¶
An
answeare
to
the
whole
Epistle
to
the
Church
.
WHat
causes
eyther
pulled
you
forward
/
or
thrust
you
backward
/
to
wryte
/
or
not
to
wryte
/
and
how
in
thys
dispute
/
wyth
your selfe
/
in
the
end
you
were
resolued
to
write
in
thys
sort
/
I
leaue
it
vnto
the
iudgement
of
the
Lord
/
who
only
knoweth
the
secretes
of
the
heart
/
and
will
in
his
good
time
vnseale
them
.
But
if
there
be
any
place
of
coniecture
/
the
hatred
of
contention
/
whych
you
set
downe
/
as
the
first
and
principall
cause
/
that
beat
you
backe
from
wryting
/
might
well
haue
ben
put
/
as
the
last
and
least
/
or
rather
none
at
all
.
For
if
peace
had
bene
so
precious
vnto
you
(
as
you
pretend
)
you
woulde
not
haue
brought
so
many
hard
wordes
/
bitter
reproches
/
enemylike
speaches
(
as
it
were
stickes
and
coales
)
to
double
/
and
treble
/
the
heat
of
contention
.
If
the
sharpnes
of
the
Admonition
misliked
you
/
and
you
thinke
they
outreached
in
some
vehemency
of
words
/
how
could
you
more
effectually
haue
confuted
that
/
then
to
haue
in
a
quiet
and
milde
spirite
set
them
in
the
way
/
which
(
in
your
opinion
)
had
left
it
?
now
in
words
condenming
it
/
and
approuing
it
in
your
dedes
/
I
wil
not
say
/
that
you
do
not
so
much
mislike
thys
sharpness
/
as
you
are
sory
/
that
you
are
preuented
/
and
are
not
the
first
in
it
:
But
this
I
may
well
say
vnto
you
/
whych
he
sayd
:
Quid
verba
audiam
,
cum
facta
videam
?
what
should
I
heare
words
/
when
I
see
the
dedes
?
In
the
fourth
reason
/
wherby
you
were
discouraged
to
wryte
/
if
by
backbiters
/
and
vnlearned
tongs
/
viperous
kinde
of
men
/
not
able
to
iudge
of
controuersies
/
caryed
away
wyth
affections
/
and
blinde
zeale
into
diuers
sinister
iudgements
/
and
erronious
opinions
/
you
meane
all
those
/
that
thinke
not
as
you
do
in
these
matters
:
I
answere
for
my selfe
/
and
for
as
many
as
I
know
of
them
/
that
they
are
they
/
which
first
desire
(
so
it
be
truely
)
to
heare
/
and
speak●
all
good
of
you
.
But
if
that
be
not
/
through
your
perseuerance
/
in
the
maintenaunce
of
the
corruptions
of
this
church
(
which
you
should
helpe
to
purge
)
then
the
same
are
they
/
that
desire
/
that
both
the
euill
which
you
haue
done
/
and
that
which
you
haue
yet
in
your
hart
to
doe
/
may
be
knowen
/
to
the
lesse
discredite
of
the
truth
and
sinceritie
/
which
you
/
with
such
might
and
mayne
doe
striue
agaynst
.
Touching
our
vnlearned
tongues
/
we
had
rather
a
great
deale
/
they
were
vnlearned
/
then
they
should
be
as
theirs
/
*
which
haue
taught
their
tunges
An
answere
to
that
which
is
called
a
briefe
examination
of
the
reasons
vsed
in
the
Admonition
to
the
Parliament
.
IF
the
scriptures
had
bene
applyed
to
the
mayntenaunce
of
the
abhomination
of
the
masse
/
and
some
other
of
the
grossest
of
antichristianitie
/
you
could
haue
sayd
no
more
/
nor
vsed
vehementer
speache
then
thys
/
that
they
are
most
vntollerably
abused
/
and
vnlearnedly
applyed
.
And
then
where
is
charitie
/
which
S.
Paul
whych
commendeth
the
preseruation
of
godlynes
and
peace
/
vnto
cakon
esti
to
calon
,
en
ti
me
kairoutiche
.
A
good
thing
is
euill
/
when
it
cometh
out
of
season
.
But
to
obserue
what
Arte
heere
is
shewed
/
I
would
gladly
know
what
place
of
the
fall
actions
/
eyther
an
argument
ab
authoritate
negatiue
is
/
or
of
negatiues
by
comparison
.
Aristotle
setting
forth
places
/
whereunto
all
fallacions
may
be
called
/
maketh
no
mention
of
these
/
and
if
these
were
fallacions
/
and
were
such
as
he
imagineth
them
/
they
should
be
referred
vnto
the
former
place
/
ab
eo
quod
est
secundum
quid
,
ad
id
quod
est
simpliciter
,
for
these
reasons
/
the
scripture
hath
it
not
/
therefore
it
ought
not
to
be
/
or
the
minister
was
knowen
by
doctryne
/
therefore
by
doctryne
only
/
and
not
by
apparell
:
If
I
say
they
be
fallacions
/
they
be
referred
vnto
that
place
/
and
whether
they
be
or
no
/
and
also
how
corruptly
/
and
otherwise
then
is
meant
they
be
gathered
/
it
shall
afterward
appeare
.
In
the
meane
season
in
a
small
matter
/
heere
is
a
great
fault
/
not
only
to
inuent
new
places
/
but
of
one
place
to
make
three
/
and
may
as
well
make
a
thousande
.
And
to
the
ende
the
pithe
and
waight
of
M.
Doctors
argumentes
may
be
the
better
seene
/
I
will
lykewise
geue
the
reader
a
say
of
them
/
noting
the
places
of
the
fallacions
/
whereunto
they
be
referred
.
Which
I
do
agaynst
my
will
/
and
compelled
/
for
that
maister
Doctor
to
discredite
the
truthe
/
would
make
hys
reader
beleeue
/
that
those
which
thinke
not
as
he
doth
in
these
matters
/
are
not
only
vnlearned
/
but
contenurers
of
all
good
learning
.
In
deede
there
is
no
greate
learning
in
these
final
things
/
&
they
are
of
that
sort
/
which
although
it
be
a
great
shame
not
to
know
/
yet
it
is
no
great
commendation
to
haue
knowledge
of
them
.
In
the
40.
page
he
reasoneth
thus
.
The
ministers
must
learne
/
therfore
they
must
learne
Catechismes
:
which
is
a
fallaction
of
the
consequent
.
For
although
he
that
must
learne
a
Cathechisme
/
must
learne
:
yet
it
followeth
not
/
that
whosoeuer
must
learne
/
must
by
and
by
learne
a
Cathechisme
.
In
the.
55.
page
he
reasoneth
/
that
for
so
much
as
the
cyuill
magistrate
may
appoynt
some
kinde
of
apparell
/
therfore
he
may
appoynt
any
/
and
so
the
popishe
apparell
.
Which
is
/
ab
eo
quod
est
secundum
quid
,
ad
id
quod
est
simpliciter
:
of
which
sort
he
hath
dyuers
others
.
As
women
may
baptise
/
and
preache
/
because
such
a
one
/
and
such
a
one
dyd
.
And
the
ministers
execute
cyuill
gouernment
/
because
Elias
/
and
Samuell
did
.
In
the.
69.
page
he
sayth
.
Cyprian
(
speaking
of
the
office
of
an
archbyshop
)
which
is
a
manifest
petition
of
the
principle
.
For
it
being
that
which
should
haue
bene
proued
/
M.
Doctor
taketh
it
for
graunted
.
And
in
diuers
places
speaking
of
the
archbyshop
/
he
goeth
about
to
deceiue
his
reader
with
the
fallation
of
the
aequiuocation
,
or
diuers
signification
of
the
word
.
For
whatsoeuer
he
findeth
sayd
of
archbyshop
&
byshop
in
times
past
/
he
bringeth
to
establishe
our
archbyshops
and
bishops
:
when
notwithstanding
those
in
times
past
/
were
much
different
from
oures
/
and
are
not
of
that
kynde
/
as
shall
appeare
afterwarde
.
In
the.
239.
page
he
reasoneth
/
that
for
so
muche
as
those
which
weare
the
apparell
/
do
edifie
/
therefore
they
edify
by
reason
of
the
apparell
/
which
is
to
make
that
the
cause
/
which
is
not
/
but
only
commeth
wyth
the
cause
.
In
the.
240.
page
he
reasoneth
thus
/
that
the
surplice
.
&c.
be
notes
/
and
notes
of
good
ministers
/
therefore
they
be
good
notes
of
ministers
/
which
is
a
fallacion
of
composition
/
when
a
man
thinketh
that
whatsoeuer
is
sayd
of
a
thing
by
it selfe
/
may
be
sayd
of
it
when
it
is
ioyned
with
an
other
.
In
the.
149.
page
he
reasoneth
thus
/
those
which
authorised
the
booke
of
Common
prayer
/
were
studious
of
peace
/
&
building
the
churche
/
therefore
those
which
finde
fault
with
it
/
are
pullers
downe
of
the
church
/
and
disturbers
of
the
peace
/
which
is
a
fallacion
of
the
Accident
,
when
a
man
thinketh
that
euery
thing
which
is
verified
of
the
Subiect
,
may
be
likewise
verefied
of
that
which
is
annexed
vnto
it
.
The
further
confutation
of
which
arguments
I
refer
vnto
their
places
.
There
be
diuers
other
which
he
hath
/
which
are
so
farre
from
iust
conclusions
/
as
they
haue
not
so
muche
as
any
colour
of
likelyhode
of
argument
/
which
I
can
not
tell
where
to
lodge
/
vnles
I
put
them
in
the
common
Inne
/
which
is
that
/
which
is
called
the
ignorance
of
the
Elench.
as
in
the.
69.
page
/
when
he
concludeth
thus
/
that
Cyprian
speaketh
not
of
the
bishop
of
Rome
/
ergo
he
speaketh
of
an
archbyshop
.
And
in
the.
71.
page
.
There
must
be
superioures
/
ergo
,
one
minister
must
be
superiour
vnto
an
other
.
There
must
be
degrees
/
therfore
there
must
be
one
archbyshop
ouer
a
prouince
.
And
in
the.
73.
there
was
one
ouer
euery
congregation
/
therefore
there
was
one
ouer
all
the
ministers
in
the
prouince
.
These
/
and
a
number
like
vnto
these
/
M.
Doctor
hath
scattered
throughout
his
boke
/
which
as
Nero
sayd
of
his
master
Senecas
works
/
cleaue
together
like
sand
/
&
thus
let
it
be
sene
/
whose
arguments
are
most
iustly
concluded
/
those
of
the
admonition
/
or
these
of
M.
Doctors
.
An
answere
to
the
exhortation
to
the
eyuill
Magistrates
.
IT
is
more
than
I
thought
could
haue
hapned
vnto
you
/
once
to
admit
into
your
mynde
/
thys
opinion
of
Anabaptisme
of
your
brethren
/
which
haue
alwayes
had
it
in
as
great
detestation
as
your selfe
/
preached
against
it
/
as
much
as
your selfe
/
hated
of
the
folowers
&
fauourers
of
it
/
as
much
as
your selfe
.
And
it
is
yet
more
strange
/
that
you
haue
not
doubted
/
to
geue
out
such
slaunderous
reports
of
them
/
but
dare
to
present
such
accusations
/
to
the
holy
and
sacred
seat
of
iustice
/
&
thereby
(
so
much
as
in
you
lyeth
)
to
corrupt
it
/
&
to
call
for
the
sword
vpon
the
innocent
/
(
which
is
geuen
for
their
mayntenance
and
safetie
)
that
/
as
it
is
a
boldnes
vntollerable
/
so
could
I
hardly
haue
thought
/
that
it
could
haue
fallen
into
any
/
that
had
caryed
but
the
countenaunce
and
name
of
a
professor
of
the
gospell
/
much
les
of
a
doctor
of
dyuinitie
.
Before
you
will
ioyne
with
vs
in
this
cause
/
you
wil
place
vs
/
whether
we
wil
or
no
/
in
the
campe
of
the
Anabaptistes
/
to
the
ende
you
myght
thereby
/
bothe
withdraw
all
from
ayding
vs
/
which
are
godly
minded
/
as
for
the
you
fearing
(
as
it
semeth
)
the
insufficiencie
of
your
pen
/
myght
haue
the
sword
/
to
supply
your
want
other
wayes
.
And
if
we
be
found
in
theyr
campe
/
or
be
such
disturbers
of
the
quiet
estate
of
the
church
/
defacers
of
such
as
be
in
authoritie
/
maintayners
of
licenciousnes
and
lewde
lybertie
(
as
you
do
seme
to
charge
vs
with
)
we
refuse
not
to
go
vnder
those
punishmentes
/
that
some
of
that
wicked
sect
receiued
/
for
iust
recompence
of
their
demerites
.
You
say
you
will
not
accuse
any
/
I
know
it
is
for
want
of
no
good
wil
/
that
you
do
not
accuse
them
/
of
whose
condemnation
and
extreame
punishment
/
we
myght
be
sure
/
if
your
hand
were
as
strong
as
your
hart
.
But
you
suspect
the
authors
of
the
admonition
/
and
their
fautors
.
*
Charitie
is
not
suspitious
.
Let
vs
therefore
see
/
To
the
first
article
.
It
is
all
true
you
here
alleage
of
the
Anabaptistes
:
God
be
praysed
/
there
is
nothing
of
it
/
true
in
vs
.
If
through
these
questions
moued
/
the
church
be
disquieted
/
the
disquietnes
riseth
in
that
the
truth
and
sinceritie
which
is
offered
/
is
not
receyued
.
We
seeke
it
in
no
tumultuous
manner
/
but
by
humble
sute
vnto
them
/
to
whome
the
redresse
of
thinges
pertayne
/
and
by
teaching
as
our
callinges
wil
suffer
.
If
all
those
are
to
be
counted
in
the
way
to
Anabaptisme
/
which
moue
controuersies
when
the
gospell
is
preached
:
Then
those
that
taught
that
the
Gentilles
were
to
be
preached
vnto
/
when
as
the
most
of
the
beleuing
Iewes
(
which
To
the
second
Article
.
There
was
neuer
hereticke
so
abhominable
/
but
that
he
had
some
truth
to
cloke
hys
falshode
/
should
hys
vntruths
and
blasphemies
/
driue
vs
from
the
possession
of
that
/
which
he
holdeth
truely
?
no
not
the
Deuill
hym selfe
(
saying
/
that
*
God
had
geuen
his
angels
charge
ouer
his
)
can
thereby
wring
this
sentence
The
Anabaptists
say
that
the
churches
ought
to
chuse
their
minister
/
and
not
the
magistrate
.
And
you
say
so
.
Therfore
you
are
Anabaptists
/
or
in
the
way
to
Anabaptisme
.
The
Anabaptists
complained
that
the
Christians
vsed
not
their
authoritie
in
excommunication
.
And
so
do
you
complaine
.
Therfore
you
are
Anabaptists
/
or
in
the
way
to
them
.
I
will
not
lay
to
your
charge
/
that
you
haue
not
learned
Aristotles
Priorums
/
which
sayth
/
it
is
asystaton
,
as
often
/
as
the
meane
in
any
syllogisme
/
is
consequent
to
both
the
extremes
.
But
haue
you
not
learned
that
/
whych
Seton
/
or
any
other
halfepenny
Logik
telleth
you
/
that
you
can
not
conclude
affirmatiuely
in
the
second
figure
?
and
of
thys
sort
/
are
euery
one
of
your
surmises
contained
in
thys
Treatise
/
whych
you
entitle
an
exhortation
.
&c.
And
if
I
liked
/
to
make
a
long
boke
of
little
matter
(
as
you
do
)
I
would
thus
gather
your
arguments
out
of
euery
brasich
whych
you
ascribe
/
as
common
vnto
vs
wyth
the
Anabaptists
/
as
you
make
adoe
/
vpon
euery
place
/
whych
is
quoted
by
the
admonition
to
the
Parliament
.
But
answer
I
pray
you
/
in
good
faith
/
are
you
of
that
iudgement
/
that
the
ciuill
magistrate
should
ordaine
ministers
?
Or
/
that
there
should
be
no
excommunication
/
whych
we
know
was
in
the
primitiue
/
and
is
vsed
in
certaine
the
Heluetian
churches
?
If
you
be
/
your
controuersy
is
not
so
much
wyth
vs
/
as
wyth
the
byshops
/
whych
both
call
ministers
/
and
excommunicate
.
If
you
be
not
/
why
is
that
Anabaptisticall
in
vs
/
whych
is
christian
and
catholike
in
you
?
and
why
do
you
go
about
/
to
bring
vs
in
hatred
for
those
things
/
whych
you
do
no
more
alow
/
then
these
/
whom
you
thus
endeuor
to
discredite
?
We
do
not
say
that
there
is
no
lawfull
/
or
no
ordinary
calling
in
England
/
for
we
do
not
deny
/
but
that
he
maye
be
lawfully
called
/
whych
is
not
ordinarily
/
as
M.
Luther
/
Melancthon
/
Zuinglius
/
Oecolampadius
.
&c.
and
there
be
places
in
England
/
where
the
ministers
are
called
by
their
parishes
in
such
sorte
/
as
the
examples
of
the
scripture
do
shew
to
haue
bene
done
/
before
the
eldershyp
and
gouernment
of
the
church
be
established
.
I
know
not
any
/
that
saith
/
that
the
gospel
is
not
truely
preached
in
Englande
/
and
by
those
also
that
are
not
of
the
same
iudgement
/
that
the
Admonition
to
the
Parliament
is
of
.
But
if
it
be
sayd
/
that
it
is
not
generally
of
euery
one
of
them
/
and
in
all
poynts
/
or
not
so
often
/
or
not
there
/
where
their
duety
bindeth
them
/
and
they
are
called
vnto
/
or
not
so
sincerely
/
or
wythout
mixture
/
as
it
oughte
to
be
/
then
there
is
nothing
sayde
/
but
that
/
which
we
feare
/
may
be
too
easely
proued
.
If
it
be
sayde
of
some
/
that
in
certaine
there
are
found
some
of
those
things
/
that
were
reprehended
in
the
Phariseis
/
what
is
that
to
proue
/
that
they
be
Anabaptistes
that
speake
it
.
Your selfe
in
one
place
of
your
booke
/
call
the
authors
of
the
Admonition
and
their
fauourers
/
Phariseis
/
who
do
all
thyngs
to
be
seene
of
men
/
and
therefore
they
sighe
/
and
holde
downe
their
heades
.
&c.
and
thys
you
speake
/
against
them
that
preache
the
gospell
.
Therefore
by
your
reason
you
geue
sentence
of
Anabaptisme
against
your selfe
.
You
promised
you
would
not
wryte
one
worde
/
wherof
you
had
not
your
author
for
it
.
First
you
haue
peruerted
the
meaning
of
the
Anabaptists
/
in
that
wherein
they
accused
the
godly
ministers
/
that
they
were
not
according
to
that
whych
is
wrytten
in
the
third
of
the
first
Epistle
to
Timothe
/
and
all
because
you
would
multiply
the
nombre
of
your
likelyhodes
.
For
they
charged
the
ministers
/
by
that
place
/
of
dissolutenes
and
losenes
of
lyfe
/
and
corruption
of
manners
/
and
we
alledge
it
to
proue
that
they
should
be
able
to
teache
and
instruct
/
against
the
dumbe
ministery
that
is
abrode
.
But
that
which
followeth
/
vttereth
not
only
great
vntruth
and
falsification
of
the
author
/
but
sheweth
a
minde
desirous
to
slaunder
/
and
sory
(
as
it
seemeth
)
that
those
whych
you
so
greeuously
discredite
/
are
no
liker
the
Anabaptists
/
then
they
be
.
I
will
sette
downe
the
wordes
/
as
they
are
wrytten
in
the.
102.
leafe
/
that
it
may
appeare
howe
faithfully
you
haue
dealt
.
Libere
enim
dicunt
concionatores
qui
stipendium
accipiunt
,
non
esse
veros
Dei
ministros
,
neque
posse
docere
veritatem
,
sed
esse
ventris
ministros
,
qui
otiose
accipiant
ingentia
stipendia
,
ex
illis
rebus
,
que
simulachris
immolate
fuerunt
,
&
ex
diuitiis
splendide
&
luxuriose
viuant
,
cum
tamen
Christus
dixit
,
gratis
accepistis
,
gratis
date
,
&
prohibuit
duas
tunicas
,
peram
&
pecuniam
habere
.
Preterea
Paulum
aiunt
manibus
suis
laborasse
,
&
mandasse
reliquis
,
vt
idem
faciant
,
itaque
concludunt
nulla
debere
stipendia
habere
sui
officii
,
sed
laborare
&
gratis
ministrare
,
&
quiahoc
non
faciunt
,
non
posse
ipsos
veritatem
docere
.
They
say
freely
(
speaking
of
the
Anabaptists
)
that
the
preachers
whych
take
stipends
/
can
not
be
the
true
ministers
of
God
/
nor
teache
the
truthe
/
but
are
ministers
of
the
belly
/
whych
to
liue
idlely
take
great
stipendes
/
of
those
things
whych
were
offered
to
images
/
and
doe
of
their
riches
liue
gorgeously
and
riotously
/
when
notwithstanding
Christe
sayde
/
ye
haue
receiued
freely
/
geue
freely
/
and
for
bad
them
to
haue
two
coates
/
or
a
scrip
/
or
money
.
Besides
that
/
they
say
that
Paule
laboured
with
hys
owne
handes
/
and
gaue
commaundement
/
to
the
rest
of
the
ministers
/
that
they
should
do
so
/
and
therefore
they
conclude
/
that
they
should
haue
no
stipende
for
their
office
/
but
laboure
and
minister
for
nought
/
and
because
they
doe
not
so
/
they
can
not
teache
the
truthe
.
Nowe
/
let
all
men
iudge
/
whether
it
be
one
thing
/
to
say
/
that
they
ought
not
to
haue
stipends
/
that
labor
not
/
or
to
say
/
as
the
Anabaptists
sayd
/
that
it
was
not
lawfull
to
haue
any
stipende
/
or
to
say
/
they
coulde
not
teach
truely
/
because
they
had
great
liuings
/
or
because
they
had
any
liuings
at
all
.
Although
I
neuer
red
/
nor
heard
any
of
those
/
that
you
meane
/
saye
/
that
those
whych
had
great
stipends
and
liuings
/
could
not
preach
truely
.
It
may
be
/
that
diuers
haue
sayd
/
that
it
were
meete
/
the
ministers
should
be
content
/
wyth
competent
stipends
/
and
that
the
ouerplus
of
that
/
myght
go
to
the
supply
of
the
wants
of
other
ministers
liuings
/
and
to
the
maintenance
of
the
poore
/
or
of
the
vniuersitie
/
and
that
that
exces
/
is
the
cause
of
diuers
disorders
in
those
persons
/
that
haue
it
/
but
that
they
could
not
preache
truely
(
when
they
preached
)
whych
had
great
liuings
/
I
for
my
part
/
neuer
heard
it
.
I
thinke
you
would
not
be
exempted
from
reprehension
of
that
/
wherin
you
fault
/
and
therfore
I
knowe
not
what
you
meane
by
these
words
(
the
they
did
not
those
things
them selues
/
which
they
taught
others
)
we
profes
no
such
perfection
in
our
liues
/
but
that
we
are
oftentimes
behinde
a
great
deale
/
in
doing
of
that
whych
is
taught
to
be
our
dueties
to
doe
/
and
therefore
thinke
it
necessary
/
that
we
should
be
reprehended
/
and
shewed
our
faultes
.
Whereas
you
say
/
that
the
Anabaptists
accused
the
ministers
/
for
geuing
too
much
to
the
Magistrates
/
I
haue
shewed
what
we
geue
/
and
if
it
be
too
little
/
shew
vs
/
and
we
will
amend
our
fault
.
I
assure
you
/
it
greueth
me
/
and
I
am
euen
in
the
beginning
weary
/
of
turning
vp
thys
dunge
/
and
refuting
so
vaine
and
friuolous
slaunders
/
wythout
all
shewe
and
face
of
truthe
/
and
therfore
I
will
be
breefe
in
the
rest
.
To
the
thirde
.
We
praise
God
for
this
reformation
/
so
farre
forthe
/
as
it
is
agreeable
vnto
the
word
of
God
/
we
are
glad
the
word
of
God
is
preached
/
that
the
sacraments
are
ministred
/
that
whych
is
wanting
/
we
desire
it
may
be
added
/
that
whych
is
ouermuche
/
cutte
of
/
and
we
are
not
ashamed
to
profes
/
that
we
desire
/
it
may
be
done
/
according
to
the
institution
of
the
churches
in
the
Apostles
time
.
You
your selfe
confes
/
that
excommunication
is
abused
:
that
no
amendment
of
life
appeareth
since
the
preaching
of
the
gospel
/
is
an
old
and
generall
complaint
of
all
godly
ministers
in
all
churches
/
and
in
all
tunes
.
*
Esay
preached
this
/
in
the
church
/
To
the
fourth
.
If
some
of
those
whych
fauor
this
cause
/
haue
ben
ouercaryed
in
part
/
to
do
things
which
might
haue
ben
more
conueniently
ordered
/
it
is
against
reason
that
you
should
therfore
charge
those
/
which
fauor
thys
cause
that
you
oppugne
.
You
would
thinke
you
had
wrong
/
if
because
some
of
those
that
fauor
that
which
you
fauor
in
this
matter
/
be
either
free
wil
men
/
or
hold
consubstantiation
in
the
Sacrament
/
you
shuld
be
chalenged
as
free
will
men
/
or
maintainers
of
consubstantiation
.
If
those
metings
/
whych
they
had
/
were
permitted
vnto
them
/
by
them
/
that
haue
authoritie
/
I
see
nothing
/
why
they
may
not
seeke
to
serue
God
in
puritie
/
and
les
mixture
of
hurtfull
ceremonies
:
If
they
were
not
permitted
/
yet
your
name
of
conuenticles
/
whych
agreed
to
the
Anabaptists
/
is
too
lighte
and
contemptuous
/
to
set
forth
those
assemblies
/
wherin
I
thinke
you
wil
not
deny
/
but
that
the
word
of
God
and
his
sacraments
were
ministred
/
&
take
you
heede
/
that
these
so
reprochfull
speaches
/
which
you
throw
out
against
men
/
reache
not
vnto
God
:
A
softer
word
would
haue
better
becommed
you
.
To
the
fifth
.
I
answere
as
vnto
the
last
clause
of
the
thirde
article
.
To
the
sixth
.
We
pretend
it
not
/
but
we
propound
it
/
and
herein
we
call
God
to
witnes
agaynst
our
owne
soules
.
To
the
seuenth
.
If
you
do
not
these
things
(
which
we
say
not
)
we
wil
rather
do
than
with
the
Anabaptists
/
then
leaue
them
vndone
with
you
.
Of
our
simple
heart
&
meaning
in
them
/
we
haue
before
proteste●
.
In
the
meane
season
/
we
wil
paciently
abide
vntill
the
Lord
bring
our
*
rightuousnes
in
thys
behalfe
vnto
light
/
and
our
lust
To
the
eight
.
We
are
no
Stoikes
/
that
we
should
not
be
touched
with
the
feeling
of
our
grefes
/
if
our
complaintes
be
excessiue
/
shewe
them
/
and
we
will
abridge
them
.
What
errors
we
defend
/
and
how
you
maintaine
your
part
by
the
word
of
God
/
it
will
appeare
in
the
discourse
of
your
boke
.
To
the
ninthe
.
Their
finding
fault
wythout
cause
in
the
ceremonies
of
baptisme
/
can
not
barre
vs
/
from
finding
fault
/
where
there
is
cause
.
We
allowe
of
the
baptisme
of
children
/
and
hope
throughe
the
goodnes
of
God
/
that
it
shall
be
farre
from
vs
/
euer
to
condemne
it
.
But
to
let
your
slaunderous
tong
go
(
all
the
strings
wherof
ye
seme
to
haue
losed
/
that
it
may
the
more
frely
be
throwne
out
/
and
walke
against
the
innocent
.
)
Where
/
where
is
the
modesty
you
require
in
other
/
of
not
entring
to
iudge
of
things
vnknowne
/
which
dare
insinuate
to
the
magistrate
/
that
it
is
lyke
they
will
condemne
childrens
baptisme
/
which
doe
baptise
them
/
preach
they
should
he
baptized
/
and
whych
did
neuer
by
sillable
/
letter
/
or
countenaunce
/
mislike
of
their
baptisme
?
To
the.
10.
11.
and.
12.
I
answer
as
vnto
the
fifth
/
and
for
further
answer
/
I
will
refer
the
reader
to
those
places
/
where
occasion
shall
be
geuen
to
speake
of
these
thyngs
againe
.
To
the.
13.
This
is
a
braunch
of
the.
8.
and
added
for
nothing
else
but
to
make
vp
the
tale
.
To
the.
14.
We
feare
no
shedding
of
bloud
in
her
maiesties
dayes
/
for
maintaining
that
whych
we
hope
we
shal
be
able
to
proue
out
of
the
word
of
God
/
and
wherin
we
agree
with
the
best
reformed
churches
/
but
certaine
of
the
things
which
we
stand
vpon
are
such
/
as
that
if
euery
heare
of
our
head
were
a
life
/
we
ought
to
aforde
them
for
the
defence
of
them
.
We
bragge
not
of
any
the
least
abilitie
of
suffering
/
but
in
the
feare
of
God
/
we
hope
of
the
assistance
of
God
his
holy
spirite
to
abide
/
whatsoeuer
he
shall
thinke
good
to
try
vs
with
/
either
for
profession
of
thys
/
or
any
other
hys
truth
whatsoeuer
.
To
the.
15.
We
make
no
seperation
from
the
church
/
we
go
about
to
seperate
all
those
thyngs
/
that
offend
in
the
church
/
to
the
end
that
we
being
all
knit
to
the
sincere
truth
of
the
gospell
/
might
afterwards
in
the
same
bond
of
truth
/
be
more
nearely
and
closely
ioyned
together
.
We
endeuor
that
euery
church
hauing
a
lawfull
pastor
/
whych
is
able
to
instruct
/
all
myght
be
ranged
to
their
proper
churches
/
wheras
diuers
/
onles
they
go
to
other
then
their
owne
parishes
/
are
like
to
heare
few
sermons
in
the
yeare
/
so
farre
are
we
from
withdrawing
men
from
their
ordinary
churches
and
pastors
.
Let
him
that
inueigheth
against
any
pastor
without
good
cause
/
beare
the
punishment
:
as
for
inueighing
against
heaping
of
liuing
vpon
liuing
/
and
ioyning
steeple
to
steeple
/
and
non
residence
/
and
suche
ambition
and
tiranny
/
as
beareth
the
sway
in
diuers
Ecclesiasticall
persons
/
if
the
price
of
the
pacification
/
be
the
offending
of
the
Lorde
/
it
is
better
you
be
displeased
/
then
God
be
offended
.
To
the.
16.
We
stay
our selues
wythin
the
bonds
of
the
word
of
God
:
we
profes
our selues
to
be
of
the
nombre
of
those
/
whych
should
*
grow
in
knowledge
/
as
we
do
To
the.
17.
If
we
defende
no
falshoode
or
inconuenient
thing
/
we
can
not
be
counted
stubborne
or
wilfull
/
whereof
we
offer
to
be
tried
by
the
indifferent
reader
.
For
waiwardnes
and
inhumanitie
/
we
thincke
it
a
fault
/
as
we
esteme
godly
societie
and
affabilitie
to
be
commendable
:
and
what
is
our
behauior
herein
/
we
likewise
referre
to
their
iudgementes
/
wyth
whome
we
are
conuersant
/
and
haue
to
doe
wyth
/
being
misseiudged
and
vntruly
condemned
of
you
/
we
iudge
nor
condemne
no
man
/
their
vices
we
condemne
/
so
farre
forth
as
the
listes
of
our
vocation
doe
permit
vs
.
To
the.
18.
We
allowe
of
common
weales
/
as
without
which
/
the
church
can
not
long
continue
/
we
speake
not
against
ciuill
gouernment
/
nor
yet
against
ecclesiastical
/
further
then
the
same
is
an
enemy
to
the
gouernment
/
that
God
hath
instituted
.
To
the.
19.
If
we
geue
honor
and
reuerence
to
none
/
let
vs
not
only
haue
none
again
/
but
let
vs
be
had
as
those
that
are
vnworthy
to
liue
amongst
men
.
I
feare
there
be
of
those
/
whych
are
your
fauourers
/
Ecclesiasticall
persons
/
that
if
they
shuld
meete
wyth
my
Lord
Mayor
of
London
/
would
straine
curtesye
/
whether
he
or
they
should
put
of
the
cap
first
.
We
geue
the
titles
of
Maiestie
/
to
the
Queene
our
soueraigne
/
of
grace
/
to
Duke
and
Duches
/
of
honor
/
to
those
whych
are
in
honoure
/
and
so
to
euery
one
/
according
to
their
estate
.
If
we
misse
/
it
is
not
because
we
are
not
willing
/
but
because
we
knowe
not
alwayes
what
pertaineth
vnto
them
/
and
then
our
faulte
is
pardonable
.
For
answearing
churlishly
/
it
is
answeared
before
in
the
seuenth
Article
.
To
the.
20.
With
acknowledging
of
our
manifold
wants
and
ignorances
/
we
dout
not
also
to
take
vpon
vs
/
with
thanks
geuing
/
that
knowledge
/
which
God
hath
geuen
to
euery
of
vs
according
to
the
measure
of
fayth
:
we
seke
not
to
please
oure selues
/
but
the
Lord
and
our
brethren
/
yea
all
men
/
in
that
whych
is
good
.
We
reuerence
other
mens
gifts
/
so
as
we
thinke
the
contempt
of
them
redoundeth
to
the
giuer
.
Therfore
although
the
common
infection
be
in
vs
/
yet
we
hope
pride
doth
not
*
raigne
in
our
mortall
bodyes
.
To
the.
21.
We
hold
that
it
is
no
ministers
part
/
to
chuse
his
owne
place
where
he
will
preach
/
but
to
tary
vntill
he
be
chosen
of
others
.
Likewyse
/
that
he
insinuate
not
hym selfe
/
but
abide
a
lawfull
calling
/
and
therfore
thys
can
not
agree
to
vs
/
but
to
those
rather
/
whych
content
themselues
wyth
a
rouing
and
wandering
mynistery
/
and
defend
the
ministers
owne
presenting
and
offering
him selfe
or
euer
he
be
called
.
To
the.
22.
and.
23.
I
answer
as
to
the
fifthe
/
and
touching
the.
23.
refer
the
reader
to
a
further
answer
in
that
place
/
where
occasion
is
offered
to
speake
of
it
againe
.
To
the.
24.
So
farre
forth
as
we
may
(
for
the
infirmities
wherwyth
we
are
enclosed
)
we
endeuor
to
adorne
the
doctrine
of
the
gospell
/
whych
we
profes
/
we
seeke
not
the
admiration
of
men
/
if
God
do
geue
/
that
we
haue
honest
report
/
we
thyncke
we
ought
to
maintaine
that
/
to
the
glory
of
God
and
aduancement
of
the
gospel
.
what
is
our
straightnes
of
life
any
other
/
then
is
required
in
all
christians
?
we
bryng
in
(
I
am
sure
)
no
Monachisme
or
Anchorisme
/
we
eate
and
drynke
as
other
men
/
we
liue
as
other
men
/
we
are
apparelled
as
other
men
/
we
lye
as
other
men
/
we
vse
those
honest
recreations
that
other
men
doe
/
and
we
thincke
there
is
no
good
thing
/
or
commodity
of
life
in
the
world
/
but
that
in
sobriety
we
may
be
partakers
of
/
so
farre
as
our
degree
and
calling
will
suffer
vs
/
&
as
God
maketh
vs
able
to
haue
it
.
For
the
hipocrisy
that
you
so
often
charge
vs
wyth
/
the
day
shall
try
it
.
If
any
man
ioyne
wych
vs
/
with
minde
to
contende
/
it
is
against
our
will
/
notwithstanding
we
knowe
none
/
and
what
great
stirrers
and
contenders
they
be
whych
fauor
thys
cause
/
let
all
men
iudge
.
To
the
two
next
sections
.
Do
you
thincke
to
mocke
the
worlde
so
/
that
when
you
haue
so
vniustly
/
&
so
hainously
accused
/
you
may
wipe
your
mouth
/
and
say
(
as
you
did
before
)
that
you
will
not
accuse
any
?
and
as
now
/
that
you
will
leaue
the
application
?
Is
not
this
to
accuse
/
to
say
/
that
the
authors
of
the
Admonition
doe
almost
plainly
professe
Anabaptisme
?
is
not
thys
to
apply
/
to
say
that
they
agree
wyth
the
Anabaptists
in
all
the
fornamed
practises
and
qualities
?
You
would
faine
strike
vs
/
but
you
would
do
it
in
the
night
/
when
no
man
should
see
you
/
and
yet
if
you
haue
to
do
against
Anabaptists
/
you
neede
not
feare
to
proclaime
your
warre
against
them
.
You
haue
a
glorious
cause
/
you
shall
haue
a
certaine
victorye
.
I
dare
promisse
you
/
that
you
shall
haue
all
the
estates
and
orders
of
this
realme
/
to
clappe
their
handes
/
and
sing
your
epinicia
,
and
triumphant
songs
.
But
that
you
would
conuey
your
sting
so
priuely
and
hissingly
/
as
the
Adder
doth
/
it
carieth
with
it
a
suspition
of
an
euill
conscience
/
and
of
a
worse
cause
/
then
you
make
the
world
beleeue
you
haue
.
From
moreouer
.
&c.
vnto
To
conclude
.
Now
you
cary
vs
from
the
Anabaptists
in
Europe
/
vnto
the
Donatists
in
Affrike
/
&
you
wil
paint
vs
with
their
coloures
/
but
you
want
the
oyle
of
truth
/
or
likelyhode
of
truth
/
to
cause
your
colours
to
cleaue
/
&
to
endure
.
The
Lord
be
praised
/
that
your
breath
/
although
it
be
very
ranke
/
yet
it
is
not
so
strong
/
that
it
is
able
/
either
to
turn
vs
/
or
chaunge
vs
/
into
what
formes
it
pleaseth
you
.
I
shal
desire
the
reader
/
to
loke
Theod.
lib.
4.
De
fabulis
haereticorum
,
and
Augustine
/
ad
quod
vult
Deum
,
and
in
his
first
and
second
bokes
/
against
Petilians
letters
/
where
he
shall
finde
of
these
heretikes
/
that
by
comparing
them
wyth
these
/
to
whom
M.
Doctor
likeneth
them
/
the
smoke
of
this
accusation
might
the
better
appeare
:
for
these
slanders
are
not
worth
the
answering
.
To
this
diuision
from
the
churches
/
and
to
your
supposed
conuenticles
/
I
haue
answeared
.
They
taught
that
there
were
no
true
churches
but
in
Affrica
/
we
teach
nothing
les
/
than
that
there
is
no
true
church
but
in
Englande
.
If
the
churches
be
considered
in
the
partes
/
whether
minister
/
or
people
/
there
is
none
pure
&
vnspotted
/
and
this
is
the
faith
of
the
true
Church
/
and
not
of
the
Donatistes
:
If
it
be
considered
in
the
whole
and
generall
gouernment
/
and
outward
pollicie
of
it
/
it
may
be
pure
and
vnspotted
/
for
any
thing
I
know
/
if
men
would
labor
to
purge
it
.
The
Donatists
vaunted
them selues
to
be
exempted
from
sinne
/
and
what
likelyhode
is
there
betwene
any
assertion
of
the
authors
of
the
Admonition
/
and
this
fansy
of
the
Donatists
.
To
the
last
poynt
of
no
compulsion
to
be
vsed
in
matters
of
religion
denying
it
to
be
true
/
I
reserue
the
further
answer
to
another
place
.
To
the
next
section
.
Salomon
sayth
the
the
beginning
of
the
words
of
an
vnwise
man
is
folishnes
/
After
you
haue
thus
yoked
them
wyth
the
papistes
/
you
go
about
to
shew
wherin
they
draw
wyth
them
.
Wherin
first
I
aske
of
you
/
if
all
they
that
affirm
or
do
any
thing
/
that
the
enemies
of
the
church
do
/
are
forthwith
ioyned
and
conspired
wyth
them
against
the
church
?
what
say
you
to
s
.
Paule
that
ioyned
with
the
*
Pharisies
in
the
resurrection
/
with
the
false
apostles
in
taking
no
*
wages
To
the
first
.
They
do
not
deny
/
but
there
is
a
visible
church
of
God
in
England
/
&
therfore
your
saying
of
them
/
that
they
do
almost
in
plaine
and
flat
termes
say
/
that
we
haue
not
so
much
as
any
outward
face
&
shew
of
the
true
church
/
argueth
that
you
haue
almost
no
loue
in
you
/
which
vpon
one
word
once
vttered
/
contrary
to
the
tenure
of
their
boke
/
&
course
of
their
whole
life
/
surmise
this
of
them
:
and
how
truly
you
conclude
of
that
word
(
skarce
)
it
shall
appeare
when
we
come
to
that
place
.
To
the
second
.
I
haue
answered
this
in
the
.2.
article
of
Anabaptisme
the
you
charge
vs
with
.
To
the
third
.
Thys
also
is
answered
in
the
thirde
.
To
the
fourth
.
I
answer
/
that
they
do
not
condemne
it
wholely
/
but
finde
fault
with
it
/
as
in
some
poynts
disagreeing
wyth
the
word
of
God.
To
the
fifth
.
All
men
shall
perceiue
/
when
I
come
to
that
place
/
howe
you
haue
racked
their
words
to
an
other
sense
then
they
spake
them
.
In
the
meane
season
/
it
is
enough
that
they
confes
that
reading
in
the
church
is
godly
.
To
the
sixth
.
I
haue
answeared
in
the
tenth
Article
of
Anabaptisme
.
To
the
seuenth
.
I
answer
that
*
Doeg
/
when
he
sayd
that
Dauid
came
to
Abimelech
/
said
The
last
section
.
After
you
haue
all
to
be
blacked
and
grimed
wyth
the
inke
of
Anabaptisme
/
Donatisme
/
and
Papisme
those
whome
you
found
cleare
from
the
least
spot
/
or
specke
of
any
of
them
:
you
whet
the
sword
/
and
blow
the
fire
/
and
you
will
haue
the
godly
magistrate
minister
of
your
choler
/
and
therfore
in
stead
of
feare
of
leesing
the
multitude
of
your
liuings
/
forgoing
your
pompe
and
pride
of
men
/
and
delicacy
of
fare
/
vnlawfull
iurisdiction
/
which
you
haue
and
heereafter
loke
for
/
conscience
/
religion
/
and
establishment
of
the
common
wealth
/
must
be
pretended
.
What
/
haue
you
forgotten
that
whych
you
sayd
in
the
beginning
/
that
you
accused
none
/
but
suspected
certaine
?
woulde
you
haue
the
sword
to
be
drawne
vpon
your
suspitions
?
But
now
you
see
that
they
whom
you
haue
accused
/
are
nothing
like
eyther
Anabaptists
/
Donatists
/
or
Papists
/
and
your selfe
most
vnlike
vnto
hym
/
that
you
profes
to
be
/
and
now
you
see
/
that
all
your
slaunders
are
quenched
by
the
innocencye
(
as
it
were
by
water
)
of
those
men
/
whom
you
so
hainously
accuse
:
you
are
to
be
put
in
minde
/
of
the
law
of
God
/
whych
decreeth
/
that
he
¶
The
Replie
vnto
the
Answere
of
the
Preface
.
IT
may
be
sayde
vnto
you
/
that
whych
Aristotle
sayde
of
a
certaine
Philosopher
/
that
he
knewe
not
his
owne
voice
.
For
if
that
you
had
remembred
/
that
which
you
do
so
often
promis
/
that
you
will
not
answer
words
/
but
matter
/
the
Printer
should
not
haue
gained
so
much
/
men
should
not
haue
bestowed
so
much
money
of
a
thing
not
of
so
great
value
/
nor
that
(
which
is
more
)
the
world
shuld
not
be
burdened
wyth
vnprofitable
writings
.
For
how
often
tunninges
out
haue
you
/
to
drawe
the
authors
of
the
Admonition
into
hatred
/
by
inucighing
bitterly
agaynst
their
vnlearnednes
/
maliciousnesse
?
&c.
(
as
it
pleaseth
you
to
terme
it
)
so
that
if
there
were
any
excesse
of
speache
in
them
/
you
haue
payed
it
agayne
with
measure
pressed
downe
/
&
running
ouer
.
How
often
charge
you
them
with
pride
/
&
arrogancie
/
men
that
confesse
once
or
twyse
of
them selues
/
their
want
of
skill
/
and
which
professe
nothing
of
them selues
/
but
only
a
bare
and
naked
knowledge
of
the
truth
/
which
may
be
done
with
modesty
/
euen
of
them
which
haue
no
learning
.
And
yet
those
that
know
them
/
know
that
they
are
neyther
voyde
of
the
knowledge
of
the
tongues
/
nor
of
the
liberall
Artes
/
albeit
they
do
not
make
so
many
wordes
of
it
as
you
.
*
Salomon
sayth
/
that
he
that
is
despised
/
and
hath
spoude
,
ta
me
spoudes
axia
,
elegchein
,
tôn
atopôn
esti
?
to
confute
trifeling
things
seriously
/
is
a
poynt
of
those
/
which
haue
no
iudgement
/
to
know
what
is
meete
for
the
tyme
and
place
/
and
other
such
circumstances
?
If
I
should
of
the
other
side
nowe
go
aboute
to
maintayne
euery
place
/
to
be
not
vnfitly
quoted
/
vnto
that
ende
wherefore
it
is
alleadged
/
and
shew
how
vniust
your
reprehensions
are
/
and
how
small
cause
you
haue
/
to
leade
them
oftentimes
/
so
gloriously
in
triumph
(
as
you
do
)
which
I
assure
you
/
I
could
do
in
the
most
places
.
(
As
/
what
could
be
more
fitly
alleaged
/
to
induce
to
reade
the
booke
/
then
that
they
should
*
try
all
things
?
what
more
fitly
/
to
holde
men
from
Therefore
all
these
/
and
whatsoeuer
else
wandering
words
/
I
shall
meete
/
with
in
this
booke
/
I
meane
(
by
God
his
grace
)
as
dead
things
/
and
nothing
worth
/
to
bury
with
silence
/
and
will
answere
to
those
things
/
which
touch
the
matters
that
lye
in
controuersie
betwene
vs
.
And
as
for
the
vnlearnednes
/
blind
zeale
/
malice
/
intolerable
pride
/
contempt
of
al
good
orders
/
and
twentie
such
more
things
/
wherwith
M.
Doctor
chargeth
vs
/
if
our
life
&
conuersation
doth
not
confute
them
sufficiently
/
our
words
&
profession
of
our selues
/
wil
not
do
it
.
And
therfore
/
we
wil
first
stay
our selues
with
the
testimony
of
our
owne
consciences
/
&
then
in
the
equity
of
the
iudgement
of
al
those
/
which
shal
indifferently
consider
these
things
/
that
we
are
charged
with
.
And
as
for
the
sworde
/
that
is
so
hotly
&
hastely
called
for
/
we
hope
it
be
in
their
hands
/
which
wil
vse
it
better
/
then
they
are
by
you
directed
.
To
come
therfore
vnto
the
matter
/
out
of
the
places
of
the.
20.
of
Mathew
/
and
the
22.
of
Luke
where
our
sauiour
Christ
/
vpon
occasion
of
the
inordinate
request
of
the
sonnes
of
Zebede
/
putteth
a
difference
/
betwene
the
ciuill
and
ecclesiasticall
function
/
he
placeth
the
distinction
of
them
in
two
poyntes
/
whereof
the
one
is
/
in
their
office
/
the
other
is
in
their
names
and
titles
.
The
distinction
of
the
office
he
noteth
/
in
these
words
/
the
kings
of
the
Gentiles
haue
dominion
ouer
them
/
and
the
princes
exercise
authoritie
ouer
them
/
but
it
shal
not
be
so
with
you
.
Wherupon
the
argument
may
be
thus
gathered
.
That
/
wherein
the
ciuill
magistrate
is
seuered
from
the
ecclesiasticall
officer
/
doth
not
agree
to
one
minister
ouer
an
other
.
But
the
ciuill
magistrate
is
seuered
from
the
ecclesiasticall
officer
/
by
bearing
dominion
.
Therfore
bearing
dominion
doth
not
agree
to
one
minister
ouer
an
other
.
Touching
their
names
and
titles
/
he
putteth
a
difference
in
these
words
.
And
they
are
called
gracious
Lordes
/
but
it
shall
not
be
so
with
you
.
And
so
the
argument
may
be
framed
as
before
/
that
for
as
muche
as
they
are
seuered
in
titles
/
and
that
to
the
ciuill
minister
doth
agree
the
title
of
gracious
Lordes
/
therefore
to
the
Ecclesiasticall
minister
the
same
doth
not
agree
.
For
as
it
is
fitte
/
that
they
whose
offices
cary
an
outward
maiestie
and
pompe
should
haue
names
agreeable
to
their
magnificence
:
so
is
it
meete
/
that
those
that
God
hath
remoued
from
that
pompe
and
outwarde
shew
/
shoulde
likewise
be
remoued
from
such
swelling
and
loftie
titles
/
as
doe
not
agree
with
the
simplicitie
of
the
ministerie
whiche
they
exercise
.
And
whereas
it
myght
seeme
somewhat
vniuste
:
that
he
that
hath
the
greater
giftes
/
shoulde
not
be
preferred
to
those
which
haue
lesse
/
our
sauioure
Christ
sheweth
that
the
matter
is
farre
otherwise
.
For
by
how
much
euery
man
doth
excell
his
fellow
in
the
giftes
of
the
holy
ghost
/
by
so
muche
more
/
he
oughte
to
employ
him selfe
to
the
benefite
of
others
:
so
that
in
a
maner
he
should
become
(
as
it
were
)
their
seruaunt
to
doe
them
good
.
Which
although
it
be
in
part
common
to
the
ciuill
magistrate
with
the
minister
of
the
word
/
yet
he
doth
neuer
let
downe
him selfe
so
low
/
nor
geueth
his
seruice
either
to
the
church
or
common
wealth
/
but
that
he
doth
and
ought
in
that
seruice
to
retayne
that
dignitie
and
countenaunce
/
with
the
markes
and
notes
thereof
/
which
hys
princely
estate
doth
require
.
In
the
end
/
he
propoundeth
him selfe
for
example
/
in
whome
he
setteth
before
their
eyes
/
a
perfect
paterne
of
the
ministerie
.
For
seeing
he
being
Lord
/
tooke
vpon
him
to
be
a
seruaunt
/
&
being
Emperor
and
king
of
heauen
&
earth
/
was
content
to
want
all
the
glory
&
shew
of
the
world
(
his
ministerie
so
requiring
)
it
shoulde
be
great
shame
for
them
which
were
his
disciples
/
chosen
out
for
the
ministery
/
not
to
content
them selues
/
but
to
aspire
vnto
such
offices
and
dignities
/
as
they
dreamed
of
.
Agaynst
thys
is
sayde
/
that
the
places
do
nothing
else
but
condemne
ambitious
desire
and
tyrannicall
vsage
of
authoritie
/
and
doth
not
barre
the
ministers
of
these
thinges
.
Then
be
like
all
those
godly
and
learned
men
/
which
haue
vsed
these
places
But
Musculus
a
learned
man
is
of
the
iudgement
.
And
M.
Caluin
(
as
learned
as
he
with
diuers
other
)
are
of
that
iudgement
that
I
haue
alleaged
.
This
is
no
great
proofe
of
your
side
/
nor
reproofe
of
ours
/
let
vs
therefore
see
the
reasons
wherewith
this
exposition
is
warranted
.
Musculus
reason
is
this
/
that
if
he
should
haue
ment
that
the
Apostles
had
bene
equall
and
none
greater
then
an
other
/
then
there
should
be
equalitie
of
all
/
and
none
should
haue
authoritie
ouer
other
.
And
so
there
shoulde
be
no
degrees
of
the
Prince
and
subiect
in
the
common
wealth
/
of
master
and
seruaunt
in
a
familie
/
of
people
&
minister
in
the
church
.
But
it
is
no
good
reason
to
say
/
there
is
/
nor
ought
to
be
/
any
inequalitie
amongst
the
apostles
/
therefore
there
is
none
/
nor
ought
to
be
none
at
al
:
Or
to
say
there
is
no
mequalitie
amongst
the
pastors
/
therefore
there
is
no
inequalitie
betwene
the
pastors
and
the
people
.
For
as
common
wealthes
/
families
/
and
churches
/
are
preserued
by
inequalitie
/
and
in
that
some
are
higher
/
and
some
are
lower
/
some
rule
/
and
some
obey
:
so
are
the
same
likewise
preserued
by
equalitie
of
certayne
amongst
them selues
.
As
for
example
/
albeit
the
Consuls
in
Rome
/
wer
aboue
other
offices
/
and
the
people
/
yet
were
they
equall
betwene
them selues
.
And
although
it
be
the
preseruation
of
the
family
/
that
the
master
should
be
aboue
the
sernaunt
/
and
the
father
aboue
the
sonne
:
yet
it
tendeth
also
to
the
quiet
of
the
house
that
the
seruaunts
amongst
them selues
/
and
the
brethren
amongst
them selues
/
should
be
equall
.
And
so
we
graunt
/
that
for
the
preseruation
of
the
church
/
it
is
necessary
that
there
be
some
should
beare
rule
/
and
other
should
be
vnder
their
rule
:
but
I
deny
/
that
thereof
followeth
/
that
one
minister
should
beare
rule
ouer
an
other
.
Whereas
M.
Musculus
sayth
that
Peter
was
found
in
many
places
chefe
amongst
the
rest
/
if
he
meane
as
Eusebius
,
lib.
2.
cap.
14.
doth
/
which
sayth
/
that
he
was
tes
aretes
eneka
tôn
Ioipon
apostolon
proegoron
for
his
vertues
and
gifts
he
had
/
one
that
spake
before
the
rest
/
&
in
the
name
of
the
rest
/
(
which
he
semeth
to
do
in
that
he
doth
not
absolutely
geue
any
chefetie
vnto
him
but
only
in
certayne
places
)
I
agree
with
him
/
and
do
not
deny
/
but
such
chiefetie
may
be
amongst
the
ministers
/
as
shall
appeare
more
at
large
hereafter
.
This
interpretation
of
M.
Musculus
(
master
D.
sayth
)
muste
needes
be
true
/
or
else
Christ
should
reiect
Princes
&
Magistrates
/
emongst
both
Christians
&
other
.
I
haue
shewed
how
it
doth
not
follow
that
/
because
he
forbiddeth
the
rule
vnto
the
ministers
/
therfore
he
forbiddeth
it
simply
and
altogether
:
no
more
then
the
law
which
forbiddeth
that
any
stranger
should
be
king
of
the
realme
/
for
biddeth
therefore
that
there
shoulde
be
no
king
of
the
realme
.
Whereas
you
say
maister
Musculus
teacheth
how
he
ought
to
rule
which
ruleth
/
&
what
he
ought
to
be
/
I
haue
tolde
you
before
/
other
thinke
otherwise
:
and
therefore
you
hauing
sette
downe
hys
iudgement
before
/
needed
not
to
haue
repeated
it
here
agayne
.
But
the
Greeke
wordes
(
you
say
)
catakyrieuousin
kai
catexousiazousin
doe
signifie
to
rule
wyth
oppression
/
and
why
may
not
I
saye
that
thys
preposition
cata
,
doth
not
signifie
heere
a
peruersnesse
of
rule
/
but
an
absolutenesse
and
a
full
power
and
iurisdiction
as
catamathein
,
catalambanein
is
not
to
learne
/
or
to
perceyue
euilly
and
peruersly
/
but
to
learne
exactly
/
and
to
perceiue
throughly
and
perfectly
?
but
what
neede
we
to
followe
coniectures
in
so
playne
a
matter
?
when
as
Saint
Luke
vseth
the
simple
wordes
without
any
composition
of
exousiazein
Kai
Kyrieuein
?
doe
you
not
perceyue
that
the
preposition
wherein
you
put
so
great
confidence
/
deceiueth
you
/
besides
the
manifest
vntruth
you
commit
in
saying
/
that
all
three
Euangelistes
haue
katexousiazousin
&
katakyrieuousin
.
Furthermore
you
say
/
that
our
sauioure
Christ
sayeth
not
/
that
no
man
shall
be
great
amongst
them
/
but
he
that
desireth
to
be
great
amongst
them
.
He
had
sayd
so
before
when
he
had
sayd
it
shall
not
be
so
amongst
you
/
and
therefore
needed
not
to
repeate
it
:
and
yet
an
other
Euangelist
sayeth
not
/
he
that
desireth
to
be
great
/
but
let
the
To
the
last
reason
.
Last
of
all
you
conclude
that
our
sauiour
Christ
in
the
20.
of
Mathew
/
reproueth
the
ambition
of
the
sonnes
of
zebede
/
and
in
the
22.
of
S.
Luke
all
the
rest
of
the
Apostles
.
I
graunte
you
/
he
dothe
so
/
and
that
coulde
not
be
done
better
/
then
in
tellyng
them
/
that
they
desired
things
not
meete
for
them
/
and
which
woulde
not
stande
with
their
calling
.
And
if
as
you
say
the
ambition
only
was
reprehended
/
and
the
desire
of
rule
to
oppresse
others
wyth
/
the
answere
you
attribute
to
our
sauioure
is
not
so
fitte
.
For
they
myght
haue
replyed
and
sayde
that
he
forbad
tyrannicall
rule
and
oppression
of
their
inferioures
/
but
they
desired
that
which
was
a
moderate
and
well
ruled
gouernment
.
And
semeth
it
vnto
you
a
probable
thing
/
that
S.
Luke
meaneth
tyrantes
and
oppressors
/
when
as
he
sayth
/
they
are
called
beneficiall
or
gracious
Lordes
?
men
doe
not
vse
to
call
oppressors
/
liberall
or
bountifull
Lordes
.
Neyther
is
it
to
be
thought
of
all
the
Apostles
/
that
they
desired
rule
one
ouer
an
other
/
to
the
ende
that
they
would
vse
crueltie
/
or
tyrannie
/
or
oppression
/
one
ouer
an
other
:
for
that
were
to
doe
them
great
iniurie
.
Besides
that
it
is
sayde
/
that
the
rest
of
the
disciples
disdayned
at
the
two
brethren
/
whyche
they
would
not
haue
done
/
if
they
had
had
any
purpose
or
mynde
to
haue
oppressed
them
.
For
then
they
would
haue
contemned
them
/
rather
then
haue
disdayned
them
/
if
they
had
broken
out
into
suche
grose
faultes
.
For
Aristotle
teacheth
that
nemesis
(
which
is
the
same
that
aganactesis
is
/
the
To
the
section
that
beginneth
touching
the
place
in
.
23.
of
Mathew
/
and
so
vntill
howe
aptly
.
Concerning
the
exposition
and
sence
of
that
place
/
I
agree
with
you
/
and
suppose
that
it
is
quoted
of
the
authors
of
the
admonition
/
rather
to
note
the
ambition
of
certayne
/
which
gape
greedely
at
these
byshopprickes
which
we
haue
/
to
the
ende
they
mighte
be
saluted
by
the
name
of
Lordes
/
and
honoures
/
then
to
proue
that
one
minister
should
not
haue
dominion
ouer
an
other
.
And
therefore
although
these
places
be
agaynst
no
lawfull
authoritie
of
any
estate
or
condition
of
men
/
yet
as
they
are
aptly
alledged
against
the
bishop
of
Rome
/
the
one
against
his
estate
and
authoritie
simply
/
the
other
agaynst
hys
tyrannie
and
euill
vsage
of
hym selfe
in
that
authoritie
:
so
it
may
be
aptly
alleaged
agaynst
any
other
/
which
shall
fall
into
the
like
fault
of
the
byshop
of
Rome
.
The
purenesse
that
we
boast
of
/
is
the
innocencie
of
our
sauioure
Christ
/
who
shall
couer
all
our
vnpurenesse
/
&
not
impute
it
vnto
vs
.
And
for
so
much
as
fayth
*
purifyeth
the
hart
/
Albeit
we
holde
dyuers
poyntes
more
purely
then
they
doe
/
which
impugne
them
:
yet
I
know
none
that
by
comparison
/
hath
eyther
sayd
/
or
written
/
that
all
those
that
thinke
as
we
doe
in
those
poyntes
are
more
holy
/
and
more
vnblameable
in
life
/
then
any
of
those
that
thinke
otherwise
.
If
we
say
/
that
(
in
those
poynts
which
we
holde
from
them
)
we
thinke
soundlier
then
they
doe
:
we
are
ready
to
proue
it
.
If
we
say
also
/
that
we
lyue
not
so
offensiuely
to
the
world
commonly
/
by
getting
so
many
lyuinges
into
our
handes
/
as
would
finde
foure
or
fiue
good
learned
able
ministers
/
all
the
worlde
will
beare
vs
witnes
.
Other
purenes
we
take
not
vpon
vs
.
And
therefore
/
as
the
name
was
first
by
the
Papistes
maliciously
inuented
:
so
is
it
of
you
very
vnbrotherly
confirmed
.
Whereas
you
say
/
that
they
are
Puritanes
/
which
suppose
the
church
which
they
haue
deuised
/
to
be
without
all
impuritie
:
if
you
meane
without
sinne
/
you
doe
notably
slaunder
them
/
and
it
is
already
answered
:
If
you
meane
/
that
those
are
Puritanes
or
Catharans
/
which
do
set
forth
a
true
and
perfect
patern
or
platforme
of
reforming
the
church
/
then
the
marke
of
thys
heresy
reacheth
vnto
those
/
which
made
the
booke
of
common
prayer
/
which
you
say
is
a
perfect
and
absolute
rule
to
gouerne
this
church
/
wherein
nothing
is
wanting
or
too
little
/
nor
nothing
running
ouer
/
nor
too
much
.
As
for
the
Catharans
(
which
were
the
same
that
are
otherwise
called
Nouatians
)
I
know
no
suche
opynion
they
had
/
&
they
whome
you
charge
/
are
as
farre
from
their
corruption
as
you
be
.
An
answere
to
that
which
is
contayned
in
the.
20.
21.
and
22.
page
/
vntill
.
Now
if
eyther
godly
Councels
.
YOu
geue
occasion
of
suspition
/
that
your
end
will
be
skarce
good
/
which
haue
made
so
euill
a
beginning
.
For
whereas
you
had
gathered
out
of
the
Admonition
/
that
nothing
should
be
placed
in
the
Church
/
but
that
God
hath
in
And
it
is
no
small
iniurie
which
you
doe
vnto
the
word
of
God
/
to
pinne
it
in
so
narow
roume
/
as
that
it
should
be
able
to
direct
vs
/
but
in
the
principall
poyntes
of
our
relygion
:
or
as
though
the
substance
of
religion
/
or
some
rude
and
vnfashioned
matter
of
building
of
the
church
were
vttered
in
them
,
&
those
things
were
left
out
/
that
should
pertayne
to
the
fourme
and
fashion
of
it
:
or
as
if
there
were
in
the
scriptures
onely
to
couer
the
churches
nakednes
/
and
not
also
chaines
and
bracelettes
and
rings
/
and
other
iewels
/
to
adorne
hir
and
set
hir
out
/
or
that
to
conclude
/
there
were
sufficient
to
quench
hir
thirst
/
&
kil
hir
honger
/
but
not
to
minister
vnto
hir
a
more
liberall
/
and
(
as
it
were
)
a
more
delicious
and
daintie
diet
.
These
things
you
seeme
to
say
/
when
you
say
/
that
matters
necessary
to
saluation
and
of
fayth
are
contayned
in
the
scripture
/
especially
when
you
appose
these
things
/
to
ceremonies
/
order
dysciplyne
/
and
gouernement
.
And
if
you
meane
by
matters
of
fayth
and
necessary
to
saluation
/
those
without
which
a
man
cannot
be
saued
:
then
the
doctrine
that
teacheth
there
is
no
free
will
/
or
prayer
for
the
dead
/
is
not
within
your
compasse
.
For
I
doubt
not
/
but
dyuers
of
the
fathers
of
the
Greke
church
/
which
were
great
patrons
of
free
wil
(
at
lest
as
their
wordes
pretende
)
are
saued
holding
the
foundation
of
the
fayth
/
which
is
Christ
.
The
lyke
might
be
sayd
of
a
nomber
of
other
/
as
necessary
doctrines
/
wherein
men
being
nusled
/
haue
notwithstanding
bene
saued
.
Therefore
seeing
that
the
poynt
of
the
question
lyeth
chiefely
in
this
distinction
/
it
had
bene
good
that
you
had
spoken
more
certainely
and
properly
of
these
things
.
But
to
the
ende
it
may
appeare
/
that
this
speach
of
youres
/
doth
something
take
vp
&
shrinke
the
armes
of
the
scripture
/
which
otherwise
are
so
long
&
large
:
I
saye
that
the
word
of
God
contayneth
the
direction
of
all
things
pertayning
to
the
church
/
yea
of
what
soeuer
things
can
fall
into
any
part
of
mans
life
.
For
so
Salomon
sayth
/
in
the
second
chapter
of
the
Prouerbes
.
My
sonne
/
if
thou
-
The
first
/
that
they
offend
not
any
/
especially
the
Church
of
God.
-
The
second
/
is
(
that
which
you
cite
also
out
of
Paul
)
that
all
be
done
in
order
and
comclynes
.
-
The
thirde
/
that
all
be
done
to
edifying
.
-
The
last
/
that
they
be
done
to
the
glory
of
God.
So
that
you
see
that
those
things
which
you
recken
vp
/
of
the
houre
/
&
time
/
&
day
of
prayer
.
&c.
albeit
they
be
not
specified
in
the
scripture
/
yet
they
are
not
left
to
any
/
to
order
at
their
pleasure
/
or
so
that
they
be
not
agaynst
the
worde
of
God
:
but
euen
by
and
according
to
the
word
of
God
they
must
be
established
:
and
those
alone
to
be
taken
/
which
do
agree
best
and
nearest
with
these
rules
before
recited
.
And
so
it
is
brought
to
passe
(
which
you
thinke
a
great
absurdity
)
that
al
things
in
the
church
should
be
appoynted
according
to
the
word
of
God.
Wherby
it
likewise
appeareth
/
that
we
deny
not
but
certayne
things
are
left
to
the
order
of
the
church
/
because
they
are
of
the
nature
of
those
which
are
varyed
by
times
/
places
/
persons
/
&
other
circumstances
/
&
so
could
not
at
once
be
set
down
&
established
for
euer
:
&
yet
so
left
to
the
order
of
the
church
/
as
that
it
do
nothing
agaynst
the
rules
aforsayde
.
But
how
doth
this
follow
/
that
certaine
things
are
left
to
the
order
of
the
church
/
therfore
to
make
a
new
ministerie
by
making
an
Archbishop
/
to
alter
the
ministerie
the
is
appointed
/
by
making
a
bishop
or
pastor
without
a
church
or
flock
/
to
make
a
deacon
without
appointing
him
his
church
wherof
he
is
a
deacon
/
&
wher
he
might
exercise
his
charge
of
prouiding
for
the
pore
/
to
abrogate
cleane
both
name
&
office
of
the
elder
with
other
more
:
how
I
say
doth
it
follow
the
because
the
church
hath
power
to
order
certaine
things
/
therfore
it
hath
power
to
do
so
of
these
/
which
God
hath
ordayned
and
established
:
of
the
which
there
is
no
tyme
/
nor
place
/
nor
person
/
nor
any
other
circumstance
/
which
can
cause
any
alteration
or
chaunge
?
Which
thing
shall
better
appeare
both
in
the
discourse
of
the
whole
booke
/
and
especially
there
/
where
you
go
about
to
shew
certayne
reasons
/
why
there
should
be
other
gouernment
now
/
then
was
in
the
tyme
of
the
apostles
.
But
whyle
you
goe
about
to
seme
to
say
much
/
&
rake
vp
a
great
nomber
of
thinges
/
you
haue
made
very
euill
mestin
(
and
you
haue
put
/
in
one
/
thinges
which
are
not
paires
nor
matches
.
Because
I
will
not
draw
the
reader
willingly
into
more
questions
then
are
already
put
vppe
/
I
will
not
stand
to
dispute
/
whether
the
Lordes
day
which
we
call
Sonday
(
being
the
day
of
the
resurrection
of
our
sauiour
Christ
/
and
so
the
day
wherein
the
worlde
was
renued
as
the
Iewes
sabboth
was
the
day
wherein
the
world
was
finished
/
and
being
in
all
the
churches
in
the
Apostles
times
as
it
seemeth
vsed
for
the
day
of
the
rest
and
seruing
of
God
)
ought
or
may
be
changed
or
no.
This
one
thing
I
may
say
/
that
there
was
no
great
iudgement
to
make
it
as
arbytrarie
and
chaungeable
/
as
the
houre
and
the
place
of
prayer
.
But
where
was
your
iudgement
/
when
you
wrote
/
that
the
scripture
hath
appoynted
no
discipline
nor
correction
for
suche
/
as
shall
contemne
the
common
prayers
and
hearing
the
word
of
God
?
What
churche
discipline
would
you
haue
other
then
admonions
/
reprehensions
/
and
if
these
will
not
profitte
excommunication
?
and
are
they
not
appoynted
of
our
sauioure
Christe
.
There
are
other
for
such
as
neglect
the
worde
/
which
are
according
to
the
quantitie
of
the
fault
:
so
that
whether
you
meane
ciuil
or
ecclesiasticall
correction
/
the
scripture
hath
defined
of
them
both
.
I
omit
that
there
be
examples
of
pulpits
in
Nehemias
which
the
common
translation
calleth
Ezra
/
of
chaires
in
S.
But
this
I
can
not
omitte
/
that
you
make
it
an
indifferent
thing
to
preache
the
word
of
God
in
churches
or
in
houses
/
that
is
to
say
/
priuately
or
publikely
.
For
what
better
interpretation
can
I
haue
/
then
of
your
owne
wordes
/
which
say
by
and
by
after
/
of
Baptisme
/
that
it
is
at
the
order
of
the
church
/
to
make
it
priuate
or
publike
.
