to
the
negligence
of
the
Bishoppe
,
and
suche
as
haue
to
doe
therein
,
or
to
the
necessitie
of
the
tyme
.
But
here
is
nothing
spoken
agaynste
reading
,
for
any
thing
that
I
can
gather
:
and
if
any
man
shoulde
come
vnto
mée
,
and
demaunde
of
me
any
question
touching
the
lawe
of
God
,
I
thinke
I
should
better
satisfie
him
,
if
I
did
reade
the
wordes
of
the
lawe
vnto
him
,
than
if
I
shoulde
make
a
long
tedious
discourse
of
myne
owne
,
to
little
or
no
purpose
.
It
is
the
word
it selfe
that
perceth
and
moueth
the
conscience
.
I
speake
not
this
againste
interpreting
of
the
Scriptures
,
or
preaching
(
for
I
knowe
they
be
both
necessary
)
but
agaynst
suche
as
be
enimies
to
the
reading
of
them
.
The
places
in
the
.56
.
of
Esay
,
and
in
the
eleuenth
of
Zacharie
,
tende
to
the
same
purpose
,
they
all
speake
against
ignorant
,
foolishe
,
slouthfull
gouernours
and
Pastours
,
there
is
nothing
in
them
that
condemneth
or
disalloweth
reading
of
the
Scriptures
,
or
reading
of
prayers
:
No
more
is
there
in
the
fiftéenth
of
Matthew
,
nor
1.
Timo.
3.
reade
the
places
,
and
you
shall
soone
sée
with
howe
little
iudgement
they
be
quoted
against
suche
Ministers
,
as
vse
to
reade
the
Scriptures
and
prayers
to
the
people
.
If
you
had
sayde
agaynste
dumbe
and
vnlearned
ministers
,
viewe
these
places
,
you
had
sayde
some
thing
.
For
reading
ministers
,
that
is
,
for
reading
the
Scriptures
publiquely
in
the
Church
by
ministers
,
view
you
these
places
.
1.
Tim.
4.
Till
I
come
,
giue
attendance
to
reading
,
to
exhortation
to
doctrine
.
In
the
which
wordes
as
Musculus
sayth
,
Exprimit
ordinem
ecclesiasticum
,
quo
primum
ex
sacris
scripturis
aliquid
legebatur
,
deinde
exhortatio
&
doctrina
subijciebatur
,
He
expresseth
the
Ecclesiasticall
order
,
wherein
first
there
is
some
thing
read
oute
of
the
Scriptures
,
then
followeth
exhortation
and
doctrine
.
Luke
.
4.
Where
we
learne
that
Christe
béeing
at
Nazareth
,
as
his
custome
was
,
went
into
the
Synagoge
on
the
Sabboth
day
,
and
stoode
vp
to
reade
.
&c.
Act.
15.
it
is
thus
written
:
For
Moyses
of
olde
tyme
hath
in
euery
citie
them
that
preache
him
,
seeing
hee
is
read
in
the
Synagoges
euery
Sabboth
day
.
Where
he
also
séemeth
to
call
reading
,
preaching
.
According
to
these
examples
and
places
of
●cripture
,
the
Churche
of
Christe
euen
from
the
beginnyng
hath
alwayes
vsed
to
haue
the
Scripture
publiquely
read
in
the
Churche
,
as
a
thing
moste
profitable
,
as
it
is
before
by
me
declared
:
And
yet
you
say
,
Reading
is
not
feeding
,
but
it
is
as
euil
as
playing
vpon
a
stage
and
worse
to
,
for
players
yet
learn
their
parts
without
booke
,
and
these
a
mainy
of
them
,
can
scarcely
reade
within
booke
.
That
reading
is
feeding
,
Musculus
gyueth
these
reasons
:
First
,
bicause
it
maketh
the
people
expert
and
cunning
in
the
scriptures
,
so
that
they
can
not
be
so
easily
deceiued
with
false
teachers
.
And
therfore
Iosephus
lib.
2.
contra
Appi.
speaking
of
this
commoditie
of
hauing
the
scriptures
read
,
sayth
on
this
sort
:
In
vnaquaque
septimana
ad
legem
audiendam
conueniunt
vniuersi
.
Nostrorum
quilibet
de
legibus
interrogatus
,
facilius
quam
nomen
suum
recitat
.
Vniuersas
quippe
mox
à
primo
sensu
discentes
in
animo
velut
inscriptas
habemus
.
Euery
weeke
al
the
people
come
together
to
heare
the
lawe
.
Euery
one
of
vs
demaunded
any
question
of
the
lawe
can
answere
as
readily
as
hee
can
tell
his
owne
name
.
For
we
,
learning
the
law
euen
from
our
youth
,
haue
it
as
it
were
written
in
our
memorie
.
Secondely
,
the
publique
Reading
of
the
Scripture
is
good
for
suche
as
can
not
reade
them selues
:
to
such
lykewise
as
can
reade
,
but
yet
haue
not
the
bookes
of
the
holie
Scripture
at
home
in
their
houses
.
Thirdly
,
it
maketh
the
people
better
to
vnderstande
the
Sermons
preached
vnto
them
:
bicause
through
the
continuall
hearing
of
the
Scriptures
read
,
they
be
acquainted
with
the
wordes
and
phrases
of
the
same
.
Last
of
all
,
it
may
be
,
that
some
men
be
more
edified
by
the
simple
reading
of
the
scriptures
,
than
by
sermons
.
But
both
of
reading
the
Scriptures
,
and
the
profitablenesse
therof
,
I
haue
spoken
before
in
the
former
treatise
.
I
can
not
but
maruell
what
these
men
meane
,
not
onely
in
spyte
and
malice
to
ioyne
with
the
Papistes
against
the
Communion
Booke
,
but
agaynst
the
publike
reading
of
the
Scriptures
in
the
Churche
also
:
Saying
that
Reading
is
no
feeding
,
but
it
is
as
euill
as
playing
on
a
stage
,
and
worse
too
:
than
the
which
no
Papist
coulde
haue
spoken
more
spitefully
.
If
there
be
any
ministers
that
can
scarsly
reade
,
I
defende
them
not
,
neyther
doth
the
Booke
of
common
prayer
allowe
of
them
:
these
be
but
Papisticall
cauillations
against
the
puritie
of
our
seruice
and
Sacraments
.
As
for
that
which
foloweth
,
These
are
emptie
feeders
.
&c.
And
the
places
of
scripture
quoted
in
the
margent
,
may
be
aptly
spoken
and
alledged
agaynst
wicked
,
ignorant
,
and
dumbe
Pastors
,
not
against
vertuous
,
godly
,
learned
preaching
,
or
(
as
you
terme
them
)
reading
ministers
.
And
therfore
I
leaue
them
to
you
,
and
to
the
Papists
,
better
to
be
considered
of
.
Admonition
.
By
this
booke
bare
reading
is
[
q
](A15127-e26910-b)
q
1.
Cor.
3.5
.
good
tilling
,
and
single
seruice
saying
is
excellent
[
r
](A15127-e26930-b)
r
1.
Cor.
3.9
.
building
,
and
he
is
shepherde
good
inough
,
that
can
,
as
Popishe
Priestes
coulde
,
out
of
their
Portuis
saye
fayrely
their
diuine
seruice
.
Naye
some
in
the
fulnesse
of
their
blasphemie
haue
sayde
it
,
that
muche
preaching
bringeth
the
woorde
of
God
into
contempt
,
and
that
foure
preachers
were
inough
for
all
London
,
so
farre
are
they
from
thinking
it
necessarie
,
and
seeking
that
euery
congregation
shoulde
haue
a
faythfull
pastor
.
Paule
was
not
so
wise
as
these
politike
men
,
when
he
sayd
,
we
[
s
](A15127-e26950-b)
s
Rom.
10.14
.
can
not
beleeue
,
except
we
heare
,
and
we
can
not
heare
without
a
preacher
.
&c.
Seeing
we
may
heare
by
reading
,
and
so
beleeue
without
a
preacher
:
foolishly
he
spake
when
he
sayde
,
he
[
t
](A15127-e26970-b)
t
1.
Tim.
3.2
muste
be
apt
to
teach
,
sith
euery
man
of
the
basest
sorte
of
the
people
is
admitted
to
this
function
,
of
suche
as
[
u
](A15127-e26990-b)
u
2.
Chr.
13.9
Ieroboam
did
sometimes
make
his
priests
.
We
wil
say
no
more
in
this
matter
,
but
desire
you
to
consider
with
vs
,
what
small
profite
and
edification
this
seely
reading
hath
broughte
to
vs
this
thirteene
yeres
paste
(
excepte
perhaps
by
some
Circumcelion
or
newe
Apostle
,
we
haue
had
nowe
and
then
a
fleing
sermon
)
surely
our
sinnes
are
growen
ripe
,
our
ignorance
is
equall
with
the
ignoraunce
[
w
](A15127-e27010-b)
w
.
24.2
.
of
our
leaders
:
we
are
lost
[
x
](A15127-e27030-b)
x
Zach.
11.13
.
they
can
not
find
vs
,
we
are
sicke
,
they
can
not
heale
vs
,
we
are
hungrie
,
they
can
not
finde
vs
,
except
they
leade
vs
by
other
mens
lights
,
and
heale
vs
by
saying
a
prescript
forme
of
seruice
,
or
else
feede
vs
with
homilies
,
that
are
to
homely
to
be
set
in
place
of
Gods
scriptures
.
But
dronken
they
are
,
and
shewe
their
owne
shame
,
that
striue
so
eagerly
to
defende
their
dooings
,
that
they
will
not
onely
not
acknowledge
their
imperfections
,
but
will
enforce
men
to
allowe
them
.
Answere
.
Here
is
muche
a
doe
about
bare
reading
and
single
seruice
saying
:
by
like
you
lacke
matter
to
make
out
your
Uolume
,
when
you
iterate
one
thing
so
often
.
I
tell
you
agayne
,
no
honest
,
godly
,
or
learned
man
euer
hitherto
did
,
or
will
disalowe
reading
of
the
scriptures
in
the
Churche
,
or
a
prescript
order
of
common
prayers
.
Shewe
any
learned
mans
iudgement
to
the
contrarie
,
shewe
the
example
of
any
Christian
Churche
of
antiquitie
,
or
of
any
late
reformed
Church
,
wherein
there
is
not
bothe
reading
of
the
Scriptures
in
the
publike
congregation
,
and
a
prescript
order
of
common
prayers
:
nay
shew
any
one
sillable
in
the
Scriptures
to
the
contrarie
.
As
for
your
places
alledged
out
of
the.
1.
Corinth.
3.
vse
.
5.
&
1.
Corin.
3.
vse
.
9.
The
one
to
proue
that
by
the
booke
bare
reading
is
good
tilling
,
the
other
that
by
the
same
booke
,
single
seruice
saying
is
excellent
building
.
&c.
they
shew
your
intollerable
audacitie
(
I
will
terme
it
no
worse
)
in
abusing
the
Scriptures
.
In
that
place
to
the
Corinth
.
the
Apostle
sayth
thus
:
Who
is
Paule
then
?
who
is
Apollos
?
But
the
ministers
by
whom
ye
beleeued
,
and
as
the
Lorde
gaue
to
euery
man
.
Howe
can
you
gather
hereof
,
that
by
the
Communion
booke
bare
reading
is
good
tylling
?
or
how
can
you
hereof
conclude
that
(
which
I
thinke
you
meane
)
that
the
sole
and
onely
reading
of
the
Scriptures
is
not
tylling
,
or
that
the
Scriptures
may
not
be
read
in
the
open
congregation
by
the
minister
?
What
sequele
call
you
this
?
Paule
and
Apollos
be
the
ministers
by
whom
you
beléeued
,
as
the
Lord
gaue
to
euery
man
:
Therefore
the
reading
of
the
scriptures
edifie
not
,
or
it
is
not
lawful
for
them
to
be
red
in
the
church
by
the
minister
.
You
come
too
soone
from
the
vniuersitie
to
haue
any
great
skill
in
logike
:
but
belyke
bicause
there
is
mention
made
of
tilling
in
the
next
verse
of
that
chapter
,
therfore
you
quote
it
in
the
margent
,
missing
onely
the
line
:
for
this
is
your
vsuall
maner
,
if
you
haue
but
one
worde
in
a
text
which
you
vse
in
your
booke
,
you
quote
the
place
,
as
though
it
made
for
your
purpose
.
This
is
neither
playne
nor
wise
dealing
.
In
the
ninth
verse
of
that
chapiter
these
be
the
words
:
For
we
togither
are
Gods
labourers
,
ye
are
Gods
husbandrie
,
and
Gods
buylding
.
Howe
do
you
apply
these
wordes
?
or
howe
do
they
proue
,
that
by
the
booke
of
common
prayers
,
single
seruice
saying
is
excellente
buylding
,
&
that
he
is
a
shepheard
good
inough
that
can
(
as
a
Popish
Priest
could
)
out
of
their
portuis
say
fayrely
their
diuine
seruice
?
nay
how
can
you
possibly
collecte
any
thing
out
of
this
texte
,
agaynst
a
prescripte
order
and
forme
of
prayers
?
If
you
be
past
shame
before
man
,
yet
remember
that
God
will
call
you
to
a
reckning
,
for
thus
shamefully
abusing
his
holy
scriptures
.
But
now
I
remember
this
worde
building
,
is
in
this
text
,
and
that
is
inough
for
you
.
If
any
haue
misliked
often
preaching
,
or
haue
sayde
that
much
preaching
bringeth
the
word
of
God
into
contempte
,
or
that
foure
preachers
were
inough
for
all
London
,
they
are
to
be
blamed
(
and
that
iustly
)
and
not
the
booke
,
for
it
willeth
no
man
to
say
so
.
But
if
any
hathe
sayde
,
that
some
of
those
which
vse
to
preache
often
,
by
their
loose
,
negligent
,
verball
and
vnlearned
sermons
haue
brought
the
worde
of
God
into
contempt
,
or
that
foure
godly
,
learned
,
pithie
,
diligent
,
and
discrete
preachers
mighte
doe
more
good
in
London
,
than
fortie
contentious
,
vnlearned
,
verball
,
and
rashe
preachers
,
they
haue
sayde
truely
,
and
their
saying
might
wel
be
iustified
.
Howbeit
take
héede
that
you
slaunder
no
man
,
or
vniustly
séeke
the
discredite
of
any
,
whilst
you
séeke
to
vtter
your
malice
agaynst
that
godly
booke
.
None
that
fauoureth
Gods
word
(
as
I
thinke
)
denieth
that
hearing
the
word
of
God
is
the
vsuall
and
ordinary
meanes
,
wherby
God
vseth
to
work
fayth
in
vs
.
And
that
therfore
preachers
be
necessarie
.
But
the
place
of
Sainct
Paule
Rom.
10.
by
you
alledged
,
derogateth
nothing
from
the
reading
of
the
Scriptures
:
And
I
thinke
no
learned
man
will
denie
,
but
that
fayth
commeth
also
by
hearing
the
scriptures
read
.
The
examples
of
suche
as
haue
bene
conuerted
by
reading
of
the
scriptures
,
and
hearing
of
them
read
,
be
infinite
.
I
knowe
not
whervnto
this
your
bitternesse
against
reading
of
the
scripture
tendeth
,
except
it
be
to
confirme
another
opinion
of
the
Papists
,
touching
the
obscuritie
and
darknesse
of
the
Scripture
,
or
diuers
senses
and
vnderstanding
of
the
same
.
If
you
ioyne
with
them
in
that
also
,
then
I
haue
to
say
vnto
you
with
S.
Augustine
,
In
hijs
quae
aperte
in
scripturis
posim
sunt
,
inueniuntur
illa
omnia
quae
continent
fidem
,
moresque
viuendi
.
In
those
things
that
be
playne
and
manifest
in
the
scriptures
are
al
such
things
conteyned
which
pertayne
to
fayth
and
good
manners
.
And
with
Hierome
in
Psalme
.
86.
Sicut
scripserunt
Apostoli
,
sic
&
ipse
dominus
:
hoc
est
per
Euangelia
sua
locutus
est
,
vt
non
pauci
intelligerent
,
sed
vt
omnes
.
Plato
scripsit
in
scriptura
,
sed
non
scripsit
populo
sed
paucis
,
vix
enim
intelligunt
tres
homines
.
Isti
vero
,
hoc
est
principes
ecclesiae
,
&
principes
Christinon
scripserunt
paucis
,
sed
vniuerso
populo
.
As
the
Apostles
writ
so
did
the
Lorde
,
that
is
,
he
spake
by
his
Gospels
,
not
that
a
few
,
but
that
all
might
vnderstande
.
Plato
writ
,
but
he
writ
to
few
,
not
to
the
people
,
for
scarse
three
do
vnderstande
him
:
these
,
that
is
,
the
Apostles
writ
not
to
few
,
but
to
the
whole
people
.
But
I
thinke
you
doubte
not
of
this
matter
.
If
the
reading
of
Scriptures
edifie
not
,
what
néeded
Chrysostome
writing
vpon
the
.3
.
to
the
Col.
so
earnestly
exhorte
the
people
to
get
them
Bybles
,
or
at
the
least
the
newe
Testament
,
to
be
as
it
were
a
continuall
master
vnto
them
to
instruct
them
▪
What
néeded
the
same
Chrysostome
Hom.
3.
de
Lazaro
.
with
suche
vehement
words
,
haue
moued
the
people
to
reade
the
scriptures
,
declaring
not
only
the
commoditie
of
them
,
but
the
easinesse
also
to
be
vnderstood
?
Is
not
thys
saying
bothe
auncient
and
true
,
That
when
we
reade
the
Scriptures
God
talketh
with
vs
:
When
wee
praye
,
then
we
talke
with
God
?
In
the
one
and
thirtie
Chapter
of
Deuteronomie
,
it
is
thus
written
,
Thou
shalte
reade
this
lawe
before
all
Israell
,
that
they
maye
heare
it
,
that
they
maye
heare
,
and
that
they
maye
learne
,
and
feare
the
Lorde
your
GOD.
But
touching
this
matter
I
referre
you
to
that
whiche
I
haue
spoken
before
in
the
former
parte
of
youre
admonition
.
And
also
I
beséeche
you
take
paines
to
peruse
the
.15
.
article
of
that
notable
Iewel
&
worthy
Byshop
late
of
Salisburye
wherein
he
of
purpose
entreateth
of
this
matter
against
Master
Harding
.
Foolishly
he
spake
(
you
say
)
when
he
said
.
&c.
No
surely
but
you
do
folishly
gather
the
reding
is
vnprofitable
bycause
Sainte
Paule
saide
that
a
Byshop
must
be
apte
to
teache
:
for
your
argument
is
this
in
effecte
:
a
Byshop
must
be
apte
to
teache
,
therefore
the
scriptures
néede
not
to
be
redde
to
the
people
,
which
is
a
non
sequitur
.
Your
place
of
the
2.
Chronicles
.
13.
I
haue
touched
before
,
where
it
was
alledged
to
the
same
purpose
:
I
haue
shewed
how
vnaptly
you
vse
it
.
For
Ieroboam
was
reproued
for
making
suche
préests
as
were
not
of
the
tribe
of
Leui
,
to
the
whiche
tribe
only
the
préesthood
was
then
tyed
,
now
it
forceth
not
of
what
stocke
or
tribe
he
is
that
is
admitted
to
the
ministerie
,
so
that
other
qualities
required
of
a
minister
be
in
him
.
You
will
say
no
more
in
this
matter
but
desire
vs
to
consider
with
you
,
what
small
profite
and
edification
,
this
silly
reading
hath
brought
to
vs
these
thirtene
years
past
.
&c.
And
what
can
you
tell
howe
much
it
hath
profited
?
I
thinke
very
much
:
but
the
lesse
bycause
of
your
contentiousnesse
:
For
by
the
factions
that
you
haue
stirred
,
many
be
brought
into
a
doubte
of
religion
,
many
cleane
driuen
backe
:
and
no
doubte
the
frutes
of
the
Gospell
would
haue
muche
more
appeared
,
if
you
had
not
made
this
schisme
in
the
Churche
,
a
perpetuall
companion
,
but
yet
a
deadly
enimie
to
the
Gospell
.
I
know
not
what
you
meane
by
your
Circumcelion
,
or
newe
Apostle
:
If
you
meane
such
as
preach
in
diuers
places
as
they
be
called
,
or
as
they
sée
occasion
,
I
sée
not
with
what
honest
zeale
,
or
godly
affection
,
you
can
call
them
in
derision
Circumcelions
or
newe
Apostles
.
Some
such
haue
done
more
good
with
their
flying
sermons
(
as
you
terme
them
)
than
you
haue
done
with
your
rayling
libels
.
But
as
I
said
in
the
beginning
I
will
not
aunswere
wordes
but
matter
,
although
I
am
constrained
to
do
otherwise
,
you
are
so
full
of
words
,
and
barren
of
matter
.
Admonition
.
[
y
](A15127-e27390-b)
y
2.
Ti.
3.6.17
2.
Pet.
1.20
.
Rom.
1.16
.
1.
Co.
1.18
.
&c
al
fulnesse
and
sufficiencie
to
decide
controuersies
,
must
sounde
in
hys
Churche
,
for
the
very
name
Apocrypha
testifieth
,
that
they
ought
rather
to
be
kepte
close
,
than
to
be
vttered
.
Answere
.
Your
seconde
reason
in
fewe
wordes
is
this
:
In
the
booke
of
common
prayer
it
is
appointed
that
after
the
creede
if
there
be
no
sermon
an
Homily
must
followe
,
either
already
set
out
or
hereafter
to
be
set
out
,
but
you
knowe
not
what
wil
hereafter
be
set
out
,
therefore
you
will
not
subscribe
.
You
haue
no
cause
to
suspecte
any
thing
touching
religion
set
out
by
publique
authoritie
(
for
so
is
the
booke
)
or
hereafter
to
be
set
out
by
common
authoritie
.
Hitherto
you
are
not
able
to
conuince
any
homily
set
out
by
common
authoritie
,
of
any
error
,
and
therefore
you
ought
not
to
be
suspicious
of
any
that
is
to
come
.
If
any
Homily
shall
hereafter
be
sette
out
,
wherein
you
mislike
any
thing
,
you
néede
not
to
reade
it
,
the
boke
doth
not
appoint
you
this
or
that
Homily
to
read
,
but
some
one
which
you
like
best
.
But
what
néede
you
to
be
scrupulous
in
thys
matter
?
if
you
be
disposed
to
preach
,
then
néede
you
reade
no
Homily
at
all
;
therefore
this
is
no
reason
.
This
assertion
(
that
in
the
holy
scriptures
is
conteyned
al
fulnesse
to
decide
controuersies
)
if
you
meane
controuersies
in
matters
of
fayth
and
in
matters
touching
saluation
,
is
very
true
,
but
you
haue
vsed
little
discretion
in
quoting
some
places
to
proue
the
same
.
I
finde
no
faulte
with
you
for
citing
the
sixte
verse
of
the
2.
Timo.
3.
for
the
16.
verse
,
that
is
but
a
small
ouersight
,
and
it
may
bée
in
the
Printer
:
But
howe
doe
you
conclude
this
assertion
of
the
words
of
Peter
.
2.
epist.
ca.
1.
verse
.
20.
which
be
these
,
so
that
ye
first
knowe
that
no
prophecie
of
the
scripture
is
of
any
priuate
motion
:
For
this
place
only
proueth
that
the
scriptures
be
not
of
men
but
of
the
holy
Ghost
:
it
speaketh
nothing
of
the
sufficiencie
of
the
Scripture
.
That
place
also
.
1.
Cor.
1.
is
not
fitly
applyed
to
this
purpose
:
there
is
scripture
sufficient
directly
to
proue
the
sufficiencie
of
scripture
,
so
that
you
shoulde
not
haue
néeded
to
giue
the
aduersarie
occasion
to
carpe
at
the
vnaptnesse
of
these
places
for
that
purpose
.
Homelies
contayning
doctrine
agréeable
to
the
scriptures
,
be
of
the
same
nature
that
sermons
be
:
Wherfore
if
it
be
not
lawfull
in
the
Church
to
reade
homilies
,
neither
is
it
lawfull
to
preach
Sermons
:
The
reason
is
all
one
,
neyther
is
there
any
difference
,
but
that
Homilies
be
read
in
the
booke
,
Sermons
sayde
without
the
booke
.
Homilies
are
pithie
,
learned
,
and
sound
:
sermons
oftentimes
be
words
without
matter
,
vnlearned
,
erronious
:
But
of
reading
Homilies
in
the
church
I
haue
somthing
spoken
before
,
now
it
shal
be
sufficient
only
to
set
down
Master
Bucers
iudgemente
of
this
matter
in
his
notes
vppon
the
Communion
booke
,
which
is
this
.
It
is
better
that
where
there
lacks
to
expound
the
scriptures
vnto
the
people
,
there
shoulde
be
Godly
and
learned
Homilies
readde
vnto
them
,
rather
than
they
shoulde
haue
no
exhortation
at
all
in
the
administration
of
the
supper
.
And
a
little
after
:
there
be
too
fewe
Homilies
,
and
too
fewe
points
of
religion
taught
in
them
:
when
therefore
the
Lord
shall
blesse
this
kingdome
with
some
excellent
preachers
,
lette
them
be
commaunded
to
make
moe
Homilies
of
the
principall
points
of
religion
,
which
may
be
readde
to
the
people
,
by
those
pastors
,
that
cannot
make
better
themselues
.
Admonition
.
In
this
booke
days
are
ascribed
vnto
saints
,
and
kepte
holy
with
fastes
on
their
euens
,
and
prescripte
seruice
appointed
for
them
,
whiche
beside
that
,
they
are
of
many
superstitiously
kept
and
obserued
,
and
also
contrarie
to
the
commaundement
[
z
](A15127-e27620-b)
z
Exod.
20.9
Exod.
23.12
Deut.
5.13
Esay
.
1.1013
14
Leuit
23.3
2.
Esdr.
1.13
Rom.
14.6
Gala.
4.10.11
of
God
,
Sixe
dayes
thou
shalt
laboure
:
and
therefore
we
for
the
superstition
that
is
put
in
them
,
dare
not
subscribe
to
allowe
them
.
Answere
.
This
is
contained
in
your
first
reason
and
there
aunswered
.
Your
collection
hangeth
not
togither
,
for
howe
followeth
this
:
these
holydayes
be
superstitiously
obserued
of
some
,
therefore
you
may
not
allow
them
.
Why
shoulde
other
mens
superstition
hinder
you
from
lawfully
vsing
a
lawfull
thing
?
The
Saboth
day
is
superstitiously
vsed
of
some
,
so
is
the
church
,
so
is
the
Créed
,
&
the
Lords
prayer
,
and
many
things
else
,
and
yet
I
hope
you
will
subscribe
to
them
.
You
heape
vp
a
number
of
places
in
the
margent
to
proue
that
which
no
man
doubteth
of
,
that
is
this
portion
of
the
commaundement
,
Sixe
daies
shalt
thou
labour
&c.
The
meaning
of
which
wordes
is
this
,
that
seing
God
hath
permitted
vnto
vs
sixe
days
to
do
our
owne
works
in
,
we
ought
the
seuenth
day
wholy
to
serue
him
.
This
is
no
restraint
for
any
man
from
seruing
of
God
any
day
in
the
wéeke
else
.
For
the
Iewes
had
diuers
other
feasts
whiche
they
by
Gods
appointmente
obserued
,
notwithstanding
these
wordes
Sixe
dayes
.
&c.
Euery
man
hath
not
bodily
laboure
to
doo
,
but
may
serue
God
aswell
in
these
sixe
dayes
,
as
in
the
seuenth
.
And
certenly
he
doth
not
by
any
means
break
this
commaundement
,
which
abstayneth
in
any
of
these
six
dayes
from
bodily
laboure
to
serue
God
.
For
this
is
the
commaundement
.
(
Remember
that
thou
kepe
holy
the
Saboth
day
)
as
for
this
(
Sixe
dayes
thou
shalt
worke
)
is
no
commaundemente
,
but
tendeth
rather
to
the
constitution
of
the
Saboth
,
than
to
the
prohibiting
of
rest
in
any
other
day
appointed
to
the
seruice
of
God
:
And
it
is
as
muche
as
if
he
shoulde
say
,
sixe
dayes
thou
maist
worke
,
and
so
do
some
translate
the
Hebrew
worde
.
The
place
alledged
out
of
the
first
of
Esay
is
far
from
the
purpose
,
there
is
not
one
worde
there
spoken
of
any
holy
dayes
dedicated
to
Saintes
,
but
only
the
Lorde
signifieth
,
that
their
sacrifices
,
and
feaste
dayes
were
not
acceptable
to
him
,
bycause
they
were
done
in
hipocrisie
,
and
without
faithe
,
so
that
he
reproueth
modum
not
factum
,
their
manner
of
sacrifising
,
(
that
is
)
their
hipocriticall
kinde
of
worshipping
him
.
In
the
2.
Esdras
.
1.
in
the
place
by
you
quoted
,
I
sée
not
one
word
that
may
serue
for
your
purpose
,
the
words
you
quote
be
these
,
I
haue
led
you
thorowe
the
Sea
,
and
haue
giuen
you
a
sure
way
since
the
beginning
,
I
gaue
you
Moses
for
a
guide
and
Aaron
for
a
preest
.
In
the
14.
to
the
Rom.
the
Apostle
speaketh
nothing
of
our
holydaies
,
but
of
such
as
were
obserued
among
the
Iewes
,
and
abrogated
by
the
comming
of
Christ
.
And
yet
in
that
place
the
Apostle
exhorteth
,
that
we
which
be
strong
,
shoulde
not
dispise
them
that
are
weake
,
nor
condemne
them
,
though
they
vse
not
the
christian
libertie
in
dayes
and
meates
.
That
in
the
fourth
to
the
Galath
.
Ye
obserue
dayes
,
month●s
,
and
times
,
and
yeares
.
&c.
Saincte
Augustine
ad
Ianuarium
,
epistola
.
119
▪
expoundeth
on
this
sort
,
Eos
inculpat
,
qui
dicunt
non
proficiscar
quia
posterus
dies
est
,
aut
quia
luna
sic
firtur
,
vel
proficiscar
vt
prospera
cedant
,
quia
ita●se
habet
positio
syderum
,
non
agam
hoc
mense
commertium
,
quia
illa
stella
mihi
agit
mensem
,
vel
agam
quia
suscepit
mensem
.
I
knowe
there
be
other
that
do
otherwise
expounde
that
place
(
and
that
truly
)
euen
as
they
do
also
that
in
the
14.
to
the
Rom.
of
certaine
Iewish
feasts
,
as
Sabboths
,
new
moones
,
the
feasts
of
Tabernacles
,
the
yeare
of
Iubilie
and
such
like
abrogated
by
the
Gospell
,
and
yet
superstitiously
obserued
of
some
.
But
these
places
can
by
no
meanes
be
vnderstood
of
the
dayes
obserued
by
vs
and
called
by
the
names
of
Saincts
dayes
,
for
they
were
ordeyned
since
the
writing
of
this
epistle
.
And
that
you
maye
vnderstande
the
difference
betwixte
the
festiuall
dayes
obserued
of
the
Papists
,
and
the
dayes
allowed
nowe
in
this
Churche
,
it
is
to
be
considered
:
First
,
that
their
Saincts
dayes
were
appointed
for
the
honoring
and
worshipping
of
the
Sainctes
,
by
whose
names
they
were
called
:
ours
be
ordeyned
for
the
honoring
of
God
,
for
publique
prayer
,
and
edifieng
the
people
by
reading
the
scriptures
,
and
preaching
:
neyther
are
they
called
by
the
name
of
any
Saincte
in
any
other
respecte
,
than
that
the
scriptures
which
that
day
are
read
in
the
Church
,
be
concerning
that
Saincte
,
and
contayne
either
his
calling
,
preaching
,
persecution
,
martirdome
,
or
such
like
.
2.
The
Papistes
in
their
Sainctes
dayes
prayed
vnto
the
Sainctes
:
we
onely
praye
vnto
God
in
Christes
name
.
3.
They
hadde
all
thinges
done
in
a
straunge
toung
,
wythoute
any
edifieng
at
all
:
Wée
haue
the
prayers
and
the
Scriptures
readde
in
a
tongue
knowne
,
whyche
cannot
bée
withoute
great
commoditie
to
the
hearers
.
4.
To
be
shorte
:
they
in
obseruing
their
dayes
,
think●
they
merite
thereby
something
at
Gods
hands
:
we
in
obseruing
our
dayes
,
are
taught
farre
otherwise
.
The
Church
euen
from
the
beginning
,
hath
obserued
such
feasts
,
as
it
may
appeare
in
good
writers
.
Ierome
writing
vppon
the
fourth
Chapiter
to
the
Galathians
saith
on
this
sorte
.
If
it
be
not
lawfull
to
obserue
dayes
,
monethes
,
times
,
and
yeares
,
we
also
fall
into
the
like
faulte
which
obserue
the
passion
of
Christ
,
the
Saboth
day
and
the
time
of
lent
,
the
feastes
of
Easter
,
and
of
Penthecost
,
and
other
times
appointed
to
Martirs
,
according
to
the
manner
and
custome
of
euery
nation
:
to
the
whiche
he
that
will
aunswere
simply
,
will
say
that
our
obseruing
of
dayes
is
not
the
same
with
the
Iewishe
obseruing
,
for
we
do
not
celebrate
the
feast
of
vnleauened
or
sweete
breade
,
but
of
the
resurrection
and
death
of
Christ
,
&c.
and
leaste
the
confused
gathering
together
of
the
people
,
should
dyminishe
the
faith
in
Christe
,
therefore
certaine
dayes
are
appointed
that
we
mighte
all
meete
togither
in
one
place
,
not
bycause
those
daies
be
more
holy
,
but
to
the
intente
that
in
what
day
soeuer
we
meete
,
we
may
reioyce
to
see
one
another
.
&c.
Augustine
in
like
manner
.
li.
18.
de
ciuitate
dei
cap.
27.
saith
that
we
honor
the
memories
of
Martirs
,
as
of
holy
men
,
&
such
as
haue
striuen
for
the
truth
euen
to
death
.
&c.
The
same
Augustine
in
his
booke
contra
Adamantum
Manachi●i
discip
.
cap.
16.
expounding
the
wordes
of
the
Apostle
,
ye
obserue
dayes
,
yeares
,
and
tymes
writeth
thus
.
But
one
maye
thynke
that
he
speaketh
of
the
Sabaothe
:
doe
not
we
saye
that
those
tymes
oughte
not
to
bee
obserued
,
but
the
thinges
rather
that
are
signified
by
them
?
for
they
did
obserue
them
seruilely
not
understanding
what
they
did
signifie
and
prefigurate
,
this
is
that
that
the
Apostle
reproueth
in
them
,
and
in
al
those
that
serue
the
creature
rather
than
the
Creator
,
for
we
also
solemnely
celebrate
the
Sabboth
day
and
Easter
,
and
all
other
festiuall
dayes
of
Christians
:
but
bicause
we
vnderstande
whervnto
they
do
appertayne
,
we
obserue
not
the
times
,
but
those
things
which
are
signified
by
the
times
.
&c.
Other
reformed
Churches
also
haue
dayes
ascribed
to
Saincts
aswell
as
we
,
as
it
may
appeare
by
these
words
of
Bullinger
,
writing
vpon
the
.14
.
to
the
Rom.
In
the
auncient
writers
,
as
Eusebius
and
Augustine
,
thou
mayst
find
certayn
memorials
apoynted
to
certayn
holy
men
,
but
after
another
manner
,
not
muche
differing
from
ours
,
whiche
we
as
yet
retayne
in
our
Churche
of
Tigurie
,
for
we
celebrate
the
Natiuitie
of
Christ
,
his
circumcision
,
resurrection
,
and
ascention
,
the
comming
of
the
holy
ghost
,
the
feasts
also
of
the
virgin
Mary
,
Iohn
Baptist
,
Magdalene
,
Steuen
,
and
the
other
Apostles
,
yet
not
condemning
those
which
obserue
none
,
but
onely
the
Sabboth
day
.
For
perusing
old
monuments
,
we
finde
that
this
hath
alwayes
bene
left
free
to
the
churches
,
that
euery
one
should
follow
that
in
these
things
,
that
should
be
best
and
most
conuenient
.
Caluine
in
like
maner
writing
vpon
the
fourth
to
the
Galath
.
dothe
not
disalow
this
kinde
of
obseruing
dayes
:
his
words
be
these
.
When
as
holynesse
is
attributed
to
dayes
,
when
as
one
day
is
discerned
from
another
for
religion
sake
,
when
dayes
are
made
a
peece
of
diuine
worship
,
then
dayes
are
wickedly
obserued
.
&c.
But
when
we
haue
a
difference
of
dayes
,
laying
no
burden
of
necessitie
on
mens
consciences
,
we
make
no
difference
of
days
,
as
though
one
were
more
holy
than
another
,
we
put
no
religion
in
them
,
nor
worshipping
of
God
,
but
only
we
obserue
them
for
order
and
concorde
sake
,
so
that
the
obseruing
of
dayes
with
vs
is
free
,
and
without
all
superstition
.
And
agayne
vpon
the
.2
.
to
the
Coloss.
But
some
will
say
,
that
we
as
yet
haue
some
kind
of
obseruing
dayes
:
I
answere
that
we
obserue
them
not
,
as
though
there
were
any
religion
in
them
,
or
as
thoughe
it
were
not
then
lawfull
to
labour
,
but
we
haue
a
respect
of
pollicie
and
orders
,
not
of
dayes
.
And
in
his
institutions
vpon
the
fourth
commaundement
:
Neither
do
I
so
speake
of
the
seuenth
day
,
that
I
would
binde
the
Church
onely
vnto
it
,
for
I
do
not
condemne
those
Churches
which
haue
other
solemne
dayes
to
meete
in
,
so
that
they
be
voide
of
superstition
,
which
shal
be
,
if
they
be
ordeyned
onely
for
the
obseruing
of
discipline
and
order
.
Master
Bucer
in
his
Epistle
to
master
Alasco
,
speking
of
holy
dayes
,
sayth
,
that
in
the
Scriptures
there
is
no
expresse
commaundement
of
them
:
it
is
gathered
notwithstanding
(
sayth
he
)
from
the
example
of
the
olde
people
that
they
are
profitable
for
vs
,
to
the
encrease
of
godlynesse
,
which
thing
also
experience
proueth
.
To
be
short
,
Illiricus
writing
vppon
the
fourth
to
the
Gala.
maketh
this
diuision
of
obseruing
dayes
&
times
.
The
first
is
natural
,
as
of
sommer
,
spring
time
▪
winter
▪
&c.
time
of
planting
,
time
of
sowing
,
time
of
reaping
.
&c.
The
seconde
is
ciuill
.
The
thirde
Ecclesiasticall
,
as
the
sabboth
day
,
and
other
dayes
,
wherein
is
celebrated
the
memorie
of
the
chiefe
histories
,
or
acts
of
Christ
,
which
be
profitable
for
the
instruction
of
the
simple
,
that
they
may
the
better
remember
when
the
Lorde
was
borne
,
when
he
suffred
,
when
he
asscended
vp
into
heauen
,
&
be
further
taught
in
the
same
.
The
fourth
superstitious
,
when
we
put
a
necessitie
,
worshipping
,
merite
,
or
righteousnesse
in
the
obseruing
of
time
:
and
this
kinde
of
obseruing
dayes
and
times
is
onely
forbydden
in
this
place
.
Thus
you
sée
by
the
iudgements
of
all
these
learned
men
,
that
days
ascribed
to
saincts
,
is
no
such
matter
,
as
ought
to
make
men
seperate
them selues
from
the
Church
,
and
abstayne
from
allowing
by
subscription
so
worthy
&
godly
a
booke
as
the
booke
of
common
praier
is
,
much
lesse
to
make
a
schisme
in
the
Church
for
the
same
.
Touching
fasting
on
the
euens
of
suche
feastes
,
or
rather
absteyning
from
flesh
,
you
know
it
is
not
for
religion
,
but
for
pollicie
,
and
as
I
thinke
,
the
same
is
protested
in
that
Acte
,
where
suche
kinde
of
absteyning
is
established
:
and
therfore
these
be
but
slender
quarels
picked
to
disalowe
suche
a
booke
.
Admonition
.
The
fourth
reason
.
In
this
booke
we
are
enioyned
to
receyue
the
Communion
kneeling
,
whiche
beside
that
it
hath
in
it
a
[
&
](A15127-e28380-b)
&
1.
Thes
5.22
Exod.
12.11
.
shewe
of
Papistrie
,
dothe
not
so
well
expresse
the
mysterie
of
this
holy
Supper
.
For
as
in
the
olde
Testamente
,
eating
the
Pascall
Lambe
standing
,
signified
a
readinesse
to
passe
,
euen
so
in
the
receyuing
of
it
nowe
sitting
[
a
](A15127-e28410-b)
a
Mat.
26.20
.
Mar.
14
18
Luc.
22
14.
Iohn
.
13.28
.
according
to
the
example
of
Chryste
,
we
signifie
reste
,
that
is
,
a
full
fynishing
thorough
Chryste
[
b
](A15127-e28460-b)
b
Gala
4.10
.
Gal.
5.3.4.5
Hebr.
in
many
places
.
of
all
the
ceremoniall
Lawe
,
and
a
perfecte
worke
of
redemption
wroughte
,
that
giueth
reste
for
euer
.
And
so
we
auoyde
also
the
daunger
of
Idolatrie
,
whiche
was
in
tymes
paste
too
common
,
and
yet
is
in
the
heartes
of
many
,
who
haue
not
as
yet
forgotten
their
breaden
God
,
so
slenderly
haue
they
ben
instructed
.
Agaynst
whiche
wee
may
sette
the
commaundemente
,
Thou
[
c
](A15127-e28500-b)
c
Exo.
20.5
.
shalte
not
bowe
downe
to
it
,
nor
worship
it
.
Answere
.
Surely
this
is
a
sore
reason
,
the
booke
of
Common
prayers
requireth
kneeling
at
the
Communion
,
Ergo
it
is
not
to
be
allowed
.
That
knéeling
is
not
to
be
vsed
,
you
proue
on
this
sort
:
Kneeling
is
a
shewe
of
papistrie
,
and
dothe
not
so
well
expresse
the
misterie
of
the
Lords
supper
:
therefore
not
to
be
vsed
.
Of
knéeling
at
the
Communion
I
haue
spoken
before
,
now
therfore
I
will
onely
note
in
one
worde
or
two
the
slendernesse
of
this
argument
.
You
say
,
knéeling
is
a
shewe
of
euill
,
and
for
proofe
thereof
you
alledge
.
1.
Thessa.
5.
Absteyne
from
all
apparance
of
euyll
.
Howe
followeth
this
,
the
Apostle
willeth
vs
to
abstayne
from
all
apparaunce
of
euill
:
Therefore
knéeling
at
the
Communion
is
a
shew
of
euill
.
But
your
meaninge
is
,
that
bicause
the
Papistes
knéeled
at
the
sacring
of
the
Masse
,
(
as
they
called
it
)
therefore
we
may
not
knéele
at
the
receiuing
of
the
Communion
:
you
may
as
well
say
,
they
prayed
to
images
and
saincts
knéeling
,
therfore
we
may
not
pray
knéeling
.
There
is
no
such
perill
in
knéeling
at
the
Communion
as
you
surmise
,
for
the
gospeller
is
better
instructed
than
so
grossely
to
erre
:
And
as
for
the
learned
Papiste
he
is
so
farre
from
worshipping
,
that
he
disdayneth
that
holy
Communion
,
iesteth
at
it
,
and
either
altogither
absteyneth
from
comming
vnto
it
,
or
else
commeth
onely
for
feare
of
punishement
,
or
pro
forma
tantum
,
for
fashion
sake
:
and
the
moste
ignoraunt
and
simplest
Papist
that
is
,
knoweth
that
the
Communion
is
not
the
Masse
,
neither
do
they
sée
it
lifted
vp
ouer
the
Priestes
heade
,
with
suche
great
solemnitie
as
they
did
,
when
they
tooke
it
to
be
their
God
.
No
truely
,
the
contempt
of
that
misterie
is
more
to
be
feared
in
them
,
than
worshipping
:
and
to
be
short
,
if
they
be
disposed
to
worship
,
they
will
aswel
worship
sitting
,
as
knéeling
.
But
they
are
farre
from
suche
an
opinion
of
the
bread
and
wine
in
the
blessed
Communion
:
for
they
make
no
accompt
at
all
of
it
.
You
say
,
sitting
is
the
moste
meetest
gesture
,
bycause
it
signifieth
rest
,
that
is
a
full
finishing
thorowe
Christ
of
all
the
ceremoniall
lawe
.
&c.
What
?
are
ye
nowe
,
come
to
allegories
and
to
significations
?
Surely
this
is
a
very
papisticall
reason
.
Nay
then
we
can
giue
you
a
great
deale
better
significations
of
the
Surplesse
,
of
crossing
,
of
the
ring
in
mariage
,
and
many
other
ceremonies
,
than
this
is
of
sitting
.
I
praye
you
in
the
whole
Scripture
,
where
dothe
sitting
sygnifie
a
full
finishing
of
the
ceremoniall
lawe
,
and
a
perfect
worke
of
redemption
that
giueth
rest
for
euer
?
If
allegories
please
you
so
well
,
let
vs
haue
eyther
standing
,
which
signifieth
a
readinesse
to
passe
(
vsed
also
in
the
eating
of
the
Passeouer
)
or
knéeling
,
whiche
is
the
proper
gesture
for
prayer
and
thankes
giuing
,
and
signifieth
the
submission
and
humblenesse
of
the
mynde
.
But
you
say
,
Christ
sat
at
his
Supper
,
therfore
we
must
sitte
at
the
receyuing
of
the
Supper
:
You
may
as
well
say
,
Christ
did
celebrate
his
Supper
at
night
,
after
Supper
to
twelue
,
onely
men
,
and
no
women
,
in
a
parlour
,
within
a
priuate
house
,
the
thursday
at
night
before
Easter
,
therfore
we
ought
to
receyue
the
Communion
at
night
,
after
supper
,
being
twelue
in
number
,
and
onely
men
,
in
a
parlor
,
within
a
priuate
house
,
the
Thursday
at
nighte
before
Easter
.
But
who
séeth
not
the
non
sequitur
of
this
argument
?
The
places
written
in
youre
margent
to
proue
,
that
Christ
did
sitte
at
Supper
be
néedlesse
,
and
were
vsed
for
the
same
purpose
before
,
where
I
haue
also
spoken
my
opinion
of
kneeling
.
If
you
cite
the
Gal.
4.
and
5.
and
the
Epistle
to
the
Hebrues
,
in
many
places
to
proue
,
that
sitting
signifieth
rest
,
that
is
,
a
full
finishing
of
the
ceremoniall
law
:
you
do
but
delude
the
readers
,
and
abuse
the
Scriptures
,
for
there
is
no
suche
matter
to
be
founde
in
them
:
If
you
alledge
them
to
proue
that
Christe
is
the
full
finishing
of
the
Ceremoniall
lawe
,
you
take
vpon
you
to
proue
that
which
no
man
de●teth
of
,
&
is
very
far
from
your
purpose
.
You
note
also
the
.20
.
of
Exodus
:
Thou
shalt
not
bow
downe
to
them
nor
worship
them
,
to
proue
that
we
may
not
knéele
at
the
Communion
:
but
how
fitly
,
euery
child
may
iudge
:
for
what
sequele
is
there
in
this
argument
?
God
in
the
second
commaundement
forbiddeth
worshipping
of
Images
,
therfore
we
may
not
receyue
the
Communion
knéeling
.
Admonition
.
Halfe
communion
.
The
fift
.
As
for
the
halfe
communion
,
whiche
is
yet
appointed
like
to
the
commemoration
of
the
Masse
,
we
saye
little
of
it
,
sauing
that
wee
may
note
,
howe
neare
the
translatour
bounde
him selfe
to
the
massebooke
,
that
woulde
not
omit
it
.
Wee
speake
not
of
the
name
of
Prieste
,
wherwith
he
defaceth
the
minister
of
Christe
,
(
bicause
the
priest
that
translated
it
,
would
perhaps
fayne
haue
the
minister
of
Christ
to
be
ioyned
with
him
)
seing
the
office
of
priesthoode
is
ended
christ
being
the
last
priest
that
euer
was
.
To
call
vs
therfore
priests
as
touching
our
office
,
is
eyther
to
call
back
agayn
the
olde
priesthode
of
the
lawe
,
whiche
is
to
denie
Christe
to
be
comen
,
or
else
to
keepe
a
memorie
of
the
Popish
priesthod
of
abhomination
stil
amongst
vs
.
As
for
the
first
,
it
is
by
▪
[
d
](A15127-e28730-b)
d
Hebr.
5.1.6
.
Hebr.
9.11
.
Christe
abolished
,
and
for
the
seconde
it
is
of
Antichriste
,
and
therefore
wee
haue
nothyng
to
doe
with
it
.
Suche
ought
to
haue
[
e
](A15127-e28760-b)
e
Eze.
44.10.12.13
.
Ierem.
23.
Hebr.
5
4.
no
place
in
our
Church
,
neyther
are
they
ministers
of
Christe
,
sente
to
preach
his
Gospell
,
but
priestes
of
the
Pope
to
sacrifice
for
the
quicke
and
the
dead
,
that
is
,
to
tread
vnder
their
feete
the
bloud
of
Christe
.
Suche
oughte
not
to
haue
place
amongest
vs
,
as
the
scriptures
manifestly
teache
.
Besides
that
we
neuer
reade
in
the
newe
Testament
,
that
thys
worde
Priest
,
as
touching
office
,
is
vsed
in
the
good
parte
.
Answere
.
I
know
not
what
you
meane
by
the
halfe
communion
,
I
finde
no
such
worde
in
the
Communion
booke
:
If
you
meane
the
communion
in
one
kinde
,
you
speake
vntruely
and
slaunderously
of
the
booke
,
and
of
this
whole
Church
:
If
you
meane
the
scriptures
and
prayers
appoinpointed
to
be
read
when
there
is
no
communion
,
then
do
you
vniustly
liken
them
to
the
commemoration
of
the
Masse
,
being
most
fruteful
scriptures
,
&
godly
prayers
.
The
name
of
Priest
néede
not
be
so
odious
vnto
you
as
you
would
séeme
to
make
it
.
I
suppose
it
commeth
of
this
worde
Presbyter
,
and
not
of
Sacerdos
,
and
then
the
matter
is
not
great
.
The
Priest
or
priests
that
translated
this
book
,
be
not
so
scornefully
to
be
taunted
:
I
thinke
some
of
them
haue
ended
their
lyues
in
the
fyre
,
and
all
of
them
singuler
both
in
lyfe
,
religion
,
and
learning
:
Speake
not
so
contemptuously
of
so
worthie
men
:
vtter
not
youre
hautie
stomackes
with
so
spitefull
wordes
towardes
youre
superiours
and
betters
,
least
you
proue
your selues
to
be
in
the
number
of
those
,
of
whome
Saincte
Paule
speaketh
.
2.
Tim.
3.
vse
.
2.3.4.5
.
and
Iudas
in
his
epistle
vse
.
8.
It
is
true
that
the
presthod
of
the
old
law
is
abolished
,
but
the
place
of
Scripture
noted
in
your
margent
proueth
it
not
.
For
Hebrues
.
5.
Paule
doth
shew
why
the
highe
Prieste
was
ordeyned
,
and
what
were
his
offices
:
But
hée
speaketh
nothing
of
the
abolishing
of
the
Priesthoode
.
I
muse
what
you
meane
thus
vnnecessarily
to
paynte
youre
margent
,
and
that
with
so
little
iudgemente
and
lesse
discretion
.
The
ninth
to
the
Hebrues
is
some
thing
to
the
purpose
,
but
néedlesse
.
Touching
popish
Priests
(
as
you
call
them
)
whether
they
ought
to
haue
any
place
in
our
Church
or
no
,
I
haue
spoken
before
,
where
I
haue
also
answered
your
marginall
notes
concerning
that
matter
.
You
farre
ouershotte
your selfe
in
my
opinion
,
when
you
set
it
downe
,
that
you
neuer
read
in
the
newe
Testament
this
worde
Priest
,
touching
office
to
be
vsed
in
good
parte
.
What
say
you
to
the
fourth
to
the
Hebrues
?
vse
.
14.
Seeing
then
that
we
haue
a
greate
high
priest
which
is
entred
into
heauen
Iesus
Christe
,
&c.
And
vse
.
15.
For
we
haue
not
a
hye
priest
whiche
can
not
be
touched
with
the
feeling
of
oure
infirmities
,
but.
&c.
And
chap.
5.
vse
.
6.
Thou
art
a
priest
for
euer
.
&c.
And
Apocalips
5.
1.
Peter
.
2.
But
what
shoulde
I
trouble
you
with
a
tedious
heaping
vp
of
Scriptures
?
Shew
me
one
place
in
this
Epistle
,
yea
in
the
whole
newe
Testament
where
this
worde
priest
is
taken
in
euill
parte
,
touching
office
.
Truly
eyther
you
are
farre
deceyued
,
or
else
my
vnderstanding
fayleth
mée
.
I
condemne
that
office
and
institution
of
sacrificing
for
the
quicke
and
the
deade
with
you
,
and
I
knowe
it
is
condemned
in
the
scriptures
manyfestely
,
and
namely
in
the
ninthe
and
tenthe
to
the
Hebrues
.
Admonition
.
Sixthly
,
in
this
booke
three
or
foure
are
allowed
for
a
fit
number
to
receyue
the
Communion
,
and
the
Prieste
alone
together
with
one
more
,
or
with
the
sicke
man
alone
,
may
in
tyme
of
necessitie
,
that
is
,
when
there
is
any
common
plague
,
or
in
tyme
of
other
visitation
,
minister
it
to
the
sicke
man
,
and
if
he
require
it
,
it
may
not
bee
denyed
.
This
is
not
I
am
sure
,
lyke
in
effecte
to
a
priuate
Masse
:
that
Scripture
[
f
](A15127-e29000-b)
f
Mat.
26.27
.
Mar.
14.23
drinke
ye
all
of
this
,
maketh
not
against
this
,
and
priuate
Communion
,
is
not
agaynst
the
Scriptures
.
Answere
.
How
vntruly
these
men
charge
the
church
wyth
priuate
communions
,
I
haue
shewed
before
.
The
place
of
scripture
here
alledged
,
to
proue
the
thrée
or
foure
be
not
a
sufficient
number
to
communicate
is
this
,
drinke
ye
all
of
this
.
Matth.
26.
Mark.
14.
Which
may
as
well
be
applyed
to
proue
that
ten
,
twentie
,
fortie
,
is
no
sufficient
number
:
I
know
not
what
your
meaning
is
,
except
you
thinke
no
number
sufficient
,
vnlesse
all
do
communicate
together
,
bicause
Chryst
sayde
,
Drinke
ye
all
.
This
texte
proueth
that
all
ought
to
be
partakers
of
the
Lordes
cup
,
but
it
dothe
not
determine
any
certaine
number
of
communicantes
.