For
if
it
be
in
the
power
of
the
church
/
to
order
that
Baptisme
may
be
ministred
at
the
house
of
euery
priuate
person
/
it
is
also
in
her
power
to
ordayne
that
the
worde
/
be
preached
also
priuately
.
And
then
where
is
that
which
Salomon
sayth
that
wysdom
cryeth
openly
&
in
the
streates
/
and
at
the
corners
For
althoughe
they
be
done
in
the
house
of
priuate
man
/
yet
because
they
are
&
ought
to
be
ministred
in
the
presence
of
the
congregation
/
there
is
neyther
priuate
preaching
/
nor
priuate
baptisme
.
For
like
as
where
so
euer
the
Queenes
maiestie
lyeth
/
there
is
the
Courte
/
althoughe
it
be
in
a
Gentleman
hys
house
/
so
wheresoeuer
the
churche
meeteth
/
that
place
is
not
to
be
holden
priuate
/
as
touching
the
prayers
/
preachings
/
and
sacraments
/
that
shal
be
there
ministred
.
So
that
I
denye
vnto
you
that
the
churche
hathe
power
to
ordaine
at
her
pleasure
/
whether
preaching
or
ministring
of
sacramentes
/
should
be
priuate
or
publicke
/
when
they
ought
not
to
be
/
but
where
the
church
is
/
and
the
church
ought
not
to
assemble
(
if
it
be
not
letted
by
persecution
)
but
in
open
places
.
And
when
it
is
driuen
from
them
/
those
places
where
it
gathereth
it selfe
togither
/
although
they
be
otherwise
priuate
/
yet
are
they
for
the
time
that
the
churches
doe
there
assemble
/
and
for
respect
of
the
worde
and
sacraments
/
that
are
there
ministred
in
the
presence
of
the
church
/
publike
places
.
And
so
you
see
those
(
whome
you
charge
slaunderously
wyth
conuenticles
)
are
faine
to
glase
vp
the
windowes
that
you
open
to
secreate
and
priuate
conuenticles
.
The
Answere
from
.
Nowe
if
either
godly
councels
/
vnto
I
trust
M.
Caluins
iudgement
will
weigh
.
HEere
are
brought
in
Iustin
Martyr
/
Ireneus
/
Tertullian
/
Cyprian
/
and
councels
/
as
dumme
persons
in
the
stage
only
to
make
a
shewe
/
and
so
they
go
out
of
the
stage
without
saying
any
thing
.
And
if
they
had
had
any
thing
to
say
in
this
cause
for
these
matters
in
controuersye
/
there
is
no
doubt
/
but
M.
Doctor
would
haue
made
them
speake
.
For
when
he
placeth
the
greatest
strength
of
hys
cause
in
antiquitie
/
he
would
not
haue
passed
by
Iustin
/
Ireneus
/
Tertullian
/
Cyprian
/
being
so
auncient
/
and
taken
Augustin
/
whych
was
a
great
time
after
them
.
And
if
the
godly
councels
coulde
haue
helped
heere
/
it
is
small
wisedome
to
take
Augustine
/
and
leaue
them
.
For
I
thinke
he
might
haue
learned
that
amongst
the
authorities
of
men
/
the
credite
of
many
is
better
then
of
one
:
and
that
thys
is
a
generall
rule
/
that
as
the
iudgement
of
some
notable
personage
is
loked
vnto
in
a
matter
of
debate
/
more
then
theirs
of
the
common
sorte
/
so
the
iudgement
of
a
councell
/
where
many
learned
men
be
gathered
together
/
caryeth
more
likelyhode
of
truthe
wyth
it
/
then
the
iudgement
of
one
man
/
although
it
be
but
a
prouinciall
councell
/
much
more
then
/
if
it
be
a
generall
/
and
therfore
you
do
your
cause
great
iniurie
/
if
you
could
alledge
them
/
and
do
not
.
Thys
is
once
to
be
obserued
of
the
reader
throughout
your
whole
boke
/
that
you
haue
well
prouided
that
you
would
not
be
taken
in
the
trip
for
misalledging
the
scriptures
/
for
that
onles
it
be
in
one
or
two
poynts
/
we
heare
continually
(
instead
of
Esay
and
Ieremy
/
S.
Paule
/
and
S.
Peter
/
and
the
rest
of
the
Prophets
and
Apostles
)
S.
Augustin
and
S.
Ambrose
/
kai
to
en
te
phake
myron
,
Dionysius
Areopagita
/
And
if
thys
be
a
sufficient
proofe
of
things
to
say
/
suche
a
Doctor
sayde
so
/
suche
a
councell
decreed
so
/
there
is
almost
nothing
so
true
but
I
can
impugne
/
nothing
so
false
/
but
I
can
make
true
.
And
well
assured
I
am
/
that
by
their
meanes
/
the
principall
groundes
of
our
faith
may
be
shaken
.
And
therfore
/
because
you
haue
no
proofe
in
the
worde
of
God
/
we
comfort
our selues
/
assured
/
that
for
so
muche
as
the
foundations
of
the
Archbyshop
and
Lordship
of
Bishops
and
of
other
things
/
which
are
in
question
/
be
not
in
heauen
/
that
they
wil
fall
and
come
to
the
ground
/
from
whence
they
were
taken
.
Nowe
it
is
knowne
they
are
from
beneath
and
of
the
earthe
/
and
that
they
are
of
men
and
not
of
God
:
The
answearer
goeth
about
to
proue
/
that
they
came
yet
out
of
good
earthe
/
and
from
good
men
/
whych
if
he
had
obtained
/
yet
he
may
well
know
/
that
it
is
no
good
argument
to
proue
that
they
are
good
.
For
as
the
best
earth
bringeth
forth
weedes
/
so
do
the
best
men
/
bring
forth
lies
and
errors
.
But
let
vs
heare
what
is
brought
/
that
if
thys
visarde
and
shewe
of
truthe
be
taken
away
/
all
men
may
perceiue
/
howe
good
occasion
we
haue
to
complaine
/
and
howe
iust
cause
there
is
of
reformation
.
In
the
first
place
of
S.
Augustine
there
is
nothing
against
any
thing
whych
we
hold
/
for
thys
/
that
the
church
may
haue
thyngs
not
expressed
in
the
scripture
/
is
not
againste
/
that
it
oughte
to
haue
nothing
/
but
that
may
be
warranted
by
the
scripture
.
For
they
may
be
according
to
the
scripture
/
and
by
the
scripture
/
whych
are
not
by
plaine
termes
expressed
in
the
scripture
.
But
against
you
it
maketh
muche
/
&
ouerturneth
all
your
building
in
this
boke
.
For
if
in
those
things
whych
are
not
expressed
in
the
scripture
/
that
is
to
be
obserued
of
the
Church
/
whych
is
the
custome
of
the
people
of
God
/
and
decree
of
oure
forefathers
:
then
howe
can
these
things
be
varyed
according
to
time
/
place
/
&
persons
/
(
whych
you
say
should
be
)
when
as
that
is
to
be
retained
/
which
the
people
of
God
hath
vsed
/
&
the
decrees
of
the
forefathers
haue
ordained
.
And
then
also
how
can
we
do
safelier
/
then
to
folow
the
apostles
customes
and
the
churches
in
their
time
/
which
we
are
sure
are
our
for
fathers
/
&
the
people
of
god
.
Besides
that
/
how
can
we
retaine
the
customes
and
constitutions
of
the
papists
in
such
things
/
which
were
neither
the
people
of
God
/
nor
our
forefathers
.
I
wil
not
enter
now
/
to
discus
/
whether
it
were
wel
done
to
fast
in
al
places
according
to
the
custome
of
the
place
.
You
oppose
Amb.
&
Aug.
I
could
oppose
Tertull.
de
coron.
milit.
Ignatius
ad
Ph.
epist.
5.
Ignatius
and
Tertullian
/
wherof
the
one
saith
it
is
(
nefas
)
a
detestable
thing
to
fast
vpon
the
Lordes
day
/
the
other
/
the
it
is
to
kil
the
Lord
/
&
this
is
the
inconuenience
that
cometh
of
such
vnlearned
kinde
of
reasoning
/
S.
Ambrose
sayth
so
/
&
therfore
it
is
true
.
And
although
Amb.
and
Aug.
being
straungers
and
priuate
men
at
Rome
wold
haue
so
done
/
yet
it
foloweth
not
/
that
if
they
had
ben
citizens
&
ministers
there
that
they
wold
haue
don
it
/
&
if
they
had
don
so
to
/
yet
it
foloweth
not
but
they
would
haue
spoken
against
the
appoyntment
of
dayes
/
&
nomothesian
,
of
Aug.
de
temp.
62.
serm.
Amb.
10.
lib.
ep
.
fasting
/
wherof
Eusebius
saith
/
that
Montanus
was
the
first
author
.
I
speake
of
that
which
they
ought
to
haue
done
/
for
otherwise
I
know
they
both
thought
corruptly
of
fasting
:
when
as
the
one
sayth
/
it
was
remedy
or
reward
to
fast
other
dayes
/
but
in
Lent
/
not
to
fast
/
was
sinne
:
and
the
other
asketh
/
what
saluation
we
can
obtaine
/
if
we
blot
not
our
sinnes
by
fasting
/
seing
that
the
scripture
sayth
/
the
fasting
&
almes
doth
deliuer
from
sin
/
&
therfore
calleth
them
new
teachers
/
that
shut
out
the
merite
of
fasting
.
Which
I
therfore
recite
/
because
you
would
seme
by
Aug.
&
Ambrose
iudgements
/
to
alow
of
the
weekely
and
commanded
fasts
.
What
you
meane
to
cite
this
place
ad
Ianuarium
.
118.
I
can
not
tell
/
you
charge
the
authors
of
the
admonition
to
be
conspired
with
the
papistes
/
I
will
not
charge
you
so
/
but
wil
thinke
better
of
you
/
vntil
the
contrary
do
more
appeare
.
But
I
appeale
to
the
iudgement
of
all
men
/
if
this
be
not
to
bring
in
popery
again
/
to
allow
of
s
.
Aug.
saying
/
wherin
he
sayth
that
the
celebrating
of
the
day
of
the
passion
.
&c.
is
either
of
some
generall
councel
/
or
of
the
Apostles
commaunded
&
decreed
/
wherby
a
gate
is
open
vnto
the
papists
to
bring
in
/
vnder
the
coloure
of
traditions
/
all
their
beggery
whatsoeuer
.
For
you
plainly
confirme
/
that
there
is
some
thing
necessary
to
be
obserued
/
which
is
not
contained
any
wayes
in
the
scripture
.
For
to
keepe
those
holy
dayes
/
is
not
contained
in
the
scripture
/
neither
can
be
concluded
of
any
part
therof
/
and
yet
they
are
necessary
to
be
kept
/
if
they
be
commaunded
of
the
Apostles
.
Therefore
in
your
opinion
/
some
thing
is
necessary
to
be
kept
/
which
is
not
contained
in
the
scriptures
/
nor
can
not
be
concluded
of
them
.
And
if
you
say
/
that
S.
Aug.
leaueth
it
in
dout
/
whether
it
were
the
Apostles
tradition
&
statute
/
or
a
generall
councels
/
then
you
bring
vs
yet
to
a
worse
point
/
that
we
can
not
be
assured
of
the
which
is
necessary
for
vs
to
knowe
/
that
is
whether
the
Apostles
did
ordaine
that
these
dayes
should
be
kept
as
holy
dayes
/
or
the
councels
.
And
that
it
is
S.
Augustins
meaning
/
to
father
such
like
things
And
marke
I
pray
you
whether
your
affections
cary
you
:
before
you
sayd
/
that
the
Lords
day
which
was
vsed
for
the
day
of
rest
in
the
Apostles
time
/
may
be
chaunged
/
as
the
place
/
and
houre
of
prayer
:
but
the
day
of
the
passion
&
resurrection
.
&c.
you
either
thrust
vpon
vs
as
the
decree
of
the
apostles
/
or
at
least
put
vpon
vs
a
necessity
of
keping
of
them
/
least
haply
in
breaking
of
them
/
we
might
breake
the
Apostles
decree
/
for
you
make
it
to
lie
betweene
the
councels
and
the
apostles
/
which
of
them
decreed
this
.
And
do
you
not
perceiue
/
how
you
stil
reason
against
your self
?
for
if
the
church
haue
had
so
great
regard
to
that
which
the
apostles
did
in
their
times
/
that
they
kept
those
things
which
are
not
wrytten
/
and
therfore
are
doutfull
whether
euer
they
vsed
them
or
no
/
how
much
more
should
we
hold
our selues
to
these
things
/
whych
are
wrytten
/
that
they
did
/
and
of
the
whych
we
are
assured
?
As
touching
the
obseruation
of
these
holy
dayes
/
I
will
refer
the
reader
vnto
an
other
place
/
where
occasion
is
geuen
againe
to
speake
of
them
.
As
for
that
rule
that
he
geueth
when
he
sayth
whatsoeuer
is
not
.
&c.
and
for
the
last
of
the
three
rules
/
I
receiue
them
with
hys
owne
interpretation
/
whych
he
hath
afterward
in
.
119.
epist.
ad
Ianuarium
,
which
is
/
that
it
be
also
profitable
.
And
as
for
those
three
rules
/
whych
you
saye
/
are
worthye
to
be
noted
/
I
can
see
nothing
that
they
helpe
your
cause
one
whit
/
for
I
knowe
no
man
that
euer
denyed
/
but
that
the
churche
may
in
suche
things
as
are
not
specified
/
and
precisely
determined
/
make
orders
so
they
be
grounded
of
those
generall
rules
whych
I
haue
before
alledged
out
of
S.
Paule
.
And
as
for
the
second
of
the
three
rules
/
I
can
not
at
any
hand
allow
it
.
For
when
all
christianitie
was
ouer
runne
wyth
Poperie
/
thyngs
were
vniuersally
obserued
/
whych
to
kepe
/
were
mere
wickednes
/
and
thys
strengtheneth
the
papistes
vniuersalitie
.
Concerning
your
glose
(
if
it
be
not
repugnant
to
the
scripture
)
besides
that
it
is
not
enough
/
because
it
must
be
grounded
by
the
scripture
/
and
that
it
is
wicked
to
geue
such
authority
to
any
decree
of
men
/
that
a
man
should
not
enquire
of
it
/
or
reason
of
it
/
I
haue
shewed
that
he
ment
nothing
les
.
For
affirming
that
suche
thyngs
are
the
Apostles
commaundements
/
hys
meaning
was
/
that
they
should
be
wythout
all
exception
receiued
/
and
absolutely
.
How
much
better
is
it
/
that
we
take
heede
to
the
words
of
the
Apostle
/
then
either
to
S.
Augustins
or
yours
/
whych
sayth
/
that
if
he
/
or
an
angel
from
heauen
/
should
preach
any
other
But
tel
me
/
why
passed
you
by
that
in
Augustin
which
he
*
wryteth
to
Iunuarie
And
whereas
you
say
/
that
you
haue
not
alleaged
these
learned
fathers
for
the
authors
of
the
libell
/
but
for
the
wise
/
discrete
/
humble
/
and
learned
/
to
them
also
I
leaue
it
to
consider
/
vpon
that
/
whych
is
alledged
by
me
.
First
/
howe
lyke
a
diuine
it
is
/
to
seeke
for
rules
in
the
Doctors
/
to
measure
the
making
of
ceremonies
by
/
whych
you
mighte
haue
had
in
the
scriptures
:
there
/
at
the
riuers
/
heere
/
at
the
fountaine
/
vncerten
there
/
whych
heere
are
certen
/
there
/
in
parte
false
/
which
are
heere
altogither
true
/
then
to
howe
little
purpose
they
serue
you
/
and
last
of
all
howe
they
make
against
you
.
An
answer
to
the
ende
of
the.
29.
page
/
beginning
at
the.
25.
at
.
But
I
trust
M.
Caluins
iudgement
.
WHy
should
you
trust
that
M.
Caluins
iudgement
wil
weigh
wyth
them
/
if
they
be
Anabaptists
(
as
you
accuse
them
)
if
they
be
Donatists
/
if
Catharists
/
if
conspired
wyth
the
Papistes
/
howe
can
you
thinke
that
they
will
so
easely
rest
in
M.
Caluins
iudgement
/
whych
hated
and
confuted
all
Anabaptisme
/
Donatisme
/
Catharisme
and
Papisme
?
But
it
is
true
whych
the
prouerbe
sayth
/
memorem
.
&c.
he
that
will
speake
an
vntruthe
had
neede
haue
a
good
memorye
:
and
thys
is
the
force
of
the
truthe
/
in
the
conscience
of
man
/
that
although
he
suppres
it
/
and
pretend
the
contrary
/
yet
at
vnwares
it
stealeth
out
.
For
what
greater
testimonye
coulde
you
haue
geuen
of
them
/
that
they
hate
all
those
heresies
which
you
lay
to
their
charge
/
then
to
say
/
that
you
trust
M.
Caluins
iudgement
/
wil
weigh
wyth
them
?
Now
in
dede
(
that
you
be
not
deceiued
)
we
receiue
M.
Caluin
/
and
weigh
of
him
/
as
of
the
notablest
instrument
that
the
Lord
hath
stirred
vp
/
for
the
purging
of
his
churches
/
and
of
the
restoring
of
the
plaine
and
sincere
interpretation
of
the
scriptures
/
whych
hath
bene
since
the
Apostles
times
.
And
yet
we
do
not
so
read
his
works
/
that
we
beleeue
any
thyng
to
be
true
/
because
he
sayeth
it
/
but
so
farre
as
we
can
esteme
/
that
that
whych
he
sayth
/
dothe
agree
wyth
the
canonicall
scriptures
.
But
what
gather
you
out
of
M.
Caluin
?
First
/
that
all
necessary
thyngs
to
saluation
/
are
contained
in
the
scripture
:
who
denyeth
it
?
In
the
second
collection
/
where
you
would
geue
to
vnderstande
/
that
ceremonies
and
externall
discipline
/
are
not
prescribed
particularly
by
the
worde
of
God
/
and
therfore
left
to
the
order
of
the
church
:
you
must
vnderstande
/
that
all
externall
discipline
/
is
not
left
to
the
order
of
the
churche
/
being
particularly
prescribed
in
the
scriptures
:
no
more
then
all
ceremonies
are
left
to
the
order
of
the
church
/
as
the
sacraments
of
baptisme
/
and
the
supper
of
the
Lord
:
wheras
/
vpon
the
indefinite
speaking
of
M.
Caluin
/
saying
ceremonies
and
externall
discipline
,
wythout
adding
/
all
or
some
/
you
goe
about
subtelly
to
make
men
beleeue
/
that
M.
Caluin
had
placed
the
whole
external
discipline
/
in
the
power
and
arbitrement
of
the
churche
.
For
if
all
externall
discipline
were
arbitrarie
/
and
in
the
choise
of
the
church
/
Excommunication
also
(
whych
is
a
part
of
it
)
might
be
cast
away
/
which
I
thinke
you
will
not
say
.
But
if
that
M.
Caluin
were
aliue
to
heare
hys
sentences
racked
and
wrythen
/
to
establishe
those
thyngs
/
whych
he
stroue
so
mightely
to
ouerthrow
/
and
to
ouerthrow
those
things
that
he
laboured
so
sore
to
establishe
/
what
might
he
say
?
and
the
iniurie
which
is
done
to
him
/
is
nothing
les
because
he
is
deade
.
Concerning
all
the
rest
of
your
collections
/
I
haue
not
lightly
knowne
a
man
/
which
taketh
so
much
paine
with
so
small
gaine
/
and
which
soweth
his
sede
in
the
sea
/
wherof
there
wil
neuer
rise
encrease
.
For
I
know
none
that
euer
denied
those
things
/
vnles
peraduenture
you
would
make
the
reader
beleeue
/
that
al
those
be
contentions
/
which
moue
any
controuersy
of
things
which
they
iudge
to
be
amis
/
and
then
it
is
answered
before
.
And
now
I
answer
further
/
that
they
that
moue
to
reformation
of
things
/
are
no
more
to
be
blamed
as
authors
of
contention
/
then
the
Phisition
/
which
geueth
a
purgation
/
is
to
be
blamed
/
for
the
rumbling
and
stirre
in
the
belly
/
and
other
disquietnes
of
the
body
:
which
should
not
haue
bene
/
if
the
euil
humors
and
naughty
disposition
of
it
/
had
not
caused
or
procured
thys
purgation
.
Wheras
you
conclude
/
that
these
contentions
woulde
be
sone
ended
/
if
M.
Caluins
wordes
were
noted
/
heere
we
will
ioyne
with
you
/
and
will
not
refuse
the
iudgement
of
M.
Caluin
/
in
any
matter
that
we
haue
in
controuersy
with
you
.
Which
I
speake
not
therfore
because
I
would
call
the
decision
of
controuersies
to
men
/
and
their
words
(
which
pertaine
only
to
God
and
to
his
worde
)
but
because
I
know
hys
iudgement
in
these
things
to
be
cleane
against
you
/
and
especially
for
that
you
would
beare
men
in
hand
/
that
M.
Caluin
is
on
your
side
/
and
against
vs
.
And
as
for
Peter
Martyr
/
and
Bucer
/
and
Musculus
/
and
Bullinger
/
Gualter
/
and
Hemingius
/
and
the
rest
of
the
late
wryters
/
by
citing
of
whom
you
wold
geue
to
vnderstand
/
that
they
are
against
vs
in
these
matters
/
there
is
set
downe
in
the
latter
end
of
this
boke
/
their
seuerall
iudgements
/
of
the
most
of
these
things
whych
are
in
controuersy
:
whereby
it
may
appeare
/
that
if
they
haue
spoken
one
word
against
vs
/
they
haue
spoken
two
for
vs
.
And
wheras
they
haue
wrytten
(
as
it
is
sayde
and
alleaged
in
their
priuate
letters
to
their
freendes
)
againste
some
of
these
causes
/
it
may
appeare
/
that
they
haue
in
their
workes
published
to
the
whole
world
/
that
they
confirme
the
same
causes
.
So
that
if
they
wrote
any
such
thyngs
/
they
shall
be
founde
not
so
much
to
haue
dissented
from
vs
/
as
from
them selues
:
and
therefore
we
appeale
from
them selues
/
vnto
them selues
:
and
from
their
priuate
notes
and
letters
/
to
their
publike
wrytings
/
as
more
autenticall
.
You
labor
still
in
the
fire
/
that
is
vnprofitably
/
to
bring
M.
Bucer
hys
Epistle
/
to
proue
/
that
the
church
may
order
things
/
wherof
there
is
no
particular
and
expressed
commaundement
/
for
there
is
none
denieth
it
/
neither
is
thys
saying
/
that
all
things
are
to
be
done
in
the
churche
/
according
to
the
rule
of
the
word
of
God
/
any
thing
repugnant
vnto
this
/
that
the
church
may
ordaine
certaine
thyngs
/
according
to
the
word
of
God.
But
if
this
epistle
and
others
of
M.
Bucers
with
his
notes
vpon
the
boke
of
Common
prayer
/
which
are
so
often
cited
/
and
certaine
Epistles
of
M.
Peter
Martyr
were
neuer
printed
(
as
I
can
not
vnderstand
they
were
)
then
besides
that
you
do
vs
iniurie
/
whych
go
about
to
preiudice
our
cause
by
the
testimonies
of
them
/
which
we
can
neither
heare
/
nor
see
/
being
kept
close
in
your
study
:
you
also
do
your
cause
much
more
iniurie
/
whilest
you
betray
the
pouerty
and
nakednes
of
it
/
being
faine
to
ransake
&
rifie
vp
euery
darke
corner
/
to
finde
some
thing
to
couer
it
with
.
Therefore
it
were
good
/
before
you
toke
any
benefite
of
them
/
to
let
them
come
forth
/
and
speake
their
owne
testimonies
in
their
owne
language
and
ful
out
.
For
now
you
geue
men
occasion
to
thinke
/
that
there
are
some
other
things
in
their
Epistles
/
whych
you
would
be
lothe
the
world
should
know
/
for
feare
of
fall
of
that
/
which
you
would
gladly
keepe
.
There
is
no
man
that
fayth
/
that
it
ought
to
be
permitted
to
euery
person
in
the
church
where
he
is
minister
/
to
haue
such
order
or
discipline
/
or
to
vse
such
seruice
/
as
he
listeth
/
no
man
seeketh
for
it
.
But
to
haue
the
order
which
God
hath
left
in
those
things
which
the
word
precisely
appoynteth
/
and
in
other
thyngs
to
vse
that
/
whych
shall
be
according
to
the
rules
of
S.
Paule
before
recited
/
agreed
by
the
church
/
and
constrined
by
the
Prince
.
And
whereas
you
haue
euer
hitherto
geuen
the
ordering
of
these
thyngs
to
the
churche
/
howe
come
you
nowe
to
ascribe
it
to
the
Bishops
?
you
meane
I
am
sure
the
Bishops
/
as
we
call
Bishops
heere
in
England
/
whereby
you
fall
into
the
opinion
of
the
papists
vnwares
/
which
when
they
haue
spoken
many
things
of
the
churche
magnifically
/
at
the
last
they
bring
it
nowe
to
the
Doctors
of
the
church
/
nowe
to
byshops
.
As
forme
/
although
I
doute
not
but
there
be
many
good
men
of
the
Byshoppes
/
and
very
learned
also
/
and
therfore
very
meete
to
be
admitted
into
that
consultation
/
wherin
it
shal
be
considered
/
what
things
are
good
in
the
church
:
yet
in
respect
of
that
office
and
calling
of
a
bishop
/
which
they
now
exercise
/
I
thinke
that
euery
godly
learned
minister
&
pastor
of
the
churche
/
hath
more
interest
and
right
in
respect
of
his
office
/
to
be
at
that
consultation
/
then
any
bishop
or
archbishop
in
the
realme
/
for
as
muche
as
he
hath
an
ordinarie
calling
of
God
&
function
appoynted
in
the
scriptures
which
he
exerciseth
/
and
the
other
hath
not
.
But
how
thys
authoritie
pertaining
to
the
whole
church
of
making
of
such
orders
/
may
and
ought
to
be
called
to
a
certaine
number
/
that
confusion
may
be
auoyded
/
and
wyth
the
consent
also
of
the
churches
to
auoyde
tyrannie
/
it
shall
appeare
in
a
more
proper
place
/
where
we
shall
haue
occasion
to
speake
of
the
eldership
or
gouernment
in
euery
churche
/
and
of
the
communion
and
societie
or
participation
and
entercommuning
of
the
churches
togither
/
by
councels
and
assemblies
prouinciall
or
nationall
.
Answere
till
the
Admonition
/
from
the
beginning
of
the
30.
page
.
VNto
the
places
of
Deuteronomic
/
whych
proue
that
nothyng
oughte
to
be
done
in
the
churche
/
but
that
whych
God
commaundeth
/
and
that
nothyng
should
be
added
nor
diminished
.
First
you
answere
/
that
that
was
a
precept
geuen
to
the
Iewes
for
that
time
/
whych
had
all
things
euen
the
least
prescribed
vnto
them
.
I
see
it
is
true
whych
is
sayd
/
that
one
absurditie
graunted
/
a
hundred
follow
.
For
to
make
good
/
that
things
ought
to
be
done
besides
the
scripture
and
worde
of
God
/
you
are
driuen
to
runne
into
parte
of
the
error
of
the
Manichees
/
whych
say
/
that
the
olde
Testament
pertaineth
not
vnto
vs
/
nor
bindeth
not
vs
.
For
what
is
it
else
/
then
to
say
that
these
two
places
serued
for
the
Iewes
time
/
and
vnder
the
lawe
?
For
surely
/
if
these
two
places
agree
not
vnto
vs
in
time
of
the
gospell
/
I
knowe
none
in
all
the
olde
Testament
/
whych
doe
agree
/
and
I
praye
you
what
is
heere
sayde
/
whych
S.
Iohn
in
the
*
Apocalipse
saythe
not
/
where
he
shutteth
vp
the
newe
Testament
in
thys
sorte
.
I
protest
vnto
euery
Then
you
are
driuen
to
saye
/
that
the
Iewes
vnder
the
lawe
/
had
a
more
certaine
direction
/
and
consequently
a
readyer
waye
/
then
we
haue
in
the
time
of
the
gospell
/
of
the
whych
time
the
Prophet
sayeth
/
that
then
a
man
shoulde
not
Now
if
the
Iewes
had
precepts
of
euery
the
least
action
/
whych
told
them
precisely
how
they
should
walke
:
how
is
not
their
case
in
that
poynt
better
then
oures
/
whych
because
we
haue
in
many
things
but
generall
rules
/
are
to
seeke
oftentimes
/
what
is
the
will
of
God
whych
we
should
follow
?
But
let
vs
examine
their
lawes
/
and
compare
them
with
oures
in
the
matters
pertaining
to
the
church
:
for
whereas
the
question
is
of
the
gouernment
of
the
church
it
is
very
impertinent
/
that
you
speake
of
the
iudicialies
/
as
though
you
had
not
yet
learned
/
to
distinguishe
betweene
the
Church
and
common
wealth
.
To
the
ordering
and
gouerning
of
the
church
/
they
had
only
the
moral
and
ceremoniall
law
:
we
haue
the
same
morall
that
they
had
:
what
speciall
direction
therfore
they
enioy
by
the
benefite
of
that
/
we
haue
.
We
haue
no
ceremonies
but
two
/
the
ceremonies
or
sacraments
of
Baptisme
and
of
the
Lords
supper
/
&
we
haue
as
certaine
a
direction
to
celebrate
them
/
as
they
had
/
to
celebrate
their
ceremonies
/
and
fewer
and
les
difficulties
can
rise
of
oures
/
then
of
theirs
:
and
we
haue
more
plaine
and
expres
doctrine
to
decide
our
controuersies
then
they
had
for
theirs
.
What
houre
had
they
for
their
ordinarie
and
daily
sacrifices
:
was
it
not
left
to
the
order
of
the
church
?
what
places
were
apointed
in
their
seuerall
dwellings
to
heare
the
woorde
of
God
preached
continually
/
when
they
came
not
to
Ierusalem
?
the
word
was
commaunded
to
be
preached
/
but
no
mention
made
/
what
manner
of
place
they
should
haue
:
where
was
pulpittes
commaunded
/
or
chaires
?
and
yet
they
had
both
.
Where
any
forme
of
buriall
in
the
law
?
and
yet
it
is
a
thing
pertaining
to
the
church
/
that
the
deade
be
after
a
comely
sorte
buried
.
Where
/
any
order
or
forme
of
mariage
?
and
yet
it
is
knowne
they
had
.
It
was
(
whych
is
more
)
in
the
discretion
of
that
churche
/
vppon
occasion
of
dearthe
/
or
warre
/
plagues
/
or
any
other
common
calamitie
/
to
proclaime
a
faste
.
I
wil
not
be
long
/
where
as
you
say
/
that
they
had
nothing
but
was
determined
by
the
law
:
and
we
haue
many
things
vndetermined
and
left
to
the
order
of
the
churche
/
I
will
offer
for
one
that
you
shall
bring
/
that
we
haue
left
to
the
order
of
the
church
/
to
shew
you
that
they
had
twentie
whych
were
vndecided
of
by
the
expres
word
of
God.
For
as
their
ceremonies
and
sacraments
are
multiplied
aboue
oures
/
so
grewe
the
nomber
of
those
cases
whych
were
not
determined
by
any
expres
worde
/
and
therefore
▪
I
will
conclude
/
that
for
so
muche
as
we
haue
the
same
lawes
to
directe
vs
in
the
seruice
of
God
/
whych
they
had
/
beside
that
/
a
noble
addition
of
the
newe
Testament
to
make
things
more
manifest
/
and
to
bring
greater
light
vnto
the
olde
Testament
/
we
haue
also
precise
direction
of
our
religion
as
they
had
/
and
therfore
those
places
of
Deuter.
stand
in
as
greate
force
nowe
touching
the
gouernment
of
the
church
/
as
they
did
then
.
And
as
for
the
iudiciall
lawe
/
for
as
muche
as
there
are
some
of
them
made
in
regarde
of
the
region
where
they
were
geuen
/
and
of
the
people
to
whom
they
were
giuen
/
the
Prince
and
Magistrate
keping
the
substance
&
equitie
of
them
(
as
it
were
the
marrow
)
may
chaunge
the
circumstances
of
them
/
as
the
times
/
and
places
/
and
manners
of
the
people
shall
require
.
But
to
say
that
any
magistrate
can
saue
the
life
of
blasphemers
/
contemptuous
and
stubborne
Idolaters
/
murderers
/
adulterers
/
incestuous
persons
/
and
suche
like
/
whych
God
by
hys
iudiciall
lawe
hath
commaunded
to
be
put
to
death
/
I
doe
vtterly
denye
/
and
am
ready
to
proue
/
if
that
pertained
to
thys
question
.
And
therfore
althoughe
the
iudiciall
lawes
are
permitted
to
the
discretion
of
the
prince
and
magistrate
/
yet
not
so
generally
as
you
seeme
to
affirme
/
and
as
I
haue
oftentimes
sayde
/
that
not
only
it
must
not
be
done
against
the
word
/
but
according
to
the
worde
and
by
it
.
After
you
define
what
is
it
to
take
from
/
&
put
to
the
word
of
God
/
wherin
not
to
speake
of
your
wonderfull
dexteritie
in
defining
/
whych
can
define
two
things
/
and
those
contrary
(
putting
to
and
taking
fro
)
with
one
difference
(
which
zeno
him selfe
could
neuer
do
)
you
leaue
out
that
whych
Moses
especially
meant
to
comprehend
/
whych
is
/
not
to
do
more
/
nor
to
do
les
/
than
he
hath
commaunded
.
And
as
for
your
deuision
/
it
hath
as
euil
succes
here
/
as
in
other
places
/
for
when
it
is
a
great
fault
in
deuiding
/
to
haue
eyther
too
muche
or
too
little
/
you
faulte
in
bothe
/
for
whereas
you
say
/
they
adde
/
whych
teache
or
decree
.
&c.
besides
that
you
leaue
out
whych
Moses
ment
/
you
forget
also
that
whych
your selfe
hadde
sayd
/
which
had
placed
adding
to
/
not
only
in
teaching
and
decreeing
/
but
in
thinking
or
beleeuing
.
And
wheras
you
make
foure
partes
of
your
deuision
/
the
three
last
are
found
to
be
all
vnder
the
first
member
/
whych
is
to
make
things
of
fayth
and
ceremonies
/
contrary
to
the
worde
/
and
so
your
deuision
is
not
only
faultye
/
but
no
diuision
at
all
.
The
whych
thing
I
could
haue
easely
forgeuen
you
/
and
passed
by
as
a
thing
not
very
commendable
to
trauaile
to
shewe
the
pouertye
of
those
things
/
whych
doe
sufficiently
of
them selues
(
as
it
were
)
proclaime
their
owne
shame
:
but
that
it
greeued
me
to
see
a
boke
lengthened
wyth
first
/
second
/
thirde
/
last
/
as
thoughe
euery
one
of
them
contained
some
notable
newe
matter
/
whych
needed
an
Oyes
before
it
/
to
stirre
vp
the
attention
of
the
reader
/
when
there
is
nothing
but
a
many
of
words
wythout
matter
/
as
it
were
a
sort
of
faire
emptie
Apothecaries
boxes
/
wythout
any
stuffe
in
them
.
And
for
that
you
are
so
hard
wyth
other
men
for
their
Logike
/
I
will
desire
the
reader
to
pardone
me
/
if
I
pursue
these
things
more
narowlyer
then
some
peraduenture
will
lyke
of
/
or
I
my selfe
delight
in
.
And
so
for
any
definition
or
diuision
that
I
can
perceiue
/
it
standeth
fast
/
that
nothing
is
to
be
done
in
the
church
of
God
/
but
by
hys
commaundement
and
worde
directing
the
same
.
It
is
true
in
deede
/
if
they
be
not
against
the
word
of
God
/
and
be
profitable
for
the
church
/
they
are
to
be
receiued
/
as
those
thyngs
/
whych
God
by
the
church
dothe
commaunde
/
and
as
grounded
of
the
word
of
God
:
but
there
is
the
question
/
and
therefore
you
taking
this
as
a
thyng
graunted
alwayes
/
do
alwayes
fal
into
that
whych
you
charge
other
with
of
the
fallation
of
petitio
principii
.
To
that
in
the.
34.
and.
35.
page
.
WHere
in
effect
doe
they
say
/
that
the
church
of
Englande
is
boide
of
preaching
and
ministring
of
the
sacraments
?
is
it
all
one
to
say
/
that
the
word
in
the
church
of
England
is
not
purely
preached
/
and
the
sacraments
sincerely
/
and
discipline
seuerely
administred
/
wyth
this
/
that
the
churche
of
England
is
voyde
of
all
these
?
Againe
/
where
do
they
reason
thus
/
that
the
worde
of
God
is
not
truely
preached
/
because
the
ministers
are
not
rightly
proued
&
elected
when
as
they
haue
not
one
worde
of
true
preaching
?
is
it
all
one
to
say
it
is
not
purely
preached
/
&
to
say
it
is
not
truely
preached
?
S.
Paul
is
glad
that
the
gospel
I
know
no
papistes
reason
thus
/
that
because
we
haue
no
ministers
/
therfore
no
word
/
no
sacraments
/
no
disciplyne
/
no
church
.
For
they
deny
we
haue
the
word
or
sacraments
/
because
we
hold
not
theyr
word
&
sacrifice
/
but
if
there
be
that
so
reason
/
yet
these
men
that
you
charge
/
haue
neyther
any
such
antecedent
or
such
a
consequent
:
for
they
neuer
sayde
that
there
is
no
ministerie
in
Englande
/
nor
yet
do
euer
conclude
/
that
there
is
no
worde
/
no
sacraments
/
no
dysciplyne
/
nor
church
.
For
in
saying
that
the
face
of
the
church
doth
not
so
much
appeare
(
for
so
the
whole
proces
of
their
booke
doth
declare
that
they
meane
/
when
they
say
that
we
haue
not
scarse
the
face
of
the
church
)
they
graunt
/
that
we
haue
the
church
of
God
:
but
that
for
want
of
those
ornaments
/
which
it
shuld
haue
/
and
through
certayne
the
deformed
ragges
of
poperie
which
it
should
not
haue
/
the
churche
doth
not
appeare
in
her
natiue
colours
/
and
so
beautifull
/
as
it
is
meete
she
should
be
prepared
to
so
glorious
a
husband
as
is
the
sonne
of
God.
Say
you
certaynly
?
and
doe
you
beleue
/
that
the
authors
of
thys
booke
are
conspired
wyth
the
papystes
to
ouerthrow
thys
church
and
realme
?
Now
certaynly
I
will
neuer
doe
that
iniury
vnto
them
/
as
once
to
go
about
to
purge
them
of
so
manifest
slaunders
/
nor
neuer
be
brought
by
the
outrage
of
your
speaches
/
to
proue
that
noone
day
is
not
mydnight
.
And
therfore
as
for
you
/
I
will
set
your
conscience
and
you
together
:
The
reader
I
will
desire
not
to
thinke
it
a
strange
thing
:
For
it
is
no
other
/
then
hath
happened
to
the
seruaunts
of
God
euen
from
those
which
haue
professed
the
same
relygion
/
which
they
dyd
/
as
it
appeareth
in
Ieremy
/
whiche
To
the.
36.
37.
38.
page
.
IT
maketh
for
the
purpose
whiche
is
alleaged
out
of
the
first
of
the
actes
/
to
proue
/
that
there
ought
to
be
tryall
of
those
which
are
chosen
to
the
ministerie
:
for
when
S.
Peter
sayth
/
that
suche
a
one
must
be
chosen
as
hathe
bene
contynually
conuersant
with
our
sauioure
Christ
/
and
from
the
beginning
of
his
preaching
vntill
the
day
wherein
he
ascended
into
heauen
/
he
ment
nothing
els
/
but
that
such
a
one
should
be
chosen
which
was
sufficiently
instructed
and
had
bene
contynually
a
scholer
of
our
sauioure
Christe
/
and
therefore
fitte
to
teache
and
to
witnes
that
/
which
they
had
seene
/
and
whose
godly
conuersation
was
notoriously
knowne
.
Besides
that
/
albeit
those
two
Mathyas
and
Barsabas
were
therefore
set
vp
in
the
myddest
/
that
the
church
in
the
prayer
that
was
made
for
their
election
/
myghte
/
by
seeing
them
/
pray
the
earnestlyer
for
them
:
yet
it
was
also
as
much
to
say
/
that
if
any
could
obiect
any
thing
agaynst
them
/
that
he
should
preferre
hys
obiection
.
And
whether
they
were
examined
or
no
/
the
matter
is
not
great
/
neyther
when
it
is
sayde
that
a
tryall
should
be
had
/
it
is
ment
/
that
when
the
parties
are
famously
knowne
to
those
whych
haue
the
right
of
trying
/
as
/
that
there
shoulde
be
alwayes
necessaryly
an
apposing
and
examyning
/
so
that
the
sufficiencie
of
doctryne
and
holynesse
of
lyfe
(
for
the
whych
cause
the
tryall
and
examynation
is
commaunded
)
be
knowne
and
agreed
vpon
by
them
/
that
choose
/
it
is
enough
.
And
so
these
two
being
notoriously
knowne
and
consented
of
by
the
churche
to
bee
fitte
men
/
myght
happely
not
be
examyned
/
but
yet
the
wordes
of
S.
Peter
declare
playnly
/
that
in
the
choyse
of
them
/
there
was
regarde
had
to
both
/
their
abilitie
to
teach
/
and
honesty
of
conuersation
.
And
although
there
be
certayne
thinges
extraordinary
in
this
election
/
as
/
that
such
a
one
must
be
chosen
which
hadde
bene
conuersant
with
our
fauioure
Christ
/
and
that
there
were
two
put
vp
for
one
place
/
and
that
it
was
permitted
to
lottes
/
to
cast
the
Apostleship
vpon
one
of
them
two
/
as
if
the
Lord
should
by
the
lottes
from
heauen
/
tell
/
who
should
haue
it
:
yet
it
followeth
not
to
say
/
that
the
rest
of
the
things
that
are
there
vsed
/
should
not
be
practised
in
ordinary
callinges
/
for
as
much
as
they
will
well
agree
with
them
.
And
M.
Caluin
in
the
place
you
alledge
/
sayth
/
that
the
ordinary
callinges
somwhat
differ
from
the
calling
of
the
Apostles
/
and
after
sheweth
wherein
:
that
is
/
in
that
they
were
appoynted
immediatly
of
God
/
and
by
his
mouthe
:
whereby
it
appeareth
/
that
for
the
residue
of
those
thyngs
whych
are
there
mentioned
/
he
holdeth
that
they
may
well
stande
wyth
the
ordinarye
elections
.
And
where
you
saye
that
the
sixt
of
the
Actes
/
because
it
speaketh
of
Deacons
/
is
nothyng
to
the
matter
/
me
thynke
you
shoulde
haue
easely
vnderstanded
that
if
a
triall
be
necessary
in
Deacons
(
whych
is
an
vnder
office
in
the
church
/
and
hath
regard
but
to
one
parte
of
the
church
/
whych
is
the
pore
/
and
is
occupied
in
the
distribution
of
money
)
much
more
it
ought
to
be
in
an
office
of
greater
charge
/
which
hath
/
respect
to
the
whole
church
/
and
is
occupyed
in
the
dispensing
of
the
holy
word
of
God.
But
in
the
ende
you
agree
that
they
/
shoulde
be
tryed
/
so
that
nowe
the
quection
standeth
only
/
howe
and
by
what
meanes
:
wherein
you
for
your
part
saye
/
that
the
booke
of
ordering
mynisters
/
is
a
suffycient
and
good
rule
.
I
haue
red
it
/
and
yet
I
can
not
commende
it
greatly
.
But
you
will
say
/
not
wyth
iudgement
or
indifferencie
.
I
will
promise
you
with
this
indifferencie
/
that
I
wyshed
/
that
all
that
is
there
/
were
good
and
conuenyent
/
and
such
as
I
myght
say
vnto
/
so
be
it
.
Wyth
what
iudgement
I
doe
disalow
it
/
I
leaue
it
to
all
men
to
esteeme
vpon
these
reasons
.
First
/
that
the
examynation
of
hys
doctryne
/
wholely
/
and
partly
of
hys
life
/
is
permitted
to
one
man
.
For
consydering
of
the
one
parte
the
greatnesse
of
the
charge
that
is
committed
vnto
the
mynisters
/
and
the
horrible
pearill
that
commeth
vnto
the
church
by
the
want
of
those
thinges
that
are
required
in
them
and
of
the
other
parte
wrighing
the
weakenesse
of
the
nature
of
man
/
which
althoughe
he
seeth
many
thinges
yet
hee
is
blynde
also
in
many
/
and
that
euen
in
those
thinges
which
he
seeth
/
he
suffereth
hym selfe
to
be
caryed
away
by
his
affection
of
loue
or
of
enuie
.
&c.
I
say
/
considering
these
thinges
it
is
very
daungerous
/
to
commit
that
to
the
view
and
searche
of
one
man
/
which
may
wyth
losse
danger
and
more
safetie
be
referred
vnto
dyuers
.
For
herein
the
prouerbe
is
true
/
plus
vident
oculi
quam
oculus
.
And
almost
there
is
no
office
of
charge
in
thys
realme
which
lyeth
in
election
/
committed
so
sleightly
to
any
/
as
that
vpon
one
mans
reporte
of
hys
habilitie
/
all
the
rest
which
haue
interest
in
the
election
/
will
geue
their
voyces
/
so
that
if
we
were
destitute
of
authoritie
of
the
scripture
/
the
very
lyght
of
reason
would
shew
vs
a
more
safe
and
weryer
way
.
But
there
is
greater
authoritie
/
for
S.
Luke
in
the
first
of
the
Actes
/
sheweth
that
S.
Peter
would
not
take
vpon
him
/
to
present
two
as
sitte
for
the
place
which
was
voyde
/
but
sayth
/
they
dyd
present
or
sette
vp
:
whereby
appeareth
/
that
the
examynation
of
their
habilitie
was
committed
to
manye
.
The
same
appeareth
also
in
the
sixte
of
the
Actes
/
when
as
the
Apostles
wil
the
church
wherin
there
were
so
excellent
personages
/
to
looke
out
seuen
full
of
the
holy
ghost
and
wisdome
.
&c.
they
doe
not
there
permit
the
dyscerning
of
their
wisdome
and
other
giftes
to
one
/
but
to
many
.
Secondarely
/
I
cannot
commend
it
/
for
that
/
that
one
man
is
the
Archdeacon
/
which
must
examyne
the
pastors
/
and
iudge
of
their
sufficiencie
.
For
what
is
the
Archdeacon
?
is
he
not
a
Deacon
?
for
he
being
the
cheefe
Deacon
/
must
needes
be
also
a
Deacon
hym selfe
.
And
therfore
although
the
cheefe
deacon
/
yet
inferioure
to
any
of
the
pastoures
:
and
the
*
giftes
which
are
required
in
hym
/
inferioure
Thirdly
/
I
mislike
the
booke
/
because
it
permitteth
that
the
Bishop
may
admit
the
minister
/
vpon
the
credite
and
report
of
the
Archdeacon
/
&
vpon
his
examination
/
if
there
be
no
opposition
of
the
people
:
which
appeareth
by
these
words
in
the
booke
/
whereas
to
the
Archdeacon
saying
thus
.
Reuerend
father
in
God.
I
present
vnto
you
these
persons
to
be
made
priestes
.
&c.
The
Byshop
answereth
.
¶
Take
heede
that
the
persons
whome
you
present
vnto
vs
/
be
apt
and
meete
for
their
godly
conuersacion
/
to
exercise
their
ministerie
duely
/
to
the
honour
of
God
and
edifying
of
his
church
.
And
thereupon
I
thinke
it
commeth
/
that
the
Archdeacon
is
called
the
eye
of
the
Byshop
.
But
why
doth
not
he
himselfe
take
heede
vnto
it
?
with
what
conscience
can
he
admit
a
Minister
/
of
whose
fitnesse
he
knoweth
not
/
but
vpon
the
credit
of
an
other
/
although
he
were
otherwise
very
fitte
?
where
can
he
haue
that
full
perswasion
that
he
doth
well
/
vpon
the
report
of
others
/
when
the
report
of
his
life
/
and
learning
/
is
made
but
of
one
.
And
therefore
*
S.
Paul
ordayned
/
that
the
same
should
be
the
ordeyners
and
the
examyners
/
Fourthly
/
for
that
albeit
the
church
is
demaunded
whether
it
haue
any
thing
to
obiect
/
yet
that
church
whereof
he
is
to
be
pastor
/
&
which
it
skilleth
especially
that
he
be
fitte
/
is
not
demaunded
/
and
which
would
(
because
it
standeth
them
vpon
)
inquire
dyligently
of
hym
.
Agayne
/
they
are
demaunded
/
which
can
obiect
nothing
of
his
insufficiencie
/
when
for
the
most
part
they
neuer
see
nor
heard
of
before
/
as
one
that
came
of
one
day
vnto
the
towne
/
and
goeth
away
the
next
.
Further
/
they
haue
no
reasonable
space
geuen
them
/
wherein
they
may
inquire
or
hearken
out
of
hys
honest
conuersation
:
and
haue
some
experyence
of
hys
soundnesse
in
teaching
and
discretion
and
iudgement
to
rule
hys
flocke
.
But
if
as
sone
as
euer
it
be
sayde
/
to
those
that
are
straungers
that
they
should
obiect
agaynst
them
/
no
man
stand
forth
to
obiect
any
thing
/
forthwith
he
is
made
a
mynister
.
And
these
are
those
things
wherein
I
thinke
the
booke
of
ordering
Mynisters
faultie
/
touching
the
tryall
and
examynation
of
the
mynisters
/
whiche
selfe
same
thinges
are
lykewyse
of
the
tryall
of
the
Deacon
.
And
so
you
see
/
that
besydes
the
faultes
of
those
that
execute
the
lawe
/
that
there
bee
faultes
in
the
lawes
themselues
/
and
therefore
the
cause
is
truely
assygned
/
althoughe
you
see
it
not
.
And
what
meane
you
/
still
to
vse
thys
fyghting
wyth
your
owne
shadow
?
for
where
are
the
wordes
/
or
what
be
they
that
condemne
all
the
Ministers
/
for
some
?
that
say
all
the
Ministers
are
vnlawfully
admitted
/
for
some
?
or
that
there
is
none
good
/
because
some
are
badde
?
If
there
be
no
such
wordes
/
as
cary
with
them
any
suche
sense
/
then
you
do
wrong
to
your
brethren
.
If
there
be
wordes
that
declare
the
cleane
contrary
/
then
all
men
see
what
you
be
/
which
althoughe
you
often
faulte
in
/
yet
I
am
lothe
so
often
to
name
and
charge
you
wyth
it
.
When
it
is
sayd
/
that
learned
and
vnlearned
are
receyued
/
it
is
euydent
that
they
condemne
not
all
.
The
Lord
blesse
and
encrease
an
hundreth
folde
the
godly
/
wise
/
learned
/
graue
ministers
of
thys
churche
.
And
because
these
wordes
seeme
to
rocke
vs
a
sleepe
/
and
to
bring
vs
into
forgetfulnesse
of
the
great
ruines
&
desolations
of
the
Churche
/
I
muste
tell
you
that
two
thousande
able
and
suffycient
mynisters
/
which
preache
and
feede
dyligently
/
and
carefully
the
flocke
of
Christ
/
were
hard
to
be
founde
in
thys
Churche
/
which
haue
bene
notwithstanding
founde
in
the
Church
of
Fraunce
/
by
the
estimation
of
those
which
know
the
estate
/
euen
vnder
the
tyme
of
the
crosse
/
where
there
were
no
such
helpes
of
Magistrates
/
and
appoynted
stypendes
/
as
God
be
praysed
we
haue
.
And
agayne
/
you
are
to
be
put
in
mynde
/
that
a
great
number
of
those
were
bredde
in
king
Edwardes
dayes
/
so
that
I
feare
me
a
man
neede
no
great
Arithmatike
to
counte
the
numbers
of
such
able
ministers
/
as
the
late
yeares
haue
brought
forth
.
And
yet
I
am
well
assured
/
that
if
the
ministerie
were
reformed
/
and
worthy
men
were
sought
for
/
there
are
great
nombers
of
zelous
and
learned
men
/
that
would
lay
their
handes
to
serue
thys
kynde
of
building
by
the
ministerie
.
For
besydes
numbers
that
the
Vniuersities
would
yelde
/
which
sigh
for
the
repayring
of
the
decayes
of
the
church
/
to
helpe
forwarde
so
great
a
worke
/
the
Innes
of
Courte
/
and
other
the
gentrie
of
the
realme
/
Galene
/
and
Iustinian
/
would
bryng
theyr
tenthes
/
and
(
as
it
were
)
pay
their
shot
in
this
reckening
.
It
is
not
denied
/
but
the
testimonie
that
a
noble
man
which
professeth
the
truth
doth
geue
/
ought
to
be
weighed
accordyng
to
hys
degree
&
place
which
he
hath
in
the
common
wealth
/
but
where
you
thinke
/
that
the
testimonie
of
one
wise
man
/
learned
/
and
godly
/
is
sufficient
warrant
to
proceede
to
an
election
of
a
Minister
/
you
considered
not
well
the
circumspection
which
S.
Paul
vsed
/
who
when
he
admytted
Tymothe
into
hys
company
/
to
be
a
companyon
in
hys
iourney
/
to
cutte
of
all
occasion
of
euill
speche
/
receyued
hym
not
*
but
vpon
commendation
of
the
brethren
/
both
in
Lystra
and
I
conyum
.
You
know
they
ment
by
the
basest
of
To
the
next
section
beginning
in
the.
38.
page
.
WHat
ought
to
be
generall
/
if
thys
ought
not
/
to
put
the
minister
that
hathe
bene
an
idolater
/
from
hys
mynisterie
?
is
it
not
a
commaundement
of
God
/
and
geuen
/
not
of
one
Leuite
or
two
/
but
of
all
those
that
went
backe
/
not
at
one
tyme
/
but
at
others
also
/
when
the
like
occasion
was
geuen
/
as
appeareth
in
the
booke
of
Kings
/
where
all
the
priestes
of
the
Lord
that
had
sacrificed
in
the
If
I
should
stand
with
you
/
whether
Peter
his
forswearing
that
he
knew
not
Christ
/
were
a
greater
fault
then
to
go
from
the
gospell
to
idolatrie
/
and
there
in
/
for
some
long
space
to
continue
/
as
the
Leuites
dyd
/
I
shoulde
trouble
you
.
For
if
a
man
/
sodenly
and
at
a
push
/
for
feare
/
and
to
saue
his
life
/
say
and
sweare
he
is
no
christian
/
and
the
same
day
repent
him
of
hys
fault
/
although
it
be
a
great
and
haynous
cryme
/
yet
it
seemeth
not
to
be
so
great
/
as
his
is
/
which
not
only
denyeth
Christ
in
words
/
but
doth
it
also
in
deedes
/
and
worshippeth
Antichrist
/
and
continueth
in
that
worship
/
not
a
day
/
but
moneths
/
and
yeares
.
But
I
wil
answere
you
/
that
euen
as
our
sauiour
Christ
called
S.
Paule
in
the
heate
of
his
persecution
/
&
when
he
was
a
blasphemer
vnto
the
Apostleship
/
so
he
hauing
the
law
in
his
owne
handes
/
and
making
no
lawes
for
him selfe
/
but
for
vs
/
might
call
S.
Peter
also
to
that
function
/
which
had
thrise
denyed
him
.
But
as
it
is
not
lawfull
for
vs
/
to
follow
the
example
of
Christ
in
calling
of
Paul
/
by
admitting
those
which
are
new
conuerted
/
hauing
a
contrary
precept
geuen
/
that
no
*
new
plant
/
or
greene
christian
/
should
be
taken
to
the
mynisterie
:
I
know
Ambrose
was
taken
newly
from
Paganisme
/
to
be
bishop
of
Millaine
/
for
the
great
estimation
&
credite
he
had
amongst
the
people
/
but
besides
that
I
haue
shewed
/
that
suche
thinges
are
vnlawfull
being
forbidden
.
The
errors
and
corrupt
expounding
of
scriptures
/
which
are
founde
in
his
workes
/
declare
that
it
had
bene
more
safe
for
the
churche
/
if
by
studie
of
the
scriptures
/
he
hadde
first
bene
a
scholer
of
dyuinitie
/
or
euer
he
hadde
beene
made
doctor
.
There
may
be
more
examples
shewed
out
of
that
/
which
you
call
the
prymitiue
churche
/
to
the
contrary
of
that
which
you
say
.
For
when
they
vsed
often
tymes
agaynste
those
that
hadde
so
falne
suche
seueritie
(
in
deede
extreme
and
excessiue
)
that
they
were
neuer
after
/
vntill
their
deathes
admitted
to
the
Lordes
table
:
I
leaue
to
you
to
thinke
/
whether
they
woulde
then
suffer
any
suche
to
execute
the
function
Lib.
Epist.
epist.
7.
of
the
ministerie
.
Besides
that
S.
Cyprian
hath
also
a
speciall
treatise
of
thys
/
that
those
that
haue
sacrificed
to
idolles
/
should
not
be
permitted
any
more
to
minister
in
the
church
.
But
you
aske
what
they
say
to
M.
Luther
/
Bucer
/
Crannier
/
Latimer
/
Ridley
?
I
pray
you
when
dyd
these
excellent
personages
/
euer
slide
from
the
gospell
vnto
idolatrie
?
which
of
them
dyd
euer
say
Masse
/
after
God
had
opened
them
the
truth
?
what
hath
so
blynded
you
that
you
can
not
distinguishe
and
put
a
difference
/
betweene
one
that
hauing
bene
nousled
from
hys
youthe
vp
in
idolatrie
/
commeth
afterwardes
out
of
it
/
and
betweene
hym
/
which
hauing
knowledge
of
the
gospell
/
afterward
departeth
from
it
/
and
of
such
is
the
place
of
Ezechiel
/
of
such
I
say
/
as
haue
gone
backe
and
fallen
away
.
I
know
none
/
that
haue
beene
preachers
of
the
gospell
/
and
after
in
the
time
of
Queene
Mary
malsemongers
/
which
now
are
zealous
/
godly
/
&
learned
preachers
/
and
if
there
be
any
suche
/
I
thincke
for
offence
sake
/
the
Church
might
better
be
without
them
then
haue
them
.
You
say
God
in
that
place
sheweth
how
greuous
a
sinne
idolatrie
is
/
in
the
priestes
especially
.
And
is
it
not
now
more
greuous
in
the
mynister
of
the
gospell
/
whose
function
is
more
precious
and
knowledge
greater
?
And
if
the
sinne
be
greater
/
should
it
haue
now
a
lesse
punishment
/
then
it
had
then
?
how
shall
the
fault
be
esteemed
great
or
little
/
but
by
the
greatnes
or
smalnesse
of
the
punishment
?
you
sayde
before
the
places
of
Deuteronomie
/
touching
adding
and
diminishing
nothing
from
that
which
the
Lord
commaundeth
/
were
for
the
Iewes
/
and
are
not
for
our
times
.
And
thys
commaundement
of
God
in
Ezechiel
/
you
say
/
serued
for
that
time
/
and
not
for
oures
.
You
worke
a
sure
way
/
which
to
mayntayne
your
corruptions
/
deny
the
scripture
/
which
speaketh
agaynst
them
/
to
be
vnderstanded
of
those
which
be
in
our
time
/
and
that
to
be
vnderstanded
of
our
ministers
/
which
was
of
theirs
/
or
of
our
faultes
/
which
was
of
theirs
.
Thys
is
not
the
way
to
Anabaptisme
/
but
to
all
heresies
/
and
schismes
/
that
euer
haue
bene
or
shall
be
.
For
if
you
goe
forwarde
in
clipping
the
scripture
/
as
you
begin
/
you
will
leaue
vs
nothing
in
the
ende
/
wherewith
we
may
eyther
defend
our selues
agaynst
heretikes
/
or
be
able
to
strike
at
them
.
Whereas
you
say
/
there
is
a
great
difference
/
betweene
the
seueritie
of
the
law
/
and
lenitie
of
the
gospell
/
me
thinkes
I
smell
a
spice
of
the
error
of
the
Maniches
/
which
were
also
schollers
in
that
behalfe
of
the
olde
hereticke
Cerdon
/
that
there
is
a
good
and
an
euill
/
a
gentle
and
a
seuere
God
/
one
vnder
the
law
/
and
an
other
vnder
the
gospell
.
For
to
saye
that
God
was
then
a
seuere
punysher
of
sinne
/
and
that
now
he
is
not
at
so
great
hatred
wyth
it
/
but
that
he
will
haue
it
gentlyer
and
softlyer
dealt
with
:
is
euen
all
one
in
effect
with
that
/
which
supposeth
two
Goddes
.
I
will
ioyne
with
you
in
it
/
that
the
transgressyons
of
the
law
in
the
tyme
of
the
gospell
oughte
rather
to
be
seuerelyer
punyshed
/
then
they
were
vnder
the
law
/
for
as
muche
as
the
knowledge
is
greater
/
and
the
aboundance
of
the
spirite
of
God
/
whereby
the
lawes
are
kept
is
more
plentifull
/
then
vnder
the
lawe
.
At
this
tyme
I
will
content
me
with
the
place
of
Zach.
which
prophesying
And
here
all
men
may
see
/
what
a
good
proctor
you
be
for
the
papistes
/
bothe
in
lestning
their
faultes
/
and
abating
their
punishments
/
and
yet
will
not
I
saye
/
that
you
are
conspired
with
them
/
or
haue
receiued
your
see
of
them
.
But
if
you
can
shew
where
/
or
in
what
one
poynt
/
those
that
you
charge
with
confederacie
/
haue
layde
so
softe
pillowes
vnder
their
heades
as
these
are
:
they
refuse
not
to
be
called
confederate
and
conspired
with
the
papistes
.
To
the
next
section
in
the.
40.
page
.
WHat
should
become
of
the
people
in
the
meane
season
/
whilest
they
learne
their
Catechisme
/
and
when
they
haue
learned
it
/
they
are
no
more
fitte
to
be
Ministers
and
to
teach
other
/
then
he
that
hath
learned
his
Accidence
/
is
meete
to
set
vp
a
schole
.
And
it
can
not
be
defended
/
but
it
was
a
grosse
ouer
sight
/
to
enioyne
ministers
to
learne
a
Catechisme
.
It
were
much
to
compel
them
to
read
it
.
And
if
a
man
would
haue
declamed
agaynst
the
ignoraunce
of
the
most
part
of
the
ministers
/
three
whole
dayes
together
/
he
could
not
haue
sayde
more
against
them
/
then
that
Canon
which
sendeth
them
to
their
A.
B.
C.
and
principles
of
their
religion
.
How
know
you
/
that
they
quote
the
Catechisme
in
the
margent
in
derision
?
is
there
any
sillable
or
letter
that
soundeth
that
wayes
?
if
you
coniecture
it
because
they
haue
set
it
in
the
margent
/
you
may
as
well
say
that
they
likewise
quote
the
scriptures
in
derision
/
being
also
placed
there
.
But
how
followeth
this
?
it
is
meete
that
ministers
shoulde
learne
euerye
day
/
therefore
it
is
meete
they
be
enioyned
to
learne
Cathechismes
?
it
is
meete
they
shoulde
reade
Cathechismes
/
therefore
meete
to
learne
them
/
and
be
enioyned
to
learne
them
?
is
there
nothing
worthyer
the
learning
and
profession
of
the
minister
/
then
to
learne
Cathechismes
?
or
dothe
a
manne
learne
those
thinges
alwayes
/
which
he
readeth
?
dothe
he
not
reade
thinges
some
tyme
to
record
the
things
that
he
hath
learned
.
For
because
they
say
it
is
not
meete
that
ministers
should
be
enioyned
to
learne
a
Cathechisme
/
you
conclude
of
their
wordes
/
that
they
would
not
haue
a
minister
to
learne
/
or
to
reade
any
thing
/
which
is
as
farre
from
their
meaning
or
wordes
eyther
/
as
you
are
from
the
reasonable
and
vpright
expounding
of
them
.
To
the
two
next
sections
in
the.
41.
and.
42.
page
.
IT
hath
bene
likewise
shewed
/
what
was
in
that
election
extraordinarie
/
and
what
pertayneth
to
the
ordinarie
callings
.
And
in
the
.vj.
of
the
Actes
it
was
shewed
/
that
if
the
Deacons
shoulde
not
be
thrust
vppon
the
congregation
agaynst
the
will
of
it
/
muche
lesse
ought
the
minister
.
And
if
that
congregation
had
by
the
commaundement
of
the
Apostles
an
interest
in
the
choyse
of
their
gouernoures
/
I
see
not
why
the
same
commaundement
remayneth
not
to
be
followed
of
other
churches
.
Your
reasons
wherewith
you
would
make
difference
/
shal
be
after
considered
.
The
Answere
to
the
next
section
/
being
the
43.
page
.
and
vntill
(
I
adde
)
which
is
in
the
44.
page
.
VNto
these
places
of
the
first
and
sixthe
of
the
Actes
is
added
/
first
the
place
of
the
fourtenth
of
the
Actes
/
where
the
authors
of
the
admonition
do
proue
/
that
the
election
ought
not
to
be
in
one
man
hys
hand
/
but
ought
to
be
made
by
the
churche
/
agaynst
which
M.
Doctor
taketh
three
exceptions
.
The
first
is
/
for
that
it
is
sayde
that
Paule
and
Barnabas
ordayned
Elders
/
whereby
he
would
conclude
/
that
the
congregations
had
nothing
to
doe
.
But
how
siender
a
reason
that
is
/
it
may
be
considered
of
infinite
places
in
the
scripture
/
whereof
I
will
recite
two
or
three
.
In
the
fifthe
Chapter
of
Iosua
it
is
sayde
/
that
Iosua
made
him
sharpe
In
Exodus
/
it
is
sayde
/
that
Moses
dyd
appoynt
vnto
the
people
/
Princes
/
To
come
to
the
newe
Testament
:
In
the
Actes
it
is
sayde
that
Paule
and
The
same
manner
of
speach
is
vsed
of
the
Romane
stories
/
wherein
it
is
sayd
that
the
Consull
dyd
make
Magistrates
/
for
because
that
he
gathered
the
assembly
and
voyces
whereby
they
were
made
:
and
so
S.
Luke
sayth
heere
/
that
Paul
and
Barnabas
ordayned
/
because
they
being
the
moderators
of
the
Election
/
caused
it
to
be
made
/
assembled
the
churches
/
tolde
them
of
the
necessitie
of
hauing
good
pastors
and
gouernors
/
gathered
the
voices
/
tooke
heede
that
nothing
should
be
done
lightly
/
nothing
tumultuously
/
or
out
of
order
.
And
so
to
conclude
/
it
is
an
euill
reason
to
say
as
M.
Doctor
doth
/
that
because
S.
Luke
hath
/
that
Paule
and
Barnabas
ordayned
/
therefore
the
people
were
excluded
.
And
I
maruell
with
what
conscience
he
coulde
answere
so
in
thys
place
/
especially
where
it
is
forthwith
added
/
that
they
ordayned
them
by
the
suffrages
and
voices
of
the
church
.
But
you
say
that
the
Greeke
worde
cheirotonein
,
is
by
the
common
opinion
of
almost
all
Ecclesiasticall
writers
/
vsed
in
the
scripture
for
the
solemne
maner
of
ordaining
of
ministers
by
the
imposition
of
hands
/
which
is
the
second
exception
you
take
to
this
reason
.
Wherin
/
but
that
I
haue
promised
to
holde
my selfe
to
the
matter
/
and
that
these
bolde
asseuerances
in
matters
most
vntrue
/
are
so
common
/
that
if
I
should
euery
fote
pursue
them
/
I
should
weary
my selfe
and
all
others
/
I
coulde
not
keepe
my selfe
from
running
out
to
maruell
at
such
high
speaches
/
voide
of
truthe
.
First
/
where
you
say
that
some
translation
hath
/
that
they
ordained
ministers
wythout
making
mention
of
election
/
what
haue
you
gained
therby
/
when
I
can
shew
mo
that
translate
it
otherwise
/
and
say
it
is
that
they
ordained
by
election
/
or
voices
/
or
suffrages
?
I
had
not
the
commoditye
of
bookes
/
wherby
I
coulde
see
the
iudgement
of
all
Ecclesiasticall
wryters
.
But
of
those
whych
I
had
/
I
finde
that
there
was
but
one
only
M.
Gualter
of
that
minde
/
and
yet
he
dothe
not
shut
out
the
peoples
consent
in
the
election
.
Master
Caluin
/
M.
Beza
/
M.
Bullinger
/
M.
Musculus
/
M.
Brentius
/
he
that
translated
Chrysostome
vppon
that
place
/
Erasmus
in
his
Paraphrases
vpon
that
place
/
are
of
the
contrary
iudgement
/
of
whose
iudgement
I
would
not
haue
spoken
/
if
you
woulde
not
haue
gone
about
thus
to
abuse
youre
reader
/
wyth
suche
manifest
vntruthes
/
to
ouerthrow
the
order
which
God
hath
established
.
But
let
all
authorities
of
men
go
/
and
let
vs
examine
the
thing
in
it self
.
If
so
be
that
the
holy
ghust
had
ment
the
solemne
putting
on
of
the
handes
vpon
the
heades
of
him
that
was
created
elder
and
minister
/
had
he
not
words
enough
to
vtter
this
hys
meaning
?
would
he
haue
/
for
laying
on
of
hands
/
vsed
a
word
that
signifieth
lifting
vp
of
hands
?
would
he
haue
vsed
a
word
signifying
holding
vp
for
laying
downe
?
for
when
the
hands
are
layd
of
the
head
of
an
other
/
they
are
layd
downe
/
and
not
holden
vp
.
There
are
words
in
the
olde
Testament
/
and
in
the
newe
/
before
S.
Luke
wrote
/
and
after
he
wrote
/
to
expres
thys
ceremony
of
laying
on
of
hands
/
and
yet
none
haue
euer
expressed
thys
.
S.
Paule
speaketh
thrise
of
it
in
his
Epistles
to
Timothe
/
and
alwayes
he
epithesis
ton
cheiron
.
In
the
old
Testament
where
thys
ceremonie
is
vsed
and
spoken
of
/
the
Septuaginta
did
neuer
translate
cheirotonein
.