I
knowe
there
be
some
of
the
olde
fathers
,
as
Basilius
Magnus
,
whiche
woulde
not
haue
fewer
communicants
than
twelue
.
But
of
the
number
of
Communicantes
there
is
nothing
determined
in
Scripture
,
neyther
is
it
materiall
so
that
there
be
a
number
,
that
it
may
be
a
communion
.
Admonition
.
The
seuenth
.
And
as
for
priuate
baptisme
,
that
will
abyde
the
touchstone
.
[
g
](A15127-e29130-b)
g
Mat.
28.19
.
Go
ye
sayth
Christ
,
and
teache
,
baptizing
them
.
&c.
Now
teaching
is
diuorced
from
communions
and
sacraments
.
They
may
go
alone
without
doctrine
.
Women
that
may
[
h
](A15127-e29150-b)
h
1.
Cor.
14.34
.
1.
Tim.
2.11
.
not
speake
in
a
congregation
,
maye
yet
in
tyme
of
necessitie
minister
the
sacrament
of
Baptisme
,
and
that
in
a
priuate
house
.
And
yet
this
is
not
to
tye
necessitie
of
saluation
to
the
sacramentes
,
nor
to
nousell
men
vp
in
that
opinion
.
This
is
agreable
with
the
scriptures
,
and
therfore
when
they
bring
the
baptised
child
they
are
receyued
with
this
special
commendation
:
I
certifie
you
,
that
you
haue
done
well
and
according
to
due
order
.
&c.
But
nowe
we
speake
in
good
ear●est
,
when
they
answer
this
,
let
them
tel
vs
how
this
geare
agreeth
with
the
scriptures
,
and
whether
it
be
not
repugnant
,
or
against
the
worde
of
God
?
Answere
.
Of
priuate
Baptisme
I
haue
spoken
before
,
here
is
nothing
alledged
agaynst
it
,
but
the.
28.
of
Math.
Go
ye
and
teache
,
baptizing
them
.
&c.
which
texte
dothe
proue
,
that
it
was
a
portion
of
the
Apostles
office
to
baptise
,
but
in
what
place
,
at
what
tyme
,
howe
many
at
once
,
is
not
there
prescribed
,
and
therfore
priuate
Baptisme
may
abide
this
touchestone
for
any
thing
that
I
sée
to
the
contrarie
.
You
say
vntruly
when
you
do
affirme
,
that
teaching
in
this
Churche
is
diuorced
from
communions
and
sacraments
,
but
such
forged
slaunderous
spéeches
be
vsuall
to
you
.
Of
this
matter
also
I
haue
spoken
in
the
former
parte
.
You
say
,
women
that
may
not
speake
in
a
congregation
,
may
yet
in
tyme
of
necessitie
minister
the
sacramente
of
Baptisme
,
and
that
in
a
priuate
house
.
And
to
proue
that
women
may
not
speak
in
a
congregation
you
quote
.
1.
Co.
14.
1.
Tim.
2.
wheras
you
should
rather
haue
proued
,
that
women
may
not
in
time
of
necessitie
minister
baptisme
,
for
that
is
the
question
,
and
not
the
other
.
But
hereof
I
haue
also
spoken
my
opinion
before
.
Women
may
speake
in
the
congregation
,
if
necessarie
occasion
doe
require
,
as
maister
Caluine
teacheth
in
his
Institutions
chap.
13.
secti
.
32.
And
yet
(
you
say
)
this
is
not
to
tye
necessitie
of
saluation
to
the
Sacramentes
:
nor
to
nousell
men
vp
in
that
opinion
,
no
surely
,
no
more
than
it
is
to
teach
,
that
children
ought
to
be
baptized
,
and
not
to
tarye
vntill
such
tyme
as
they
be
able
to
answere
for
them selues
.
You
shoulde
haue
proued
this
to
be
repugnant
to
the
Scriptures
,
bicause
you
saye
it
is
,
and
therefore
you
refuse
to
subscribe
.
When
you
set
downe
the
Scriptures
to
the
whiche
it
repugneth
,
if
it
fall
oute
so
in
déede
,
you
shall
haue
me
a
conformable
aduersarie
:
I
will
say
with
Saint
Augustine
,
Errare
possum
,
haereticus
esse
nolo
:
and
I
would
to
God
you
coulde
learne
that
lesson
.
Admonition
.
The
eyght
.
The
publique
Baptisme
,
that
also
is
full
of
childishe
and
superstitious
toyes
.
First
in
their
prayer
they
say
,
that
God
by
the
Baptisme
of
his
sonne
Iesus
Christe
,
didde
sanctifye
the
floude
Iordane
,
and
all
other
waters
,
to
the
mysticall
washyng
awaye
of
syn
,
attributing
that
to
the
signe
which
is
[
i
](A15127-e29300-b)
i
1.
Iohn
.
1.7
.
Act.
20.28
.
Rom.
3.24
.
proper
to
the
worke
of
God
in
the
bloud
of
Christ
,
as
thoughe
vertue
were
in
water
to
washe
awaye
synnes
.
Secondlye
,
they
requyre
a
promyse
of
the
Godfathers
and
godmothers
,
(
as
they
terme
them
)
whyche
is
not
in
[
k
](A15127-e29340-b)
k
Rom
7.15.18
21.
Rom.
9.16
.
theyr
powers
to
perfourme
.
Thyrdely
,
they
prophane
holie
Baptisme
,
in
toying
foolishly
,
for
that
they
aske
questions
of
an
infant
,
whiche
can
not
aunsw●re
,
and
speake
vnto
them
,
as
was
wonte
to
bee
spoken
vnto
men
,
and
vnto
suche
as
beeing
conuerted
,
answered
for
them selues
,
and
were
baptised
.
Whyche
is
but
a
mockerie
[
l
](A15127-e29370-b)
l
Galath.
6.7
.
of
God
,
and
therefore
agaynste
the
holie
Scriptures
.
Fourthly
,
they
doe
superstitiously
and
wickedly
institute
a
newe
Sacrament
,
whiche
is
proper
to
Christe
onely
,
marking
the
chylde
in
the
forehead
with
a
Crosse
,
in
token
that
hereafter
he
shall
not
be
ashamed
to
confesse
the
fayth
of
Christ
.
We
haue
made
mention
before
of
that
wycked
diuorse
of
the
worde
and
Sacramentes
.
We
saye
nothing
of
those
that
are
admitted
to
be
witnesses
,
what
yll
choyce
there
is
made
of
them
,
howe
conuenient
it
were
,
seing
the
children
of
the
faithful
only
are
to
be
baptised
,
that
the
father
should
and
mighte
,
if
conueniently
,
offer
and
presente
his
childe
to
be
baptised
,
making
an
open
confession
of
that
faith
,
wherin
he
would
haue
his
childe
baptised
,
and
howe
this
is
vsed
in
well
ordered
Churches
.
Answere
.
The
superstitious
toyes
you
fynde
in
publique
Baptisme
be
these
.
First
,
that
in
our
prayer
we
say
,
that
God
by
the
baptisme
of
his
sonne
Iesus
Chryste
,
did
sanctifie
the
floud
Iordan
and
al
other
waters
,
to
the
misticall
washing
away
of
sinne
.
The
seconde
is
,
that
we
require
a
promise
of
the
godfathers
and
godmothers
,
which
is
not
in
their
powers
to
perfourme
.
The
thirde
,
that
we
aske
questions
of
Infants
,
which
can
not
answere
and
speake
.
&c.
The
fourth
,
that
we
marke
the
chylde
in
the
forehead
with
a
crosse
,
making
thereby
a
newe
sacrament
.
&c.
The
fifth
,
that
we
make
an
euill
choyse
of
those
that
are
to
be
admitted
witnesses
.
&c.
By
the
first
you
say
,
that
wee
attribute
to
the
signe
that
which
is
proper
to
the
worke
of
god
in
the
bloud
of
Chryst
,
as
though
vertue
were
in
water
to
washe
away
sinne
.
You
know
very
wel
that
we
teache
farre
otherwise
,
and
that
it
is
a
certayne
and
true
doctrine
of
all
suche
as
do
professe
the
Gospell
,
that
the
outwarde
signes
of
the
sacramente
,
doe
not
conteyne
in
them
grace
,
neither
yet
that
the
grace
of
God
is
of
necessitie
tyed
vnto
them
,
but
onely
that
they
be
seales
of
Gods
promises
,
notes
of
Christianitie
,
testimonies
and
effectuall
signes
of
the
grace
of
God
,
and
of
our
redemption
in
Chryste
Iesus
,
by
the
which
the
spirite
of
God
dothe
inuisibly
worke
in
vs
,
not
onely
the
increase
of
fayth
,
but
confirmation
also
.
You
vnderstand
likewise
,
that
this
difference
there
is
betwixt
these
externall
elements
,
béeing
selected
to
be
sacramental
signes
(
that
is
,
betwixt
water
in
baptisme
,
and
common
water
,
bread
and
wine
in
the
Eucharist
,
and
vsuall
bread
and
wine
)
that
these
nowe
be
sacraments
,
sanctified
to
an
other
vse
,
to
a
spirituall
vse
,
to
the
norishing
of
fayth
,
and
féeding
of
the
soule
,
to
be
instruments
of
the
holy
ghost
,
by
the
which
as
by
instruments
we
be
fed
to
eternall
life
.
Furthermore
,
you
can
not
be
ignorante
,
that
whosoeuer
contemneth
these
external
signes
,
and
refuseth
them
,
can
not
be
a
member
of
Chryst
,
neither
yet
saued
.
Last
of
all
you
haue
learned
,
that
there
is
suche
a
similitude
betwixte
the
signes
,
and
the
thing
signified
,
that
they
are
not
onely
in
Scripture
vsually
called
by
the
names
of
those
things
whereof
they
be
Sacraments
(
as
breade
the
body
of
Chryst
,
and
water
regeneration
)
but
also
that
the
contumelie
or
contempt
done
to
the
one
,
dothe
redounde
to
the
other
,
that
is
,
the
contempt
of
the
signes
,
is
the
contempt
of
the
things
signified
,
and
therfore
S.
Paule
sayth
.
1.
Cor.
11.
He
that
eateth
and
drinketh
vnworthily
,
eateth
and
drinketh
his
owne
damnation
.
Non
dijudicans
corpus
domini
.
And
Christ
,
Iohn
.
3.
Except
a
man
be
borne
of
water
and
the
spirite
,
he
can
not
enter
into
the
kingdome
of
heauen
.
These
things
béeing
considered
,
it
is
no
superstitious
toy
,
but
a
godly
and
true
saying
,
that
Chryste
hath
sanctified
all
waters
(
vsed
in
baptising
)
to
the
mysticall
washing
away
of
sinne
,
not
ascribing
,
or
attributing
washing
away
of
sinne
to
the
externall
element
,
any
otherwise
,
than
instrumentally
,
or
in
any
other
respecte
than
for
the
similitude
that
Sacraments
haue
with
the
things
wherof
they
be
Sacraments
:
for
we
knowe
that
wicked
men
may
receyue
these
externall
signes
,
and
yet
remayne
the
members
of
Sathan
.
It
is
certaynely
true
,
that
the
mistical
washing
away
of
sinne
is
proper
to
the
worke
of
God
in
the
bloud
of
Christ
,
and
for
that
purpose
you
might
haue
alledged
much
more
playner
&
directer
places
of
scripture
than
most
of
these
which
you
haue
noted
in
your
margent
:
but
I
think
your
meaning
is
not
therfore
to
contemne
the
outward
signes
and
sacraments
,
as
the
heretikes
called
Messalians
did
.
The
seconde
thing
you
mislike
,
is
that
we
require
a
promise
of
the
godfathers
and
godmothers
,
which
is
not
in
their
powers
to
perfourme
:
to
this
cauillation
I
haue
answered
before
,
and
haue
declared
,
both
out
of
Dionysius
Areopagita
,
and
August
.
why
they
answere
so
in
the
infants
name
,
and
why
they
make
that
promise
,
which
I
thinke
they
performe
sufficiently
,
if
they
pretermit
nothing
that
lyeth
in
them
to
the
performaunce
therof
:
and
so
sayth
Dionisius
,
for
suche
promises
are
not
made
absolutely
,
but
quantum
in
nobis
est
.
To
proue
that
it
is
not
in
the
godfathers
to
perfourme
that
which
they
promise
,
you
quote
the
saying
of
sainct
Paule
to
the
Rom.
cap.
7.
vse
.
15.
I
allow
no
that
whiche
I
do
,
for
what
I
would
that
I
do
not
,
but
what
I
hate
that
I
do
.
And
vse
.
18.
For
I
knowe
that
in
me
,
that
is
,
in
my
flesh
,
dwelleth
no
good
thing
,
for
to
wil
is
present
with
me
,
but
I
finde
no
meanes
.
&c.
And.
vse
.
21.
I
finde
then
by
the
law
,
that
when
I
would
do
good
,
euill
is
present
with
me
.
In
al
these
places
the
Apostle
declareth
,
that
infirmities
remayne
,
euen
in
the
faythfull
,
by
reason
of
the
flesh
,
and
that
they
can
not
come
to
suche
perfection
in
thys
lyfe
,
as
they
do
desire
.
But
howe
doe
these
places
proue
that
godfathers
are
not
able
to
perfourme
that
whiche
they
promise
for
the
Infante
?
truely
these
proofes
are
too
farre
fetched
for
my
vnderstanding
.
In
the
ninth
to
the
Romanes
,
the
Apostle
sayth
:
That
it
is
not
in
him
that
willeth
,
nor
in
him
that
runneth
,
but
in
God
that
sheweth
mercy
.
In
the
which
words
he
sheweth
that
the
cause
of
our
election
,
is
not
in
our selues
,
but
in
the
mercy
of
god
.
But
what
is
this
to
the
promise
of
godfathers
made
at
the
baptizing
of
infants
?
if
you
would
haue
a
man
to
promise
nothing
,
but
that
which
is
in
his
power
to
performe
,
then
must
you
simply
condemne
all
promises
made
by
man
:
for
there
is
nothing
in
his
power
to
perfourme
,
no
not
mouing
of
his
foote
,
not
comming
to
dynner
or
supper
.
&c.
Therefore
as
all
other
promises
be
made
with
these
secrete
conditions
,
if
God
will
,
so
muche
as
lieth
in
me
,
to
the
vttermoste
of
my
power
,
if
I
liue
.
&c.
so
is
the
promise
in
baptisme
made
by
the
godfathers
likewise
.
To
the
thirde
superstitious
toy
(
as
you
call
it
)
that
is
,
the
questions
demaunded
of
the
Infant
at
the
time
of
baptisme
,
I
haue
also
answered
out
of
sainct
Augustine
,
in
the
first
parte
:
where
it
may
also
appeare
that
this
maner
of
questioning
was
vsed
in
the
baptising
of
infants
long
before
Augustines
time
,
for
Dionisius
Areopagita
maketh
mention
of
them
in
like
maner
.
To
proue
that
this
questioning
with
the
infant
,
is
a
mocking
of
God
,
you
quote
Galath.
6.
vse
.
7.
Be
not
deceiued
,
God
is
not
mocked
,
for
whatsoeuer
a
man
soweth
,
that
shall
he
reape
.
Paule
in
this
place
taketh
away
excuses
,
which
worldlings
vse
to
make
for
not
nourishing
their
Pastors
,
for
no
fayned
excuse
will
serue
,
bicause
God
is
not
mocked
:
But
what
is
this
to
be
questioning
with
infants
?
howe
followeth
this
?
God
is
not
mocked
,
Ergo
he
that
questioneth
with
infants
,
mocketh
God
.
Truely
you
mocke
God
,
when
you
so
dallie
with
hys
scriptures
,
and
séeke
rather
the
glory
of
quoting
of
many
places
of
scripture
,
than
the
true
applying
of
any
one
.
Concerning
the
fourth
toy
,
that
is
,
crossing
the
child
in
the
forehead
,
which
you
call
wicked
and
superstitious
,
I
haue
before
declared
master
Bucers
opinion
:
It
may
be
lefte
,
and
it
hath
bene
vsed
in
the
primatiue
Churche
,
and
may
be
so
still
,
without
either
superstition
or
wickednesse
:
neither
dothe
it
any
more
make
a
sacrament
(
bicause
it
is
in
token
that
hereafter
he
shal
not
be
ashamed
to
confesse
Christe
crucified
)
than
your
sitting
dothe
at
the
Communion
in
token
of
rest
,
that
is
,
a
full
finishing
through
Chryst
of
the
ceremoniall
law
.
&c.
I
thinke
you
knowe
that
euery
ceremonie
betokening
some
thing
,
is
not
by
and
by
a
sacramente
,
and
therefore
here
is
as
yet
no
wicked
diuorse
of
the
worde
and
sacraments
,
excepte
it
be
made
by
you
.
Touching
the
last
,
whiche
you
rethorically
say
you
will
speake
nothing
of
,
that
is
,
the
euill
choise
of
witnesses
,
I
thinke
in
parte
it
is
true
,
but
you
speake
that
without
the
booke
,
and
therefore
without
my
compasse
of
defence
.
For
I
meane
not
to
take
vppon
me
the
defence
of
any
abuse
within
the
booke
,
(
if
there
be
any
)
much
lesse
without
the
booke
.
But
I
know
not
wherto
this
tendeth
that
followeth
,
that
is
,
Howe
conuenient
it
were
,
seing
that
the
children
of
the
faithful
only
are
to
be
baptised
&c.
Do
yée
not
comprehend
those
vnder
the
name
of
faithful
whiche
be
baptised
?
For
else
it
passeth
mans
vnderstanding
,
to
knowe
who
be
faithfull
in
déede
,
bycause
the
vnbeleuers
may
make
a
confession
of
faith
in
wordes
:
And
in
this
worlde
it
cannot
certainely
by
man
be
determined
,
who
among
Christians
be
faithfull
,
who
be
vnfaithfull
.
I
praye
you
aunswere
me
this
one
question
:
If
a
childe
be
founde
,
whose
father
and
mother
be
vnknowne
(
as
it
hath
happened
sometimes
in
our
remembraunce
)
will
you
not
baptise
it
,
bycause
the
parents
be
not
foorth
comming
to
make
a
confession
of
their
faith
?
or
bycause
the
sounde
faith
of
the
parents
is
vnknowne
?
But
hereof
I
haue
spoken
in
another
place
.
Admonition
.
The
ninth
.
As
for
matrimonie
that
also
hath
corruptions
to
many
,
it
was
wont
to
be
counted
a
sacramente
,
and
therefore
they
vse
yet
a
sacramental
signe
,
to
which
they
attribute
the
vertue
of
wedlocke
.
I
meane
the
wedding
ring
,
whiche
they
fowlly
abuse
,
and
dallye
withall
,
in
taking
it
vp
and
laying
it
downe
:
In
putting
it
on
,
they
abuse
the
name
of
the
Trinitie
,
they
make
the
newe
married
man
according
to
the
Popish
forme
,
to
make
an
idoll
of
his
wife
,
saying
,
with
this
ring
I
thee
wed
,
with
my
body
I
thee
worship
.
&c.
And
bycause
in
popery
no
holy
action
maye
be
done
without
a
masse
,
they
enioyne
the
married
persons
to
receiue
the
Communion
,
(
as
they
do
their
bishops
and
priests
when
they
are
made
)
&c.
Other
pettie
things
out
of
the
booke
we
speak
not
of
,
Abuses
accidentall
.
as
that
women
,
contrary
[
m
](A15127-e29890-b)
m
1.
Cor.
11.5
.
to
the
rule
of
the
Apostle
,
come
,
and
are
suffered
to
come
bareheaded
with
bagpipes
&
fidlers
before
them
,
to
disturbe
the
congregation
,
and
that
they
must
come
in
at
the
great
dore
of
the
church
,
else
all
is
marred
.
Answere
.
The
firste
thing
you
mislike
in
matrimonie
is
the
ring
,
whiche
you
call
a
sacramentall
signe
,
and
vntruly
say
that
we
attribute
the
vertue
of
wedlocke
therevnto
:
I
knowe
it
is
not
materiall
whether
the
ring
be
vsed
or
no
,
for
it
is
not
of
the
substance
of
matrimonie
,
neither
yet
a
sacramentall
signe
,
no
more
than
sitting
at
Communion
is
,
but
only
a
ceremonie
,
of
the
which
,
Master
Bucer
(
writing
his
iudgement
vppon
the
first
Communion
booke
set
out
in
the
time
of
King
Edward
)
saith
on
this
sort
:
Subijeitur
alius
ritus
,
vt
annulum
.
&c.
There
is
another
rite
and
ceremonie
vsed
,
that
the
bridegroome
should
lay
vpon
the
booke
the
ring
,
or
any
other
signe
or
token
of
wedlocke
,
be
it
golde
or
siluer
which
he
will
giue
to
his
wife
,
and
from
thence
the
minister
taking
it
,
doth
deliuer
it
to
the
bridegrome
,
and
he
deliuereth
the
same
to
the
bride
,
with
a
prescript
forme
of
words
conteyned
in
the
booke
:
this
ceremonie
is
very
profitable
,
if
the
people
be
made
to
vnderstande
what
is
therby
signified
:
as
that
the
ring
and
other
things
first
laide
vppon
the
booke
,
and
afterward
by
the
minister
giuen
to
the
bridegrome
to
be
deliuered
to
the
bride
,
do
signifie
that
we
ought
to
offer
all
that
we
haue
to
God
before
we
vse
them
,
and
to
acknowledge
that
we
do
receiue
them
at
his
hand
,
to
be
vsed
to
his
glory
.
The
putting
of
the
ring
vppon
the
fourth
finger
of
the
womans
lefte
hande
,
to
the
which
as
it
is
saide
there
commeth
a
synewe
or
string
from
the
harte
,
doth
signifie
that
the
harte
of
the
wife
ought
to
be
vnited
to
hir
husband
,
and
the
roundnesse
of
the
ring
doth
signifie
,
that
the
wife
ought
to
be
ioyned
to
hir
husband
with
a
perpetuall
bande
of
loue
,
as
the
ring
it selfe
is
withoute
ende
.
Hitherto
Master
Bucer
.
The
seconde
thing
you
reproue
is
,
bycause
(
saye
you
)
we
make
the
married
man
(
according
to
the
papisticall
forme
)
to
make
an
Idoll
of
hys
wife
,
saying
,
with
my
body
I
thee
worship
&c.
And
yet
S.
Peter
.1
.
epist.
cap.
3.
speaking
to
the
husbands
saith
.
Likewise
ye
husbandes
dwell
with
them
as
men
of
knowledge
,
giuing
honor
vnto
the
woman
.
&c.
S.
Peter
wold
haue
the
man
to
giue
honor
vnto
his
wife
,
&
yet
his
meaning
is
not
that
a
man
shold
make
an
Idol
of
his
wife
.
Last
of
al
you
like
not
that
the
married
persons
shoulde
be
enioyned
to
receiue
the
Communion
.
Truly
I
maruell
what
you
meane
,
so
wickedly
to
reuile
so
godly
,
and
so
holy
a
lawe
.
Well
,
I
will
onely
set
downe
Master
Bucers
iudgemente
of
this
thing
also
in
the
booke
before
of
me
recited
:
his
wordes
be
these
,
Est
&
illud
admodum
pie
ordinatum
,
vt
noui
coninges
vna
quoque
de
mensa
Domini
communicent
,
nam
non
nisi
in
Christo
Domino
debent
christiani
inter
se
matrimonio
iungi
.
That
is
also
godly
ordeyned
,
that
the
newe
married
folkes
should
receiue
the
Communion
,
for
Christians
ought
not
to
be
ioyned
by
matrimonie
,
but
in
Christ
the
Lorde
.
Other
pettie
things
(
you
say
)
out
of
the
boke
,
which
you
call
in
the
margent
abuses
accidentall
,
as
women
to
come
bareheaded
,
bagpipes
,
fidlers
,
comming
in
at
the
greate
dore
.
&c.
you
will
not
speake
of
:
Truly
neither
will
I
speake
of
them
,
bycause
being
out
of
that
booke
and
meare
trifles
,
they
are
not
within
my
compasse
.
But
in
the
meane
time
,
this
is
a
sore
reason
:
The
ring
is
vsed
in
matrimonie
,
the
man
saith
to
his
wife
,
with
my
body
I
thee
worship
,
the
newe
married
persons
receiue
the
Communion
togither
:
therefore
you
will
not
subscribe
to
the
booke
of
common
prayers
.
But
this
argument
cannot
be
aunswered
:
women
come
to
the
Churche
bareheaded
,
with
bagpipes
and
fidlers
,
at
the
great
dore
of
the
Churche
,
and
these
things
bee
not
in
the
booke
,
therefore
you
will
not
subscribe
to
the
booke
.
Admonition
.
The
tenth
.
As
for
confirmation
,
as
they
vse
it
,
by
the
Byshop
alone
to
them
that
lacke
both
discretion
and
faith
,
it
is
superstitious
and
not
agreable
to
the
worde
of
God
,
but
popishe
and
peeuishe
.
We
speake
not
of
other
toyes
vsed
in
it
,
and
howe
farre
it
differeth
,
and
is
degenerated
from
the
first
institution
,
they
themselues
that
are
learned
can
witnesse
.
Answere
.
Confirmation
as
it
is
nowe
vsed
,
is
most
profitable
,
without
all
manner
of
superstition
,
most
agreable
to
the
word
of
God
,
and
in
all
points
differing
from
the
Papisticall
manner
of
confirming
children
.
But
arrogancie
maketh
you
so
péeuish
,
that
you
can
like
nothing
be
it
neuer
so
good
.
Admonition
.
The
eleuenth
.
They
appointe
a
prescript
kinde
of
seruice
to
burye
the
deade
:
and
that
whiche
is
the
duty
of
euery
christian
,
they
tie
alone
to
the
minister
,
whereby
prayer
for
the
dead
is
mainteyned
,
and
partly
gathered
out
of
some
of
the
prayers
,
where
they
praye
that
we
wyth
this
our
brother
,
and
all
other
departed
in
the
true
faith
of
thy
holy
name
,
may
haue
our
perfecte
consummation
and
blisse
,
both
in
body
and
soule
.
We
say
nothing
of
the
threefoulde
peale
,
bycause
that
it
is
rather
licensed
by
iniunction
,
than
commaunded
in
the
booke
,
nor
of
theyr
straunge
mourning
,
by
chaunging
their
garments
,
which
if
it
be
not
hipocriticall
,
yet
it
is
superstitious
and
heathenishe
,
bycause
it
is
vsed
only
of
custome
:
nor
of
burial
sermons
,
which
are
put
in
place
of
trentalls
,
whereout
spring
many
abuses
,
and
therfore
in
the
best
reformed
Churches
are
remoued
.
As
for
the
superstitions
vsed
both
in
countrey
and
City
,
for
the
place
of
buriall
,
whiche
way
they
must
lie
,
howe
they
must
be
fetched
to
Church
the
minister
meeting
them
at
church
stile
with
surplesse
,
with
a
company
of
greedy
Clarks
,
that
a
crosse
white
or
blacke
must
be
set
vppon
the
dead
corps
,
that
bread
must
be
giuen
to
the
poore
,
&
offrings
in
buriall
time
vsed
,
&
cakes
sent
abrode
to
frends
,
bycause
these
are
rather
vsed
of
custome
and
superstition
than
by
the
authoritie
of
the
boke
.
Small
commaundement
will
serue
for
the
accomplishing
of
suche
things
.
But
great
charge
wil
hardly
bring
the
least
good
thing
to
passe
,
and
therefore
all
is
let
alone
,
and
the
people
as
blinde
and
as
ignorante
,
as
euer
they
were
.
God
be
mercifull
vnto
vs
.
Answere
.
It
is
true
that
we
haue
a
prescript
kind
of
seruice
to
bury
the
dead
,
and
that
we
appointe
that
office
to
the
minister
,
and
what
haue
you
in
the
whole
scripture
against
this
?
or
who
euer
hath
found
faulte
with
either
of
these
two
things
(
I
meane
prescript
seruice
to
bury
the
dead
,
&
the
minister
to
execute
that
office
)
but
you
alone
?
or
when
was
it
euer
heretofore
reproued
by
any
,
but
euen
by
your selues
now
of
late
?
You
say
,
that
therby
prayer
for
the
dead
is
mainteyned
as
may
partly
be
gathered
out
of
some
of
the
prayers
,
where
wee
praye
,
that
we
with
thys
our
brother
,
&
other
departed
in
the
true
faith
of
thy
holy
name
.
&c.
You
know
full
wel
what
our
doctrine
is
concerning
prayer
for
the
dead
,
&
you
ought
not
thus
boldly
to
vtter
a
manifest
vntruthe
,
for
in
so
doing
you
do
but
bewray
your
sinister
affection
.
How
proue
you
,
that
a
prescript
forme
of
seruice
for
burying
the
dead
,
and
the
minister
only
to
burye
them
,
doth
mainteine
prayer
for
the
dead
?
when
you
haue
shewed
your
reason
,
you
shall
heare
my
answere
.
In
saying
that
these
words
gathered
out
of
some
of
the
praiers
,
that
we
with
this
our
brother
&c.
import
praier
for
the
dead
,
you
do
but
quarell
:
when
we
say
that
we
with
Abraham
,
Isaac
,
and
Iacob
may
raigne
in
thy
kingdome
,
do
we
pray
for
Abraham
,
Isaac
,
and
Iacob
,
or
rather
wish
our selues
to
be
where
they
are
?
In
the
like
manner
when
we
saye
,
that
we
wyth
this
our
brother
,
and
all
other
departed
in
the
true
faith
of
thy
holy
name
,
may
haue
our
perfecte
consummation
and
blisse
both
in
body
and
soule
,
we
pray
not
for
our
brother
and
other
that
be
departed
in
the
true
faith
,
but
we
pray
for
our selues
,
that
we
may
haue
our
perfect
consummation
and
blisse
as
we
are
sure
those
shall
haue
which
dye
in
the
true
faith
.
Now
wey
this
reason
,
there
is
a
prescript
forme
of
burying
the
dead
,
&
it
is
made
a
portion
of
the
ministers
office
,
therefore
you
will
not
subscribe
to
the
Communion
booke
.
The
threefold
peale
,
mourning
apparell
,
buriall
sermons
,
the
place
of
buriall
,
whiche
way
they
must
lie
,
howe
they
must
bee
fetched
to
the
Churche
,
a
crosse
white
or
blacke
set
vppon
the
dead
corps
,
breade
giuen
to
the
poore
,
offrings
in
burial
time
vsed
,
cakes
sent
abrode
to
friends
,
you
confesse
not
to
be
conteyned
within
the
booke
,
and
so
you
ease
me
of
some
laboure
.
But
yet
of
mourning
apparel
,
and
burial
sermons
,
giue
me
leaue
to
speake
a
little
.
It
is
no
good
reason
to
say
,
that
bicause
mourning
apparell
is
only
vsed
of
custome
,
therfore
it
is
superstitious
&
hethenish
:
many
things
be
vsed
of
custom
which
be
neither
superstitious
nor
heathenishe
,
as
to
receiue
the
Communion
before
dinner
,
to
celebrate
the
Lords
day
on
the
sunday
,
not
on
the
saterday
,
to
preach
in
pulpits
,
&
such
like
.
Mourning
apparell
is
of
great
antiquitie
,
(
as
you
know
)
and
I
thinke
it
is
no
matter
of
religion
,
but
of
ciuilitie
and
order
.
If
any
man
put
religion
in
it
,
then
no
doubte
it
is
superstitious
.
But
wherin
haue
funerall
sermons
offended
you
?
or
with
what
face
of
brasse
dare
you
liken
them
to
trenfalls
?
What
similitude
is
there
betwixte
a
godly
sermon
and
the
wicked
masse
?
In
what
one
pointe
are
they
like
?
or
how
dare
you
condemne
suche
sermons
,
being
then
most
necessary
and
most
profitable
?
what
?
is
there
a
more
fitte
time
to
entreate
of
the
mortalitie
of
man
,
and
shortnesse
of
his
dayes
,
of
the
vanitie
of
this
world
,
of
the
vncertentie
of
riches
,
of
the
resurrection
,
of
the
iugement
to
come
,
of
eternall
life
,
and
of
euerlasting
death
,
and
of
infinite
other
most
necessarie
points
,
than
that
wherin
we
haue
a
present
example
before
our
eyes
?
When
is
there
a
more
méete
time
to
beate
downe
trentalls
,
sacrificing
for
the
dead
,
prayers
for
the
dead
,
purgatorie
,
and
such
like
,
than
that
wherin
they
were
accustomed
to
be
most
vsed
?
surely
there
is
as
much
difference
betwixte
our
funerall
sermons
,
and
the
Papisticall
masses
and
trentalls
,
as
there
is
betwixte
colde
and
hote
,
blacke
and
white
,
lighte
and
darkenesse
,
truth
and
lies
,
heauen
and
hell
.
But
belike
there
is
some
other
priuate
cause
,
that
maketh
you
to
reiecte
funerall
sermons
.
You
say
that
in
the
best
reformed
Churches
they
are
remoued
:
I
thinke
you
say
not
truly
,
(
and
I
am
sure
that
Master
Caluine
doth
very
well
like
and
allowe
of
them
,
as
appeareth
in
the
forme
of
common
prayers
vsed
of
the
English
Churche
in
Geneua
,
and
by
him
allowed
.
)
But
if
it
be
so
,
I
tell
you
playnely
,
for
my
parte
I
lyke
not
that
reformation
,
excepte
there
bée
weightier
reasons
than
eyther
you
vse
,
or
I
can
perceyue
.
I
am
sure
that
in
aunciente
Churches
of
long
tyme
they
haue
bene
vsed
,
and
the
same
you
maye
sée
in
the
most
●uncient
and
best
learned
fathers
.
Touching
the
place
of
burial
,
I
muse
what
you
meane
to
mislike
of
it
,
séeing
there
hath
always
ben
an
appoynted
place
for
the
same
,
euen
from
Abraham
to
this
day
.
Other
thinges
that
you
mention
be
but
trifles
,
and
some
of
them
I
thinke
bothe
is
,
and
may
be
vsed
without
superstition
,
or
any
kinde
of
religious
opinion
:
But
these
be
not
in
the
booke
,
and
therfore
no
cause
why
you
should
disalowe
of
the
booke
for
them
.
Admonition
.
The
twelfth
.
Churching
of
women
after
child
birthe
,
smelleth
of
Iewishe
purification
:
their
other
rites
and
custome
in
their
lying
in
,
and
comming
to
Church
is
foolish
&
superstitious
,
as
it
is
vsed
.
She
muste
lye
in
with
a
white
sheete
vppon
hir
bed
,
and
come
couered
with
a
vayle
,
as
ashamed
of
some
follie
.
She
must
offer
,
but
these
are
matters
of
custome
,
and
not
in
the
booke
:
But
this
Psalme
(
as
is
noted
before
)
is
childishly
abused
,
[
o
](A15127-e30310-b)
o
Psalm
.
12.
●●
I
haue
lyfted
vp
mine
eyes
vnto
the
hils
,
from
whence
commeth
my
help
.
The
sunne
shal
not
burne
thee
by
day
,
nor
the
moone
by
night
.
They
pray
that
al
men
may
be
saued
,
and
that
they
may
be
deliuered
from
thundring
&
tempest
when
no
daunger
is
nigh
:
that
they
sing
,
Benedictus
,
Nunc
dimittis
&
Magnificat
,
we
know
not
to
what
purpose
,
except
some
of
them
were
ready
to
die
,
or
excepte
they
would
celebrate
the
memory
of
the
virgin
,
and
Iohn
Baptist.
&c.
Thus
they
prophane
the
holy
sripture
.
Answere
.
Of
the
churching
of
women
,
I
haue
spoken
before
,
and
also
of
the
.121
.
Psalme
,
I
haue
lyfted
vp
mine
eyes
to
the
hilles
.
&c.
For
their
lying
in
,
I
can
say
little
,
I
am
not
skilfull
in
womens
matters
,
neither
is
it
in
the
booke
,
no
more
is
hir
white
shéete
,
nor
his
vayle
:
let
the
women
them selues
answere
these
matters
.
You
say
,
we
pray
that
all
men
may
be
saued
,
we
doe
so
in
déede
,
and
what
can
you
alledge
why
wée
shoulde
not
so
doe
?
Sainct
Paule
.1
.
Timoth.
2.
sayth
,
I
exhorte
therefore
,
that
first
of
al
supplications
,
prayers
,
intercessions
,
and
giuing
of
thanks
be
made
for
all
men
.
&c.
And
adding
the
reason
,
he
sayth
,
For
this
is
good
and
acceptable
in
the
sight
of
God
our
sauiour
,
who
wyl
that
all
men
shall
be
saued
,
and
come
vnto
the
knowledge
of
the
truthe
.
The
Apostle
dothe
here
will
vs
in
playne
words
to
pray
for
all
men
,
euen
that
they
may
be
saued
,
for
thervnto
tende
the
words
following
.
You
mislike
also
that
we
shoulde
pray
to
be
deliuered
from
thundring
and
tempest
,
when
there
is
no
daunger
nighe
.
You
broche
many
straunge
opinions
:
may
not
we
pray
to
be
deliuered
from
perils
and
daungers
,
except
they
be
present
and
knowne
to
be
at
hande
?
where
finde
you
that
?
Chryste
teacheth
vs
to
say
in
our
daily
prayer
,
Libera
nos
à
malo
,
deliuer
vs
from
euill
.
What
knowe
we
when
there
is
any
daunger
of
thundring
and
lightning
?
haue
we
not
examples
of
diuers
that
haue
sodenly
perished
with
the
same
?
Is
it
not
therfore
necessarie
to
pray
for
deliuerance
from
thunder
and
lightning
,
aswell
as
from
other
daungers
,
thoughe
they
be
not
present
?
Well
,
men
may
sée
whervnto
this
geare
tendeth
,
if
they
be
not
blinde
.
Benedictus
also
,
Nuns
dimittis
,
and
Magnificat
,
be
great
motes
in
your
eyes
,
but
you
shewe
no
reason
worthy
to
be
answered
:
onely
in
derision
you
say
,
except
some
of
them
were
ready
to
dye
,
or
would
celebrate
the
memorie
of
the
Uirgin
,
or
Iohn
Baptist.
As
thoughe
these
Hymmes
or
Psalmes
were
not
profitable
for
all
men
,
as
the
rest
of
the
holy
Scripture
is
,
but
these
especially
,
bicause
they
conteyne
the
mysterie
of
our
saluation
,
and
the
prayse
of
God
for
the
same
.
By
this
your
reason
we
may
not
vse
any
of
the
Psalmes
,
vntil
we
be
in
like
case
as
Dauid
was
,
or
other
,
when
they
were
first
made
.
But
I
thinke
nowe
the
time
is
come
when
those
shall
correct
magnificat
,
qui
nesciunt
quid
significat
.
Truely
this
your
dooing
is
a
méere
prophanation
of
holy
scriptures
.
Admonition
.
The
thirtenth
.
In
all
their
order
of
seruice
[
p
](A15127-e30500-b)
p
1.
Co.
14
.
1●
there
is
no
edification
according
to
the
rule
of
the
Apostle
,
but
confusion
.
They
tosse
the
Psalmes
in
most
places
like
tennise
balles
,
the
people
some
standing
,
some
walking
,
some
talking
,
some
reading
,
some
praying
by
themselues
attende
not
to
the
minister
.
He
againe
posteth
it
ouer
as
faste
as
he
can
gallop
:
for
either
he
hath
two
places
to
serue
,
or
else
there
are
some
[
*
](A15127-e30520-b)
*
Games
of
Sodome
.
games
to
be
played
in
the
after
noone
,
as
lying
for
the
Whetstone
,
heathenishe
dauncing
for
the
ring
,
a
Beare
or
a
Bull
to
be
bayted
,
or
else
Iacke
an
apes
to
ryde
on
horse
backe
,
or
an
Enterlude
to
bee
playde
,
and
if
no
place
else
can
bee
gotten
,
it
muste
bee
doone
in
the
church
.
&c.
Now
the
people
sit
,
now
they
stand
vp
:
when
the
old
testament
is
read
or
the
lessons
,
they
make
no
reuerence
,
but
when
the
Gospell
commeth
,
then
they
[
*
](A15127-e30540-b)
*
Standing
at
the
Gospell
came
from
Anastatius
the
Pope
in
An.
404.
all
stande
vp
.
For
why
,
they
think
that
to
be
of
greatest
authoritie
,
and
are
ignorant
that
the
scriptures
came
from
one
spirite
.
When
Iesus
is
named
then
off
goeth
the
cappe
,
and
downe
goeth
the
knees
,
with
suche
a
scraping
on
the
grounde
,
that
they
can
not
heare
a
good
while
after
,
so
that
the
word
is
hindred
,
but
when
any
other
names
of
God
are
mentioned
,
they
make
no
curtesie
at
all
,
as
though
the
names
of
God
were
not
equall
,
or
as
though
all
reuerence
oughte
to
be
giuen
to
the
sillables
.
We
speake
not
of
ringing
,
when
Mattens
is
done
,
and
[
*
](A15127-e30560-b)
*
Accidentall
abuses
.
other
abuses
incident
:
bicause
we
shal
be
answered
,
that
by
the
booke
they
are
not
mainteined
,
only
we
desire
to
haue
a
booke
to
refourme
it
.
As
for
Organes
and
curious
singing
,
though
they
be
proper
to
popishe
dennes
,
I
meane
to
Cathedral
churches
,
yet
some
others
also
muste
haue
them
.
The
Queenes
Chappell
,
and
these
Churches
must
be
paternes
and
presidents
to
the
people
of
all
superstitions
.
Answere
.
This
is
a
slaunderous
vntruth
.
And
the
.1
.
Cor.
14.
abused
to
confirme
it
.
Whatsoeuer
S.
Paule
requireth
in
that
place
,
is
vsed
in
that
booke
of
Seruice
:
for
first
,
the
whole
seruice
is
in
a
tong
knowne
(
as
S.
Paule
there
requireth
)
that
the
people
may
vnderstande
,
and
say
,
Amen
.
Then
are
the
Scriptures
read
,
the
Sacramentes
ministred
according
to
Christes
owne
institution
,
those
that
be
godly
disposed
persons
knowe
what
a
manifeste
vntruth
this
is
that
you
here
vtter
.
But
madde
men
,
women
,
and
children
,
must
haue
their
wordes
.
If
by
tossing
of
Psalmes
,
you
meane
the
singing
of
them
alternatim
,
then
doe
you
disallowe
that
whiche
is
both
commendable
,
and
of
great
antiquitie
,
as
it
appereth
in
an
Epistle
that
Basilius
Magnus
did
write
to
the
ministers
in
Neocesaria
,
where
he
sheweth
the
selfe
same
order
of
singing
Psalmes
to
be
then
vsed
in
the
churche
,
that
we
vse
at
this
day
.
If
by
tossing
of
Psalmes
lyke
tennyse
balles
,
you
meane
the
ouer
hastie
reading
or
singing
of
them
,
it
is
in
déede
to
be
mislyked
:
but
it
is
no
parte
of
the
booke
,
and
therfore
no
cause
why
you
should
absteyn
from
subscribing
to
it
.
Walking
,
talking
,
reading
,
priuate
praying
of
the
people
in
time
of
Common
prayers
,
seruing
of
two
cures
,
games
played
in
the
afternoone
on
the
Sabboth
daye
:
as
lying
for
the
whetstone
.
&c.
be
faults
worthy
of
punishment
,
where
they
be
vsed
,
but
they
are
not
within
the
contentes
of
the
boke
,
&
they
are
here
recited
out
of
place
,
&
to
no
purpose
.
This
is
very
malicious
and
vndiscrete
dealing
,
to
burden
the
common
order
with
suche
faultes
,
whiche
by
the
malice
of
men
are
growen
in
vse
,
and
are
of
all
good
men
mislyked
.
So
you
might
haue
burdened
Saint
Paule
and
other
preachers
,
with
the
faults
of
the
Churches
of
Corinth
and
Galathians
,
and
the
residue
of
the
Apostles
,
with
the
superstitions
of
the
Iewes
conuerted
in
the
primitiue
Churche
,
and
all
good
rulers
with
such
faultes
as
corruption
of
time
breedeth
.
Standing
or
sitting
at
this
time
or
that
time
is
indifferent
,
and
therfore
may
both
be
well
vsed
and
abused
also
.
Kneeling
at
the
name
of
Iesus
is
of
the
lyke
nature
,
ringing
when
mat●ins
is
doone
(
as
you
tearme
it
)
curious
singing
,
organs
▪
&c.
All
these
be
without
the
booke
,
and
therfore
without
discretion
alledged
as
a
reason
why
you
wil
not
subscribe
to
the
book
.
Here
it
pleaseth
you
to
call
Cathedrall
Churches
,
Popish
dennes
.
As
hap
is
,
your
words
ar
no
slander
.
But
this
brag
I
will
make
of
Cathedral
Churches
,
and
such
as
be
now
in
them
,
I
wil
offer
vnto
you
a
doze
in
cathedral
Churches
in
England
(
which
I
my selfe
do
know
)
the
worst
wherof
in
learning
shal
encounter
with
al
Papists
,
Puritans
,
Anabaptists
,
and
what
other
sects
soeuer
in
England
,
for
the
defence
of
religion
now
professed
,
eyther
by
worde
or
writing
.
Without
arrogancie
be
it
spoken
,
I
thinke
there
was
neuer
time
wherein
these
churches
were
better
furnished
with
wyse
,
learned
,
and
godly
men
,
than
they
be
at
this
day
.
I
speake
not
this
bostingly
,
but
to
Gods
glorie
,
the
honour
of
the
Prince
,
the
comfort
of
the
godly
,
and
the
shame
of
slandrous
Papists
,
and
disdainful
schismatiks
.
Your
slandrous
spéech
of
the
Quéenes
Maiesties
chappel
,
which
you
also
say
to
be
a
pattern
and
president
to
the
people
of
all
superstitions
,
is
rather
seuerely
to
be
punished
,
than
with
wordes
to
be
confuted
.
Admonition
.
The
fouretéenth
.
Their
pontificall
(
whiche
is
annexed
to
the
booke
of
Common
prayer
,
and
whervnto
subscribing
to
the
Articles
,
we
must
subscribe
also
)
wherby
they
consecrate
Bishops
,
make
ministers
and
Deacons
,
is
nothing
else
but
a
thing
worde
for
worde
,
drawne
out
of
the
Popes
pontificall
,
wherin
he
sheweth
himselfe
to
be
Antichrist
most
liuely
.
And
[
q
](A15127-e30730-b)
q
Luc.
22.25
26
1.
Pet.
5
3.4.5
.
Matth.
20.25.26
.
Mat.
23.8.11.12
.
Gal.
2.6
.
Hebr.
5.4
.
Luke
.
16.25
.
Ezech.
34.4
.
1
Cor.
1.24
.
as
the
names
of
Archebishops
,
Archdeacons
,
lorde
Bishops
,
Chancelours
.
&c.
are
drawen
out
of
the
Popes
shop
,
together
with
their
offices
:
So
the
gouernement
whiche
they
vse
,
by
the
lyfe
of
the
Pope
,
which
is
the
Canon
law
,
is
Antichristian
and
diuellish
,
and
contrarye
to
the
Scriptures
.
And
as
safely
may
we
by
the
warrante
of
Gods
word
subscribe
to
allow
the
dominion
of
the
Pope
,
vniuersally
to
raigne
ouer
the
Churche
of
God
,
as
of
an
Archbishop
ouer
an
whole
prouince
,
or
a
Lordbishop
ouer
a
dioces
,
which
conteyneth
many
shires
and
parishes
.
For
the
dominion
that
they
exercise
,
the
Archbishop
aboue
them
,
and
they
aboue
the
rest
of
their
brethren
,
is
vnlawfull
,
and
expresly
forbidden
by
the
worde
of
God.
Answere
.
Now
that
you
haue
spitte
out
all
your
poyson
againste
the
Communion
booke
,
and
poured
downe
all
youre
reasons
,
you
come
to
the
Pontificall
as
you
terme
it
,
that
is
the
booke
conteyning
the
order
and
manner
of
making
of
ministers
&c.
this
booke
(
you
saye
)
is
worde
for
worde
drawen
out
of
the
Popes
pontifical
&c.
Surely
if
those
things
whiche
were
good
in
the
Popes
pontificall
,
and
either
conteyned
in
the
scripture
,
or
well
vsed
before
in
the
auncient
Church
,
or
wel
prescribed
by
general
councels
,
be
also
in
our
Pontificall
,
our
pontifical
is
neuer
the
worse
for
hauing
of
them
:
for
if
the
thing
it self
be
good
&
profitable
,
it
forceth
not
from
whom
it
was
taken
,
or
of
whom
it
was
vsed
,
so
that
now
it
be
rightly
vsed
.
But
it
is
most
false
&
vntrue
,
that
the
booke
of
ordring
ministers
&
Deacons
&c.
now
vsed
,
is
word
for
word
drawn
out
of
the
Popes
pontifical
,
being
almost
in
no
point
correspondent
to
the
same
,
as
you
might
haue
séene
,
if
you
had
compared
them
together
.
But
ignorance
&
rashnesse
,
dryues
you
into
many
errors
.
Both
of
the
names
,
and
also
of
the
offices
of
Archebishops
,
Archedeacons
,
Lorde-bishops
▪
&c.
I
haue
spoken
before
sufficiently
,
and
fully
answered
these
places
quoted
in
this
margent
:
sauing
the
.2
.
to
the
Galathi
.
the
.5
.
to
the
Hebrews
,
Ezech.
34.
2.
Cor.
1.
for
these
places
haue
ben
found
out
since
and
thought
méete
nowe
to
be
alledged
,
but
how
discretely
by
emmination
it
will
appeare
.
The
words
of
the
Apostle
to
the
Gala.
2.
vse
.
6.
be
these
.
And
of
them
whiche
seemed
to
be
greate
I
was
not
taught
(
what
they
were
in
tyme
passed
,
it
maketh
no
matter
to
mee
,
God
accepteth
no
mans
persone
)
neuerthelesse
they
that
are
the
chiefe
,
did
communicate
nothing
wyth
me
.
The
Apostle
in
these
wordes
doth
declare
,
that
he
receyued
not
the
gospell
whiche
he
preached
,
of
men
,
no
not
of
the
Apostles
,
but
of
Iesus
Christe
,
and
that
the
Gospell
preached
by
him
,
ought
to
be
no
lesse
credited
,
than
the
Gospel
preached
by
them
.
So
that
in
those
wordes
he
declareth
that
the
truth
of
the
doctrine
doth
not
depende
of
anie
mannes
person
.
He
speaketh
nothing
agaynst
superioritie
quoad
ordinem
,
concerning
order
,
but
dothe
rather
acknowledge
it
,
for
he
sayth
,
they
that
are
the
chiefe
.
&c.
But
it
is
true
that
master
Caluin
noteth
on
this
place
:
Hic
non
est
certamen
ambitionis
,
quia
nequaquam
de
personis
agitur
.
The
contention
is
not
for
ambition
,
for
it
is
not
vnderstanded
of
the
persons
.
Nowe
I
pray
you
consider
this
argumente
,
Paule
receyued
the
Gospell
that
he
preached
,
not
of
the
Apostles
,
but
of
Christ
,
or
the
Gospel
preached
by
Paule
is
equiualent
with
the
Gospell
preached
by
other
of
the
Apostles
:
therfore
the
names
of
Archebishoppes
,
Archdeacons
▪
&c.
are
drawne
out
of
the
Popes
shop
together
with
their
offices
,
or
this
,
Paule
sayth
,
that
they
that
were
the
chiefe
did
communicate
nothing
with
him
:
Ergo
,
the
names
and
offices
of
Archbishops
bee
taken
out
of
the
Popes
shop
.
The
wordes
in
the
.5
.
to
the
Herues
.4
.
vse
,
be
these
:
And
no
man
taketh
this
honour
to
himselfe
,
but
he
that
is
called
of
God
as
was
Aaron
.
The
Apostle
here
sheweth
,
that
Christe
was
a
laufull
Priest
,
bicause
he
was
therevnto
called
by
God
as
Aaron
was
.
What
is
this
to
Archbishops
.
&c.
This
place
teacheth
,
that
no
man
oughte
to
intrude
himself
to
any
function
,
except
he
be
thervnto
called
by
God
.
But
what
maketh
this
agaynst
any
lawfull
function
or
authoritie
?
or
what
conclusion
call
you
this
?
Christ
did
not
take
vnto
him
that
office
whervnto
he
was
not
called
,
or
no
man
must
take
vpon
him
that
whervnto
he
is
not
called
:
Ergo
Archebishops
&c.
and
their
offices
came
out
of
the
Popes
shop
.
You
shuld
fyrst
proue
that
whiche
ought
to
be
your
minor
.
In
the
.16
.
of
Luke
vse
.
25.
it
is
thus
written
,
but
Abraham
sayd
,
sonne
remember
that
thou
in
thy
lyfe
tyme
receauedst
thy
pleasures
,
and
lykewise
Lazarus
paynes
:
now
therfore
is
he
comforted
,
and
thou
art
tormented
.
The
riche
glutton
in
his
lyfe
receyued
pleasure
,
and
therfore
was
after
in
hell
tormented
,
Lazarus
receyued
paynes
,
and
after
was
comforted
.
Therfore
Archbishops
.
&c.
and
their
offices
come
out
of
the
Popes
shop
.
These
fellowes
neither
care
for
maior
,
minor
,
nor
conclusion
,
so
they
say
some
thing
,
and
vaynly
paynt
their
margent
with
shamefully
abusing
the
Scriptures
.
The
wordes
of
Ezech.
chap.
34.
vse
.
4.
bée
these
:
The
weake
haue
ye
not
strengthened
,
the
sick
haue
ye
not
healed
,
neyther
haue
you
bounde
vp
the
broken
.
&c.
In
the
whiche
place
the
Prophet
speaketh
against
suche
Kings
,
magistrates
,
and
rulers
,
as
despise
the
people
of
God
,
and
vse
themselues
cruelly
towardes
them
:
this
doth
as
well
condemne
kings
and
magistrates
,
as
it
dothe
Archbishoppes
,
although
in
déede
it
condemneth
no
office
or
superioritie
,
but
the
abuse
of
the
same
,
that
is
the
man
abusing
the
office
,
and
not
the
office
it selfe
.
In
the
.2
.
Cor.
1.
vse
.
24.
the
Apostle
speaketh
thus
vnto
them
.
Not
that
we
haue
dominion
ouer
your
faith
,
but
wee
are
helpers
of
your
ioye
,
for
by
faith
you
stande
.
S.
Paule
here
sayth
,
that
he
hath
no
authoritie
to
alter
true
religion
,
or
to
rule
ouer
their
consciences
:
but
howe
proueth
this
,
that
Archebishops
.
&c.
came
out
of
the
Popes
shop
?
Paule
saith
that
he
had
no
power
ouer
the
consciences
of
the
Corinthians
:
therfore
Archebishops
.