But
as
the
wryters
of
the
newe
Testament
epithesis
cheiron
.
And
what
should
I
stande
in
thys
/
when
as
S.
Luke
him selfe
/
bothe
before
and
after
/
speaking
of
that
ceremony
But
what
if
S.
Luke
haue
vsed
thys
worde
before
/
and
in
thys
booke
/
in
the
signification
of
chusing
by
voyce
/
dare
you
then
say
that
he
vseth
it
heere
for
putting
on
of
hands
?
In
the
Actes
/
S.
Peter
sayeth
that
Christ
after
hys
resurrection
/
Thys
I
confesse
that
the
Greeke
Ecclesiasticall
wryters
/
haue
sometimes
vsed
it
so
/
but
you
muste
remember
that
S.
Luke
coulde
not
learne
to
speake
of
them
that
came
two
or
three
hundreth
yeares
after
him
/
but
he
borrowed
thys
phrase
of
speache
of
those
that
were
before
him
/
and
therfore
speaketh
of
elections
as
they
did
.
So
that
you
see
thys
shift
will
not
serue
.
Let
vs
therfore
see
your
third
:
whych
is
/
that
although
the
Churches
consent
was
then
required
/
yet
is
it
not
nowe
/
and
that
it
is
no
general
rule
/
no
more
then
(
say
you
)
that
all
things
should
be
therfore
common
now
/
because
they
were
in
the
Apostles
time
.
The
authors
of
the
Admonition
/
wyth
their
fauourers
/
muste
be
counted
Anabaptists
/
no
one
word
being
shewed
whych
tendeth
thervnto
/
you
must
accuse
them
whych
confirme
that
foundation
whereof
they
build
their
communitie
of
all
things
/
whych
is
one
of
their
cheefe
heresies
.
If
I
shoulde
saye
nowe
that
you
are
like
to
those
that
rowe
in
a
boate
/
whych
although
they
loke
backwards
/
yet
they
thrust
a nother
way
/
I
should
speake
with
more
likelihode
than
you
haue
done
.
For
althoughe
you
make
a
countenaunce
/
and
speake
hotely
against
Anabaptistes
/
yet
in
deede
you
strengthen
their
handes
wyth
reasons
.
But
I
will
not
say
so
/
neither
doe
I
thinke
that
you
fauoure
that
secte
/
but
only
the
whirlewinde
and
tempest
of
your
affection
bent
to
maintaine
this
estate
/
whereby
you
haue
so
great
honoure
and
wealth
/
driueth
you
vpon
these
rocks
to
wracke
your selfe
on
/
and
others
.
For
I
pray
you
what
communitie
is
spoken
of
either
in
the
second
/
thirde
/
or
fourth
of
the
Actes
/
whych
ought
not
to
be
in
the
church
/
as
long
as
the
world
standeth
?
was
there
any
communitie
but
as
touching
the
vse
/
and
so
farre
for
the
as
the
pore
brethren
had
neede
of
/
and
not
to
take
euery
man
a
like
?
was
it
not
in
any
man
his
power
to
sell
his
houses
or
landes
/
or
not
to
sell
them
?
When
he
And
as
for
Ananias
&
Saphira
/
they
were
not
punished
for
because
they
brought
not
the
price
of
their
possessions
to
the
Apostles
/
but
because
they
lyed
/
saying
that
they
had
brought
the
whole
/
when
they
had
brought
but
parte
.
And
to
be
shorte
/
is
there
any
more
done
there
/
then
S.
Paule
prescribeth
to
the
Corinthians
/
and
in
them
to
all
churches
to
the
worldes
end
?
After
he
had
exhorted
to
liberalitie
towardes
the
pore
churche
in
Ierusalem
/
not
(
sayth
he
)
that
other
Surely
/
it
were
better
you
were
no
Doctor
in
the
Churche
/
then
that
the
Anabaptistes
should
haue
suche
holde
to
bring
in
their
communitie
as
you
geue
them
.
In
summe
/
the
Apostolike
communitie
/
or
the
Churches
in
their
time
was
not
Anabaptisticall
.
Vnto
the
place
of
the
seconde
Epistle
to
the
Corinthians
/
and.
8.
chapter
/
you
aske
what
maketh
that
to
the
election
of
the
ministers
/
but
why
doe
not
you
say
heere
/
as
you
did
in
the
other
place
that
the
apostle
meaneth
nothing
els
but
the
putting
on
of
the
handes
of
them
whych
ordained
/
for
the
same
worde
cheirotonetheis
is
heere
vsed
/
that
was
there
/
and
this
place
dothe
manifestly
and
wythout
all
contradiction
conuince
your
vaine
signification
that
you
make
of
it
in
the
other
place
/
and
the
vntruthe
/
saying
that
the
scripture
vseth
thys
woorde
for
a
solemne
manner
of
ordering
ministers
by
putting
on
of
handes
.
For
heere
it
is
sayde
that
he
that
was
ioyned
wyth
Paule
/
was
cheirotonetheis
by
the
church
/
and
it
is
manifest
that
the
imposition
of
hands
was
not
by
the
church
&
people
/
but
by
the
elders
and
ministers
/
as
it
appeareth
in
s
.
Paule
to
Timothe
.
Now
/
to
come
to
that
which
you
make
so
light
of
/
for
say
you
how
foloweth
this
/
the
church
chose
Luke
or
Barnabas
to
be
companion
of
Paule
his
iourney
:
Ergo
,
the
churches
must
chuse
their
ministers
?
It
followeth
very
well
/
for
if
it
were
thought●
meete
/
that
Saynte
Paule
shoulde
not
chuse
hym selfe
of
hys
owne
authoritie
a
companion
to
helpe
hym
being
an
Apostle
/
is
there
any
archbyshoppe
that
shall
dare
take
vppon
him
to
make
a
minister
of
the
gospell
/
being
so
many
degrees
(
bothe
in
authoritie
/
and
in
all
giftes
needefull
to
discerne
and
trye
oute
/
or
take
knowledge
of
a
sufficient
minister
of
the
gospell
)
inferioure
to
S.
Paule
?
And
if
S.
Paule
woulde
haue
the
authoritye
of
the
churche
to
ordaine
the
Minister
that
shoulde
ayde
hym
in
other
places
for
the
gathering
of
reliefe
of
the
poore
Churches
/
howe
muche
more
did
he
thincke
it
meete
/
that
the
Churches
shoulde
chuse
their
owne
Minister
/
whych
should
gouerne
them
.
Which
things
may
be
also
sayde
of
the
election
in
the
first
of
the
Actes
:
for
there
the
Churche
firste
chose
two
/
whereof
one
shoulde
be
an
Apostle
/
whych
shoulde
not
be
Minister
of
that
Church
/
but
should
be
sent
into
all
the
world
.
So
that
alwayes
the
Apostles
haue
shunned
to
do
any
thing
of
their
owne
willes
/
without
the
knowledge
eyther
of
those
churches
where
they
instituted
any
gouernors
:
or
if
it
were
for
the
behofe
of
those
places
where
there
were
no
churches
gathered
/
yet
would
they
ordaine
none
/
but
by
the
consent
of
some
other
churche
/
whych
was
already
established
.
You
will
not
deny
/
but
that
in
the
Apostles
time
/
and
S.
Cyprians
time
in
many
places
the
consent
of
the
people
was
required
/
shewe
any
one
place
where
it
was
not
?
Dothe
not
S.
Luke
say
/
that
it
was
done
churche
by
churche
/
that
is
in
euery
churche
?
And
where
you
say
it
endured
but
to
S.
Cyprians
time
/
it
shall
appeare
to
all
men
/
that
it
endured
in
the
churche
a
thousande
yeare
and
more
after
hys
time
.
And
it
appeareth
in
that
he
vsed
it
not
as
a
thing
indifferent
/
but
necessary
/
Lib.
Epi.
4.
ep.
and
argueth
the
necessitye
of
it
/
of
the
place
of
the
first
of
the
Acts
/
which
is
alleaged
by
the
authors
of
the
Admonition
/
and
so
they
are
not
their
argumentes
that
you
throwe
vp
so
scornefully
:
saying
/
how
followeth
this
/
and
this
/
what
proueth
it
/
but
Cyprians
/
whome
by
their
sides
you
thrust
throughe
/
and
so
vnreuerently
handle
.
But
you
say
these
examples
are
no
generall
rules
.
Examples
of
all
the
Apostles
/
in
all
churches
/
and
in
all
purer
times
/
vncontrolied
and
vnretracted
/
eyther
by
any
the
primitiue
and
purer
churches
/
or
by
any
rule
of
the
scripture
/
I
thinke
ought
to
stand
.
If
it
were
a
priuate
example
of
one
/
or
in
one
place
alone
/
or
if
it
were
countermaunded
by
any
other
rule
of
the
scripture
/
then
the
example
were
not
alwayes
safe
to
follow
.
But
what
if
there
bee
commaundement
also
?
In
the
booke
of
Numbers
/
the
Lorde
commaundeth
that
the
Leuites
But
me
thinketh
I
heare
your
olde
answere
/
that
this
pertaineth
not
vnto
vs
/
being
a
thing
done
vnder
the
law
:
but
take
heede
what
you
say
/
for
if
you
wil
admit
neyther
the
generall
examples
of
the
newe
Testament
/
nor
the
commaundements
and
examples
of
the
Olde
/
take
heede
that
you
do
not
or
euer
you
be
aware
/
spoile
vs
of
the
cheefe
and
principall
pillers
and
buttresses
of
our
religion
/
and
bring
vs
to
plaine
Catabaptistrie
/
whych
you
say
you
are
so
afraid
of
.
For
to
proue
the
Baptisme
of
children
and
yong
infantes
/
what
stronger
holde
haue
we
/
then
that
God
commaunded
in
the
old
Testament
/
the
they
should
be
circumcised
/
and
examples
thereof
in
the
newe
Testament
/
for
that
the
Apostles
baptised
whole
families
/
wherby
all
likelyhode
there
were
children
.
Now
/
we
saye
that
there
is
thys
commaundement
in
the
olde
Testament
/
of
the
ministers
/
and
there
are
examples
in
the
newe
Testament
generall
and
through
out
/
why
shuld
it
not
then
be
necessary
in
this
/
as
wel
as
in
the
other
?
Besides
that
/
in
the.
6.
of
the
Actes
/
the
Apostles
commaund
that
the
church
should
seke
them
out
Deacons
/
whome
they
might
appoynt
ouer
the
poore
.
Touching
certaine
Ceremonies
/
I
haue
shewed
that
they
are
necessarye
:
as
namely
the
Sacraments
.
And
as
for
Discipline
and
gouernment
/
I
haue
shewed
partly
/
and
more
heereafter
will
be
shewed
/
that
they
are
of
the
substance
of
the
gospell
/
if
to
haue
Excommunication
/
be
to
haue
Discipline
/
or
if
to
haue
pastors
or
Byshops
/
and
Doctors
/
and
Deacons
/
be
gouernment
of
the
Churche
.
You
say
/
that
howsoeuer
in
the
Apostles
time
thys
vse
was
of
hauing
the
consent
of
the
church
in
the
choise
of
their
pastor
or
byshop
/
nowe
in
thys
estate
it
were
moste
pernicious
and
hurtfull
.
Wherin
/
see
how
vnaduisedly
you
condemne
the
churches
of
Geneua
/
of
all
Fraunce
/
of
certaine
of
the
Germaine
churches
/
which
keepe
thys
order
.
But
you
alledge
your
reasons
/
therefore
those
those
are
to
be
considered
/
because
they
come
so
rare
.
For
your
manner
is
/
that
if
you
can
haue
but
one
wryter
/
newe
/
or
olde
of
your
side
/
or
whych
seemeth
to
be
of
your
side
?
you
runne
away
wyth
the
matter
/
as
though
you
had
scripture
/
reason
/
doctors
/
and
all
.
I
will
therefore
then
take
a
viewe
of
your
reasons
/
when
as
I
shall
haue
breefely
set
downe
those
reasons
/
wherby
the
perpetuall
equitie
/
reasonablenes
/
and
conueniencie
of
thys
order
/
that
the
church
should
haue
a
stroke
in
her
ministers
election
may
appeare
.
It
is
sayd
amongst
the
Lawyers
/
and
in
deede
reason
/
which
is
the
law
of
all
nations
/
confirmeth
it
.
Quod
omnium
interest
,
ab
omnibus
approbari
debet
.
That
whych
standeth
all
men
vpon
/
should
be
approued
of
all
men
.
Which
lawe
hath
this
sense
/
that
if
it
may
be
/
it
were
good
that
those
things
whych
shall
binde
all
men
/
and
whych
require
the
obedience
of
all
/
shoulde
be
concluded
as
farre
as
may
be
/
by
the
consent
of
all
/
or
at
least
by
the
consent
of
as
many
as
may
be
gotten
.
And
therfore
it
draweth
much
the
obedience
of
the
subiectes
of
thys
realme
/
that
the
statutes
whereby
the
realme
is
gouerned
/
passe
by
the
consent
of
the
moste
parte
of
it
/
whilest
they
be
made
by
them
/
whome
the
rest
put
in
trust
/
and
chuse
for
that
purpose
/
being
as
it
were
all
their
actes
.
So
is
it
also
when
the
question
is
to
chuse
the
magistrate
/
Mayor
/
or
bailiffe
/
or
Constable
of
euery
towne
/
whych
things
if
they
haue
good
groundes
in
ciuill
affaires
/
they
haue
much
better
in
Ecclesiasticall
.
For
it
is
much
more
vnreasonable
that
there
should
be
thrust
vpon
me
/
a
gouernoure
of
whom
the
euerlasting
saluation
or
damnation
both
of
my
body
and
soule
doth
depend
/
then
him
of
whome
my
wealth
and
commoditye
of
thys
life
doth
hang.
Onles
those
vpon
whome
he
were
thrust
/
were
fooles
/
or
madde
men
/
or
children
/
wythout
all
discretion
of
ordering
them selues
/
whych
as
I
will
shewe
/
can
not
agree
wyth
those
/
that
are
the
church
of
god
/
and
are
to
haue
a
pastor
.
For
they
of
the
church
of
God
/
although
they
be
called
sheepe
in
respect
of
their
simplicitye
and
harmelesnes
/
yet
are
they
also
for
their
circumspection
wise
as
serpents
/
in
the
wisdom
especially
whych
is
to
saluation
:
and
how
vile
accompt
so
euer
you
wil
make
of
of
them
/
they
are
the
people
of
God
/
and
therfore
spirituall
/
and
forthwith
those
of
whome
S.
Paule
sayth
/
the
spirituall
man
discerneth
all
thyngs
.
Moreouer
/
reason
and
experience
teacheth
/
that
it
maketh
muche
to
the
profiting
of
the
church
vnder
the
hande
of
the
pastor
or
bishop
/
that
the
churche
loue
him
and
reuerence
him
:
For
the
contempt
and
hatred
of
the
minister
for
the
most
parte
/
standeth
not
in
hys
owne
person
/
but
reacheth
euen
vnto
the
doctrine
whych
he
teacheth
.
But
the
minister
that
the
churche
desireth
/
it
commonly
best
loueth
and
moste
reuerenceth
/
and
of
the
other
side
hateth
and
contemneth
hym
/
that
is
thrust
vpon
them
/
therfore
it
maketh
muche
to
the
profiting
of
the
people
in
the
doctrine
of
the
gospell
/
that
the
minister
come
in
/
by
their
consent
.
Likewise
/
the
people
must
by
S.
Paule
hys
rule
/
folowe
the
good
example
of
the
minister
:
And
if
it
should
happen
(
whych
may
come
to
passe
)
that
any
church
should
desire
or
chuse
/
or
consent
vpon
by
the
most
part
/
some
that
is
vnmete
/
eyther
for
doctrine
or
manners
/
then
the
ministers
and
elders
of
the
other
churches
rounde
about
/
should
aduertise
first
/
and
afterward
as
occasion
should
serue
/
sharply
and
seuerely
charge
/
that
they
forbeare
suche
election
/
or
if
it
be
made
/
that
they
confirme
it
not
/
by
suffering
him
to
exercise
any
ministerie
.
And
if
eyther
the
churches
round
about
do
faile
of
this
duety
/
or
the
church
whych
is
admonished
/
rest
not
in
their
Admonition
/
then
to
bring
it
to
the
nexte
Synode
/
and
if
it
rest
not
therin
/
then
the
Prince
or
Magistrate
/
whych
must
see
that
nothing
in
the
churches
be
disorderly
and
wickedly
done
/
ought
to
driue
that
church
from
that
election
to
an
other
whych
is
conuenient
.
Nowe
I
will
examine
the
reasons
which
you
adde
to
proue
/
that
although
in
times
past
the
church
chused
their
ministers
/
yet
nowe
it
must
be
otherwise
.
To
the
fyrst
difference
in
the.
44.
page
.
YOu
say
it
was
in
the
Apostles
times
vnder
the
crosse
/
and
therfore
few
/
and
so
might
easely
knowe
one
an
other
/
who
were
fitte
for
the
ministerie
:
But
you
forget
your selfe
maruellously
.
For
in
the
Apostles
times
/
the
churche
I
meane
visible
and
sensible
(
for
else
how
could
it
be
persecuted
)
was
sowne
not
only
through
out
all
Asia
(
whych
is
the
greatest
part
of
the
world
)
but
through
a
great
part
of
Affrica
/
and
no
small
portion
of
Europe
:
and
nowe
it
is
shut
in
a
small
corner
of
Europe
/
being
altogither
banished
out
of
Asia
and
Affrica
.
And
therfore
there
are
not
the
tithe
nowe
/
of
those
that
professed
the
gospell
then
/
and
what
a
conclusion
is
thys
/
the
churches
were
few
in
numbre
/
because
they
were
vnder
the
crosse
.
For
to
let
passe
bothe
other
scriptures
and
stories
ecclesiastical
/
haue
you
forgotten
that
whych
is
sayd
in
Exodus
/
that
the
more
the
children
of
To
the
second
difference
.
To
your
seconde
difference
I
answere
/
that
in
deede
there
be
hipocrites
in
our
churches
now
/
and
so
were
there
then
/
but
moe
nowe
/
than
then
:
I
graunte
you
that
also
/
but
there
is
no
great
daunger
in
them
/
as
touching
the
election
of
the
minister
or
byshop
/
for
that
in
suche
open
and
publike
actions
that
come
into
the
eyes
of
all
men
/
there
is
no
good
man
will
doe
so
holily
/
as
they
will
doe
/
although
it
be
fainedly
.
The
hurt
that
they
do
/
is
in
closer
and
secreater
matters
.
But
where
you
say
oure
churches
are
full
of
drunkardes
and
whoremongers
:
besides
that
/
you
vtter
or
euer
you
be
aware
/
howe
euill
succes
the
preaching
of
the
gospell
hath
had
heere
(
for
want
of
discipline
and
good
ecclesiasticall
gouernment
)
you
bewray
a
great
ignoraunce
.
For
although
there
be
hipocrites
/
whych
beare
the
face
of
godly
men
in
the
churche
/
whose
wickednes
is
onlye
knowne
to
God
/
and
therfore
can
not
be
discouered
by
men
/
yet
in
the
churches
of
Christe
there
be
no
drunkardes
nor
whoremongers
/
at
least
whych
are
knowne
.
For
either
vpon
admonition
of
the
churche
they
repent
/
and
so
are
neyther
drunkardes
nor
whoremongers
/
or
else
they
are
cutte
of
by
excommunication
(
if
they
continue
stubborne
in
their
sinnes
)
and
so
are
none
of
the
churche
/
and
therefore
haue
nothing
to
do
in
the
election
of
the
minister
of
the
church
.
And
me
thincketh
you
shuld
not
haue
ben
ignorant
of
this
/
that
although
there
be
*
tares
in
the
floure
of
To
the
thirde
in
the.
44.
page
.
If
they
had
knowledge
then
/
it
was
because
they
were
taughte
/
and
that
they
are
ignorant
nowe
/
it
is
because
they
haue
no
good
ministers
to
teach
them
/
and
if
the
churches
should
chuse
their
ministers
/
I
am
sure
they
coulde
not
chuse
worse
/
then
for
the
moste
parte
/
they
haue
nowe
/
being
thrust
vpon
them
.
To
the
fourth
in
.
45.
page
.
I
see
that
when
a
man
is
out
of
hys
way
/
the
further
he
goeth
/
the
worse
.
Before
you
placed
in
the
church
whoremongers
and
drunkards
/
as
filthy
swine
in
the
Lordes
courtes
/
nowe
you
bring
in
Papistes
/
and
Idolaters
/
and
Atheistes
/
whych
are
not
only
filthy
/
but
also
poysoned
and
venoumed
beastes
.
I
am
not
ignorant
of
that
distinction
/
whych
sayth
that
there
be
in
the
churche
/
whych
are
not
of
the
church
/
and
those
are
hypocrites
as
is
before
sayd
:
but
I
woulde
gladly
learne
of
you
/
what
scripture
there
is
to
proue
/
that
Idolaters
and
Papistes
/
and
Atheistes
are
in
the
church
/
when
S.
Paule
calleth
all
suche
wythout
To
the
fifte
in
the.
45.
page
.
If
there
be
no
churches
established
/
because
there
are
no
christian
Magistrates
/
then
the
churches
of
the
Apostles
were
not
established
.
And
it
is
absurd
to
say
/
that
the
ministers
nowe
wyth
the
helpe
of
the
magistrate
/
can
laye
surer
foundations
of
the
church
/
or
build
more
cunningly
or
substancially
/
then
the
Apostles
could
/
whych
were
the
master
builders
of
the
church
of
God.
And
as
for
the
consummation
of
the
body
of
the
church
/
and
the
beautie
of
it
/
seeing
it
consisteth
in
Iesus
Christe
/
whych
is
the
heade
/
that
is
alwayes
ioyned
vnseperably
in
all
times
of
the
crosse
/
and
not
the
crosse
wyth
his
body
/
whych
is
the
church
:
I
can
not
see
why
the
churches
vnder
persecution
/
should
not
be
established
/
hauing
bothe
the
foundation
and
the
nether
most
partes
/
as
also
the
toppe
and
hyest
parte
of
the
churche
/
as
well
as
those
whych
haue
a
christian
magistrate
.
If
in
deede
the
magistrate
/
whom
God
hath
sanctified
to
be
a
nurse
vnto
his
churche
/
were
also
the
head
of
the
same
/
then
the
church
could
not
be
established
wythout
the
magistrate
/
but
we
learne
that
although
the
godly
magistrate
be
the
head
of
the
common
wealth
/
and
a
great
ornament
vnto
the
church
/
yet
he
is
but
a
member
of
the
same
.
The
churche
maye
be
established
wythoute
the
magistrate
/
and
so
/
that
all
the
world
/
and
all
the
Deuilles
of
hell
can
not
shake
it
/
but
it
can
not
be
in
quiet
/
in
peace
/
and
in
outwarde
suretie
/
wythout
a
godly
magistrate
:
And
therefore
the
churche
in
that
respecte
and
suche
like
/
praiseth
God
and
prayeth
for
the
magistrate
/
by
the
whych
it
enioyeth
so
singulare
benefites
.
Therevppon
you
conclude
/
that
the
church
was
then
populare
/
whych
is
as
vntrue
/
as
the
former
parte
.
For
the
churche
is
gouerned
wyth
that
kinde
of
gouernment
/
whych
the
Philosophers
/
that
wryte
of
the
best
common
wealthes
/
affirme
to
be
the
best
.
For
in
respecte
of
Christe
the
heade
/
it
is
a
Monarchie
/
and
in
respecte
of
the
auncientes
and
pastoures
/
that
gouerne
in
common
/
and
wyth
like
authoritie
amongste
them selues
/
it
is
an
Aristocratie
/
or
the
rule
of
the
best
men
/
and
in
respecte
that
the
people
are
not
secluded
/
but
haue
their
interest
in
churche
matters
/
it
is
a
Democratie
/
or
a
populare
estate
.
An
image
whereof
appeareth
also
in
the
pollicye
of
thys
Realme
/
for
as
in
respecte
of
the
Queene
her
maiestie
/
it
is
a
Monarchie
/
so
in
respecte
of
the
moste
honourable
Counsell
/
it
is
an
Aristocratie
/
and
hauing
regard
to
the
Parliament
/
whych
is
assembled
of
al
estates
/
it
is
a
Democratie
.
But
you
should
haue
shewed
/
howe
this
difference
of
hauing
a
christian
magistrate
/
&
hauing
none
/
ought
to
bryng
in
a
diuersity
in
the
choise
of
the
pastoure
by
their
churche
.
It
were
not
harde
/
if
one
woulde
spende
hys
time
so
vnprofitably
/
to
finde
oute
a
hundred
differences
betweene
a
persecuted
church
/
and
that
whych
is
in
peace
/
but
seeing
you
can
shewe
me
no
reason
/
why
the
church
may
not
chuse
her
minister
/
as
well
vnder
a
godly
magistrate
/
as
vnder
a
tyrante
/
I
will
shewe
you
/
howe
that
if
it
were
lawfull
to
breake
the
order
of
God
/
it
were
meeter
in
the
time
of
persecution
/
that
the
election
shoulde
be
in
some
other
discreate
and
learned
persons
hands
/
to
be
made
without
the
consent
of
the
churche
:
then
in
that
time
when
there
is
a
godly
magistrate
/
and
that
it
is
then
most
conuenient
that
he
should
be
chosen
by
the
church
.
In
the
time
of
persecution
a
churche
chuseth
an
vnlearned
minister
/
or
one
that
is
wicked
in
life
/
howsoeuer
it
be
/
he
is
vnfit
/
the
churches
rounde
about
by
their
ministers
or
elders
admonishe
this
church
of
her
fault
/
and
moue
to
correct
it
/
the
church
will
by
no
meanes
be
admonished
:
what
can
nowe
the
other
churches
do
in
the
time
of
persecution
?
if
they
excommunicate
the
whole
churche
/
it
is
a
hard
matter
/
&
yet
if
they
may
do
that
/
there
is
all
they
can
do
:
the
euil
is
not
remedied
/
whych
may
be
easely
taken
awaye
/
where
there
is
a
godly
magistrate
/
and
the
churche
(
as
is
before
sayde
)
compelled
to
a
better
choyse
/
so
you
see
that
there
are
inconueniences
in
the
chusing
of
the
pastor
/
and
other
the
gouernors
of
the
churche
/
by
the
churche
/
in
the
time
of
persecution
/
whych
are
not
in
the
time
of
peace
vnder
a
christian
magistrate
.
Now
I
wil
shew
you
(
which
thinke
that
the
consent
of
the
church
in
their
minister
/
can
not
stand
with
the
time
of
a
christian
magistrate
)
that
it
hathe
not
only
stode
/
but
hath
bene
confirmed
in
their
times
/
and
by
them
.
In
codice
Iustiani
:
it
is
thus
wrytten
/
following
the
doctrine
of
the
holy
Apostles
.
&c.
we
ordaine
/
that
as
often
as
it
shall
fall
out
/
that
the
ministers
place
shall
be
voyde
in
any
citie
/
that
voyces
be
geuen
of
the
inhabiters
of
that
city
/
that
he
of
three
(
which
for
their
right
faith
/
holines
of
life
/
and
other
good
things
are
most
approued
)
should
be
chosen
to
the
Byshoprike
/
whych
is
the
moste
meete
of
them
.
Also
Carolus
Magnus
/
whych
was
the
first
Germaine
Emperoure
in
.
63.
distinct
.
sacrorum
canonum
sayth
/
being
not
ignorante
of
the
holy
Canons
/
that
the
holy
churche
in
the
name
of
God
should
vse
her
honoure
the
freelyer
/
we
assent
vnto
the
Ecclesiasticall
order
/
that
the
byshops
be
chosen
by
election
of
the
cleargye
and
people
/
according
to
the
statutes
of
the
canons
of
that
diocesse
.
In
the.
63.
distinction
it
appeareth
/
that
Ludouicus
Carolus
hys
sonne
decreed
/
that
he
should
be
bishop
of
Rome
/
whom
all
the
people
of
Rome
should
consent
to
chuse
.
Platina
also
in
the
life
of
pope
Adrian
.
2.
writeth
that
Ludouike
the
seconde
by
hys
letters
commaunded
the
Romaines
/
that
they
shoulde
chuse
their
owne
bishop
/
not
loking
for
other
mennes
voyces
/
whych
being
straungers
/
could
not
so
well
tell
what
was
done
in
the
common
weale
where
they
were
straungers
/
and
that
it
appertained
to
the
Citizens
.
The
same
Platina
witnesseth
in
the
life
of
Pope
Leo
the.
8.
that
when
the
people
of
Rome
were
earnest
with
the
Emperoure
Otho
the
first
/
that
he
wold
take
awaye
one
Pope
Iohn
that
liued
very
licentiously
and
riotously
/
and
place
an
other
/
the
same
Emperoure
answeared
/
that
it
pertained
to
the
cleargye
and
people
to
chuse
one
/
and
willed
them
that
they
shoulde
chuse
/
and
he
woulde
approue
it
:
and
when
they
had
chosen
Leo
/
and
after
put
hym
out
wythout
cause
/
and
chose
one
Pope
Benet
/
he
compelled
them
to
take
Leo
agayne
.
Whereby
appeareth
that
in
those
estates
where
Magistrates
were
Christian
/
and
where
the
estate
was
moste
of
all
Monarchicall
/
that
is
subiecte
to
ones
gouernment
/
that
thys
vse
of
the
Churche
remained
and
was
confirmed
by
the
Emperours
/
and
also
when
the
churche
put
oute
any
wythout
good
cause
/
that
then
the
Magistrates
shoulde
compell
the
churches
to
doe
their
duetye
.
In
deede
the
byshop
of
Rome
gaue
the
election
then
into
the
Emperoure
hys
handes
/
because
of
the
lyghtnesse
of
the
people
/
as
Platina
maketh
mention
/
but
that
is
not
the
matter
/
for
I
do
nothing
else
heere
but
shew
/
that
the
elections
of
the
ministers
by
the
Church
/
were
vsed
in
the
times
of
the
Emperoures
/
and
by
their
consentes
:
and
seeing
that
Otho
confessed
it
pertayned
not
vnto
him
/
it
is
to
be
doubted
/
whether
he
tooke
it
at
the
Bishop
his
handes
.
And
if
the
Emperoures
permitted
the
election
of
the
byshop
to
that
Citie
/
where
it
made
most
for
their
suertie
to
haue
one
of
their
owne
appoyntment
/
as
was
Rome
/
which
with
their
byshoppes
dyd
often
tymes
put
the
good
Emperoures
to
trouble
:
it
is
to
be
thought
/
that
in
other
places
both
Cities
&
townes
/
they
dyd
not
deny
the
elections
of
the
ministers
/
to
the
people
.
Besides
that
/
certayne
of
those
constitutions
are
not
of
Rome
/
but
of
any
citie
whatsoeuer
.
And
these
Emperoures
were
/
and
lyued
betweene
500.
and
odde
yeares
/
vntill
the
very
poynt
of
a
thousande
yeares
after
Christ
/
so
that
hyther
to
thys
lyberty
was
not
gone
out
of
the
Church
/
albeit
the
Pope
which
brought
in
all
tyranny
/
and
went
about
to
take
all
libertie
from
the
churches
/
was
now
on
horse
backe
/
&
had
placed
hym selfe
in
that
Antichristian
seate
.
To
the
next
section
in
the
45.
THose
that
write
the
Centuries
/
suspect
thys
Canon
/
and
doubt
whether
it
be
a
bastarde
or
no
/
considering
the
practise
of
the
church
:
But
heere
or
euer
you
were
aware
/
you
haue
striken
at
your selfe
.
For
before
you
sayde
/
that
thys
order
of
chusing
the
minister
by
voyces
of
the
church
/
was
but
in
the
Apostles
tyme
/
and
duryng
the
time
of
persecution
.
And
the
first
time
you
can
alledge
thys
libertie
to
be
taken
awaye
/
was
in
the
334.
yeare
of
our
Lorde
/
which
was
at
the
least
31.
yeares
after
that
Constantine
the
great
began
to
raigne
.
I
say
at
the
least
/
because
there
be
good
authors
that
say
/
that
thys
Councell
of
Laodicea
was
holden
Anno.
338.
after
the
death
of
Iouinian
the
Emperoure
/
and
so
there
is
35.
yeares
betweene
the
beginning
of
Constantines
raigne
/
and
thys
councel
.
Now
I
thinke
you
will
not
say
that
the
Church
was
vnder
persecution
in
Constantines
tyme
.
And
therfore
you
see
you
are
greatly
deceiued
in
your
accoumpt
.
And
if
it
be
as
lawfull
for
vs
to
vse
maister
Caluins
authoritie
/
which
both
by
example
and
wrytings
hath
alwayes
defended
our
cause
/
as
it
is
for
you
to
wryng
him
and
his
wordes
/
to
things
which
he
neuer
meant
/
and
the
contrary
wherof
he
continually
practised
/
then
thys
authoritie
of
youres
is
dashed
.
For
But
if
councelles
be
of
so
great
authoritie
to
decide
thys
controuersy
/
then
the
most
famous
councell
of
Nice
will
strike
a
great
stroke
with
you
/
which
in
an
Epistle
that
it
wryteth
vnto
the
Church
of
Egipt
(
as
Theodoret
maketh
mention
)
speaketh
thus
.
It
is
meete
that
you
should
haue
power
both
to
chuse
any
man
/
and
to
geue
their
names
which
are
worthy
to
be
amongst
the
clergye
/
and
to
doe
all
things
absolutely
according
to
the
law
and
decrees
of
the
churche
.
And
if
it
happen
any
to
dye
in
the
churche
/
then
those
which
were
last
taken
/
are
to
be
promoted
to
the
honor
of
him
that
is
dead
/
with
thys
condition
/
if
they
be
worthy
/
and
the
people
chuse
them
/
and
the
bishop
of
the
citie
of
Alexandria
together
geuing
his
consent
/
and
appoynting
them
.
An
other
of
the
famousest
councelles
/
called
the
councell
of
Constantinople
/
which
was
gathered
vnder
Theodosius
the
great
(
as
it
is
witnessed
by
the
*
Tripartite
Likewise
in
the
councell
of
Carthage
where
Augustine
was
/
holden
about
anno
domini
400.
in
the
first
canon
of
the
councell
it
is
sayde
/
when
hee
hath
bene
examyned
in
all
these
/
and
founde
fully
instructed
/
then
let
hym
be
ordayned
Byshop
by
the
common
consent
of
the
clarkes
and
the
lay
people
/
and
the
Byshoppes
of
the
prouince
/
and
especially
eyther
by
the
authoritie
or
presence
of
the
metropolitane
.
And
in
the
Toletane
councell
/
as
it
appeareth
in
the
51.
distinction
/
it
was
thus
ordayned
.
Let
not
hym
be
counted
a
priest
of
the
Churche
(
for
so
they
speake
)
whome
neyther
the
clergye
nor
people
of
that
citie
where
he
is
a
priest
doth
chuse
/
nor
the
consent
of
the
metropolitane
&
other
priests
in
that
prouince
hath
sought
after
.
Moreouer
/
concilium
Cabilonense
which
was
holden
anno
domini
.
650.
in
the
tenth
Canon
/
hath
thys
.
If
any
Bishop
after
the
death
of
hys
predecessor
be
chosen
of
any
but
of
the
byshops
in
the
same
prouince
/
and
of
the
cleargie
&
citizens
/
let
an
other
be
chosen
/
and
if
it
be
otherwise
/
let
that
ordination
be
accompted
of
none
effect
.
All
which
councelles
proue
manifestly
/
that
as
the
people
in
their
elections
had
the
ministers
rounde
about
/
or
synodes
&
counceiles
directing
them
/
so
there
was
none
came
to
be
ouer
the
people
/
but
by
their
voyces
or
consentes
.
To
the
next
section
in
the
45.
page
:
Thys
alteration
.
&c.
IN
deede
if
you
put
such
darke
coleures
vpon
the
Apostles
church
as
thys
is
/
it
is
no
maruell
if
it
ought
not
to
be
a
patrone
to
vs
of
framing
and
fashioning
our
church
after
it
.
But
O
Lord
who
can
paciently
heare
thys
horrible
disorder
/
ascribed
to
the
Apostles
church
/
which
heere
you
attribute
vnto
it
:
that
euery
one
hand
ouer
head
preached
/
baptised
/
and
expounded
the
Scriptures
.
What
a
window
/
nay
/
what
a
gate
is
opened
heere
to
Anabaptistes
/
to
confirme
their
fantasticall
opynion
/
wherin
they
holde
/
that
euery
man
whome
the
spirite
moueth
/
may
come
euen
from
the
ploughe
taile
to
the
pulpit
to
preache
the
worde
of
God.
If
you
say
it
is
Ambrose
saying
and
not
youres
/
I
answere
/
vnlesse
you
allow
it
/
why
bring
you
it
/
and
that
to
proue
the
difference
betwene
the
Apostles
times
and
these
.
For
if
it
be
false
(
as
it
is
most
false
)
then
there
is
no
difference
heere
betwene
the
Apostles
times
and
oures
.
Doth
not
the
whole
course
of
the
scriptures
declare
/
and
hath
it
not
bene
proued
/
that
there
was
none
that
tooke
vppon
hym
the
ministerie
in
the
churche
/
but
by
lawfull
calling
?
what
is
thys
but
to
cast
dust
and
dirte
of
the
fairest
and
beautifullest
image
that
euer
was
/
to
make
a
smokie
/
disfigured
/
euill
proportioned
image
to
seeme
beautifull
/
to
ouerthrow
the
Apostles
buildings
of
golde
and
siluer
and
precious
stones
/
to
make
a
cottage
of
wode
/
straw
/
and
stubble
/
to
haue
some
estymation
/
which
could
haue
none
/
the
other
standing
.
For
in
effecte
so
you
doe
/
when
(
to
vpholde
a
corrupte
vse
that
came
in
by
the
tyrannie
of
the
pope
)
you
goe
about
to
discredite
the
orders
and
institutions
which
were
vsed
in
the
Apostles
times
?
and
that
with
such
manyfest
vntruthes
.
To
the
next
section
in
the.
45.
page
:
Musculus
also
.
&c.
THe
place
is
too
common
which
you
assigne
/
you
had
I
am
sure
the
booke
before
you
/
you
might
haue
tolde
where
the
place
was
/
and
in
what
title
.
But
that
place
of
Musculus
in
the
title
of
the
magistrate
/
is
answered
by
hym selfe
in
the
same
booke
/
where
he
entreateth
of
the
election
of
the
ministers
.
For
going
about
(
as
it
seemeth
)
to
satisfie
some
of
their
ministers
/
which
were
brought
in
doubt
of
their
calling
/
because
they
were
not
chosen
by
their
churches
/
speaking
of
the
vse
of
the
church
in
chusing
their
minister
/
he
sayth
thus
.
First
/
it
must
be
playnly
confessed
/
that
the
ministers
were
in
times
past
chosen
by
consent
of
the
people
/
and
ordayned
and
confirmed
of
the
semores
.
Secondarily
/
that
that
forme
of
election
was
Apostolicall
and
lawfull
.
Thirdly
/
that
it
was
conformable
to
the
libertie
of
the
churche
/
and
that
thrusting
the
pastor
vpon
the
church
/
not
being
chosen
of
it
/
doth
agree
to
a
church
that
is
not
free
but
subiect
to
bondage
.
Fourthly
/
that
thys
fourme
of
choise
by
the
church
maketh
much
bothe
to
that
/
that
the
minister
may
gouerne
hys
flocke
with
a
good
conscience
/
as
also
that
the
people
may
yeelde
them selues
to
be
eastyer
ruled
/
then
when
one
commeth
agaynst
their
willes
vnto
them
.
And
to
conclude
all
these
/
he
sayeth
that
they
are
altogether
certayne
/
and
such
as
can
not
be
denyed
.
After
he
sayth
that
the
corrupt
estate
of
the
churche
and
religion
driueth
to
alter
this
order
/
and
to
call
the
election
to
certayne
learned
men
/
which
shoulde
after
be
confirmed
of
the
Prince
.
And
that
it
may
yet
more
clearely
appeare
that
hys
iudgement
is
nothing
lesse
then
to
confirme
thys
election
/
he
setteth
downe
their
election
in
Bernland
/
which
he
approueth
and
laboureth
to
make
good
/
as
one
which
although
it
doth
not
fully
agree
with
the
election
of
the
prymitine
churche
/
yet
commeth
very
neare
vnto
it
:
As
that
not
one
man
but
all
the
ministers
in
the
citie
of
Berne
/
doe
chuse
a
pastor
when
there
is
any
place
voyde
.
Afterward
he
is
sent
to
the
Senate
/
from
the
which
/
if
he
be
doubted
of
/
he
is
sent
agayne
to
the
ministers
/
to
be
examined
/
and
then
if
they
fynde
him
meete
/
he
is
confirmed
of
the
Senate
/
(
which
standeth
of
some
number
of
the
people
)
and
by
the
most
part
of
their
voyces
.
By
these
things
it
appeareth
/
that
this
election
of
the
minister
by
the
people
/
is
lawfull
and
Apostolike
/
and
confessed
also
by
him
/
that
those
that
are
otherwise
/
bring
with
them
subiection
vnto
the
church
/
and
seruitude
/
and
cary
a
note
and
marke
of
corruption
of
religion
.
Last
of
all
/
that
he
goeth
about
to
defende
the
election
vsed
in
the
churches
where
he
was
minister
/
by
this
/
that
it
approched
vnto
the
election
in
the
primitiue
Churche
.
Nowe
what
cause
there
may
bee
/
that
we
should
bring
the
church
into
bondage
/
or
take
away
that
order
wherby
both
the
mynister
may
be
better
assured
of
hys
calling
/
and
the
people
may
the
willinglyer
submit
them selues
vnto
their
pastoures
and
gouernoures
/
or
what
cause
to
depart
from
the
Apostolike
forme
of
the
choise
of
the
pastor
being
lawfull
/
I
confesse
I
know
not
/
and
would
be
glad
to
learne
.
To
assigne
the
cause
hereof
vnto
the
christian
magistrate
/
&
to
say
/
that
these
things
can
not
be
had
vnder
hym
(
as
you
/
vnder
maister
Muscuius
name
/
doe
affirme
)
is
to
doe
great
iniurie
vnto
the
office
of
the
magistrate
/
which
abridgeth
not
the
liberty
of
the
churche
/
but
defendeth
it
/
dimmisheth
not
the
pastor
his
assurance
of
his
calling
/
but
rather
encreaseth
it
/
by
establishing
the
ordinary
callings
only
/
which
in
the
time
of
persecution
sometimes
are
not
so
ordinary
/
withdraweth
not
the
obedience
of
the
people
from
the
pastor
/
but
vrgeth
it
/
where
it
is
not
/
&
constrayneth
it
/
wher
it
is
not
voluntary
.
And
seeing
that
also
Musculus
sayth
/
that
these
forced
elections
are
remedies
for
corruption
of
relygion
/
and
disordered
states
/
what
greater
dishonoure
can
there
be
done
vnto
the
holye
institution
of
God
in
the
ciuile
gouernoure
/
then
to
say
that
these
forced
elections
without
the
consent
of
the
people
must
be
/
where
there
is
a
christian
Magistrate
:
as
thoughe
there
coulde
be
no
pure
religion
vnder
him
/
when
as
in
deede
it
may
be
easely
vnder
him
pure
/
which
can
hardly
/
and
with
great
daunger
/
be
pure
without
him
.
And
when
as
it
is
sayd
/
that
the
churches
consent
should
be
had
in
the
election
of
the
minister
/
we
doe
not
denye
the
confirmation
of
the
elections
vnto
the
godly
ciuill
magistrate
/
and
the
disanulling
of
them
/
if
the
church
in
chusing
/
and
the
ministers
in
directing
/
shall
take
any
vnfitte
man
/
so
that
yet
/
he
doe
not
take
away
the
libertie
from
the
church
/
of
chusing
a
more
conuenient
man
.
So
that
you
see
/
that
by
Musculus
your
witnesse
reasons
/
this
enforced
election
without
the
consent
of
the
people
/
is
but
corrupt
/
and
so
ought
not
to
be
in
the
churche
.
And
that
although
it
hath
bene
borne
withall
/
yet
it
must
be
spoken
agaynst
/
and
the
lawfull
forme
of
election
laboured
for
/
of
all
those
that
loue
the
truth
/
and
the
sinceritie
therof
.
To
the
next
section
in
the.
46.
page
.
NOw
you
would
proue
that
thys
election
of
ministers
by
one
man
was
in
the
Apostles
time
.
But
you
haue
forgotten
your selfe
/
which
sayde
a
little
before
/
that
this
election
by
the
church
/
was
not
only
in
the
Apostles
times
/
but
also
in
the
tyme
of
Cyprian
:
now
you
say
otherwise
.
And
if
the
election
of
the
ministery
by
the
church
agree
so
wel
with
the
time
of
persecution
/
and
when
there
is
no
christian
Magistrate
/
how
commeth
it
to
passe
/
that
in
those
dayes
when
persecution
was
so
hotte
/
and
there
were
no
such
Magistrates
/
that
S.
Paule
would
haue
the
election
by
one
man
/
and
not
by
the
church
.
Besydes
that
/
if
this
be
S.
Paule
hys
commaundement
/
that
the
byshop
should
only
chuse
the
minister
/
why
doe
you
make
it
an
indifferent
thing
/
and
a
thing
in
the
power
of
the
church
to
be
varyed
by
times
/
for
this
is
a
flarte
commaundement
.
Thus
you
see
you
throwe
downe
with
one
hand
/
as
fast
as
you
builde
with
the
other
.
But
to
answere
directly
to
the
place
of
the
fifthe
of
the
first
to
Timothe
.
I
saye
first
/
that
S.
Paule
wryteth
to
Timothe
/
and
therefore
instructeth
hym
what
he
should
do
for
his
parte
in
the
appoynting
of
the
minister
.
If
he
had
written
to
the
whole
Churche
of
Ephesus
/
he
would
lykewise
haue
instructed
them
how
they
should
haue
behaued
them selues
in
that
businesse
.
If
one
do
wryte
vnto
hys
frende
/
that
hath
interest
in
any
election
/
to
take
heede
that
he
chuse
none
but
such
as
are
meete
/
shall
any
man
conclude
therupon
/
that
none
hath
to
doe
in
that
election
/
but
he
to
whom
that
letter
is
written
?
Then
I
say
further
/
that
S.
Paule
attributeth
that
vnto
Timothe
/
that
was
common
to
moe
with
hym
/
because
he
being
the
director
and
moderator
of
the
election
/
is
sayde
to
doe
that
whiche
many
doe
:
which
thing
I
haue
proued
by
dyuers
examples
both
out
of
the
scripture
/
and
otherwise
before
.
And
euen
in
this
imposition
of
handes
/
it
is
manifestly
to
be
shewed
.
For
that
where
as
S.
Paule
sayth
in
the
2.
Epistle
/
Last
of
all
/
I
answere
that
although
this
might
agree
to
Timothe
alone
/
as
in
deede
it
can
not
/
yet
it
followeth
not
that
euery
Bishop
may
do
so
.
For
Timothe
was
an
Euangelist
/
which
was
aboue
a
Bishop
/
as
hereafter
shall
better
appeare
.
And
it
is
an
euill
argument
to
say
the
greater
may
do
it
/
therfore
the
lesse
may
do
it
.
The
superiour
/
therfore
the
inferioure
.
If
you
were
at
any
cost
with
producing
your
witnesses
/
you
should
not
be
so
vnwise
to
be
so
lauishe
of
them
/
as
to
cite
Ambrose
/
and
Chrisostome
/
to
proue
a
thing
that
none
hath
euer
denyed
.
For
who
denyeth
that
S.
Paule
doth
not
geue
warning
to
Timothe
to
be
circumspect
?
If
you
meane
to
vse
their
testimonie
to
proue
that
he
only
made
the
elections
/
they
saye
neuer
a
word
for
you
/
if
there
be
any
thing
/
cite
it
.
To
the
place
of
Titus
/
I
answere
as
to
that
of
Timothe
/
for
there
is
nothing
there
/
but
agreeth
also
to
thys
place
.
And
as
for
Ierome
he
hath
nothing
in
that
place
/
as
he
hath
in
no
other
/
to
proue
that
to
the
Bishop
only
/
doth
belong
the
right
of
election
of
the
minister
.
I
haue
shewed
you
reasons
before
/
why
it
can
not
be
so
taken
of
the
sole
election
of
the
Bishop
/
the
church
being
shutte
out
.
If
authoritie
woulde
doe
any
good
in
thys
behalfe
/
as
it
seemeth
it
ought
/
seeing
that
all
your
proofe
throughe
out
the
whole
booke
/
is
in
the
authorities
of
men
/
(
which
Aristotle
calleth
atechnas
peiseis
,
vncunning
proofes
)
I
coulde
sende
you
to
maister
Calum
/
which
teacheth
/
that
it
is
not
to
be
thought
that
S.
Paule
woulde
permit
to
Titus
to
ordayne
byshoppes
and
ministers
by
hys
owne
authoritie
/
when
he
hym selfe
would
not
take
so
much
vpon
hym
/
but
ioyned
hys
with
the
voyces
of
the
church
.
But
he
peraduenture
sauoureth
not
your
tast
/
and
yet
you
woulde
make
men
beleue
sometimes
/
that
you
make
muche
of
hym
if
you
can
gette
but
one
worde
vnioynted
/
and
racked
in
peeces
from
the
rest
/
to
make
good
your
part
.
If
hee
weyghe
not
with
you
/
you
haue
maister
Musculus
/
whome
you
take
to
bee
a
In
the
ende
you
say
it
is
the
generall
consent
of
all
the
learned
fathers
/
that
it
belongeth
to
the
byshop
to
chuse
the
minister
.
Because
you
acquaint
my
eares
with
such
bolde
and
vntrue
affirmations
/
I
can
now
the
more
paciently
heare
you
thus
vaunting
your selfe
/
as
though
you
had
all
the
fathers
by
heart
/
and
caryed
them
about
with
you
/
wheresoeuer
you
went
/
whereas
/
if
a
man
woulde
measure
you
by
the
skill
in
them
which
you
haue
shewed
heere
/
he
woulde
hardly
beleeue
that
you
had
redde
the
tenthe
part
of
them
.
Are
all
the
learned
fathers
of
that
mynde
?
I
thinke
then
you
would
haue
bene
better
aduised
then
to
haue
sette
downe
but
one
/
when
as
you
know
a
matter
in
controuersie
/
will
not
be
tryed
but
by
two
or
three
witnesses
/
vnlesse
the
Lord
speake
hym selfe
/
and
therefore
you
geue
me
occasion
to
suspect
that
because
you
cite
but
one
/
you
know
of
no
more
:
now
let
vs
see
what
your
one
witnesse
will
depose
in
thys
matter
.
And
fyrst
of
all
you
haue
done
more
wisely
then
simply
/
in
that
you
haue
altered
Ieromes
wordes
.
For
where
hee
sayeth
/
wherein
doth
a
byshoppe
differ
from
an
elder
/
but
only
in
ordayning
:
you
say
a
byshop
doth
excell
all
other
mynisters
.
&c.
I
report
me
heere
vnto
your
conscience
/
whether
you
dyd
not
of
purpose
chaunge
Ieromes
hys
sentence
/
because
you
wold
not
let
the
reader
vnderstand
what
oddes
is
betweene
S.
Ieromes
bishops
in
his
dayes
/
&
betwene
our
Lord
Bishoppes
.
For
then
the
byshop
had
nothing
aboue
an
elder
or
other
minister
/
but
only
the
ordayning
of
the
minister
.
Now
he
hath
a
thousande
parishes
/
where
the
minister
hath
but
one
.
For
the
matters
also
of
the
substaunce
of
the
ministerie
/
the
bishop
now
excommunicateth
/
which
the
minister
can
not
/
absolueth
or
receyueth
into
the
church
/
which
the
minister
can
not
.
Besides
diuers
other
things
which
are
meere
ciuill
which
the
byshop
doth
/
and
which
neither
byshop
nor
other
minister
ought
to
doe
.
I
say
I
reporte
me
to
your
conscience
/
whether
you
altered
Ieromes
wordes
to
thys
ende
/
that
you
would
keepe
thys
from
the
knowledge
of
your
reader
or
no.
For
answere
to
the
place
/
it
is
an
euill
argument
to
saye
the
byshop
had
the
ordayning
of
the
minister
.
Ergo
he
had
the
election
of
hym
/
the
contrary
rather
is
a
good
argument
/
the
byshop
had
the
ordayning
of
the
minister
/
therefore
he
had
not
the
election
of
hym
.
For
ordination
and
election
are
dyuers
members
of
one
whole
/
which
is
the
placing
of
the
pastor
in
hys
church
/
and
one
member
can
not
be
verified
of
an
other
/
as
you
can
not
say
your
foote
is
your
hand
.
I
will
not
deny
/
but
that
sometimes
these
wordes
maye
bee
founde
confounded
in
Ecclesiasticall
wryters
/
but
I
will
shewe
you
also
/
that
they
are
distinguished
/
and
that
the
election
pertayneth
to
the
people
/
and
ordayning
vnto
the
Byshop
.
Vpon
the
sixte
of
the
Actes
the
glose
hath
/
that
that
which
was
done
there
of
the
xij
.
Apostles
/
in
willing
the
brethren
to
loke
out
fitte
men
/
was
done
to
geue
vs
example
/
&
muste
be
obserued
in
those
that
are
ordayned
.
For
sayth
the
glose
/
the
people
must
chuse
/
and
the
Byshoppe
must
ordayne
.
And
that
S.
Ierome
must
be
so
vnderstanded
/
it
appeareth
not
only
that
it
hath
beene
so
expounded
:
but
also
it
may
be
easely
proued
/
for
that
S.
Ieromes
sentence
and
iudgement
appeareth
in
other
places
/
that
he
woulde
haue
nothing
heere
done
with
out
the
people
/
as
in
his
Epistle
/
ad
Rusticum
monachum
:
he
willeth
that
the
people
shoulde
haue
power
and
authoritie
to
chuse
their
clarkes
and
their
ministers
/
and
in
hys
Epistle
to
Neopotian
/
of
the
lyfe
of
the
clarkes
/
he
hath
thys
distinction
manifestly
:
They
runne
/
sayth
he
/
vnto
the
Bishoppes
suffragans
certen
times
of
the
yeare
/
and
bringing
some
summe
of
money
/
they
are
annoynted
/
and
ordayned
/
being
chosen
of
none
/
and
afterwarde
/
the
Bishoppe
without
any
lawfull
election
/
is
chosen
in
hugger
mugger
/
of
the
Canons
or
Prebendaries
only
/
without
the
knowledge
of
the
people
.
And
so
you
see
/
that
although
y●
S.
Ierome
sayeth
/
that
the
Byshop
had
the
ordayning
of
the
ministers
/
yet
he
had
not
the
election
/
for
the
ordayning
was
nothing
else
but
an
approuing
of
the
election
/
by
putting
on
of
handes
/
and
consequently
/
hauing
made
your
vaunt
that
all
the
learned
fathers
were
of
thys
iudgement
/
that
the
Bishop
should
elect
the
minister
/
you
shew
not
so
much
as
one
.
Now
will
I
shewe
you
the
cleane
contrary
of
that
you
saye
/
not
that
I
gladlye
trauaile
thys
wayes
/
for
if
you
had
not
constrayned
me
/
you
shoulde
not
haue
hearde
one
voyce
thys
way
.
And
woulde
to
God
that
you
woulde
be
content
/
especially
when
you
meete
with
those
that
will
be
tryed
by
the
scriptures
/
to
seeke
no
farther
strengthe
then
they
geue
you
.
But
I
am
lothe
you
shoulde
oppresse
the
truthe
/
and
make
all
men
afrayde
of
it
/
by
making
them
beleeue
/
that
it
is
so
desolate
and
forsaken
of
her
frendes
/
as
you
pretende
.
You
confesse
S.
Cyprian
is
agaynste
you
herein
/
and
he
was
a
learned
father
/
and
a
Martyr
also
/
whych
dyd
not
only
vse
thys
forme
of
election
/
but
also
taught
it
to
be
necessary
/
and
commaunded
/
and
therefore
me
thincketh
you
shoulde
not
haue
sayde
all
the
learned
fathers
without
exception
.
You
see
also
S.
Ierome
is
of
an
other
iudgement
.
S.
Augustine
also
/
when
hee
speaketh
how
hee
appoynted
Eradius
to
succeede
hym
/
sheweth
/
howe
it
was
the
approued
right
and
custome
/
that
the
whole
church
shoulde
eyther
chuse
/
or
consent
of
their
Bishoppe
.
And
*
Ambrose
sayeth
/
that
that
is
truely
and
certaynely
a
diuine
election
to
the
office
And
that
thys
election
continued
in
the
churche
/
vntill
within
a
three
hundred
yeares
/
at
what
time
there
was
more
then
Egyptiacall
/
and
palpable
darcknesse
ouer
the
face
of
the
whole
earth
/
it
may
appeare
in
a
Treatise
of
Flaccus
Illir●cus
/
whiche
he
calleth
an
addition
vnto
hys
booke
that
he
entituleth
the
Catalogue
of
the
witnesses
of
truthe
/
of
whome
I
confesse
my selfe
to
haue
bene
muche
holpen
in
thys
matter
of
the
choyse
of
the
church
touching
the
ministers
:
especially
in
the
Emperoures
Edictes
which
are
before
cited
.
For
lacking
opportunities
diuers
wayes
/
I
was
contented
somewhat
to
vse
the
collection
to
my
commoditie
/
for
the
more
speedie
furtheraunce
/
and
better
proceeding
in
other
matters
/
which
I
will
leaue
of
/
because
they
may
be
there
red
of
those
that
be
learned
/
whome
I
will
also
referre
to
the
sixe
and
seuen
bookes
of
Eusebius
/
wher
both
the
formes
of
the
elections
in
those
tymes
are
described
/
&
wher
/
besides
that
the
customes
of
the
peoples
choise
is
set
forth
/
there
are
examples
of
the
election
of
the
people
and
cleargie
/
which
were
confirmed
by
the
christian
Magistrate
/
namely
in
the
Byshop
of
Constantinople
.
And
these
may
suffice
for
the
other
that
haue
not
that
commoditie
of
bookes
/
nor
habilitie
/
nor
skill
to
reade
them
/
being
in
a
straunge
tongue
/
to
knowe
/
that
besides
the
institution
of
God
in
his
worde
/
thys
manner
of
election
dyd
continue
so
long
/
as
there
was
any
light
of
the
knowledge
of
God
/
in
the
churche
of
God.
I
will
adde
only
one
place
/
which
if
it
be
more
bitter
then
the
rest
/
and
cutte
the
quicke
more
neare
/
you
shall
not
bee
angry
with
me
/
but
first
with
those
that
were
the
authors
of
it
/
and
then
wyth
him
that
wrote
it
.
Eusebius
speaking
of
Origine
/
which
was
admitted
not
of
one
Bishop
/
Lib.
cap.
20.
but
of
many
Byshoppes
to
teache
/
sheweth
how
the
Byshoppes
were
reprehended
by
the
Byshoppe
of
Alexandria
called
Demetrius
/
because
they
had
admitted
him
without
the
election
of
the
presbyterie
of
the
churche
/
which
were
the
cheefe
in
the
election
in
euery
church
/
and
vnto
the
which
the
churches
did
committe
the
gouernment
of
them selues
in
euery
seuerall
towne
and
Citie
/
&
sayth
/
that
it
hath
not
beene
hearde
that
laikous
shoulde
homilein
paronton
ton
episcopon
:
which
is
/
that
the
lay
men
should
teach
when
the
Byshoppes
were
present
/
whereby
it
is
euident
/
that
he
counted
hym
a
lay
man
/
which
was
only
admitted
by
the
Byshops
/
although
they
were
many
/
not
being
first
elected
by
the
presbyterie
of
that
church
wherof
he
was
the
teacher
.
Seing
then
that
the
scripture
doth
teache
thys
order
/
that
there
shoulde
be
no
minister
thrust
vppon
the
churche
/
but
by
the
consent
thereof
/
and
reason
perswadeth
that
wayes
/
and
the
vse
of
the
churche
hath
beene
so
from
time
to
time
/
both
in
peace
and
in
time
of
persecution
/
bothe
vnder
tyrantes
and
godly
Princes
/
it
can
not
be
without
the
highe
displeasure
of
almightie
God
/
the
great
hurte
and
sore
oppression
of
the
churche
/
that
one
man
shoulde
take
thys
vnto
hym
/
which
pertayneth
to
so
many
/
or
one
minister
/
which
pertayneth
to
more
then
one
/
especially
/
where
the
aduise
of
learned
ministers
may
concurre
with
the
peoples
election
or
consent
.
Now
if
any
man
will
rise
vp
and
saye
/
that
this
doctryne
bringeth
in
disorder
/
and
by
thys
meanes
children
/
and
boyes
/
and
wemen
shoulde
haue
their
voyces
/
whiche
is
vnseemely
/
all
men
vnderstand
that
where
the
election
is
most
freest
and
most
generall
/
yet
only
they
haue
to
doe
/
which
are
heades
of
families
/
and
that
thys
is
but
a
meere
cauill
to
bring
the
truth
in
hatred
/
which
is
vnworthy
to
be
answered
/
&
requireth
rather
a
Censor
/
then
a
Disputer
to
suppresse
it
.
To
the.
47.
and.
48.
pages
.
THe
reason
is
of
greater
force
then
you
woulde
seeme
to
make
it
/
for
as
the
twelueth
place
was
to
Mathias
/
so
is
a
certayne
churche
vnto
a
pastor
or
mynister
/
and
as
the
Apostles
ordayned
none
vnto
that
place
/
before
it
was
voyde
/
so
ought
not
the
Byshoppe
ordayne
anye
/
vntill
there
be
a
churche
voyde
and
destitute
of
a
pastor
.
And
as
the
Apostles
ordayned
not
any
Apostle
/
further
then
they
had
testimonie
of
the
worde
of
God
/
as
it
appeareth
that
S.
Peter
And
that
it
may
the
better
appeare
/
that
those
functions
doe
only
remayne
/
which
are
appoynted
to
one
certayne
place
/
and
that
the
reader
may
haue
the
clearer
and
playner
vnderstanding
of
all
this
matter
/
all
the
whole
ecclesiasticall
function
may
be
well
deuided
:
first
into
extraordinarie
/
or
those
that
endured
for
a
time
/
and
into
ordinarie
/
which
are
perpetuall
.
Of
the
first
sorte
are
the
Apostles
and
Euangelistes
/
which
the
Lord
vsed
for
a
tyme
as
it
were
for
cheefe
masons
/
and
principall
builders
of
his
church
/
as
well
to
lay
the
foundations
of
churches
where
none
were
/
as
also
to
aduaunce
them
to
such
forwardnesse
and
heighte
/
vntill
there
mighte
be
gotten
/
for
the
finishing
of
the
building
and
house
of
the
Church
fitte
pastors
/
elders
/
and
deacons
.
And
that
being
done
/
they
went
from
those
places
into
others
/
which
thing
may
be
perceiued
by
the
continuall
storie
of
the
Actes
of
the
Apostles
/
and
by
diuers
sentences
which
are
found
in
the
Epistles
of
S.
Paule
.
And
therefore
also
/
when
the
churches
haue
beene
by
antichrist
euen
rased
from
the
foundations
/
God
hathe
stirred
vp
Euangelistes
euen
immediatly
by
this
spirite
/
without
any
calling
of
men
/
to
restore
hys
churches
agayne
:
of
whiche
sorte
was
Maister
Wickliffe
in
our
Countrie
/
Maister
Hus
and
Ierome
of
Prage
in
Bohemia
/
Luther
and
♉
winglius
in
Germanie
.
&c.
And
after
thys
sorte
/
God
maye
at
hys
good
pleasure
worke
/
when
hee
purposeth
to
set
in
hys
gospell
in
anye
nation
/
where
the
whole
face
of
the
earth
is
couered
wyth
the
darckenesse
of
ignoraunce
/
and
wante
of
the
knowledge
of
God.
Of
this
sort
of
extraordinary
functions
are
the
Prophetes
also
/
which
besides
a
singular
dexteritie
and
readines
of
expounding
the
scriptures
/
had
also
the
gift
of
telling
things
to
come
/
which
because
it
is
not
now
ordinarily
/
I
thincke
there
is
none
wildeny
/
but
it
is
an
extraordinary
calling
:
For
the
other
two
of
the
Apostles
and
Euangelistes
/
it
shall
appeare
more
at
large
hereafter
(
by
occasion
geuen
by
maister
Doctor
)
that
they
are
but
for
a
tune
.
The
ordinary
&
continual
functions
of
the
church
/
are
also
deuided
into
two
partes
/
for
eyther
they
are
they
that
gouerne
or
take
charge
of
the
whole
church
/
as
are
those
which
are
called
elders
/
or
they
which
take
charge
of
one
part
of
the
Churche
(
which
is
the
poore
of
euery
church
)
as
are
those
which
are
called
deacons
.
Those
agayne
that
are
presbyteri
/
which
we
terme
elders
of
the
church
/
and
haue
to
do
with
the
whole
church
/
are
eyther
those
which
teache
and
preach
the
word
of
God
/
and
gouerne
so
/
or
else
which
gouerne
only
/
and
do
not
teach
nor
preach
.
Of
the
first
kinde
are
pastors
&
doctore
.
Of
the
second
are
those
/
which
are
called
by
the
common
name
of
elders
or
auncients
.
Of
all
this
ordinary
function
I
shall
haue
occasion
to
speake
/
and
of
euery
one
shall
appeare
that
(
which
I
haue
sayd
before
)
that
they
are
no
vncertaine
and
vndefunte
ministeries
/
but
such
as
are
limited
vnto
a
certaine
churche
and
congregation
.
And
first
of
all
for
the
pastor
or
byshoppe
whych
is
heere
mentioned
:
whych
name
so
euer
we
consider
of
them
/
they
do
forthwith
as
sone
as
they
are
once
either
spoken
or
thought
of
/
imply
and
infer
a
certen
and
definite
charge
/
being
as
the
Logicians
terme
them
/
actuall
relatiues
.
For
what
shepheard
can
there
be
/
vnles
he
haue
a
flocke
?
and
howe
can
he
be
a
watchman
/
vnles
he
haue
some
citie
to
loke
vnto
?
Or
how
can
a
man
be
a
master
/
onles
he
haue
a
seruaunt
?
Or
a
father
vnles
he
haue
a
childe
?
Nowe
if
you
will
say
that
they
haue
a
charge
/
and
they
haue
flockes
and
cities
to
attende
and
watche
vppon
/
for
a
wholo
shire
/
or
prouince
/
or
realme
/
are
their
flockes
/
and
their
cities
/
and
their
charges
.
First
of
all
in
your
reading
ministers
that
is
vntrue
/
for
they
goe
not
to
reade
in
all
churches
/
but
tary
vntill
they
be
hired
in
one
.
And
therfore
when
the
Bishop
hath
laide
hys
hand
of
them
/
they
are
no
more
ministers
then
before
hys
hund
came
vpon
them
/
because
they
haue
no
charges
/
and
therfore
the
patrone
or
person
that
hireth
them
to
read
/
and
setteth
them
a
worke
are
their
byshops
/
and
make
them
ministers
/
and
not
the
Bishop
of
the
diocese
.
Secondarily
for
those
that
preache
to
haue
a
whole
diocese
/
or
prouince
/
or
realme
to
be
their
flocke
/
or
citie
to
attend
vpon
/
is
contrary
to
the
pollicy
or
good
husbandrye
of
all
those
/
that
woulde
eyther
haue
their
citie
safe
/
or
their
flockes
sound
.
For
who
are
they
whych
would
appoynt
one
for
the
watch
of
a
thousand
townes
or
cities
/
when
as
all
they
whych
loue
their
safetye
/
woulde
rather
haue
for
euery
citye
many
watchmen
/
then
for
many
cities
one
?
or
what
is
he
that
is
so
watchfull
and
circumspect
/
whose
diligence
and
watchfulnes
one
citye
assaulted
wyth
ennemies
/
will
not
wholely
occupy
and
take
vp
?
or
what
is
he
whose
sight
is
so
sharpe
/
that
he
can
see
from
one
ende
of
the
diocese
/
or
prouince
/
or
realme
to
the
other
ende
thereof
?
or
what
is
he
that
will
commit
the
keeping
of
.xx.
M.
sheepe
to
one
man
/
that
loketh
for
any
good
/
or
encrease
of
them
?
howe
shall
all
these
heare
hys
whistle
/
howe
shall
all
knowe
his
voyce
/
when
they
can
not
heare
it
?
how
shall
they
acknowledge
hym
/
when
they
can
not
knowe
hym
?
howe
shall
they
folowe
him
/
when
they
can
not
see
him
goe
before
?
howe
shall
he
heale
their
diseases
/
when
he
can
not
possibly
know
them
.
But
some
man
wil
say
/
that
these
are
humaine
reasons
/
and
likelyhodes
whych
maye
be
ouerthrowne
wyth
other
similitudes
.
These
notwithstanding
are
Analogies
drawne
from
the
nature
of
those
things
whych
the
ministers
are
likened
vnto
/
and
are
of
the
moste
parte
vsed
of
the
holy
Ghoste
hym selfe
expresly
.
But
that
there
be
no
controuersy
left
in
this
poynt
/
what
is
a
flocke
?
S.
Paule
defineth
it
plainly
/
when
he
sayeth
:
appoynte
The
great
councell
of
*
Calcedon
decreed
that
no
elder
/
or
deacon
/
or
anye
Eime
idicos
en
ecclesia
poleos
e
comes
:
that
is
/
vnies
it
be
specially
in
a
congregation
of
some
citie
or
towne
.
And
in
the
councell
of
Vrban
(
as
Gratian
reporteth
/
distinction
.
70.
)
it
was
decreed
/
that
the
ordination
that
was
made
without
any
title
/
should
be
void
/
and
what
that
meaneth
/
is
shewed
by
and
by
/
when
it
is
sayd
/
&
in
what
church
any
is
intitled
/
there
let
hym
alwayes
remaine
.
And
thys
is
also
S.
Ierome
hys
complainte
/
in
that
men
were
ordained
vnto
the
ministerie
/
But
you
aske
what
place
Paule
&
Barnabas
had
apoynted
them
.