&c.
and
their
offices
were
drawne
out
of
the
Popes
shop
.
If
you
had
ben
more
studious
when
you
were
a
Sophister
(
if
euer
you
were
any
)
you
would
haue
learned
better
to
frame
an
Argument
,
and
haue
had
better
iudgement
in
the
sequele
of
the
same
.
If
you
had
not
troubled
your
margent
with
these
quotations
,
you
had
lesse
vttered
your
follie
.
So
muche
of
the
Cannon
lawe
as
is
contrarye
to
the
Scriptures
,
is
Antichristian
and
diuellish
:
but
there
bee
diuers
Canons
in
it
,
very
good
and
profitable
,
which
may
well
be
reteyned
.
Good
lawes
may
be
borrowed
euen
of
Turkes
,
&
heathenish
idolaters
:
and
why
not
of
Papists
also
?
I
haue
tolde
you
before
,
that
the
thing
it selfe
is
to
be
considered
,
not
the
inuentor
:
if
it
be
good
and
profitable
,
it
may
be
vsed
,
whosoeuer
did
inuent
it
.
In
that
you
say
,
That
you
maye
as
safely
by
the
warrant
of
Gods
worde
subscribe
to
allow
the
dominion
of
the
Pope
vniuersally
to
reign
ouer
the
church
of
God
,
as
of
an
Archbishop
ouer
an
whole
prouince
.
&c.
You
expresse
but
youre
heate
,
I
suppose
you
thinke
not
so
:
can
the
Pope
as
well
gouerne
the
whole
Church
as
the
Archbishop
one
prouince
,
and
a
lord
Bishop
one
dioces
?
Is
one
king
as
well
able
to
gouerne
the
whole
world
,
as
he
may
be
to
gouern
one
kingdome
?
or
bicause
you
can
rule
one
parrishe
well
,
can
you
therfore
in
like
manner
well
gouerne
twentie
parishes
?
Surely
an
Archbishop
may
well
gouerne
one
prouince
,
but
the
Pope
can
neuer
well
gouerne
the
whole
church
.
And
yet
an
Archbishop
hath
not
the
the
charge
of
gouernement
ouer
the
whole
prouince
generally
,
but
onely
in
certain
cases
exempted
,
&
therfore
may
do
it
more
easily
.
You
borowed
these
arguments
from
the
very
Papists
who
by
the
selfe
same
reasons
,
go
about
to
proue
the
Popes
supremacie
,
for
thus
they
argue
:
Among
the
Israelites
ther
was
one
high
Priest
,
whiche
had
authoritie
ouer
the
rest
,
therfore
ther
must
be
one
high
Priest
(
which
is
the
Pope
)
ouer
the
whole
Churche
of
Christ
.
Master
Caluin
in
his
Institutions
chap.
8.
doth
answere
this
reason
on
this
sort
:
Quod
in
vna
natione
fuit
vtile
,
id
in
vniuersum
orbem
extendere
nulla
ratio
cogit
:
imo
gentis
vnius
&
totius
orbis
longe
diuersa
erit
ratio
.
That
whiche
is
profitable
in
one
nation
,
can
not
by
any
reason
bee
extended
to
the
whole
worlde
,
for
there
is
great
difference
betwixt
the
whole
worlde
and
one
nation
.
And
a
little
after
,
Perinde
enim
est
ac
si
quis
contendat
,
totum
mundum
à
praefecto
vno
debere
regi
:
quia
ager
vnus
non
plur●
praefectos
habeat
.
It
is
euen
as
though
a
man
should
affirme
,
that
the
whole
worlde
may
be
gouerned
of
one
kyng
,
bicause
one
fielde
or
towne
hath
but
one
ruler
or
maister
.
An
other
of
their
reasons
is
this
:
Peter
was
the
chiefe
among
the
Apostles
,
therfore
there
ought
to
be
one
chief
ouer
the
whole
Churche
.
The
same
maister
Caluine
in
the
book
and
chapter
before
rehersed
,
maketh
this
one
answere
to
that
Argumente
:
Vnus
inter
Apostolos
summus
fuit
,
nempe
quia
pauci
erant
numero
.
Si
vnus
duodecim
hominibus
praefuit
,
an
propterea
sequetur
,
vnum
debere
centum
milibus
hominum
praefici
?
There
was
one
chief
among
the
Apostles
,
bicause
they
were
but
few
in
number
,
but
if
one
man
rule
ouer
twelue
,
shall
it
therefore
followe
that
one
maye
rule
ouer
a
hundred
thousande
?
And
a
little
after
,
Quod
inter
paucos
valet
,
non
protinus
traehendum
est
ad
vniuersum
orbem
terrarum
,
ad
quem
regendum
nemo
vnus
sufficit
,
That
which
is
of
force
among
few
,
maye
not
by
and
by
bee
drawen
to
the
whole
worlde
,
the
whiche
no
one
man
can
gouerne
▪
Euery
hyue
of
Bées
hath
one
chéefe
master
Bée
,
euery
companie
of
Cranes
hath
one
principall
guyde
,
must
there
be
therfore
but
one
Bée
,
&
one
Crane
to
direct
al
the
Bées
and
the
cranes
that
be
in
the
whole
worlde
?
you
see
therfore
how
weake
this
reason
is
.
The
rest
of
this
reason
I
haue
answered
before
Admonition
.
The
fiftéenth
.
Agayne
,
in
that
they
are
honoured
with
the
[
r
](A15127-e31200-b)
r
Mat.
23.8
.
&c.
Ioh.
13.15
16.
Iohn
.
5.44
.
2.
Cor.
10.16.17.18
.
titles
of
kings
and
great
rulers
,
as
Lorde
,
Lordes
grace
,
Metropolitane
,
primate
of
all
England
,
Honor.
&c.
it
is
agaynste
the
worde
of
God
.
Moreouer
,
in
that
they
haue
[
s
](A15127-e31250-b)
s
Luc.
9
60.61
.
Luke
.
12.14
.
Rom.
12.7
.
1.
Tim
6.11
.
2.
Tim.
2.3.4
.
ciuile
offices
ioyned
to
the
Ecclesiasticall
,
it
is
agaynst
the
worde
of
God
.
As
for
an
Archbishop
to
be
a
Lorde
president
,
a
Lord
Bishop
to
be
a
Countie
Palatine
,
a
prelate
of
the
Garter
,
who
hath
much
to
doe
at
Saint
Georges
feast
when
the
Bible
is
caried
before
the
Procession
in
the
Crosses
place
,
Bishops
prisons
popishe
Eugenius
the
first
bringer
of
them
in
.
a
Iustice
of
peace
,
or
Iustice
of
Quorum
,
an
high
Commissioner
.
&c.
And
therfore
they
haue
their
prisones
,
as
Clinkes
,
Gatehouses
,
Colehouses
,
towres
and
Castles
,
which
is
also
against
the
Scriptures
.
This
is
not
to
haue
keyes
but
swordes
,
and
playn
tokens
they
ar
,
that
they
exercise
that
which
they
would
so
fayne
seeme
to
want
,
I
meane
dominion
ouer
their
brethren
.
Answere
.
All
this
is
without
the
booke
,
and
therfore
I
néede
not
to
answere
it
,
no
more
than
you
néede
to
absteyn
from
subscribing
to
the
booke
for
things
not
conteyned
in
the
booke
.
But
I
meane
a
little
to
examine
your
places
of
scripture
,
to
sée
if
you
haue
any
better
lucke
in
applying
of
them
,
than
hitherto
you
haue
had
in
others
.
To
proue
that
it
is
agaynst
the
worde
of
God
,
to
honor
Byshops
with
titles
of
great
rulers
,
as
Lorde
,
Lords
grace
,
Metropolitane
,
primate
of
all
Englande
,
honor
.
&c.
(
for
I
doe
not
remember
that
we
call
them
kings
)
you
first
quote
Math.
23.
which
place
is
very
ofte
by
you
iterated
,
and
sufficiently
by
me
answered
before
.
In
the
.13
.
of
Iohn
,
which
you
vse
also
for
the
same
purpose
,
Chryst
,
after
he
had
washed
his
disciples
feete
,
tooke
an
occasion
thervpon
to
exhorte
them
to
humilitie
,
which
vertue
is
very
necessarie
in
all
degrées
of
men
,
aswell
in
rulers
and
Magistrates
,
as
in
inferiours
.
And
therefore
that
place
requireth
humilitie
in
all
,
especially
in
the
ministers
of
the
worde
:
but
it
disaloweth
superioritie
in
none
.
When
Chryst
addeth
and
sayth
,
the
seruaunt
is
not
greater
than
his
master
.
&c.
he
armeth
them
agaynst
persecutions
,
and
willeth
them
to
looke
for
afflictions
:
for
in
the
.15
.
chapter
he
addeth
to
the
same
words
,
If
they
haue
persecuted
me
,
they
will
persecute
you
also
.
And
to
this
are
Archbyshops
and
Lordbyshops
aswell
subiect
as
other
men
,
examples
whereof
we
haue
of
our
owne
,
as
Cranmer
,
Ridley
,
Hooper
.
&c.
That
in
the
.5
.
chapter
of
S.
Iohn
is
not
spoken
to
the
Apostles
,
but
to
the
whole
company
of
Iewes
,
in
reproofe
of
their
vayne
glory
,
for
so
is
that
place
to
be
vnderstoode
,
else
it
were
altogither
vnlawfull
for
any
man
to
receyue
honor
,
yea
euen
for
Princes
them selues
.
To
the
like
purpose
tende
the
words
of
the
Apostle
2.
Cor.
10.
vse
.
16.17.18
.
Surely
bothe
the
names
of
Archbyshops
,
Lordebyshops
,
&c.
and
their
offices
,
may
aswell
stande
with
these
places
of
the
scripture
,
as
the
names
&
offices
of
kings
,
nobles
,
and
any
other
persons
in
estimation
or
dignitie
.
In
déede
the
mother
of
all
heresies
and
sectes
,
that
is
,
vayne
glory
and
arrogancie
,
in
all
these
places
is
vtterly
condemned
.
But
I
pray
you
dothe
Christ
condemne
superioritie
in
all
those
whom
he
exhorteth
to
humilitie
?
is
not
humilitie
aswell
required
in
Princes
and
great
rulers
,
as
it
is
in
meaner
persons
?
yes
surely
,
and
a
great
deale
more
.
Wherfore
Christ
in
suppressing
ambition
,
pride
,
&
arrogancie
,
and
exhorting
to
humilitie
,
doth
not
condemne
superioritie
,
neither
yet
titles
of
reuerence
,
but
requireth
humblenesse
of
spirite
,
&
lowlinesse
of
mynd
in
al
degrées
of
persons
,
especially
in
superiors
,
whom
this
vertue
dothe
moste
adorne
:
the
mightiest
and
noblest
Prince
in
the
worlde
may
come
nearer
this
admonition
of
Christ
,
than
the
poorest
slaue
.
It
is
therfore
the
affection
of
the
minde
that
Christ
here
condemneth
:
not
superioritie
,
not
titles
of
honor
and
dignitie
:
yea
he
reproueth
in
this
place
such
hautie
&
proude
stomakes
as
yours
be
,
which
contemne
and
disdayne
those
whom
they
ought
both
in
words
and
déedes
,
both
in
titles
and
subiections
to
reuerence
.
To
proue
that
ciuill
offices
ioyned
to
the
ecclesiasticall
,
is
agaynst
the
worde
of
God
,
first
you
note
Luke
.
9.
v.
60.61
.
where
it
is
thus
written
.
And
Iesus
sayde
vnto
him
,
let
the
dead
bury
their
dead
,
but
goe
thou
and
preache
the
kingdome
of
God
.
Then
another
sayde
,
I
will
follow
thee
Lord
,
but
let
me
first
go
bid
them
farewel
which
are
at
my
house
.
How
conclude
you
any
thing
of
these
places
agaynst
ciuill
offices
in
Ecclesiasticall
persons
?
Christes
meaning
in
this
place
is
,
to
teache
vs
(
I
meane
al
Christians
)
that
when
he
calleth
vs
,
we
ought
not
to
be
hindered
from
following
(
and
that
foorthwith
)
by
any
excuse
of
dooing
duetie
towards
our
friends
,
or
respect
of
worldly
commoditie
,
or
for
feare
of
any
payne
or
trouble
,
and
this
is
spoken
generally
to
all
Christians
,
and
not
alone
to
any
one
kinde
of
men
.
Secondly
,
for
the
same
purpose
you
vse
Luk.
12.
vse
.
14.
where
Christe
speaking
to
him
that
sayde
vnto
hym
,
master
bid
my
brother
deuide
the
inheritaunce
with
me
,
answereth
on
this
sorte
,
man
,
who
made
me
a
iudge
,
or
a
deuider
ouer
you
?
Christe
came
in
déede
to
be
iudged
,
and
not
to
iudge
,
he
came
to
worke
the
work
of
our
redemption
,
not
to
decide
controuersies
touching
lands
and
possessions
.
But
will
you
therfore
take
from
Christian
men
authoritie
to
iudge
?
for
this
example
of
Chryste
can
no
more
be
applied
to
Byshops
,
than
it
may
be
to
kings
,
bicause
the
doings
of
Christ
is
a
patterne
for
al
christians
,
and
yet
christians
may
iudge
matters
,
&
decide
controuersies
amongst
their
brethren
.
Looke
.1
.
Cor.
6.
The
Anabaptistes
vse
this
text
for
one
of
their
reasons
to
condemne
magistracie
among
Christians
:
and
therefore
a
very
learned
and
late
writer
in
his
exposition
of
this
place
,
writeth
thus
:
Hinc
colligitur
quantopere
insaniant
,
qui
ex
hoc
loco
magistratum
inter
Christianos
damnant
,
nam
Christus
non
argumentatur
à
re
ipsa
,
tanquam
profana
sit
,
sed
à
vocatione
sua
,
quod
missus
sit
in
alium
finem
,
tamet
si
res
erat
per
se
satis
sancta
&
pia
.
Hereof
it
may
be
gathered
how
greatly
they
dote
,
which
condemne
magistrates
amongest
Christians
by
this
place
,
for
Christ
doth
not
reason
of
the
thing
it selfe
,
as
though
it
were
prophane
,
but
of
his
owne
vocation
,
bicause
he
was
sent
to
another
ende
,
although
the
thing
of
it selfe
is
holy
and
good
.
In
the
third
place
you
alledge
.
Rom.
12.
vse
.
7.
He
that
hath
an
office
,
let
him
wayte
on
his
office
,
or
he
that
teacheth
on
teaching
.
What
is
this
to
the
purpose
?
He
that
hath
an
office
must
attende
vpon
his
office
,
&
he
that
teacheth
on
teaching
,
therfore
Byshops
may
not
haue
ciuill
offices
?
The
office
of
a
Byshop
is
as
well
to
gouerne
by
discipline
,
as
by
preaching
:
this
is
a
very
simple
argument
.
Fourthly
,
you
cite
the
.1
.
Timo.
6.
vse
.
11.
But
thou
,
O
man
of
God
flee
these
things
,
and
follow
after
righteousnesse
,
godlynesse
,
faith
,
loue
,
pacience
and
mekenesse
.
Truly
,
I
thinke
you
dote
,
or
else
dreame
,
your
applications
of
scripture
be
so
straunge
.
What
speaketh
Paule
here
agaynst
ciuill
offices
in
Ecclesiasticall
persons
?
be
onely
willeth
them
in
the
person
of
Timothie
to
flée
couetousnesse
,
and
to
follow
righteousnesse
.
&c.
The
last
text
here
quoted
is
the
seconde
to
Timoth.
2.
vse
.
3.4
.
Thou
therefore
suffer
affliction
as
a
good
souldier
of
Iesus
Chryst
,
no
man
that
warreth
entangleth
him selfe
with
the
affayres
of
this
lyfe
,
bicause
he
woulde
please
him
that
hath
chosen
him
to
be
a
souldier
.
This
latter
sentence
is
generall
,
and
perteyneth
to
all
men
.
The
meaning
is
this
,
whosoeuer
would
be
a
souldier
vnder
Chryst
,
must
leaue
all
worldly
things
,
and
followe
him
.
It
speaketh
nothing
either
of
ciuill
or
ecclesiasticall
offices
.
For
if
you
will
knowe
what
he
there
meaneth
by
the
affayres
of
this
life
,
heare
what
master
Caluine
sayth
,
writing
vpon
that
place
:
Per
negotia
vita
intel●igit
fam●liae
administrandae
curam
,
&
ordinarias
occupationes
.
By
the
affayres
of
this
life
he
vnderstandeth
the
care
of
gouerning
his
familie
,
and
other
ordinarie
businesse
.
If
you
will
learne
how
this
place
is
to
be
applied
,
the
same
master
Caluine
teacheth
you
lykewise
in
these
words
following
:
Nunc
applicanda
est
comparatio
ad
rem
praesentem
,
quod
quisquis
vult
sub
Christo
militare
,
debet
relictis
omnibus
mūditricis
&
auocamentis
se
illi
totum
suaque
studia
addicere
.
Now
this
comparison
is
to
be
applied
to
the
present
purpose
,
that
whosoeuer
will
play
the
warrier
vnder
Chryst
,
leauing
all
worldly
matters
and
impediments
,
muste
giue
him selfe
wholly
vnto
him
.
This
therefore
is
generall
,
and
perteyneth
to
all
Christians
,
but
chiefly
and
especially
to
the
ministers
of
the
worde
,
who
may
not
occupie
them selues
in
worldly
businesse
,
as
other
men
do
,
that
is
,
they
must
not
be
marchantes
,
husbandmen
,
craftes
men
,
or
hinder
their
vocation
with
suche
like
worldly
affayres
.
As
for
suche
ciuill
offices
as
be
committed
to
them
,
they
be
rather
helpes
to
their
vocation
,
than
impedimentes
:
for
the
office
of
a
Iustice
of
peace
,
of
an
high
Commissioner
,
and
suche
like
,
is
to
punishe
vice
and
iniquitie
,
to
sée
good
order
kept
in
the
common
wealth
,
aswell
in
matters
touching
religion
,
as
other
common
and
publike
businesse
.
Wherefore
as
these
offices
be
not
méere
ciuill
,
but
partly
ecclesiasticall
and
be
for
discipline
and
correction
of
sinnes
:
so
in
my
opinion
they
be
moste
méete
to
be
committed
to
some
of
the
wisest
and
best
of
the
Clergy
,
to
the
ende
that
suche
as
by
the
worde
will
not
,
by
conuenient
discipline
may
be
compelled
to
do
their
dueties
.
Neither
are
suche
offices
to
be
accompted
worldly
affayres
,
but
rather
heauenly
and
spiritual
,
for
as
muche
as
they
serue
to
the
mayntenance
of
religion
and
godlinesse
,
and
to
the
suppressing
of
sin
&
wickednesse
.
If
it
be
true
that
Augustine
sayth
:
Seruiunt
Reges
Christo
,
leges
ferendo
pro
Christo.
It
is
also
true
,
Seruiunt
Episcopi
Christo
,
leges
exequendo
pro
Christo.
What
say
you
to
Elie
and
Samuell
,
were
they
not
bothe
Priests
and
Iudges
?
what
office
did
the
Prophet
Helias
execute
,
when
he
killed
the
false
Prophetes
of
Baal
.
1.
Reg.
18.
or
Christ
when
he
whipt
the
buyers
and
sellers
out
of
the
Temple
?
What
office
did
Paule
commit
to
Timothie
,
when
he
sayd
,
aduersu●
Presbyterum
.
&c.
I
would
not
haue
a
minister
to
be
a
warriour
,
or
a
farmer
,
or
a
marchaunt
,
or
haue
any
suche
like
office
,
which
consisteth
in
gayne
,
or
bodily
laboure
onely
.
But
why
he
may
not
haue
suche
an
office
as
is
profitable
to
encrease
godlynesse
,
and
punishe
vngodlynesse
,
I
heare
as
yet
no
reason
.
As
for
the
office
of
an
high
Commissioner
,
it
is
Ecclesiasticall
,
for
they
haue
to
doe
onely
in
causes
Ecclesiasticall
.
It
pleaseth
you
to
say
that
it
is
agaynst
Gods
word●
for
Byshops
to
haue
prisons
,
but
your
margent
is
very
barren
of
proofes
:
for
you
haue
not
quoted
one
place
of
Scripture
to
proue
it
:
onely
you
say
that
Popishe
Eugenius
dyd
first
bring
them
in
▪
which
is
a
very
slender
argument
to
proue
them
to
be
agaynst
the
word
of
God
.
Dyd
not
Peter
punishe
Ananias
and
Saphira
very
streightly
for
their
dissimulation
?
Surely
farre
more
gréeuously
than
if
he
had
put
them
in
prison
,
and
yet
their
offence
was
not
agaynst
any
ordinary
lawe
made
in
the
Churche
or
common
weale
.
But
where
read
you
that
Eugenius
did
first
inuent
them
?
Admonition
.
The
sixtenth
.
In
that
the
Lorde
byshoppes
,
their
suffraganes
,
Archdeacons
,
Chauncelors
,
officials
,
proctors
,
doctors
,
summers
,
and
suche
rauening
rablers
,
take
vpon
them
,
which
is
most
horrible
,
the
rule
of
Gods
Church
,
spoyling
the
pastor
[
t
](A15127-e31800-b)
t
Math.
18.17.18
.
Acts.
11.30
.
Act
15.2.4
6.
&c.
Ro
12.7.8
Phil.
1.1
1.
Co.
12.28
1.
The
5.12.13
.
1.
Ti.
4.14
.
1.
Tim.
5.17
of
his
lawfull
iurisdiction
ouer
hys
own
flock
,
giuen
by
the
word
,
thrusting
away
most
sacrilegiously
that
order
which
Christe
hath
left
to
his
Church
,
and
which
the
primatiue
church
hath
vsed
,
they
shew
they
hold
the
doctrine
with
vs
,
but
in
vnrighteousnesse
,
with
an
outwarde
shew
of
godlinesse
,
but
hauing
denied
the
power
therof
,
entring
not
in
by
[
u
](A15127-e31900-b)
u
Iohn
.
10.1
.
christ
,
but
by
a
Popishe
and
vnlawfull
vocation
.
We
speake
not
[
w
](A15127-e31920-b)
w
6.3.4
Act.
14.23
Act.
20.28
30.
&c.
Rom.
12.6
7.8
.
1.
Cor.
9.16.17
.
how
they
make
ministers
by
them selues
alone
,
and
of
their
sole
authoritie
,
and
that
in
secret
places
,
of
their
election
and
probation
,
that
it
is
of
him
,
to
whom
by
no
righte
it
belongeth
.
And
that
when
they
haue
made
them
,
either
they
may
carry
in
their
Colledge
,
and
lead
the
liues
of
loytring
losels
as
long
as
they
liue
,
or
else
gad
abroad
with
the
Byshops
buls
,
like
to
Circumce●ions
,
to
preach
in
other
mens
charges
where
they
list
,
or
else
get
benefices
by
friendship
or
money
,
or
flattery
,
where
they
can
catch
them
:
or
to
conclude
,
if
al
these
faile
,
that
they
may
go
vp
&
down
like
beggers
,
and
fal
to
many
follies
:
or
else
(
as
many
haue
done
)
set
vp
billes
at
Paules
,
or
at
the
Royall
exchaunge
,
&
in
such
publike
places
,
to
see
if
they
can
heare
of
some
good
masters
,
to
entertayne
them
into
seruice
.
Surely
by
the
Cannon
law
,
by
which
the
byshops
reigne
&
rule
,
they
ought
to
keepe
those
ministers
which
they
make
,
as
long
as
they
haue
no
liuings
&
places
.
We
know
three
or
foure
byshops
in
this
Realme
,
would
haue
kepte
suche
houses
,
as
neuer
none
did
in
this
land
,
if
this
rule
had
bene
obserued
.
They
clapt
them
out
so
fast
by
hundreds
,
&
they
made
them
pay
well
for
their
orders
:
and
surely
to
speak
truth
,
they
were
worthy
,
for
the
bishops
(
what
oddes
soever
there
were
of
their
giftes
)
yet
in
their
letters
gaue
them
all
a
like
commendation
.
They
put
on
their
surplesses
,
or
else
subscribed
like
honest
men
.
Fye
vpon
these
stinking
abominations
.
Answere
.
In
all
these
wordes
there
is
not
one
thing
touched
,
which
is
conteyned
in
the
Communion
booke
,
&
therfore
I
might
passe
this
parte
ouer
with
silence
,
noting
onely
your
vnorderly
and
vndiscrete
dealing
,
who
going
about
to
deface
the
booke
of
Common
prayer
,
wander
you
know
not
whither
,
and
spende
your
labour
in
writing
agaynst
such
things
as
be
not
in
that
booke
once
mentioned
.
But
yet
something
I
must
say
to
certayne
things
by
you
in
this
parte
written
,
without
al
modestie
,
discretion
or
reason
.
And
first
you
shewe
your selfe
greatly
offended
,
that
the
pastor
is
spoyled
of
his
lawful
iurisdiction
ouer
his
stocke
,
and
therfore
you
burst
out
into
these
wordes
of
heate
,
rauening
rablers
,
horrible
,
sacrilegiously
,
and
suche
like
.
It
had
bene
well
if
you
had
tolde
vs
,
what
that
lawfull
iurisdiction
of
the
pastor
ouer
his
stock
giuen
by
the
word
,
had
bene
:
for
the
places
of
scripture
which
you
quote
for
that
purpose
,
doe
not
playnly
inough
set
out
that
matter
.
In
the
18.
of
Mathewe
,
vse
.
17.
after
certaine
admonitions
in
priuate
offences
.
Christ
sayth
,
Dic
ecclesiae
,
tell
the
Churche
.
In
which
place
(
as
I
tolde
you
before
)
the
Churche
doth
signifie
suche
as
haue
authoritie
in
the
Churche
,
or
else
publike
reprehension
in
the
open
congregation
by
suche
as
be
called
thervnto
.
It
giueth
not
any
pec●lier
iurisdiction
to
the
pastor
,
for
any
thing
that
I
can
learne
.
And
in
the
same
cha
18.
vse
,
where
christ
saith
,
What
soeuer
ye
binde
on
earth
,
shall
be
bound
in
heauen
.
&c.
according
to
your
iudgement
vttered
before
,
it
is
mente
of
the
whole
Church
,
&
not
of
the
pastor
only
.
You
haue
before
denied
that
one
man
can
excommunicate
,
and
therefore
this
place
maketh
nothing
for
your
assertion
.
In
the
.11
.
of
the
Actes
,
vse
.
30.
mention
is
made
howe
the
Disciples
which
were
at
Antiochia
,
dyd
according
to
their
abilitie
,
sende
succoure
to
their
brethren
which
dwelte
in
Iudea
,
and
that
they
sente
it
to
the
elders
by
the
handes
of
Barnabas
and
Saule
.
But
what
is
this
to
the
iurisdiction
of
the
pastour
?
This
declareth
that
the
disciples
of
Antiochia
trusted
the
elders
whiche
were
in
Iudea
with
the
distribution
of
their
almes
.
The
.15
.
of
the
Actes
(
in
the
places
by
you
noted
)
sheweth
how
Paule
and
Barnabas
were
sente
to
the
Apostles
and
Elders
which
were
at
Ierusalem
,
about
the
deciding
of
a
certain
question
moued
by
certain
of
the
sect
of
the
Phariseys
,
touching
circumcision
.
This
declareth
the
vse
of
Councels
,
and
openeth
the
next
and
readyest
way
to
determine
controuersies
,
but
it
speaketh
nothing
of
the
iurisdiction
of
the
pastour
.
The
.xii.
to
the
Rom.
vse
.