What
/
meane
you
therby
to
conclude
/
that
because
Paul
&
Barnabas
the
apostles
had
no
place
appoynted
them
/
therfore
a
pastor
or
bishop
shuld
not
?
when
this
is
one
difference
betwene
the
apostle
and
bishop
/
that
the
one
hath
no
certaine
place
appoynted
/
and
the
other
hath
.
But
I
thinke
I
smel
out
your
meaning
/
which
is
/
that
we
may
make
apostles
also
at
these
dayes
/
and
that
that
function
is
not
yet
ceased
/
for
otherwise
your
reason
is
nothing
worthe
.
Likewise
also
you
aske
of
Phillip
whych
was
an
euangelist
.
And
so
you
thinke
that
these
running
ministers
are
lawfull
/
because
they
are
Apostles
and
Euangelists
/
against
whych
I
shall
haue
occasion
to
speake
shortly
after
in
the.
50.
page
.
But
if
a
man
be
able
to
liue
of
himselfe
/
and
minde
not
to
be
burdensome
to
the
church
/
it
seemeth
vnreasonable
vnto
you
/
that
he
may
not
go
about
and
preach
throughout
all
churches
.
Did
you
neuer
read
any
learned
disputations
/
and
that
of
learned
wryters
in
our
dayes
about
this
question
:
whether
(
although
it
be
lawful
)
it
be
expedient
And
whye
I
may
you
maye
not
that
man
that
is
so
able
/
and
will
be
content
to
liue
of
him selfe
/
why
I
say
may
not
he
teache
/
and
be
the
pastor
of
some
churche
?
Doe
you
thincke
that
for
his
forbearing
the
wages
of
the
Churche
/
he
may
breake
the
lawes
and
orders
that
God
hath
established
?
for
the
rest
contained
in
those
pages
touching
the
ordaining
of
ministers
or
byshops
/
I
haue
before
spoken
at
large
.
To
the.
49.
page
.
OEcumenius
and
Chrysostome
saye
that
by
Elders
he
meaneth
Bishops
/
not
thereby
to
seuer
those
that
had
the
gouernement
of
the
churche
togither
wyth
the
pastor
&
minister
of
the
word
/
which
were
called
ancients
/
as
you
seeme
to
meane
:
but
to
put
distinction
betweene
those
whych
are
elders
by
age
/
&
elders
by
office
/
besides
y●
/
it
is
before
alleaged
that
it
may
be
that
the
pastor
or
byshop
did
in
the
name
of
all
the
elders
/
lay
on
his
hands
vpon
hym
that
was
ordained
.
And
lastly
/
you
know
and
can
not
denye
that
s
.
Paule
in
one
or
two
places
confoundeth
the
Bishop
and
the
Elder
.
To
say
that
the
byshop
may
as
wel
say
(
receiue
the
holy
ghost
)
as
to
say
the
words
vsed
in
the
supper
/
or
to
say
that
the
sinnes
of
those
whych
to
beleue
are
forgiuen
/
is
dis
dia
pason
,
as
farre
as
Yorke
&
London
.
For
there
/
are
commaundements
to
the
ministers
to
do
that
which
they
do
/
and
heere
is
none
:
and
there
the
minister
doth
not
commaund
that
the
breaue
be
the
body
of
Christ
/
but
he
sayth
that
it
is
.
Neither
dothe
he
commaund
the
sinnes
should
be
forgiuen
/
but
pronounceth
in
the
behalfe
of
God
/
that
they
are
forgeuen
.
It
is
not
vnlawfull
also
/
that
he
with
the
congregation
should
make
a
prayer
for
the
assistance
/
or
encrease
of
God
his
gifts
vpon
him
that
is
ordained
,
but
to
commaund
that
he
should
receiue
it
/
is
meerely
vnlawfull
.
For
these
words
(
receiue
the
holy
ghost
)
are
the
imperatiue
moode
/
and
do
expresly
signifie
a
commaundement
.
And
so
the
bishop
may
as
well
say
to
the
sea
/
when
it
rageth
and
swelleth
/
peace
/
be
quiet
/
as
to
say
receiue
the
holy
ghost
.
And
if
you
thinke
it
so
good
reason
/
to
vse
this
in
the
making
of
ministers
/
because
you
vse
the
wordes
of
our
sauior
Christ
/
why
may
not
you
as
wel
blow
vpon
them
as
he
did
?
for
seeing
that
our
sauior
Christ
confirmed
his
word
there
/
with
a
sacrament
/
or
outward
signe
/
and
you
thinke
you
must
therfore
do
it
/
because
he
did
it
/
you
are
muche
to
blame
to
leaue
out
the
outward
signe
/
or
sacrament
of
breath
/
whereby
the
faith
of
hym
whych
is
ordained
/
might
be
the
more
assured
of
such
gifts
/
and
graces
as
are
requisite
in
his
function
.
I
heape
not
vp
heere
the
iudgement
of
the
wryters
/
you
knowe
/
I
thinke
/
it
myght
easely
be
done
/
if
I
liked
to
follow
that
way
.
Answere
to
the.
50.
and.
51.
pages
.
THys
passeth
all
the
diuinitie
that
euer
I
red
/
that
there
are
now
Apostles
/
and
Euangelistes
/
and
Prophetes
.
You
shall
assuredly
doe
maruelles
if
you
proue
that
/
as
you
say
you
will
/
if
any
denye
it
/
I
denye
it
/
proue
you
it
.
And
that
you
may
haue
some
thing
to
doe
more
/
then
peraduenture
you
thoughte
of
/
when
you
wrote
these
words
/
I
will
shew
you
my
reasons
why
I
thinke
there
ought
to
be
none
/
nor
can
be
none
/
vnles
they
haue
wonderfull
and
extraordinarie
callings
.
It
must
first
be
vnderstanded
/
that
the
signification
of
thys
worde
Apostle
/
when
it
is
properly
taken
/
extendeth
it selfe
not
only
to
all
the
ministers
of
God
being
sent
of
God
/
but
to
the
ambassadoure
of
any
Prince
or
Noble
man
/
or
that
is
sent
of
any
publike
authoritie
/
and
is
vsed
of
the
scripture
by
the
trope
of
Synechdoche
for
the
twelue
/
that
oure
sauior
Christ
appoynted
to
go
throughout
all
the
world
/
to
preache
the
gospell
/
vnto
the
whych
number
was
added
S.
Paule
and
as
some
thinke
Barnabas
/
whych
are
seuered
from
all
other
ministers
of
the
gospell
by
these
notes
.
First
that
they
were
immediately
called
of
God
/
as
s
.
Paule
to
the
Galathians
/
Then
/
that
they
sawe
Christe
/
whych
argument
S.
Paule
vseth
.
Am
I
Thirdly
/
that
these
had
the
fielde
of
the
whole
worlde
to
Till
/
where
as
other
are
restrained
more
perticularly
/
as
to
a
certen
ploughe
lande
/
wherein
they
shoulde
occupye
them selues
.
Wherevppon
it
followeth
/
that
as
we
conclude
against
the
Pope
truely
/
that
he
can
be
no
successor
of
the
Apostles
/
not
only
because
he
neyther
reacheth
/
nor
dothe
as
they
did
/
but
because
the
Apostles
haue
no
successors
/
neither
any
can
succeede
into
the
office
of
an
Apostle
:
so
maye
we
likewise
conclude
against
those
/
that
would
haue
the
Apostles
nowe
adayes
/
that
there
can
be
none
/
because
there
is
none
/
vnto
whome
all
these
three
notes
doe
agree
:
as
that
he
is
bothe
sent
of
God
immediately
/
or
that
he
hath
seene
Christ
/
or
that
he
is
sent
into
all
the
world
.
And
althoughe
some
Ecclesiasticall
wryters
do
call
sometimes
good
ministers
successors
of
the
Apostles
yet
that
is
to
be
vnderstanded
because
they
propound
the
same
doctrine
that
they
did
/
not
because
they
succeded
into
the
same
kinde
of
function
/
whych
they
could
not
doe
.
S.
Paule
doth
vse
this
word
(
Apostle
)
sometimes
in
hys
proper
and
natiue
signification
for
hym
that
is
publikely
sent
from
any
to
other
/
as
when
he
speaketh
of
the
brethren
that
were
ioyned
wyth
Titus
/
whych
were
sent
by
the
churches
wyth
reliefe
to
the
pore
church
in
Ierusalem
and
Iewrie
/
and
where
he
calleth
Epaphroditus
an
Apostle
.
But
that
And
as
for
Andronicus
and
Iunius
whych
are
by
you
recited
/
belyke
to
proue
that
we
may
haue
more
apostles
/
because
it
is
sayd
of
S.
Paule
that
they
were
famous
and
notable
amongst
the
apostles
/
it
cannot
be
proued
by
any
thing
You
aske
farther
/
that
if
a
man
should
not
preach
before
he
haue
a
pastoral
charge
/
what
they
will
answere
vnto
Phillip
and
Epaphroditus
/
wherby
your
meaning
is
belike
/
that
although
they
be
no
pastors
/
yet
they
may
be
euangelists
whych
goe
about
the
countrey
heere
and
there
▪
But
this
office
is
ceased
in
the
church
/
as
the
apostles
is
/
sauing
that
sometime
the
Lord
doth
raise
vp
some
extraordinarily
/
for
the
building
vp
of
the
churches
whych
are
falne
downe
/
&
pulled
vp
by
the
foundations
/
as
I
haue
shewed
somewhat
before
.
And
that
it
is
ceased
/
it
may
appeare
by
these
reasons
.
First
/
for
because
all
those
that
the
scripture
calleth
precisely
Euangelists
/
(
which
are
only
Phillip
and
Timothe
)
had
their
callings
confirmed
by
miracle
/
Nowe
againe
/
if
there
should
be
any
Euangelist
/
who
should
ordaine
him
?
you
will
say
the
Bishop
.
But
I
say
that
cannot
be
/
that
the
greater
shoulde
be
ordained
of
the
les
.
For
the
Euangeliste
is
a
higher
degree
in
the
churche
/
then
Euseb.
lib.
3.
cap.
37.
declareth
.
Againe
/
if
there
be
in
euery
churche
a
pastor
/
as
S.
Paule
commaundeth
/
what
should
the
Euangelists
do
?
for
either
that
pastor
doth
his
duetie
/
and
then
the
Euangelist
is
superfluous
/
or
if
he
do
it
not
/
then
he
is
no
lawfull
pastor
/
and
so
ought
he
to
be
put
out
/
&
an
other
to
be
put
in
hys
stead
.
And
where
the
pastor
doing
hys
duety
can
not
suffice
/
there
the
scripture
hath
geuen
him
an
ayde
of
the
doctor
/
which
for
because
his
office
consisteth
in
teaching
doctrine
/
to
thys
ende
that
the
pastor
mighte
not
be
driuen
to
spende
so
muche
time
in
propounding
the
doctrine
/
but
might
haue
the
more
time
to
employ
in
exhorting
and
dehorting
/
&
applying
of
the
doctrine
to
the
times
and
places
/
and
persons
/
it
is
manifest
that
he
also
is
tied
to
a
certaine
church
.
For
howe
could
he
be
an
aide
vnto
the
pastor
to
whose
helpe
he
is
geuen
/
onles
he
were
in
the
same
churche
where
the
pastor
is
?
And
that
the
Euangelistes
office
hath
bene
so
taken
as
a
function
that
endured
but
for
a
time
/
it
maye
appeare
first
by
that
whych
Eusebius
wryteth
/
speaking
li.
offic
.
sayth
that
there
be
no
Apostles
/
but
those
whych
Christ
himselfe
dyd
appoynte
/
whereby
it
appeareth
that
of
all
the
Ecclesiasticall
functions
that
preache
the
worde
/
there
are
but
the
pastor
and
Doctor
only
left
vnto
vs
/
and
the
same
also
restrained
to
particulare
charges
.
Now
that
I
haue
proued
that
there
are
no
Euangelists
/
Prophets
/
or
Apostles
/
and
that
the
ministeries
of
the
worde
whych
remaine
/
are
limited
vnto
certaine
places
/
I
will
take
that
whych
you
graunte
/
that
is
/
that
the
pastor
or
byshop
/
ought
to
haue
a
speciall
flocke
.
And
demaund
of
you
wherfore
he
should
haue
it
?
is
it
not
to
attend
vpon
it
?
and
can
he
attend
vpon
it
/
onles
he
be
resident
and
abiding
vpon
it
?
but
he
can
not
be
abiding
vpon
it
/
if
he
go
from
place
to
place
to
preach
where
he
thincketh
necessary
:
therfore
being
pastor
or
bishop
of
a
congregation
allotted
vnto
him
/
he
maye
not
goe
from
place
to
place
to
preache
where
he
thinketh
good
/
muche
les
to
haue
a
mastership
of
a
colledge
in
one
corner
of
the
land
/
a
deanrie
in
an
other
/
and
a
prebend
in
the
third
/
and
so
be
absent
from
his
pastorall
charge
in
such
places
/
where
either
he
preacheth
not
/
or
nedeth
not
to
preach
/
those
places
being
otherwise
furnished
wythout
him
.
For
then
how
is
this
difference
kept
betweene
the
pastor
&
other
ministers
/
that
the
one
is
tied
to
a
place
/
&
the
other
is
not
.
For
if
you
say
that
it
is
in
that
he
shall
preach
more
at
his
flocke
/
then
at
other
places
/
I
answer
that
the
Euangelists
and
Apostles
did
tary
longer
in
one
place
then
in
another
/
&
taught
some
congregations
yeres
/
when
they
did
not
other
some
monethes
.
And
therefore
they
say
nothing
/
whych
alledge
for
the
non
residence
of
pastors
/
that
S.
Paule
called
Timothe
&
Titus
from
Ephesus
and
Crete
.
For
first
they
were
Euangelists
and
no
pastors
/
then
But
I
will
neuer
wearye
my
penne
to
confute
those
/
whome
their
owne
consciences
are
to
strong
for
/
and
confuteth
euery
night
when
they
go
to
bed
:
for
that
were
nothing
else
/
but
to
reason
with
the
belly
/
that
hath
no
eares
to
heare
/
or
with
the
backe
/
that
hathe
no
eyes
to
see
.
Those
that
thinke
that
they
hauing
charges
of
their
owne
/
yet
may
goe
from
place
to
place
where
they
thinke
it
necessary
/
and
that
it
skilleth
not
where
they
preache
/
so
they
preach
:
must
consider
that
if
they
thincke
that
God
is
the
author
of
their
placing
in
their
flockes
/
then
that
either
their
abode
there
/
is
nedeful
and
expedient
/
or
else
that
God
did
not
see
well
and
clearely
/
what
was
meete
to
be
done
in
placing
them
ouer
that
congregation
/
and
appoynting
that
that
congregation
shoulde
hang
and
depende
vppon
them
/
for
their
nourishment
and
good
gouernement
.
And
you
see
that
if
I
wold
folow
those
noble
metaphores
of
watchman
&
shephard
/
whych
the
scripture
vseth
to
expres
the
office
of
a
minister
with
/
what
a
large
field
is
opened
vnto
me
.
For
then
I
could
shew
you
how
that
cities
beseged
/
and
flockes
in
danger
of
the
wolues
/
are
*
watched
continually
night
&
day
.
Moreouer
/
as
in
the
lawe
the
priestes
were
ready
in
the
temple
to
answere
Nowe
if
any
man
will
say
/
that
in
suche
great
scarcitie
of
pastors
/
it
is
good
that
when
a
man
hath
trauelled
in
one
place
/
and
remoued
them
from
superstition
/
and
brought
them
to
beleue
in
God
through
Christ
/
to
goe
to
an
other
place
/
and
assay
also
to
draw
them
from
idolatrie
:
First
I
vrge
that
whych
I
did
before
/
whych
is
the
calling
wherin
euery
man
must
abide
/
and
wythout
the
whych
no
man
ought
to
attempt
any
thing
.
Then
I
say
that
it
is
as
hard
a
prouince
/
&
as
painfull
a
thing
vnto
the
pastor
/
as
acceptable
and
precious
a
worke
vnto
the
Lord
/
to
keepe
those
whych
are
gotten
/
as
to
gette
those
whych
are
not
gotten
/
and
that
that
saying
is
fulfilled
heere
(
if
in
any
thing
else
.
)
Non
minor
est
virtus
quam
quaerere
parta
tueri
.
It
is
as
great
a
vertue
to
kepe
that
whych
is
already
gotten
/
as
to
haue
got
it
.
For
we
know
that
after
that
the
deuill
perceiueth
/
that
men
are
pulled
out
of
the
power
of
darknes
/
into
the
glorious
light
of
the
gospel
/
he
sweateth
and
laboureth
by
a
thousand
meanes
to
destroy
them
/
&
bestirreth
him selfe
more
then
/
then
in
the
time
of
their
ignorance
/
and
in
steade
of
that
one
chaine
of
ignorance
/
and
want
of
the
knowledge
of
god
/
he
layeth
a
thousand
traps
for
them
/
to
snare
them
with
.
So
that
the
continuall
danger
that
the
church
is
in
/
dothe
as
it
were
speake
vnto
the
pastor
in
the
common
prouerbe
.
Sparten
hen
claches
kosma
:
that
is
/
looke
diligently
to
that
charge
whych
thou
haste
receiued
.
For
/
if
the
watchman
shoulde
forsake
the
Citie
/
wherevnto
he
is
appoynted
/
and
goe
and
watche
in
an
other
/
where
he
is
not
called
/
althoughe
he
saue
that
/
if
he
lose
the
other
/
he
shall
not
therefore
escape
the
punishment
of
betraying
the
other
citie
/
where
he
was
placed
watchman
.
Touching
the
behalfe
of
God
&
his
glory
/
if
any
man
will
say
that
they
can
not
pearish
/
which
once
haue
beleued
/
and
therfore
those
may
be
left
/
and
others
attempted
/
I
can
say
of
those
that
are
in
ignorance
and
blindnes
/
that
they
cannot
pearish
that
be
elected
/
although
they
neuer
haue
the
gospel
preached
.
And
therfore
we
muste
walke
in
those
wayes
that
God
hathe
appoynted
/
to
bring
them
to
saluation
/
whych
is
to
feede
them
continually
/
and
watche
ouer
them
so
long
as
they
are
in
danger
of
hunger
/
in
danger
of
wolues
/
in
danger
of
the
ennemyes
/
within
and
without
/
which
is
so
long
as
the
church
is
heere
vpon
the
earth
.
Vpon
all
whych
things
I
conclude
/
that
the
residence
of
the
pastor
is
necessary
/
and
to
dout
whether
the
pastor
ought
to
be
resident
amongst
his
flocke
/
is
to
doubt
whether
the
watchman
should
be
in
hys
tower
/
the
eye
shoulde
be
in
the
head
/
or
the
soule
in
the
body
/
or
the
shepheard
amongst
his
flocke
/
especially
where
the
sheepe
are
continually
in
danger
of
wolues
/
as
in
the
lande
of
Iewrie
from
whence
thys
similitude
or
manner
of
speache
was
taken
/
where
they
watched
their
flockes
night
and
day
/
as
I
obserued
before
out
of
S.
Luke
.
If
any
man
will
herevpon
conclude
/
that
they
haue
no
space
geuen
them
to
slepe
/
to
eat
/
to
drink
.
&c.
they
are
cauils
/
which
I
wil
not
vouchsafe
to
answer
.
Againe
/
if
he
wil
say
/
that
then
they
may
not
goe
for
the
of
the
towne
to
doe
their
necessary
busines
for
their
families
/
I
desire
them
in
the
name
of
God
/
that
they
abuse
not
his
graces
/
in
deuising
cloakes
to
couer
their
disorders
/
but
that
they
would
set
before
them
the
loue
of
Christ
/
whych
shall
be
found
to
be
so
much
as
And
heereupon
also
/
is
ended
an
other
question
that
the
answerer
maketh
/
whether
one
may
haue
many
flockes
/
which
is
/
whether
one
shepheard
may
bee
many
shepheards
/
one
watcheman
/
many
watchmen
.
For
if
his
residence
be
necessary
in
one
place
/
then
he
ought
to
content
him selfe
with
one
.
And
whereas
you
would
haue
men
charitably
iudge
of
those
which
take
many
lyuinges
:
surely
/
if
so
be
that
he
taketh
many
flockes
/
not
to
the
intent
to
haue
more
lyuing
to
mayntaine
an
ambitious
pompe
/
or
to
satisfie
a
greedy
desire
/
of
hauing
more
then
enough
/
but
to
thys
end
that
he
may
bring
in
a
more
plentifull
harnest
vnto
the
Lorde
:
it
were
good
that
he
would
be
content
to
take
but
that
lyuing
of
all
hys
flockes
/
which
he
now
hath
of
one
/
especially
where
one
is
able
to
keepe
and
maintayne
hym
and
hys
family
honestly
.
Else
let
hym
heare
what
councels
/
&
others
/
haue
thought
of
those
/
which
haue
more
benefices
then
one
.
In
the.
15.
Canon
of
the
councell
of
Nice
it
is
commaunded
/
that
no
clearke
should
be
placed
in
two
Churches
/
and
he
addeth
the
reasons
/
whereof
the
first
is
/
that
it
is
a
poynt
of
marchaundise
/
and
of
filthy
gayne
.
The
seconde
/
that
[
*
](A18078-e11810-b)
*
Math.
6.
24.
1.
Cor.
7.
24.
no
man
can
serue
two
maisters
.
The
thirde
/
that
euery
one
ought
to
*
tary
in
that
calling
/
wherein
he
is
called
.
And
in
the
seconde
Tome
of
the
Councelles
/
Damasus
in
hys
fourth
Epistle
/
lykeneth
those
that
set
ouer
their
charges
vnto
other
/
vnto
harlots
/
whiche
assone
as
they
haue
brought
forth
their
children
/
by
and
by
geue
them
to
be
nourished
of
others
/
to
the
intent
that
they
might
the
soner
fulfill
their
inordynare
lustes
.
Whether
it
were
better
y●
one
dyligent
pastoure
should
haue
many
flockes
/
then
a
neglygent
and
vnskilfull
pastor
one
/
is
not
the
question
:
for
we
say
neither
is
lawfull
/
nor
ought
to
be
done
.
Doe
you
beleeue
that
which
you
sette
down
of
Denys
the
monke
&
Pope
/
that
he
deuised
and
deuided
parishes
?
If
you
doe
not
/
why
would
you
haue
vs
beeleeue
it
?
If
the
law
doth
condemne
hym
/
that
turneth
a
blynde
man
out
of
And
as
for
Coemeteria
or
Churchyardes
/
if
you
meane
those
places
that
lye
nexte
rounde
about
the
churches
/
as
they
came
in
with
the
monke
/
they
mighte
well
haue
gone
out
with
him
/
for
any
profite
eyther
to
the
church
/
or
common
wealth
cometh
by
them
.
But
if
you
meane
as
the
Greeke
word
(
which
is
there
vsed
)
signifieth
/
a
fitte
place
where
the
bodyes
of
men
sleepe
/
and
are
buried
/
attending
the
tyme
of
their
rising
vp
agayne
in
the
last
and
generall
day
of
iudgement
/
then
these
churchyardes
were
in
the
time
of
the
law
/
and
in
the
primitiue
church
and
at
all
times
/
when
there
was
any
outwarde
pollicie
of
the
churche
/
and
especially
when
the
church
had
quietnesse
and
peace
/
that
it
might
without
daunger
*
bury
their
deade
in
some
certen
conuenient
place
thereunto
appoynted
/
To
the
next
sections
in
the.
52.
and.
53.
pages
.
IF
you
shoulde
begette
/
and
be
a
father
of
many
bookes
/
and
all
your
children
like
their
eldest
brother
/
you
woulde
(
without
better
aduise
)
shake
manye
groundes
of
our
religion
.
For
heere
agayne
you
wyshe
that
all
pastors
were
able
to
teache
/
but
that
being
vnpossible
(
as
the
estate
is
nowe
)
you
are
content
with
pastors
or
ministers
that
can
doe
nothing
but
reade
.
You
through
out
your
whole
booke
make
thys
a
maruellous
good
estate
/
and
alwayes
turne
the
best
side
outwarde
/
and
when
men
goe
about
to
vrge
the
deformities
thereof
/
to
the
ende
they
mighte
be
remedyed
/
then
you
lay
open
the
shame
and
nakednesse
of
it
/
and
make
it
greater
then
it
is
in
deede
.
For
as
I
haue
shewed
before
/
the
churche
standeth
not
so
muche
in
neede
of
youre
reading
ministers
/
as
you
would
make
the
worlde
beleeue
.
And
althoughe
it
be
a
great
deformitie
and
sore
plage
of
the
church
which
you
heere
speake
of
and
confesse
at
vnwares
/
yet
you
will
let
no
man
come
neare
to
heale
it
.
There
be
some
make
a
gayne
by
sores
/
and
sore
legges
/
and
therefore
they
haue
a
medicine
to
keepe
their
woundes
alwayes
greene
/
that
they
shoulde
not
heale
.
I
hope
you
do
not
of
purpose
keepe
the
churche
in
this
estate
/
but
thys
I
dare
say
/
that
the
cheefe
of
your
gaine
and
of
your
honour
consisteth
and
is
grounded
in
the
ruines
of
the
church
/
and
therefore
I
desire
you
to
looke
vnto
it
.
But
what
if
the
estate
of
the
churche
be
such
as
you
speake
of
/
that
it
will
skarce
yelde
three
preaching
pastors
and
bishops
in
some
diocesse
/
may
you
therefore
make
reading
ministers
?
In
deede
if
the
Apostle
had
made
this
a
counsell
only
/
and
no
commaundement
/
that
pastors
of
churches
should
be
able
to
teache
/
then
your
saying
might
haue
bene
borne
.
But
seeing
that
S.
Paule
hathe
commaunded
expressedly
/
that
he
should
And
to
say
that
these
that
can
only
read
/
must
be
tolerated
in
the
churche
as
ministers
/
is
to
saye
/
because
you
can
haue
no
pastors
in
the
churches
/
you
will
haue
idolles
.
For
so
will
I
not
doubt
to
call
them
/
although
through
ignoraunce
of
that
which
they
do
/
some
may
be
good
men
.
But
yet
in
respect
of
the
place
that
they
occupy
/
they
are
idolles
/
for
they
stande
for
that
/
and
make
shew
of
that
/
which
they
are
not
/
and
admit
you
them
as
often
as
you
will
/
the
Lord
pronounceth
that
they
shall
be
no
ministers
to
him
/
which
haue
[
*
](A18078-e11990-b)
*
Ozee
.
4.
6.
no
knowledge
.
But
let
vs
heare
your
reason
/
there
muste
bee
reading
in
the
churche
/
therefore
there
must
bee
ministers
whiche
can
doe
nothing
else
.
Then
we
may
reason
thus
to
.
There
must
be
breaking
of
bread
/
and
distributing
of
the
cuppe
in
the
church
/
and
pouring
on
water
/
therefore
whosoeuer
is
able
to
breake
a
loafe
of
bread
/
or
to
lift
a
cup
of
wyne
/
or
to
poure
on
water
on
the
body
of
the
childe
/
may
be
made
a
minister
.
And
did
you
neuer
reade
that
there
were
readers
in
the
church
/
when
there
were
no
reading
ministers
?
but
of
reading
of
the
scriptures
and
prayers
in
the
church
/
there
will
be
a
fitter
place
to
speake
afterwarde
where
it
shall
be
shewed
/
how
vniustly
you
surmise
these
thinges
of
them
.
Touching
Homilies
shall
be
spoken
more
hereafter
/
where
further
occasion
is
geuen
.
I
doe
not
vse
to
maintayne
the
places
which
are
quoted
/
althoughe
they
be
truely
alleaged
for
the
causes
which
I
haue
before
mentioned
/
but
yet
I
can
not
but
speake
of
this
place
of
S.
Luke
/
for
feare
of
the
daunger
that
may
ensue
.
[
*
](A18078-e12040-b)
*
Iam.
5.
14.
that
the
Elders
of
the
Churche
shoulde
praye
for
those
that
are
sicke
/
is
now
no
commaundement
/
because
putting
on
of
handes
/
and
annoynting
of
them
/
that
they
myghte
recouer
theyr
healthe
/
hathe
no
place
/
and
by
thys
meanes
you
will
pull
from
vs
many
places
of
the
new
Testament
/
as
you
dyd
before
of
the
olde
.
What
dealing
is
this
/
to
bring
men
into
suspition
of
that
/
which
they
neuer
thought
of
/
as
though
there
were
any
woorde
that
sounded
to
this
/
that
a
man
should
put
him selfe
into
the
office
of
preaching
/
without
the
approbation
of
those
men
to
whome
it
doth
pertayne
.
Their
complaynt
is
/
that
those
which
are
ordayned
pastors
/
and
therefore
to
preach
/
can
not
doe
it
without
further
licence
.
As
if
a
man
should
be
charged
to
doe
a
thing
forthwith
/
and
then
he
that
chargeth
hym
/
bindeth
him
hande
and
foote
/
that
he
can
not
doe
it
/
vnles
he
will
lose
hym
.
The
Byshoppes
inhable
hym
to
teache
/
and
poynte
hym
a
place
to
teache
in
/
and
yet
they
will
not
let
hym
teache
/
vnlesse
he
haue
a
further
licence
.
If
hee
be
an
hereticke
or
schismatike
/
or
suspected
of
any
suche
thing
/
why
is
he
admitted
/
or
being
admitted
/
why
is
he
suffered
to
be
so
much
as
a
reader
in
the
church
?
And
because
you
could
not
answere
thys
/
therefore
you
set
vp
a
fansie
of
youres
to
confute
.
And
thus
you
fyght
without
an
aduersary
/
and
you
make
triumphes
/
where
there
is
no
victory
.
They
will
say
vnto
you
/
that
not
only
vnder
a
godly
Magistrate
/
but
not
in
the
time
of
persecution
any
man
ought
to
take
vpon
him
any
function
in
the
church
/
vnles
he
be
thereunto
called
by
men
/
except
he
haue
a
wonderfull
calling
/
which
is
rare
/
and
must
be
diligently
examyned
by
them
which
haue
it
/
least
vnder
pretence
of
the
spirite
of
God
whome
they
make
author
of
their
calling
/
it
fall
out
that
it
be
but
their
own
headlong
affection
that
hath
thrust
them
in
:
so
farre
they
are
from
the
frensic
of
Anabaptistes
/
whiche
you
by
a
confutation
of
that
/
which
they
neuer
affirmed
/
would
seeme
to
staine
them
with
.
To
the
section
beginning
in
the
latter
ende
of
the.
53.
page
/
vntill
the
middest
of
the
62.
page
.
THe
Cappe
/
the
Surplice
/
and
Tippet
/
are
not
the
greatest
matters
wee
striue
for
/
which
notwithstanding
hath
bene
informed
to
the
churches
beyond
sea
/
to
the
ende
that
the
iudgements
of
some
might
be
the
eastyer
had
against
vs
.
Howbeit
we
thinke
it
an
attire
vnmeete
for
a
minister
of
the
gospel
to
weare
/
and
the
Surplice
especially
/
more
then
the
other
two
/
because
suche
hurtfull
ceremonies
are
so
muche
more
daungerous
/
as
they
do
approche
nearer
the
scruice
/
or
worship
of
God.
The
causes
why
we
are
lothe
to
meddle
with
them
/
are
not
as
many
are
borne
in
hand
/
because
that
we
thincke
any
pollution
so
to
sticke
to
the
thinge●
them selues
/
as
that
the
wearing
of
them
had
any
suche
power
to
pollute
&
make
vncleane
the
vsers
of
them
:
neyther
yet
only
because
the
papistes
haue
superstitionsly
vsed
them
/
but
because
they
hauing
beene
abhominably
abused
by
them
/
haue
no
vse
nor
profite
in
those
thinges
or
endes
/
wherein
and
whereunto
they
are
now
vsed
.
And
further
that
they
are
also
hurfull
/
being
monuments
of
idolatrie
/
whereas
to
bring
them
in
and
establishe
them
/
it
behoueth
that
there
shoulde
some
manyfest
profite
of
them
appeare
.
For
it
is
not
enoughe
to
say
it
is
indifferent
in
the
owne
nature
/
Ergo
meete
to
be
done
:
but
as
the
circumstances
of
the
times
and
persones
and
profite
or
hurt
of
our
brethren
do
require
/
or
not
require
/
so
must
it
be
done
/
or
not
be
done
.
For
in
these
thinges
which
are
called
indifferent
/
God
will
haue
the
vse
of
them
to
be
measured
/
that
it
be
referred
first
to
his
glory
/
then
to
the
profite
of
others
.
Now
/
that
they
are
not
profitable
and
hurtfull
/
it
also
may
appeare
if
we
consider
them
by
all
the
kindes
of
men
in
the
realme
.
The
papistes
are
eyther
stubborne
or
weake
/
and
in
respect
of
both
these
/
they
can
not
be
but
hurtfull
.
The
weake
I
call
those
that
haue
made
some
steppe
from
poperie
to
the
gospell
/
and
of
whome
there
is
good
hope
that
they
may
bee
fully
gotten
to
the
gospell
/
but
these
are
harmed
by
the
vse
of
these
vestimentes
/
for
they
take
occasion
of
falling
at
them
/
because
they
thinck
that
the
sacraments
gette
reuerence
by
them
/
and
the
ministerie
is
commended
by
such
apparell
wearing
/
and
thincke
that
the
sacramentes
wante
some
thing
of
that
they
shoulde
haue
/
if
they
be
not
vsed
:
whereupon
are
hearde
oftentimes
these
voyces
.
I
will
not
communicate
vnles
he
weare
a
surplice
.
But
this
offence
and
occasion
of
falling
/
is
confirmed
by
the
vse
of
these
garmentes
:
therefore
in
respect
of
such
men
/
they
are
hurtfull
.
Agayne
/
although
I
haue
knowledge
/
and
know
that
the
wearing
of
a
surplice
is
lawfull
for
me
/
yet
an
other
which
hath
not
knowledge
/
is
by
my
example
edifyed
/
or
strengthned
to
weare
a
surplice
/
whereof
he
can
tell
no
grounde
why
he
should
weare
it
/
and
so
synneth
agaynst
his
conscience
:
and
for
this
cause
S.
Paule
concludeth
/
that
that
which
a
man
may
doe
in
respect
of
him selfe
/
may
not
Agayne
for
the
stubberne
papistes
/
they
take
heereupon
occasion
to
speake
euill
of
/
and
to
blaspheme
the
truthe
of
the
gospell
/
saying
/
that
our
religion
can
not
stande
by
it selfe
/
vnles
it
leane
vppon
the
staffe
of
their
ceremonies
/
and
perswade
them selues
that
those
were
very
well
deuised
by
their
Popes
/
that
they
that
are
their
ennemyes
to
their
religion
/
can
not
be
without
.
And
heereuppon
they
take
occasyon
to
hope
that
their
other
trumpery
and
baggage
/
will
in
the
ende
come
in
agayne
/
which
causeth
them
to
be
more
frosen
in
their
wickednesse
/
and
shutte
their
eares
agaynst
the
truth
/
which
possibly
they
would
heare
/
if
all
hope
of
bringing
in
of
their
Popery
were
cutte
off
.
And
let
it
be
obserued
that
through
out
the
realme
there
are
none
that
make
suche
clamoures
and
ouctryes
/
and
complayntes
for
these
ceremonies
/
as
they
/
and
those
that
they
suborne
.
They
pretend
I
confesse
/
the
Queenes
maiesties
Iniunctions
/
&
obedience
vnto
them
/
but
who
is
so
blynde
as
seeth
not
/
that
they
haue
an
other
meaning
.
For
I
appeale
vnto
the
consciences
of
all
that
know
them
/
whether
they
doe
it
for
any
obedience
towardes
her
Maiestie
/
whose
death
should
be
a
thousande
times
better
newes
vnto
them
/
then
her
graces
marriage
.
There
are
also
numbers
of
those
which
haue
all
antichristianitie
in
such
detestation
/
that
they
cannot
abide
the
least
scrappe
of
it
/
and
when
they
see
the
ministers
weare
them
/
they
are
greeued
in
their
heartes
/
and
they
begin
somewhat
to
feare
/
least
this
communicating
with
the
papistes
in
apparell
/
shoulde
make
some
way
to
those
which
vse
them
/
the
easyer
to
admit
other
things
/
when
they
should
be
lykewise
commaunded
.
And
these
brethrens
myndes
are
not
to
be
lightly
greeued
/
and
the
ministers
if
they
thinke
to
profite
them
/
must
cut
away
all
occasion
/
whereby
they
maye
haue
an
euill
opinion
of
them
.
Seeing
that
therfore
this
kinde
of
ceremonies
in
apparel
/
harden
the
harts
of
the
papistes
/
and
cause
them
to
be
the
stiffer
in
their
poperie
/
hinder
the
weake
from
profiting
in
the
knowledge
of
the
gospel
/
greue
the
mindes
of
the
godly
/
are
occasion
of
an
euill
opinion
vnto
them
of
their
ministers
/
we
thincke
that
these
ceremonies
are
to
be
remoued
/
as
not
only
not
profitable
(
which
they
oughte
to
be
)
but
hurtfull
/
if
not
to
the
ministers
them selues
that
vse
them
/
yet
to
their
people
to
whome
they
are
commaunded
by
God
to
haue
regarde
vnto
/
in
these
thyngs
that
are
indifferent
in
their
owne
natures
.
Nowe
I
will
come
to
that
whych
you
set
downe
.
The
places
alledged
by
the
admonition
/
wyth
others
/
whych
may
be
cited
/
howsoeuer
you
deride
them
/
are
notwithstanding
probable
coniectures
/
that
neither
Samuell
/
nor
the
apostles
/
nor
our
sauioure
Christ
/
did
weare
any
distincte
apparell
from
others
/
whych
liued
in
their
times
.
For
if
Samuel
being
then
the
For
what
an
argument
is
this
?
Our
sauioure
Christ
did
weare
an
vnder
garment
/
whych
coulde
not
be
well
parted
/
but
with
the
spoile
or
marring
of
it
/
therfore
he
ware
a
seuerall
apparell
from
the
rest
.
It
is
true
/
Ihon
Baptist
had
For
want
of
store
/
and
to
make
a
long
boke
/
heere
is
S.
Iohns
miter
rehearsed
thrise
in
one
leafe
to
the
same
purpose
/
and
in
the
same
wordes
.
And
because
it
was
not
enough
that
M.
Bullinger
/
and
M.
Martyr
should
speake
of
them
/
you
haue
preuented
them
both
/
least
you
shuld
haue
semed
to
haue
brought
nothing
.
If
this
be
not
Coleworts
twise
sodden
/
I
can
not
tell
what
is
.
You
aske
whether
the
christian
magistrate
may
enioyne
a
seuerall
kinde
of
apparell
to
the
ministers
.
Either
the
cause
is
too
weake
whych
you
defende
/
or
else
it
hath
gotten
an
euill
patron
/
whych
would
so
gladly
shift
it
/
and
chaunge
it
with
an
other
.
For
this
is
an
other
question
which
you
speake
of
.
For
although
that
be
graunted
vnto
you
/
whych
you
demaunde
/
yet
you
can
not
conclude
your
cause
.
For
all
be
it
the
magistrate
may
commaunde
a
seuerall
apparell
/
yet
it
foloweth
not
that
he
may
commaund
this
kinde
of
popishe
apparell
/
and
therefore
what
manner
of
argument
is
this
of
youres
/
the
magistrate
maye
commaunde
a
seuerall
apparell
/
therfore
he
may
commaunde
this
.
The
colledge
walles
will
tell
you
/
that
a
man
can
not
conclude
from
the
whole
to
the
parte
affirmatiuely
.
So
you
see
I
might
let
you
fish
/
and
catch
nothing
/
but
I
am
neyther
afrayde
/
nor
ashamed
/
to
tell
you
the
truth
of
that
you
aske
/
so
farreforth
at
least
as
I
am
perswaded
.
I
thincke
therefore
it
may
be
such
a
kinde
of
apparell
/
as
the
magistrate
commaunding
it
/
the
minister
may
refuse
it
/
and
such
it
may
be
/
as
he
may
not
refuse
it
.
But
whatsoeuer
apparell
it
be
/
this
commaundement
can
not
be
without
some
iniury
done
to
the
minister
.
For
seeing
that
the
magistrate
doth
allow
of
him
/
as
of
a
wise
/
learned
/
and
discrete
man
/
and
trusteth
him
with
the
gouernement
of
his
people
in
matters
betwene
God
and
them
/
it
were
somewhat
harde
not
to
trust
him
with
the
appoynting
of
his
owne
apparell
/
and
he
is
probably
to
be
supposed
that
he
hath
discretion
to
weare
his
owne
geare
comely
/
and
in
order
/
that
is
able
to
teach
others
/
how
they
should
weare
theirs
?
and
that
he
should
be
able
to
doe
that
by
his
wisdome
/
and
learning
/
that
others
do
without
learning
and
great
store
of
wisedome
/
&
that
he
should
keepe
order
and
decencie
in
apparel
/
which
hath
learned
in
the
schole
of
Christ
/
which
they
doe
that
had
neuer
other
scholemaster
/
then
common
sense
and
reason
?
And
if
any
minister
be
founde
to
fault
/
in
going
either
dissolutely
/
or
to
exquisitely
and
delicately
/
then
the
Magistrate
may
punishe
him
according
to
the
disorder
wherein
he
faulteth
.
And
whereas
you
would
proue
that
it
may
be
done
with
the
ministers
/
as
it
is
done
with
Iudges
/
sergeants
/
Aldermen
and
Sheriffes
/
the
case
is
not
like
.
For
as
for
these
which
be
in
office
/
their
robes
and
gownes
may
as
their
maces
&
swordes
/
somewhat
helpe
to
set
forth
the
maiestie
and
moderate
pompe
which
is
meete
for
the
offices
of
iustice
which
they
execute
/
and
consequently
to
helpe
to
strike
a
profitable
feare
into
their
heartes
which
are
vnderneath
them
/
which
hath
/
nor
can
haue
no
place
in
the
minister
/
whose
authoritie
and
power
/
as
it
is
not
outwarde
/
so
can
it
not
/
nor
ought
not
to
borow
any
credite
of
these
externall
shewes
.
And
the
Magistrate
/
or
the
Citie
/
may
seeke
some
honor
of
the
citizens
/
mustering
as
it
were
by
numbers
in
one
liuerie
/
which
ought
not
to
be
loked
for
at
the
ministers
hand
/
because
he
honoureth
and
serueth
the
magistrate
an
other
way
/
nor
can
not
also
/
considering
that
they
are
scattered
through
all
the
land
in
euery
towne
one
/
or
not
so
many
/
as
being
put
in
one
liuery
/
would
make
any
great
shew
to
the
honor
&
commendation
of
the
towne
or
citie
where
they
remaine
.
And
so
you
see
your
question
answered
/
whereby
appeareth
they
are
subiectes
as
other
are
/
and
to
obay
also
sometimes
/
where
the
commaundement
is
not
geuen
vpon
good
grounds
.
The
place
of
Theodoret
cited
of
M.
Bullinger
/
maketh
mention
of
a
golden
cope
/
and
that
vsed
by
byshops
of
Ierusalem
/
and
solde
by
Cyrill
a
good
bishop
/
whereby
he
declared
sufficiently
his
misliking
of
such
garments
in
the
ministerie
of
the
sacramentes
.
In
the
place
the
which
hee
citeth
out
of
Socrates
/
there
is
one
Sycinius
an
Nouatian
bishop
which
is
sayd
to
haue
worne
white
apparell
/
and
therefore
is
reprehended
as
for
to
muche
exquisitenesse
&
finenesse
of
apparell
/
&
the
B.
of
Duresine
/
in
a
letter
he
wrote
/
alledgeth
the
same
place
agaynst
the
surplice
.
A
man
would
hardly
beleue
that
maister
Bullinger
shoulde
vse
these
places
to
proue
a
distinction
of
apparell
amongst
the
ministers
.
We
are
not
ignorant
but
that
a
cloke
hath
bene
vsed
of
the
ministers
in
theyr
seruice
/
but
that
was
no
seuerall
apparell
of
the
ministers
/
but
common
to
all
the
Christians
/
which
with
change
of
their
religion
/
changed
also
their
apparell
/
as
appeareth
manifestly
in
Tertullian
de
pallio
.
As
for
the
Petalum
that
S.
Iohn
ware
/
I
see
not
how
it
can
bee
proued
/
to
be
like
a
bishops
miter
.
For
the
cap
/
that
S.
Cyprian
gaue
the
executioner
/
argueth
rather
that
it
was
the
common
apparell
which
was
customably
worne
/
for
else
it
would
not
haue
done
him
so
much
good
.
As
for
his
vpper
garment
which
hee
gaue
to
hys
deacon
/
it
was
a
token
of
his
good
will
/
which
he
would
leaue
with
him
/
as
the
practise
hath
bene
seene
with
vs
/
and
proueth
nothing
that
it
was
any
seuerall
apparell
.
As
for
the
white
linnen
garment
which
he
suffered
in
/
it
can
not
seme
strange
vnto
vs
which
haue
sene
the
holy
martyrs
of
the
Lord
executed
in
Smithfield
and
other
places
.
And
it
is
not
to
be
thought
that
S.
Cyprian
had
so
small
iudgement
/
that
lyuing
in
the
time
of
persecution
/
he
would
by
wearing
of
some
notable
apparell
from
the
rest
/
as
it
weare
betray
him selfe
into
the
handes
of
his
enemies
/
vnles
all
the
christians
had
done
so
too
for
clearer
and
more
open
profession
of
theyr
fayth
/
and
greater
detestation
of
the
contrary
religion
:
as
Tertullian
and
the
christians
in
his
time
did
/
by
the
wearing
of
a
cloke
/
which
reason
may
be
also
alledged
of
the
Petalum
of
S.
Iohn
.
It
is
true
homil.
ad
popul.
Antiod●
.
Chrysostome
maketh
mention
of
a
white
garment
/
but
not
in
commendation
of
it
/
but
rather
to
the
contrary
.
For
he
sheweth
that
the
dignitie
of
their
ministerie
/
their
safetie
and
crowne
was
in
taking
heede
/
that
none
vnmeete
were
admitted
to
the
Lordes
supper
/
not
in
going
about
the
church
with
a
white
garment
.
And
it
is
easely
to
be
seene
by
*
Salomon
in
his
Ecclesiastes
/
that
to
weare
a
white
The
reasons
that
M.
Peter
Martyr
vseth
/
are
the
same
before
/
and
how
he
hath
also
condemned
them
/
it
shall
appeare
/
with
M.
Bucers
iudgement
of
these
thinges
in
the
ende
of
the
booke
.
As
for
Eustathius
his
depriuation
/
because
he
did
not
weare
apparel
meete
for
a
minister
/
it
maketh
not
to
this
purpose
one
whit
.
For
I
haue
shewed
that
if
any
minister
go
like
a
ruffian
or
swashe
buckler
/
or
in
the
brauerie
of
a
courtier
/
that
it
is
meete
he
should
be
punished
according
to
the
quaintitie
of
the
fault
.
And
that
it
is
so
to
be
vnderstanded
/
it
appeareth
manifestly
by
the
councell
of
Gangris
/
which
did
therfore
confirme
the
same
deposing
/
because
he
ware
a
stranger
apparell
/
&
the
habite
of
a
Philosopher
/
&
caused
all
his
fellowes
to
do
so
.
Therfore
I
maruell
what
you
meane
to
alledge
this
place
.
It
is
also
alledged
of
*
Nicephorus
As
for
Augustin
hys
place
/
it
is
to
be
vnderstanded
of
such
things
as
haue
a
necessary
vse
/
and
therefore
may
not
be
taken
away
from
vs
by
the
superstition
of
men
.
For
so
we
might
also
be
depriued
of
the
sunne
/
which
is
as
it
were
the
life
of
the
world
/
because
the
sinme
hath
bene
worshipped
.
But
that
S.
Augustin
August
.
Tom.
10.
de
verbis
domini
in
Matheum
sermone
.
6.
did
not
like
of
this
kinde
of
retayning
ceremonies
/
it
may
*
appeare
.
Do
you
aske
sayth
he
/
how
the
Paganes
may
be
wonne
/
how
they
may
be
brought
to
saluation
/
forsake
their
solemnities
/
let
goe
their
toyes
/
and
then
if
they
gree
not
vnto
our
truth
/
let
them
be
ashamed
of
their
fewnesse
/
whereby
he
sheweth
/
that
the
nearest
way
to
gaine
the
papistes
/
is
to
forsake
their
Ceremonies
.
And
yet
I
would
be
loth
to
say
eyther
with
you
/
or
with
Augustin
/
that
it
is
not
lawfull
for
a
man
/
to
make
of
a
popishe
surplice
/
a
shirt
for
him selfe
/
or
to
take
the
gold
of
a
cope
which
he
hath
bought
/
&
conuert
it
to
his
priuate
vse
.
And
herein
we
do
nothing
disagree
with
S.
Augustin
/
which
graunt
that
surplices
/
and
copes
/
and
rippets
/
and
cappes
/
may
be
applyed
to
a
good
vse
/
eyther
common
or
priuate
/
as
they
wil
best
serue
/
but
wee
deny
that
that
vse
is
in
distinguishing
eyther
the
ministers
from
other
men
/
or
the
ministers
executing
their
ecclesiasticall
function
from
themselues
/
when
they
doe
not
exercise
that
office
.
To
all
these
things
that
M.
Martyr
reckeneth
vp
of
reuenues
/
and
wages
/
verses
/
wine
/
bread
/
oyle
/
water
/
whych
being
consecrated
vnto
Idols
/
are
well
vsed
/
Tertullian
answeareth
in
the
same
boke
/
whereout
a
numbre
of
these
are
taken
:
when
he
sayth
/
that
we
ought
to
admit
a
participation
of
those
things
/
whych
bring
either
a
necessity
or
profite
in
the
vse
of
them
/
but
we
deny
that
these
things
thus
vsed
/
are
either
necessary
or
profitable
.
And
therfore
in
stead
of
temples
/
tithes
/
wine
.
&c.
if
you
woulde
haue
matched
the
surplice
well
/
you
shoulde
haue
sayd
sensors
/
tapers
/
holy
bread
/
holy
water
/
and
such
like
.
It
is
true
/
that
M.
Bucer
sayeth
/
that
it
is
not
in
the
nature
of
any
creature
to
be
a
note
of
Antichrist
/
but
yet
followeth
not
therof
/
that
the
creature
that
hathe
bene
accidentally
/
&
through
abuse
applied
to
idolatry
/
may
be
forthwith
vsed
as
we
shall
thinke
good
.
For
neither
the
idolles
of
the
Gentiles
/
nor
the
corruptions
of
those
which
offered
/
had
power
to
make
the
beefe
or
mutton
that
was
offered
/
no
good
and
holesome
meate
for
the
sustenaunce
of
man
/
neither
cause
that
a
Christian
man
coulde
not
eate
them
as
beefe
and
mutton
/
but
yet
either
to
eate
it
at
the
table
of
idolles
before
them
/
or
else
priuately
in
hys
owne
house
/
when
there
was
anye
weake
by
/
that
thoughte
it
an
abhominable
thing
/
was
not
lawfull
:
and
yet
the
meate
neuertheles
the
good
creature
of
God
/
and
whych
might
be
receiued
wyth
thankes
giuing
/
so
the
abuse
of
the
surplice
and
coape
.
&c.
can
not
cause
/
but
that
they
may
be
vsed
as
clothe
and
silke
.
And
wheras
he
sayeth
that
they
are
chaunged
/
and
made
of
notes
of
Antichristianitie
/
markes
of
Christianitie
/
I
say
that
they
can
not
be
chaunged
so
by
any
decree
or
commaundement
/
for
as
much
as
notwithstanding
that
profession
of
chaunge
/
the
heartes
of
men
vnto
whych
euery
man
must
haue
regarde
vnto
/
are
not
chaunged
.
For
not
so
soone
as
the
magistrate
will
saye
that
these
thyngs
shall
be
from
henceforthe
vsed
as
things
indifferent
/
forthwyth
men
doe
vse
them
so
/
but
those
only
vse
them
so
/
whych
haue
knowledge
/
both
the
ignorant
and
the
weake
take
them
stil
otherwise
.
The
rest
of
those
things
whych
M.
Bucer
/
and
those
whych
M.
Bullinger
and
Gualter
bring
/
are
all
of
that
sorte
/
wherevnto
answere
is
made
.
Only
this
they
adde
/
that
if
the
people
do
abuse
and
peruert
these
ceremonies
/
they
oughte
to
be
better
instructed
/
whych
is
a
counsell
not
so
conuenient
/
that
the
ministers
and
pastors
whych
haue
so
many
necessary
poynts
to
bestowe
their
time
on
/
and
to
informe
the
people
of
/
should
be
driuen
to
cutte
of
their
time
appoynted
thereto
/
to
teache
them
not
to
abuse
these
things
/
which
if
they
vse
neuer
so
well
/
they
can
gaine
nothing
/
and
to
take
heede
that
they
hurte
not
them selues
at
those
things
/
whych
in
their
best
estate
do
no
good
/
especially
when
one
sermon
of
the
taking
of
them
away
ioyned
wyth
authoritie
to
execute
it
/
may
do
more
good
then
a
thousand
sermons
wythout
authoritie
.
Besides
that
/
it
is
absurde
/
that
ceremonies
whych
ought
to
be
helpers
to
promote
the
doctrine
/
shoulde
become
lets
and
hinderances
/
whilest
the
minister
is
occupied
in
teaching
/
to
beware
of
the
abuse
of
them
/
and
of
superstition
.
And
it
is
as
muche
as
if
one
should
be
set
to
watche
a
childe
all
day
long
/
least
he
hurt
him selfe
wyth
the
knife
/
when
as
by
taking
away
the
knife
quite
from
hym
/
the
daunger
is
auoided
/
and
the
seruice
of
the
man
better
employed
.
And
so
it
foloweth
/
that
althoughe
the
churche
may
appoynt
ceremonies
and
rites
/
yet
it
can
not
appoynte
these
that
haue
great
incommoditye
/
and
no
commoditie
/
great
offence
and
no
edifying
.
And
althoughe
they
haue
all
these
properties
whych
you
recite
/
yet
if
they
be
not
to
edifying
/
if
not
to
God
hys
glorye
/
if
not
comely
and
agreeable
to
the
simplicitie
of
the
gospell
of
Christe
crucified
/
they
may
not
be
established
.
Concerning
your
distinction
/
wherby
you
lesten
the
idolatrie
of
the
papistes
/
I
haue
shewed
the
vanitie
thereof
.
But
of
thys
matter
you
say
you
will
speake
againe
.
In
deede
so
you
doe
/
and
againe
/
wherin
you
confound
the
memorie
and
vnderstanding
of
the
reader
/
and
declare
your selfe
not
onlye
ignorante
of
Aristotles
rule
of
katholou
proton
(
whych
is
to
speake
of
one
thyng
generally
and
once
for
all
)
but
euen
to
be
voide
of
that
order
whych
men
haue
commonly
by
the
naturall
logicke
of
reason
.
Neither
can
you
excuse
your selfe
in
saying
that
the
Admonition
geueth
you
so
often
times
occasion
to
speake
of
them
/
and
so
to
lay
the
faulte
vpon
it
/
for
that
it
being
wrytten
by
diuers
persons
of
the
same
matters
/
whereof
one
knewe
not
of
an
others
doing
/
can
not
be
blamed
for
the
repetition
of
one
thing
twise
/
when
as
you
can
not
escape
blame
whych
might
haue
gathered
easely
into
one
place
/
the
which
is
sayd
of
them
in
diuers
.
Whych
thing
/
although
it
be
not
so
easy
for
me
to
doe
in
your
booke
/
as
it
was
for
you
to
doe
in
theirs
/
yet
I
will
assay
to
doe
it
bothe
in
thys
and
in
all
other
poyntes
that
folowe
/
not
thincking
thereby
to
bring
thys
treatise
of
youres
to
any
good
order
(
for
that
were
to
cast
it
new
againe
/
and
then
you
would
complaine
of
your
minde
peruerted
)
but
that
I
might
remedy
this
so
great
disorder
as
farre
as
maye
be
done
wythoute
chaunging
any
thyng
of
that
whych
you
haue
set
downe
.
And
if
there
be
any
other
arguments
touching
any
of
these
poyntes
in
other
places
/
whych
I
haue
not
gathered
togither
into
one
/
the
fault
is
in
thys
/
that
I
could
not
bestowe
so
muche
time
in
making
a
Harmonie
of
the
things
which
are
at
so
great
discorde
/
and
then
that
whych
is
left
out
/
shall
be
answeared
in
place
where
I
shall
finde
it
.
Nowe
let
vs
see
M.
Doctors
deuteron
ploun
,
and
second
nauigation
touching
apparell
/
whether
it
be
any
happier
/
or
haue
any
better
succes
then
the
first
.
In
the.
105.
page
/
M.
Doctor
to
proue
the
vse
of
the
surplice
/
to
draw
out
hys
booke
into
some
competent
volume
/
boroweth
certen
places
of
the
examiner
/
for
answere
wherevnto
/
I
will
referre
the
reader
to
that
which
is
answered
vnto
the
examination
/
as
to
a
full
and
sufficient
answere
wherein
I
will
rest
/
and
when
M.
Doctor
hathe
proued
that
which
he
sayth
/
that
it
is
but
a
childishe
cauill
/
he
shall
then
heare
further
.
In
the
meane
season
it
is
but
a
slender
Replie
/
to
so
learned
an
answere
(
that
proueth
bothe
oute
of
other
authors
/
and
out
of
those
same
whych
the
examiner
citeth
/
that
by
a
white
garment
is
meant
a
comely
apparell
/
and
not
slouēly
)
to
say
it
is
but
a
childishe
cauill
/
whych
a
D.
of
Diuinitie
/
and
of
.
xl
.
yeares
of
age
can
not
answer
.
The
place
of
Ierome
vpon
the.
44.
of
Ezechiel
/
the
more
it
be
considered
/
the
more
shall
appeare
the
truthe
of
the
answere
.
Nowe
I
wil
desire
the
reader
to
turne
vnto
the.
237.
238.
239.
240.
242.
pages
/
to
see
whether
at
thys
third
voyage
M.
doctor
bringeth
any
better
marchaundise
.
Where
first
he
surmiseth
an
vntruthe
/
as
though
the
admonition
misliked
of
the
taking
away
of
the
gray
Amis
/
where
it
sayeth
only
that
there
was
les
cause
to
take
that
away
/
then
the
surplice
.
&c.
Wherin
there
is
nothing
but
the
truthe
sayde
/
for
because
that
was
vsed
but
in
few
churches
/
and
but
of
few
also
in
those
few
churches
:
therfore
if
there
were
cause
to
take
away
that
/
there
was
greater
to
take
away
the
surplice
.
And
to
take
away
the
Amis
out
of
the
church
/
and
leaue
the
surplice
.
&c.
is
to
heale
a
scratch
/
and
leaue
a
wound
vnhealed
.
Nowe
whereas
you
say
/
that
we
are
alwayes
(
Ad
oppositum
)
and
that
if
the
lawe
commaunded
straightly
/
that
we
shoulde
weare
none
of
thys
apparell
/
that
then
we
would
weare
:
if
it
should
be
answered
againe
that
you
doe
Seruire
scenae
:
that
is
/
that
you
are
a
time
seruer
/
you
see
we
mighte
speake
wyth
more
likelyhoode
then
you
.
But
we
will
not
take
(
as
you
doe
)
the
iudgement
of
God
out
of
his
handes
/
but
will
attende
paciently
the
reuelation
and
discouering
of
that
/
whych
is
nowe
hid
bothe
in
you
and
in
vs
.
And
although
you
will
graunt
vs
neither
learning
nor
conscience
/
yet
you
might
aforde
vs
so
muche
witte
/
as
that
we
would
not
willingly
/
and
of
purpose
want
those
commodities
of
life
/
whych
we
might
otherwise
enioy
as
wel
as
you
if
we
had
that
gift
of
conformitie
whych
you
haue
.
Wheras
you
say
that
the
accursed
things
of
Iericho
/
and
the
oxe
that
was
fed
to
be
sanctified
vnto
Baall
/
and
the
woode
consecrated
vnto
the
Idoll
/
were
conuerted
to
the
seruice
of
the
liuing
God
/
when
you
shall
proue
that
the
surplice
is
so
necessary
to
the
seruice
of
God
/
as
gold
/
and
siluer
/
and
other
mettal
/
and
as
oxen
and
woode
/
wherof
the
first
sort
were
such
/
as
without
the
which
/
the
temple
could
not
be
builte
/
the
other
/
suche
as
were
expresly
commaunded
of
God
/
to
be
vsed
in
hys
seruice
/
then
I
will
confesse
that
this
place
maketh
some
thing
for
you
.
And
yet
if
your
copes
/
and
surplices
.
&c.
shoulde
haue
suche
a
purgation
by
fire
/
as
those
metalles
had
/
or
euer
the
Lord
would
admit
them
into
his
treasure
house
/
and
shuld
be
driuen
to
passe
from
popery
vnto
the
gospel
/
by
the
chimney
/
the
fire
would
make
such
wracke
wyth
them
/
that
they
should
neede
haue
better
legs
/
then
your
arguments
/
to
bring
them
into
the
church
.
Moreouer
/
do
you
not
see
heere
/
that
you
haue
not
losed
the
knot
/
but
cutte
it
.
For
the
authors
of
the
Admonition
obiect
the
place
of
Esay
/
and
you
obiecte
To
be
short
(
sayth
M.
Doctor
)
when
he
reciteth
me
almost
a
whole
side
word
for
word
/
as
he
hath
cited
before
/
wher
he
hath
had
his
answere
.
After
this
he
setteth
him selfe
to
proue
that
they
edifye
/
and
that
first
by
M.
Bucers
/
and
M.
Martyrs
authoritye
/
and
yet
in
their
wordes
before
alledged
/
there
is
not
a
worde
of
edifying
.
If
he
gather
it
of
their
wordes
/
the
answere
is
already
made
.
Then
he
bringeth
reasons
to
proue
it
/
whereof
in
the
first
he
seemeth
to
reason
/
that
because
it
is
commaunded
by
a
lawfull
magistrate
/
and
lawfull
authoritye
/
therfore
it
edifieth
.
As
though
a
lawful
magistrate
doth
nothing
at
any
time
vnlawfully
/
or
as
thoughe
a
lawfull
and
a
godly
magistrate
/
dothe
not
sometimes
commaund
things
/
whych
are
inconuement
and
vnlawfull
.
Saule
was
a
lawfull
magistrate
/
and
did
commaund
vnlawfull
things
.
Dauid
was
a
lawfull
and
godly
magistrate
/
and
yet
there
slipt
from
him
commaundementes
/
whych
were
neither
lawfull
/
nor
godly
.
But
he
addeth
that
it
is
done
for
order
/
and
for
decencie
/
wythout
superstition
/
or
suspition
of
it
.
This
is
that
whych
is
in
controuersy
/
and
oughte
to
be
proued
/
and
M.
Doctor
still
taketh
it
as
graunted
/
and
still
faulteth
in
the
petition
of
the
principle
/
wherwith
he
chargeth
others
.
The
second
reason
is
/
that
they
that
weare
thys
apparell
/
haue
edified
/
and
do
edify
:
whych
is
/
as
if
a
man
would
say
/
the
midwiues
whych
lied
vnto
Pharao
/
did
much
good
amongst
the
Israelites
/
Ergo
,
their
lying
did
much
good
.
If
The
third
reason
is
/
that
they
which
consent
in
wearing
the
surplices
/
consent
also
in
all
other
poynts
of
doctrine
/
and
they
that
do
not
weare
it
/
do
not
consent
/
not
so
much
as
amongst
them selues
.
If
this
consent
in
the
poynts
of
religion
be
in
the
surplice
/
cope
.
&c.
tel
vs
I
beseche
you
/
whether
in
the
matter
/
or
in
the
form
/
or
in
what
hid
and
vnknowne
quality
standeth
it
?
if
it
be
in
that
the
ministers
vse
all
one
apparell
/
then
it
is
maruell
that
this
being
so
strong
a
bond
to
holde
them
togither
in
godly
vnitie
/
that
it
was
neuer
commaunded
of
Christ
/
nor
practised
of
prophets
or
apostles
/
neuer
of
no
other
reformed
churches
.
I
had
thought
wholy
/
that
those
things
which
the
lord
appoynteth
to
maintaine
&
kepe
vnitie
with
/
&
especially
the
holy
sacraments
of
baptisme
/
&
of
the
lords
supper
/
had
ben
strong
enough
to
haue
first
of
all
knit
vs
vnto
the
lord
/
&
therfore
also
to
his
doctrine
/
&
then
one
of
vs
to
an
other
/
&
that
the
dissenting
in
such
a
ceremony
as
a
surplice
.
&c.
neither
should
nor
could
in
those
that
pertaine
vnto
God
/
breake
the
vnitie
of
the
spirit
/
whych
is
bound
wyth
the
bond
of
truth
.
And
although
there
be
whych
like
not
this
apparell
/
that
thinke
otherwise
then
either
their
brethren
/
or
then
in
dede
they
ought
to
do
/
yet
a
man
may
finde
greater
dissent
amongst
those
/
whych
are
vnited
in
surplice
&
cope
.
&c.
then
there
is
/
amongst
those
which
weare
them
not
/
either
with
them selues
/
or
with
them
that
weare
them
.
For
how
many
there
are
that
weare
surplices
/
which
would
be
gladder
to
say
a
masse
/
than
to
heare
a
sermon
/
let
all
the
world
iudge
.
And
of
those
that
do
weare
this
apparel
/
&
be
otherwise
wel
minded
to
the
gospel
/
are
ther
not
which
wil
wear
the
surplis
/
&
not
the
cap
:
other
the
wil
weare
both
cap
&
surplice
/
but
not
the
tippet
/
&
yet
a
third
sort
/
the
wil
weare
surplice
/
cap
/
&
tippet
/
but
not
the
cope
.
It
hath
ben
the
maner
alwayes
of
wise
&
learned
men
/
to
esteme
of
things
by
the
causes
/
&
not
by
the
euent
/
&
that
especially
in
matters
of
religion
/
for
if
they
shuld
be
estemed
of
the
euent
/
who
is
there
which
wil
not
condemne
the
Israelites
battell
against
Aye
/
&
afterward
against
And
whereas
the
maintainers
of
this
apparell
/
haue
for
their
greatest
defence
/
that
it
is
a
thyng
meere
ciuill
:
to
let
passe
/
that
they
confounde
Ecclesiasticall
orders
wyth
ciuill
(
whych
they
can
no
more
iustly
do
/
then
to
confounde
the
church
wyth
the
common
wealth
)
I
say
to
let
that
pas
/
they
do
by
thys
meanes
not
only
make
it
an
Ecclesiastical
ceremonie
/
but
also
a
matter
of
conscience
.
For
if
so
be
that
the
white
apparell
of
the
minister
haue
any
force
/
either
to
moue
the
people
/
or
the
minister
vnto
greater
purenes
/
or
to
any
other
godlynes
whatsoeuer
/
then
it
is
that
whych
ought
to
be
commaunded
/
and
to
be
obeyed
of
necessity
/
and
to
be
retained
/
althoughe
the
contrarye
were
forbidden
.
And
then
also
if
there
be
a
vertue
in
a
white
garment
/
and
the
signification
therof
be
so
strong
to
worke
godlynes
/
it
were
meete
that
order
were
taken
/
that
the
whitest
clothe
should
be
bought
/
that
it
should
be
often
(
at
the
least
euery
weeke
once
)
washed
by
a
very
good
launder
/
and
wyth
sope
:
for
if
the
white
helpe
/
more
white
helpeth
more
/
and
that
whych
is
moste
white
/
helpeth
moste
of
all
to
godlynes
.
Although
the
church
haue
authoritye
to
make
ceremonies
(
so
they
be
according
to
the
rules
before
recited
of
Gods
glory
/
and
profiting
the
congregation
)
I
coulde
for
all
that
neuer
yet
learne
/
that
it
had
power
to
giue
newe
significations
/
as
it
were
to
institute
newe
sacramentes
.
And
by
this
meanes
is
taken
cleane
awaye
from
vs
/
the
holde
whych
we
haue
against
the
papistes
/
whereby
(
against
all
the
goodly
shewes
whych
they
make
by
the
coloure
of
these
significations
)
we
say
/
that
the
word
of
God
/
and
the
sacramentes
/
of
baptisme
/
and
of
the
supper
of
the
Lord
/
are
sufficient
to
teache
/
to
admonishe
/
and
to
put
vs
in
remembrance
of
all
duetye
whatsoeuer
.
So
we
are
nowe
come
to
the
superstition
of
the
Grecians
/
for
as
they
will
haue
neyther
grauen
/
nor
carued
image
in
their
Churches
/
but
painted
/
so
we
wil
nether
haue
grauen
/
nor
carued
/
nor
painted
/
but
wouen
.
And
truely
I
see
no
cause
/
why
we
may
not
haue
as
wel
holy
water
&
holy
bread
/
if
this
reason
whych
is
here
/
be
good
:
for
I
am
sure
the
significations
of
them
are
as
gloryous
as
this
of
the
surplice
/
and
call
to
remembraunce
as
necessarye
things
.
And
if
it
be
sayde
/
that
it
maye
not
be
/
least
the
number
of
ceremonies
shoulde
be
to
too
great
/
it
may
be
easely
answeared
/
that
these
whych
we
haue
may
be
taken
away
/
and
those
set
in
place
of
them
.
And
therefore
althoughe
the
surplice
haue
a
blacke
spot
/
when
it
is
whitest
/
yet
is
it
not
so
blacke
as
you
make
it
wyth
your
white
significations
/
nor
the
cause
so
euill
as
you
defend
it
.
If
you
pres
me
with
M.
Martyrs
/
and
M.
Bucers
authoritye
/
I
first
say
they
were
men
/
&
therefore
(
although
otherwise
very
watchfull
)
yet
such
as
slept
some
times
.
And
then
I
appeale
from
their
Apocryphas
/
vnto
their
knowne
wrytings
/
and
from
their
priuate
letters
/
vnto
their
publike
recordes
.
M.
Doctor
proceedeth
to
proue
that
they
are
signes
and
shewes
of
good
/
and
not
of
euill
/
as
the
authors
of
the
admonition
alleage
.
To
the
proufe
wherof
/
although
(
according
to
his
manner
)
he
repeateth
diuers
things
before
alleaged
/
yet
the
summe
of
all
he
hath
comprehended
in
an
argument
/
whych
is
/
that
for
so
muche
as
the
ministers
are
good
whych
weare
them
/
therfore
they
are
also
good
:
and
because
the
ministers
whereof
the
apparell
are
notes
/
and
markes
be
good
:
therefore
those
be
good
notes
and
good
markes
:
so
the
reason
is
they
are
notes
/
and
notes
of
good
ministers
/
therefore
they
be
good
notes
of
the
ministers
.
So
I
will
proue
the
names
of
idolles
/
to
be
fit
and
conuenient
names
for
good
men
to
be
called
by
.
Beltshaser
/
Shaddrake
/
You
say
the
cause
of
discorde
is
not
in
the
apparell
/
but
in
the
mindes
of
men
.
You
meane
I
am
sure
/
those
that
refuse
the
apparell
/
but
if
you
make
them
authors
of
discord
/
because
they
consent
not
wyth
you
in
wearing
/
do
you
not
see
it
is
as
soone
sayde
/
that
you
are
the
causers
of
discorde
/
because
you
doe
not
consent
wyth
those
whych
were
not
?
for
as
there
should
be
vnitie
in
that
poynte
/
if
all
did
weare
that
apparell
/
so
should
there
be
/
if
all
did
weare
none
of
it
.
It
is
a
very
vnequall
comparison
that
you
compare
the
vse
of
thys
apparell
/
wyth
the
vse
of
wine
/
and
of
a
sworde
/
whych
are
profitable
and
necessary
/
but
it
is
more
intollerable
/
that
you
match
it
wyth
the
word
of
God.
I
could
throwe
it
as
farre
downe
/
as
you
lifte
it
vp
/
but
I
will
not
doe
so
.
Thys
only
I
will
saye
/
if
there
were
no
harme
in
it
/
and
that
it
were
also
profitable
/
yet
for
as
much
as
it
is
not
commaunded
of
God
expresly
/
but
a
thing
(
as
you
say
)
indifferent
/
and
notwithstanding
is
cause
of
so
many
incommodities
/
and
so
abused
(
as
I
haue
before
declared
)
it
ought
to
be
sufficient
reason
to
abolish
them
:
seing
that
the
brasen
serpent
The
rest
of
that
whych
followeth
in
this
matter
/
is
nothing
else
/
but
either
that
whych
hath
bene
often
times
repeated
/
or
else
reprochefull
words
/
or
vniust
accusations
of
contempt
of
magistrates
/
wythout
any
proufe
at
all
/
and
therfore
are
suche
/
as
eyther
are
answered
/
or
whych
I
will
not
voutchsafe
to
answere
/
especially
seeing
that
I
meane
not
to
giue
reproche
for
reproche
/
and
reuiling
for
reuiling
:
and
seeing
that
I
haue
before
protested
of
our
humble
submission
/
and
louing
feare
or
reuerence
/
whych
we
beare
to
the
Prince
/
and
those
whych
are
appoynted
magistrates
vnderneathe
her
.
And
therfore
I
will
conclude
/
that
for
so
muche
as
the
ceremonies
of
Antichristianitie
/
are
not
/
nor
can
not
be
/
the
fittest
to
sette
forthe
the
gospell
/
and
for
that
they
are
occasions
of
fall
to
some
/
of
hinderance
to
other
some
/
of
griefe
and
alienation
of
mindes
vnto
others
(
the
contrary
of
all
which
/
ought
to
be
considered
in
establishing
of
things
indifferent
in
the
churche
)
therefore
neyther
is
thys
apparell
fittest
for
the
minister
of
the
gospell
/
and
if
it
were
/
yet
considering
the
incommodities
that
come
of
the
vse
of
it
/
it
should
be
remoued
.
To
the
next
section
in
the.
62.
and.
63.
pages
.
YOu
know
they
allow
studying
for
sermones
/
and
amplifying
and
expounding
of
the
scriptures
/
&
why
then
do
you
aske
?
But
by
thys
question
you
would
haue
your
reader
thinke
/
or
at
the
least
haue
the
authors
of
the
Admonition
in
suspition
/
that
they
liked
not
of
study
for
sermones
.
God
make
vs
more
carefull
of
the
good
name
of
our
brethren
/
then
by
such
light
and
vngrounded
suspitions
/
nay
wythoute
any
suspition
/
nay
contrary
to
that
whych
is
daily
seene
and
harde
/
to
raise
vp
suche
slaunderous
reportes
of
them
.
But
Homilies
are
smally
beholding
vnto
you
/
whych
to
proue
that
they
may
be
red
in
the
churche
/
alledge
that
Augustin
and
Chrysostome
made
sermones
in
their
churches
:
for
that
whych
we
call
a
sermon
/
they
called
of
the
Greke
worde
an
Homilie
/
so
that
the
argument
is
/
that
Augustine
and
Chrysostome
preached
sermons
/
or
Homilies
in
their
churches
/
therefore
we
may
read
homilies
in
oures
.
But
peraduenture
you
haue
some
better
thing
to
say
for
them
afterward
.
To
the
section
beginning
in
the
latter
end
of
the.
63.
page
.
A
Hundreth
poundes
by
yeare
is
taken
of
some
benefice
/
for
whych
foure
sermons
only
are
preached
/
and
those
some
times
by
an
other
.
If
this
be
more
painefull
then
gainefull
/
it
is
because
the
horsse
Leche
hathe
two
daughters
/
To
the
next
section
beginning
at
the.
64.
page
/
and
holding
on
vntill
the.
77.
pages
.
OF
these
offices
some
thing
hath
bene
spoken
before
/
where
it
hath
bene
proued
out
of
the
words
of
Christ
/
that
neither
the
names
/
nor
offices
of
Archbishop
/
or
Archdeacons
doe
agree
to
the
ministerie
of
the
gospell
.
Nowe
as
M.
Doctor
bestoweth
great
cost
heere
/
and
trauaile
in
digging
about
them
/
and
laying
(
as
it
were
)
newe
earthe
to
their
rootes
/
that
they
being
halfe
deade
/
if
it
were
possible
/
myghte
be
recouered
and
quickened
againe
/
so
I
(
because
these
trees
mount
vp
so
highe
/
and
spreade
their
boughes
and
armes
so
brode
/
that
for
the
colde
shade
of
them
nothing
can
growe
/
and
thriue
by
them
)
will
before
I
come
to
answere
these
things
that
are
heere
alledged
/
set
downe
certaine
reasons
(
as
it
were
instruments
)
to
take
away
the
superfluous
loppe
and
spread
of
these
immoderate
offices
.
And
for
the
names
first
/
I
desire
the
reader
that
we
be
not
thought
studious
of
contention
/
because
we
striue
about
the
name
of
Archbyshop
.
&c.
for
thys
is
not
to
striue
about
words
/
vnles
it
be
counted
a
strife
of
wordes
/
which
is
taken
for
the
maintenance
of
the
worde
of
God
/
as
it
hathe
before
appeared
out
of
the
Euangelists
.
Then
it
must
be
remembred
whych
Aristotle
sayeth
very
well
in
hys
Elenches
/
that
ta
onomata
ton
pragmaton
mimemata
esti
:
whych
is
/
that
names
are
imitations
/
or
as
it
were
expres
images
of
the
things
whereof
they
are
names
/
and
doe
for
the
most
part
bring
to
hym
that
heareth
them
/
knowledge
of
the
things
that
are
signified
by
them
.
Howsoeuer
the
thing
be
it selfe
/
yet
oftentimes
it
is
supposed
to
be
as
the
name
pretendeth
/
and
therevpon
followeth
/
that
a
man
may
be
easely
deceiued
/
when
the
names
doe
not
answer
to
the
things
wherof
they
are
names
.
There
may
be
/
I
graunte
/
a
freer
and
more
licentious
vse
of
names
/
but
that
licence
is
more
tollerable
in
any
thing
/
rather
then
in
matters
of
the
church
and
saluation
.
And
if
there
be
some
cases
/
wherin
names
that
are
not
so
proper
/
may
be
borne
with
/
yet
are
there
also
whych
are
intollerable
.
As
who
can
abide
that
a
minister
of
the
gospell
/
should
be
called
by
the
name
of
a
Leuite
/
or
sacrificer
/
onles
it
be
he
whych
woulde
not
care
muche
/
if
the
remembrance
of
the
death
/
and
resurrection
of
our
sauioure
Christ
were
plucked
out
of
hys
minde
?
Againe
/
it
is
vnlawfull
for
any
man
to
take
vpon
him
those
titles
which
are
proper
to
our
sauioure
Christ
:
but
the
title
of
Archbyshop
is
only
proper
to
our
sauioure
Christe
/
therefore
no
man
may
take
that
vnto
hym
.
That
it
And
it
any
man
will
reply
and
say
/
that
it
is
not
sayd
that
our
sauior
Christ
is
only
archbishop
.
I
answer
that
he
is
not
only
sayd
the
head
/
and
yet
notwithstanding
there
is
no
more
heads
of
the
churche
but
he
.
And
if
it
be
further
sayde
that
these
archbyshops
are
but
vnder
/
and
as
it
were
subordinate
archbyshops
/
I
say
that
a
man
may
as
wel
say
that
men
may
be
also
vnder
heads
of
the
church
/
whych
is
the
same
whych
is
alledged
for
the
pope
.
Whych
thing
is
not
only
true
in
those
wordes
whych
doe
signify
/
and
set
vnlawfull
things
before
our
eyes
/
but
euen
in
those
names
also
whych
hauing
no
corruption
in
their
owne
nature
/
yet
throughe
the
corrupt
vse
of
men
/
haue
as
it
were
gotten
suche
a
tacke
of
that
corruption
/
that
the
vse
of
them
can
not
be
wythout
offence
.
In
the
primitiue
church
/
the
name
of
a
Pope
was
honest
/
and
was
all
one
Tertull
lib.
de
pudicitia
.
Cypr.
lib.
2.
Epist.
7.
Ierome
in
hys
Epistles
to
Augustin
.
wyth
the
name
of
a
good
pastor
/
but
nowe
by
the
ambition
of
the
man
of
Rome
/
it
is
so
defiled
/
that
euery
good
man
shaketh
at
the
very
mention
of
it
.
The
name
of
a
Tyranne
/
was
first
honourable
/
and
the
same
with
a
king
/
and
yet
through
cruelty
/
and
vniust
rule
of
certaine
/
it
is
become
now
so
hatefull
/
that
no
vpright
and
iust
dealing
Prince
/
none
that
gouerneth
wyth
equitye
/
and
to
the
commodity
of
hys
subiects
/
would
beare
to
be
called
Tyranne
:
wherby
it
may
appeare
/
that
it
is
not
for
nought
that
we
do
stande
of
these
names
.
Nowe
if
the
names
ought
to
be
odious
/
being
both
horribly
abused
/
and
also
forbidden
by
our
sauioure
Christe
/
the
thyngs
them selues
must
be
in
greater
hatred
/
the
vnlawfulnes
wherof
may
thus
appeare
.
First
of
all
/
the
ministery
is
by
the
word
of
God
/
and
heauenly
/
and
not
left
to
the
will
of
men
to
deuise
at
their
pleasure
/
as
appeareth
by
that
whych
is
noted
of
s
.
Iohn
/
wher
the
Phariseis
comming
to
s
.
Iohn
Baptist
/
after
that
he
had
denied
to
be
either
Christ
/
or
Elias
/
or
another
Prophet
/
conclude
/
if
thou
be
neither
Let
the
whole
practise
of
the
churche
vnder
the
lawe
/
be
loked
vpon
/
and
it
shall
not
be
founde
that
any
other
Ecclesiasticall
ministery
was
appoynted
/
then
those
orders
of
highe
priest
/
and
priests
/
and
Leuites
.
&c.
whych
were
appoynted
by
the
law
of
God
/
&
if
there
were
any
raised
extraordinarily
/
the
same
had
their
calling
confirmed
from
heauen
/
either
by
signes
or
miracles
/
or
by
plaine
&
cleare
testimonies
of
the
mouthe
of
God
/
or
by
extraordinarye
exciting
and
mouings
of
the
spirite
of
God.
So
that
it
appeareth
that
the
ministerie
of
the
gospell
/
and
the
functions
thereof
/
ought
to
be
from
heauen
/
and
of
God
/
and
not
inuented
by
the
braine
of
men
:
from
heauen
/
I
say
/
and
heauenly
/
because
althoughe
it
be
executed
by
earthly
men
/
&
the
ministers
also
are
chosen
by
men
like
vnto
themselues
/
yet
because
it
is
done
by
the
word
and
institution
of
God
/
that
hath
not
only
ordained
that
the
word
should
be
preached
/
but
hathe
ordained
also
in
what
order
/
and
by
whome
it
should
be
preached
/
it
may
well
be
accounted
to
come
from
heauen
/
and
from
God.
Seeing
therefore
/
that
these
functions
of
the
Archbishop
and
Archdeacon
are
not
in
the
word
of
God
/
it
foloweth
that
they
are
of
the
earth
/
&
so
can
do
no
good
/
but
much
harme
in
the
church
.
And
if
any
man
will
say
the
we
do
the
church
great
iniurye
/
because
we
doe
tie
her
to
a
certaine
nomber
of
orders
of
ministers
/
as
it
were
to
a
stake
/
so
that
she
may
not
deuise
new
functions
/
I
say
that
bothe
the
churche
and
Christ
doth
accuse
him
againe
.
Christ
estemeth
him selfe
to
haue
iniurie
/
because
that
by
thys
meanes
he
is
imagined
not
to
haue
bene
careful
/
and
prouident
enough
for
hys
church
/
in
that
he
hath
left
the
ministerie
/
wherein
doth
consist
the
life
of
the
church
(
being
that
wherby
it
is
begotten
)
so
raw
and
vnperfect
/
that
by
permitting
of
it
to
the
ordering
of
men
/
there
is
a
great
danger
of
error
/
whych
he
might
haue
set
without
all
daunger
/
by
a
word
or
two
speaking
.
The
churche
of
the
other
side
riseth
against
hym
/
for
that
he
maketh
Christ
les
carefull
for
her
/
then
he
was
for
that
vnder
the
lawe
.
For
tell
me
in
the
whole
volume
of
the
Testament
is
there
any
kinde
or
degre
of
ministerie
/
wherof
God
is
not
the
certen
and
expres
author
?
was
there
euer
any
man
(
I
except
Ieroboam
and
suche
prophane
men
)
either
so
holy
/
or
so
wise
/
or
of
suche
great
knowledge
/
that
euer
did
so
muche
as
dreame
of
instituting
of
a
newe
ministerie
?
After
the
long
wandring
of
the
Arke
in
the
wildernesse
/
when
it
came
to
be
placed
in
Ierusalem
/
tell
me
if
any
besides
the
Leuites
and
Priestes
/
the
ordinarie
ministers
/
and
the
Prophets
whych
were
immediatly
stirred
vp
of
God
/
were
found
to
haue
ordained
any
office
or
title
/
whych
was
not
commaunded
/
or
whether
there
was
at
any
time
any
thing
added
/
or
enioyned
to
those
offices
of
priesthode
and
Leuiteship
/
whych
was
not
by
the
lawe
prescribed
.
All
men
knowe
that
the
Arke
of
Noah
/
was
a
figure
of
the
church
.
Noah
In
the
tabernacle
the
church
is
yet
more
expressedly
shewed
forth
/
Moses
that
was
the
ouerseer
of
the
worke
/
was
a
wise
and
a
godly
man
/
the
artificers
Let
vs
come
to
the
temple
/
whych
as
it
was
more
neare
the
time
of
Christ
/
so
it
dothe
more
liuely
expres
the
churche
of
God
/
whych
nowe
is
.
Salomon
the
wisest
man
that
euer
was
or
shall
be
/
dothe
nothing
in
it
/
neyther
for
the
temple
Nowe
if
the
holy
ghoste
in
Figures
and
Tropes
dothe
so
carefully
/
and
as
a
man
may
speake
/
curiously
comprehende
all
things
:
in
the
truthe
it selfe
/
howe
muche
more
is
it
to
be
thought
that
he
hath
performed
this
?
If
in
the
shadowes
/
howe
muche
more
in
the
body
/
if
he
haue
done
this
in
earthly
things
/
and
which
are
pearished
/
how
is
it
to
be
thought
that
he
hath
not
performed
it
in
heauenly
/
and
those
whych
abide
for
euer
?
And
then
tell
me
what
are
those
times
/
of
which
it
was
sayd
/
the
Messias
when
he
commeth
/
will
tell
vs
all
?
Is
it
a
like
thyng
ta
mikra
horan
kai
ta
megala
paroran
:
that
is
/
to
looke
to
small
things
/
and
not
to
looke
to
great
/
which
if
it
can
not
fall
into
the
Lorde
/
let
it
be
a
shame
to
say
that
the
cheefe
piller
and
vpholder
of
the
churche
/
is
not
expressed
in
the
scripture
/
nor
can
not
bee
concluded
of
it
.
Moreouer
those
ministeries
without
the
which
the
churche
is
fully
builded
/
and
brought
to
perfection
and
complete
vnitie
/
are
not
to
be
retayned
in
the
churche
:
but
with
out
the
ministeries
of
Archbishop
.
&c.
the
churche
maye
bee
fully
builded
and
broughte
to
perfection
/
therefore
these
ministeries
are
not
to
be
retayned
.
And
that
without
these
ministeries
the
Churche
may
be
complete
/
it
appeareth
by
that
which
is
in
the
Ephesians
/
where
it
is
sayde
/
that
Christe
gaue
The
learned
wryters
haue
thus
reasoned
agaynste
the
Pope
:
that
for
so
muche
as
Apostles
/
Prophetes
.
&c.
are
sufficient
for
the
building
of
the
churche
/
therefore
there
ought
to
be
no
Pope
.
The
argument
and
necessitie
of
the
conclusion
is
as
strong
agaynst
the
Archbishoppe
/
and
all
one
.
For
by
the
same
reason
that
the
Pope
is
cast
away
as
a
superfluous
thing
/
for
that
these
offyces
are
able
to
make
perfect
the
Churche
/
is
the
Archbishoppe
likewise
throwne
out
of
the
Churche
/
as
a
knobbe
or
some
lumpe
of
fleshe
/
which
being
no
member
of
the
body
/
doth
both
burden
it
and
disfigure
it
.
And
as
they
say
that
God
gaue
no
Pope
to
his
church
/
therefore
the
Pope
can
doe
no
good
/
so
we
may
well
say
/
God
gaue
no
Archbishop
to
his
church
/
therefore
the
Archbishop
can
do
no
good
.
Neyther
dyd
God
geue
any
archdeacon
to
his
church
/
therefore
he
can
not
profite
the
church
.
But
it
will
be
sayde
that
this
argument
followeth
not
/
because
no
mention
is
made
heere
of
the
deacon
or
of
the
elder
/
which
notwithstanding
are
bothe
necessarye
in
the
churche
/
and
therefore
that
there
are
functions
profitable
in
the
church
/
whereof
no
mention
is
made
heere
.
But
how
easely
doe
all
men
know
/
that
the
Apostle
speaketh
of
those
functions
heere
only
/
which
are
conuersant
in
the
worde
/
and
haue
to
doe
with
the
preaching
thereof
:
and
therefore
made
heere
no
mention
of
the
deacon
or
elder
.
It
is
sayde
agayne
/
that
in
the
Epistle
to
the
Corinth
.
S.
Paule
speaketh
only
of
Apostles
/
Prophetes
/
and
But
how
commeth
it
to
passe
that
S.
Paule
neyther
in
the
one
place
/
neyther
in
the
other
/
nor
else
where
/
maketh
mention
of
the
archbishop
/
which
is
sayd
to
be
the
cheefest
piller
and
vnder
setter
of
the
church
?
Now
I
heare
what
is
sayde
to
this
:
that
vnder
the
pastor
is
contayned
byshop
/
he
is
not
contayned
/
but
is
the
same
that
pastor
.
How
then
?
forsoth
say
they
an
archbyshop
is
byshop
/
well
then
/
of
byshops
some
are
archbyshops
/
&
some
are
what
?
Heere
I
see
that
they
are
hanged
in
the
bush
/
but
I
will
helpe
them
.
Of
byshops
some
are
archbyshops
/
some
are
by
the
common
name
byshops
:
For
if
they
answere
not
thus
/
what
haue
they
to
say
?
But
what
an
absurd
thing
were
that
/
to
say
that
S.
Paule
comprehended
an
archbyshop
vnder
a
pastor
or
byshop
/
which
neyther
was
at
that
time
/
nor
certayne
hundreth
yeares
after
?
thys
were
not
to
deuide
/
but
to
prophesie
.
And
how
is
it
that
they
neuer
marked
that
S.
Paule
speaketh
of
those
functions
which
were
in
the
church
/
and
not
of
those
which
should
be
afterwarde
?
and
of
those
that
God
had
geuen
/
and
not
of
those
which
he
would
geue
?
for
the
words
are
/
(
and
he
hath
geuen
.
)
Moreouer
if
so
be
vnder
the
pastor
/
the
apostle
comprehended
an
archbyshop
/
then
the
archbyshop
is
necessary
/
and
such
as
the
church
can
not
be
without
/
and
commaunded
of
God
/
and
therefore
not
taken
vp
by
the
pollicie
of
the
church
for
the
time
and
countrey
/
and
other
circumstances
/
and
such
also
as
can
not
be
put
downe
at
the
will
of
the
church
/
which
is
contrary
to
the
iudgement
of
those
/
which
are
the
archbyshops
patrones
.
The
last
refuge
is
/
that
the
Apostle
made
mention
of
those
functions
/
which
haue
to
do
with
the
ministring
of
the
word
&
sacraments
/
&
not
of
those
which
haue
to
do
with
order
&
discipline
.
Speake
in
good
earnest
/
had
the
Apostles
nothing
to
doe
with
discipline
&
order
?
with
what
face
can
you
take
away
the
raines
of
gouernment
out
of
the
Apostles
hands
/
and
put
them
in
the
Archbyshops
and
Archdeacons
hands
?
what
a
peruersenesse
is
thys
/
that
the
ministeries
inuented
by
men
/
should
be
preferred
to
all
the
ministeries
appoynted
and
commaunded
of
God.
The
Apostles
forsoth
haue
in
common
with
the
Archbyshops
and
Archdeacons
the
power
of
ministring
of
the
worde
and
of
the
sacraments
/
of
binding
and
losyng
/
and
thus
farre
as
good
as
the
Archbyshops
and
Archdeacons
:
But
for
disciplyne
and
order
/
the
Apostles
haue
nothing
to
doe
/
but
herein
Archbyshops
and
Archdeacons
are
aboue
them
/
and
better
then
they
.
Now
syr
/
if
I
would
follow
your
vaine
of
making
so
many
exclamations
/
as
Oh
the
impudencie
/
Oh
the
insolencie
/
with
twentie
other
such
great
Ohs
/
you
see
I
haue
occasion
both
heere
and
else
where
/
but
I
would
not
gladly
declame
/
especially
when
I
should
dispute
/
nor
make
outcries
in
stead
of
reasons
.
But
to
come
to
this
distinction
:
I
had
thought
before
this
time
/
that
the
apostles
had
bene
the
*
cheefe
builders
in
setting
vp
the
church
:
now
I
perceiue
you
And
first
of
all
/
I
would
gladly
aske
them
/
with
what
aduise
they
haue
layde
on
a
greater
burden
and
waight
of
the
archbishops
and
archdeacons
shoulders
/
then
the
apostles
were
able
to
sustaine
?
Secondarily
/
I
aske
with
what
boldnesse
/
and
vpon
the
confidence
of
what
giftes
/
any
man
dare
take
vppon
him
both
that
which
the
apostles
did
/
and
more
too
?
Then
I
say
that
it
is
too
too
vnskilfully
done
/
to
seperate
order
/
and
discipline
from
them
that
haue
the
ministerie
of
the
word
in
hand
/
as
though
the
church
without
archbyshops
and
archdeacons
/
were
a
confused
heape
/
and
a
disordered
lumpe
/
when
as
S.
Paule
teacheth
it
to
be
without
them
/
a
body
consisting
of
Let
vs
see
of
disciplyne
and
gouernment
/
which
we
may
see
to
be
committed
to
those
/
which
haue
the
preaching
of
the
word
/
and
to
others
also
which
dyd
not
preach
the
worde
/
when
S.
Paule
sayth
that
the
elders
which
gouerne
wel
/
And
least
any
man
shoulde
say
I
confute
mine
owne
shadow
/
I
must
let
hym
vnderstand
that
there
is
a
pamphlet
in
Latine
/
which
is
called
the
booke
of
the
doctors
/
which
goeth
from
hande
to
hande
/
and
especially
(
so
farre
as
they
coulde
bring
to
passe
)
to
those
only
that
they
thought
to
fauoure
that
opynion
/
in
the
which
booke
/
all
these
answeres
vnto
the
place
of
the
Ephesians
are
contayned
/
and
almost
all
that
which
is
comprehended
in
thys
defence
of
archbishops
and
archdeacons
/
with
other
things
also
which
are
founde
in
this
booke
of
M.
Doctors
:
and
therefore
it
is
very
likely
/
that
he
hauing
no
other
way
to
vente
hys
rapsodies
and
rakings
togither
/
thought
he
would
bring
them
to
light
after
thys
sorte
/
but
how
much
better
had
it
bene
/
that
thys
myshapen
thing
had
had
the
mothers
wombe
for
the
graue
/
or
being
brought
out
/
had
bene
hidden
as
the
former
is
/
in
some
bench
hole
or
darke
place
/
where
it
should
neuer
haue
seene
any
light
/
nor
no
mans
eye
should
euer
haue
looked
of
it
?
And
thus
all
these
cloudes
being
scattered
by
the
sunne
of
truth
/
you
see
that
the
place
to
the
Ephesians
/
standeth
strong
agaynst
the
archbishop
and
archdeacon
.
Now
will
I
reason
also
after
thys
sorte
out
of
the
place
of
the
Ephesians
and
Corinthyans
ioyned
together
.
There
is
no
function
but
hathe
giftes
fitte
and
apte
to
discharge
it
/
annexed
and
geuen
vnto
it
:
whereuppon
the
Apostle
by
a
Metonomy
/
doth
call
the
Apostles
/
Prophets
.
&c.
giftes
/
because
they
haue
alwayes
giftes
ioyned
with
them
.
Thys
being
graunted
(
as
no
man
can
deny
it
)
I
reason
thus
.
Those
functions
only
are
suffycient
for
the
church
/
which
haue
all
the
gifts
needefull
/
eyther
for
the
mynistring
of
the
worde
and
sacramentes
/
or
for
the
gouernement
of
the
churche
:
but
all
these
functions
reckened
of
S.
Paule
to
the
Ephesians
/
with
those
which
S.
Paule
calleth
antilepseis
,
and
kyberneseis
And
so
it
may
be
thus
reasoned
.
If
men
may
make
and
erect
new
ministeries
/
they
must
eyther
geue
giftes
for
to
discharge
them
/
or
assure
men
that
they
shall
haue
giftes
of
God
/
whereby
they
may
be
able
to
answere
them
.
But
they
can
neyther
geue
giftes
/
nor
assure
men
of
any
giftes
necessary
to
discharge
those
functions
/
therefore
they
may
make
or
erect
no
new
ministeries
.
Last
of
all
/
I
conclude
agaynst
these
made
and
deuised
ministeries
of
archbishops
and
archdeacons
after
this
sort
.
If
men
may
adde
ministeries
/
they
may
also
take
away
/
for
those
both
belong
to
one
authoritie
:
but
they
can
not
take
away
those
ministeries
that
God
hath
placed
in
his
church
/
therefore
they
can
not
adde
to
those
that
are
placed
in
the
church
.
And
this
foundation
I
thought
first
to
lay
/
or
euer
I
entred
into
M.
Doctors
not
reasons
/
but
authorities
/
not
of
God
/
but
of
men
/
in
confuting
of
which
/
there
will
fall
forth
also
other
arguments
agaynst
both
these
offices
of
archbishop
/
and
archdeacon
.
Now
I
will
come
to
the
examining
of
your
witnesses
/
whereof
some
of
them
are
so
bored
in
the
eares
/
and
branded
in
their
foreheades
/
that
no
man
neede
to
feare
any
credite
they
shall
get
before
any
iudge
wheresoeuer
/
or
before
whomsoeuer
they
come
/
but
in
the
Romishe
courte
/
and
the
papistes
only
excepted
.
For
to
let
go
Polidore
Virgil
/
because
whatsoeuer
hee
sayth
/
hee
sayth
of
the
credite
of
another
/
lette
vs
come
to
Clement
which
is
the
author
of
this
you
speake
.
And
what
is
he
?
is
there
any
so
blinde
that
knoweth
not
that
this
was
nothing
lesse
then
Clement
/
of
whome
S.
Paule
speaketh
/
and
which
*
some
thinke
was
the
Tert.
de
prescrip.
aduersus
heret
.
first
bishop
of
Rome
ordayned
by
Peter
/
and
not
rather
a
wicked
helhounde
/
into
whom
the
Lord
had
sent
sathan
to
be
a
lying
spirit
in
his
mouth
/
to
deceiue
them
for
their
vnthankfull
receiuing
of
the
gospell
?
And
he
must
witnesse
for
the
archbishop
:
a
worthy
witnesse
.
For
as
all
that
popishe
hierarchie
came
out
of
the
bottomlesse
pitte
of
hell
/
so
to
vpholde
the
archbishop
the
necke
of
it
/
whereupon
that
Romishe
monster
standeth
/
are
raised
vp
from
hell
bastardes
/
Clemens
and
Anacletus
/
and
in
deede
as
it
may
appeare
/
the
very
naturall
sonnes
of
Sathan
/
and
the
sworne
souldiers
of
Antichrist
.
A
man
would
haue
thought
/
that
the
bishop
of
Salisburie
master
Iuell
/
had
so
pulled
of
the
painting
of
the
face
of
this
Clement
/
that
all
good
men
would
haue
had
him
in
detestation
/
so
farre
of
would
they
haue
bene
to
haue
alledged
out
of
him
to
proue
any
thing
that
is
in
controuersie
.
The
bishop
alledgeth
both
Eusebius
and
S.
Ierome
to
proue
/
that
none
And
if
so
be
that
Ireneus
coniecture
be
good
/
that
Clement
was
the
author
or
interpreter
of
the
Epistle
to
the
Hebrues
/
then
what
horrible
iniurie
is
done
to
the
holy
ghost
/
whyle
the
same
is
supposed
the
wryter
of
thys
booke
to
the
Hebrewes
/
which
is
the
author
of
suche
beggery
/
as
thys
Clement
brought
into
the
worlde
?
And
I
pray
you
/
doe
you
holde
that
it
is
the
true
christyan
relygion
/
whyche
that
booke
contayneth
?
Coulde
none
of
these
consyderations
driue
you
from
the
testimonie
of
thys
Clement
?
it
goeth
very
harde
wyth
the
archbyshop
/
when
these
Clementes
and
Anacletusses
/
must
be
brought
to
vnderproppe
hym
.
But
what
if
there
be
no
such
booke
as
thys
is
/
which
you
name
(
when
you
say
in
hys
booke
intituled
/
compendiarium
religionis
christianae
)
it
is
like
you
know
not
him
/
nor
what
he
sayth
/
when
you
can
not
tell
so
much
as
his
name
.
Only
because
Polidore
wryteth
that
Clement
sayth
this
/
in
a
certayne
short
&
summary
booke
of
christian
relygion
/
you
haue
set
downe
that
he
wryteth
thus
in
a
booke
intituled
compendiarium
christianae
religionis
/
where
there
is
no
such
title
/
neyther
in
the
councels
where
hys
Epistles
are
/
neyther
yet
in
all
other
hys
works
.
Thought
you
to
disguise
hym
with
thys
new
name
of
the
booke
/
that
hee
shoulde
not
be
knowne
?
●or
ment
you
to
occupy
your
answerer
in
seeking
of
a
booke
/
which
because
he
shoulde
neuer
fynde
/
he
should
neuer
answer
.
The
place
which
Polidore
meaneth
/
is
in
the
first
epistle
which
he
wryteth
vnto
Iames
/
the
brother
of
the
Lord
/
which
is
as
the
rest
are
both
rediculous
in
the
manner
of
wryting
/
&
in
the
matter
oftner
tymes
wycked
&
blasphemous
/
which
I
speake
to
thys
ende
/
that
the
reader
through
the
commendation
that
M.
Doctor
hath
geuen
to
thys
Clement
/
in
taking
hym
as
one
of
hys
wytnesses
in
so
great
a
matter
/
be
not
abused
.
For
answere
vnto
hym
/
although
he
be
not
worth
the
answering
/
I
say
that
first
it
may
be
well
sayde
heere
of
the
office
of
the
Archbyshop
/
that
the
father
of
it
was
an
Amorite
/
and
mother
a
Hittite
/
that
is
/
that
it
commeth
of
very
infamous
parentage
/
the
beginning
therof
being
of
the
idolatrous
nations
.
And
whereas
Clement
maketh
S.
Peter
the
Apostle
to
make
it
as
it
were
hys
adopted
sonne
/
thereby
to
wipe
away
the
shame
of
hys
birth
/
it
doth
S.
Peter
shamefull
iniury
.
For
besides
that
it
was
farre
from
S.
Peter
/
to
take
thys
authoritie
to
hym selfe
/
not
only
of
making
archbyshops
through
out
euery
prouince
/
but
also
instituting
a
new
order
or
office
/
without
the
councell
of
the
rest
of
the
apostles
/
which
none
else
of
the
apostles
dyd
/
and
which
is
contrary
to
the
practise
of
S.
Peter
/
both
in
the
first
and
sixt
of
the
Actes
/
contrary
also
to
the
practises
of
the
apostles
/
which
after
shall
appeare
:
I
say
besides
thys
/
is
it
lyke
that
S
Peter
would
grasse
the
noblest
plant
(
as
it
is
sayde
)
of
the
mynisterie
of
the
gospell
/
in
such
a
rotten
stocke
of
that
which
was
most
abhominable
in
all
idolarrie
?
for
the
greater
they
were
in
the
seruice
of
the
idolles
/
the
more
detestable
were
they
before
God.
The
Lorde
/
when
he
woulde
geuelawes
of
worshipping
/
vnto
hys
people
/
And
therefore
it
is
very
vnlike
that
S.
Peter
would
frame
the
ministerie
of
the
gospell
(
which
is
no
ceremonie
/
but
of
the
substance
of
the
gospell
)
by
the
example
of
the
heathenish
/
and
idolatrous
functions
.
If
one
had
sayde
/
that
the
Lord
had
shapen
hys
common
wealth
/
by
the
paterne
of
other
common
wealthes
/
although
it
had
bene
most
vntrue
(
all
other
flourishing
common
wealthes
of
Athens
/
Lacedemon
/
&
Rome
/
borowing
their
good
lawes
of
the
Lordes
common
wealth
)
yet
had
it
bene
more
tollerable
:
but
to
say
he
framed
the
ministery
of
the
gospell
/
by
the
priesthode
of
idolatrie
/
is
to
fetch
chastitie
out
of
Sodome
/
and
to
seeke
for
heauen
in
hell
.
And
if
so
be
that
the
Lord
had
delighted
in
thys
hierarchie
/
he
would
rather
haue
taken
of
hys
owne
/
then
borowed
of
others
/
of
hys
owne
church
/
then
of
the
sinagogue
of
Sathan
.
For
vnder
the
law
besides
the
Leuites
/
there
were
priestes
/
and
aboue
them
a
high
priest
.
And
to
say
that
Peter
appoynted
archbyshoppes
and
byshoppes
/
by
the
example
of
the
idolaters
/
is
after
a
sort
to
make
the
law
to
come
out
of
Egypt
or
Babylon
/
and
not
out
of
Sion
or
Ierusalem
/
as
the
Prophet
sayth
.
You
say
And
although
S.
Peter
might
to
gaine
the
Gentiles
/
he
content
to
vse
their
idolatrous
functions
/
with
a
little
chaunge
of
their
names
/
yet
there
is
none
so
mad
/
to
thinke
that
he
would
translate
any
such
function
from
the
Gentiles
vnto
the
Iewes
/
whych
were
neuer
before
accustomed
with
any
such
Flamines
/
or
Archiflamines
.
And
thys
I
dare
generally
and
at
once
say
against
you
and
your
Clement
/
that
the
Lord
translated
diuers
things
out
of
the
Law
/
into
the
Gospell
tsaddikim
and
tsedacah
,
do
not
only
signifie
iustice
and
iust
men
/
but
also
almes
and
almes
men
:
I
say
these
and
others
more
translated
from
the
law
vnto
the
gospell
/
but
neyther
you
nor
your
Clement
/
shall
euer
be
able
to
shew
/
that
the
Lord
euer
translated
any
thing
from
Gentelisme
into
the
gospell
.
We
reade
in
the
Actes
/
that
all
the
Gentiles
were
commaunded
to
conforme
But
what
if
there
were
no
such
offices
amongst
the
Gentiles
&
Paganes
/
as
Archiflamines
/
or
Protoflamines
?
whereof
before
I
shew
the
coniectures
which
I
haue
/
I
must
geue
the
(
gentle
reader
)
to
vnderstand
/
that
I
am
not
ignorant
that
there
are
diuers
which
say
there
were
such
offices
amongst
the
Gentiles
/
and
namely
heere
in
Englande
/
that
there
were
.
25.
Flamines
/
and
three
Archiflamines
/
wherof
were
made
three
archbyshops
/
of
London
/
Canterbury
/
and
Yorke
/
and.
25.
Bishops
/
as
Platine
hath
in
the
chapter
Eleutherius
:
And
Galfridus
Monemutensis
in
hys
seconde
booke
and
first
chapter
.
And
Lumbarde
in
hys
fourthe
booke
speaketh
of
it
/
as
of
a
generall
thing
that
was
in
all
places
where
Paganisme
was
.
But
if
so
be
that
the
relygion
of
other
Paganes
dyd
follow
/
and
was
lyke
vnto
that
of
the
Romaines
(
which
is
very
probable
)
they
being
then
the
rulers
of
the
whole
worlde
in
a
maner
/
vnto
whose
example
all
men
doe
lightly
conforme
them selues
/
euen
without
commaundement
/
then
there
is
great
likelyhoode
/
there
were
no
such
archiflamines
/
or
protoflamines
out
of
Tullie
/
which
sheweth
that
there
was
amongst
the
Romaines
dyuers
kindes
of
priestes
/
whereof
some
were
called
flamines
/
of
a
seuerall
attire
which
they
ware
alwayes
of
their
heades
/
other
pontifices
,
and
a
thir●●●
sort
were
called
Salij
,
and
that
the
cheefe
of
these
Flamines
/
was
called
fl●me●●●al●s
,
who
was
also
distinguished
from
the
rest
/
vp
a
white
hatte
/
but
of
any
archiflamines
/
or
protoflamines
/
he
maketh
no
mention
at
all
/
and
therefore
it
is
lyke
that
there
was
neuer
any
such
office
amongst
the
Paganes
.
And
if
there
were
/
I
haue
shewed
how
wycked
it
is
to
say
that
Peter
framed
the
mynisterie
of
the
gospell
by
it
.
Now
let
it
be
seene
of
all
men
/
how
strongly
you
haue
concluded
/
that
the
names
of
archbyshoppes
are
not
antichristian
/
when
as
it
is
most
certen
/
that
he
was
a
piller
of
antichrist
/
vppon
whome
your
reason
is
grounded
.
The
tymes
wherein
Volusianus
lyued
/
declare
suffyciently
how
little
credite
is
to
be
geuen
to
hys
testimonie
/
which
were
when
the
masse
had
place
/
if
not
so
wycked
as
it
was
after
/
yet
notwithstanding
farre
differing
from
the
simplicitie
of
the
supper
which
was
left
by
our
sauiour
Christ
.
And
Eusebius
is
of
more
Erasmus
followeth
/
which
sayth
Titus
was
archbyshop
of
Crete
/
whom
I
coulde
answere
with
hys
owne
wordes
/
for
I
am
sure
he
will
graunt
me
/
that
Titus
&
Timothe
had
one
office
/
the
one
in
Ephesus
/
the
other
in
Crete
:
but
it
appeareth
by
Erasmus
hys
owne
wordes
/
that
Timothe
was
but
byshop
of
Ephesus
/
therefore
Titus
was
but
byshop
of
Crete
.
For
Erasmus
in
hys
argument
vpon
the
first
Epistle
of
Timothe
/
sayth
that
S.
Paule
did
enfornie
Timothe
of
the
office
of
a
byshop
/
and
of
the
discipline
of
the
church
:
If
eyther
he
had
bene
an
archbyshop
/
or
an
archbyshop
had
bene
so
necessary
as
it
is
made
/
hee
would
haue
instructed
hym
in
that
also
.
And
I
pray
you
tell
me
/
whether
Erasmus
or
the
Greeke
Scholiast
/
be
more
to
bee
beeleeued
in
thys
poynte
/
out
of
whome
is
taken
that
whyche
is
in
the
latter
ende
of
the
Epystles
to
Tymothe
and
Tytus
/
where
they
bothe
are
called
the
first
elected
Byshoppes
that
euer
were
/
eyther
of
Ephesus
or
Creta
.
For
my
parte
I
thyncke
they
were
neyther
Byshoppes
nor
Archbyshoppes
/
but
Euangelistes
/
as
shall
appeare
afterwardes
:
But
it
maye
be
suffycient
to
haue
sette
agaynste
Erasmus
authoritie
/
the
authoritie
of
the
Scholiaste
.
And
if
heere
you
will
cauill
and
say
that
the
Scholiaste
whych
sayeth
hee
was
Byshoppe
/
denyeth
not
but
that
he
also
was
an
Archbyshoppe
/
because
an
archbyshop
is
a
byshop
/
it
may
be
answered
easely
/
that
the
Scholiaste
dyd
not
speake
nor
wryte
so
vnproperly
/
as
to
call
them
by
the
generall
name
of
byshop
/
whome
he
myght
as
easely
haue
called
(
if
the
truth
woulde
haue
let
hym
)
by
a
more
proper
and
particular
name
of
archbyshop
.
And
further
in
thys
dyuision
of
the
mynisters
/
the
archbyshop
and
the
byshop
are
members
of
one
dyuision
/
and
therefore
one
of
them
can
not
be
affirmed
and
sayde
of
an
other
/
for
that
were
contrary
to
the
nature
of
a
true
dyuision
.
And
yet
I
haue
a
further
answere
/
bothe
to
Erasmus
and
Volusianus
/
and
whatsoeuer
other
haue
written
after
thys
sort
/
that
they
speake
&
gaue
titles
to
those
men
they
wrote
of
/
not
according
to
that
which
they
were
/
but
according
to
the
custome
and
manner
of
that
age
wherein
they
wrote
.
And
so
we
may
read
lib.
c.
124.
Nice
.
4.
li.
ca.
38.
that
Vincentius
and
Nicephorus
wryting
of
Victor
/
speake
farre
otherwise
of
hym
/
then
Eusebius
doth
/
which
notwithstanding
wrote
of
the
same
man
which
they
dyd
.
The
one
calleth
Victor
the
Pope
of
Rome
.
And
the
other
sayeth
/
that
in
glory
he
passed
all
the
byshops
before
hym
/
which
Eusebius
neuer
maketh
any
word
of
.
Euen
so
Volusianus
and
Erasmus
/
lyuing
in
the
tymes
when
as
they
which
were
the
most
esteemed
in
the
ministerie
/
were
called
archbyshops
/
call
Titus
and
Dyonisius
archbyshops
/
vpon
whome
depended
the
cheefe
care
of
those
churches
which
they
gouerned
.
There
followeth
Anacletus
/
an
other
of
these
witnesses
/
which
must
depose
that
the
name
of
an
archbyshop
is
not
antychristian
/
of
whome
/
as
of
Clement
that
went
before
/
and
Anicetus
which
followeth
after
/
the
common
prouerbe
may
be
verifyed
/
Aske
my
fellow
if
I
be
a
theefe
.
And
although
the
answerer
be
ashamed
of
hym
/
and
sayth
therefore
he
will
omit
him
/
yet
euen
very
neede
dryueth
hym
/
to
bring
hym
in
/
and
to
make
hym
speake
the
vttermost
hee
can
.
And
thys
honest
man
sayth
/
that
Iames
was
the
first
archbyshop
of
Ierusalem
.
But
Eusebius
sayth
/
Iames
was
byshop
/
not
archbyshop
of
Ierusalem
/
and
appoynted
by
the
apostles
.
And
in
an
other
place
/
he
sayth
/
that
the
apostles
dyd
appoynt
after
hys
death
/
Simeon
the
sonne
of
Cleophas
/
byshop
of
Ierusalem
.
And
Ireneus
sayeth
/
that
the
apostles
in
all
places
appoynted
byshops
And
heere
you
put
me
in
remembraunce
of
an
other
argument
agaynst
the
archbyshop
/
which
I
will
frame
after
thys
sorte
.
If
there
shoulde
be
any
archbyshop
many
place
/
the
same
shoulde
be
eyther
in
respect
of
the
persone
or
minister
and
hys
excellencie
/
or
in
respecte
of
the
magnificence
of
the
place
:
but
the
most
excellent
mynisters
that
euer
were
/
in
the
most
famous
places
/
were
no
archbyshops
/
but
byshops
only
/
therefore
there
is
no
cause
why
there
shoulde
be
any
archbyshop
.
For
if
there
were
euer
mynister
of
a
congregation
worthy
/
that
was
Iames
/
if
there
were
euer
any
citte
that
ought
to
haue
thys
honor
/
as
that
the
mynister
of
it
should
haue
a
more
honorable
title
/
then
the
mynisters
of
other
cities
and
townes
/
that
was
Ierusalem
/
where
the
sonne
of
God
preached
/
and
from
whence
the
gospell
issued
out
vnto
all
places
.
And
afterwarde
that
Ierusalem
decayed
/
and
the
church
there
/
Antioche
was
a
place
where
the
notablest
men
were
that
euer
haue
bene
since
/
which
also
deserued
great
honoure
/
for
that
there
the
*
disciples
were
first
called
christians
/
but
neyther
was
that
called
the
These
two
/
Anacletus
and
Anicetus
/
you
say
/
are
suspected
/
why
do
you
say
suspected
/
when
as
they
haue
bene
conuinced
and
condemned
/
and
stande
vppon
the
pillery
/
with
the
cause
of
forgerie
written
in
great
letters
/
that
he
which
runneth
may
reade
?
Some
of
the
papistes
them selues
/
haue
suspected
them
/
but
those
which
mayntayne
the
truth
haue
condemned
them
as
full
of
popery
/
full
of
blasphemy
/
and
as
those
in
whome
was
the
very
spirit
of
contradiction
to
the
Apostles
and
their
doctryne
.
And
do
you
marke
what
you
say
/
when
you
say
that
these
are
but
suspected
?
Thus
much
you
say
/
that
it
is
suspected
/
or
in
doubt
/
whether
the
whole
body
of
poperie
and
antichristianitie
were
in
the
Apostles
time
/
or
sone
after
or
no
/
for
Clement
was
in
the
Apostles
time
/
and
their
scholer
/
and
so
you
leaue
it
in
dout
,
whether
the
apostles
appoynted
and
were
the
authors
of
popery
or
no.
I
thinke
if
euer
you
had
red
the
Epistles
/
you
woulde
neuer
haue
cited
their
authorities
/
nor
haue
spoken
so
fauourably
of
them
as
you
doe
.
You
come
after
to
the
councel
of
Nice
/
wherin
I
wil
not
sticke
with
you
/
that
you
say
it
was
holden
the
.
CCC
.
xxx
.
yeare
of
the
Lorde
/
when
as
it
maye
appeare
by
Eusebius
hys
Computation
/
that
it
was
holden
.
Anno
Domini
CCC
xx
.
and
heere
you
take
so
greate
a
leape
/
that
it
is
enoughe
to
breake
the
archbishoppes
necke
/
to
skippe
at
once
.
CCC
.
yeares
/
(
that
is
/
from
the
tyme
of
the
apostles
/
vntill
the
time
of
the
councell
of
Nice
)
wythout
any
testimony
of
any
/
either
father
/
or
storie
of
faithe
and
credite
/
whych
maketh
once
mention
of
an
archbishop
.
What
no
mention
of
hym
in
Theophilus
/
byshop
of
Antioche
?
none
in
Ignatius
?
none
in
Clemens
Alexandrinus
/
none
in
Iustin
Martyr
/
in
Ireneus
/
in
Tertullian
/
in
Origine
/
in
Cyprian
/
none
in
all
those
olde
Historiographers
/
out
of
the
whych
Eusebius
gathereth
hys
story
?
Was
it
for
his
basenes
and
smalnes
/
that
he
could
not
be
seene
amongst
the
byshops
/
elders
/
and
deacons
/
being
the
cheefe
and
principall
of
them
all
?
can
the
Ceder
of
Lebanon
be
hid
amongst
the
boxe
trees
?
Aristotle
in
his
Rhethorike
ad
Theodecten
,
sayeth
/
that
it
is
a
token
of
contempt
/
to
forget
the
name
of
an
other
/
belike
therefore
if
there
were
any
archbishop
/
he
had
no
chaire
in
the
church
/
but
was
as
it
semeth
/
digging
at
the
metalles
.
For
otherwise
they
that
haue
filled
their
bookes
wyth
the
often
mentioning
of
bishops
/
would
haue
no
doubt
remembred
him
.
But
let
vs
heare
what
the
councell
of
Nice
hath
for
these
titles
.
In
the.
6.
canon
mention
is
made
of
a
metropolitane
bishop
:
what
is
that
to
the
metropolitane
whych
is
now
/
either
to
the
name
/
or
to
the
office
?
of
the
office
it
shal
appeare
afterwards
.
In
the
name
I
thinke
there
is
a
great
difference
/
betwene
a
metropolitane
bishop
/
&
metropolitane
of
England
/
or
of
al
England
.
A
Metropolitane
bishop
was
nothing
els
/
but
a
bishop
of
that
place
/
which
it
pleased
the
Emperor
or
magistrate
to
make
the
chefe
citie
of
the
diocese
or
shire
/
and
as
for
thys
name
/
it
maketh
no
more
difference
betwene
bishop
and
bishop
/
then
when
I
say
a
minister
of
London
/
and
a
minister
of
Nuington
.
There
is
no
man
that
is
well
aduised
/
whych
will
gather
of
thys
saying
/
that
there
is
as
great
difference
in
preheminence
betweene
those
two
ministers
/
as
is
betweene
London
/
and
Nuington
:
for
his
office
and
preheminence
/
we
shall
see
hereafter
.
There
are
alledged
to
proue
the
names
of
archbyshops
/
patriarkes
/
archdeacons
/
the.
13.
25.
26.
and.
27.
Canons
of
the
councel
of
Nece
.
For
the.
25.
26.
27.
there
are
no
such
canons
of
that
councell
:
and
although
there
be
a
thirtenthe
canon
/
there
is
no
worde
of
patriarke
/
or
archdeacon
/
there
contained
.
And
I
maruell
wyth
what
shame
you
can
thruste
vppon
vs
these
counterfaite
canons
whych
come
out
of
the
popes
minte
/
yea
/
and
whych
are
not
to
be
found
.
Theodoret
sayeth
/
that
there
are
but
twentie
Canons
of
the
councell
of
Neece
/
and
I
feare
greatly
/
some
craftye
dissembling
papist
had
hys
hand
in
this
boke
/
who
hauing
a
great
deale
of
rotten
stuffe
/
whych
he
coulde
not
vtter
vnder
hys
owne
name
(
being
already
lost
)
brought
it
vnto
the
author
heereof
/
whych
hath
vpon
his
credite
without
further
examination
/
set
it
to
sale
.
Peraduenture
you
will
thinke
scorne
to
be
censured
and
reprehended
of
a
poore
minister
of
the
countrey
/
and
therfore
I
will
turne
you
ouer
for
your
lesson
in
thys
behalfe
/
vnto
the
bishop
of
Salisburie
in
hys
Replie
against
M.
Harding
/
touching
the
article
of
the
supremacie
.
If
all
shoulde
be
allowed
of
/
that
S.
Ambrose
alloweth
of
/
then
besides
other
things
whych
he
holdeth
corruptly
/
the
marriage
of
the
ministers
lib.
offic.
cap.
50.
should
go
very
hard
:
But
it
is
worthy
to
be
obserued
/
wyth
what
words
Amb.
doth
allowe
of
the
archbishop
/
that
all
men
may
vnderstande
/
howe
lowe
it
goeth
wyth
M.
Doctor
/
for
his
defence
of
the
archbishop
/
and
howe
the
archbishop
is
so
out
of
credite
/
that
there
can
not
be
gotten
any
to
be
surety
for
hys
honesty
.
Ambrose
complaining
of
the
ministers
or
bishops
in
those
dayes
/
sayeth
/
it
a
man
aske
them
/
who
preferred
them
to
be
priestes
/
answere
is
made
by
and
by
/
that
the
archbyshop
for
an
hundreth
shillings
/
ordained
me
bishop
/
to
whome
I
gaue
a
hundreth
shillings
/
that
I
might
get
the
fauor
to
be
bishop
/
whych
if
I
had
not
giuen
/
I
had
not
bene
byshop
.
And
afterward
he
sayeth
/
that
this
greeued
him
/
that
the
archbyshop
ordained
byshops
carnally
/
or
for
some
carnall
respecte
.
And
thys
is
all
the
allowance
that
Ambrose
sheweth
of
an
archbyshoppe
.
Your
archbishop
taketh
all
things
in
good
parte
/
so
that
his
very
dispraise
he
expoundeth
to
hys
commendation
.
And
there
is
great
likelyhode
/
that
the
archbyshop
whych
Ambrose
maketh
mention
of
/
was
no
other
/
then
he
whych
for
the
time
ruled
the
action
/
wherin
byshops
were
ordained
/
and
after
the
action
ended
/
had
no
more
authoritye
then
the
rest
.
And
I
am
moued
so
to
thincke
.
First
/
because
it
is
not
like
/
that
one
only
ordained
byshops
/
being
contrary
to
the
olde
Canons
of
the
best
councelles
/
but
that
there
were
other
/
and
that
thys
whome
Ambrose
calleth
archbyshop
/
dyd
gather
the
voyces
.
&c.
Secondly
/
because
it
was
very
vnlike
/
that
there
was
any
absolutely
/
aboue
S.
Ambrose
/
in
those
partes
where
he
complaineth
of
euill
byshops
/
or
ministers
made
.
Thirdly
/
for
that
Ambrose
in
an
other
place
(
whych
you
after
cite
)
deuiding
all
the
church
into
the
cleargye
and
laitye
/
dothe
subdeuide
the
cleargy
into
bishops
/
elders
/
and
deacons
/
and
therfore
it
is
not
like
that
there
was
any
which
had
any
continuall
function
of
archbyshop
.
But
as
he
was
called
choregos
or
leader
of
the
daunce
/
whych
commeth
first
/
and
after
comming
in
againe
in
the
second
or
third
place
/
is
no
more
so
called
:
so
that
byshop
was
called
archbyshop
/
whych
for
the
time
present
did
gather
the
voyces
of
the
rest
of
the
byshoppes
/
whych
he
by
&
by
layde
downe
wyth
the
dissoluing
of
the
meeting
.
And
that
this
is
not
my
coniecture
only
/
that
there
was
no
ordinarye
or
absolute
archbyshop
/
let
the
Centuries
be
seene
/
whych
alledge
that
place
of
Ambrose
/
to
proue
that
the
office
of
an
archbishop
/
was
not
then
come
into
the
church
/
whych
was
.
400
yeares
after
Christ
/
and
more
also
.
Basile
you
say
the
greate
Metropolitane
of
Cappadocia
.
I
haue
shewed
what
the
worde
metropolitane
signifieth
/
and
howe
there
was
not
then
suche
a
metropolitane
as
we
haue
now
/
and
as
the
admonition
speaketh
against
.
You
play
as
he
which
is
noted
as
none
of
the
wisest
amongst
the
marchants
/
which
thought
that
euery
shyp
that
approched
the
hauen
/
was
his
shippe
:
for
so
you
thinke
that
wheresoeuer
you
reade
metropolitane
or
archbyshop
/
forthwith
you
thinke
there
is
your
metropolitane
or
your
archbyshop
/
whereas
it
shall
appeare
/
that
besides
the
name
/
they
are
no
more
like
then
a
byshop
wyth
vs
/
is
like
a
minister
.
I
can
not
tell
whether
you
would
abuse
your
reader
heere
/
wyth
the
fallacion
of
the
accent
/
because
thys
worde
(
Great
)
is
so
placed
betweene
Basile
and
metropolitane
/
that
it
may
be
as
wel
referred
to
the
metropolitane
/
as
to
Bastle
/
and
so
you
hauing
put
no
comma
,
it
seemeth
you
had
as
l●eue
haue
your
reader
read
great
metropolitane
/
as
great
Basil
.
But
that
the
simpler
sort
be
not
deceiued
therby
/
it
is
not
out
of
the
way
to
let
the
reader
vnderstand
/
what
a
great
metropolitane
thys
was
/
whych
*
appeareth
/
for
that
when
he
was
threatned
by
the
l.
c.
16.
magistrate
/
confiscation
of
hys
goodes
/
answeared
/
that
he
was
not
afraid
of
the
threatnings
/
and
that
all
hys
goodes
were
a
very
few
bokes
/
and
an
olde
gowne
/
suche
were
then
those
Metropolitanes
/
vnder
whose
shadowes
M.
Doctor
goeth
aboute
to
shroude
all
this
pompe
/
and
princely
magnificence
of
oure
archbyshoppes
.
As
for
Simeon
archbyshop
of
Seleucia
/
I
will
not
deny
/
but
at
that
time
was
the
name
of
archbyshops
/
for
then
Sathan
had
made
throughe
the
titles
of
archbishop
/
primate
/
patriarch
/
as
it
were
three
stayers
/
wherby
antichrist
might
clime
vp
into
hys
curssed
seate
.
Notwithstanding
there
wanted
not
good
decrees
of
godly
councelles
/
whych
did
strike
at
these
proude
names
/
and
went
aboute
to
keepe
them
downe
/
but
the
swelling
waters
of
the
ambition
of
diuers
/
coulde
not
by
any
bankes
be
kept
in
/
whych
hauing
once
broken
oute
in
certaine
places
/
afterwardes
couered
almost
the
face
of
the
whole
earthe
.
This
endeuoure
of
godly
men
/
may
appeare
in
the
councell
of
Carthage
/
Conc.
Cartha
.
cap.
39.
whych
decreed
that
the
bishop
of
the
first
seat
/
shoulde
not
be
called
exarchon
ton
hieron
,
e
akron
ierea
,
e
toiouton
tipore
:
that
is
/
either
the
chefe
of
the
priestes
/
or
the
high
priest
/
or
any
such
thing
/
by
whych
wordes
(
any
such
thing
)
he
shutteth
out
the
name
of
archbyshop
/
and
all
such
hautie
titles
.
The
same
decree
also
was
made
in
the
Affricane
councell
/
and
if
you
saye
Concil.
Tom.
2.
1.
c.
6.
that
it
was
made
against
the
Pope
of
Rome
/
or
to
forbid
that
any
man
should
be
called
archbyshop
/
shewe
me
where
there
was
either
byshop
of
Rome
/
or
any
other
that
euer
made
any
suche
title
or
chalenge
/
to
be
the
generall
byshop
of
all
/
at
that
time
/
when
this
councell
of
Carthage
was
holden
:
when
as
the
first
of
those
whych
did
make
any
suche
chalenge
/
was
the
byshop
of
Constantinople
/
whych
notwithstanding
chalenged
not
the
preheminence
first
ouer
all
/
but
that
he
might
ordaine
byshoppes
of
Asia
/
Pontus
/
Thracia
/
whych
were
before
appoynted
by
their
Sinodes
/
and
thys
was
in
the
councell
of
Chalcedon
/
whych
was
long
after
that
councell
of
Carthage
before
remembred
.
For
to
proue
the
lawfulnesse
of
the
name
of
an
archdeacon
/
the
antiquitye
/
the
necessitye
of
it
/
the
testimonies
of
foure
are
broughte
/
which
neither
speake
of
their
lawfulnes
/
nor
of
their
necessity
/
and
they
say
not
in
deede
so
muche
as
God
saue
them
:
and
two
of
these
witnesses
are
Popes
/
whereof
the
first
/
and
best
/
ordained
that
if
the
Metropolitane
did
not
fetche
hys
pall
at
the
apostolike
sea
of
Rome
/
wythin
three
monthes
after
he
were
consecrated
/
that
then
he
should
lose
his
dignity
/
as
Gratian
witnesseth
in
the
decrees
that
he
ascribeth
vnto
Damasus
.
I
doubt
not
therfore
that
this
is
but
a
forger
/
vpon
whom
you
would
father
the
archdeacon
/
for
that
Damasus
/
in
whose
place
you
put
this
forger
/
liued
An.
387.
at
what
time
the
sea
of
Rome
had
no
suche
tirannye
as
thys
/
and
other
things
which
are
fathered
of
him
/
do
pretend
.
And
if
this
be
enough
to
proue
archdeacons
/
I
can
with
better
witnes
proue
subdeacons
/
acoluthes
,
exorcistes
,
lectores
,
ostiarios
,
these
dothe
Eusebius
make
mention
of
/
an
auncienter
wryter
/
then
any
you
bring
/
and
out
of
Ruffine
/
Theodoret
/
Sozomen
/
Socrates
.
&c.
monks
almost
in
euery
page
.
And
heere
vpon
it
is
more
lawfull
for
me
to
conclude
/
that
monkes
/
subdeacons
/
exorcistes
,
acoluthes
,
ostiarij
,
lectores
,
are
necessary
ecclesiasticall
orders
in
the
church
/
as
you
conclude
the
necessity
of
the
archdeacon
.
I
perceiue
you
care
not
whether
the
archdeacon
fall
or
no
/
that
you
bestow
so
little
coste
of
hym
/
and
leaue
him
so
nakedly
.
And
if
I
woulde
be
but
halfe
so
holde
in
coniectures
/
and
diuinations
/
as
you
are
/
I
coulde
say
that
thys
sleighte
handling
of
the
archdeacon
/
and
sweating
so
muche
aboute
the
archbyshoppe
/
is
thervpon
that
you
woid
be
loth
to
come
from
being
deane
/
to
be
an
archdeacon
/
&
you
liue
in
some
hope
of
being
archbyshop
/
but
I
will
not
enter
so
farre
.
And
surely
for
any
thing
that
I
see
/
you
might
haue
trussed
vp
the
archbyshop
as
shorte
/
as
you
do
the
archdeacon
.
For
they
stand
vpon
one
pinne
/
and
those
reasons
whych
establishe
the
one
/
establishe
the
other
/
wherevpon
also
commeth
to
passe
/
that
all
those
reasons
whych
were
before
alledged
against
the
archbishop
/
may
be
drawn
against
the
archdeacon
/
hauing
therfore
before
proued
the
vnlawfulnes
of
them
/
I
will
heere
set
downe
the
difference
betweene
those
archdeacons
that
were
in
times
past
/
and
those
whych
are
nowe
/
whereby
it
may
appeare
they
are
nothing
like
/
but
in
name
.
[
(a)
](A18078-e14880-b)
(a)
Sozo
.
7.
19.
They
were
no
ministers
/
as
appeareth
in
Sozomen
/
oures
are
.
[
(b)
](A18078-e14910-b)
(b)
Concil.
Vrban
.
Sozom.
7.
lib.
c.
19.
They
were
tied
to
a
certaine
churche
/
and
were
called
archdeacon
of
suche
a
congregation
or
churche
/
oures
are
tied
to
none
/
but
are
called
archdeacons
of
suche
a
shire
.
[
(c)
](A18078-e14950-b)
(c)
Ierom
to
Euagr
.
They
were
chosen
by
all
the
Deacons
of
the
churche
where
they
be
archdeacons
/
oures
are
appoynted
by
one
man
/
and
whych
is
no
deacon
.
[
(d)
](A18078-e14970-b)
(d)
Conc.
Nic.
can.
14.
and
after
Ruff.
can.
20.
They
were
subiect
to
the
minister
of
the
word
/
oures
are
aboue
them
/
and
rule
ouer
them
.
[
(e)
](A18078-e15010-b)
(e)
Ieron
.
ad
Euag.
August
.
quest.
noui
&
veteris
testa
.
q.
101.
It
was
counted
to
them
great
arrogancie
/
if
they
preferred
themselues
to
any
minister
or
elder
of
the
churche
/
oures
will
not
take
the
best
ministers
of
the
churche
as
their
equalles
.
If
therfore
archdeacons
will
haue
any
benefite
by
the
archdeacons
of
olde
time
/
it
is
meete
they
shoulde
content
them selues
wyth
that
place
whych
they
were
in
.
As
for
the
office
of
a
deane
/
as
it
is
vsed
wyth
vs
/
it
is
therfore
vnlawfull
/
for
that
he
being
minister
/
hathe
no
seuerall
charge
or
congregation
appoynted
wherein
he
maye
exercise
hys
ministerie
/
and
for
that
he
is
ruler
/
and
as
it
were
maister
of
diuers
other
ministers
in
hys
colledge
/
whych
likewise
haue
no
seueral
charges
of
congregations
:
and
for
that
whych
is
most
intollerable
bothe
he
hym selfe
oftentimes
hauing
a
seuerall
churche
or
benefice
/
as
they
call
it
/
is
vnder
the
coloure
of
hys
deaneship
/
absent
from
hys
churche
/
and
suffereth
also
those
that
are
vnderneathe
hym
/
to
be
likewise
absent
from
their
churches
.
And
whereas
M.
Doctor
alleageth
S.
Augustine
/
to
proue
thys
office
to
be
auncient
/
in
deede
the
name
is
there
founde
/
but
besides
the
name
/
not
one
propertye
of
that
Deane
whych
we
haue
.
For
Augustine
speaking
of
the
monkes
of
those
dayes
/
sayeth
/
that
the
money
which
they
gate
wyth
the
labor
of
their
hands
/
they
gaue
to
their
deane
/
which
did
prouide
them
meate
and
drinke
/
and
cloth
/
and
all
things
necessary
for
them
/
so
that
the
monkes
shoulde
not
be
drawne
away
from
their
studies
and
meditations
/
throughe
the
care
of
worldly
things
/
so
that
thys
deane
whych
he
speaketh
of
/
was
seruaunt
and
steward
/
and
cater
to
the
monkes
/
and
therfore
only
called
deane
/
because
he
was
steward
and
cater
to
ten
monkes
.
Now
let
it
be
seene
what
Augustines
deane
/
maketh
for
the
deane
whych
is
nowe
/
and
what
faith
and
trust
M.
Doctor
vseth
/
in
reciting
of
the
olde
fathers
.
And
vnto
the
ende
that
these
testimonies
might
be
more
autenticall
/
&
haue
some
waight
in
them
/
M.
Doctor
addeth
/
that
hetherto
antichrist
had
not
inuaded
the
seat
of
Rome
.
You
shall
haue
much
a
do
/
to
proue
that
antichrist
had
not
inuaded
the
sea
of
Rome
/
when
your
Clement
/
Anaclete
/
Anicete
/
and
Damasus
wrote
.
Nay
/
it
is
moste
certaine
/
that
then
he
had
possessed
it
.
But
what
is
that
to
the
purpose
/
althoughe
there
was
no
one
singulare
head
appeared
/
or
lifted
vp
/
yet
corruption
of
doctrine
/
and
of
the
sacraments
/
hurtful
ceremonies
/
dominion
and
pompe
of
the
cleargye
/
newe
orders
and
functions
of
the
ministerie
/
whych
were
the
handes
that
pulled
hym
/
the
fete
whych
brought
him
/
the
shoulders
that
lifted
and
heaued
him
vp
into
that
seate
/
were
in
the
church
.
Neither
/
while
you
doe
thus
speake
/
doe
you
seeme
to
remember
that
this
monster
needed
nine
monethes
/
but
almoste
nine
hundreth
yeares
/
to
be
framed
and
fashioned
/
or
euer
he
could
wyth
all
his
partes
be
brought
to
light
.
And
although
the
Loouer
of
thys
antichristian
building
were
not
set
vp
/
yet
the
foundations
therof
being
secretely
/
and
vnder
the
ground
laid
in
the
apostles
times
/
you
might
easely
know
/
that
in
those
times
that
you
speake
of
/
the
building
was
wonderfully
aduaunced
and
growne
very
highe
.
And
being
a
very
dangerous
thing
to
ground
any
order
or
pollicy
of
the
church
vpon
men
at
all
/
whych
in
deede
ought
to
haue
their
standing
vpon
the
doctrine
and
orders
of
the
apostles
/
I
wil
shew
what
great
iniurie
M.
Doctor
doth
/
to
sende
vs
for
our
examples
and
paternes
of
gouernment
to
these
times
/
whych
he
doth
direct
vs
vnto
.
Eusebius
oute
of
Egesippus
/
wryteth
/
that
as
long
as
the
apostles
liued
/
Clement
also
in
a
certaine
place
to
confirme
that
there
was
corruption
of
Lib.
Stromat
.
somewhat
after
the
beginning
.
7.
lib.
11.
ca.
doctrine
immediately
after
the
apostles
times
/
alledgeth
the
prouerbe
/
that
there
are
fewe
sonnes
like
their
fathers
.
And
Socrates
sayeth
of
the
church
of
Rome
and
Alexandria
(
which
were
the
most
famous
churches
in
the
apostles
times
)
that
about
the
yeare
.
430.
the
Romaine
and
Alexandrian
byshops
/
leauing
the
sacred
function
/
were
degenerate
to
a
seculare
rule
or
dominion
.
Wherevpon
we
see
howe
that
it
is
safe
for
vs
to
go
to
the
scriptures
/
and
to
the
apostles
times
/
for
to
fetch
our
gouernment
and
order
.
And
that
it
is
very
dangerous
to
drawe
from
those
riuers
/
the
fountaines
wherof
are
troubled
and
corrupted
/
especially
when
as
the
wayes
whereby
they
runne
/
are
muddier
and
more
fennie
/
then
is
the
head
it selfe
.
And
although
M.
Doctor
hathe
brought
neither
scripture
/
nor
reason
/
nor
councel
/
wherin
there
is
either
name
of
archbishop
or
archdeacon
/
or
proued
that
there
may
be
/
&
although
he
shewe
not
so
much
as
the
name
of
them
.
400.
yeres
after
our
sauioure
Christ
.