7.8
.
hath
bene
sundry
tymes
by
you
alledged
to
no
purpose
at
all
,
euen
as
it
is
nowe
in
lyke
manner
.
The
Apostle
there
willeth
euery
man
that
hath
an
office
,
to
attende
vpon
his
office
.
&c.
But
he
speaketh
not
of
any
peculiar
iurisdiction
of
the
pastor
ouer
his
flocke
.
In
the
first
to
the
Phil.
vs
.
1.
Paule
and
Timothie
salute
the
Bishops
and
Deacons
which
be
at
Philippi
.
How
gather
you
therof
any
iurisdiction
perteyning
to
the
pastor
?
The
.1
.
Cor.
12.
vse
.
28.
The
Apostle
sayth
,
that
God
hath
placed
in
his
Churche
first
Apostles
,
secondely
Prophetes
,
thirdly
teachers
.
&c.
What
is
this
to
youre
purpose
?
or
what
iurisdiction
of
Pastors
doe
you
gather
hereof
?
you
may
here
learn
,
that
there
is
in
the
church
diuers
degrées
of
persons
.
1.
Thessa.
5.
Paule
exhorteth
them
to
knowe
and
loue
suche
as
laboure
among
them
,
he
describeth
no
peculiar
kynde
of
iurisdiction
.
1.
Timo.
4.
vse
.
14.
Saint
Paule
willeth
Timothie
not
to
despise
the
gifte
giuen
vnto
him
by
prophecie
,
with
the
laying
on
of
the
hands
of
the
companie
of
the
eldership
,
&
in
the
.1
.
Timo.
5.
vse
.
17.
he
sayth
:
The
elders
that
rule
well
are
worthie
of
double
honour
.
&c.
Which
place
commeth
the
nearest
to
youre
purpose
,
for
here
is
mention
made
of
ruling
,
and
of
ministers
,
but
yet
it
is
not
declared
what
kind
of
rule
this
was
,
except
you
will
expounde
it
by
the
wordes
following
,
specially
they
whiche
labour
in
worde
and
doctrine
And
this
kinde
of
rule
remayneth
to
the
pastor
still
.
Thus
you
see
with
how
little
discretion
&
lesse
learning
,
you
heape
vp
scriptures
in
your
margent
,
only
to
deceyue
the
simple
and
ignorante
,
who
are
by
you
too
muche
deluded
,
beléeuyng
what
so
euer
you
speake
or
wryte
,
without
any
further
examination
.
If
they
would
marke
these
words
of
yours
wel
,
they
might
soone
vnderstand
that
you
séek
as
great
iurisdiction
ouer
them
,
as
any
of
those
persons
whome
you
haue
here
named
.
You
saye
,
they
hold
the
doctrine
with
you
,
but
in
vnrighteousnesse
,
with
an
outward
shew
of
godlinesse
but
hauing
denyed
the
power
thereof
,
entryng
not
in
by
Christ
,
but
by
a
Popish
and
vnlaufull
vocation
.
This
is
but
your
veyne
of
rayling
,
and
your
vsuall
manner
of
extolling
your selues
,
and
condemning
other
:
But
(
as
I
sayde
before
)
your
wordes
be
no
sclaunder
,
neyther
will
I
in
words
contend
with
you
,
but
therin
giue
you
the
vpper
hande
:
only
I
must
still
let
you
vnderstand
of
your
foolish
applying
of
scriptures
.
For
wherfore
haue
you
here
quoted
the
tenth
of
Iohn
.
vse
.
1.
Belike
bycause
Christ
sayth
there
,
That
he
whiche
doth
not
enter
in
by
the
dore
into
the
sheepfolde
,
but
climbeth
vp
an
other
way
,
is
a
theefe
and
a
robber
,
therfore
all
such
as
bée
placed
in
this
Churche
of
England
(
your
selues
excepted
)
enter
in
by
a
popish
and
vnlauful
vocation
.
You
had
gone
orderly
to
worke
,
if
you
had
firste
proued
,
that
we
haue
not
come
into
the
shéepfold
by
Christ
.
If
you
thus
omitte
the
proofe
of
your
minor
,
you
may
conclude
what
you
wil
,
and
quote
scriptures
at
your
pleasure
.
But
wyse
and
lerned
men
will
lament
your
follie
,
and
laughe
at
your
vnskilfulnesse
.
Of
making
of
ministers
I
haue
spoken
before
,
and
answered
the
places
.
Actes
.
6.14
.
&
.
20.
sufficiently
.
As
for
the
other
two
places
,
Ro.
12.
vse
.
6.7.8
.
and
.1
.
Cor.
9.
vse
.
16.17
.
I
muse
why
you
note
them
,
they
nothing
at
all
perteyning
to
the
making
of
ministers
:
they
something
touche
their
office
,
&
yet
not
that
directly
.
But
you
must
be
borne
with
,
least
you
shoulde
haue
séemed
to
youre
disciples
to
haue
sayd
nothing
.
Some
of
those
ministers
(
you
say
)
may
tarie
in
their
Colledge
,
and
leade
the
liues
of
loytering
losels
as
long
as
they
liue
.
If
you
knew
any
suche
loytering
losels
in
any
Colledge
,
I
trust
you
would
make
them
knowne
to
other
also
:
If
you
knowe
none
suche
,
then
are
you
a
slaunderer
of
Colledges
,
and
suche
as
be
in
them
:
It
were
to
be
wished
in
my
opinion
,
that
there
were
many
preachers
in
Colledges
,
of
greater
continuance
than
I
knowe
any
.
Then
should
not
yong
,
factious
,
vnruly
,
and
vndiscrete
persons
,
so
greately
trouble
with
their
contentions
and
sects
,
bothe
vniuersities
,
and
the
whole
realme
also
.
I
knowe
no
Bishops
that
giue
out
Bulles
,
but
if
such
preachers
as
remayne
in
Colledges
,
or
elsewhere
(
béeing
thervnto
licenced
by
the
Bishop
,
or
other
that
haue
authoritie
)
doe
take
paynes
to
preach
where
they
sée
occasion
,
they
are
greatly
to
be
commended
,
and
I
pray
God
encrease
the
number
of
such
Circumcetiōs
.
But
since
this
your
opinion
hath
bene
broched
,
it
hath
not
only
driuen
many
from
the
ministerie
,
but
also
caused
diuers
to
loyter
and
cease
from
preaching
:
And
certainely
if
it
be
not
in
tyme
prouided
for
,
that
one
braunch
of
your
doctrine
wil
spoyle
this
Churche
of
England
,
bothe
of
preachers
and
preachings
.
The
rest
that
you
write
in
this
parte
,
I
hope
is
more
slaunderously
of
you
spoken
than
truely
,
notwithstanding
I
thinke
there
hathe
bene
some
ouersighte
in
some
men
,
whiche
I
trust
is
and
will
be
amended
:
if
not
,
then
I
wishe
that
Cannon
of
the
lawe
to
be
put
in
practise
,
that
suche
as
admit
them
,
should
also
prouyde
for
them
.
When
you
say
that
the
Bishoppes
of
thys
Realme
,
reigne
and
rule
by
the
Canon
lawe
,
you
forgette
your selfe
,
you
know
it
is
otherwise
.
Their
chiefe
authoritie
,
they
haue
by
Gods
lawe
,
the
reste
by
the
lawes
of
the
Realme
and
of
the
Prince
:
but
these
wordes
are
but
wordes
of
course
with
you
.
Admonition
.
The
seuentéenth
.
We
should
be
too
long
to
tell
youre
honoures
of
Cathedrall
Churches
,
the
dennes
aforsayd
of
al
loytering
lubbers
,
where
master
Deane
,
master
Vicedeane
,
master
Canons
,
or
master
Prebendaries
the
greater
,
master
Petie
canons
or
Canons
the
lesser
,
master
Chauncelor
of
the
Churche
,
master
Treasorer
,
otherwyse
called
Iudas
the
purse
bearer
,
the
chief
Chaunter
,
Singing
men
speciall
fauourers
of
religion
,
squeaking
Queristers
,
Organ
players
,
Gospellers
,
Pistellers
,
Pentioners
,
Readers
,
Vergers
.
&c.
liue
in
greate
idlenesse
,
and
haue
their
abiding
.
If
you
woulde
knowe
whence
all
these
came
,
we
can
easyly
answere
you
,
that
they
came
from
the
Pope
,
as
oute
of
the
Troian
horses
belly
,
to
the
distruction
of
Gods
kingdome
.
The
Churche
of
God
neuer
knewe
them
,
neither
doth
any
reformed
church
in
the
worlde
know
them
.
Answere
.
Here
you
speak
both
without
the
book
of
Common
prayers
and
scriptures
also
,
for
neither
are
cathedral
churches
conteyned
in
that
booke
,
neyther
haue
you
any
scripture
to
proue
that
which
you
so
impudently
affirme
.
God
be
thanked
,
it
is
well
knowne
to
those
that
be
not
with
malice
blinded
,
that
Cathedrall
Churches
be
furnished
with
godly
,
zelous
,
and
learned
men
.
And
that
they
be
the
chiefe
and
principall
ornaments
of
this
Realme
,
and
next
to
the
vniuersities
,
chiefest
mainteyners
of
godlinesse
,
religion
,
and
learning
:
there
be
some
desire
the
spoyle
of
them
,
whose
instrumentes
you
be
:
But
I
hope
both
their
mouthes
,
and
yours
also
shal
be
firste
stopped
with
earth
.
Master
Deane
,
master
vicedeane
,
master
Cannons
&c.
as
much
as
they
loyter
,
may
thinke
themselues
fitte
to
be
compared
with
such
as
you
are
in
any
respects
.
The
rest
of
your
rayling
words
I
leaue
to
the
Authoure
.
You
say
all
these
come
from
the
Pope
&c.
It
is
not
materiall
from
whence
they
come
,
so
they
be
good
,
profitable
,
and
necessarie
for
the
mainteyning
of
religion
,
lerning
,
wise
and
learned
men
:
But
I
pray
you
from
what
Pope
came
they
?
or
in
what
time
did
the
Pope
inuent
them
?
I
told
you
before
that
such
places
and
Colledges
were
in
Augustines
time
,
and
that
he
both
hath
the
name
of
master
Deane
,
and
alloweth
of
his
office
.
If
you
had
redde
any
aunciente
learned
authours
(
as
your
writings
declare
you
haue
not
)
then
shoulde
you
finde
that
Collegiate
Churches
be
of
great
antiquitie
,
euen
since
the
yeare
of
our
Lorde
.235
.
But
what
can
you
speake
against
Cathedrall
Churches
,
which
you
may
not
aswell
speake
against
the
Colledges
in
the
vniuersities
?
They
were
not
in
the
Apostles
time
neyther
yet
in
the
primatiue
Church
:
must
they
therefore
nowe
be
dissolued
?
your
meaning
is
belike
to
bring
al
to
confusion
and
barbarisme
.
You
say
no
reformed
church
in
the
worlde
knoweth
them
,
wherin
I
thinke
you
speak
more
than
you
knowe
.
Can
you
name
any
reformed
Church
that
hath
plucked
them
downe
?
Peraduenture
in
dyuers
places
where
the
Gospell
is
now
preached
,
they
had
neuer
suche
rewardes
for
learning
.
But
what
haue
we
to
do
in
suche
cases
with
other
reformed
Churches
?
we
haue
to
consider
what
is
most
méete
for
this
Churche
,
and
state
:
and
not
to
follow
other
,
as
though
we
were
children
:
I
sée
no
cause
why
other
reformed
Churches
should
not
rather
followe
vs
,
than
we
them
,
seing
in
no
respecte
we
be
inferior
to
them
.
Well
,
to
conclude
,
your
wordes
be
but
vayne
,
and
your
proofes
none
at
all
:
And
therefore
I
doubte
not
but
Cathedrall
churches
shall
be
able
to
withstand
both
your
opprobrious
speaches
,
and
the
gréedinesse
of
all
their
aduersaries
,
so
long
as
it
shall
please
God
to
blesse
thys
land
with
so
vertuous
and
learned
a
Quéene
,
and
so
wise
and
discréete
counsellours
.
Admonition
.
The
eightéenth
.
And
birds
of
the
same
fether
,
are
couetous
patrones
of
benefices
,
persons
,
vicars
readers
,
parish
preests
,
stipendaries
,
and
riding
chaplaines
,
that
vnder
the
authoritie
of
theyr
masters
,
spoyle
their
flocks
of
the
foode
of
their
soules
,
[
a
](A15127-e32470-b)
a
Philip
2.21
.
such
seeke
not
the
Lord
Iesus
,
but
their
owne
bellies
,
[
b
](A15127-e32490-b)
b
Iud.
12.
cloudes
that
are
without
rayne
,
trees
without
frute
,
[
c
](A15127-e32510-b)
c
Math.
23.27
.
painted
sepulchers
full
of
dead
bones
,
fatted
in
all
abundance
of
iniquitie
,
and
leane
locusts
,
in
all
feeling
.
knowledge
and
sinceritie
.
Answere
.
It
is
true
that
couetous
patrones
of
benefices
be
a
great
plage
to
this
church
,
and
one
of
the
principall
causes
of
rude
and
ignorante
ministers
:
God
graunte
some
spéedy
reformation
in
that
point
.
Neither
can
I
excuse
al
persons
,
vicars
.
&c.
But
al
this
is
spoken
without
the
booke
,
and
therefore
not
fi●ly
of
you
alledged
against
the
booke
.
Admonition
.
The
nineteenth
.
What
shoulde
we
speake
of
the
Archbishops
Courte
,
sith
all
men
know
it
,
and
your
wisdome
can
not
but
see
what
it
is
.
To
proue
that
the
regiment
of
the
Church
should
be
spirituall
reade
As
all
other
Courts
are
subiecte
to
this
,
by
the
Popes
prerogatiue
,
yea
,
and
by
statute
of
this
Realme
yet
vnrepealed
,
so
is
it
the
filthy
quauemire
,
and
poysoned
plashe
of
all
the
abominations
that
do
infecte
the
whole
Realme
.
Answere
.
I
thinke
this
Court
to
be
necessarie
for
the
state
of
this
Churche
and
Realme
:
and
if
there
be
abuses
in
it
,
eyther
in
the
lawe
it selfe
,
or
in
the
persons
,
I
wish
it
were
reformed
.
But
the
whole
order
of
the
Courte
is
not
therefore
to
be
condemned
,
no
more
than
it
is
of
other
Courts
,
which
cannot
be
missed
,
and
yet
haue
abuses
in
them
.
I
confesse
my selfe
to
haue
little
experience
in
such
matters
,
and
therefore
I
will
speake
the
lesse
thereof
.
As
I
do
mislike
that
there
should
be
any
time
forbidden
to
marrie
in
,
(
for
that
can
haue
no
good
meaning
)
or
any
dispensations
for
boyes
to
kéep
benefices
,
or
excommunications
and
absolutions
for
money
,
or
one
man
to
be
absolued
for
another
,
and
if
there
be
any
other
suche
like
abuse
:
so
do
I
vtterly
condemne
your
vnsemely
and
vnchristian
termes
,
as
filthy
quauemire
,
poysoned
plashe
of
all
abominations
,
filthy
Courte
,
especially
considering
wherof
they
be
spoken
,
to
whome
,
and
by
whome
:
they
argue
a
scolding
nature
,
and
a
stomacke
boyling
with
contempt
of
lawes
,
and
superiours
.
Neither
can
I
suffer
you
to
slaunder
,
not
that
Courte
,
but
thys
Churche
with
manifest
vntruthes
,
as
you
do
,
when
you
saye
that
banners
,
bells
,
and
making
of
crosses
,
be
allowed
to
bee
vsed
in
the
gang
weeke
,
and
that
the
Archebishops
Courte
hath
full
power
to
dispence
in
all
causes
,
wherin
the
Pope
was
wont
to
dispence
:
which
both
be
most
vntrue
.
I
thinke
in
dispensations
,
this
Courte
goeth
no
further
than
the
lawes
of
the
Realme
do
permitte
.
Agreable
to
this
spirite
is
your
contemptuous
speach
,
vsed
to
both
the
Archbishops
,
men
to
be
reuerenced
,
not
only
in
the
respecte
of
their
yeares
,
and
authoritie
,
but
of
their
singuler
wisdome
,
grauitie
,
learning
,
and
sounde
religion
also
.
Howbeit
you
reuerence
them
,
as
you
do
all
other
that
be
in
authoritie
,
except
some
,
whome
you
do
but
séeke
to
vse
,
to
bring
your
intents
to
passe
,
I
will
saye
no
more
.
I
thinke
you
haue
abused
master
Beza
with
your
false
reports
,
which
hath
caused
him
to
write
otherwise
than
he
woulde
do
,
if
he
knewe
the
whole
state
of
the
controuersie
:
So
you
haue
also
abused
other
notable
learned
men
,
and
caused
them
to
write
according
to
your
phansie
,
which
since
that
time
(
being
truly
enformed
)
haue
by
their
letters
(
which
are
to
be
séene
)
both
condemned
your
contentiousnesse
,
and
their
owne
to
much
credulitie
.
But
our
faith
and
Churche
,
dependes
neyther
vppon
Master
Beza
,
nor
any
other
man
,
neyther
do
they
looke
for
any
such
prerogatiue
.
But
still
you
are
without
the
booke
.
You
bid
vs
in
the
margent
(
to
proue
that
the
regiment
of
the
Church
should
be
spirituall
)
reade
Ephe.
1.
verse
.
23.
1.
Thessa.
5.
vers.
13.1
.
Timo.
5.
vers.
2.
Hebr.
10.
vers.
30.
In
the
place
to
the
Ephe.
the
Apostle
saith
that
God
hath
appointed
Christ
to
be
the
head
of
the
Church
,
which
is
his
body
,
euen
the
fulnesse
of
him
,
that
filleth
all
in
all
things
.
Here
we
learne
that
Christ
is
the
head
of
the
church
But
how
proues
this
that
the
gouernement
of
the
church
is
only
spirituall
?
will
you
hereby
take
away
ciuill
magistrates
,
and
other
gouernours
that
God
hath
placed
in
his
Church
?
It
is
subtilly
done
of
you
,
to
quote
the
places
only
,
and
not
to
apply
them
,
nor
to
conclude
of
them
:
For
surely
if
you
had
layde
downe
the
words
,
and
applied
them
to
your
purpose
,
not
wise
and
learned
only
,
but
very
children
would
haue
laughed
you
to
scorne
.
In
the
.1
.
Thess.
5.
The
Apostle
beseecheth
them
to
loue
suche
for
their
workes
sake
,
as
laboure
among
them
,
are
ouer
them
in
the
Lorde
,
and
admonish
them
.
What
argument
call
you
this
?
S.
Paule
moues
the
Thessalonians
to
loue
their
pastours
,
Ergo
the
gouernement
of
the
Church
is
only
spirituall
.
In
the
first
Timothie
.
5.
vers.
2.
he
willeth
Timothie
to
exhorte
the
elder
women
as
mothers
,
the
yonger
as
sisters
,
whereuppon
you
conclude
thus
:
elder
women
must
be
exhorted
as
mothers
,
the
yonger
as
sisters
,
wyth
all
purenesse
.
Ergo
the
gouernement
of
the
Church
must
be
spirituall
.
In
the
.10
.
Hebr.
vers.
30.
it
is
thus
written
For
we
know
him
that
hath
saide
,
vengeance
belongeth
vnto
me
,
I
will
recompence
saith
the
Lorde
,
And
againe
:
the
Lorde
shall
iudge
his
people
.
Uengeaunce
belongeth
to
God
and
he
shall
iudge
hys
people
,
Ergo
the
gouernemente
of
the
Churche
muste
be
spirituall
.
I
am
ashamed
of
these
reasons
,
and
so
will
you
be
likewise
,
if
you
be
not
past
shame
.
If
you
meane
that
the
gouernement
of
the
Churche
is
spirituall
,
bycause
God
by
his
spirite
,
gifts
,
and
ministerie
of
his
word
doth
gouerne
it
,
you
say
truly
,
although
these
places
be
vnaptly
alledged
:
but
if
you
meane
,
that
therefore
there
néede
no
ciuill
magistrates
,
no
ciuill
and
politique
lawes
,
no
externall
discipline
,
no
outwarde
ceremonies
and
orders
,
you
are
greatly
deceiued
,
and
ioyne
with
the
Anabaptists
,
whose
erroure
in
that
pointe
is
sufficiently
by
diuers
learned
men
confuted
.
And
therefore
I
will
not
as
yet
intermeddle
therewith
,
vntill
I
vnderstande
further
of
your
meaning
.
Admonition
.
The
twentith
.
And
as
for
the
Commissaries
Courte
,
that
is
but
a
pettie
little
stinking
ditch
,
that
floweth
out
of
that
former
great
puddle
,
robbing
Christes
Church
of
lawfull
pastors
,
of
watchfull
seniors
and
elders
,
and
carefull
Deacons
,
in
thys
Court
as
in
the
other
,
[
*
](A15127-e32920-b)
*
1
Cor.
5.4
.
one
alone
doth
excommunicate
,
one
alone
sitteth
in
iudgemente
,
and
when
he
will
can
drawe
backe
the
iudgement
whiche
he
hath
pronounced
hauing
called
vppon
the
name
of
God
,
and
that
for
money
,
whiche
is
called
by
chaunging
of
pennaunce
.
In
this
Courte
for
non
payment
of
two
pens
,
a
man
shal
be
excommunicated
if
he
appeare
not
when
he
is
sente
for
,
if
he
do
not
as
his
ordinarie
woulde
from
whome
he
had
his
Popish
induction
and
institution
,
&
to
whome
he
hath
sworne
canonicam
obedientiam
,
canonicall
obedience
if
he
learne
not
his
catechisme
like
a
good
boy
without
booke
,
when
it
were
more
meete
he
should
be
able
to
teach
others
.
To
conclude
:
if
he
be
not
obediente
to
all
these
Lorde
Bishops
officers
,
by
and
by
he
must
be
cut
of
by
excommunication
,
and
as
it
is
lightly
graunted
and
gyuen
forth
,
so
if
the
money
be
payed
,
&
the
Court
discharged
,
it
is
as
quickly
called
in
agayne
.
This
Court
poulleth
parishes
,
scourgeth
the
poore
hedge
preests
,
ladeth
Churche
wardens
with
manifest
periuries
,
punisheth
whordoms
and
adulteries
with
toyish
censures
,
remitteth
without
satisfying
the
congregation
,
and
that
in
secrete
places
,
giueth
out
dispensations
for
vnlawfull
marriages
,
and
committeth
a
thousand
such
like
abominations
.
God
deliuer
all
Christians
out
of
this
Antichristian
tyrannie
,
where
the
Iudges
,
aduocates
,
and
proctours
,
for
the
moste
parte
are
Papists
,
and
as
for
the
scribes
and
notaries
as
greedy
as
cormorants
,
and
if
they
al
should
perhaps
see
this
writing
,
they
would
be
as
angry
as
waspes
,
and
sting
like
hornets
,
three
of
them
would
be
ynough
to
sting
a
man
to
death
,
for
why
?
they
are
high
Commissioners
.
All
this
we
say
springeth
out
of
this
Pontificall
,
whiche
we
must
allowe
by
subscription
,
setting
downe
our
hands
,
that
it
is
not
repugnant
or
against
the
worde
of
God
.
Wee
meane
this
Antichristian
hierarchie
and
popishe
ordering
of
ministers
,
straunge
from
the
worde
of
God
,
and
the
vse
of
all
well
reformed
Churches
in
the
worlde
.
Answere
.
To
this
I
answere
as
before
,
I
will
neyther
iustifye
that
which
is
amisse
,
nor
condemn
that
which
I
know
not
:
only
this
I
say
,
that
this
taunting
spirit
of
yours
séeketh
rather
diffamation
than
reformation
,
vttereth
spytefulnesse
of
stomacke
,
rather
than
godly
zeale
▪
for
what
a
deriding
of
authoritie
,
&
disdaine
towards
the
same
is
this
?
three
of
them
would
be
inowe
to
sting
a
man
to
death
,
for
why
,
they
are
high
Commissioners
.
What
example
haue
you
of
any
godlie
man
,
that
vsed
thus
to
deride
and
floute
magistrates
?
You
say
,
al
this
springeth
out
of
that
pontifical
,
which
you
must
allow
by
subscription
.
&c.
But
it
had
bene
wel
,
if
you
had
told
vs
,
out
of
what
part
of
that
pontificall
they
spring
,
and
how
they
be
thereof
gathered
.
Of
this
Antichristian
hierarchie
and
Popishe
ordering
of
ministers
(
as
it
pleaseth
you
to
say
)
I
haue
spoken
before
sufficiently
,
and
proued
it
neyther
to
be
Antichristian
nor
Popishe
,
but
profitable
and
conuenient
,
and
both
according
to
the
worde
of
God
,
and
vse
of
auncient
godly
and
wel
ordered
Churches
:
especially
where
the
reformation
is
generall
,
and
in
a
kingdome
.
For
you
must
not
looke
to
haue
the
same
gouernement
of
one
whole
kingdome
,
and
of
one
little
village
or
citie
.
In
suche
matters
you
must
haue
consideration
to
the
tyme
,
place
,
persons
,
and
other
such
circumstances
:
The
lack
of
this
discretion
maketh
you
wander
you
knowe
not
whither
.
Admonition
.
The
one
and
twentith
.
We
haue
almost
let
passe
one
thing
,
worthie
the
remembraunce
,
whiche
is
,
that
they
take
vppon
them
blasphemously
,
hauing
neyther
promise
nor
commaundement
,
to
say
to
their
new
creatures
,
receyue
the
holie
ghost
.
As
though
the
holy
Ghost
were
in
their
power
to
giue
withoute
warraunt
,
at
their
owne
pleasure
.
Answere
.
I
haue
aunswered
to
this
before
,
and
you
haue
in
the
former
treatise
set
it
downe
in
the
same
wordes
.
Admonition
.
And
thus
muche
be
spoken
as
touching
this
booke
,
agaynst
whiche
to
stande
,
is
a
wonder
to
two
sorts
of
men
,
the
one
ignorant
,
the
other
obstinate
.
The
Lord
giue
those
that
be
his
,
vnderstanding
in
all
things
,
that
they
may
haue
iudgement
:
as
for
the
other
,
whom
the
God
of
this
worlde
hath
blynded
,
[
f
](A15127-e33130-b)
f
Math.
13.15
.
should
see
and
confesse
the
truth
,
and
so
be
saued
,
and
that
doe
in
the
full
growth
of
wickednesse
,
maliciously
resist
the
truthe
,
God
confounde
them
,
that
his
peace
may
bee
vppon
Israell
,
and
hys
sauing
health
vpon
this
nation
.
Amen
.
Answere
.
Nay
surely
it
is
a
wonder
to
wyse
,
learned
,
and
godly
men
,
to
sée
this
booke
so
paynfully
penned
,
with
suche
aduyse
perused
,
and
by
so
long
practise
allowed
,
nowe
to
be
defaced
,
as
it
were
with
friuolous
,
vnlearned
and
vnapte
reasons
,
and
that
by
foure
sortes
of
men
,
Atheistes
,
Papists
,
Anabaptists
,
and
(
as
you
woulde
be
compted
)
Puritanes
.
God
of
his
infinite
mercie
,
giue
you
charitable
,
quiet
,
and
thankfull
myndes
,
and
eyther
conuerte
your
heartes
,
or
roote
all
suche
disturbers
oute
of
this
Church
,
that
we
may
with
one
hearte
and
mynde
serue
our
Lorde
God.
The
seconde
article
.
That
the
maner
and
order
appoynted
by
publique
authoritie
aboute
the
administration
of
the
sacraments
,
and
common
prayers
,
&
that
the
apparell
by
sufficient
authoritie
appointed
for
the
ministers
within
the
Church
of
Englande
,
be
not
wicked
nor
against
the
word
of
God
,
but
tollerable
,
and
being
commaunded
for
order
and
obedience
sake
,
are
to
be
vsed
.
Admonition
.
For
the
order
of
administration
of
sacraments
and
common
prayer
inough
is
sayde
before
,
all
the
seruice
and
administration
is
tyed
to
a
surplesse
,
in
Cathedrall
churches
they
must
haue
a
Cope
,
they
receiue
the
communion
kneeling
,
they
vse
not
for
the
most
part
common
bread
,
[
g
](A15127-e33240-b)
g
Act.
2.46
.
Act.
20.7
.
according
to
the
woorde
of
God
and
the
statute
,
but
starch
bread
according
to
the
Iniunction
.
They
commonly
minister
the
sacramentes
withoute
preaching
the
worde
.
Answere
.
And
I
haue
before
sufficiently
aunswered
to
all
that
is
here
obiected
.
Admonition
.
And
as
for
the
apparel
,
[
h
](A15127-e33350-b)
h
Esay
.
30.22
.
They
are
as
the
garmentes
of
Balaamites
,
of
popish
priestes
,
enimies
to
God
&
all
christians
.
Answere
.
To
all
this
also
I
haue
answered
before
,
I
meane
to
al
the
reasons
here
alledged
,
as
for
bare
words
,
they
preuaile
with
none
,
but
suche
as
haue
respect
to
the
persons
and
not
to
the
matter
:
And
therefore
I
omitte
these
wordes
of
pleasure
,
which
you
vse
,
when
you
say
,
that
in
this
apparel
there
is
no
order
,
but
confusion
:
no
comelinesse
,
but
deformitie
:
no
obedience
,
but
disobedience
,
both
agaynst
God
&
the
Prince
.
It
is
not
euery
priuate
mans
part
to
define
what
is
order
&
comelinesse
in
external
matters
béeing
indifferent
,
but
it
is
proper
to
them
onely
,
to
whom
God
hath
committed
the
gouernement
of
his
Church
:
whose
orders
and
lawes
(
not
béeing
agaynst
the
worde
of
God
)
whosoeuer
dothe
disobey
,
disobeyeth
both
God
and
the
Prince
:
as
you
do
in
disobeying
the
Princes
lawes
in
these
matters
.
It
is
wel
that
you
séeme
to
iustifie
the
gray
Amyse
,
bycause
the
Byshops
haue
disalowed
of
it
in
their
Synode
:
Truely
this
is
your
conscience
and
religion
,
to
be
alwayes
ad
oppositum
,
and
to
disallowe
that
which
lawe
and
authoritie
alloweth
,
and
allowe
that
which
they
disallowe
.
The
next
way
(
as
I
thinke
)
to
driue
you
vnto
conformitie
in
apparell
,
were
to
make
a
streight
lawe
,
that
no
man
should
weare
such
kinde
of
apparell
,
bicause
you
loue
to
be
contrary
to
lawes
and
good
orders
.
But
you
say
,
they
are
as
the
garments
of
the
Idoll
,
to
the
which
we
should
say
,
auaunt
and
get
thee
hence
,
they
are
as
the
garmentes
of
Balaamites
,
of
Popish
priests
,
enimies
to
God
and
all
Christians
.
Be
it
so
:
so
were
all
thinges
in
Hierico
accursed
,
and
an
abhomination
to
the
Lord
,
neither
was
it
lawfull
for
the
Israelites
to
touch
any
thing
thereof
:
and
yet
was
the
golde
and
the
siluer
,
and
the
brasen
and
yron
vessels
,
carried
into
the
treasure
house
of
the
Lorde
,
and
consecrated
vnto
him
.
Iosua
.
6.
Gedeon
was
commaunded
to
take
and
sacrifice
that
Oxe
of
his
fathers
to
God
,
which
his
father
had
fedde
,
and
brought
vp
to
be
sacrificed
to
Baall
,
yea
and
to
burne
that
oxe
with
the
selfe
same
wood
,
that
was
consecrated
and
dedicated
to
the
Idoll
Baal
.
Iudic.
6.
Our
forefathers
tooke
the
temples
dedicated
wholy
to
ydols
,
yea
to
diuels
,
and
most
abhominably
defiled
with
diuelish
and
abhominable
seruice
,
and
turned
them
into
holy
Churches
,
where
Christ
should
be
worshipped
.
To
be
short
,
no
diuell
,
no
idoll
,
no
Pope
can
so
defile
the
nature
or
forme
(
not
béeing
contrary
to
the
scriptures
)
of
any
of
Gods
creatures
,
that
the
libertie
of
a
Christian
man
should
be
taken
away
in
vsing
,
or
not
vsing
of
them
.
And
I
say
agayne
with
master
Bucer
,
that
for
any
thing
to
be
a
note
of
Antichrist
,
is
not
in
the
nature
of
any
creature
in
it selfe
,
(
for
to
that
ende
nothing
was
made
of
God
)
but
it
hangeth
altogither
of
consenting
to
Antichristes
religion
,
and
the
professing
thereof
:
The
whiche
consent
and
profession
beeing
chaunged
into
the
consent
and
profession
of
Christianitie
,
there
can
sticke
in
the
things
them selues
no
note
or
marke
of
Antichristes
religion
.
The
vse
of
belles
was
a
marke
of
Antichristianitie
in
our
Churches
,
when
the
people
by
them
were
called
to
Masses
,
and
when
they
were
roong
agaynst
tempestes
,
now
they
are
a
token
of
Christianitie
,
when
the
people
by
them
are
gathered
togither
to
the
Gospell
of
Christe
,
and
other
holy
actions
.
&c.
You
say
also
,
that
they
doe
not
edifie
.
If
you
say
that
they
doe
not
edifie
of
them selues
,
you
say
truly
:
for
only
the
holy
ghost
on
this
sort
doth
edifie
,
by
the
ministerie
of
the
worde
:
But
if
you
say
,
they
edifie
not
at
all
,
that
is
,
that
they
do
not
tende
to
edifying
,
as
other
ceremonies
&
things
vsed
in
the
church
(
as
pulpit
,
church
,
knéeling
,
singing
,
and
such
like
)
which
be
appointed
for
order
&
decencie
,
do
:
then
speake
you
that
which
you
are
not
able
by
sound
arguments
to
iustifie
.
Peter
Martyr
in
his
Epistle
written
to
master
Hooper
,
thinketh
that
they
doe
edifie
after
a
sorte
,
as
other
ceremonies
doe
.
And
so
dothe
master
Bucer
also
in
his
Epistle
written
to
master
Alasco
.
Furthermore
,
that
they
do
edifie
,
it
is
manyfest
,
first
,
bicause
they
are
by
a
lawfull
Magistrate
,
by
lawfull
authoritie
,
for
order
and
decencie
appoynted
in
the
Church
,
without
any
maner
of
superstition
,
or
suspition
of
the
same
.
Secondly
,
bicause
we
are
by
due
proofe
and
experience
taught
,
that
suche
as
haue
worns
this
apparell
,
and
do
weare
it
,
by
the
ministerie
of
the
worde
,
haue
greatly
edified
,
and
doe
daily
.
Thirdly
,
bicause
also
by
experience
we
daily
vnderstande
,
that
suche
as
consente
in
wearing
this
apparell
,
consent
also
in
all
other
poyntes
of
doctrine
,
and
kéepe
the
peace
of
the
Churche
,
which
is
one
of
the
principall
causes
of
edifying
:
contrariwise
,
suche
as
refuse
the
same
apparell
,
not
onely
dissente
and
disagrée
among
them selues
,
but
fall
into
diuers
and
straunge
opinions
,
without
stay
:
and
slaunder
the
Gospell
with
their
contentiousnesse
,
and
teare
in
péeces
the
Churche
of
Christ
with
their
factions
and
schismes
:
and
be
the
cause
why
bothe
the
worde
of
God
,
and
christian
magistrates
be
almost
generally
contemned
.
I
here
omit
that
which
I
might
as
iustly
bring
for
this
kinde
of
apparel
,
as
you
do
for
sitting
at
the
communion
:
I
meane
a
fit
and
profitable
signification
,
wherof
master
Martir
speaketh
in
the
Epistle
before
mentioned
on
this
sort
:
I
wil
not
here
say
,
that
they
which
stand
to
the
defence
of
this
matter
,
may
pretende
some
honest
and
iust
signification
of
the
apparell
,
and
that
not
dissenting
from
the
worde
of
God
,
which
is
this
:
the
ministers
of
the
Churche
(
as
the
prophet
Malachie
witnesseth
)
be
angels
and
Gods
messengers
:
but
angels
for
the
most
part
appeared
,
beeing
clothed
in
white
garments
.
I
pray
you
how
shal
we
debarre
the
Churche
of
this
libertie
,
that
it
can
not
signifie
some
good
thing
in
setting
foorth
their
rytes
and
ceremonies
,
especially
beeing
so
done
,
that
no
maner
of
Gods
honor
is
attributed
vnto
them
,
and
that
they
be
in
sighte
comely
,
and
in
number
fewe
,
and
that
Christian
people
be
not
wyth
them
ouerburdened
,
and
matters
of
greater
importaunce
be
omitted
.
You
adde
and
say
,
that
they
haue
the
shewe
of
euill
,
(
séeing
the
Popish
priesthoode
is
euill
.
)
When
they
were
a
signe
and
token
of
the
Popishe
priesthoode
,
then
were
they
euill
,
euen
as
the
thing
was
which
they
signified
:
but
nowe
they
be
the
tokens
and
the
signes
of
the
ministers
of
the
worde
of
God
,
which
are
good
,
and
therefore
also
they
be
good
:
no
man
in
this
Churche
of
Englande
is
so
ignorante
,
but
that
he
knoweth
this
apparell
not
to
be
nowe
the
signes
of
a
Massing
priest
,
but
of
a
lawfull
minister
:
wherefore
it
is
a
shewe
of
good
:
euen
as
it
is
in
the
lyke
maner
in
the
Uniuersities
a
shewe
and
signe
of
degrées
in
learning
,
and
therfore
a
showe
of
good
,
excepte
you
will
also
condemne
degrées
of
learning
.
Neither
is
if
any
straunge
matter
,
for
the
selfe
same
thing
in
others
respectes
,
and
at
diuers
times
,
to
be
the
signe
bothe
of
good
and
euill
.
The
belles
were
a
signe
of
euill
,
when
they
were
roong
to
call
to
Masse
,
and
to
stay
stormes
and
tempestes
,
the
selfe
same
belles
are
now
a
signe
of
good
,
when
they
bée
roong
to
sermons
and
other
godly
actions
.
The
Churches
them selues
were
a
signe
of
euill
,
when
Idolatrie
was
committed
in
them
,
and
false
doctrine
preached
:
nowe
they
be
a
signe
of
good
,
when
God
is
rightly
worshipped
in
them
:
and
his
worde
truely
preached
.
Many
such
examples
I
could
bring
,
but
a
reasonable
man
can
gather
of
these
sufficiently
to
confute
your
errour
.
Furthermore
when
we
be
willed
to
abstayne
from
all
shewe
of
euill
,
it
is
ment
of
euill
life
,
and
euill
doctrine
,
least
we
do
any
thing
with
a
scrupulous
conscience
.
They
worke
discorde
,
they
hinder
the
preaching
of
the
Gospell
.
This
is
an
argument
à
non
causa
ad
causam
,
it
is
not
the
apparell
that
worketh
discorde
,
or
hindreth
the
preaching
of
the
Gospell
,
no
,
no
more
than
it
is
the
worde
of
God
that
engendreth
heresies
,
or
wyne
that
maketh
dronke
,
or
the
sworde
that
murdreth
,
or
the
lawe
that
worketh
iniurie
.
&c.
But
it
is
the
sinister
affection
,
the
rebellious
nature
,
the
contentious
minde
of
man
.
For
who
began
this
contention
,
or
when
was
it
begonne
?
Truely
if
the
lawe
for
apparell
were
vtterly
abrogated
,
yet
would
not
your
contention
cease
,
nay
,
it
woulde
burst
out
muche
more
vehamently
,
and
in
farre
greater
matters
,
as
this
your
admonition
declareth
.
And
therefore
I
thinke
rather
,
that
the
lawe
for
apparell
,
will
stay
further
contentions
,
especially
if
it
bée
duely
executed
.
They
keepe
the
memorie
of
Egypte
still
amongest
vs
,
and
put
vs
in
minde
of
that
abhomination
wherevnto
they
in
times
past
haue
serued
.
No
truely
,
no
more
than
doth
the
Church
,
the
Pulpit
,
the
belles
.
&c.
but
they
teache
vs
the
true
vse
of
Christian
libertie
:
and
that
all
things
be
cleane
to
those
that
be
cleane
.
Finally
,
that
godly
men
may
well
vse
that
which
wicked
haue
abused
,
howsoeuer
vngodly
.
They
bring
the
ministerie
into
contempte
.
Onely
with
you
,
and
suche
as
you
(
by
your
continuall
crying
out
agaynst
them
)
haue
deluded
:
contemners
of
good
orders
,
lawes
,
and
statutes
,
are
to
be
seuerely
punished
for
their
contempt
.
Good
lawes
,
orders
,
and
statutes
are
not
to
be
altered
or
dissolued
,
bicause
by
suche
as
forget
their
dueties
,
they
are
contemned
.
They
offende
the
weake
,
and
encourage
the
obstinate
.
Those
that
be
offended
with
them
,
think
them
selues
most
strong
,
and
glory
therein
with
condemning
of
others
.
The
obstinate
be
encouraged
through
the
schismes
,
and
contentions
,
that
you
trouble
the
Churche
,
and
slaunder
the
Gospell
with
:
which
one
day
you
will
vnderstande
,
if
in
time
you
do
not
repent
.
Admonition
.
Therfore
can
no
authoritie
by
the
worde
of
God
,
with
any
pretence
of
order
&
disobedience
commaunde
them
,
nor
make
them
in
any
wise
tollerable
,
but
by
circumstances
they
are
wicked
,
and
agaynst
the
worde
of
God.
Answere
.
Nowe
you
come
to
the
poynt
where
you
would
haue
it
,
it
is
the
marke
you
shoote
at
,
to
spoyle
the
magistrate
of
all
authoritie
in
things
indifferent
,
especially
in
ecclesiasticall
matters
:
But
you
set
it
downe
onely
without
proofe
:
wherefore
I
will
thus
briefly
answere
to
your
bare
words
,
(
vntil
you
bring
some
proofe
)
that
this
your
assertion
is
both
Anabaptisticall
,
and
Papisticall
,
and
contrarie
also
to
the
worde
of
God
,
and
all
learning
.
Admonition
.
If
this
be
not
playne
inough
by
that
whiche
is
already
sette
foorth
,
wee
mynde
by
Gods
grace
to
make
it
playner
,
and
shoulde
do
it
better
,
if
it
were
as
lawfull
for
vs
(
as
for
oure
aduersaries
)
to
publishe
our
myndes
in
print
,
then
shoulde
appeare
what
slender
stuffe
they
bring
that
are
so
impudent
by
open
writing
to
defende
it
.
And
if
it
might
please
hir
Maiestie
,
by
the
aduise
of
you
right
Honorable
,
in
this
highe
Court
of
Parliamente
,
to
heare
vs
by
writing
or
otherwise
,
to
defend
our selues
,
then
(
such
is
the
equitie
of
our
cause
)
that
we
would
trust
to
finde
fauour
in
hir
maiesties
sight
:
then
those
patched
Pamphlets
,
made
by
soden
vpstarts
,
and
newe
conuertes
,
should
appeare
in
their
colours
,
and
truth
haue
the
victorie
,
and
God
the
glory
:
if
this
can
not
be
obteyned
,
we
will
by
Gods
grace
addresse
our selues
to
defende
his
truthe
by
suffering
,
and
willingly
lay
our
heads
to
the
blocke
.
And
this
shall
be
our
peace
,
to
haue
quiet
consciences
with
our
God
,
whom
we
will
abide
for
,
with
all
patience
,
vntill
he
make
our
full
deliueraunce
.
Answere
.
And
I
will
not
spare
my
labour
,
from
time
to
time
,
to
vtter
my
minde
,
and
conscience
in
these
matters
:
protesting
,
that
if
by
learning
you
can
persuade
me
,
I
will
say
agayne
with
Augustine
,
Errare
possum
,
haereticus
esse
nolo
.
All
the
rest
of
your
stoute
and
suspicious
bragges
,
of
your
vndecent
,
and
vnséemely
words
,
I
let
passe
,
and
leaue
them
to
be
considered
as
notes
of
your
spirite
,
and
modestie
.
The
Quéenes
maiestie
may
assure
hir selfe
,
that
she
hath
of
learned
men
a
number
sufficient
,
able
by
learning
to
maynteine
both
hir
authoritie
,
and
lawes
whiche
hir
Maiestie
hath
hitherto
vsed
and
made
,
for
the
furtheraunce
of
the
Gospell
,
and
maynteining
of
good
order
and
peace
in
the
Churche
.
The
Lorde
of
his
infinite
goodnesse
long
preserue
hir
,
and
giue
vs
thankefull
hearts
to
God
for
hir
.
The
thirde
article
.
That
the
articles
of
Religion
which
onely
concerne
the
true
Christian
fayth
,
and
the
doctrine
of
the
Sacramentes
,
comprised
in
a
booke
imprinted
:
Articles
,
wherevpon
it
was
agreed
by
bothe
Archbyshops
.
&c.
and
euery
of
them
conteyne
true
,
and
godly
Christian
doctrine
.
Admonition
.
The
righte
gouernement
of
the
churche
●an
not
be
separated
from
the
doctrine
.
1.
Tim.
1.2
vsing
a
godly
interpretation
in
a
poynte
or
two
,
which
are
either
too
sparely
,
or
else
too
▪
darkly
set
downe
,
we
were
and
are
readie
,
according
to
duetie
to
subscribe
vnto
them
.
We
would
to
God
that
as
they
holde
the
substaunce
togither
with
vs
,
and
we
with
them
,
so
they
woulde
not
denie
the
effecte
and
vertue
thereof
:
then
shoulde
not
our
wordes
and
workes
be
deuorced
,
but
Christe
shoulde
bee
suffered
to
reigne
,
a
true
ministerie
according
to
the
worde
instituted
,
discipline
exercised
,
Sacramentes
purely
and
sincerely
ministred
:
this
is
that
we
striue
for
,
and
about
which
we
haue
suffered
,
[
k
](A15127-e33940-b)
k
1.
Pet.
3.17
.
not
as
euill
doers
,
but
for
resisting
poperie
,
and
refusing
to
bee
stoong
with
the
tayle
of
Antichristian
infection
,
ready
[
l
](A15127-e33960-b)
l
1.
Pet.
3.15
to
render
a
reason
of
our
fayth
,
to
the
stopping
of
all
our
enimies
mouthes
:
Wee
therefore
for
the
Churche
of
Gods
sake
,
whiche
ought
to
be
moste
deare
vnto
you
,
beseeche
you
for
our
Soueraignes
sake
,
vppon
whom
we
pray
that
all
Gods
blessing
may
be
poured
abundantly
,
wee
pray
you
to
consider
of
these
abuses
,
to
reforme
Gods
Churche
according
to
youre
dueties
and
callings
:
that
as
with
one
mouth
we
confesse
one
Christe
,
so
with
one
consente
this
raigne
of
Antichriste
,
may
bee
turned
oute
headlong
from
amongest
vs
,
and
Christe
our
Lord
may
reigne
by
his
worde
ouer
vs
.
So
your
seates
shal
be
established
and
setled
in
great
assurance
,
you
shall
not
neede
to
feare
youre
enemies
,
for
God
will
turne
awaye
his
threatned
plagues
from
vs
,
whiche
hee
in
mercie
do
for
his
Christes
sake
.
Amen
.
Answere
.
It
is
very
well
that
you
so
lyke
of
the
Articles
,
but
yet
it
pleaseth
you
not
to
subscribe
vnto
them
:
You
saye
bycause
of
a
poynt
or
two
whiche
are
eyther
too
sparely
,
or
else
to
darkly
set
downe
:
but
in
déede
your
meaning
is
,
to
subscribe
to
nothing
whiche
by
authoritie
you
are
required
to
doe
,
and
that
argueth
an
arrogante
mynde
,
and
a
disposition
that
loueth
alwaye
to
bée
singuler
.
You
note
in
the
margent
,
that
the
right
gouernement
of
the
Churche
can
neuer
be
separated
from
the
doctrine
:
But
by
your
owne
confession
we
haue
the
doctrine
,
Ergo
of
necessitie
we
also
haue
the
ryght
gouernemente
.
Here
in
few
woords
you
haue
caste
downe
whatsoeuer
you
séemed
before
to
buyld
:
so
do
commonly
vnskilfull
buylders
.
I
woulde
to
God
that
for
so
much
as
contrarie
to
your
former
assertion
,
you
nowe
confesse
that
wée
haue
the
veritie
of
doctrine
,
you
coulde
be
contente
to
saye
,
downe
great
heart
,
and
submitte
youre selues
to
the
Quéenes
Maiestie
,
and
hir
lawes
,
accordyng
to
your
duetie
:
then
no
doubt
Christe
shoulde
withoute
resistance
,
reigne
in
this
Churche
,
and
the
frutes
of
the
Gospell
would
much
more
appeare
.
You
bragge
muche
of
youre
suffering
.
You
are
little
beholden
to
youre
neyghbours
,
when
you
are
thus
constrayned
to
prayse
your selues
.
But
I
pray
you
whether
dothe
he
persecute
,
that
modestely
and
soberly
defendeth
the
truth
,
or
he
that
vnlawfully
reuengeth
himself
withrayling
and
backbyting
?
you
loue
very
well
to
haue
the
worlde
knowe
howe
greately
you
be
persecuted
.
And
therfore
if
one
of
you
here
in
Cambridge
be
punished
but
twentie
pens
for
his
open
contempte
of
statutes
,
to
the
which
he
is
sworne
,
in
poste
hast
it
is
caried
into
al
quarters
,
and
especially
to
London
,
where
great
complaynte
is
made
of
this
gréeuous
persecution
:
when
as
you
&
your
disciples
ceasse
not
(
as
I
sayde
)
moste
falsly
and
slaunderously
to
reporte
of
suche
,
as
executyng
good
lawes
,
discharge
theyr
conscience
to
GOD
,
and
their
duetie
towardes
the
Prince
.
Wée
therfore
exhorte
you
,
if
there
be
any
feare
of
God
before
your
eyes
,
any
reuerence
towardes
the
Prince
,
any
desire
of
promoting
the
Gospell
,
any
louing
affection
towardes
the
Church
of
Christ
,
to
submit
your selues
according
to
youre
duties
,
to
godly
orders
,
to
leaue
of
contentiousnesse
,
to
ioyne
with
vs
in
preaching
of
the
worde
of
God
,
and
beating
downe
the
kyngdom
of
Antichrist
,
that
this
your
diuision
procure
not
Gods
wrath
to
be
poured
vppon
vs
.
Additions
,
detractions
,
and
alterations
in
this
second
part
of
the
Admonition
.
Folio
1.
THere
is
added
portuis
:
For
where
before
they
sayd
,
that
our
booke
of
Common
prayers
was
culled
and
picked
out
of
that
popish
dunghil
the
Masseboke
,
nowe
vpon
better
aduisement
,
they
saye
that
it
was
culled
out
of
the
portuis
and
massebooke
.
It
derogated
nothing
from
the
booke
of
Common
prayers
bicause
some
thing
therin
is
in
the
portuis
and
massebook
,
no
more
than
it
derogateth
from
the
Scriptures
,
that
some
portion
of
them
,
as
the
whole
Psalmes
,
and
certain
other
portions
of
the
Epistles
,
Gospels
,
and
other
Scripture
,
be
in
the
same
:
neyther
are
they
allowed
bicause
they
be
in
the
portuis
and
massebooke
,
but
bicause
they
be
eyther
scripture
,
or
most
agréeable
thervnto
.
They
also
adde
in
the
first
reason
,
that
the
comming
of
women
in
vailes
to
be
churched
,
is
not
commaunded
by
law
,
but
yet
the
abuse
to
be
great
,
by
reason
that
superstition
is
growen
therby
in
the
heartes
of
many
,
&
other
are
iudged
that
vse
it
not
.
This
is
an
argument
of
their
former
rashnes
,
but
not
worthy
any
answer
,
especially
being
confessed
to
be
without
the
booke
.
For
the
.120
.
psalm
,
is
now
quoted
the
.121
.
psalm
,
which
I
haue
also
corrected
before
.
Folio
.
2.
For
the
.26
.
of
Mat.
is
noted
the
.28
.
And
this
also
I
corrected
in
answering
that
place
.
For
the
first
to
Timo.
3.
vse
.
3.
nowe
they
haue
quoted
1.
Ti.
3.
vse
.
6.
against
reading
ministers
:
where
S.
Paule
woulde
not
haue
a
minister
to
be
a
yong
scholer
:
but
he
speaketh
nothing
against
reading
.
Where
it
was
before
and
minister
a
sacrament
,
now
is
added
,
according
to
their
appoyntmente
,
to
what
purpose
I
know
not
.
It
was
before
,
reading
is
not
feeding
,
nowe
it
is
thus
amended
,
for
bare
reading
of
the
word
,
and
single
seruice
saying
,
is
bare
feeding
:
wherby
they
nowe
confesse
,
that
reading
is
féeding
,
althoughe
it
be
(
as
they
saye
)
but
bare
féeding
.
Wée
were
in
good
case
if
the
platforme
of
oure
Churche
depended
vppon
these
men
,
which
alter
their
iudgements
so
sodeynly
:
It
is
a
true
saying
,
Conueniet
nulli
,
qui
secum
disside●
ipse
,
Howe
can
he
agree
with
other
,
that
doth
not
agree
with
himself
?
There
is
also
added
in
the
same
lease
these
woordes
:
are
not
the
people
wel
nodified
think
you
,
when
the
homilie
of
sweeping
the
church
is
read
vnto
them
?
Surely
such
slouting
termes
are
vsed
of
none
but
of
nodies
in
déede
,
and
suche
as
are
more
méete
to
be
fooles
in
playes
,
where
they
may
iest
,
than
to
be
platformers
of
Churches
,
in
whom
wisedome
,
learning
,
grauitie
and
godlynesse
is
to
be
required
:
I
know
no
Homilie
entituled
of
sweeping
the
Churche
,
one
there
is
of
repairing
&
keeping
cleane
of
churches
:
whether
it
edifie
or
no
,
I
referre
to
the
wise
and
discrete
reader
to
iudge
,
when
he
hath
perused
it
.
Fol.
3.
Before
it
was
in
the
seconde
reason
,
for
the
verye
name
Apocrypha
testifieth
that
they
oughte
rather
to
be
kept
close
than
to
be
vttered
:
Now
it
is
,
for
the
very
name
Apocrypha
testifieth
that
they
were
read
in
secret
,
and
not
openly
:
This
is
some
correction
of
their
former
rashnesse
.
But
of
this
matter
that
is
,
of
reading
Homilies
in
the
Churche
,
I
haue
spoken
before
.
I
omitte
.2
.
Timothie
.
3.
verse
.6
.
whyche
is
nowe
verse
.16
.
and
.2
.
Peter
.
1.
verse
.20
.
whyche
is
now
vers
.19.20.21
.
For
these
bée
not
matters
of
any
greate
importaunce
,
and
they
bée
quoted
to
proue
a
matter
not
doubted
of
among
vs
.