And
although
where
he
sheweth
them
/
they
be
eyther
by
counterfait
authors
/
or
wythout
any
worde
of
approbation
of
good
authors
/
yet
as
though
he
had
shewed
all
/
and
proued
all
/
hauing
shewed
nothing
/
nor
proued
nothing
/
he
clappeth
the
hands
to
himselfe
/
and
putteth
the
crowne
vpon
hys
owne
heade
/
saying
/
that
those
that
be
learned
/
may
easely
vnderstande
/
that
the
names
/
archbishop
/
archdeacon
/
primate
/
patriarche
/
be
most
auncient
and
approued
of
the
eldest
/
best
/
worthiest
councels
/
fathers
/
wryters
.
And
a
little
afterward
/
that
they
are
vnlearned
/
and
ignorant
/
whych
say
otherwise
.
Heere
is
a
victory
blowne
wyth
a
great
and
sounding
trumpet
/
that
might
haue
bene
piped
wyth
an
oten
straw
.
And
if
it
shuld
be
replied
againe
/
that
M.
Doctor
hathe
declared
in
thys
/
little
learning
/
little
reading
/
and
les
iudgement
/
there
might
grow
controuersies
wythout
all
frute
.
And
by
and
by
/
in
saying
that
the
archbyshops
beginning
is
vnknown
/
in
stead
of
a
bastard
/
which
some
brought
into
the
church
/
that
hid
them selues
because
they
were
ashamed
of
the
childe
/
he
will
make
vs
beleeue
that
we
haue
a
new
Melchisedech
/
without
father
/
wythout
mother
/
and
whose
generation
is
not
knowne
/
and
so
concludeth
wyth
the
place
of
S.
Augustine
/
as
farre
as
he
remembreth
in
the.
118.
epistle
to
Ianuarie
:
that
the
originall
of
them
is
from
the
apostles
them selues
.
Heere
M.
Doctor
seemeth
to
seeke
after
some
glory
of
a
good
memory
/
as
thoughe
he
had
not
Augustine
by
him
/
when
he
wrote
this
sentence
.
And
yet
he
maruellously
forgetteth
him selfe
/
for
he
vsed
this
place
before
in
hys
.
23.
page
/
and
citeth
it
there
precisely
and
absolutely
/
where
also
I
haue
shewed
howe
vnaduisedly
that
sentence
of
Augustine
is
approued
/
&
howe
that
therby
a
window
is
open
to
bring
in
all
popery
/
and
whatsoeuer
other
corrupt
opinions
.
That
the
names
of
Lordes
/
and
honor
/
as
they
are
vsed
in
this
realme
/
are
not
meete
to
be
giuen
to
the
ministers
of
the
gospell
/
there
hath
bene
spoken
before
.
As
for
Prelate
of
the
Garter
/
if
it
be
a
nedefull
office
/
there
are
inow
to
execute
it
besides
the
ministers
/
whych
/
for
as
much
as
they
be
apoynted
to
watch
ouer
the
soules
of
men
purchased
wyth
the
bloud
of
Christ
/
all
men
vnderstande
/
that
it
is
not
meete
that
they
should
attend
vpon
the
body
/
much
les
vpon
the
leg
/
and
least
of
all
vpon
the
Garter
.
It
is
not
vnlawfull
for
Princes
to
haue
ministers
of
their
honor
/
but
also
it
is
not
lawful
to
take
those
that
God
hath
appoynted
for
an
other
ende
/
to
vse
to
suche
purposes
.
Thou
seest
heere
(
good
Reader
)
that
M.
Doctor
keepeth
hys
olde
wonte
of
manifest
peruerting
of
the
wordes
and
meaning
of
the
authors
of
the
admonition
/
for
where
as
they
say
/
that
the
name
of
Earle
/
Countie
Palatine
/
Iustice
of
peace
/
and
Quorum
/
Commissioner
/
are
antichristian
/
when
they
are
geuen
to
ministers
of
the
church
/
whose
calling
wil
not
agree
wyth
such
titles
/
he
concludeth
simply
/
that
they
say
that
they
be
altogither
vnlawfull
/
and
simply
antichristian
.
As
/
if
I
should
reason
that
it
is
not
meete
that
the
Quenes
maiesty
shuld
preach
or
minister
the
Sacraments
/
therefore
it
is
not
meete
that
there
should
be
any
preaching
or
ministering
of
the
sacraments
.
Now
letting
pas
all
your
hard
words
/
&
vnbrotherly
speaches
/
wyth
your
vncharitable
Prognostications
/
and
colde
prophesies
/
I
will
come
to
examine
/
whether
you
haue
any
better
hap
in
prouing
the
office
/
then
you
had
in
prouing
the
name
.
And
wheras
in
the
former
treatise
of
the
name
of
the
archbyshop
/
he
blew
the
trompet
before
the
victory
/
here
in
this
of
the
office
he
bloweth
it
/
before
he
commeth
into
the
fielde
/
or
striketh
one
stroke
/
saying
/
that
they
little
consider
what
they
wryte
/
that
they
are
contemners
of
auncient
wryters
/
&
that
they
neuer
red
them
/
and
that
they
are
vnlearned
/
which
deny
these
things
which
he
affirmeth
.
Wel
/
what
we
read
/
&
how
vnlearned
we
are
/
is
not
the
matter
which
we
striue
for
.
The
iudgement
thereof
is
first
wyth
God
/
and
then
with
the
churches
/
and
in
their
iudgements
we
are
content
to
rest
.
But
if
you
be
so
greatly
learned
/
and
we
so
vnlearned
/
and
smally
red
/
then
the
truth
of
our
cause
shall
more
appeare
/
that
is
maintained
wyth
so
small
learning
&
reading
/
against
men
of
suche
profound
knowledge
and
great
reading
.
And
yet
I
knowe
not
why
(
if
we
be
not
to
idle
)
we
shuld
not
be
able
to
read
as
much
as
you
/
which
may
haue
leisure
to
read
a
good
long
wryter
/
or
euer
you
can
ryde
/
only
to
see
/
and
salute
your
houses
and
liuings
/
being
so
many
/
and
so
farre
distant
one
from
an
other
.
And
if
we
be
so
vnlearned
/
and
holde
suche
dangerous
opinions
of
Papistrie
and
Anabaptistry
/
as
you
beare
men
in
hand
we
do
/
why
do
you
not
by
the
example
of
the
ministers
in
Germanie
/
procure
a
publike
disputation
/
where
you
may
both
win
your
spurres
/
and
such
detestable
opinions
/
wyth
the
ignorance
of
the
authors
/
may
be
displayed
vnto
the
whole
world
?
But
let
vs
heare
what
is
sayd
.
Cyprian
(
sayth
he
)
speaking
of
the
office
of
an
archbyshop
.
&c.
Onles
(
good
reader
)
thou
wilt
first
beleue
that
Cyprian
speaketh
of
an
archbyshop
/
and
haste
before
conceiued
a
strong
imagination
of
it
/
M.
Doctor
can
proue
nothing
.
Aristotle
sayeth
that
vncunning
Painters
/
wryte
the
names
of
the
beastes
whych
they
painte
in
their
tables
/
for
because
otherwise
it
coulde
not
be
knowne
what
they
painte
:
so
M.
Doctor
mistrusting
that
the
archbyshop
will
not
be
knowne
by
his
description
/
wryteth
first
the
name
of
that
he
wil
paint
out
.
Thys
is
it
whych
we
striue
about
/
wherof
the
controuersy
is
/
and
this
M.
doctor
taketh
for
graunted
.
He
accuseth
the
authors
of
the
admonition
/
for
faulting
in
the
petition
of
the
principle
/
or
desiring
to
haue
that
graunted
whych
is
denyed
/
&
yet
I
am
sure
/
that
in
the
whole
admonition
/
there
is
not
such
a
grosse
petition
as
thys
is
.
Where
/
or
in
what
wordes
dothe
S.
Cyprian
speake
of
the
office
of
an
archbyshop
?
And
heere
by
the
way
it
is
to
be
obserued
of
the
reader
/
how
neare
a
kin
the
Pope
and
the
archbishop
be
.
For
this
office
is
confirmed
by
the
same
places
/
that
the
popes
is
/
the
places
and
arguments
which
are
brought
againste
hym
/
are
soluted
wyth
the
same
solutions
that
they
vse
/
whych
maintaine
the
papacie
.
For
these
places
of
Cyprian
be
alledged
for
the
popes
supremacye
/
and
in
deede
they
make
as
muche
for
the
Pope
/
as
for
the
archbyshoppe
.
For
/
although
they
be
two
heades
/
yet
they
stande
vpon
one
necke
/
and
therfore
the
reformed
churches
whych
cutte
right
/
did
strike
them
bothe
of
at
one
blowe
.
In
neyther
of
the
sentences
heere
alledged
out
of
Cyprian
/
nor
in
all
his
works
/
as
hath
bene
before
noted
/
is
there
one
worde
of
an
archbyshop
/
and
yet
M.
doctor
sayeth
that
he
speaketh
of
an
archbyshop
.
Before
he
shewed
the
name
wythout
the
office
/
and
now
he
goeth
about
to
shew
the
office
wythout
the
name
/
so
that
he
can
neuer
make
bothe
the
name
and
office
meete
together
.
To
shape
out
an
archbyshop
heere
/
you
must
needes
interpreate
the
wordes
(
byshop
and
priest
)
archbyshop
and
hygh
priest
/
for
Cyprian
maketh
mention
of
no
other
name
of
ministerie
in
those
places
.
And
if
you
maye
haue
thys
scope
of
interpreating
/
it
wil
not
be
harde
for
you
/
to
proue
that
stones
be
bread
/
and
that
chaulke
is
cheese
.
Let
vs
see
what
is
a
byshop
or
priest
(
I
vse
the
name
of
priest
against
my
wil
/
but
because
it
is
sacerdos
,
&
you
so
translate
it
/
that
it
may
be
better
vnderstanded
what
I
answere
to
you
/
I
am
content
to
followe
you
so
farre
)
I
say
let
vs
consider
what
is
a
byshop
or
priest
by
S.
Cyprian
/
and
thereby
we
shall
knowe
/
what
an
archbyshop
he
setteth
forthe
vnto
vs
.
Whych
thing
may
appeare
manifestly
/
by
that
which
he
sayeth
in
the
same
Epistle
/
that
the
byshop
that
is
appoynted
into
the
place
of
hym
that
is
dead
/
is
chosen
peaceably
by
the
voyce
of
all
the
people
.
I
thincke
you
will
not
say
that
all
the
people
through
oute
the
whole
prouince
/
or
through
out
a
whole
diocese
(
as
we
count
a
diocese
)
mette
togither
/
for
that
had
bene
bothe
a
great
disorder
and
confusion
/
a
great
charge
to
the
church
/
and
in
the
time
of
persecution
as
that
was
/
to
haue
offered
the
whole
church
in
all
the
prouince
/
into
the
mouthe
of
the
wolfe
.
And
least
peraduenture
you
shoulde
haue
thys
hole
to
hide
your selfe
in
/
saying
that
it
might
be
procured
/
that
in
euery
church
or
parishe
through
out
eyther
the
prouince
or
diocese
/
the
consent
of
the
people
might
be
asked
/
and
they
tary
in
their
places
where
they
dwel
/
Cyprian
in
the
next
epistle
/
doth
put
the
matter
out
of
all
question
/
saying
that
the
priest
(
whome
he
after
calleth
byshop
)
is
chosen
in
the
presence
of
the
people
/
&
in
the
eyes
of
all
/
so
that
Cyprians
byshop
/
whome
you
will
needes
haue
an
archbyshop
/
had
neither
prouince
nor
diocese
/
as
we
call
a
diocese
/
but
only
a
church
or
congregation
/
suche
as
the
ministers
and
pastors
wyth
vs
/
whych
are
appoynted
vnto
seuerall
townes
.
Which
may
further
appeare
/
in
that
Cyprian
sayeth
/
that
out
of
one
prouince
there
were
.
90.
bishops
/
whych
condemned
Priuatus
.
Nowe
/
if
there
were
.
90.
byshops
in
one
prouince
whych
met
/
and
yet
not
all
that
were
in
that
prouince
(
as
may
appeare
out
of
the
same
Epistle
)
all
men
do
vnderstand
that
the
scope
that
Cyprians
byshop
or
archbyshop
(
as
you
will
haue
him
)
had
/
was
no
suche
thing
as
a
diocese
or
a
prouince
.
I
coulde
bring
infinite
testimonies
out
of
Cyprian
/
to
proue
that
the
byshop
in
his
time
/
was
nothing
else
but
S.
Paules
byshop
/
that
is
/
one
that
had
cure
and
charge
of
one
flocke
/
whych
was
so
placed
as
it
might
be
taught
of
hym
/
and
ouerseene
by
him
/
and
gouerned
by
hym
/
and
of
whom
in
matters
pertaining
to
God
/
it
myght
depend
.
Furthermore
/
to
shape
the
archbyshop
by
these
places
of
Cyp.
you
must
be
driuen
to
expound
this
word
(
church
)
prouince
.
The
papistes
(
which
cite
thys
place
for
the
pope
/
as
you
doe
for
the
archbishop
)
expounde
the
worde
(
churche
)
heere
/
to
be
the
whole
church
vniuersal
and
catholike
/
and
in
dede
/
although
it
be
falsly
expounded
so
in
thys
place
/
yet
may
they
doe
it
wyth
more
probability
and
likelyhode
/
then
to
expound
it
a
prouince
/
forsomuch
as
these
words
(
the
church
)
is
oftner
red
/
both
in
the
scripture
/
and
old
wryters
/
to
signify
the
whole
church
/
then
any
prouince
of
one
realme
.
But
lette
Cyprian
expounde
him selfe
what
he
meaneth
by
a
church
heere
/
although
that
may
easely
appeare
by
that
/
whych
is
spoken
of
S.
Cyprian
hys
bishop
.
Wheras
Cyprian
declareth
/
that
Cornelius
the
bishop
of
the
church
which
was
in
Rome
/
would
not
let
Felicissimum
a
Nouation
hereticke
/
being
caste
oute
by
the
byshoppes
of
Affricke
/
to
enter
into
the
church
/
he
declareth
sufficiently
/
that
he
meaneth
that
companye
of
the
faithfull
/
whych
were
gathered
togither
at
Rome
/
to
heare
the
word
/
and
to
communicate
at
the
sacramentes
.
For
it
was
not
Cornelius
part
to
shutte
him
out
of
the
prouince
/
neither
indeede
could
he
/
him selfe
being
not
able
without
hazard
(
by
reason
of
the
persecution
that
then
was
)
to
tary
in
any
part
of
the
prouince
.
Againe
/
speaking
against
the
Nouatian
hereticke
/
he
sheweth
that
throughe
hys
wicked
opinion
of
denying
of
repentance
to
those
that
were
fallen
/
the
confession
of
faults
in
the
churche
was
hindred
.
Nowe
it
is
manifest
that
confession
was
not
made
through
out
the
prouince
/
but
in
that
particulare
church
where
the
partye
dwelt
that
committed
the
fault
.
Therefore
Cyprian
vnderstandeth
by
the
name
of
the
church
/
neither
diocese
(
as
we
call
diocese
)
and
muche
les
a
whole
prouince
.
And
in
the
same
Epistle
/
speaking
of
those
whych
had
fallen
/
he
sayeth
/
that
they
durst
not
come
so
much
/
as
to
the
thresholde
/
or
entry
of
the
churche
/
where
he
also
opposeth
the
church
to
the
prouince
/
saying
that
they
roue
about
the
prouince
/
and
run
about
to
deceiue
the
brethren
.
Seeing
therefore
/
the
byshop
whych
Cyprian
speaketh
of
/
is
nothing
else
but
such
as
we
call
pastor
/
or
as
the
common
name
with
vs
is
parson
/
and
his
church
wherof
he
is
bishop
/
is
neither
diocese
nor
prouince
/
but
a
congregation
whych
mete
togither
in
one
place
/
&
to
be
taught
of
one
man
/
what
should
M.
doctor
meane
to
put
on
this
great
name
of
archbyshop
/
vpon
so
small
a
byshoppricke
?
as
it
were
Saules
great
harnes
/
vpon
Dauid
hys
little
body
/
or
as
if
a
man
should
set
a
wide
huge
porche
/
before
a
little
house
.
And
least
that
M.
doctor
should
say
/
that
notwithstanding
the
bishops
had
but
seuerall
churches
/
yet
one
of
them
might
haue
either
a
title
more
excellent
then
the
rest
/
or
authority
and
gouernment
ouer
the
rest
/
that
shall
be
likewise
considered
out
of
Cyprian
.
And
first
for
the
title
and
honor
of
archbishop
/
it
appeareth
how
Cyprian
held
that
as
a
proud
name
/
for
that
he
obiecteth
to
Florentius
as
a
Nowe
/
that
there
was
no
authoritye
of
one
byshop
ouer
an
other
/
and
that
there
was
none
suche
/
as
when
controuersies
roase
/
tooke
vppon
hym
the
compounding
of
them
/
or
any
one
to
whome
it
appertained
/
to
see
the
vnitye
of
the
church
kept
/
and
to
see
that
all
other
bishops
/
and
the
cleargy
/
did
their
duety
(
as
M.
Doctor
beareth
vs
in
hand
)
it
may
clearely
be
seene
in
diuers
places
of
Cyprian
/
and
first
of
all
in
that
sentence
/
which
he
spake
in
the
councel
of
Carthage
,
where
he
proceedeth
further
after
this
sort
/
that
none
of
them
did
by
any
tirannicall
feare
/
binde
his
felowes
in
office
/
or
any
fellow
byshops
/
to
any
necessity
of
obedience
/
seeing
that
euery
bishop
hath
for
his
free
libertye
and
power
/
hys
owne
iudgement
or
discretion
/
as
one
which
can
not
be
iudged
of
an
other
/
as
he
also
hym selfe
/
can
not
iudge
an
other
.
But
(
sayth
he
)
we
ought
to
tary
and
waite
for
the
iudgement
of
our
Lord
Iesus
Christ
/
which
only
/
and
alone
/
hath
power
to
set
vs
ouer
hys
church
/
&
to
iudge
of
our
doing
.
And
in
the
same
Epistle
whereout
the
first
place
is
taken
by
M.
Doctor
/
he
sayth
that
vnto
euery
one
a
portion
of
the
flocke
is
appoynted
/
which
euery
one
must
rule
and
gouerne
/
as
he
that
shall
render
an
accompt
of
hys
deede
vnto
the
Lord.
And
in
an
other
place
hee
Lib.
ep.
1.
sayth
/
we
doe
not
vse
any
compulsion
or
vyolence
ouer
any
/
nor
appoynt
no
law
to
any
/
seeing
that
euery
one
that
is
set
ouer
the
church
/
hath
in
the
gouernment
/
the
free
disposition
of
hys
owne
will
/
whereof
he
shall
geue
an
accompt
vnto
the
Lord.
And
yet
Cyprian
was
the
byshop
of
the
metropolitane
or
cheefe
seate
/
and
one
whome
for
hys
learning
and
godlynesse
/
the
rest
no
doubt
had
in
great
reuerence
/
and
gaue
great
honor
vnto
.
And
whereas
it
is
sayde
for
the
preseruation
of
vnitie
/
one
must
be
ouer
all
/
S.
Cyprian
sheweth
/
that
the
vnitie
of
the
church
is
conserued
/
not
by
hauing
Lib.
ep.
9.
one
byshop
ouer
all
.
But
by
the
agreement
of
the
byshops
/
one
with
an
other
.
For
so
he
wryteth
that
the
church
is
knit
and
coupled
together
(
as
it
were
with
the
glew
)
of
the
byshops
consenting
one
with
an
other
/
and
as
for
the
compounding
of
controuersies
/
it
is
manyfest
/
that
it
was
not
done
by
one
byshop
in
a
prouince
/
but
those
byshoppes
whych
were
neere
the
place
where
the
schisme
or
heresie
sprang
.
For
/
speaking
of
the
appeasing
of
controuersies
/
and
schismes
/
and
shewing
And
in
an
other
place
he
sayth
:
therefore
most
deare
brother
/
the
plentifull
Lib.
ep.
13.
body
or
company
of
the
priests
/
are
as
it
were
with
the
glew
of
mutuall
concorde
&
bande
of
vnitie
ioyned
together
/
that
if
any
of
our
company
be
author
of
an
heresie
/
and
goe
about
to
destroy
and
rent
the
flocke
of
Christ
/
the
rest
should
helpe
/
and
as
profitable
&
mercifull
shepheards
/
gather
together
the
sheepe
of
the
Lord
:
wherby
it
is
manifest
/
that
the
appeasing
&
composing
of
controuersies
/
&
heresies
was
not
then
thought
to
be
most
fitte
to
be
in
one
byshops
hand
/
but
in
as
many
as
coulde
conueniently
assemble
together
/
according
to
the
danger
of
the
heresie
which
sprang
/
or
deepe
roote
which
it
had
taken
/
or
was
like
to
take
.
And
that
there
was
in
his
time
no
such
authoritie
geuen
/
as
that
any
one
might
remoue
the
causes
or
controuersies
which
rose
/
as
now
we
see
there
is
/
when
the
byshop
of
the
diocese
/
taketh
the
matters
in
controuersie
/
which
rise
in
any
church
within
hys
diocese
/
from
the
minister
and
elders
/
to
whome
the
decision
pertayneth
/
and
as
when
the
archbyshop
taketh
it
away
from
the
byshop
/
it
may
appeare
in
the
same
thirde
Epistle
of
the
first
booke
/
where
he
sayth
after
this
sort
.
It
is
ordayned
/
&
it
is
equall
and
right
/
that
euery
mans
cause
shoulde
be
there
hearde
/
where
the
fault
was
committed
.
And
a
little
after
he
sayth
:
It
is
meete
to
handle
the
matter
there
/
where
they
may
haue
both
accusers
/
and
witnesses
of
the
fault
/
whiche
although
it
be
spoken
of
them
/
which
fied
out
of
Affrike
vnto
Rome
/
yet
the
reason
is
generall
/
and
doth
as
wel
serue
agaynst
these
Ecclesiasticall
persons
/
which
will
take
vnto
them
the
decyding
of
those
controuersies
that
were
done
a
hundreth
mile
of
them
.
And
whereas
M.
Doctor
in
both
places
of
Cyprian
/
semeth
to
stand
much
vpon
the
wordes
(
One
Byshop
and
priest
)
the
reason
thereof
doth
appeare
in
an
other
place
of
Cyprian
/
most
manifestly
/
and
that
it
maketh
no
more
to
proue
that
But
first
I
desire
M.
Doctor
to
set
downe
but
one
/
and
then
I
will
leaue
it
to
thy
consyderation
(
gentle
reader
)
to
thincke
/
whether
M.
Doctor
hath
red
any
learned
or
godly
mans
exposition
to
be
suche
/
when
he
hath
not
red
those
which
are
nearest
hym
/
I
meane
our
owne
countrey
men
.
I
say
he
hath
not
red
them
/
because
I
woulde
thinke
charitably
so
of
hym
/
rather
then
that
he
shoulde
haue
red
them
/
and
yet
speake
vntruely
of
them
/
and
father
those
things
of
them
/
which
they
neuer
speake
.
M.
Iewell
the
byshop
of
Sarisburie
expounded
thys
place
/
and
yet
dyd
neuer
M.
Nowel
Deane
of
Poules
/
hauing
occasion
to
speake
of
this
place
/
sayth
M.
Fore
also
expoundeth
thys
of
euery
byshop
wythin
hys
owne
churche
The
Hebrues
doe
deriue
the
name
of
time
of
a
verbe
/
whych
signifyeth
to
corrupt
/
because
in
dede
it
doth
corrupt
all
/
and
as
the
times
are
/
so
are
men
which
liue
in
them
/
that
euen
very
good
men
carye
the
note
of
the
infection
of
the
times
/
wherin
they
liue
/
and
the
streame
of
the
corruption
therof
/
being
so
vehement
and
forcible
/
doth
not
only
driue
before
it
/
light
things
/
but
it
eateth
also
and
weareth
the
very
hard
and
stony
rockes
/
and
therfore
there
is
not
to
be
loked
for
/
such
sinceritie
at
Ierome
his
hand
/
whych
we
found
in
S.
Cyprian
/
considering
that
he
liued
some
ages
after
Cyprian
/
what
time
sathan
had
a
great
deale
more
darkned
the
cleare
light
of
the
sonne
of
the
gospell
/
then
it
was
in
S.
Cyprians
time
.
For
as
those
that
came
nearest
vnto
the
apostles
times
/
because
they
were
nearest
the
light
▪
did
see
best
/
so
those
that
were
further
of
from
these
lightes
/
had
/
vntill
the
time
of
the
manifestation
of
the
sonne
of
perdition
their
heauens
more
darke
and
cloudy
/
and
consequently
did
see
more
dimly
/
whych
is
diligently
to
be
obserued
of
the
reader
/
bothe
the
better
to
vnderstand
the
state
of
thys
question
/
and
all
other
controuersies
whych
lie
betweene
vs
and
the
papistes
.
And
although
Ierome
besides
his
other
faultes
/
might
haue
also
in
thys
matter
spoken
more
soundly
/
yet
we
shall
easely
perceiue
/
that
he
is
a
great
deale
further
/
from
eyther
the
title
or
office
of
an
archbyshop
/
or
else
from
the
authority
that
a
byshop
hath
with
vs
/
then
he
is
from
the
simplicity
of
the
ministery
which
ought
to
be
/
and
is
commended
vnto
vs
by
the
worde
of
God.
And
heere
I
must
put
M.
Doctor
in
remembrance
/
howe
vnfitly
he
hath
dedicated
his
boke
vnto
the
churche
/
whych
hath
so
patched
it
/
and
peeced
it
of
a
number
of
shreds
of
the
doctors
/
that
a
sentence
of
the
scripture
/
eyther
truely
or
falsely
alledged
/
is
as
it
were
a
Phenix
in
thys
boke
.
If
he
would
haue
had
the
church
beleue
hym
/
he
oughte
to
haue
setled
their
iudgement
/
and
grounded
their
faith
vpon
the
scriptures
/
whych
are
the
only
foundations
whervpon
the
church
may
build
.
Nowe
he
doth
not
only
not
geue
them
grounde
to
stand
of
/
but
he
leadeth
them
into
wayes
whych
they
can
not
folowe
/
nor
come
after
him
.
For
/
except
it
be
those
whych
are
learned
/
and
besides
/
haue
the
meanes
and
abilitye
/
to
haue
the
bokes
whych
are
heere
cited
(
which
are
the
least
and
smallest
portion
of
the
church
)
how
can
they
know
that
these
things
be
true
whych
are
alledged
/
and
as
I
haue
said
/
if
they
could
know
/
yet
haue
they
nothing
to
stay
them selues
vpon
/
and
quiet
their
conscience
/
in
allowing
that
which
M.
Doctor
would
so
faine
haue
them
like
of
.
Therefore
he
might
haue
much
more
fitly
dedicated
his
booke
vnto
the
learned
and
riche
/
whych
haue
furnished
libraries
.
Ierome
sayeth
/
that
at
the
first
/
a
byshoppe
and
an
Elder
(
whych
you
call
priest
)
were
all
one
/
but
afterward
through
factions
/
&
schismes
/
it
was
decreed
/
that
one
should
rule
ouer
the
rest
.
Now
I
say
against
this
order
(
that
the
bishop
shoulde
beare
rule
ouer
all
)
that
which
our
sauioure
Christ
sayth
vnto
the
Pharises
/
from
the
beginning
it
was
not
so
/
and
therefore
I
require
that
the
first
order
may
stande
/
which
was
/
that
a
byshop
&
elder
were
all
one
.
And
if
you
place
so
great
authoritie
agaynst
the
institution
of
God
in
a
mortall
man
:
heare
what
Tertullian
sayth
vnto
you
.
That
is
true
/
whatsoeuer
is
first
:
and
that
is
false
/
whatsoeuer
is
later
.
Ierome
and
you
/
confesse
that
thys
was
first
/
that
the
byshop
was
all
one
with
the
elder
/
and
first
also
by
the
word
of
God
/
then
I
conclude
that
that
is
true
.
You
both
doe
likewise
confesse
that
it
came
after
that
one
bare
rule
ouer
the
rest
/
then
I
conclude
that
that
is
false
/
for
all
that
is
false
that
is
later
.
Furthermore
Ierome
in
the
same
place
of
Titus
sayth
after
thys
sort
.
As
the
elders
know
them selues
to
be
subiect
by
a
custome
of
the
church
vnto
hym
that
is
set
ouer
them
:
so
the
byshops
must
know
that
they
are
greater
then
the
elders
/
rather
by
custome
then
by
any
truth
of
the
institution
of
the
Lord
/
and
so
they
ought
to
gouerne
the
church
in
common
.
Now
/
seing
that
Ierome
confesseth
that
a
byshop
and
an
elder
/
by
God
his
institution
are
all
one
/
and
that
custome
of
the
church
hath
altered
thys
institution
/
for
the
taking
away
of
thys
custome
and
restoring
of
the
Lordes
institution
/
I
say
as
our
sauiour
Christ
sayd
/
why
doe
you
breake
the
commaundementes
of
At
Antioche
there
rose
a
great
and
daungerous
heresie
/
that
had
in
a
manner
And
if
any
can
shew
me
one
man
in
these
times
/
of
whom
we
may
be
assured
/
that
he
will
pronounce
the
truth
of
euery
question
whych
shall
arise
/
he
shall
make
me
somewhat
more
fauorable
to
the
archbyshop
/
then
presently
I
am
.
For
although
there
were
found
one
such
as
could
not
erre
/
yet
I
could
not
consent
that
the
matter
should
lye
only
vpon
his
hand
/
seeing
that
the
apostles
whych
could
not
erre
in
these
matters
/
would
not
take
that
vpon
them
/
and
seeing
that
by
that
meanes
the
iudgement
of
the
church
should
be
contemned
/
and
further
/
for
that
the
iudgement
of
one
man
in
a
controuersy
/
is
not
so
strong
to
pull
vp
errors
that
are
rooted
in
mennes
minds
/
as
the
iudgement
and
consent
of
many
.
For
/
that
the
iudgement
of
many
is
very
apt
either
to
confirme
a
truth
/
or
to
confute
falshode
/
it
is
euident
that
S.
Paule
doth
hold
forth
/
as
it
were
a
buckler
Furthermore
/
if
this
distinction
came
vp
in
the
apostles
time
/
and
by
them
/
how
commeth
it
to
pas
/
that
they
neuer
mention
it
/
nay
/
how
commeth
it
to
pas
that
euen
S.
Paule
in
that
very
Epistle
where
these
voyces
are
found
(
I
hold
of
Paule
/
I
of
Apollo
/
I
of
Cephas
whych
are
sayd
to
be
the
cause
of
the
archbyshop
/
And
how
commeth
it
to
pas
that
S.
Paule
being
at
Rome
in
prison
/
and
loking
euery
day
when
he
should
geue
vp
hys
last
breath
/
commended
vnto
the
church
a
perfect
and
an
absolute
ministery
/
standing
of
.v.
parts
/
wherin
he
maketh
And
consequently
/
although
M.
doctor
thought
wyth
one
whiting
boxe
/
to
haue
whited
two
wals
(
by
establishing
our
archbyshop
and
byshop
by
the
same
testimonies
of
the
fathers
)
yet
it
shal
be
plaine
/
that
in
going
about
to
defend
both
/
he
left
both
vndefended
.
Let
vs
therfore
come
first
/
to
examine
Ieroms
reasons
/
why
one
must
be
ouer
the
rest
/
for
in
the
testimony
of
men
/
that
is
only
to
be
regarded
/
whych
is
spoken
eyther
wyth
some
authority
of
the
scripture
/
or
wyth
some
reason
grounded
of
the
scripture
:
otherwise
/
if
he
speake
wythout
eyther
scripture
or
reason
/
he
is
as
easely
reiected
as
alledged
.
One
(
sayth
he
)
being
chosen
to
be
ouer
the
rest
/
bringeth
remedy
vnto
schismes
:
how
so
?
least
euery
man
(
sayeth
he
)
drawing
to
him selfe
/
to
breake
the
church
in
peeces
.
But
I
would
aske
if
the
church
be
not
in
as
great
danger
/
when
all
is
done
at
the
pleasure
and
lust
of
one
man
/
and
when
one
caryeth
all
into
error
/
as
when
one
pulleth
one
peece
wyth
him
/
another
an
other
peece
/
and
the
third
hys
partalso
wyth
him
.
And
it
is
harder
to
draw
many
into
an
error
/
then
one
/
or
that
many
should
be
caryed
away
by
their
affections
/
then
one
/
whych
is
euident
in
water
/
whych
if
it
be
but
a
little
/
it
is
quickly
troubled
and
corrupted
/
but
being
much
/
it
is
not
so
easely
.
But
by
thys
ecclesiasticall
Monarchie
/
all
things
are
kept
in
peace
:
Nay
/
rather
it
hath
bene
the
cause
of
discord
/
and
well
spring
of
most
horrible
schisme
/
as
it
is
to
be
seene
in
the
very
decretals
them selues
.
And
admit
it
Decret.
part.
2.
c.
9.
q.
3.
&
can
.
Apost.
33.
&
alibi
passim
.
were
so
/
yet
the
peace
whych
is
wythout
truth
/
is
more
execrable
than
a
thousand
contentions
.
For
/
as
by
striking
of
two
flintes
togither
/
there
commeth
out
fire
/
so
it
may
be
/
that
sometimes
by
contention
/
the
truth
whych
is
hidden
in
a
darke
peace
/
may
come
to
light
/
whych
by
a
peace
in
naughtines
and
wickednes
/
being
as
it
were
buryed
vnder
the
ground
/
doth
not
appeare
.
If
therfore
superiority
&
domination
of
one
aboue
the
rest
/
haue
such
force
to
keepe
men
from
schismes
/
when
they
be
in
the
truth
/
it
hath
as
great
force
to
kepe
them
togither
in
error
/
and
so
besides
that
one
is
easier
to
be
corrupted
then
many
/
thys
power
of
one
bringeth
as
great
incommodity
in
keping
them
in
error
if
they
fall
into
it
/
as
in
the
truth
if
they
are
in
it
.
Moreouer
/
if
it
be
necessary
for
the
keping
of
vnity
in
the
church
of
England
/
that
one
archbyshop
should
be
primate
ouer
all
/
why
is
it
not
as
meete
/
that
for
the
keping
of
the
whole
vniuersall
church
/
there
should
be
one
archbyshop
/
or
byshop
ouer
all
/
and
the
like
necessity
of
the
byshop
ouer
all
christendome
/
as
of
the
byshop
of
all
England
/
vnles
peraduenture
it
be
more
necessary
/
that
there
should
be
one
byshop
ouer
the
vniuersall
church
/
then
ouer
the
church
of
England
/
for
as
much
as
it
is
more
necessary
that
peace
should
be
kept
/
and
schismes
be
auoyded
in
the
vniuersali
church
/
then
in
the
particulare
church
of
England
.
If
you
say
that
the
archbyshop
of
England
/
hath
hys
authority
graunted
of
the
Prince
/
the
Pope
of
Rome
will
say
that
Constantine
or
Phocas
/
whych
was
Emperor
of
all
christendome
/
did
graunt
him
hys
authority
ouer
all
churches
.
But
you
will
say
that
it
is
a
lie
/
but
the
Pope
will
set
as
good
a
face
/
and
make
as
great
a
shew
therin
/
as
you
do
in
diuers
poynts
here
.
But
admit
it
to
be
a
lie
(
as
in
dede
it
is
touching
Constantine
)
yet
I
say
further
/
that
it
may
come
to
passe
/
&
it
hath
ben
/
that
there
may
be
one
Christian
Cesar
ouer
all
the
realmes
whych
haue
churches
.
What
if
he
then
will
geue
that
authority
to
one
ouer
all
/
that
one
king
graunteth
in
hys
land
/
may
any
man
accept
and
take
at
hys
hand
such
authority
?
and
if
it
be
not
lawful
for
him
to
take
that
authority
/
tel
me
what
fault
you
can
finde
in
him
/
whych
may
not
be
found
in
them
?
It
will
be
sayd
that
no
one
is
able
to
do
the
office
of
a
byshop
/
vnto
all
the
whole
church
/
neither
is
there
any
one
able
to
do
the
office
of
a
byshop
to
the
whole
church
of
England
.
For
when
those
which
haue
ben
most
excellent
in
knowledge
and
wisedome
/
and
most
ready
and
quicke
/
in
doing
and
dispatching
/
matters
/
being
alwayes
present
/
haue
found
enough
to
do
to
rule
and
gouerne
one
seuerall
congregation
:
what
is
he
whych
(
absent
)
is
able
to
discharge
hys
duety
toward
so
many
thousand
churches
?
And
if
you
take
exception
/
that
although
they
be
absent
/
yet
they
may
do
by
vnder
ministers
/
as
by
Archdeacons
/
Chauncellors
/
Officials
/
Commissaries
/
and
such
other
kinde
of
people
/
what
doe
you
else
say
/
then
the
Pope
/
whych
sayeth
/
that
by
hys
Cardinalles
/
and
archbyshoppes
/
and
Legates
/
and
other
suche
like
/
he
doeth
all
things
?
For
wyth
their
hands
he
ruleth
all
/
and
by
their
feete
he
is
present
euerye
where
/
and
wyth
their
eyes
he
seeth
what
is
done
in
all
places
.
Let
them
take
heede
therfore
/
least
if
they
haue
a
common
defence
wyth
the
Pope
/
that
they
be
not
also
ioyned
nearer
wyth
hym
in
the
cause
/
then
peraduenture
they
be
aware
of
.
Truely
it
is
against
my
will
/
that
I
am
constrained
to
make
suche
comparisons
/
not
that
I
thinke
there
is
so
great
diuersity
betweene
the
Popedome
and
the
archbyshoppricke
/
but
because
there
being
greate
resemblance
betweene
them
/
I
meane
/
hauing
regarde
to
the
bare
functions
/
wythout
respecting
the
doctrine
good
or
badde
whych
they
vpholde
/
that
I
say
there
being
great
resemblance
betweene
them
:
there
is
yet
as
I
am
persuaded
/
great
difference
betweene
the
parsons
that
execute
them
.
The
whych
good
opinion
conceyued
of
them
/
I
we
moste
humbly
beseeche
them
by
the
glory
of
God
/
by
the
libertye
of
the
churche
purchased
by
the
precious
bloude
of
oure
sauioure
Christe
/
and
by
their
owne
saluation
/
that
they
woulde
not
deceiue
/
by
retaining
so
harde
/
suche
excessiue
and
vniust
dominion
ouer
the
church
of
the
liuing
God.
But
Ierome
sayth
/
that
this
distinction
of
a
byshop
/
&
a
minister
or
elder
/
was
from
s
.
Marke
his
time
/
vnto
Dyonisius
time
/
wherby
M.
doctor
would
make
vs
beleeue
/
that
Marke
was
the
author
of
this
distinction
.
But
that
can
not
be
gathered
by
Ieromes
words
.
For
besides
that
things
being
ordred
then
by
the
suffrages
of
the
ministers
and
elders
/
it
might
(
as
it
falleth
out
of
tentimes
)
be
done
without
the
approbation
of
s
.
Marke
:
the
words
(
from
Marke
)
may
be
rather
taken
exclusiuely
/
to
shut
oute
S.
Marke
/
and
the
time
wherin
he
liued
/
then
inclusiuely
/
to
shut
hym
in
the
time
wherin
thys
distinction
rose
.
How
so
euer
it
be
/
it
is
certaine
that
S.
Marke
did
not
distinguish
&
make
those
thyngs
diuers
/
whych
the
holy
ghoste
made
all
one
.
For
then
(
whych
the
Lord
forbid
)
he
shoulde
make
the
story
of
the
gospell
whych
he
wrote
/
suspected
.
Againe
/
it
is
to
be
obserued
that
Ierome
sayeth
it
was
so
in
Alexandria
:
signifying
therby
/
that
in
other
churches
it
was
not
so
.
And
in
deede
it
may
appeare
in
diuers
places
of
the
auncient
fathers
/
that
they
confounded
priest
&
byshop
/
&
toke
them
for
all
one
/
as
Eusebius
out
of
Ireneus
calleth
Anicete
/
Pius
/
Telesphorus
/
Higinus
/
xystus
/
presbyterous
cai
prostantas
,
elders
/
and
presidents
.
Cyprian
confoundeth
priest
and
byshop
in
the
epistles
before
recited
/
so
Ierusalem
was
a
famous
church
/
so
was
Rome
as
the
apostle
witnesseth
/
so
was
Antioche
and
others
/
where
also
were
great
contentions
/
both
in
doctrine
and
otherwise
/
and
yet
for
auoiding
of
contention
and
schisme
there
/
there
was
no
one
that
was
ruler
of
the
rest
/
therfore
we
ought
rather
to
folowe
these
churches
being
many
/
in
keping
vs
to
the
institution
of
the
apostles
/
then
Alexandria
being
but
one
church
/
and
departing
from
that
institution
/
and
if
there
had
bene
any
one
set
ouer
all
the
rest
in
other
places
/
it
would
haue
made
much
for
the
distinction
that
Ierome
had
recited
.
But
against
thys
distinction
of
s
.
Ierome
/
I
will
vse
no
other
reason
/
than
that
whych
Ierome
vseth
in
the
same
epistle
to
Euagrius
.
Ierome
in
that
epistle
/
taketh
vp
very
sharply
the
archd
.
that
he
preferred
hym selfe
before
the
elder
/
&
the
reason
is
/
because
by
the
scripture
the
deacon
is
inferior
vnto
the
elder
.
Now
therfore
Ierome
him selfe
confessing
that
by
the
scripture
a
byshop
&
an
elder
are
equall
/
by
Ieromes
owne
reason
/
the
byshop
is
to
be
sharply
reprehended
/
because
he
lifteth
hym selfe
aboue
the
elder
.
But
what
helpeth
it
you
/
that
there
was
a
byshop
of
Alexandria
/
whych
vrge
an
archbyshop
/
or
what
auauntageth
it
you
/
that
there
was
one
cheefe
called
a
byshop
in
euery
seuerall
congregation
/
whych
would
proue
that
there
ought
to
be
one
byshop
/
chefe
ouer
a
thousand
congregations
.
What
could
haue
bene
brought
more
strong
to
pull
downe
the
archbyshop
out
of
hys
throne
/
then
that
whych
Ierome
sayeth
there
/
when
he
affirmeth
that
the
byshop
of
the
obscurest
village
or
hamlet
/
hath
as
great
authority
and
dignity
as
the
byshop
of
Rome
?
Erasmus
did
see
this
/
and
sayd
/
eironeuomenos
,
that
is
iestingly
/
that
Ierome
spake
that
of
the
byshops
of
hys
times
/
but
if
he
had
sene
how
the
metropolitanes
of
our
age
excell
other
bishops
/
he
wold
haue
spoken
otherwise
.
And
what
could
haue
bene
more
fit
to
haue
confuted
the
large
dominion
and
superiority
of
our
realme
/
then
that
that
Ierome
sayth
/
when
he
appoynteth
the
byshops
sea
in
an
vplandishe
towne
/
or
in
a
pore
village
or
hamlet
/
declaring
therby
that
in
euery
towne
there
was
a
byshop
/
and
that
the
bishop
that
he
speaketh
of
/
differeth
nothing
at
all
from
an
elder
/
but
that
the
byshop
had
the
ordaining
of
the
ministers
/
whervpon
it
doth
appeare
(
which
I
promised
to
shew
)
that
by
this
place
of
Ierome
/
there
is
neither
name
of
archbyshop
/
nor
so
much
as
the
shadow
of
his
authority
/
and
that
the
byshops
whych
are
now
/
haue
besides
the
name
/
no
similitude
almost
with
the
byshops
that
were
in
Ieromes
time
/
as
for
his
reason
/
ad
Luciferanos
,
it
is
the
same
whych
he
hath
/
ad
Euag.
and
to
Titus
/
and
is
already
answeared
.
What
is
that
to
the
purpose
/
that
Chrysostom
sayth
/
there
must
be
degrees
?
who
denyeth
that
there
are
degrees
of
functions
?
we
confes
there
is
/
and
ought
to
be
a
degree
of
pastors
/
an
other
of
doctors
/
the
third
of
those
whych
are
called
elders
/
the
fourth
of
deacons
.
And
where
he
sayth
/
there
should
be
one
degree
of
byshop
/
another
of
a
minister
/
an
other
of
the
lay
man
/
what
proueth
that
for
the
office
of
an
archbyshop
/
whych
is
your
purpose
to
shew
?
how
often
times
must
you
be
called
ad
Rhombum
?
And
that
he
meaneth
nothingles
/
then
to
make
any
such
difference
betwene
a
byshop
and
a
minister
/
as
is
wyth
vs
/
which
you
wold
faine
make
your
reader
beleue
/
I
will
send
you
to
Chrysostome
/
vpon
the
third
chapter
.
1.
ep.
to
Timothe
/
where
he
sayeth
:
The
office
of
a
byshop
differeth
little
or
nothing
from
an
elders
/
and
a
little
after
/
that
a
byshop
differeth
nothyng
from
an
elder
or
minister
/
but
by
the
ordination
only
.
Still
M.
doctor
goeth
forward
in
killing
a
dead
man
/
that
is
/
in
confuting
that
/
whych
all
men
condemne
/
and
prouing
that
whych
no
man
denyeth
/
that
there
must
be
superiority
amongst
men
/
and
that
equality
of
all
men
a
like
/
confoundeth
all
/
and
ouerthroweth
all
.
Thys
is
a
notable
argument
/
there
must
be
some
superior
among
men
:
ergo
,
one
minister
must
be
superior
to
an
other
.
Again
/
there
must
be
in
the
ecclesiastical
functions
/
some
degrees
:
Ergo
,
there
must
be
an
archbishop
ouer
the
whole
prouince
/
or
a
bishop
ouer
the
whole
diocese
.
And
all
be
it
M.
doctor
taketh
great
paine
to
proue
that
whych
no
man
denyeth
/
yet
he
doth
it
so
euill
fauoredly
/
and
so
vnfitly
/
as
that
if
a
man
had
no
better
proufes
then
he
bringeth
/
the
degrees
of
the
ecclesiasticall
functions
/
myght
fall
to
the
ground
.
For
heere
to
proue
the
degrees
of
the
ecclesiasticall
functions
/
he
bryngeth
in
that
/
that
Chrysostom
sayth
/
there
must
be
magistrate
and
subiect
/
hym
that
commaundeth
/
and
hym
that
obeyeth
.
The
most
therefore
that
he
can
conclude
of
thys
/
for
the
mynistery
/
is
/
that
there
must
be
minister
that
shall
rule
/
and
people
that
shall
be
obedient
/
and
heereby
he
can
not
proue
that
there
should
be
any
degrees
amongst
the
ministers
/
and
ecclesiasticall
gouernors
/
vnles
he
will
say
peraduenture
/
that
as
there
are
vnder
Magistrates
/
and
a
king
aboue
them
all
/
so
there
should
be
vnder
mynisters
/
and
one
mynister
aboue
them
all
.
But
he
must
remember
that
it
is
not
necessary
in
a
common
wealth
/
that
there
should
be
one
ouer
all
/
for
that
there
are
other
good
common
wealthes
/
wherein
many
haue
lyke
power
and
authoritie
.
And
further
/
if
because
there
is
one
king
in
a
lande
aboue
all
/
he
will
conclude
there
should
be
one
archbyshop
ouer
all
:
I
say
/
as
I
haue
sayde
/
that
it
is
not
agaynst
any
word
of
God
which
I
know
(
although
it
be
inconuenient
)
but
that
there
may
be
one
Cesar
ouer
all
the
world
/
and
yet
I
thinke
M.
Doctor
will
not
say
/
that
there
may
be
one
archbyshop
ouer
all
the
world
.
Now
M.
Doctor
commeth
to
hys
olde
hole
/
where
he
woulde
fayne
hyde
hym selfe
/
and
with
hym
all
the
ambition
/
tyranny
/
and
excesse
of
authoritie
/
which
is
ioyned
wyth
these
functions
of
archbyshoppe
/
and
byshoppe
/
as
they
are
now
vsed
:
and
thys
hys
hole
is
/
that
all
the
mynisters
are
equall
with
byshops
/
and
archbyshops
/
as
touching
the
mynisterie
of
the
worde
and
sacramentes
/
but
not
as
touching
pollicie
and
gouernment
.
The
papistes
vse
the
very
selfe
same
distinction
/
for
the
mayntenance
of
the
Popes
tyranny
and
ambytion
/
and
other
their
hierarchie
.
Maister
Doctor
hath
put
out
the
marke
/
and
conceled
the
name
of
the
papistes
/
and
so
with
a
little
chaunge
of
wordes
/
as
it
were
with
certayne
new
coloures
/
he
woulde
deceiue
vs
.
For
the
papistes
saye
/
that
euery
syr
Iohn
or
hedge
priest
/
hath
as
great
authoritie
to
sacrifice
and
offer
for
the
quicke
and
the
dead
/
and
to
mynister
the
sacramentes
as
the
Pope
of
Rome
hath
/
but
for
gouernment
/
and
for
order
/
the
byshoppe
is
aboue
a
priest
/
the
archbyshoppe
aboue
a
byshoppe
/
and
the
Pope
aboue
them
all
.
But
I
haue
declared
before
out
of
the
scriptures
/
how
vayne
a
distinction
it
is
/
and
it
appeareth
out
of
Cyprian
/
that
as
all
the
byshops
were
equall
one
to
an
other
/
so
he
sayth
/
that
to
euery
one
was
geuen
a
portion
of
the
Lordes
flocke
/
not
only
to
feede
with
the
worde
and
sacramentes
/
but
to
rule
and
gouerne
/
not
as
they
which
shall
make
any
accoumpte
vnto
an
archbyshop
/
or
be
iudged
of
hym
/
but
as
they
which
can
not
bee
iudged
of
any
/
but
of
God.
And
Ierome
vpon
Titus
sayeth
/
that
the
elder
or
mynister
dyd
gouerne
and
rule
in
common
with
the
byshops
/
the
churche
whereof
he
was
elder
or
mynister
.
After
followeth
M.
Caluin
/
a
great
patrone
forsoth
/
of
the
archbyshop
/
or
of
thys
kynde
of
byshop
which
is
vsed
amongst
vs
heere
in
Englande
.
And
heere
to
passe
ouer
your
straunge
cytations
and
quotations
which
you
make
/
to
put
your
answerer
to
payne
/
sending
hym
sometymes
to
Musculus
common
places
for
one
sentence
/
to
Augustines
workes
/
to
Chrysostomes
workes
/
to
Cyrill
/
to
Maister
Foxe
/
and
heere
sending
hym
to
the
viij
.
chapter
of
the
institutions
/
as
though
you
had
neuer
red
Caluins
institutions
/
but
tooke
the
sentence
of
some
bodye
else
/
withoute
anye
examination
/
whereby
it
seemeth
that
you
were
lothe
that
euer
any
man
should
answere
your
booke
/
letting
I
say
all
thys
passe
/
what
maketh
thys
eyther
to
proue
that
there
shoulde
bee
one
archbyshoppe
ouer
all
the
mynisters
in
the
prouince
/
or
one
byshoppe
ouer
all
in
the
diocese
/
that
amongst
twelue
/
that
were
gathered
together
into
one
place
/
there
was
one
which
ruled
the
action
/
for
which
they
mette
?
And
that
it
may
appeare
what
superioritie
it
is
/
which
is
lawfull
amongst
the
mynisters
/
and
what
it
is
that
M.
Caluin
speaketh
of
/
what
also
the
fathers
and
councels
doe
meane
/
when
they
geue
more
to
the
byshoppe
of
any
one
church
/
then
to
the
elder
of
the
same
church
/
and
that
no
man
be
deceiued
by
the
name
of
gouernoure
or
ruler
ouer
the
rest
/
to
fancie
any
such
authoritie
and
domination
or
Lordship
/
as
we
see
vsed
in
our
church
/
it
is
to
be
vnderstanded
/
that
amongst
the
pastors
/
elders
and
deacons
of
euery
particulare
church
/
and
in
the
meetinges
and
companies
of
the
mynisters
or
elders
of
dyuers
churches
/
there
was
one
chosen
by
the
voyces
and
suffrages
of
them
all
/
or
the
most
part
/
which
did
propound
the
matters
that
were
to
be
handled
/
whether
they
were
difficulties
to
be
soluted
/
or
punishmentes
and
censures
to
be
decreed
vpon
those
which
had
faulted
/
or
whether
there
were
elections
to
be
made
/
or
what
other
matter
so
euer
occasion
was
geuen
to
entreate
of
/
the
which
also
gathered
the
voyces
and
reasons
of
those
which
had
interest
to
speake
in
such
cases
/
whiche
also
did
pronounce
according
to
the
number
of
the
voyces
whiche
were
geuen
/
which
was
also
the
mouth
of
the
rest
/
to
admonishe
/
or
to
comfort
/
or
to
rebuke
sharply
/
such
as
were
to
receiue
admonishment
consolation
/
or
rebuke
/
and
which
in
a
worde
dyd
moderate
that
whole
action
/
which
was
done
for
the
time
they
were
assembled
:
which
thing
we
do
not
deny
/
may
be
/
but
affirme
that
it
is
fitte
&
necessary
to
be
/
to
the
auoyding
of
confusion
.
For
it
were
an
absurde
hearing
that
many
should
at
once
attempt
to
speake
/
neyther
coulde
it
be
done
without
great
reproch
/
that
many
men
beginning
to
speake
/
some
should
be
bidden
to
holde
their
peace
/
which
would
come
to
passe
/
if
there
should
be
no
order
kept
/
nor
none
to
appoynt
/
when
euery
one
should
speake
or
not
/
to
put
them
to
silence
/
when
they
attempted
confusedly
to
speake
/
and
out
of
order
.
Moreouer
when
many
ministers
mete
together
/
and
in
so
great
dyuersitie
of
giftes
as
the
Lorde
hath
geuen
to
hys
church
/
there
be
founde
that
excell
in
memory
/
facilitie
of
tong
/
and
expedition
or
quicknesse
to
dispatche
matters
more
then
the
rest
/
and
therefore
it
is
fitt
/
that
the
brethren
that
haue
that
dexteritie
/
shoulde
especially
be
preferred
vnto
thys
office
/
that
the
action
may
be
the
better
/
and
more
spedely
made
an
ende
of
.
And
if
any
man
will
call
thys
a
rule
or
presidentship
/
and
hym
that
executeth
thys
office
a
president
or
moderator
/
or
a
gouernour
/
we
will
not
striue
/
so
that
it
be
with
these
cautions
/
that
he
be
not
called
simply
gouernor
or
moderator
/
but
gouernor
or
moderator
of
that
action
/
and
for
that
time
/
and
subiect
to
the
orders
that
others
be
/
&
to
be
censured
by
the
company
of
the
brethren
/
as
wel
as
others
/
if
he
be
iudged
any
way
faulty
.
And
that
after
that
action
ended
/
&
meeting
dissolued
/
he
sitte
hym
downe
in
hys
olde
place
/
and
set
hym selfe
in
equall
estate
with
the
rest
of
the
ministers
.
Thirdly
/
that
thys
gouernment
or
presidentship
/
or
what
so
euer
lyke
name
you
will
geue
it
/
be
not
so
tyed
vnto
that
minister
/
but
that
at
the
next
meeting
it
shall
be
lawfull
to
take
an
other
/
if
an
other
bee
thought
meeter
.
Of
thys
order
and
pollicy
of
the
church
/
if
we
will
see
a
liuely
image
and
perfect
paterne
/
let
vs
set
before
our
eyes
/
the
most
auncient
and
gospel
like
church
that
euer
was
or
shall
be
.
In
the
actes
/
the
church
being
gathered
together
for
the
election
of
an
Apostle
into
the
place
of
Iudas
the
traytor
/
when
as
the
interest
of
election
belonged
vnto
all
/
and
to
the
apostles
especially
aboue
the
rest
/
out
of
the
whole
company
Peter
riseth
vp
/
telleth
the
cause
of
their
comming
together
/
with
what
In
the
seconde
of
the
actes
/
all
the
Apostles
are
accused
of
drunkennesse
/
Peter
answeareth
for
them
all
/
wypeth
away
the
infamy
they
were
charged
with
.
But
you
will
say
/
where
are
the
voyces
of
the
rest
/
which
did
chuse
Peter
vnto
thys
.
First
/
you
must
know
that
the
scripture
setteth
not
downe
euery
circumstance
/
&
then
surely
you
do
Peter
great
iniury
/
that
aske
whether
he
were
chosen
vnto
it
.
For
is
it
to
bee
thought
/
that
Peter
would
thrust
in
hym selfe
to
this
office
or
dignitie
without
the
consent
and
allowance
of
hys
fellowes
/
and
preuent
hys
fellowes
of
thys
preheminence
?
vndoubtedly
/
if
it
hadde
not
beene
done
arrogantly
/
yet
it
must
needes
haue
a
great
shew
of
arrogancye
/
if
hee
hadde
done
thys
without
the
consent
of
hys
fellowes
.
And
heere
you
shall
heare
what
the
Scholiast
sayth
/
which
gathereth
the
iudgement
of
Greke
diuines
hora
(
speaking
of
Peter
)
panta
meta
koines
auton
gnomes
poiounta
.
Behold
/
how
he
doth
all
with
their
common
consent
.
And
if
any
man
hereupon
will
say
/
that
Peter
exercised
domination
ouer
the
rest
/
or
gate
any
archapostleship
/
beside
that
the
whole
story
of
the
actes
of
the
apostles
/
and
his
whole
course
of
life
doth
refute
that
:
the
same
Scholiast
which
I
made
mention
of
in
the
same
place
/
sayth
he
did
nothing
/
archikos
,
imperiously
/
nothing
meta
exousias
,
with
domynion
or
power
.
Further
/
I
will
admonishe
him
to
take
heede
/
least
if
he
striue
so
sore
for
the
archbyshop
/
he
slide
or
euer
he
be
aware
into
the
tentes
of
the
papistes
/
which
vse
these
places
to
proue
that
Peter
had
authoritie
and
rule
ouer
the
rest
of
the
apostles
.
And
that
it
may
bee
vnderstanded
/
that
thys
moderate
rule
/
voyde
of
all
pompe
and
outward
shew
/
was
not
perpetuall
/
nor
alwayes
tyed
vnto
one
man
(
which
were
the
last
poyntes
of
the
cautions
I
put
before
)
turne
vnto
the
15.
of
the
Actes
/
where
is
shewed
/
how
with
the
rest
of
the
church
/
the
apostles
/
and
amongst
them
Peter
being
assembled
to
decide
a
great
controuersie
/
Iames
the
And
therefore
maister
Caluin
doth
warely
say
/
that
one
amongst
the
apostles
indefinitely
/
not
any
one
singular
person
(
as
Peter
)
had
the
moderation
and
rule
of
the
other
/
and
further
shadoweth
out
what
rule
that
was
/
by
the
example
of
the
consul
of
Rome
/
whose
authoritie
was
/
to
gather
the
senate
together
/
&
to
tell
of
the
matters
which
were
to
be
handled
/
to
gather
the
voyces
/
to
pronounce
the
sentence
.
And
although
the
Antichrist
of
Rome
had
peruerted
all
good
order
/
and
taken
all
libertie
of
the
church
into
hys
/
the
Cardinalles
/
Archbishops
/
and
Byshoppes
handes
/
yet
there
are
some
colde
and
lyght
footinges
of
it
in
our
synodes
/
which
are
holden
with
the
parliament
/
where
amongst
all
the
mynisters
which
are
assembled
out
of
all
the
whole
realme
/
by
the
more
part
of
voyces
/
one
to
chosen
which
should
goe
before
the
rest
/
propounde
the
causes
/
gather
the
voyces
/
and
bee
as
it
were
the
mouth
of
the
whole
company
/
whome
they
terme
the
prolocutor
.
Suche
great
force
hath
the
truthe
/
that
in
the
vtter
ruines
of
Popery
/
it
could
neuer
be
so
pulled
vp
by
the
rootes
that
a
man
coulde
neuer
know
the
place
thereof
no
more
/
or
that
it
shoulde
not
leaue
suche
markes
and
printes
behinde
it
/
whereby
it
myght
afterwardes
recouer
it selfe
/
and
come
agayne
to
the
knowledge
of
men
.
Now
you
see
what
authoritie
we
allow
amongst
the
ministers
/
both
in
their
seuerall
churches
/
or
in
prouinciall
sinodes
/
or
nationall
/
or
generall
/
or
what
so
euer
other
meetinges
shall
be
aduised
of
for
the
profite
and
edifying
of
the
church
/
and
withall
you
see
/
that
as
we
are
farre
from
thys
tyranny
and
excessiue
power
which
now
is
in
the
church
/
so
we
are
(
by
the
grace
of
God
)
as
farre
from
confusion
and
disorder
/
wherein
you
trauell
so
much
to
make
vs
to
seeme
giltie
.
M.
Doctor
reasoneth
agayne
/
that
Paule
an
Apostle
/
and
in
the
highest
degree
of
ministerie
/
was
superior
to
Timothe
and
Titus
Euangelistes
/
and
so
in
a
lower
degree
of
mynisterie
/
therefore
one
mynister
is
superior
to
an
other
/
one
byshop
to
an
other
byshop
/
whych
are
all
one
office
/
and
one
function
.
As
if
I
shuld
say
my
Lord
Mayor
of
London
is
aboue
the
sherifes
/
therfore
one
sherife
is
superior
to
an
other
.
Again
/
an
other
argument
he
hath
of
the
same
strength
.
Titus
being
an
Euangelist
/
was
superior
to
al
the
pastors
in
Crete
/
which
was
a
degree
vnder
the
Euangelists
/
therfore
one
pastor
must
be
superior
vnto
an
other
pastor
.
And
that
he
was
superior
/
he
proueth
because
he
had
authority
to
ordaine
pastors
/
so
that
the
print
of
the
archbyshop
is
so
deepely
set
in
his
head
/
that
hereof
he
can
imagine
nothing
/
but
that
Titus
shuld
be
archbishop
of
all
Crete
.
I
haue
shewed
before
/
how
these
words
are
to
be
taken
of
S.
Paule
:
and
for
so
much
as
M.
Doctor
burdeneth
vs
wyth
the
authority
of
Caluin
so
often
/
I
wil
send
him
to
Caluins
owne
interpretation
vpon
this
place
/
wher
he
sheweth
the
Titus
did
not
ordaine
by
his
owne
authority
/
for
s
.
Paul
wold
not
graunt
Titus
leaue
to
do
that
/
whych
he
him self
wold
not
/
and
sheweth
that
to
say
that
Titus
should
make
the
election
of
pastors
by
him selfe
/
is
to
giue
vnto
hym
a
princely
authority
/
and
to
take
away
the
election
from
the
church
/
and
the
iudgement
of
the
insufficiency
of
the
minister
from
the
company
of
the
pastors
/
whych
were
(
sayeth
he
)
to
prophane
the
whole
gouernment
of
the
church
.
I
maruell
therfore
what
M.
doctor
meaneth
to
be
so
busy
wyth
M.
Caluin
/
and
to
seke
confirmation
of
his
archbyshop
and
byshop
at
him
/
whych
wold
haue
shaken
at
the
naming
of
the
one
/
and
trembled
at
the
office
of
the
other
/
onles
it
be
because
he
would
faine
haue
hys
plaister
where
he
receiued
hys
wound
/
but
I
dare
assure
him
/
that
in
his
garden
/
he
shall
neuer
finde
the
herbe
that
wil
heale
him
.
And
because
that
the
scriptures
when
they
make
for
our
cause
/
receiue
this
answer
commonly
/
that
they
serued
but
for
the
apostles
times
/
and
M.
Caluins
authority
will
wey
nothing
as
I
thinke
wyth
M.
Doctor
/
when
he
is
alledged
by
vs
against
hym
/
I
wil
send
hym
to
the
Greke
Scholiaste
/
whych
vpon
this
place
of
Titus
sayth
after
this
sort
.
He
would
not
(
speaking
of
s.
Paule
)
haue
the
whole
Ile
of
Crete
/
ministred
and
gouerned
by
one
/
but
that
euery
one
should
haue
hys
proper
charge
and
care
/
for
so
should
Titus
haue
a
lighter
labor
/
and
the
people
that
are
gouerned
/
should
enioy
greater
attendance
of
the
pastor
/
whilest
he
that
teacheth
them
/
doth
not
run
about
the
gouernment
of
many
congregations
/
but
attendeth
vnto
one
/
and
garnisheth
that
.
Now
M.
Doctor
may
see
by
this
/
that
Titus
(
by
the
iudgement
of
the
Scholiaste
)
was
not
as
he
fansieth
/
the
archbyshop
of
all
Crete
/
but
that
he
had
one
flocke
/
whervpon
(
for
the
time
he
was
there
)
he
attended
.
And
that
where
it
is
sayd
he
ordained
ministers
/
it
is
nothing
else
/
but
that
he
was
the
cheefe
and
the
moderator
in
the
election
of
the
ministers
/
as
I
haue
declared
before
by
many
examples
.
And
it
is
no
maruell
/
although
the
rest
graunted
hym
thys
preheminence
/
when
he
had
both
most
excellent
gifts
/
and
was
a
degree
aboue
the
pastors
/
being
an
Euangelist
.
Vnto
the
place
of
Timothe
/
where
he
willeth
him
not
to
admit
an
accusation
against
an
elder
vnder
two
or
three
witnesses
/
I
answer
as
I
haue
done
before
to
the
place
of
Titus
/
that
is
/
that
as
the
ordination
of
the
pastors
is
attributed
vnto
Titus
and
Timothe
/
because
they
gouerned
and
moderated
that
action
/
and
were
the
first
in
it
/
so
also
is
the
deposing
or
other
censures
of
them
/
and
that
for
as
much
as
he
wryteth
hys
epistles
vnto
Timothe
&
Titus
/
he
telleth
them
how
they
should
behaue
them selues
in
their
office
/
and
doth
not
shut
out
other
from
this
censure
and
iudgement
.
And
it
is
more
agreable
to
the
inscription
of
the
epistles
/
that
he
should
say
(
admit
not
thou
/
or
ordain
not
thou
)
wryting
vnto
one
/
then
if
he
should
say
(
ordaine
not
ye
/
or
admit
not
ye
)
as
if
he
should
wryte
to
many
/
for
so
should
neyther
the
ending
agree
wyth
the
beginning
/
nor
the
midst
wyth
them
both
.
And
if
this
be
a
good
rule
/
that
because
Paul
biddeth
Timothe
and
Titus
to
iudge
of
the
faults
of
the
pastors
/
and
to
ordain
pastors
/
therfore
none
else
did
but
they
:
Then
whereas
S.
Paule
biddeth
Timothe
that
As
for
Epiphanius
/
it
is
knowne
of
what
authoritie
he
is
in
this
place
/
when
as
by
Aerius
sides
/
he
goeth
about
to
pricke
at
the
Apostle
/
whilest
he
goeth
about
to
confute
the
Apostle
which
maketh
a
distinction
and
difference
betwene
those
which
the
Apostle
maketh
one
/
that
is
/
a
byshop
and
an
elder
/
and
to
spare
the
credite
of
Epiphanius
/
it
were
better
lay
that
opinion
vpon
some
Pseudepiphanius
,
that
is
to
say
counterfaite
/
which
we
may
do
/
not
without
great
probabilitie
/
seeing
[
*
](A18078-e16480-b)
*
Ad
quod
vult
Deum
.
Augustine
sayth
/
that
the
true
Epiphanius
vttereth
all
after
a
story
fashion
/
and
doth
not
vse
any
disputation
/
or
reasoning
for
the
truth
agaynst
the
falshode
/
and
thys
Epiphanius
is
very
full
of
argumentes
and
reasons
/
the
choyse
whereof
M.
Doctor
hath
taken
.
And
whereas
M.
Doctor
citeth
Ambrose
/
Caluin
/
and
other
godly
wryters
/
to
proue
that
the
mynister
is
vnderstanded
by
the
word
elder
or
presbiter
,
he
keepeth
hys
olde
wont
/
by
bringing
stickes
into
the
woode
/
and
prouing
alwayes
that
which
no
man
denyeth
:
and
yet
with
the
mynister
of
the
word
/
he
also
vnderstandeth
the
elder
of
the
church
which
ruleth
/
and
doth
not
labor
in
the
word
.
But
therein
is
not
the
matter
/
for
I
doe
graunt
that
by
presbiter
,
the
mynister
of
the
word
is
vnderstanded
/
&
yet
nothing
proued
of
that
which
M.
Doctor
would
so
fayne
proue
.
It
is
no
maruell
although
you
take
vp
the
authors
of
the
admonition
for
want
of
logicke
/
for
you
vtter
great
skill
your selfe
in
wryting
/
which
keepe
no
order
/
but
confound
your
reader
in
that
thing
/
which
euen
the
common
logicke
of
the
countrey
/
which
is
reason
/
might
haue
directed
you
in
.
For
what
a
confusion
of
times
is
thys
/
to
begin
with
Cyprian
/
and
then
come
to
Ierome
and
Chrysostome
/
and
after
to
the
scripture
/
and
backe
agayne
to
Ignatius
/
that
was
before
Cyprian
/
which
times
are
ill
disposed
of
you
/
and
that
in
a
matter
wherein
it
stode
you
vpon
to
haue
obserued
the
order
of
the
tymes
.
But
as
for
Ignatius
place
it
is
sufficiently
answered
before
in
that
which
was
answered
to
Cyprian
hys
place
/
for
when
he
sayth
the
byshop
hath
rule
ouer
all
/
he
meaneth
no
more
all
in
the
prouince
/
then
in
all
the
worlde
/
but
meaneth
that
flocke
&
congregation
/
whereof
he
is
byshop
or
mynister
.
And
when
he
calleth
hym
prince
of
the
priestes
/
although
the
title
be
to
excessiue
and
bigge
/
condemned
by
Cyprian
and
the
councell
of
Carthage
/
yet
he
meaneth
no
more
the
prince
of
all
in
the
diocese
as
we
take
it
/
or
of
the
prouince
/
then
he
meaneth
the
Prince
of
all
the
priestes
in
the
world
:
but
those
fellow
mynisters
and
elders
that
had
the
rule
and
gouernment
of
that
particulare
church
and
congregation
/
whereof
he
was
byshop
/
as
the
great
churches
haue
for
the
most
part
both
elders
which
gouerne
only
/
and
mynisters
also
to
ayde
one
an
other
/
and
the
principalitie
that
hee
which
they
called
the
byshop
had
ouer
the
rest
/
hath
bene
before
at
large
declared
.
But
M.
Doctor
doth
not
remember
that
whilest
hee
thus
reasoneth
for
the
authoritie
of
the
byshoppe
/
hee
ouerthroweth
hys
archbyshoppe
quite
and
cleane
/
for
Ignatius
will
haue
none
aboue
the
byshop
but
Christ
/
and
hee
will
haue
an
archbyshop
.
I
see
a
man
can
not
well
serue
two
maisters
/
but
eyther
he
must
displease
the
one
/
and
please
the
other
/
or
by
pleasing
of
one
/
offend
the
other
.
For
M.
Doctor
would
fayne
please
/
and
vpholde
both
/
and
yet
hys
proufes
are
such
/
that
euery
prop
that
he
setteth
vnder
one
/
is
an
axe
to
strike
at
the
other
.
But
that
M.
D.
delyteth
alwayes
wher
he
might
fetch
at
the
fountaine
/
to
be
raking
in
ditches
/
he
needed
not
to
haue
gone
to
Iustin
Martyr
for
Proestos
,
when
as
S.
Paule
Epeita
prospheretai
to
Proestoti
ton
adelphon
artos
.
Afterwarde
bread
is
brought
to
the
president
of
the
brethren
calling
the
people
as
S.
Paule
doth
continually
brethren
.
And
therefore
these
are
M.
Doctors
argumentes
oute
of
Martyrs
place
.
There
was
a
mynister
which
dyd
stande
before
/
or
was
president
of
the
rest
in
euery
particulare
church
and
congregation
/
therefore
there
was
an
archbyshoppe
ouer
all
the
prouince
.
And
agayne
/
there
was
one
which
ruled
the
people
in
euery
congregation
/
therfore
there
was
one
that
ruled
all
the
mynisters
through
out
the
whole
prouince
.
And
albeit
things
were
in
great
puritie
in
the
dayes
that
Iustin
liued
/
in
respect
of
the
tymes
which
followed
/
yet
as
there
was
in
other
things
(
which
appeare
in
hys
workes
/
and
euen
in
the
ministration
of
the
sacramentes
spoken
of
in
that
place
)
corruption
/
in
that
they
mingled
water
and
wine
together
/
so
euen
in
the
ministerie
/
there
began
to
peepe
out
some
thing
which
went
from
the
simplicitie
of
the
gospel
/
as
that
the
name
of
proestos
,
which
was
common
to
the
elders
with
the
ministers
of
the
word
/
was
(
as
it
seemeth
)
appropriated
vnto
one
.
Another
of
M.
Doctors
reasons
/
for
to
proue
the
archbyshop
/
is
/
that
Cyrill
maketh
mention
of
an
high
priest
/
wherunto
I
answere
/
that
he
that
bringeth
in
a
priest
into
the
church
/
goeth
about
to
bury
our
sauiour
Christ
/
for
although
it
myght
be
proued
that
the
worde
priest
were
the
same
with
the
Greekes
presbyteros
,
yet
(
as
shall
appeare
in
hys
place
)
is
the
vse
of
thys
word
(
priest
)
for
a
mynister
of
the
gospell
very
daungerous
.
And
as
for
hym
that
bringeth
in
an
high
priest
into
the
church
/
hee
goeth
about
to
put
our
sauiour
Christ
out
of
hys
office
/
who
is
proued
in
the
Epistle
to
the
Hebrues
to
be
the
only
high
priest
/
and
Chrysostome
followeth
/
which
as
M.
Doctor
sayth
/
ruled
not
only
the
church
of
Constantinople
/
but
the
churches
of
Thracia
/
Asia
/
and
Pontus
/
&
he
sayth
it
out
of
Theodorete
.
But
heerin
it
may
appeare
/
that
eyther
M.
Doctor
hath
a
very
euill
conscience
in
falsifying
wryters
/
&
that
in
the
poyntes
which
he
in
controuersie
/
or
else
he
hath
taken
hys
stuffe
of
certayne
at
the
seconde
hand
without
any
examination
of
it
at
all
.
For
heere
he
hath
set
downe
in
stead
of
(
had
care
of
the
churches
in
Thracia
.
&c.
)
ruled
the
churches
/
the
Greke
is
/
epoieito
ten
promethcian
,
it
is
translated
also
(
prospexit
)
so
that
it
appeareth
he
fetched
it
neyther
from
Theodorite
in
Greeke
nor
in
Latine
.
And
what
is
thys
to
proue
an
archbyshoppe
/
that
he
had
care
of
these
churches
?
there
is
no
minister
but
ought
to
haue
care
ouer
all
the
churches
through
christendome
/
and
to
shew
that
care
for
them
/
in
comforting
or
admonishing
of
them
by
wryting
/
or
by
visiting
them
/
if
the
necessitie
so
require
/
and
it
be
thought
good
by
the
churches
/
and
leaue
obtayned
of
the
place
where
he
is
mynister
/
vppon
some
notable
and
especiall
cause
/
being
some
man
of
singular
giftes
/
whose
learning
and
credite
may
profite
much
to
the
bringing
to
passe
of
that
thing
/
for
the
which
he
is
to
be
sent
.
After
thys
sort
*
S.
Cyprian
being
in
Affricke
/
had
care
ouer
Rome
in
Europe
/
and
wrote
Euseb.
lib.
5.
cap.
3.
&
4.
vnto
the
church
there
.
After
thys
sort
also
was
*
Ireneus
byshoppe
of
Lions
/
sent
by
the
French
churches
vnto
the
churches
in
Phrigia
.
And
after
thys
sort
haue
M.
Caluin
/
and
M.
Beza
bene
sent
from
Geneua
in
Sauoy
/
to
the
churches
of
Fraunce
.
Now
/
if
you
will
conclude
heereupon
/
that
Cyprian
ruled
the
churche
of
Rome
/
or
Ireneus
the
churches
of
Phrigia
/
or
maister
Caluin
/
or
M.
Beza
the
churches
of
Fraunce
/
or
that
they
were
byshops
or
archbyshops
of
those
places
/
you
shall
but
conclude
as
you
were
wont
to
doe
/
but
yet
all
men
vnderstand
/
that
heere
is
nothing
lesse
then
an
archbyshop
/
or
any
such
byshoppe
/
as
we
haue
and
vse
in
our
church
.
And
if
so
be
that
Chrysostome
should
be
byshop
or
archbyshop
of
al
these
churches
which
were
in
al
Asia
/
Pontus
/
Thracia
/
as
you
wold
geue
the
reader
to
vnderstand
/
you
make
hym
byshop
of
more
churches
/
then
euer
the
Pope
of
Rome
was
/
when
he
was
in
hys
greatest
pryde
/
and
hys
Empire
largest
.
For
there
were
sixe
presidentships
in
Thracia
/
and
in
Asia
there
were
a
eleuen
Princes
/
and
had
seuerall
regions
or
gouernmentes
/
and
in
Pontus
as
many
/
and
if
he
were
byshop
or
archbyshop
of
all
the
churches
within
these
dominions
/
he
had
neede
of
a
long
spone
to
feede
with
all
.
It
is
certayne
therefore
/
that
he
was
byshop
only
of
the
church
in
Constantinople
/
and
had
an
eye
&
a
care
to
those
other
churches
.
And
that
he
was
byshop
of
one
citie
/
or
of
one
church
/
it
may
appeare
by
that
which
I
haue
before
alleaged
oute
of
the
Greeke
Scholiaste
vpon
Titus
/
who
citeth
there
Chrysostome
/
where
it
is
sayd
that
S.
Paule
dyd
not
meane
to
make
one
ouer
the
whole
Ile
/
but
that
euery
one
should
haue
hys
proper
congregation
.
&c.
*
And
in
an
other
place
he
sheweth
the
difference
hom.
act.
6.
betweene
the
Emperour
and
the
byshop
/
that
the
one
is
ouer
the
world
/
and
the
other
that
is
the
byshop
/
is
ouer
one
citie
.
Touching
Theodorete
byshop
of
Cyrus
/
to
let
pas
that
which
the
bishops
of
Egipt
cryed
in
the
councell
of
Calcedon
/
that
he
was
no
bishop
/
it
is
to
be
obserued
/
Now
/
that
it
may
appeare
what
great
lykelyhoode
there
is
betwene
thys
Theodoret
/
and
our
Lord
byshops
and
archbyshops
/
it
is
to
be
considered
which
he
wryteth
of
hym selfe
in
the
Epistle
vnto
Leo
/
that
is
/
that
he
hauing
bene
.
26.
yeares
byshop
/
was
knowne
of
all
that
dwelt
in
those
partes
/
that
he
had
neuer
house
of
hys
owne
/
nor
field
/
nor
halfepennie
/
not
so
much
as
a
place
to
be
buryed
in
/
but
had
willingly
contented
hym selfe
with
a
poore
estate
/
belyke
he
had
a
very
leane
archbyshoppricke
.
And
if
the
fat
morsels
of
our
byshopprickes
&
archbishopprickes
/
were
taken
&
employed
to
their
vses
of
maintenance
of
the
pore
/
&
of
the
mynisters
/
and
of
the
vniuersities
/
which
are
the
seede
of
the
mynisterie
/
I
thincke
the
heate
of
the
disputation
/
and
contention
for
archbyshops
and
bishops
/
would
be
cooled
.
Now
good
reader
thou
hearest
what
M.
Doctor
hath
bene
able
to
take
together
out
of
the
olde
fathers
/
which
he
sayth
are
so
playne
in
thys
matter
/
and
yet
can
shew
nothing
to
the
purpose
.
Heare
also
what
he
sayth
out
of
the
wryters
of
our
age
/
all
which
he
sayth
(
except
one
or
two
)
are
of
hys
iudgement
/
and
allow
well
of
thys
distinction
of
degrees
.
Maister
Caluin
first
is
cited
/
to
proue
those
offices
of
archbyshop
/
primate
/
patriarche
/
the
names
whereof
he
can
not
abyde
/
and
as
for
hym
he
approueth
only
/
that
there
should
be
some
▪
which
when
difficult
causes
arise
/
which
can
not
bee
ended
in
the
particulare
churches
might
referre
the
matters
to
sinodes
and
prouinciall
councels
and
which
myght
do
the
offices
which
I
haue
spoken
of
before
of
gathering
voyces
.
&c.
But
that
he
lyketh
not
of
those
dominations
and
large
iurisdictions
or
at
all
of
the
byshoppes
or
archbyshops
/
which
we
haue
now
/
it
may
appeare
playnly
enough
/
both
in
that
place
/
when
as
he
will
haue
hys
wordes
drawen
to
no
other
then
the
olde
byshoppes
/
shutting
out
thereby
the
byshoppes
that
now
are
/
as
also
in
other
places
/
and
namely
vpon
the
Philippians
/
where
(
reasoning
agaynst
Now
if
you
will
needes
haue
M.
Caluins
archbyshop
/
you
must
not
haue
hym
neyther
ouer
a
prouince
nor
diocese
/
but
only
ouer
one
singuler
and
particuler
congregation
.
How
much
better
therefore
were
it
for
you
to
seeke
some
other
shelter
against
the
storme
then
maister
Caluins
/
which
will
not
suffer
you
by
any
meanes
to
couer
your selfe
vnder
hys
winges
/
but
thrusteth
you
out
alwayes
as
soone
as
you
enter
vpon
him
forceably
.
But
heere
I
can
not
let
passe
M.
Doctors
ill
dealing
/
which
recyting
so
much
of
maister
Caluin
/
cutteth
hym
of
in
the
waste
and
leaueth
quite
out
that
which
made
agaynst
hym
/
that
is
which
maister
Caluin
●ayth
in
these
wordes
:
Although
(
sayth
he
)
in
thys
disputacion
/
it
may
not
be
passed
ouer
/
that
this
office
of
archbyshop
or
patriarke
was
most
rarely
and
seldome
vsed
/
which
dealing
semeth
to
proceede
of
a
very
euill
conscience
.
Then
followeth
Hemingius
/
who
you
say
approueth
these
degrees
of
archbishop
/
metropolitane
/
byshop
/
archdeacon
/
for
so
you
must
needes
meane
/
when
you
say
he
approueth
these
degrees
/
or
els
you
say
nothing
/
for
there
vpon
is
the
question
.
Now
how
vntruely
you
speake
(
let
it
be
iudged
by
that
which
followeth
.
*
First
he
sayth
that
our
sauiour
Christ
in
S.
Luke
distinguisheth
and
putteth
clas.
lib.
Enchirid.
where
also
among
the
popish
orders
/
he
reckneth
the
archb.
a
difference
/
betwene
the
office
of
a
Prince
and
the
office
of
the
minister
of
the
church
/
leauing
domynion
to
the
Princes
/
and
taking
it
altogether
from
the
mynisters
.
Here
you
see
/
not
only
how
he
is
agaynst
you
in
your
exposition
in
the
place
of
S.
Luke
/
which
wold
haue
it
nothing
else
but
a
prohibition
of
ambition
/
but
also
how
at
a
word
/
he
cutteth
the
throte
of
your
archbyshop
and
byshop
/
as
it
is
now
vsed
.
And
afterward
speaking
of
the
churches
of
Denmarke
/
he
sayth
they
haue
Christ
for
their
head
&
for
the
outwarde
discipline
/
they
haue
magistrates
to
punish
with
the
sword
/
&
for
to
exercise
the
Ecclesiasticall
disciplyne
/
they
haue
bishops
/
pastors
/
doctors
/
which
may
keepe
men
vnder
with
the
word
/
without
vsing
any
corporall
punishment
.
Here
is
no
mention
of
archbyshops
/
Primates
metropolitanes
.
And
although
he
sheweth
that
they
kepe
the
distinction
betwene
byshops
and
ministers
/
against
whych
there
hath
bene
before
spoken
:
yet
he
sayth
that
the
authority
which
they
haue
/
is
as
the
authority
of
a
father
/
not
as
the
power
of
a
maister
/
whych
is
far
otherwise
heere
.
For
the
condition
of
many
seruaunts
vnder
their
maisters
/
is
much
more
free
then
the
condition
of
a
minister
vnder
hys
byshop
.
And
afterward
he
sheweth
wherin
that
authority
or
dignity
of
the
byshop
ouer
the
minister
lyeth
/
that
is
in
exhorting
of
him
/
in
chiding
of
hym
/
as
he
doth
the
lay
people
/
and
yet
he
will
haue
also
the
minister
/
although
not
with
such
authority
/
after
a
modest
sort
to
do
the
same
vnto
the
byshop
.
And
so
he
concludeth
/
that
they
retain
these
orders
/
notwithstanding
the
anabaptists
.
Now
let
the
reader
iudge
/
whether
Hemingius
be
truely
or
faithfully
alledged
or
no
/
or
whether
Hemingius
do
say
that
they
haue
in
their
church
archbishops
/
primates
/
metropolitanes
/
archdeacons
/
or
whether
the
byshops
in
the
churches
of
Denmarke
/
are
any
thing
like
oures
.
For
I
will
omit
that
he
speaketh
there
against
all
pomp
in
the
ministery
/
all
worldly
superiority
or
highnes
/
because
I
loue
not
to
wryte
out
whole
pages
/
as
M.
Doctor
doth
out
of
other
mens
wrytings
/
to
helpe
to
make
vp
a
boke
.
M.
doctor
closeth
vp
this
matter
wyth
M.
Foxe
/
but
eyther
for
feare
that
the
place
should
be
found
that
there
might
be
answer
/
or
for
feare
that
M.
Foxe
should
giue
me
the
solution
whych
hath
giuen
you
the
obiection
/
he
wold
neither
quote
the
place
of
the
boke
/
nor
the
boke
it self
/
he
hauing
wrytten
diuers
.
You
can
not
speake
so
much
good
of
M.
Foxe
/
whych
I
will
not
willingly
subscribe
vnto
.
And
if
it
be
any
declaration
of
good
will
and
of
honor
/
that
one
beareth
to
an
other
/
to
read
that
whych
he
wryteth
/
I
thinke
I
haue
red
more
of
him
/
then
you
.
For
I
haue
red
ouer
his
boke
of
Martyrs
/
and
so
I
thinke
did
neuer
you
.
For
if
you
had
red
so
diligently
in
M.
Foxe
/
as
you
haue
ben
hasty
to
snatch
at
And
for
as
much
as
I
haue
purposed
to
answer
in
one
place
/
that
which
is
scattered
in
diuers
/
I
will
heere
answere
halfe
a
shete
of
paper
/
whych
is
annexed
of
late
vnto
thys
boke
put
forthe
in
the
name
/
and
vnder
the
credite
of
the
B.
of
Salisbury
.
Wherin
I
wil
say
nothyng
of
those
byting
&
sharpe
words
/
which
are
giuen
partly
in
the
beginning
/
when
he
calleth
the
propounders
of
the
proposition
whych
concerneth
archbyshops
and
archdeacons
nouices
/
partly
in
the
end
when
he
calleth
them
children
/
and
the
doctrine
of
the
gospell
wantonnes
.
&c.
If
he
had
liued
/
for
hys
learning
and
grauitye
/
and
otherwyse
good
desertes
of
the
church
/
in
defending
the
cause
therof
agaynst
the
papistes
/
we
coulde
haue
easely
borne
it
at
hys
handes
:
nowe
he
is
deade
and
layde
vp
in
peace
/
it
were
agaynste
all
humanitye
to
dygge
or
to
breake
vp
hys
graue
/
only
I
wil
leaue
it
to
the
consideration
of
the
reader
vpon
those
things
whych
are
alledged
/
to
iudge
/
whether
it
be
any
wantonnes
or
noueltye
whych
is
confirmed
by
so
graue
testimonyes
of
the
auncient
worde
of
God.
Vnto
the
place
of
the.
4.
of
the
Ephesians
before
alledged
/
he
answeareth
cleane
contrary
to
that
whych
M.
Doctor
sayth
/
that
we
haue
nowe
neyther
Apostles
/
nor
Euangelists
/
nor
Prophets
/
wherevppon
he
wold
conclude
that
that
place
is
no
perfect
paterne
of
the
ministery
in
the
church
.
In
deede
it
is
true
/
we
haue
not
/
neyther
is
it
nedefull
that
wee
should
.
It
was
therfore
sufficient
that
there
were
once
/
and
for
a
time
/
so
that
the
wante
of
those
nowe
/
is
no
cause
whye
the
minysteries
there
recited
/
be
not
sufficient
for
the
accomplyshment
and
full
fynishing
of
the
church
/
nor
cause
whye
anye
other
minysteries
should
be
added
/
besydes
those
whych
are
there
recyted
.
Afterward
he
saith
/
that
neither
byshop
nor
elder
are
reckned
in
that
place
.
The
pastor
is
there
reckened
vp
/
and
I
haue
shewed
/
that
the
pastor
and
byshop
/
are
all
one
/
and
are
but
dyuers
names
to
signifye
one
thyng
.
And
as
for
those
elders
whych
doe
only
gouerne
/
they
are
made
mention
of
in
other
places
/
the
apostles
purpose
being
to
recken
vp
here
only
/
those
minysteries
/
whych
are
conuersant
in
the
worde
as
I
haue
before
alledged
/
and
therefore
the
byshop
and
elder
whych
wyth
gouernment
teache
also
are
there
contained
.
After
that
/
he
sayeth
there
is
no
catechista
,
if
there
be
a
pastor
/
or
as
some
thynke
Doctor
/
there
is
one
whych
bothe
can
/
and
ought
to
instruct
the
youth
/
neyther
doth
it
pertayne
to
any
other
in
the
churche
/
and
publykely
to
teache
the
youth
in
the
rudiments
of
religion
/
then
vnto
eyther
the
pastor
or
doctor
/
how
so
euer
in
some
times
and
places
/
they
haue
made
a
seuerall
office
of
it
.
And
where
he
sayth
that
there
is
neyther
deacon
nor
reader
mentioned
/
for
the
deacon
I
haue
answeared
that
s
.
Paul
speaketh
there
only
of
those
functions
whych
are
occupyed
both
in
teachyng
and
gouernyng
the
churches
/
and
therfore
there
was
no
place
there
to
speake
of
a
deacon
/
and
as
for
the
reader
/
it
is
no
such
office
in
the
churche
/
whych
the
minister
may
not
doe
.
And
if
eyther
he
haue
not
leysure
/
or
his
strength
and
voyce
wil
not
serue
hym
/
first
to
read
some
long
time
/
and
afterwarde
to
preache
:
it
is
an
easye
matter
to
appoynt
some
of
the
elders
or
deacons
/
or
some
other
graue
man
in
the
church
to
that
purpose
/
as
it
hathe
bene
practised
in
the
churches
in
times
past
/
and
is
in
the
churches
reformed
in
oure
dayes
without
making
any
new
order
or
office
of
the
ministery
.
Where
he
sayth
/
that
by
thys
reason
we
should
haue
no
churches
/
pulpits
/
schooles
/
nor
vniuersities
:
it
is
first
easely
answeared
that
S.
Paule
speaketh
not
in
the.
4.
to
the
Ephesians
/
of
all
things
necessary
for
the
churche
/
but
only
of
all
necessary
ecclesiasticall
functions
/
whych
do
both
teach
&
gouerne
in
the
church
/
and
then
I
haue
already
shewed
that
there
were
both
churches
and
pulpits
.
As
for
scholes
and
vniuersities
/
it
is
sufficient
commaundement
of
them
/
in
that
it
is
commaunded
/
that
bothe
the
magistrates
and
pastors
should
be
learned
/
for
he
that
commaundeth
that
they
shoulde
be
learned
/
commaundeth
those
things
and
those
meanes
/
wherby
they
may
most
conueniently
come
to
that
learning
.
And
we
haue
also
examples
of
them
commended
vnto
vs
in
the
old
Testament
.
As
in
the
boke
of
the
Iudges
/
when
Debora
commendeth
the
vniuersity
Furthermore
/
he
sayeth
that
the
church
is
not
gouerned
by
names
/
but
by
offices
:
so
is
it
in
deede
.
And
if
the
office
of
an
archbyshop
or
archdeacon
can
be
shewed
/
we
will
not
striue
for
the
name
/
but
for
so
much
as
all
the
nedefull
offices
of
the
church
togither
wyth
their
names
/
are
mentioned
in
the
scripture
/
it
is
truly
sayde
/
that
bothe
the
offices
and
names
of
archbyshop
and
archdeacon
/
(
being
not
only
not
contained
in
them
/
but
also
condemned
)
ought
to
be
banished
out
of
the
churche
.
Last
of
all
/
he
sayth
/
that
Anacletus
(
if
there
be
any
waight
in
his
words
)
nameth
an
archb.
I
haue
before
shewed
what
waighte
there
is
in
his
woordes
/
and
I
refuse
not
that
he
be
weyghed
wyth
the
byshops
owne
weightes
/
whych
he
geueth
vs
in
the
handling
of
the
article
of
the
supremacye
/
and
in
the.
223.
and
224.
pages
/
by
the
whych
waightes
appeareth
/
that
thys
Anacletus
is
not
only
lyght
/
but
a
plaine
counterfait
.
The
second
reason
whych
sayeth
that
the
churche
of
God
vnder
the
lawe
/
had
all
thyngs
needefull
appoynted
by
the
commaundement
of
God
/
the
byshop
sayeth
he
knoweth
not
what
could
be
concluded
of
it
.
I
haue
shewed
before
that
there
is
nothyng
les
ment
/
then
that
the
church
vnder
the
gospell
/
should
haue
all
those
thyngs
that
that
church
had
/
or
shoulde
haue
nothing
/
whych
that
had
not
:
but
thys
therevpon
is
concluded
/
that
the
Lord
whych
was
so
carefull
for
that
/
as
not
to
omit
the
least
/
would
not
be
so
careles
for
this
church
vnder
the
gospel
/
as
to
omit
the
greatest
.
And
where
he
sayeth
/
that
there
was
then
whych
was
called
highe
priest
/
and
was
ouer
all
the
rest
:
he
did
well
know
that
the
cause
therof
was
/
because
he
was
a
figure
of
Christe
/
and
dyd
represent
vnto
the
people
/
the
cheefetye
and
superioritye
of
oure
sauioure
Christe
whych
was
to
come
/
and
that
oure
sauioure
Christe
being
come
/
there
is
nowe
no
cause
why
there
should
be
any
such
preheminence
geuen
vnto
one
:
and
further
/
that
it
is
vnlawfull
that
there
shoulde
be
any
suche
/
vnles
it
be
lawfull
to
haue
one
head
▪
byshop
ouer
all
the
church
.
For
it
is
knowne
/
that
that
prieste
was
the
heade
priest
ouer
all
the
whole
Churche
/
whych
was
during
hys
time
vnto
our
sauioure
Christe
.
And
as
for
those
titles
/
cheefe
of
the
sinagogue
/
cheefe
of
the
sanctuary
/
cheefe
of
the
house
of
God
/
I
say
that
that
maketh
muche
agaynst
archbyshoppes
and
archdeacons
/
for
when
as
in
steade
of
the
sinagogue
/
and
of
the
sanctuarie
/
and
of
the
house
of
God
or
Temple
/
are
come
particulare
churches
and
congregations
/
by
this
reason
it
foloweth
/
that
there
shoulde
be
some
cheefe
/
not
in
euery
prouince
or
diocese
/
but
in
euery
congregation
:
and
in
dede
so
ought
there
to
be
certen
cheefe
in
euery
congregation
/
whych
should
gouerne
and
rule
the
rest
.
And
as
for
the
cheefe
of
the
families
of
the
Leuites
/
and
cheefe
of
the
families
of
the
priestes
/
the
same
was
obserued
in
all
other
tribes
of
Israell
as
a
ciuile
thyng
.
And
by
all
these
princes
ouer
euery
tribe
and
family
/
as
by
the
Prince
of
the
whole
land
/
God
did
/
as
it
were
by
diuers
liuely
pictures
unprint
in
their
vnderstanding
/
the
cheefety
and
domination
of
our
sauior
Christ
.
Moreouer
these
orders
and
pollicies
touching
the
distribution
of
the
offices
of
the
Leuites
and
priests
/
and
touching
the
appoyntment
of
their
gouernors
/
were
done
of
Dauid
by
the
aduise
of
the
prophets
/
Gad
&
Nathan
/
whych
receiued
of
the
Lord
by
commaundement
/
that
whych
they
deluiered
And
where
the
byshop
sayth
/
it
is
knowne
and
confessed
/
that
there
wanted
many
things
to
the
perfection
of
the
church
of
the
Iewes
:
truely
I
do
not
know
/
nor
can
not
confes
/
that
that
church
wanted
any
thing
to
the
perfection
of
that
estate
/
whych
the
Lord
would
haue
them
be
in
/
vntill
the
comming
of
our
sauior
Christ
:
and
if
there
were
any
thing
wanting
/
it
was
not
for
want
of
good
lawes
and
pollicies
/
(
wherof
the
question
is
/
)
but
for
want
of
due
execution
of
them
/
whych
we
speake
not
of
.
For
the
two
last
reasons
against
the
archbyshop
and
archdeacon
/
although
I
be
well
acquainted
wyth
diuers
/
that
fauor
this
cause
/
yet
I
did
neuer
heare
them
before
in
my
life
:
and
I
beleeue
they
cannot
be
proued
to
be
hys
reasons
/
whose
they
are
supposed
to
be
/
and
whych
did
set
downe
that
proposition
/
that
the
byshop
confuteth
.
Notwithstanding
/
the
former
of
these
two
seemeth
to
haue
a
good
probability
/
and
to
be
grounded
of
that
place
of
Logicke
/
that
sheweth
/
that
according
as
the
subiect
or
substance
of
any
thing
is
excellent
/
so
are
those
things
that
are
annexed
and
adioyned
vnto
it
.
But
because
I
wold
the
simplest
should
vnderstand
what
is
sayd
or
written
/
I
will
willingly
abstaine
from
such
reasons
/
the
termes
wherof
are
not
easely
perceiued
/
but
of
those
whych
be
learned
.
And
as
for
the
answer
whych
the
byshop
maketh
/
that
in
place
of
apostles
/
prophets
/
the
gifts
of
tongues
/
of
healing
/
and
of
gouernment
/
are
brought
in
vniuersities
/
scholes
/
byshops
/
and
archbyshops
:
for
scholes
and
vniuersities
/
I
haue
shewed
/
they
haue
bene
alwayes
/
and
therfore
can
not
come
in
/
to
supply
the
roume
of
the
apostles
and
prophets
.
And
whether
a
man
consider
the
schollers
that
learne
/
or
the
scholemaisters
whych
teach
/
or
the
orders
appoynted
for
the
gouernment
of
the
scholes
/
they
shall
be
found
to
be
rather
ciuill
then
ecclesiasticall
:
and
therfore
can
not
come
in
stead
of
any
ecclesiasticall
ministery
.
If
the
byshop
do
meane
that
they
come
in
place
of
the
gift
of
tongues
/
and
knowledge
of
the
gospell
that
was
first
geuen
miraculously
/
I
graunt
it
/
and
then
it
maketh
nothing
to
this
question
.
As
for
byshops
/
they
can
not
come
in
place
of
apostles
or
prophets
/
for
as
much
as
they
were
when
the
Apostles
/
Euangelists
/
and
Prophets
were
:
and
are
one
of
those
ministeries
/
whych
S.
Paul
mentioneth
in
the.
4.
to
the
Ephesians
/
being
the
same
that
is
the
pastor
.
There
remaineth
therfore
the
archbyshop
/
whych
if
he
came
in
place
of
the
Prophets
and
apostles
(
as
the
byshop
sayeth
)
howe
commeth
it
to
pas
/
that
the
byshop
sayeth
by
and
by
oute
of
the
authoritye
of
Erasmus
/
that
Titus
was
an
archbyshop
:
for
at
that
time
/
there
was
bothe
apostles
/
prophets
/
and
Euangelists
.
If
it
be
so
therfore
/
that
the
archbyshop
must
supply
the
want
of
apostles
.
&c.
howe
commeth
it
to
pas
/
he
wayteth
not
hys
time
whilest
they
were
deade
/
but
commeth
in
/
like
vnto
one
whych
is
borne
oute
of
time
/
and
like
the
vntimely
and
hasty
frute
/
whych
is
seldome
or
neuer
wholesome
.
And
for
one
to
come
into
the
apostles
or
prophets
place
/
requireth
the
authority
of
him
whych
ordained
the
apostles
.
&c.
whych
is
the
Lord
/
and
hys
institution
in
hys
word
/
whych
is
that
whych
we
desire
to
be
shewed
.
But
heereof
I
haue
spoken
before
at
large
.
The
necessity
of
Deanes
I
do
not
acknowledge
/
and
I
haue
already
spoken
of
them
.
Touching
Prebendaries
/
I
shall
haue
occasion
to
speake
a
worde
heereafter
.
For
Earles
and
Dukes
/
and
such
like
titles
of
honor
/
they
are
ciuil
/
neither
doth
it
folowe
/
that
because
there
may
newe
titles
or
newe
offices
be
brought
into
the
ciuile
gouernement
/
that
therefore
the
same
may
be
attempted
in
the
church
.
For
God
hath
left
a
greater
liberty
in
instituting
thyngs
in
the
common
wealth
/
then
in
the
churche
.
For
/
for
so
much
as
there
be
diuers
common
wealthes
/
and
diuers
formes
of
common
wealthes
/
and
all
good
/
it
falleth
oute
/
that
the
offices
and
dignityes
whych
are
good
in
one
common
wealth
/
are
not
good
in
an
other
/
as
those
which
are
good
in
a
Monarchie
/
are
not
good
in
Aristocratie
/
and
those
which
are
good
in
Aristocratie
/
are
not
good
in
a
populare
state
.
But
that
can
not
be
sayde
of
the
churche
/
whych
is
but
one
and
vniforme
/
and
hathe
the
same
lawes
and
forme
of
gouernment
throughout
the
worlde
.
In
common
wealths
also
there
are
conuersions
/
one
forme
being
changed
into
an
other
/
whych
can
not
be
in
the
true
church
of
God.
As
for
Erasmus
authoritye
whych
sayeth
that
Titus
was
an
archbyshop
/
I
haue
answeared
to
it
.
And
whereas
Chrysostome
sayeth
/
that
the
iudgement
of
many
byshops
was
committed
to
Titus
/
I
haue
declared
in
what
sorte
that
is
to
be
vnderstanded
/
and
yet
vpon
those
words
/
the
byshop
can
hardly
conclude
/
that
whych
he
doth
:
that
Titus
had
the
gouernment
of
many
byshops
.
For
it
is
one
thing
to
say
/
the
iudgement
of
many
was
committed
vnto
Titus
/
and
an
other
thyng
to
say
/
that
he
had
the
gouernement
of
many
.
The
answer
of
the
byshop
vnto
the
fourth
supposed
reason
/
pertaineth
vnto
an
other
question
/
that
is
whether
ecclesiasticall
persons
/
ought
to
exercise
ciuil
iurisdiction
/
whervnto
I
will
answer
by
Gods
grace
/
when
I
come
to
speake
vpon
occasion
of
M.
Doctors
boke
of
that
question
.
In
the
meane
season
I
wil
desire
the
reader
to
consider
/
what
weake
grounds
the
archbyshop
and
archdeacon
stand
vpon
/
seeing
that
the
byshop
of
Sarum
/
being
so
learned
a
man
/
and
of
so
great
reading
/
coulde
say
no
more
in
their
defence
/
whych
notwythstanding
in
the
controuersies
agaynst
D.
Harding
/
is
so
pithy
and
so
plentifull
.
Now
I
haue
shewed
how
little
those
things
whych
M.
doctor
bringeth
/
make
for
proufe
of
that
wherfore
he
alledgeth
them
:
I
will
for
the
better
vnderstanding
of
the
reader
/
set
downe
what
were
the
causes
why
the
archbishops
were
first
ordained
/
and
what
were
their
prerogatiues
/
and
preheminences
before
other
byshops
/
and
the
estate
also
of
the
old
byshops
/
whych
liued
in
those
times
/
wherin
althoughe
there
were
great
corruptions
/
yet
the
church
was
in
some
tollerable
estate
/
to
the
entent
it
may
appeare
/
partly
how
little
nede
we
haue
of
them
now
/
and
partly
also
howe
greate
difference
there
is
betweene
oures
and
them
.
Of
the
names
of
Metropolitane
/
it
hath
bene
spoken
/
howe
that
he
shoulde
not
be
called
the
cheefe
of
priests
/
or
the
high
priest
/
or
byshop
of
byshops
:
nowe
I
will
sette
downe
hys
office
and
power
whych
he
had
/
more
then
the
byshops
.
In
the
councell
of
Antioche
it
appeareth
/
that
the
byshop
of
the
metropolitane
Againe
/
the
cause
whye
the
metropolitane
differed
from
the
rest
/
and
whye
In
the
councel
of
Carthage
/
holden
in
Cyprians
time
/
it
appeareth
that
no
byshop
had
authority
ouer
an
other
/
to
compell
an
other
/
or
to
condemne
an
other
/
but
euery
byshop
was
left
at
hys
owne
liberty
to
answer
vnto
God
/
and
to
make
hys
accompt
vnto
Christ
:
and
if
any
thing
were
done
against
any
bishop
/
it
was
done
by
the
consent
of
all
the
byshops
in
the
prouince
/
or
as
many
as
coulde
conueniently
assemble
.
Therefore
Cyprian
/
whych
was
the
metropolitane
byshop
/
had
then
no
authoritye
ouer
the
rest
/
and
yet
then
(
there
being
no
christian
magistrate
/
whych
woulde
punishe
the
disorders
whych
were
committed
of
the
christian
byshops
)
there
was
greatest
neede
/
that
there
shoulde
haue
bene
some
one
/
whych
might
haue
had
the
correction
of
the
rest
.
If
therefore
when
there
was
moste
neede
of
thys
absolute
authoritie
/
there
neyther
was
/
nor
myght
be
anye
suche
/
it
followeth
that
nowe
we
haue
a
Christian
magistrate
/
whych
maye
and
oughte
to
punishe
the
disorders
of
all
Ecclesiasticall
persons
/
and
may
and
ought
to
call
them
to
accoumpt
for
their
faultes
/
that
there
shoulde
be
no
suche
neede
of
an
archbyshop
.
The
moderation
of
their
authority
in
the
auncient
times
may
appeare
/
first
by
a
Canon
whych
is
falsly
geuen
to
the
apostles
/
being
as
it
is
like
a
Canon
of
the
councell
of
Antioche
/
wherin
although
it
ordaineth
one
primate
in
euery
nation
Higinus
/
or
as
some
thincke
Pelagius
(
I
speake
heere
as
Platina
reporteth
The
councell
of
Antioche
ordained
/
that
if
the
voyces
of
the
byshops
were
Now
/
to
consider
how
the
byshops
whych
are
now
/
differ
from
the
byshops
whych
were
in
times
past
/
I
must
call
to
thy
remembrance
(
gentle
reader
)
that
whych
I
haue
spoken
before
/
which
was
that
then
there
was
/
as
appeareth
out
of
Cyprian
and
Ierome
/
and
others
/
one
byshop
in
euery
parishe
or
congregation
:
nowe
one
is
ouer
a
thousande
/
then
euery
byshop
had
a
seuerall
church
where
he
preached
and
ministred
the
sacraments
:
nowe
he
hath
none
/
then
he
ruled
that
one
churche
(
as
I
shewed
oute
of
Ierome
)
in
common
wyth
the
Elders
of
the
same
:
nowe
he
ruleth
a
thousande
by
hym selfe
/
shutting
oute
the
ministers
/
to
whome
the
rule
and
gouernement
belongeth
/
then
he
ordained
not
any
minister
of
the
churche
/
except
he
were
first
chosen
by
the
presbiterie
,
and
approued
by
the
people
of
that
place
wherevnto
he
was
ordained
:
nowe
he
ordaineth
where
there
is
no
place
voyde
/
and
of
hys
priuate
authority
/
wythout
either
choise
or
approbation
of
presbyterie
or
people
:
then
he
excommunicated
not
/
nor
receiued
the
excommunicated
/
but
by
sentences
of
the
eldership
/
and
consent
of
the
people
/
as
shall
appeare
afterward
:
nowe
he
dothe
bothe
.
And
thus
you
see
that
contrary
to
the
woorde
of
God
/
he
hathe
gotten
into
hys
owne
hande
/
and
pulled
to
him selfe
/
bothe
the
preheminence
of
the
other
ministers
/
and
the
liberties
of
the
church
/
whych
God
by
his
word
had
geuen
.
And
Hispal
.
Concil.
can.
7.
as
for
the
offices
wherein
there
is
any
laboure
or
trauaile
/
those
they
haue
turned
vnto
the
other
ministers
/
as
for
example
in
times
past
it
was
not
lawfull
for
hym
that
was
then
an
elder
/
to
preache
or
minister
the
sacraments
in
the
presence
of
the
byshop
/
because
the
bishop
him selfe
should
do
it
/
and
now
those
which
they
call
elders
/
may
preach
and
minister
the
sacraments
by
the
byshops
good
licence
/
although
he
be
present
.
Now
if
you
will
also
consider
how
much
the
Lordship
/
pompe
/
and
statelines
of
the
byshops
in
our
dayes
/
differ
from
the
simplicity
of
them
in
times
past
/
I
will
geue
you
also
a
taste
thereof
/
if
first
of
all
I
shewe
the
beginning
/
or
as
it
were
the
fountaine
wherevpon
the
pompe
grewe
/
whych
was
/
when
in
steade
of
hauing
a
byshop
in
euery
parishe
and
congregation
/
they
began
to
make
a
bishop
of
a
whole
diocese
/
and
of
a
thousand
congregations
.
In
an
epistle
of
ʒacharie
vnto
Pope
Boniface
/
it
is
thus
wrytten
:
it
hath
Concil.
tom.
3.
epi.
zach.
papae
ad
Bonif.
bene
oftentimes
decreed
/
that
there
shoulde
not
be
a
byshop
appoynted
in
euerye
village
or
little
citie
/
least
they
should
waxe
vile
through
the
multitude
:
whereby
it
bothe
appeareth
/
that
there
was
wonte
to
be
a
byshop
in
euery
parishe
/
and
vpon
howe
corrupte
and
euill
consideration
one
byshoppe
was
sette
ouer
a
whole
diocese
.
No
doubte
those
that
were
authoures
of
thys
/
had
learned
too
well
our
olde
prouerb
/
the
fewer
the
better
cheare
/
but
the
more
byshops
the
meryer
it
had
bene
wyth
Gods
people
.
And
they
might
wyth
as
good
reason
hinder
the
sunne
from
shining
in
al
places
/
&
the
raine
from
falling
vpon
al
grounds
/
for
feare
they
should
not
be
set
by
/
being
common
/
as
to
bring
in
such
a
wicked
decree
/
wherby
vnder
pretence
of
deliuering
the
byshop
from
contempt
/
they
sought
nothing
else
but
an
ambitious
and
stately
Lordshyp
ouer
those
whych
had
not
that
title
of
bishop
that
they
had
/
althoughe
they
did
the
office
of
a
byshop
better
then
they
dyd
.
And
what
intollerable
presumption
is
thys
/
to
chaunge
the
institution
of
God
/
as
though
he
whych
ordained
not
one
only
/
but
some
nomber
more
or
les
of
byshops
in
euery
church
/
did
not
sufficiently
foresee
/
that
the
multitude
and
plentye
of
byshops
coulde
breede
no
contempt
of
the
office
.
And
it
may
be
as
well
ordained
that
the
children
of
pore
men
shoulde
not
call
them
that
begate
them
/
fathers
and
mothers
/
but
only
the
children
of
the
rich
/
and
of
noble
/
least
that
if
euery
man
that
hathe
children
/
shoulde
be
called
a
father
/
fathers
should
be
sette
nothyng
by
.
And
heere
let
vs
obserue
by
what
degrees
and
staires
Sathan
lifted
the
childe
of
perdition
vnto
that
proude
title
of
vniuersall
byshop
.
First
/
where
the
Lorde
did
ordaine
that
there
shoulde
be
diuers
pastors
/
elders
/
or
byshops
in
euery
congregation
/
Sathan
wrought
first
that
there
should
be
but
one
in
euery
churche
:
thys
was
no
doubt
the
first
step
.
Afterwardes
he
pushed
further
/
and
stirred
vp
diuers
not
to
content
them selues
to
be
byshops
of
one
church
/
but
to
desire
to
be
byshops
of
a
diocese
/
whervnto
although
it
seemeth
that
there
was
resistance
(
in
that
it
is
sayd
that
it
was
decreed
often
)
yet
in
the
end
this
wicked
attempt
preuailed
/
and
thys
was
an
other
step
.
Then
were
there
archbishops
of
whole
prouinces
/
whych
was
the
third
stayer
vnto
the
seat
of
antichriste
.
Afterwards
they
were
Patriarks
of
one
of
the
.iiij.
corners
of
the
whole
world
/
the
whole
church
being
assigned
to
the
iurisdiction
of
fower
/
that
is
to
saye
of
the
Romaine
/
Constantinopolitane
/
Antiochene
/
and
Alexandrine
byshops
.
And
these
fower
stayers
being
layd
of
Sathan
/
there
was
but
an
easy
stride
for
the
B.
of
Rome
/
into
that
chaire
of
pestilence
/
wherin
he
nowe
sitteth
.
Hauing
now
showed
howe
thys
Lordly
estate
of
the
byshop
began
/
and
vpon
what
a
rotten
ground
it
is
builded
/
I
come
to
shew
how
farre
the
byshops
in
our
time
are
/
for
their
pompe
and
outward
statelines
/
degenerated
from
the
byshops
of
elder
times
.
And
heere
I
call
to
remembraunce
/
that
whych
was
spoken
of
the
poore
estate
of
Basile
and
Theodorete
:
and
if
M.
Doctor
will
say
(
as
he
doth
in
deede
in
a
certaine
place
)
that
then
was
a
time
of
persecution
/
and
this
is
a
time
of
peace
:
it
is
easely
answeared
/
that
although
Basill
were
vnder
persecution
/
yet
Theodorete
liued
vnder
good
emperors
.
But
that
shall
appeare
better
by
the
Canons
/
whych
were
rules
geuen
for
the
byshops
to
frame
them selues
by
.
In
the.
4.
councell
of
Carthage
it
is
decreed
/
that
the
byshops
should
haue
calleth
it
hospitiolum
.
15.
canon
.
a
little
house
neare
vnto
the
church
:
what
is
thys
compared
wyth
so
many
faire
large
houses
/
and
wyth
the
princely
palace
of
a
byshop
?
And
in
the
same
councel
it
is
decreed
that
he
shoulde
haue
the
furniture
and
stuffe
of
hys
house
after
the
commen
sorte
/
and
that
hys
table
and
diet
should
be
pore
/
and
that
he
should
get
him
estimation
by
faithfulnes
and
good
conuersation
.
And
in
an
other
councell
/
that
the
byshops
shoulde
not
giue
them selues
to
canon
.
Concil.
Tyronensis
.
feastes
/
but
be
content
wyth
a
little
meate
.
Let
these
byshops
be
compared
wyth
oures
/
whose
chambers
shine
wyth
gilt
/
whose
walles
are
hanged
wyth
clothes
of
Auris
/
whose
cupbordes
are
loden
wyth
plate
/
whose
tables
and
diets
are
furnished
wyth
multitude
and
diuersity
of
dishes
/
whose
daily
dinners
are
feastes
:
Let
them
I
say
be
compared
together
/
and
they
shall
be
founde
so
vnlike
/
that
if
those
olde
byshops
were
aliue
/
they
wold
not
know
each
other
.
For
they
would
thinke
that
oures
were
princes
/
and
oures
woulde
thinke
that
they
were
some
hedge
priests
/
not
worthy
of
their
acquaintance
or
fellowshyp
.
In
the
same
councell
of
Carthage
/
it
was
decreed
/
that
no
byshop
sitting
The
byshops
in
times
past
had
no
tayle
nor
trayne
of
men
after
them
/
and
thought
it
a
slaunder
to
the
gospell
to
haue
a
number
of
men
before
and
behynde
them
.
And
therefore
is
Paulus
Sam
of
atenus
noted
as
one
that
brought
relygion
Euseb.
lib.
7.
c.
30.
into
hatred
/
and
as
one
that
seemed
to
take
delight
rather
to
be
a
captaine
of
two
hundreth
/
then
a
byshoppe
/
because
he
had
gotten
him
a
sort
of
seruing
men
to
waight
on
hym
.
An other
example
not
vnlyke
and
likewyse
reprehended
is
in
Ruffine
of
one
Gregory
a
byshop
.
Now
in
our
dayes
it
is
thought
a
commendation
lib.
cap.
23.
to
the
byshop
/
a
credite
to
the
gospell
/
if
a
byshop
haue
30.
40.
60.
or
moe
wayting
of
hym
/
some
before
some
behynde
/
whereof
three
partes
of
them
(
set
apart
the
carying
of
a
dishe
vnto
the
table
)
haue
no
honest
or
profitable
calling
to
occupy
themselues
in
two
houres
of
the
day
/
to
the
filling
of
the
church
and
commonwealth
also
with
all
kynde
of
disorders
and
greater
incommodities
/
then
I
minde
to
speake
of
/
because
it
is
not
my
purpose
.
And
heere
I
will
note
an
other
cause
/
which
brought
in
this
pompe
and
princely
estate
of
byshoppes
/
wherin
although
I
will
say
more
in
a
worde
for
the
pompeous
estate
/
then
M.
Doctor
hath
done
in
all
hys
treatise
/
yet
I
will
shew
that
although
it
were
more
tollerable
at
the
first
/
now
it
is
by
no
meanes
to
be
borne
with
.
*
In
the
ecclesiasticall
story
we
read
that
the
inscriptions
of
dyuers
Theo.
li.
5.
c.
8.
epystles
sent
vnto
byshops
were
timiotatois
kyriois
.
We
read
also
of
aspasticon
oicon
house
of
salutations
/
which
Ambrose
byshop
of
Millain
had
.
As
for
the
title
Li.
eodem
.
cap.
18.
of
(
most
honorable
Lordes
)
it
was
not
so
great
nor
so
stately
as
the
name
of
a
Lord
or
knight
in
our
country
/
for
all
those
that
know
the
maner
of
the
speach
of
the
Grecians
do
well
vnderstand
/
how
they
vsed
to
call
euery
one
of
any
meane
countenaunce
in
the
common
wealth
where
he
lyued
kyrion
/
that
is
Lorde
/
so
we
see
also
the
Euangelistes
vse
the
worde
Kyrios
to
note
a
meane
person
as
when
Mary
in
the.
20.
of
Iohn
/
thinking
that
our
sauiour
Christ
had
bene
the
keper
of
the
garden
calleth
hym
(
Kyrion
)
.
So
likewise
in
Fraunce
they
call
euery
one
that
is
gentilman
/
or
hath
any
honest
place
Monseur
,
and
so
they
will
say
also
fainng
your
honour
.
Now
we
know
thys
word
(
Lord
)
in
our
countrey
is
vsed
otherwise
/
to
note
some
great
personage
/
eyther
by
reason
of
birth
or
by
reason
of
some
high
dignitie
in
the
common
wealth
/
which
he
occupyeth
:
and
therfore
those
titles
although
they
were
somewhat
excessiue
/
yet
were
they
nothing
so
swelling
and
stately
as
oures
are
.
And
as
touching
Ambrose
house
/
albeit
the
word
doth
not
employ
so
great
gorgeousnes
nor
magnificence
of
an
house
as
the
palaces
and
other
magnificall
buildinges
of
our
byshoppes
:
yet
the
cause
whereupon
thys
rose
/
doth
more
excuse
Ambrose
/
who
being
taken
from
great
wealth
and
gouernment
in
the
common
wealth
/
geuing
ouer
hys
office
/
dyd
retayne
hys
house
and
that
which
hee
had
gotten
.
But
our
byshops
doe
maynteyne
thys
pompe
and
excesse
/
of
the
charges
of
the
church
/
with
whose
goodes
a
great
number
of
idle
loytering
seruing
men
are
mayntayned
/
which
ought
to
be
bestowed
vpon
the
ministers
/
which
want
necessary
finding
for
their
families
/
and
vpon
the
poore
/
and
mayntenance
of
the
vniuersities
.
As
for
these
riotous
expences
of
the
church
goodes
/
when
many
other
mynisters
want
/
and
of
making
great
dynners
and
entertayning
great
Lordes
and
maiestrates
/
and
of
the
answere
to
them
that
say
they
do
helpe
the
church
by
thys
meanes
/
I
will
referre
the
reader
to
that
which
Ierome
wryteth
in
a
certayne
An other
reason
of
thys
pompe
and
statelynes
of
the
byshoppes
was
/
that
which
almost
brought
in
all
poyson
and
popishe
corruption
into
the
church
/
and
that
is
a
foolish
emulation
of
the
maners
and
fashions
of
the
Idolatrous
nations
.
For
as
thys
was
the
craft
of
sathan
to
draw
away
the
Israelites
from
the
true
seruice
of
God
/
by
theyr
fond
desire
they
had
to
conforme
them selues
to
the
fashyons
of
the
gentiles
:
so
to
punish
vnthankefull
receiuing
of
the
gospell
/
and
to
fulfill
the
Prophesies
touching
the
man
of
sinne
/
the
Lord
suffered
those
that
professed
Christ
to
corrupt
theyr
wayes
by
the
same
sleyght
of
the
Deuill
.
Galerianus
Maximinus
the
Emperor
to
the
end
that
he
myght
promote
the
And
thus
will
I
make
an
end
/
leauing
to
the
consideration
and
indifferent
waying
of
the
indifferent
reader
/
how
true
it
is
that
I
haue
before
propounded
/
that
our
Archbyshops
/
Metropolitanes
/
Archdeacons
/
Byshops
/
haue
besides
the
names
almost
nothing
common
with
those
which
haue
bene
in
elder
tymes
/
before
the
sunne
of
the
gospell
began
to
be
maruellously
darkned
/
by
the
stincking
mistes
which
the
deuill
sent
forth
out
of
the
bottomles
pit
to
blynde
the
eyes
of
men
/
that
they
shoulde
not
see
the
shame
and
nakednes
of
that
purpled
whore
/
which
in
the
person
of
the
cleargy
/
long
before
she
gat
into
her
seate
prepared
her selfe
by
paynting
her
wrythen
face
/
with
the
couloures
of
these
gorgeous
titles
and
with
the
shew
of
magnifycall
and
worldly
pompe
.
For
the
deuill
knew
well
enough
/
that
if
he
should
haue
sette
vp
one
only
byshoppe
in
that
seate
of
perdition
/
and
left
all
the
rest
in
that
simplicitie
wherein
God
had
appoynted
them
/
that
hys
eldest
sonne
shoulde
neyther
haue
had
any
way
to
gette
into
that
/
and
when
he
had
gotten
it
/
yet
being
as
it
were
an
owle
amongst
a
sort
of
birdes
/
shoulde
haue
bene
quickly
discouered
.
But
I
haue
done
/
only
thys
I
admonishe
the
reader
that
I
doe
not
allow
of
all
those
thinges
which
I
before
alleaged
in
the
comparison
betwene
our
Archbyshoppes
and
the
Archbyshops
of
olde
tyme
/
or
our
byshoppes
and
theirs
.
Only
my
entent
is
to
shew
that
although
there
were
corruptions
/
yet
in
respect
of
ours
they
be
much
more
tollerable
:
and
that
it
might
appeare
how
smale
cause
there
is
that
they
should
alleage
theyr
examples
to
confirme
the
Archbyshops
and
Byshops
that
now
are
.
Concerning
the
offices
of
commissionership
and
how
vnmeete
it
is
that
mimisters
of
the
worde
should
exercise
them
/
and
how
that
the
worde
of
God
doth
not
permitte
any
such
confusion
of
offices
/
there
shal
be
by
Gods
grace
spoken
of
it
afterwarde
.
To
your
answere
also
vnto
the
places
of
S.
Mathew
and
Luke
/
the
reply
is
made
before
.
The
place
of
the
fourthe
of
the
first
to
the
Corinthyans
/
is
well
alledged
/
for
it
teacheth
a
moderate
estymation
of
the
mynisters
/
and
a
meane
betwene
the
contempt
and
excessiue
estymation
/
neyther
can
there
be
any
redyer
way
to
breede
that
disorder
which
was
amongst
the
Corinthyans
/
as
to
say
I
holde
of
such
a
one
/
and
I
of
such
a
one
/
and
I
of
such
an
other
/
then
to
sette
vp
certayne
mynisters
in
so
hyghe
Titles
and
great
shew
of
worldly
honoure
.
For
so
commeth
it
to
passe
/
that
the
people
will
saye
/
I
beleeue
my
Lord
/
and
my
Lord
archbyshoppe
/
whatsoeuer
oure
parson
say
/
for
they
bee
wyse
men
and
learned
/
as
wee
see
it
came
to
passe
amongst
the
Corrinthyans
.
For
the
Apostles
because
they
hadde
a
shewe
and
outwarde
pompe
of
speache
/
they
caryed
away
the
people
.
For
althoughe
Saynt
Paule
sayeth
that
some
sayde
/
I
holde
of
You
are
you
say
of
Hemingius
mynde
/
and
thincke
that
thys
opynion
smelleth
of
Anabaptisme
/
I
haue
shewed
how
you
haue
depraued
and
corrupted
Hemingius
/
and
desire
you
to
shew
some
better
reason
of
your
opynion
/
autos
ephe
,
will
not
suffice
vs
.
You
say
/
that
if
we
had
once
obtayned
equalitie
amongst
the
cleargie
/
we
would
attempt
it
in
the
laitie
.
In
what
starre
doe
you
see
that
Maister
Doctor
?
Moyses
sayth
/
that
if
a
The
Pharisies
when
our
sauiour
Christ
inueighed
agaynst
their
ambytion
/
accused
hym
that
he
was
no
freende
to
Cesar
/
and
went
about
to
discredite
In
the.
116.
page
/
for
the
authoritie
of
the
archbyshoppe
/
is
alleaged
the
nynthe
Canon
of
the
Councell
of
Antioch
/
which
I
haue
before
alleaged
/
to
proue
how
farre
different
the
authoritie
of
the
Metropolitane
in
those
times
was
from
that
which
is
now
.
For
there
the
Councell
sheweth
that
euery
Byshoppe
in
hys
Diocese
/
hath
the
ordering
of
all
matters
within
the
circuite
thereof
/
and
therfore
the
meaning
of
the
Councell
to
bee
/
that
if
there
be
any
affaires
that
touche
the
whole
Churche
many
lande
/
that
the
Byshoppes
shoulde
doe
nothing
without
making
the
Metropolitane
priuy
/
as
also
the
Metropolitane
myght
doe
nothing
without
making
the
other
Byshops
a
counsell
of
that
which
he
attempted
/
which
maister
Doctor
doth
cleane
leaue
out
.
And
if
thys
authoritie
which
the
councell
geueth
to
the
Metropolitane
/
being
nothing
so
excessiue
as
the
authorytie
of
our
Metropolitanes
now
/
had
not
bene
ouer
much
/
or
had
bene
iustifiable
/
what
needed
men
father
thys
Canon
(
which
was
ordayned
in
thys
councell
)
of
the
Apostles
/
for
the
seeking
falsly
of
the
name
of
the
Apostles
/
to
geue
creadite
vnto
thys
Canon
/
doth
cary
with
it
a
note
of
euill
and
of
shame
/
which
they
woulde
haue
couered
as
it
were
with
the
garment
of
the
Apostles
authoritie
.
And
in
the
hundreth
twentie
and
three
page
/
to
that
which
Maister
Bucer
sayeth
/
that
in
the
Churches
there
hath
bene
one
which
hath
beene
cheefe
ouer
the
rest
of
the
mynisters
/
if
he
meane
one
cheefe
in
euery
particulare
churche
/
or
one
cheefe
ouer
the
mynisters
of
dyuers
churches
meeting
at
one
Synode
/
and
cheefe
for
the
time
/
and
for
such
respectes
as
I
haue
before
shewed
/
then
I
am
of
that
mynde
which
he
is
:
And
if
he
meane
any
other
cheefe
/
or
after
any
other
sort
/
I
deny
that
any
such
cheefety
was
from
the
Apostles
tymes
/
or
that
any
suche
cheefetie
pleaseth
the
holye
ghoste
/
whereof
I
haue
before
shewed
the
proufes
.
And
wheras
M.
Bucer
seemeth
to
allow
/
that
the
name
of
a
byshop
/
which
the
holy
ghost
expresly
geueth
to
all
the
ministers
of
the
word
indifferently
/
was
appropriated
to
certen
cheefe
gouernoures
of
the
church
/
I
haue
before
shewed
by
dyuers
reasons
/
how
that
was
not
done
without
great
presumption
and
manifest
daunger
/
and
in
the
end
great
hurt
to
the
church
.
And
if
M.
Doctor
delyght
thus
to
oppose
mens
authoritie
to
the
authoritie
of
the
holy
ghost
/
and
to
the
reasons
which
are
grounded
out
of
the
scripture
/
M.
Caluin
doth
openly
misselyke
of
the
making
of
that
name
proper
and
peculiar
to
certayne
/
which
the
holy
ghost
maketh
common
to
moe
.
And
whereas
of
M.
Caluines
wordes
/
which
sayth
that
there
be
degrees
of
honor
in
the
mynistery
/
M.
Doctor
would
gather
an
archbyshop
/
if
he
had
vnderstanded
that
an
Apostle
is
aboue
an
Euangelist
/
an
Euangelist
aboue
a
pastor
/
a
pastor
aboue
a
doctor
/
and
he
aboue
an
elder
that
ruleth
only
/
he
needed
neuer
to
haue
gone
to
the
popish
Hierarchie
/
to
seeke
hys
dyuersities
of
degrees
/
which
he
myght
haue
founde
in
S.
Paule
.
And
whereas
vpon
M.
Caluines
words
/
which
sayeth
that
Paule
was
one
of
the
cheefe
amongst
the
Apostles
/
he
would
seeme
to
conclude
an
archbyshop
amongst
the
byshops
/
he
should
haue
remembred
/
that
S.
Paules
cheeftie
amongst
the
Apostles
/
consisted
not
in
hauing
any
authoritie
or
domynion
ouer
the
rest
/
but
in
labouring
and
suffering
more
then
the
rest
/
and
in
giftes
more
excellent
then
the
rest
.
Now
where
as
hee
sayeth
/
that
we
desire
to
pull
the
rule
from
others
/
that
the
rule
myght
be
in
oure
handes
/
and
we
myght
doe
what
we
list
/
and
that
we
seeke
to
wythdraw
oure selues
from
controlement
of
Prince
/
and
Byshoppe
/
and
all
.
Firste
/
hee
may
learne
if
hee
will
/
that
wee
desire
no
other
authoritie
then
that
/
which
is
to
the
edifying
of
the
church
/
and
which
is
grounded
of
the
word
of
God
:
which
if
any
mynister
shall
abuse
to
hys
gayne
or
ambytion
/
then
he
ought
to
abyde
not
only
the
controlement
of
the
other
mynisters
/
yea
of
the
brethren
/
but
also
further
the
punishment
of
the
Magistrates
according
to
the
quantitie
of
the
faulte
.
And
seeing
you
charge
the
brethren
so
sore
/
you
must
be
put
in
remembrance
/
that
thys
vnreasonable
authoritie
ouer
the
rest
of
the
mynisters
and
clergy
/
came
to
the
byshops
and
archbyshops
/
when
as
the
Pope
dyd
exempt
hys
shauelinges
from
the
obedience
/
subiection
/
and
iurisdiction
of
the
Princes
:
now
therfore
that
we
be
ready
to
geue
that
subiection
vnto
the
Prince
/
and
offer
our selues
to
the
Princes
correction
in
things
wherein
we
shall
doe
a
misse
/
doe
you
thincke
it
an
vnreasonable
thing
/
that
we
desire
to
bee
disburdened
of
the
byshops
and
archbyshops
yoke
/
which
the
Pope
hath
layde
vpon
our
neckes
?
And
in
the.
207.
page
vnto
the
middest
of
the
214.
page
/
thys
matter
is
agayne
handled
/
where
first
M.
Doctor
would
draw
the
place
of
Galathians
the
second
/
to
proue
an
archbyshop
/
and
that
by
a
false
translation
/
for
hoi
dokountes
/
which
is
(
they
that
seemed
or
appeared
)
he
hath
translated
(
they
the
are
the
cheefe
)
&
although
the
place
of
the
Galathians
may
be
thought
of
some
not
so
pregnant
/
nor
so
full
agaynst
the
archbyshop
/
yet
all
must
needes
confesse
/
that
it
maketh
more
against
him
then
for
him
.
For
S.
Paules
purpose
is
to
proue
there
/
that
he
was
not
inferioure
to
any
of
the
Apostles
/
&
bringeth
one
argument
thereof
/
that
he
had
not
his
gospel
from
them
/
but
from
Christ
immediatly
/
&
therfore
if
the
apostles
that
were
estemed
most
of
/
and
supposed
by
the
Galathians
&
others
to
be
the
cheefe
/
had
no
superioritie
ouer
S.
Paule
/
but
were
equall
wyth
hym
/
it
followeth
that
there
was
none
that
had
rule
ouer
the
rest
.
And
if
there
needed
no
one
of
the
Apostles
to
be
ruler
ouer
the
rest
/
there
seemeth
to
be
no
neede
/
that
one
byshoppe
should
rule
ouer
the
rest
.
But
that
I
run
not
backe
to
that
I
haue
handled
before
/
I
will
not
heere
so
much
vrge
the
place
/
as
I
will
not
doe
also
that
of
the
Hebrues
which
followeth
/
and
yet
the
argument
is
stronger
/
then
that
M.
Doctor
coulde
answere
.
For
if
the
wryter
to
the
Hebrues
/
doe
proue
our
sauiour
Christes
vocation
to
be
iust
and
lawfull
/
because
hys
calling
was
contayned
in
the
scriptures
/
as
appeareth
in
the
5.
and
6.
verse
/
then
it
followeth
that
the
calling
of
the
archbishop
which
is
not
comprehended
there
/
is
neither
iust
nor
lawfull
.
For
that
no
man
(
sayth
the
apostle
)
taketh
that
honour
vnto
hym selfe
/
but
he
that
is
called
of
God.
&c.
But
I
say
/
hauing
before
sufficiently
spoken
of
the
reasons
which
ouerthrow
the
archbyshoppe
/
I
will
let
passe
these
and
other
places
/
answearing
only
that
which
M.
Doctor
bringeth
for
the
establishment
of
them
.
He
sayth
therefore
afterwarde
/
that
although
one
man
be
not
able
to
be
byshop
ouer
all
the
church
/
yet
he
may
be
byshop
ouer
a
whole
diocese
/
or
of
a
prouince
.
Now
if
I
wold
say
the
one
is
as
impossible
as
the
other
/
&
for
proofe
thereof
alleage
that
which
the
Philosophers
say
/
that
as
there
are
no
degrees
in
that
which
is
infinite
/
so
that
of
thinges
which
are
infinite
/
one
thing
can
not
be
more
infinite
then
an
other
/
so
there
are
no
degrees
in
impossibilitie
/
that
of
thinges
which
are
impossible
/
one
thyng
shoulde
bee
more
impossible
then
an
other
:
If
I
shoulde
thus
reason
/
I
thincke
I
shoulde
putte
you
to
some
payne
.
But
I
will
not
draw
the
reader
to
suche
thorney
and
subtile
questyons
/
it
is
enough
for
vs
/
that
the
one
and
the
other
be
impossible
/
although
one
shoulde
bee
more
impossible
then
the
other
.
And
that
it
is
impossible
for
one
man
to
bee
byshoppe
ouer
a
whole
prouince
/
or
ouer
a
whole
dyocese
/
I
leaue
it
to
bee
considered
of
that
which
is
before
sayde
in
the
discription
of
the
office
of
a
byshoppe
/
pastor
/
or
minister
/
where
I
speake
of
the
necessitie
of
the
residence
of
the
byshop
in
hys
church
.
As
a
Prince
may
rule
a
whole
realme
/
such
as
Fraunce
/
or
Englande
/
so
may
he
rule
the
whole
world
by
officers
and
magistrates
appoynted
vnderneath
hym
:
And
there
haue
bene
dyuers
Princes
/
which
haue
had
as
many
landes
vnder
their
power
/
as
the
Pope
hath
had
churches
/
and
although
it
be
somewhat
inconuenient
/
yet
I
know
not
why
they
might
not
so
haue
/
comming
lawfully
by
them
.
Now
I
woulde
gladly
heare
whether
you
woulde
say
the
same
of
a
byshoppe
/
and
if
you
dare
not
/
then
why
doe
you
bring
the
similitude
of
the
gouernment
of
a
Prince
ouer
a
lande
/
to
proue
that
an
archbyshop
may
be
ouer
a
whole
prouince
.
M.
Doctor
dare
boldly
say
/
that
there
may
be
one
byshop
ouer
a
whole
prouince
/
but
he
dare
not
say
that
there
may
be
a
byshop
ouer
the
whole
Church
.
But
what
better
warrant
for
the
one
/
then
for
the
other
?
Agayne
/
if
the
whole
church
be
in
one
prouince
or
in
one
realme
/
which
hath
bene
/
and
is
not
impossible
to
be
agayne
/
if
there
may
be
now
one
byshop
ouer
a
realme
or
prouince
/
then
there
may
be
one
byshop
ouer
all
the
church
/
so
that
in
trauayling
with
an
archbyshop
/
he
hath
brought
forth
a
Pope
.
But
he
sayth
that
an
archbyshop
hath
not
the
charge
of
gouernment
ouer
the
whole
prouince
generally
/
but
in
cases
exempted
/
&
so
may
doe
it
more
easely
:
But
he
should
haue
remembred
/
that
he
assigned
before
the
offices
of
archbyshop
&
byshop
/
to
be
in
all
those
things
/
which
other
ministers
are
/
&
that
besides
those
offices
/
he
geueth
them
particulare
charges
.
So
that
where
the
office
of
the
minister
is
but
to
preach
/
pray
/
&
minister
the
sacraments
in
hys
parish
/
the
office
of
archbyshop
&
bishop
/
is
to
do
the
same
/
and
more
in
the
whole
prounice
or
diocese
.
And
so
it
followeth
that
it
is
easyer
for
a
minister
to
discharge
his
duetie
in
hys
parish
/
then
for
an
archbyshop
or
byshop
to
discharge
their
dueties
in
any
one
parishe
of
their
prouince
or
diocese
.
For
they
haue
in
euery
parish
more
to
doe
/
and
greater
charge
/
then
the
mynister
of
the
paryshe
hath
/
then
much
lesse
are
they
able
to
doe
their
dueties
in
all
the
paryshes
of
theyr
prouinces
or
dyocese
.
After
M.
Doctor
translateth
out
of
M.
Caluin
/
the
papistes
reasons
for
the
supremacy
of
the
Pope
/
and
M.
Caluines
solutions
.
For
what
purpose
hee
knoweth
/
I
can
not
tell
/
vnles
it
be
to
blot
paper
/
I
know
not
what
he
shoulde
meane
/
and
the
quarell
also
which
he
picketh
/
to
translate
thys
place
/
is
yet
more
strange
.
For
he
sayth
that
the
authors
of
the
admonition
/
borowed
their
argumentes
from
the
papistes
/
when
the
contrary
is
true
/
that
they
vse
the
reasons
which
they
of
the
gospell
vse
agaynst
the
supremacy
of
the
pope
/
to
ouerthrow
the
archbyshoppe
.
And
maister
Doctor
doth
vse
reasons
to
defende
the
archbyshop
/
which
the
papistes
vse
to
mayntayne
the
Pope
.
For
M.
Doctor
woulde
proue
/
that
for
because
there
is
one
king
ouer
a
realme
/
therefore
there
may
be
one
byshop
ouer
a
prouince
/
and
the
papistes
vse
the
same
reason
to
proue
the
Pope
to
be
a
byshop
of
the
whole
church
.
Shew
now
one
reason
/
that
the
authors
of
the
admonition
brought
of
the
papistes
/
to
proue
that
there
should
be
no
archbyshop
.
But
now
I
perceiue
hys
meaning
/
and
that
is
/
that
he
thought
to
gette
some
comfort
for
the
archbishop
in
M.