In
the
former
edition
,
and
fourthe
reason
,
it
is
thus
written
:
In
this
booke
we
are
enioyned
to
receiue
the
Communion
kneeling
,
whiche
beside
that
it
hath
in
it
a
shewe
of
papistrie
,
dothe
not
so
well
expresse
the
mysterie
of
this
holy
supper
.
For
as
in
the
olde
Testament
eating
the
Paschall
Lamb
standing
,
signified
a
readinesse
to
passe
:
euen
so
in
receiuing
it
nowe
sitting
,
according
to
the
example
of
Christe
,
we
signifie
a
rest
,
that
is
,
a
full
finishing
thorough
Christe
,
of
all
the
ceremonial
lawe
,
and
a
perfect
worke
of
redemption
wrought
that
giueth
rest
for
euer
,
and
so
we
auoyde
also
the
daunger
of
Idolatrie
.
In
the
seconde
Edition
these
wordes
be
thus
altered
:
In
this
booke
we
are
enioyned
to
receiue
the
Communion
kneeling
,
which
beside
that
it
hath
in
it
a
shewe
of
popish
Idolatrie
,
dothe
not
so
wel
expresse
a
supper
,
neither
agreeth
it
so
wel
with
the
institution
of
Christ
,
as
sitting
dothe
:
not
that
we
make
sitting
a
thing
of
necessitie
belonging
vnto
the
Sacrament
,
neither
affirm
we
that
it
maye
not
be
receiued
otherwise
,
but
that
it
is
more
neare
the
institution
,
and
also
a
meane
to
auoyde
the
daunger
of
Idolatrie
.
Here
is
the
signification
of
sitting
(
whiche
they
before
made
)
cleane
dashed
out
,
as
a
thing
vnaduisedly
before
put
in
.
It
is
also
here
graunted
that
the
Communion
may
be
receiued
otherwise
than
sitting
,
with
other
circumstances
,
whereof
they
haue
nowe
better
considered
.
Surely
this
is
a
great
alteration
vppon
suche
a
sodeine
:
And
I
would
hardly
haue
bene
persuaded
that
these
men
woulde
so
sone
haue
discredited
themselues
by
their
inconstancie
.
But
peraduenture
the
selfe
same
had
not
the
correction
of
the
booke
which
were
the
first
penners
of
it
,
and
therefore
how
they
will
like
of
this
correction
,
it
may
be
doubted
.
But
although
the
woordes
in
the
text
be
altered
,
yet
the
quotations
in
the
margent
remayne
still
:
Belike
they
are
to
be
applied
as
it
pleaseth
the
platformers
.
In
the
same
leafe
and
fifth
reason
,
to
these
wordes
:
Besides
that
we
neuer
read
in
the
new
Testamente
that
this
worde
Priest
as
touching
office
is
vsed
in
the
good
parte
:
In
the
second
edition
is
added
,
except
it
speake
of
the
Leuiticall
priesthood
or
of
the
priesthood
of
Christ
.
Here
as
I
thinke
they
haue
forgotten
that
which
Peter
speaketh
to
all
Christians
,
in
his
1.
epistle
cap.
2.
ver.
5.
And
ye
as
liuelye
stones
be
made
a
spirituall
house
,
and
holy
preesthood
to
offer
vp
spirituall
sacrifices
acceptable
to
God
by
Iesus
Christ
.
And
vers.
9.
But
ye
are
a
chosen
generation
,
a
royall
priesthood
.
&c.
And
Apoca.
1.
And
made
vs
kinges
and
preestes
vnto
God
.
&c.
I
willed
them
before
to
shew
me
one
place
in
the
whole
new
Testament
where
this
woord
.
Priest
,
as
touching
the
office
,
is
taken
in
euill
parte
:
I
may
be
deceiued
,
but
I
desire
to
learne
.
Fol.
4.
All
this
is
added
in
the
seuenth
reason
:
But
some
will
say
that
the
baptisme
of
women
is
not
commaunded
by
law
,
if
it
be
not
,
why
do
you
suffer
it
,
&
wherefore
are
the
children
so
baptized
accordingly
?
common
experience
teacheth
that
it
is
vsed
almost
in
all
places
,
and
few
speake
against
it
:
&
this
I
am
sure
of
,
that
when
it
was
put
in
the
booke
,
that
was
the
meaning
of
the
most
part
,
that
were
then
present
,
&
so
it
was
to
be
vnderstand
,
as
common
practise
without
controlement
doth
playnely
declare
.
All
these
be
but
coniectures
.
Diuers
things
he
suffered
&
in
many
places
vsed
without
controlement
,
which
notwithstanding
by
no
law
be
commaunded
.
What
the
meaning
was
of
those
that
penned
the
booke
,
I
know
not
,
neither
as
I
thinke
do
you
.
And
surely
for
common
practise
I
can
say
little
,
but
for
mine
owne
experience
this
I
dare
affirme
,
that
I
haue
not
knowne
one
child
so
baptised
in
places
where
I
haue
had
to
do
,
no
not
synce
the
beginning
of
the
Quenes
Maiesties
reigne
.
I
speake
not
of
the
thing
it selfe
,
but
onely
of
your
coniectures
:
I
thinke
if
the
circumstances
of
the
booke
be
well
considered
,
it
will
appeare
that
the
meaning
is
,
that
priuate
baptisme
is
rather
to
be
ministred
by
some
minister
(
which
in
the
time
of
necessitie
may
soonest
be
come
by
)
than
by
any
woman
.
But
in
this
point
I
submit
my
iudgement
to
suche
as
better
knowe
the
meaning
of
the
booke
(
being
penners
thereof
)
than
I
do
.
In
the
same
leafe
and
nynth
reason
speaking
of
certen
things
vsed
aboute
mariage
,
they
adde
these
woordes
:
With
diuers
other
heathenishe
toyes
,
in
sundry
cuntryes
,
as
carying
of
wheat
sheafes
on
their
heads
,
&
casting
of
corne
,
with
a
number
of
such
like
,
whereby
they
make
rather
a
maygame
of
mariage
,
than
a
holie
institution
of
God
.
These
be
but
toyes
in
déede
,
vsed
I
know
not
where
,
not
conteyned
in
any
part
of
the
booke
of
common
prayers
,
&
therefore
without
my
compas
of
defence
.
They
lacke
matter
when
they
stuffe
their
booke
with
such
vayne
&
friuolous
trifles
.
Fol.
5.
In
the
10.
reason
to
these
woords
,
(
as
for
confirmation
:
is
added
,
which
the
papistes
&
our
men
say
was
in
tymes
past
Apostolicall
,
grounding
their
opinion
perhappes
vppon
some
dreame
of
Hierome
:
And
in
the
same
place
these
woordes
be
left
out
:
We
speake
not
of
other
toyes
vsed
in
it
,
and
how
farre
it
differeth
,
and
is
degenerated
from
the
first
institution
,
they
them selues
that
are
learned
can
witnesse
:
And
in
the
place
hereof
this
is
inserted
,
as
though
baptisme
were
not
alreadie
perfecte
,
but
needed
confirmation
,
or
as
though
the
Byshop
could
giue
the
holy
ghost
.
You
your selfe
in
effecte
haue
confessed
in
your
firste
edition
that
confirmation
of
children
is
very
auncient
,
and
that
it
hath
bene
well
instituted
,
for
there
you
say
that
now
it
differeth
and
is
degenerat
from
the
first
institution
:
But
vpon
better
aduisement
you
haue
left
out
these
wordes
in
your
second
edition
:
as
you
haue
also
left
out
thèse
,
with
other
toyes
vsed
in
it
,
whereby
you
confesse
(
contrarie
to
your
former
sentence
)
that
the
confirmation
of
children
now
vsed
is
without
any
toyes
.
Howsoeuer
it
pleaseth
you
to
accompt
Hieromes
iudgement
(
touching
the
antiquitis
of
confirmation
)
a
dreame
:
yet
his
dreame
may
be
of
as
much
credit
with
wise
men
,
as
your
bare
denial
of
the
same
.
The
wordes
that
you
haue
added
in
the
seconde
place
might
well
haue
bene
spared
:
for
you
knowe
that
confirmation
now
vsed
in
this
Church
is
not
to
make
baptisme
perfect
,
but
partly
to
trie
howe
the
Godfathers
and
Godmothers
haue
performed
that
which
was
enioyned
them
when
the
children
were
baptised
:
partly
that
the
children
themselues
(
nowe
being
at
the
yeares
of
discretion
,
and
hauing
learned
what
their
Godfathers
and
Godmothers
promised
for
them
in
baptisme
)
may
with
their
owne
mouth
and
with
their
owne
consente
openly
before
the
Churche
ratifie
and
confirme
the
same
,
and
also
promise
that
by
the
grace
of
God
they
wil
euermore
endeuor
themselues
faithfully
to
obserue
and
kéepe
such
things
as
they
by
their
owne
mouth
and
confession
haue
assented
vnto
.
And
this
reason
is
alledged
among
other
euen
in
the
boke
of
Common
prayers
.
And
that
it
is
not
to
make
baptisme
perfect
,
the
boke
of
common
prayers
it selfe
declareth
in
these
words
:
And
that
no
man
shall
thinke
any
detriment
shall
come
to
children
by
deferring
of
their
confirmation
,
he
shall
know
for
truth
that
it
is
certaine
by
Gods
worde
that
children
being
baptised
,
haue
all
things
necessarie
for
their
saluation
,
and
be
vndoubtedly
saued
.
You
adde
,
as
though
the
Byshop
coulde
giue
the
holy
Ghost
:
the
Byshop
may
vse
the
ceremonie
vsed
by
the
Apostles
,
that
is
,
imposition
of
handes
,
&
may
safely
say
this
godly
prayer
conteyned
in
the
boke
:
Defend
O
Lord
this
child
with
thy
heauenly
grace
that
he
may
continue
thine
for
euer
,
and
dayly
encrease
in
thy
holy
spirite
,
more
and
more
,
vntill
he
come
vnto
thy
euerlasting
kingdome
.
Amen
.
And
other
such
godly
praiers
ther
conteyned
.
Of
any
other
kinde
of
giuing
the
holy
ghost
,
there
is
no
mention
in
that
booke
,
and
therefore
these
additions
myght
very
wel
haue
bene
left
out
of
your
libell
.
But
of
the
Bishops
benediction
by
laying
on
of
his
hands
,
heare
Master
Caluines
iudgement
in
his
Instit.
cap.
19.
secti
.
4.
Talem
manuum
impositionem
quae
simpliciter
loco
benedictionis
fiat
,
lando
,
et
restitutam
hodie
in
purum
vsum
vilim
.
Such
imposition
of
handes
as
is
simplie
made
in
the
steade
of
blessing
,
I
do
commend
,
and
wish
that
it
were
restored
at
this
day
to
the
pure
vse
.
There
shall
you
also
reade
the
very
self
same
for
me
&
manner
of
confirmation
allowed
,
which
is
now
vsed
in
this
Church
of
England
.
To
the
ende
of
the
eleuenth
reason
,
these
wordes
be
added
,
and
open
our
eyes
that
we
may
see
what
that
good
and
acceptable
will
of
God
is
,
and
be
more
earnest
to
prouoke
his
glorie
:
to
the
which
I
only
answere
Amen
.
In
the
ende
of
the
twelfth
,
there
is
something
left
out
which
they
haue
placed
in
the
13.
reason
:
but
it
is
answered
before
.
Fol.
6.
There
is
nothing
added
or
altered
worth
the
noting
:
only
in
the
fiftenth
reason
,
where
they
sayde
before
that
we
honored
Byshoppes
by
the
titles
of
Kings
:
nowe
they
haue
recanted
that
,
and
condemned
themselues
of
an
vntruth
,
for
they
haue
left
out
that
title
.
In
the
ende
of
that
fiftéenth
article
or
reason
,
this
is
added
:
and
whiche
of
them
haue
not
preached
against
the
Popes
two
swords
:
nowe
whether
they
vse
them
not
themselues
?
Touching
the
Popes
two
swords
,
we
are
of
the
same
minde
stil
,
for
the
Pope
contrary
to
the
worde
of
God
taketh
from
Princes
vnto
him selfe
that
authoritie
whiche
is
due
vnto
them
by
the
worde
of
God
,
and
woulde
haue
them
to
receiue
that
authoritie
from
him
whiche
he
hath
no
power
to
gyue
:
the
Pope
also
requireth
the
full
authoritie
of
a
ciuill
magistrate
,
and
exempteth
him selfe
from
all
subiection
,
which
is
flat
contrary
to
the
word
of
God
:
our
Byshops
in
this
Church
do
not
challenge
as
of
their
owne
right
any
such
ciuill
authoritie
,
but
only
according
to
their
duty
execute
that
,
that
by
the
Prince
,
&
lawes
of
this
Realme
,
for
iust
considerations
is
layde
vpon
them
.
Neither
do
they
medle
in
all
ciuill
causes
,
or
exercise
all
ciuill
iurisdiction
,
but
such
only
as
helpeth
to
discipline
and
to
the
good
gouernment
of
this
church
and
state
:
Wherefore
we
may
safely
preache
against
the
Popes
two
swords
,
and
yet
lawfully
defende
that
iurisdiction
and
authoritie
that
any
bishop
hath
in
this
Church
,
for
any
thing
that
I
knowe
.
Fol.
7.
Wheras
before
it
was
thus
in
the
margent
,
and.
19.
reason
,
to
proue
that
the
regiment
of
the
church
shoulde
be
spirituall
reade
Eph.
1.23
.
1.
Thess.
5.13.1
.
Ti.
5.2
.
Heb.
10.30
.
now
it
is
thus
altered
:
to
proue
that
the
regiment
of
the
church
should
be
spirituall
,
read
Caluine
in
his
commentaries
vpon
these
places
.
Eph.
1.23
.
1.
Thes.
5.
13.1
.
Ti.
5.2
.
Heb.
10.30
.
Belike
bicause
the
scriptures
themselues
do
not
sufficiently
proue
your
assertion
,
therfore
you
would
haue
vs
to
leaue
them
,
&
to
reast
vpon
Caluines
interpretation
,
which
is
nothing
else
but
to
prefer
mans
iudgement
before
the
word
of
god
,
or
to
giue
master
Caluine
authoritie
to
conclude
that
which
is
not
determined
by
the
scripture
:
If
this
be
not
your
meaning
,
why
flye
you
from
those
places
themselues
to
master
Caluines
interpretation
vpon
them
?
But
what
if
you
now
abuse
master
Caluines
commentaries
vpon
these
places
,
as
you
did
before
the
places
themselues
?
In
his
commentaries
vpon
Ephe.
1.
vse
.
23.
This
is
all
that
he
sayth
touching
this
matter
.
Nam
vtcunque
Christus
omnia
perficiat
,
nutu
,
virtuteque
sua
:
tamen
specialiter
loquitur
hic
Paulus
,
de
spirituali
ecclesiae
gubernatione
.
Quanquam
nihil
interea
impedit
quo
minus
de
vniuersali
mundi
gubernatione
accipias
.
For
howsoeuer
Christ
maketh
perfecte
all
things
with
his
becke
,
and
by
his
power
,
yet
Paule
speaketh
here
especially
of
the
spiritual
gouernement
of
the
church
.
Although
that
in
the
meane
time
it
is
no
hinderance
,
why
thou
mayest
not
also
vnderstand
it
of
the
vniuersall
gouernement
of
the
world
.
These
words
serue
litle
for
your
purpose
.
There
is
no
man
that
doubteth
but
that
Christe
doth
spiritually
gouerne
his
Churche
,
and
raigne
in
the
hartes
of
the
faithfull
by
hys
sprite
:
But
your
meaning
is
,
that
the
gouernement
of
the
Churche
is
only
spirituall
,
which
you
can
no
more
gather
of
these
wordes
of
Caluine
,
than
you
may
that
the
gouernemente
of
the
whole
world
ought
only
to
be
spirituall
.
The
same
Caluine
writing
vppon
.1
.
Thessa.
5
vers.
12.
for
the
which
you
haue
noted
the
.13
.
saith
on
this
sorte
:
Hoc
additum
videtur
,
ad
notandum
spirituale
regimen
,
tametsi
enim
Reges
quoque
&
magistratus
Dei
ordinatione
prosunt
,
quia
tamen
ecclesiae
gubernationem
dominus
peculiariter
vult
suam
agnosci
,
ideo
nominatim
praeesse
in
Domino
dicuntur
,
qui
Christi
nomine
&
mandato
ecclesiam
gubernant
.
This
seemes
to
be
added
to
note
the
spirituall
regiment
.
For
although
kings
also
and
Magistrates
do
gouerne
by
the
ordinance
of
God
,
yet
bycause
the
Lorde
would
haue
the
gouernemente
of
the
Churche
knowne
peculierly
to
be
his
,
therefore
namely
they
are
saide
to
rule
in
the
Lorde
,
whiche
gouerne
the
Churche
in
the
name
of
Christe
and
by
hys
commaundemente
.
Hitherto
Caluine
also
affirmeth
that
whiche
no
man
denieth
,
that
God
doth
by
the
ministerie
of
his
worde
,
spiritually
gouerne
his
Church
:
But
this
taketh
not
away
the
ciuill
Magistrate
,
neyther
yet
ciuill
lawes
made
by
the
Magistrate
externally
also
to
gouerne
the
Churche
.
In
his
Commentaries
.
1.
Ti.
5.
verse
.
2.
he
speaketh
not
one
word
of
this
matter
for
any
thing
that
I
can
perceiue
.
Vppon
the
place
to
the
Hebrewes
,
he
onely
sheweth
that
God
dothe
gouerne
hys
Churche
:
the
whiche
I
thinke
no
man
is
so
wicked
as
to
denye
.
You
muste
more
plainly
sette
it
downe
what
your
meaning
in
this
matter
is
,
before
you
can
be
fully
aunswered
.
For
to
proue
that
God
dothe
spiritually
gouerne
his
Churche
,
is
néedlesse
,
being
denied
of
none
,
either
Papiste
,
or
Protestant
:
but
thereuppon
to
conclude
that
the
ciuill
magistrate
is
secluded
from
the
gouernement
of
the
Churche
,
or
that
there
néedeth
no
externall
regiment
,
is
dangerous
,
and
sauoreth
Anabaptisme
.
In
the
same
leafe
and
.19
.
reason
these
wordes
be
lefte
out
,
banners
and
belles
:
whiche
argueth
that
they
were
before
vntruly
sayde
to
be
vsed
in
gang
wéeke
:
But
to
lye
,
is
a
small
matter
with
these
men
.
Fol.
8.
For
Lords
grace
of
Yorke
:
there
is
,
the
Archebishop
of
Yorke
.
The
cause
of
thys
alteration
I
know
not
.
In
the
margent
ouer
against
the
21.
reason
,
there
is
this
note
:
It
conteyneth
manifest
blasphemy
as
may
appeare
,
E●●e
.
1.17
.
meaning
this
saying
of
the
Byshop
to
those
that
are
admitted
ministers
:
Receiue
the
holy
Ghost
:
The
place
in
that
Chapiter
of
the
Epistle
to
the
Ephesians
proueth
no
suche
thing
,
these
be
the
wordes
:
I
cease
not
to
giue
thanks
for
you
making
mention
of
you
in
my
prayers
,
that
the
God
of
our
Lorde
Iesus
Christ
,
the
father
of
glory
,
mighte
giue
vnto
you
the
spirite
of
wisedome
and
reuelation
thorough
the
knowledge
of
hym
.
What
sequele
is
there
in
this
argument
?
Saincte
Paule
prayed
that
God
would
giue
to
the
Ephesians
the
spirite
of
wisedome
and
reuelation
thorough
the
knowledge
of
him
:
Ergo
this
saying
of
the
Bishop
,
(
Receiue
the
holy
Ghost
)
to
those
that
are
admitted
into
the
ministerie
,
conteyneth
manifest
blasphemy
.
Such
is
your
vsuall
manner
of
reasoning
.
Fol.
9.
and
second
article
.
All
this
is
added
:
Neither
is
the
controuersie
betwixte
them
and
vs
as
they
woulde
beare
the
worlde
in
hand
:
as
for
a
cap
,
a
tippet
,
or
a
surplesse
,
but
for
greater
matters
concerning
a
true
ministerie
and
regiment
of
the
Church
according
to
the
word
.
Which
things
once
established
the
other
melte
away
of
them selues
:
and
yet
consider
I
pray
you
whether
their
owne
argumente
doth
not
choke
themselues
,
for
euen
the
very
name
of
triftes
doth
playnly
declare
that
they
ought
not
to
be
mainteyned
in
Christes
church
:
and
what
shall
our
Bishops
win
by
it
?
Forsoth
that
they
bee
mainteyners
of
triftes
and
trifling
Bishops
,
consuming
the
greatest
parte
of
theyr
time
in
those
trifles
,
whereas
they
shoulde
bee
better
occupied
.
We
striue
for
true
religion
and
gouernement
of
the
Churche
,
and
shew
you
the
righte
way
to
throw
out
Antichrist
both
head
and
taile
,
and
that
we
will
not
so
much
as
communicate
with
the
taile
of
the
beast
:
But
they
after
they
haue
thrust
out
Antichriste
by
the
head
,
goe
aboute
to
pull
hym
in
againe
by
the
tayle
,
cunningly
coulouring
it
,
least
any
manne
should
espye
his
foot
steps
,
as
Cacus
did
when
he
stole
the
oxen
.
What
other
men
haue
done
,
I
knowe
not
,
but
for
my
parte
,
I
alwayes
suspected
and
partely
knewe
,
that
some
of
you
had
greater
matters
in
hand
,
and
of
more
importance
than
cappe
,
tippet
,
and
surplesse
,
whiche
surely
was
one
of
the
first
causes
that
moued
me
to
be
more
earnest
agaynst
you
,
than
I
was
accustomed
:
For
I
did
vnderstand
that
you
wer
hatching
opinions
tending
not
only
to
Anabaptisme
,
but
to
the
ouerthrowe
of
the
Gospel
,
and
disturbing
the
quiet
state
of
this
Churche
:
And
yet
who
knoweth
not
that
you
haue
made
the
cap
,
and
Surplesse
your
pretence
hitherto
,
vntill
nowe
of
late
when
you
sée
almost
all
men
condemne
your
follie
.
You
say
,
we
choake
our selues
with
our
owne
argumente
,
for
euen
the
very
name
of
trifles
doth
playnly
declare
,
that
they
ought
not
to
be
maynteyned
in
Christes
Church
.
Surely
of
them selues
they
be
but
trifles
,
as
all
other
externall
ceremonies
and
indifferent
things
bée
:
It
is
the
circumstaunces
that
maketh
them
no
trifles
,
but
matters
of
weight
:
For
things
indifferent
béeing
commaunded
thus
or
so
to
bée
vsed
by
the
Magistrate
(
not
as
necessarie
to
saluation
&
iustification
,
but
as
conuenient
and
necessarie
for
order
&
decencie
)
bée
not
nowe
trifles
:
And
who
soeuer
without
a
lawfull
vrgente
cause
,
or
in
a
case
of
necessitie
,
dothe
breake
the
law
made
of
them
,
sheweth
himselfe
a
disordered
person
,
disobediente
,
a
contemner
of
lawfull
authoritie
,
and
a
wounder
of
his
weake
brothers
conscience
.
And
if
any
man
shall
saye
,
that
this
is
to
bring
vs
agayne
in
bondage
of
the
lawe
,
and
to
depriue
vs
of
our
libertie
:
I
answere
,
no
,
for
it
is
not
a
matter
of
Iustification
,
but
of
order
:
And
to
be
vnder
a
lawe
,
is
no
taking
awaye
of
Christian
libertie
,
for
the
Christian
libertie
is
not
a
licence
to
doe
what
thou
list
,
but
to
serue
God
in
newnesse
of
mynde
,
and
that
for
loue
,
not
for
seruile
feare
.
Of
them selues
therefore
they
vs
but
trifles
,
but
béeing
commaunded
by
the
Magistrate
to
be
vsed
,
or
not
to
be
vsed
,
they
are
no
trifles
,
no
more
than
it
was
for
women
to
come
into
the
Churche
bareheaded
,
or
a
man
to
praye
,
hauing
his
cappe
on
his
heade
,
after
that
Saint
Paule
had
made
an
order
to
the
contrarie
.
And
therfore
these
scoffes
and
stoutes
(
and
what
shall
oute
Bishoppes
win
by
it
?
forsoth
that
they
bée
maynteyners
of
trifles
,
and
tri●ling
Bishops
,
consuming
the
greatest
part
of
their
tyme
in
these
trifles
,
where
as
they
shoulde
be
better
occupied
)
myght
with
more
commendation
of
youre
modestie
haue
bene
well
forborne
.
They
see
your
doings
tend
not
only
to
contention
,
but
to
confusion
:
not
only
to
disobedience
towardes
the
lawes
of
the
Prince
,
but
also
to
daungerous
errours
,
yea
to
the
ouerthrowe
of
religion
,
and
therfore
they
are
neyther
maynteyners
of
tryfles
,
nor
trifling
Bishops
,
but
wyse
,
discréete
,
vigilant
and
learned
fathers
,
whyche
séeke
to
mayntayne
peace
,
preserue
good
order
,
defende
the
authoritie
of
lawfull
lawes
,
and
in
tyme
suppresse
erronious
doctrine
.
You
rather
spend
the
tyme
in
trifles
,
when
you
might
be
better
occupied
,
for
you
(
omitting
al
other
necessary
pointes
of
doctrine
,
and
profitable
exhortations
to
good
lyfe
)
stuffe
your
sermons
,
and
furnishe
your
table
talke
with
nothing
else
,
but
with
bitter
inuectiues
agaynst
those
rytes
,
as
though
they
were
matters
of
damnation
,
and
agaynst
those
learned
and
discréete
ministers
of
the
word
,
who
(
according
to
their
dutie
,
vsing
of
them
)
séeke
in
déed
to
beate
downe
Antichriste
,
to
plante
necessarie
poyntes
of
religion
in
mennes
heartes
,
and
to
teache
repentance
with
newnesse
of
life
,
which
your
vnfrutefull
,
froward
,
and
contentious
dealing
,
reioyceth
the
Papist
,
discrediteth
the
sound
and
lerned
preacher
,
offendeth
the
godlie
,
woundeth
the
weake
,
worketh
contempte
of
Magistrates
and
superiors
in
the
hearts
of
the
hearers
,
destroyeth
that
which
other
men
buylde
,
&
finally
doth
good
to
none
.
For
what
frute
can
there
come
to
the
hearers
by
inueying
continually
against
cappe
,
tippet
,
surplesse
,
ring
in
mariage
,
womens
white
kerchers
,
bagpypes
,
funerall
sermons
,
mourning
apparel
.
&c.
Bishops
,
Preachers
,
Magistrates
,
Prince
?
These
and
suche
lyke
,
be
only
the
common
places
,
you
entreate
of
.
When
you
saye
,
that
you
stryue
for
true
Religion
and
gouernemente
of
the
Churche
.
&c.
You
saye
▪
that
you
dooe
that
▪
whyche
is
to
bée
wyshed
you
shoulde
doo
:
But
youre
doings
tende
to
the
defacing
of
true
Religion
,
and
ouerthrowe
of
the
righte
gouernement
of
the
Churche
,
and
although
you
be
not
the
head
of
Antichrist
,
yet
are
you
his
taile
:
For
the
tayle
of
the
beast
,
(
as
learned
men
say
)
be
false
prophets
,
hypocrits
,
such
as
stirre
vp
schismes
and
factions
among
true
Christians
,
and
by
pretence
of
zeale
,
by
cloked
and
couloured
meanes
,
séeke
to
drawe
into
the
Church
Antichrist
backeward
,
as
Cacus
did
the
oxen
into
his
denne
.