Caluins
solutions
made
vnto
the
papistes
reasons
for
the
supremacy
:
and
therfore
he
hath
haled
and
pulled
in
as
it
were
by
the
shulders
/
thys
disputation
betwene
the
protestants
and
the
papistes
touching
the
supremacy
.
And
what
is
it
that
M.
Caluin
sayth
for
the
archbyshop
?
It
hath
bene
before
shewed
/
what
his
iudgement
was
touching
hauing
one
mynister
ouer
all
the
mynisters
of
a
prouince
/
and
that
he
doth
simply
condemne
it
in
hys
commentary
vpon
the
first
chap.
of
the
Phillippians
.
Now
let
it
be
considered
/
whether
in
these
sentences
he
hath
sayd
any
thing
against
hym selfe
.
The
papistes
obiect
that
for
so
much
as
there
was
one
high
priest
in
Iury
ouer
all
the
church
/
therfore
there
should
be
one
byshop
ouer
all
.
To
whom
M.
Caluin
answeareth
/
that
the
reason
followeth
not
:
for
sayth
he
/
there
is
no
reason
to
extend
that
to
all
the
world
/
which
was
profitable
in
one
nation
.
Heereupon
M.
Doctor
would
conclude
that
M.
Caluine
allowath
one
archbyshop
ouer
a
whole
prouince
.
If
one
going
about
to
proue
that
he
may
haue
as
many
wiues
as
hee
list
/
woulde
alledge
Iacob
for
an
Example
which
had
two
wyues
:
and
Maister
Doctor
should
answere
and
say
/
that
although
hee
myght
haue
two
wyues
/
yet
it
followeth
not
that
he
may
haue
as
many
as
he
list
/
would
not
Maister
Doctor
thinke
that
he
had
great
iniurye
/
if
a
man
should
conclude
of
these
wordes
/
that
hys
opynion
is
that
a
man
may
haue
two
wyues
?
I
thinke
that
he
would
suppose
that
he
had
great
wrong
/
and
yet
thus
would
he
conclude
of
Maister
Caluines
wordes
in
thys
first
sentence
/
whereas
in
deede
M.
Caluine
declareth
a
little
after
/
a
speciall
reason
why
there
was
but
one
high
priest
in
the
whole
land
of
Iury
/
which
is
because
he
was
a
figure
of
Christ
/
and
that
therby
shuld
be
shadowed
out
hys
sole
meditation
betwene
God
&
his
church
.
And
therefore
sheweth
the
forsomuch
as
there
is
none
to
represent
or
figure
our
sauiour
Christ
/
that
his
iudgement
is
/
that
as
there
shoulde
be
no
one
ouer
all
the
churches
/
so
should
there
be
no
one
ouer
any
nation
.
To
the
papistes
obiecting
for
the
supremacy
/
that
S.
Peter
was
the
prince
&
cheefe
of
the
apostles
/
M.
Caluin
answereth
/
first
by
denying
that
Peter
was
so
/
and
bringeth
many
places
to
proue
that
he
was
equall
to
the
other
apostles
.
Afterward
he
sayth
/
although
it
be
graunted
/
that
Peter
was
cheefe
/
yet
followeth
it
not
because
one
may
beare
rule
ouer
twelue
being
but
a
few
in
number
/
that
therefore
one
may
rule
ouer
an
hundreth
thousand
/
&
that
it
followeth
not
/
that
that
which
is
good
amongst
a
few
/
is
forth
with
good
in
all
the
world
.
Now
let
all
men
iudge
/
with
what
conscience
&
trust
/
M.
Doct.
cyteth
M.
Caluin
/
for
to
proue
the
office
of
the
archbyshop
.
But
I
maruell
that
he
could
not
also
see
that
/
which
M.
Caluin
wryteth
in
the
next
sentence
almost
/
where
he
sayth
that
Christ
is
only
the
head
of
the
church
/
and
that
the
church
doth
cleaue
one
to
an
other
vnder
his
domynion
:
but
by
what
meanes
?
according
(
sayth
he
)
to
the
order
and
forme
of
pollicy
which
he
hath
prescribed
/
but
he
hath
prescribed
no
such
forme
of
pollicy
/
that
one
byshop
should
be
ouer
all
the
mynisters
and
churches
in
a
whole
diocese
/
or
one
archbyshop
ouer
all
the
ministers
and
churches
in
a
whole
prouince
/
therefore
thys
forme
of
pollicy
which
is
by
archbyshops
/
and
such
byshops
as
we
haue
/
is
not
the
meanes
to
knitte
vs
one
to
an
other
in
vnitie
vnder
the
domynion
of
Christ
.
Touching
the
titles
and
names
of
honor
which
are
geuen
to
the
Ecclesiasticall
persones
with
vs
/
and
how
that
princes
and
cyuill
magistrates
may
and
ought
to
haue
the
title
/
which
can
not
be
geuen
to
the
mynisters
/
I
haue
spoken
before
/
and
therefore
of
archbyshops
/
archdeacons
/
and
the
lord
byshops
thus
farre
.
To
the
next
section
contayned
in
the.
77.
78.
and
a
peece
of
the.
79.
page
.
BEfore
I
come
to
speake
of
prayers
/
I
will
treate
of
the
faults
that
are
committed
almost
thrughout
the
whole
Leyturgy
/
&
publike
seruice
of
the
church
of
England
.
Whereof
one
is
that
/
which
is
often
obiected
by
the
authors
of
the
admonition
/
that
the
forme
of
it
/
is
taken
from
the
church
of
Antichrist
/
as
the
reading
of
the
Epistles
and
Gospels
so
cutte
&
mangled
/
as
the
most
of
the
prayers
/
the
maner
of
mynistring
the
Sacraments
/
of
Mariage
/
of
Buriall
/
Confirmation
/
translated
as
it
were
word
for
word
/
sauing
that
the
grosse
erroures
and
manifest
impieties
be
taken
away
.
For
although
the
formes
&
ceremonies
which
they
vsed
/
were
not
vnlawfull
/
and
that
they
contayned
nothing
which
is
not
agreeable
to
the
word
of
God
(
which
I
would
they
dyd
not
)
yet
notwithstanding
/
neyther
the
worde
of
God
/
nor
reason
/
nor
the
examples
of
the
eldest
churches
both
Iewishe
and
christian
/
doe
permitte
vs
to
vse
the
same
formes
and
ceremonies
/
being
neyther
commaunded
of
God
/
neyther
such
/
as
there
may
not
as
good
as
they
/
and
rather
better
be
established
.
For
the
word
of
God
I
haue
shewed
before
/
both
by
the
example
of
the
apostles
conforming
the
Gentiles
vnto
the
Iewes
in
their
ceremonies
/
&
not
contrariwise
the
Iewes
to
the
Gentiles
/
&
by
that
the
wisedom
of
God
hath
thought
Now
I
will
adde
thys
further
/
that
when
as
the
Lord
was
carefull
to
seuere
them
by
ceremonies
from
other
nations
/
yet
was
he
not
so
carefull
to
seuere
them
from
any
/
as
from
the
*
Egiptians
amongst
whom
they
liued
/
&
from
those
nations
which
were
next
neighbors
vnto
them
/
because
from
them
was
the
greatest
feare
of
infection
.
Therefore
by
this
constant
&
perpetuall
wisedome
which
God
vseth
to
keepe
his
people
from
idolatry
/
it
followeth
/
the
the
religion
of
God
/
Common
reason
also
doth
teach
/
that
contraries
are
cured
by
their
contraryes
:
now
Christianitie
and
Antichristianitie
/
the
gospell
and
popery
/
be
contraries
/
therefore
antichristianitie
must
be
cured
not
by
it selfe
/
but
by
that
which
is
(
as
much
as
may
be
)
contrary
vnto
it
:
So
that
a
medled
&
mingled
estate
of
the
order
of
the
gospell
/
&
the
ceremonies
of
popery
/
is
not
the
best
way
to
banish
popery
.
And
therfore
as
to
abolishe
the
infection
of
false
doctrine
of
the
papistes
/
it
is
necessary
to
establish
a
diuers
doctrine
/
&
to
abolish
the
tiranny
of
the
popish
gouernment
/
necessary
to
plant
the
discipline
of
Christ
:
so
to
heale
the
infection
that
hath
crept
into
mens
myndes
by
reason
of
the
popish
order
of
seruice
/
it
is
meete
that
the
other
order
were
put
in
the
place
thereof
.
Philosophie
which
is
nothing
else
but
reason
/
teacheth
/
that
if
a
man
will
draw
one
from
vice
which
is
an
extreeme
vnto
vertue
/
which
is
the
meane
/
that
it
is
the
best
way
to
bring
hym
as
far
from
that
vice
as
may
be
/
and
that
it
is
safer
and
lesse
harme
for
him
to
be
led
somewhat
too
farre
/
then
he
shuld
be
suffered
to
remayne
within
the
borders
and
contines
of
that
vice
wherewith
he
is
infected
.
As
if
a
man
would
bring
a
droncken
man
to
sobrietie
/
the
best
and
nearest
way
is
to
cary
hym
as
farre
from
hys
excesse
in
druicke
as
may
be
/
and
if
a
man
could
not
keepe
a
meane
/
it
were
better
to
fault
in
prescribing
lesse
then
he
shoulde
drincke
/
then
to
faulte
in
geuing
hym
more
then
he
ought
.
As
we
see
to
bring
a
sticke
which
is
crooked
/
to
be
straight
/
we
doe
not
only
bow
it
so
farre
vntill
it
come
to
be
straight
/
but
we
bende
it
so
far
/
vntill
we
make
it
so
crooked
of
the
other
side
/
as
it
was
before
of
the
first
side
/
to
thys
end
/
that
at
the
last
it
may
stand
straight
/
and
as
it
were
in
the
mid
way
betwene
both
the
crookes
/
which
I
do
not
therfore
speake
/
as
though
we
ought
to
abolishe
one
euill
and
hurtfull
ceremony
for
an
other
/
but
that
I
would
shew
/
how
it
is
more
daungerous
for
vs
that
haue
bene
plunged
in
the
mire
of
Popery
/
to
vse
the
Ceremonies
of
it
/
then
of
any
other
idolatrous
and
superstitious
seruice
of
God.
Thys
wisedome
of
not
conforming
it selfe
vnto
the
ceremonies
of
the
Idolaters
in
things
indifferent
/
hath
the
church
followed
in
times
passed
.
Tertullian
sayth
/
O
sayth
he
/
better
is
the
relygion
of
the
heathen
/
for
they
Constantine
the
Emperor
speaking
of
the
keeping
of
the
feaste
of
Easter
/
Euse
.li.
3.
c.
17.
sayth
that
it
is
an
vnworthy
thing
to
haue
any
thing
common
with
that
most
spitefull
company
of
the
Iewes
.
And
a
little
after
he
sayth
/
that
it
is
most
absurd
and
agaynst
reason
/
that
the
Iewes
should
vaunt
and
glory
/
that
the
Christians
li.
ca.
9.
could
not
keepe
those
things
without
their
doctrine
.
And
in
an
other
place
it
is
sayd
after
thys
sort
:
It
is
conuenient
so
to
order
the
matter
/
that
we
haue
nothing
common
with
that
nation
.
The
Councelles
although
they
dyd
not
obserue
them selues
alwayes
in
making
of
decrees
thys
rule
/
yet
haue
kept
thys
consideration
continually
in
making
theyr
lawes
/
that
they
would
haue
the
christians
differ
from
others
in
their
ceremonies
.
*
The
councell
of
Laodicia
/
which
was
afterward
confirmed
by
the
sixthe
conc
.
Laod.
cano
.
38.
generall
councell
decreed
/
that
the
Christians
should
not
take
vnleauened
breade
of
the
Iewes
/
or
communicate
with
their
impietie
.
*
Also
it
was
decreed
in
an
other
councell
/
that
they
should
not
decke
theyr
Tom.
Braccar
canon.
73.
houses
with
baye
leaues
and
greene
bowes
/
because
the
Paganes
dyd
vse
so
/
and
that
they
should
not
rest
from
their
laboures
those
dayes
that
the
paganes
dyd
/
that
they
should
not
keepe
the
first
day
of
euery
moneth
as
they
dyd
.
*
An
other
councell
decreed
/
that
the
christians
should
not
celebrate
feastes
Affrica
.
concil
.
c.
27.
on
the
birth
dayes
of
the
Martyrs
/
because
it
was
the
maner
of
the
heathen
:
whereby
it
appeareth
/
that
both
of
singulare
men
and
of
councels
/
in
making
or
abolyshing
of
Ceremonies
/
heede
hath
beene
taken
/
that
the
Christians
shoulde
not
be
lyke
vnto
the
Idolaters
/
no
not
in
those
things
which
of
them selues
are
most
indifferent
to
be
vsed
/
or
not
vsed
.
It
were
not
harde
to
shewe
the
same
considerations
in
the
seuerall
things
which
are
mentioned
of
in
thys
admonition
/
as
for
example
in
the
ceremonies
of
prayer
/
which
is
heere
to
bee
handled
/
wee
reade
that
Tertullian
would
not
haue
the
Christians
sitte
after
they
had
prayed
/
Furthermore
/
as
the
wisedome
of
God
hathe
thoughte
it
the
best
way
/
to
keepe
hys
people
from
infection
of
idolatry
/
to
make
them
most
vnlike
the
idolaters
:
so
hath
the
same
wisedome
of
God
thought
good
/
that
to
kepe
hys
people
in
the
vnity
of
the
truth
/
there
is
no
better
way
/
then
that
they
should
be
moste
like
one
to
an
other
/
and
that
as
much
as
possibly
may
be
/
they
shuld
haue
all
the
same
ceremonies
.
And
therfore
S.
Paule
to
establishe
this
order
in
the
church
of
Corinth
/
Thys
rule
did
the
great
councell
of
Nice
follow
/
when
it
ordained
/
that
where
Concil.
Nice
.
canon.
20.
certaine
at
the
feast
of
Pentecost
/
did
pray
kneeling
/
that
they
should
pray
standing
/
the
reason
wherof
is
added
/
whych
is
/
that
one
custome
oughte
to
be
kepte
throughout
all
the
churches
.
It
is
true
/
that
the
diuersity
of
ceremonies
ought
not
to
cause
the
churches
to
dissent
one
wyth
an
other
/
but
yet
it
maketh
much
to
the
auoyding
of
dissention
/
that
there
be
amongst
them
an
vnity
/
not
only
in
doctrine
/
but
also
in
Ceremonies
.
Nowe
we
see
plainely
/
that
as
the
forme
of
oure
seruice
and
Leyturgie
commeth
to
neare
that
of
the
papistes
/
so
it
is
farre
different
from
that
of
other
churches
reformed
/
and
therfore
in
bothe
these
respectes
to
be
amended
.
An other
faulte
there
is
in
the
whole
seruice
or
Lyturgie
of
Englande
/
for
that
it
maintaineth
an
vnpreaching
ministery
/
and
so
consequently
an
vnlawfull
ministery
.
I
say
it
maintaineth
/
not
so
muche
in
that
it
appoynteth
a
number
of
psalmes
and
other
prayers
and
chapters
to
be
red
/
whych
may
occupye
the
time
whych
is
to
be
spent
in
preaching
/
wherin
notwythstanding
it
ought
to
haue
bene
more
wary
/
considering
that
the
deuil
vnder
this
coloure
of
long
prayer
/
did
thus
in
the
kingdome
of
antichriste
banish
preaching
/
I
say
not
so
much
in
that
poynt
/
as
for
that
it
requireth
necessarily
nothyng
to
be
done
by
the
minister
/
whych
a
childe
of
ten
yeare
olde
can
not
doe
/
as
well
and
as
lawfully
/
as
that
man
wherewyth
the
boke
contenteth
it selfe
.
Neyther
can
it
be
shifted
/
in
saying
this
is
done
for
want
of
able
men
to
be
ministers
/
for
it
may
be
easely
answeared
/
that
first
the
want
of
sufficient
ministers
ought
to
be
no
cause
for
men
to
breake
the
vnchangeable
lawes
of
God
/
whych
be
/
that
none
maye
be
made
minister
of
the
churche
/
whych
can
not
teache
/
that
none
minister
the
sacraments
whych
do
not
preache
.
For
althoughe
it
might
be
graunted
/
(
whych
thing
I
woulde
not
denye
/
no
not
when
there
are
enough
sufficient
ministers
/
)
that
they
may
appoynt
some
godly
graue
man
whych
can
do
nothing
else
but
reade
to
be
a
reader
in
the
churche
/
yet
that
may
not
be
graunted
/
that
they
maye
make
of
one
that
can
doe
nothyng
but
reade
/
a
minister
of
the
gospell
/
or
one
whych
may
haue
power
to
minister
the
sacramentes
.
Besides
that
/
howe
can
they
say
that
it
is
for
want
of
sufficient
ministers
/
when
as
there
be
put
out
of
the
ministerye
men
that
be
able
to
serue
God
in
that
calling
/
and
those
put
in
their
roumes
/
whych
are
not
able
/
when
there
are
numbers
also
whych
are
fit
to
serue
and
neuer
sought
for
/
nor
once
required
to
take
any
ministery
vpon
them
?
If
therfore
it
were
lawfull
to
plead
want
of
able
ministers
/
for
this
dumbe
ministery
whych
is
altogither
vnlawfull
/
yet
woulde
thys
plea
neuer
be
good
/
vntill
suche
time
as
bothe
those
were
restored
whych
are
put
out
/
and
all
other
sought
forth
and
called
vpon
whych
are
fit
for
that
purpose
.
Againe
/
it
can
not
be
sayde
iustly
/
that
they
haue
taken
these
reading
ministers
/
vntill
suche
time
as
better
may
be
gotten
/
for
if
the
church
could
procure
able
ministers
/
and
should
desire
that
they
mighte
be
ordained
ouer
them
/
they
can
not
obtaine
that
/
considering
that
these
reading
ministers
haue
a
free
hold
/
and
an
estate
for
terme
of
their
liues
in
those
churches
/
of
the
whych
they
are
such
ministers
:
so
that
by
thys
meanes
/
the
sheepe
are
not
only
committed
to
an
idoll
shepheard
/
I
might
say
a
wolfe
/
and
speake
no
otherwise
then
Aug.
speaketh
/
in
that
a
not
preaching
minister
hath
entrance
into
the
church
/
but
the
dore
also
is
shutte
vpon
him
/
and
sparred
against
any
able
minister
/
that
might
haply
be
found
oute
.
There
is
a
third
fault
/
whych
likewise
appeareth
almost
in
the
whole
body
of
this
seruice
and
Liturgie
of
England
/
and
that
is
that
the
profit
whych
might
haue
come
by
it
vnto
the
people
/
is
not
reaped
.
Whereof
the
cause
is
/
for
that
he
whych
readeth
/
is
not
in
some
places
heard
/
and
in
the
most
places
not
vnderstanded
of
the
people
/
through
the
distance
of
place
betweene
the
people
and
the
minister
/
so
that
a
great
part
of
the
people
can
not
of
knowledge
tell
/
whether
he
hathe
curssed
them
or
blessed
them
/
whether
he
hath
red
in
Latine
or
in
English
/
all
the
whych
riseth
vpon
the
words
of
the
boke
of
seruice
/
whych
are
that
the
minister
should
stand
in
the
accustomed
place
.
For
therevpon
the
minister
in
saying
morning
and
euening
prayer
/
sitteth
in
the
chauncell
/
wyth
hys
backe
to
the
people
/
as
thoughe
he
had
some
secreate
talke
wyth
God
/
whych
the
people
myghte
not
heare
.
And
herevpon
it
is
likewise
/
that
after
morning
prayer
for
saying
a nother
number
of
prayers
/
he
climeth
vp
to
the
further
end
of
the
chauncel
/
and
runneth
as
farre
from
the
people
/
as
the
wall
wil
let
him
/
as
though
there
were
some
variance
betwene
the
people
and
the
minister
/
or
as
though
he
were
afraide
of
some
infection
of
plage
.
And
in
dede
it
renueth
the
memory
of
the
Leuitical
priesthode
/
whych
did
withdrawe
himselfe
from
the
people
into
the
place
called
the
holyest
place
/
where
he
talked
wyth
God
/
and
offered
for
the
sinnes
of
the
people
.
Likewise
for
Mariage
he
cometh
backe
againe
into
the
body
of
the
church
/
and
for
baptisme
vnto
the
church
dore
/
what
comelines
/
what
decency
/
what
edifying
is
thys
?
Decencie
(
I
say
)
in
running
and
trudging
from
place
to
place
/
edifying
:
in
standing
in
that
place
/
and
after
that
sort
/
where
he
can
worst
be
harde
and
vnderstanded
.
S.
Luke
sheweth
/
that
in
the
primitiue
church
both
the
prayers
Nowe
I
come
to
the
forme
of
prayer
whych
is
prescribed
/
wherin
the
authors
of
the
admonition
declare
/
that
their
meaning
is
not
to
disalow
of
prescript
seruice
of
prayer
/
but
of
thys
forme
that
we
haue
.
For
they
expound
themselues
in
the
additions
vnto
the
first
part
of
the
admonition
.
It
is
not
to
any
purpose
/
that
M.
Doctor
setteth
himselfe
to
proue
/
that
there
may
be
a
prescript
order
of
prayer
by
Iustine
Martyrs
testimony
/
which
notwithstanding
hath
not
one
word
of
prescript
forme
of
prayers
/
only
he
sayth
there
were
prayers
.
He
sayth
in
dede
the
auncient
fathers
say
that
there
hathe
bene
alwayes
such
kinde
of
prayers
in
the
churches
/
&
although
they
do
say
so
/
yet
all
men
may
vnderstand
easely
/
that
M.
doctor
speaketh
thys
rather
by
coniecture
/
or
that
he
hath
heard
other
men
say
so
:
for
so
much
as
that
Doctor
whych
he
hathe
chosen
out
to
speake
for
all
the
rest
/
hath
no
such
thing
/
as
he
fathereth
on
him
.
He
sayeth
that
after
they
haue
baptised
/
they
pray
for
them selues
/
&
for
hym
that
is
baptised
/
and
for
all
men
that
they
may
be
mete
to
learne
the
truth
/
and
to
expres
it
in
their
honest
conuersation
/
and
that
they
be
found
to
kepe
the
commaundements
/
that
they
may
attaine
to
eternal
life
/
but
is
this
to
say
the
there
was
a
prescript
forme
of
prayer
/
when
he
sheweth
nothing
els
but
the
chefe
poynts
vpon
the
whych
they
conceiued
their
prayers
?
If
you
had
alleaged
thys
to
proue
what
were
the
matters
or
principall
poyntes
that
the
primitiue
church
vsed
to
pray
for
/
you
had
alleaged
thys
to
purpose
/
but
to
alleage
it
for
a
profe
of
a
prescript
forme
of
prayer
/
when
there
is
not
there
mentioned
so
much
as
the
essentiall
forme
of
prayer
(
whych
is
the
asking
of
our
petitions
in
the
name
/
and
through
the
intercession
of
our
sauior
Christ
)
without
the
whych
there
is
not
/
nor
cannot
be
any
prayer
/
argueth
that
either
you
litle
know
what
the
forme
of
prayer
is
/
or
that
you
thought
(
as
you
charge
the
authors
of
the
admonition
so
often
)
that
this
geare
of
yours
should
neuer
haue
come
to
the
examination
.
But
for
as
muche
as
we
agree
of
a
prescript
forme
of
prayer
to
be
vsed
in
the
church
let
that
go
:
thys
that
I
haue
sayd
/
is
to
shew
that
when
M.
Doctor
hapneth
of
a
good
cause
/
whych
is
very
seldome
in
this
boke
/
yet
then
he
marreth
it
in
the
handling
.
After
he
affirmeth
/
that
there
can
be
nothing
shewed
in
the
whole
boke
/
whych
is
not
agreeable
vnto
the
word
of
God.
I
am
very
lothe
to
enter
into
this
field
/
albeit
M.
Doctor
dothe
thus
prouoke
me
/
bothe
because
the
Papistes
will
lightly
take
occasion
of
euill
speaking
/
when
they
vnderstand
that
we
do
not
agree
amongst
our selues
in
euery
poynte
/
as
for
that
some
fewe
professors
of
the
gospell
being
priuate
men
/
boldened
vpon
such
treatises
/
take
such
wayes
sometimes
/
and
breake
forth
into
such
speaches
/
as
are
not
meete
nor
conuenient
.
Notwythstanding
my
duetie
of
defending
the
truthe
/
and
loue
whych
I
haue
first
towardes
God
/
and
then
towards
my
countrey
/
constraineth
me
being
thus
prouoked
/
to
speake
a
fewe
woordes
more
particularly
of
the
fourme
of
prayer
/
that
when
the
blemishes
thereof
doe
appeare
/
it
may
please
the
Queenes
maiestie
/
and
her
honourable
Councell
/
wyth
those
of
the
Parliamente
/
whome
the
Lorde
hathe
vsed
as
singulare
instrumentes
to
deliuer
thys
realme
from
the
hotte
furnaice
and
iron
yoke
of
the
popishe
Egipte
/
to
procure
also
/
that
the
corruptions
whych
we
haue
broughte
from
them
(
as
those
wysh
whych
we
being
so
deepely
dide
and
stained
/
haue
not
so
easely
shaken
of
)
may
be
remoued
from
amongst
vs
/
to
the
end
that
we
being
nearelyer
both
ioyned
vnto
the
sincerity
of
the
gospell
/
and
the
pollicy
of
other
reformed
churches
/
may
therby
be
ioyned
nearer
wyth
the
Lord
/
and
may
be
set
so
far
from
Rome
/
that
both
we
may
comfort
our selues
in
the
hope
/
that
we
shall
neuer
returne
thether
againe
/
&
our
aduersaries
whych
desire
it
/
and
by
this
too
much
agreement
with
them
/
and
too
little
wyth
the
reformed
churches
/
hope
for
it
/
may
not
only
be
deceiued
of
their
expectation
/
but
also
being
out
of
all
hope
of
that
whych
they
desire
/
may
the
soner
yeelde
themselues
vnto
the
truth
/
whervnto
they
are
now
disobedient
.
And
as
for
the
papistes
triumphe
in
thys
case
/
I
shall
not
greatly
neede
to
feare
it
/
considering
that
their
discords
and
contentions
are
greater
/
and
that
our
strife
is
/
because
we
would
be
farther
from
them
.
For
the
other
that
profes
the
gospell
/
I
will
desire
in
the
name
of
God
/
that
they
abuse
not
my
labor
to
other
end
/
then
I
bestowe
it
/
and
that
they
keepe
them selues
in
their
callings
/
commit
the
matter
by
prayer
vnto
the
Lord
/
leauing
to
the
ministers
of
the
word
of
god
/
and
to
the
magistrates
that
/
whych
appertaineth
vnto
them
.
To
come
therfore
to
touch
thys
matter
/
I
answer
that
there
is
fault
in
the
Now
/
for
as
much
as
there
is
no
promise
in
the
scripture
/
that
we
should
be
free
from
all
aduersity
/
and
that
euermore
/
it
semeth
that
this
prayer
might
haue
bene
better
conceiued
/
being
no
prayer
of
faith
/
or
of
the
whych
we
can
assure
our selues
that
we
shall
obtaine
it
.
For
if
it
be
sayd
that
by
the
worde
(
aduersity
)
is
meant
all
euill
/
we
know
that
it
hath
no
such
signification
/
neither
in
this
tongue
of
oures
/
neyther
in
other
tongues
whych
vse
the
same
worde
in
common
wyth
vs
/
but
that
it
signifieth
trouble
/
vexation
/
and
calamitye
/
from
all
the
whych
we
may
not
desire
alwayes
to
be
deliuered
.
And
whatsoeuer
can
be
alledged
for
the
defence
of
it
/
yet
euery
one
that
is
not
contentious
/
may
see
that
it
needeth
some
caution
or
exception
.
In
the
collect
vpon
the
twelfth
sonday
after
Trinitie
sonday
/
and
likewise
in
one
of
those
whych
are
to
be
sayd
after
the
Offertorie
(
as
it
is
termed
)
is
done
/
request
is
made
/
that
God
would
geue
those
thyngs
whych
we
for
oure
vnworthynes
dare
not
aske
/
whych
carieth
wyth
it
still
the
note
of
the
popishe
seruile
feare
/
and
sauoureth
not
of
that
confidence
and
reuerent
familiaritie
/
that
the
children
of
God
haue
thorough
Christ
/
wyth
their
heauenly
father
.
For
as
we
dare
not
wythout
our
sauioure
Christ
aske
so
much
as
a
crumme
of
bread
/
so
there
is
nothing
whych
in
hys
name
we
dare
not
aske
/
being
needefull
for
vs
/
and
if
it
be
not
needefull
/
why
should
we
aske
it
?
And
if
all
the
prayers
were
gathered
together
/
and
referred
to
these
two
heades
of
Gods
glory
/
and
of
the
thyngs
whych
pertaine
to
this
present
life
/
I
can
make
no
Geometricall
and
exact
measure
/
but
verely
I
beleue
/
there
shal
be
found
more
then
a
third
part
of
the
prayers
whych
are
not
psalmes
and
texts
of
scriptures
/
spent
in
praying
for
/
and
praying
against
the
commodities
/
and
incommodities
of
this
life
/
whych
is
contrary
to
all
the
arguments
or
contents
of
the
prayers
of
the
churche
/
whych
are
sette
downe
in
the
scripture
/
and
especially
of
our
sauior
Christes
prayer
/
by
the
whych
ours
ought
to
be
directed
/
which
of
.vij.
petitions
/
bestoweth
one
only
that
wayes
.
And
this
/
these
foresayd
prayers
do
/
not
only
in
generall
words
/
but
by
deducting
the
commodities
and
incommodities
of
thys
life
into
their
particulare
kindes
/
&
we
pray
for
the
auoiding
of
those
dangers
which
are
nothyng
neare
vs
/
as
from
lightning
and
thundering
in
the
midst
of
winter
/
from
storme
and
tempest
/
when
the
weather
is
most
faire
/
and
the
seas
most
calme
.
&c.
It
is
true
/
that
vpon
some
vrgent
calamity
/
a
prayer
may
and
ought
to
be
framed
/
whych
may
beg
eyther
the
commodity
for
want
whereof
the
Church
is
in
distres
/
or
the
turning
away
of
that
mischeefe
whych
eyther
approcheth
/
or
whych
is
alreadye
vppon
it
:
but
to
make
those
prayers
whych
are
for
the
present
time
and
daunger
/
ordinarye
and
dailye
prayers
/
I
can
not
hetherto
see
any
/
either
scripture
or
example
of
the
primitiue
churche
.
And
heere
for
the
simples
sake
I
will
set
downe
after
what
sorte
thys
abuse
crept
into
the
church
.
There
was
one
Mamercus
bishop
of
Vienna
/
whych
in
the
time
of
great
The
like
may
be
sayd
of
the
gloria
patri
,
and
the
Athanasius
Crede
:
it
was
first
brought
into
the
churche
/
to
the
ende
that
:
nen
thereby
should
make
an
open
profession
in
the
church
of
the
diuinitie
of
the
sonne
of
God
/
against
the
detestable
opinion
of
Arius
and
his
disciples
/
wherwith
at
that
time
maruellously
swarmed
almost
the
whole
christendome
/
now
that
it
hath
pleased
the
Lord
to
quench
that
fire
/
there
is
no
such
cause
whye
these
things
should
be
in
the
church
/
at
the
least
why
that
gloria
patri
,
should
be
so
often
repeated
.
Moreouer
/
to
make
Benedictus
,
Magnificat
,
and
Nunc
dimittis
,
ordinarye
and
daily
prayers
/
seemeth
to
be
a
thing
not
so
conuenient
/
considering
that
they
do
no
more
concerne
vs
/
than
all
other
scriptures
do
/
and
then
doth
the
Aue
Maria
,
as
they
called
it
.
For
although
they
were
prayers
of
thanks
geuing
in
Simeon
/
ʒacharie
/
and
the
blessed
virgin
Mary
/
yet
can
they
not
be
so
in
vs
/
whych
haue
not
receiued
lyke
benefites
/
they
may
be
added
to
the
number
of
Psalmes
/
and
so
song
as
they
be
/
but
to
make
daily
and
ordinary
prayers
of
them
/
is
not
wythout
some
inconuenience
and
disorder
.
And
so
haue
I
answeared
vnto
those
thyngs
whych
are
contained
in
the
202.
203.
pages
/
sauing
that
I
must
admonish
the
reader
/
that
wheras
you
will
proue
that
we
ought
to
haue
an
ordinarye
prayer
to
be
deliuered
from
danger
of
thunder
/
lightnings
.
&c.
because
there
are
examples
of
certen
that
haue
bene
killed
thereby
/
you
mighte
as
well
bryng
in
a
prayer
/
that
men
may
not
haue
falles
from
their
horses
/
may
not
fal
into
the
hands
of
robbers
/
may
not
fall
into
waters
/
and
a
number
such
more
sodaine
deathes
/
wherwith
a
greater
number
are
taken
away
/
then
by
thundrings
or
lightnings
/
and
such
like
/
and
so
there
should
be
neuer
any
end
of
begging
these
earthly
commodityes
/
whych
is
contrary
to
the
forme
of
prayer
/
appoynted
by
our
sauioure
Christe
.
And
wheras
you
alledge
the
petition
of
the
Lords
prayer
(
deliuer
vs
from
euill
)
to
proue
this
prayer
against
Thunder
.
&c.
besides
that
all
the
commodities
and
discommodities
of
thys
life
are
prayed
for
/
and
prayed
against
in
that
petition
/
whereby
we
desire
oure
daily
breade
:
it
is
very
straunge
to
apply
that
to
the
thunder
/
that
is
vnderstanded
of
the
deuill
/
as
the
article
apo
tou
ponerou
dothe
declare
.
And
that
it
is
a
maruellous
conclusion
/
that
for
so
much
as
we
ought
daily
and
ordinarily
/
and
publikely
desire
to
be
deliuered
from
the
Deuill
/
Ergo
,
we
oughte
daily
and
ordinarily
/
and
publikely
/
desire
to
be
deliuered
from
thunder
.
It
is
one
thing
to
correct
Magnificat
,
and
an
other
thing
to
shew
the
abuse
of
it
:
And
therfore
I
see
no
cause
why
you
should
vse
this
allusion
betwene
Magnificat
&
significat
,
vnles
it
be
for
that
you
purposing
to
set
out
all
your
learning
in
thys
boke
/
wold
not
so
much
as
forget
an
old
rotten
prouerb
/
whych
trotted
amongst
the
monkes
in
their
cloisters
/
of
whome
I
may
iustly
say
/
whych
Tullie
sayd
in
a nother
thyng
.
Nec
quicquam
ingenium
potest
monasterium
:
that
is
/
the
cloister
coulde
neuer
bring
forthe
any
witty
thing
/
for
heere
although
there
be
Rythmus
,
yet
it
is
sine
ratione
.
As
these
are
diuers
things
more
then
ought
to
be
conueniently
/
so
wante
there
some
things
in
the
prayers
.
There
are
prayers
set
forthe
to
be
sayde
in
the
common
calamities
/
and
vniuersal
scourges
of
the
realme
/
as
plague
/
famine
.
&c.
and
in
dede
so
it
ought
to
be
by
the
word
of
God
ioyned
wyth
a
publike
fast
commaunded
/
not
only
when
we
are
in
any
calamity
/
but
also
when
any
the
churches
round
about
vs
/
or
in
any
countrey
receiue
any
generall
plague
or
greeuous
chastisement
at
the
Lordes
hand
.
But
as
suche
prayers
are
needefull
/
whereby
we
beg
release
from
our
distresses
/
so
there
ought
to
be
as
necessary
prayers
of
thanks
geuing
/
when
we
haue
receiued
those
things
at
the
Lords
hand
/
whych
we
asked
in
our
prayers
.
And
thus
much
touching
the
matter
of
the
prayers
/
eyther
not
altogither
sound
/
or
else
too
much
or
too
little
.
Concerning
the
fourme
/
there
is
also
to
be
misliked
:
A
great
cause
wherof
is
the
folowing
of
the
forme
vsed
in
Popery
/
against
whych
I
haue
before
spoken
.
For
whilest
that
seruice
was
set
in
many
poynts
as
a
paterne
of
this
/
it
cometh
to
pas
/
that
in
stead
of
suche
prayers
as
the
primitiue
churches
haue
vsed
/
&
those
that
be
reformed
/
now
vse
/
we
haue
diuers
short
cuts
&
shreddings
/
whych
may
be
better
called
wishes
then
prayers
.
And
that
no
man
thinke
that
thys
is
some
idle
fancie
/
&
that
it
is
no
matter
of
weight
/
what
forme
of
prayer
we
vse
/
so
that
the
prayers
be
good
/
it
must
be
vnderstanded
/
that
as
it
is
not
sufficient
to
preach
the
same
doctrine
whych
our
sauior
Christ
&
hys
apostles
haue
preached
/
vnles
the
same
forme
of
doctrine
/
and
of
teaching
be
likewise
kept
:
so
is
it
not
enough
that
the
matter
of
our
prayer
be
such
as
is
in
the
word
of
God
/
vnles
that
the
forme
also
be
agreeable
vnto
the
formes
of
prayers
in
the
scripture
.
Now
we
haue
no
such
formes
in
the
scripture
/
as
that
we
shuld
pray
in
.ij.
or
.iij.
lines
/
and
then
after
hauing
red
a
while
some
other
thing
/
come
and
pray
as
much
more
/
and
so
to
the
.xx.
and
.xxx.
time
/
wyth
pauses
betweene
.
If
a
man
shoulde
come
to
a
Prince
/
and
keepe
suche
order
in
making
hys
petitions
vnto
hym
/
that
hauing
very
many
things
to
demaund
/
after
he
had
demaunded
one
thing
/
he
would
stay
a
long
time
/
and
then
demaunde
an
other
/
and
so
the
thirde
/
the
prince
myght
well
thinke
/
that
eyther
he
came
to
aske
before
he
knew
what
he
had
nede
of
/
or
that
he
had
forgotten
some
pece
of
hys
sute
/
or
that
he
were
distracted
in
hys
vnderstanding
/
or
some
other
such
like
cause
of
the
disorder
of
his
supplication
.
And
therfore
how
much
more
conuenient
were
it
/
that
according
to
the
manner
of
the
reformed
churches
:
first
the
minister
wyth
an
humble
and
general
confession
of
faults
/
shuld
desire
the
assistance
of
the
Lord
/
for
the
frutefull
handling
and
receiuing
of
the
word
of
God
/
and
then
after
that
we
haue
heard
the
Lord
speake
vnto
vs
in
hys
worde
by
hys
minister
/
the
church
should
likewise
speake
vnto
the
Lord
/
and
present
all
those
petitions
and
sutes
at
once
/
bothe
for
the
whole
churche
and
for
the
Prince
and
all
other
estates
whych
shall
be
thought
needefull
.
And
if
any
will
say
that
there
are
short
prayers
found
in
the
Actes
/
it
may
be
answeared
/
that
S.
Luke
doth
not
expres
the
whole
prayers
at
large
/
but
only
set
downe
the
summes
of
them
/
and
their
cheefe
poyntes
.
And
further
it
may
be
answeared
/
that
alwayes
those
praiers
were
continued
together
/
and
not
cut
off
/
and
shred
into
diuers
small
peeces
.
An other
fault
is
/
that
all
the
people
are
appoynted
in
diuers
places
to
saye
after
the
minister
/
wherby
not
only
the
time
is
vnprofitably
wasted
/
&
a
confused
voyce
of
the
people
one
speaking
after
an
other
caused
/
but
an
opinion
bredde
in
their
heads
/
that
those
only
be
their
prayers
whych
they
say
and
pronounce
with
their
owne
mouthes
/
whych
causeth
them
to
geue
the
les
heede
to
the
rest
of
the
prayers
whych
they
reherse
not
after
the
minister
/
whych
notwithstanding
are
as
well
their
prayers
/
as
those
whych
they
pronounce
after
the
minister
/
otherwise
then
the
order
whych
is
left
vnto
the
church
of
God
dothe
beare
.
For
God
hath
ordained
the
minister
to
thys
ende
/
that
as
in
publike
meetings
/
he
only
is
the
mouthe
of
the
Lorde
from
hym
to
the
people
/
euen
so
he
ought
to
be
only
the
mouthe
of
the
people
from
them
vnto
the
Lorde
/
and
that
all
the
people
shoulde
attende
to
that
whych
is
sayde
by
the
minister
/
and
in
the
ende
bothe
declare
their
consent
to
that
whych
is
sayde
/
and
there
hope
that
it
shall
so
be
and
come
to
pas
whych
is
prayed
/
by
the
worde
(
Amen
)
as
S.
Paule
declareth
in
the
Epistle
to
Although
these
blots
in
the
Common
prayer
/
be
such
as
may
easely
enough
appeare
vnto
any
whych
is
not
wedded
to
a
preiudicate
opinion
/
and
that
there
is
no
great
difficultye
in
thys
matter
/
yet
I
knowe
that
thys
treatise
of
prayer
will
be
subiect
to
many
reprehensions
/
and
that
there
will
not
be
wanting
some
probable
coloures
also
/
wherby
these
things
may
be
defended
/
if
men
wil
set
them selues
to
striue
and
to
contende
:
yet
(
for
the
desire
that
I
haue
that
these
thyngs
should
be
amended
/
and
for
the
instruction
of
the
simpler
whych
are
studious
of
the
truthe
)
I
haue
bene
bolde
to
vtter
that
whych
I
thinke
/
not
doubting
also
but
that
the
light
of
the
truthe
shall
be
able
to
scatter
all
those
mistes
of
reasons
/
whych
shall
go
about
to
darken
the
clearnes
therof
.
To
the
next
section
beginning
at
the.
79.
page
/
and
holding
on
vntill
the.
82.
page
.
MAister
D.
requireth
that
it
should
be
proued
vnto
him
/
that
by
priuate
baptisme
is
ment
baptisme
by
wemen
.
First
it
is
ment
/
that
it
shuld
be
done
by
some
other
then
the
minister
/
for
that
the
minister
is
bid
to
geue
them
warning
/
that
they
shuld
not
baptise
the
childe
at
home
in
their
house
wythout
great
cause
and
necessity
.
Secondarily
/
I
would
gladly
aske
him
who
they
be
that
are
present
/
when
the
childe
is
so
shortly
after
it
is
borne
in
great
danger
of
death
.
And
last
of
all
M.
Doctor
dothe
not
see
/
howe
he
accuseth
all
the
magistrates
of
thys
realme
of
the
neglect
of
their
duety
/
in
that
they
allowe
of
the
daily
practising
by
women
in
baptising
children
/
if
so
be
that
the
boke
did
not
so
appoynt
it
or
permit
it
.
If
he
ment
plainly
heerein
/
there
needed
not
so
much
adoe
.
The
place
of
S.
Mathew
is
as
strong
against
womens
baptising
/
as
it
is
This
is
straunge
doctrine
/
and
suche
as
strengtheneth
the
Anabaptistes
handes
/
and
sauoureth
stronger
that
wayes
/
then
any
one
thyng
in
all
the
admonition
/
whych
is
so
often
condemned
of
Anabaptisme
.
Hys
first
reason
to
proue
it
/
is
that
there
are
examples
therof
.
When
we
alledge
the
examples
of
all
the
churches
of
the
apostles
times
/
to
proue
the
election
of
the
minister
by
the
church
/
and
in
other
cases
whych
are
generall
examples
approued
and
executed
by
the
apostles
/
contrary
to
no
commaundement
nor
institution
of
God
/
yea
/
and
as
hathe
bene
proued
according
to
the
commaundement
of
God
/
M.
Doctor
geueth
vs
oure
answere
in
a
worde
/
that
examples
proue
not
:
nowe
that
the
question
is
to
make
good
womens
preaching
in
the
churche
/
examples
I
will
not
saye
of
all
churches
/
but
of
no
one
church
/
only
of
a
fewe
singulare
persons
/
not
according
to
the
commaundement
of
the
worde
of
God
/
but
cleane
contrary
to
the
prescripte
Now
/
if
the
speache
be
a
true
messenger
of
the
heart
/
I
perceiue
M.
doctor
is
of
this
minde
/
that
he
would
haue
women
preach
in
the
church
of
England
at
thys
time
:
for
he
can
not
deny
(
and
he
also
confesseth
it
sometimes
)
that
thys
is
the
time
of
necessity
/
&
in
dede
it
must
be
needes
an
extreme
necessity
/
that
driueth
to
make
one
man
pastor
of
two
churches
/
especially
so
far
distant
/
that
driueth
to
make
men
which
are
not
able
to
teach
/
ministers
/
and
diuers
more
things
which
are
contrary
to
the
word
of
God.
Therfore
this
being
a
time
of
necessity
/
by
M.
Doctors
iudgement
we
ought
to
haue
women
to
preach
.
Besides
this
he
sayth
/
if
neither
none
other
can
or
wil
preache
/
that
then
women
may
preach
/
but
in
the
most
churches
of
thys
realme
/
there
is
none
that
eyther
can
or
will
preach
/
therefore
there
/
and
in
those
churches
women
(
at
the
least
if
they
be
able
)
may
preache
the
gospell
/
and
consequently
minister
the
sacraments
.
In
the.
187.
page
/
he
citeth
M.
Caluin
in
the.
13.
chap.
section
.
32.
to
proue
that
women
may
teach
:
wherein
I
maruell
what
he
meaneth
so
to
alledge
M.
Caluin
continually
/
he
alledgeth
the.
13.
chapter
and
no
booke
/
as
thoughe
he
had
wrytten
but
one
boke
/
and
in
deede
there
is
no
such
thing
in
no
such
chapter
of
any
boke
of
hys
institutions
/
or
in
any
other
place
throughout
his
whole
workes
/
as
I
am
perswaded
.
If
this
faulte
had
bene
but
twise
or
thrise
/
I
woulde
haue
thought
it
had
bene
the
printers
/
but
now
that
it
is
continuall
and
so
oftentimes
/
surely
he
geueth
great
suspition
/
that
eyther
some
bodye
hathe
mocked
hym
wyth
these
places
/
or
els
he
would
abuse
others
/
and
especially
him
that
should
answer
hys
boke
/
setting
him
to
seeke
that
he
should
neuer
finde
.
As
for
M.
Caluins
iudgement
/
what
it
is
of
womens
preaching
/
it
maye
lib.
Instit.
cap.
15.
sect.
20
appeare
by
that
he
will
not
by
any
meanes
/
no
not
in
the
time
of
necessitye
(
as
they
terme
it
)
suffer
either
woman
or
any
lay
man
to
baptise
or
minister
any
sacrament
/
and
therfore
not
to
preache
.
And
as
for
the
examples
of
Mary
the
sister
of
Moyses
/
of
Olda
/
of
Anna
/
and
the
daughters
of
Philip
the
euangelist
/
whych
are
all
called
prophetisses
(
for
I
thinke
M.
doctor
meaneth
these
examples
)
as
for
them
I
say
/
it
wil
be
hard
for
to
shew
that
they
euer
prophesied
/
or
taught
openly
in
any
publike
meeting
or
congregation
.
But
the
surer
answer
is
/
that
although
the
Lorde
doe
sometimes
not
being
vnder
any
law
chaunge
the
order
which
he
hath
set
/
in
raysing
vp
certayne
women
/
partly
to
the
shame
of
men
/
and
to
humble
them
/
partly
to
let
them
vnderstand
that
he
can
/
if
he
would
/
want
their
ministery
:
yet
it
is
not
lawfull
for
vs
to
draw
that
into
example
/
and
to
follow
it
:
or
that
for
as
much
as
he
breaketh
the
law
which
is
not
subiect
vnto
it
/
and
which
he
made
not
for
hym selfe
/
that
therefore
we
may
breake
the
law
whereunto
we
be
subiect
/
and
to
whom
it
is
geuen
.
But
we
must
goe
in
the
broade
hygh
way
of
the
commaundement
/
and
of
the
ordinary
vsage
of
God
in
gouerning
hys
church
/
and
not
in
the
biepath
of
certayne
singulare
examples
which
haue
beene
in
diuers
ages
.
And
as
often
as
God
hath
vsed
thys
extraordinary
meanes
of
the
ministery
of
women
/
so
often
also
hath
he
confirmed
their
calling
eyther
by
miracle
or
some
wonderfull
issue
/
or
with
some
other
singulare
note
and
marke
/
wherby
he
hath
made
their
calling
otherwyse
straunge
and
monstruous
/
most
certayne
and
vndoubted
to
all
men
.
There
is
greater
difficultie
then
M.
Doctor
mentioneth
/
in
the
wordes
of
I
haue
shewed
before
that
they
may
not
baptise
at
all
/
therefore
not
in
priuate
houses
:
besides
that
that
I
haue
in
the
Reply
vnto
the
section
in
the
one
and
twenty
page
shewed
/
how
it
is
not
lawfull
neyther
to
preach
the
word
/
nor
to
minister
the
Sacramentes
in
priuate
corners
/
for
the
which
matter
of
not
ministring
the
Sacramentes
in
priuate
houses
/
to
the
authors
of
the
Admonition
/
citing
the
eleuenth
Chapter
of
the
first
Epistle
vnto
the
Corrinthians
/
M.
Doctor
answeareth
that
he
reproueth
the
prophanation
of
the
supper
by
banketting
and
contempt
of
their
brethren
/
and
exhorteth
to
tary
one
for
an
other
.
But
what
is
thys
to
the
purpose
?
we
aske
not
M.
Doctor
the
interpretation
of
thys
place
/
as
we
doe
not
of
all
the
rest
which
he
interpreateth
/
where
there
is
no
occasyon
in
the
world
to
interpreate
them
/
being
of
them selues
very
cleare
/
and
the
interpretation
which
is
brought
neuer
almost
making
▪
any
thing
for
the
solution
of
that
which
is
obiected
/
which
I
desire
the
Reader
to
marke
throughout
hys
whole
booke
.
For
what
if
S.
Paule
reproue
the
prophanation
of
the
supper
of
the
Lord
/
doth
it
follow
therefore
that
he
doth
not
geue
to
vnderstand
/
that
the
Sacrament
should
be
administred
in
a
common
assembly
?
What
if
hee
exhorte
to
tary
one
for
an
other
/
therefore
dothe
he
not
dehorte
from
celebrating
of
the
sacrament
in
a
priuate
house
?
And
surely
me
thincke
/
you
can
not
be
so
ignoraunt
as
you
make
your selfe
/
that
you
should
not
vnderstande
their
argument
/
and
therefore
I
thinke
you
do
rather
dissemble
it
/
as
you
doe
in
diuers
other
places
.
For
all
men
may
easely
perceyue
/
that
as
S.
Paule
opposeth
the
supper
of
the
Lord
/
to
the
common
supper
:
hys
banket
/
to
the
common
banket
:
so
he
opposeth
there
manifestly
the
church
To
the
Admonition
obiecting
in
the
ninetie
and
two
page
that
Iohn
baptised
And
although
to
some
one
action
there
concurre
dyuers
things
/
which
partly
are
not
to
be
followed
at
all
/
partly
are
indifferent
to
be
followed
or
not
followed
:
yet
neyther
the
vnlawfulnesse
of
the
one
to
be
followed
/
nor
the
indifferency
of
the
other
/
can
hynder
/
but
there
are
other
some
things
in
the
same
action
necessary
to
bee
followed
.
Which
may
be
considered
both
of
the
place
of
the
Actes
/
And
in
the
page
.
152.
he
bringeth
other
reasons
to
proue
that
the
sacraments
may
be
mynistred
in
a
priuate
house
/
whereof
the
first
is
/
that
our
sauiour
Christ
celebrated
his
supper
in
a
priuate
house
/
and
in
an
inner
parlour
/
the
reason
wherof
is
easely
to
be
knowne
/
for
the
law
of
God
ordayned
that
euery
housholder
in
hys
house
should
eate
the
passeouer
with
hys
owne
family
/
if
it
were
so
great
/
as
that
they
might
well
eate
vp
a
whole
Lambe
.
Our
sauiour
Christ
therfore
with
hys
housholde
/
obserueth
thys
law
/
and
for
because
he
would
declare
that
the
passeouer
had
hys
ende
/
and
that
hys
holy
sacrament
of
the
supper
should
come
in
place
thereof
/
he
doth
forthwith
celebrate
it
in
the
same
place
.
Which
if
he
had
not
done
/
neyther
could
he
haue
done
it
at
al
(
the
houre
of
hys
apprehension
then
approching
)
neyther
should
it
so
liuely
haue
appeared
/
that
eyther
the
passeouer
was
abolyshed
/
or
that
the
supper
came
in
place
of
it
/
being
celebrated
both
at
an
other
tyme
/
&
in
an
other
place
.
For
the
celebrating
of
the
supper
in
houses
in
the
Apostles
tymes
/
and
in
Iustins
and
Tertullians
tymes
/
which
were
tymes
of
persecution
/
I
haue
spoken
before
/
where
also
I
declared
that
such
houses
for
the
tyme
are
not
priuate
but
publike
.
And
these
are
hys
reasons
wherewith
he
wold
proue
/
that
the
sacraments
/
and
therefore
also
the
sacrament
of
baptisme
/
may
be
mynistred
in
a
priuate
house
.
He
hath
certayne
other
to
proue
that
women
may
baptise
/
whereof
the
first
is
in
the.
93.
page
/
and
that
is
/
that
Sephora
Moses
wyfe
/
circumcised
her
chylde
/
whereunto
I
haue
answeared
partly
before
/
that
particular
examples
/
especially
contrary
to
generall
rules
/
are
not
to
be
followed
/
and
will
further
answere
/
if
I
first
admonishe
the
reader
/
wherupon
thys
baptisme
of
mydwiues
and
in
priuate
houses
rose
/
that
when
we
know
of
how
rotten
a
stocke
it
came
/
the
frute
it selfe
may
be
more
lothsome
vnto
vs
.
It
first
therfore
rose
vpon
a
false
interpretation
of
the
place
of
S.
Iohn
.
Vnlesse
a
man
be
borne
againe
of
water
&
of
the
spirite
,
he
can
not
enter
into
the
kingdome
of
heauen
.
Where
certayne
doe
interpreate
the
worde
water
for
the
materiall
&
elementall
water
/
wherewith
men
are
washed
/
when
as
our
sauiour
Christ
taketh
water
there
/
by
a
translation
or
borowed
speach
/
for
the
spirite
of
God
/
the
effect
whereof
it
shadoweth
out
.
For
euen
as
And
heereupon
*
S.
Augustine
concludeth
/
that
all
not
baptised
are
condemned
/
Epist.
ad
Bonifac.
In
lib.
de
meritis
,
&
remis
.
peccar
.
1.
ca.
24.
which
is
as
absurdly
concluded
of
hym
/
as
that
of
our
sauiour
Christes
wordes
(
except
one
eate
the
fleshe
of
the
sonne
of
man
/
hee
hath
not
lyfe
)
he
concludeth
that
whatsoeuer
he
bee
which
receiueth
not
the
sacrament
of
the
supper
/
is
damned
.
Vpon
thys
false
conclusion
of
S.
Augustine
/
hath
rysen
thys
prophanation
of
the
sacrament
of
baptisme
/
in
being
mynistred
in
pryuate
houses
/
&
by
women
or
lay
men
/
as
also
vpon
hys
other
absurde
conclusion
/
sprong
a
horrible
abuse
of
the
Lords
supper
/
whylest
they
dyd
thrust
the
bread
and
wyne
into
yong
infants
mouthes
/
for
that
men
were
persuaded
/
that
otherwyse
if
their
children
shoulde
die
before
they
were
baptised
or
had
receiued
the
supper
/
they
were
damned
for
euer
.
And
what
better
token
can
there
be
/
that
thys
was
the
cause
of
thys
blynde
baptisme
/
then
that
the
papistes
from
whome
thys
baptisme
by
women
is
translated
/
were
of
the
same
iudgement
/
and
for
that
cause
brought
in
theyr
baptisme
by
women
.
Hereupon
may
be
added
an
other
cause
/
which
is
that
as
(
when
the
church
began
not
only
to
declyne
/
but
to
fall
away
from
the
sincerity
of
relygion
)
it
borowed
a
number
of
other
prophanations
of
the
Heathen
:
so
also
it
borowed
thys
.
For
as
the
Heathen
had
women
priestes
/
so
it
would
haue
also
her
women
priestes
/
and
that
thys
was
an
other
occasion
of
bringing
in
the
baptisme
by
women
/
it
appeareth
by
your
Clement
/
if
he
can
speake
any
truth
.
Now
I
returne
to
the
example
of
Sephora
/
and
say
that
the
vnlawfulnes
of
that
fact
doth
appeare
suffyciently
in
that
shee
dyd
it
/
before
her
husband
Moses
/
which
was
a
Prophet
of
the
Lord
/
and
to
whome
that
office
of
circumcysion
dyd
appertayne
:
so
that
vnlesse
M.
Doctor
would
haue
mydwyues
baptise
in
the
presence
of
the
byshop
or
the
mynister
/
there
is
no
cause
why
he
should
alledge
thys
place
.
Besides
that
shee
dyd
cutte
of
that
foreskin
of
the
infant
not
of
mynde
to
obey
the
commaundement
of
God
/
or
for
the
saluation
of
the
childe
/
but
in
a
choler
only
/
to
the
ende
that
her
husbande
myght
be
eased
and
haue
release
:
which
mynde
appeareth
in
her
/
both
by
her
wordes
/
and
by
casting
away
in
anger
the
forskin
which
she
had
cutte
of
.
And
if
it
be
sayde
that
the
euent
declared
that
the
act
pleased
God
/
because
that
Moses
forthwith
waxed
better
/
and
was
recouered
of
hys
sicknesse
/
I
haue
shewed
before
/
how
if
we
measure
thinges
by
the
euent
/
we
shall
oftentymes
iustifie
the
wicked
/
and
take
the
righteousnesse
of
the
righteous
from
them
.
An other
reason
he
hath
/
which
is
/
that
the
dignitie
of
the
sacramentes
doth
not
depende
vpon
the
man
/
whether
he
be
mynister
or
no
mynister
/
good
or
euill
.
In
deede
vpon
thys
poynt
whether
he
be
a
good
or
an
euill
mynister
it
dependeth
not
/
but
on
thys
poynt
/
whether
he
be
a
mynister
or
no
/
dependeth
not
only
the
dignitie
/
but
also
the
being
of
the
sacrament
:
so
that
I
take
the
baptisme
of
women
/
to
be
no
more
the
holy
sacrament
of
baptisme
/
then
I
take
any
other
daily
or
ordinary
washing
of
the
childe
.
Neyther
lette
any
man
thincke
/
that
I
haue
at
vnwares
slipped
into
thys
asseueration
/
or
that
I
haue
forgotten
/
that
sone
after
the
times
of
the
Apostles
/
it
was
the
vse
of
certayne
churches
/
that
deacons
should
baptise
in
the
tyme
of
necessitie
(
as
they
call
it
.
)
For
as
for
the
baptisme
of
deacons
/
I
holde
it
to
be
lawfull
/
for
because
although
(
as
it
is
wyth
vs
)
they
geue
hym
the
name
of
deacon
/
yet
in
deede
he
is
/
as
he
then
was
in
the
elder
tymes
a
mynister
/
and
not
a
deacon
.
And
although
he
dyd
then
prouide
for
the
poore
/
and
so
had
two
functions
(
which
was
not
meete
)
yet
hys
office
ought
to
be
esteemed
of
the
principall
part
of
hys
function
/
which
was
preaching
and
mynistring
of
the
Sacramentes
/
in
certen
cases
.
And
as
for
the
baptysing
by
lay
men
/
consydering
that
it
is
not
only
agaynst
the
word
of
God
/
but
also
founded
vpon
a
false
grounde
/
and
vpon
an
imagined
necessitie
(
which
is
none
in
deede
)
it
moueth
me
nothing
at
all
/
although
it
be
very
auncient
/
for
so
much
as
the
substance
of
the
sacrament
depended
cheefely
of
the
institution
and
worde
of
God
/
which
is
the
forme
/
and
as
it
were
the
life
of
the
Sacrament
/
of
which
institution
thys
is
one
/
and
of
the
cheefe
partes
/
that
it
should
be
celebrated
by
a
mynister
.
For
although
part
of
the
institution
/
in
that
the
name
of
the
holy
Trinitie
is
called
vpon
/
be
obserued
:
yet
if
the
whole
institution
be
not
/
it
is
no
more
a
Sacrament
/
then
the
papistes
communion
was
/
which
celebrating
in
one
kynde
/
tooke
a
part
of
the
institution
/
and
left
the
other
.
And
for
so
much
as
S.
Paule
sayeth
/
In
the
153.
page
M.
Bucers
censure
vpon
the
communion
booke
is
cited
/
for
the
allowance
of
that
it
hath
touching
priuate
baptisme
/
and
consequently
of
the
baptisme
by
women
.
It
may
be
/
that
as
M.
Bucer
although
otherwyse
very
learned
hath
other
grose
absurdities
/
so
he
may
haue
that
.
But
it
had
bene
for
the
credite
of
your
cause
/
if
you
had
shewed
that
out
of
those
wrytinges
/
which
are
publyshed
and
known
to
be
his
/
and
not
out
of
those
wherof
men
may
doubt
/
whether
euer
he
wrote
any
suche
or
no
:
and
if
hee
wrote
/
whether
they
be
corrupted
by
those
into
whose
handes
they
came
.
And
if
you
would
take
any
aduantage
of
M.
Bucers
testimony
/
considering
that
a
witnesse
is
a
publike
person
/
you
should
haue
brought
hym
out
of
your
study
into
the
Stationers
shop
/
where
he
mought
haue
bene
common
to
others
as
well
as
to
you
/
where
by
hys
stile
and
maner
of
wryting
/
as
it
were
by
hys
gestures
&
countenaunces
/
&
by
those
things
that
go
before
and
come
after
/
as
it
were
by
hys
head
&
hys
feete
/
we
might
the
better
know
whether
it
were
the
true
Bucer
or
no.
For
although
I
will
not
say
but
that
thys
may
be
Bucers
doing
/
yet
it
seemeth
very
straunge
/
that
Bucer
should
not
only
contrary
to
the
learned
wryters
now
/
but
also
contrary
to
all
learned
antiquity
/
and
contrary
to
the
practise
of
the
church
/
whilest
there
was
any
tollerable
estate
/
alow
of
womens
baptising
.
[
a.
](A18078-e19680-b)
a.
De
●irginive
.
Tertullian
sayeth
it
is
not
permitted
vnto
a
woman
to
speake
in
the
churche
/
nor
to
teache
/
nor
to
baptise
/
nor
to
do
any
worke
of
a
man
/
muche
lesse
of
a
mynister
.
[
b.
](A18078-e19690-b)
b.
Lib.
de
Bapt.
And
in
an
other
place
/
although
he
do
permit
it
to
be
done
of
lay
men
in
the
tyme
of
necessitie
(
as
it
is
termed
)
yet
he
geueth
not
that
lycence
to
the
woman
.
[
c.
](A18078-e19700-b)
c.
Epiph.
li.
1.
contra
hereses
.
Epiphanius
vpbraydeth
Marcian
that
he
suffred
women
to
baptise
/
and.
[
d.
](A18078-e19730-b)
d.
Lib.
2.
vbi
.
de
phrygib
.
&
Priscil
.
in
an
other
booke
he
derydeth
them
that
they
made
women
byshops
/
and.
[
e.
](A18078-e19760-b)
e.
Lib.
3.
in
an
other
booke
he
sayth
/
it
was
not
graunted
onto
the
holy
mother
of
Christ
to
baptise
her
sonne
.
[
f.
](A18078-e19780-b)
f.
1.
Li.
de
merit
.
&
remis
.
peccata
24.
ca.
Augustin
although
he
were
of
that
minde
/
that
children
could
not
be
saued
without
baptisme
/
yet
in
the
tyme
of
necessitie
(
as
it
is
called
)
he
doth
not
allow
eyther
of
baptisme
in
priuate
houses
or
by
women
/
but
when
there
was
daunger
the
women
hasted
to
cary
the
children
vnto
the
church
/
and
although
.
[
g.
](A18078-e19810-b)
g.
Contra
ep.
parmen.
lib.
2.
13.
cap.
he
doe
seeme
to
allow
of
the
baptisme
of
a
lay
man
in
the
tyme
of
necessitie
/
yet
there
also
he
mentioneth
not
womens
baptisme
/
and
further
he
doubteth
whether
the
childe
should
be
baptised
agayne
/
which
was
baptised
by
a
lay
man
.
[
h.
](A18078-e19840-b)
h.
Tom.
1.
con
,
ca.
100.
And
in
the
fourth
councel
of
Carthage
it
is
simply
without
exception
decreed
/
that
a
woman
ought
not
to
baptise
.
The
authors
of
the
Admonition
obiect
that
necessitie
of
saluation
is
tyed
to
the
sacramentes
by
thys
meanes
/
and
that
men
are
confirmed
in
that
olde
error
/
that
no
man
can
be
saued
with
out
baptisme
/
which
in
deede
is
true
.
For
must
it
not
bee
thought
to
be
done
of
necessitie
/
and
vpon
great
extremity
/
for
the
doing
whereof
the
orders
that
God
hath
set
(
that
it
should
be
done
in
the
congregation
/
&
by
the
mynister
of
the
gospell
)
are
broken
?
Yes
verely
.
And
I
will
further
say
/
that
although
that
the
infants
which
dye
without
baptisme
should
be
assuredly
damned
(
which
is
most
false
)
yet
ought
not
the
orders
which
God
hath
set
in
his
church
/
to
be
broken
after
thys
sort
.
For
as
the
saluation
of
men
ought
to
be
deare
vnto
vs
:
so
the
glory
of
God
which
consisteth
in
that
hys
orders
be
kept
/
ought
to
bee
much
more
deare
/
that
if
at
any
tyme
the
controuersy
could
be
betwene
hys
glory
and
our
saluation
/
our
saluation
ought
to
fall
that
hys
glory
may
stand
.
Now
in
the
187.
page
M.
Doctor
answeareth
heereunto
/
that
thys
implyeth
no
more
that
the
saluation
is
tyed
to
the
sacramentes
/
then
when
it
is
taught
that
infants
must
be
baptysed
/
and
not
tary
vntill
they
come
to
the
age
of
discretion
.
Which
how
truely
it
is
spoken
/
when
as
the
one
hath
ground
of
the
scripture
/
the
other
hath
none
/
the
one
approued
by
the
continuall
/
and
almost
the
generall
practise
of
the
church
/
the
other
vsed
in
the
corrupt
and
rotten
estate
thereof
/
let
all
men
iudge
.
Therefore
for
so
much
as
the
mynistery
of
the
worde
and
sacramentes
goe
together
/
&
that
the
mynistery
of
the
word
may
not
be
committed
vnto
women
/
and
for
that
thys
euill
custome
hath
rysen
fyrst
of
a
false
vnderstanding
of
the
scripture
/
and
then
of
a
false
conclusion
of
that
vntrue
vnderstanding
(
which
is
/
that
they
can
not
be
saued
which
are
not
baptised
)
and
for
that
the
authors
them selues
of
that
error
/
did
neuer
seeke
no
remedy
of
the
mischeefe
in
womens
or
priuate
baptim
:
And
last
of
all
for
that
if
there
were
any
remedy
agaynst
that
mischefe
in
such
kynde
of
baptisme
/
yet
it
ought
not
to
be
vsed
/
being
agaynst
the
institution
of
God
&
hys
glory
/
I
conclude
that
the
priuate
baptisme
/
and
by
women
is
vtterly
vnlawfull
.
There
followeth
the
priuate
communion
which
is
found
fault
with
/
both
for
the
place
wherein
it
is
mynistred
/
&
for
the
small
number
of
communicants
which
are
admitted
/
by
the
bocke
of
seruice
.
Touching
the
place
before
is
spoken
sufficiently
/
it
reasteth
to
consider
of
the
number
.
But
before
I
come
to
that
/
I
will
speake
some
thing
of
the
causes
&
beginning
of
receiuing
in
houses
/
&
of
the
mynistring
of
the
Communion
vnto
sicke
folkes
.
It
is
not
to
be
denyed
/
but
that
thys
abuse
is
very
auncient
/
and
was
in
Iustin
Martyrs
tyme
/
in
Tertullians
and
Cyprians
tyme
/
euen
as
also
there
were
other
abuses
crept
into
the
supper
of
the
Lord
/
and
that
very
grose
/
as
the
mingling
of
water
with
wine
/
and
therein
also
a
necessitie
and
great
mystery
placed
/
as
it
may
appeare
both
by
Iustine
Martyr
and
Cyprian
.
Which
I
therefore
by
the
way
doe
admonish
the
reader
of
/
that
the
antiquity
of
thys
abuse
of
pryuate
communion
/
bee
not
preiudiciall
to
the
truthe
/
no
more
then
the
mingling
of
water
/
with
that
opynion
of
necessitie
/
that
those
fathers
had
of
it
/
is
or
oughte
to
bee
preiudiciall
to
that
that
wee
vse
in
mynistring
the
cuppe
with
pure
wine
according
to
the
instytution
.
I
say
therefore
that
thys
abuse
was
auncient
/
and
rose
vpon
these
causes
.
First
of
all
in
the
prymitiue
church
the
dyscipline
of
the
churche
was
so
seuere
and
so
extreame
/
that
if
any
which
professed
the
truth
/
and
were
of
the
body
of
the
church
/
did
through
infirmitie
deny
the
truth
/
&
ioyned
hym self
vnto
the
idolatrous
seruice
/
although
he
repenting
came
againe
vnto
the
church
/
yet
was
he
not
receiued
to
the
communion
of
the
Lords
supper
any
more
.
And
yet
lying
in
extremitie
of
sickenes
/
and
redy
to
depart
thys
lyfe
/
if
hee
dyd
require
the
communion
in
token
that
the
church
had
forgeuen
the
faulte
/
and
was
reconcyled
altogether
vnto
that
person
that
had
so
fallen
/
they
graunted
that
he
might
be
partaker
of
it
/
as
may
appeare
by
the
story
of
Serapion
.
Another
cause
was
Euseb.
lib.
6.
cap.
43.
that
which
was
before
alleaged
/
which
is
the
false
opynion
which
they
had
conceiued
/
that
all
those
were
condemned
/
that
receiued
not
the
supper
of
the
Lord
/
&
therfore
when
as
those
that
were
(
as
they
called
them
cathecumeni
)
which
is
yong
nouices
in
relygion
neuer
admitted
to
the
supper
/
or
yong
children
fell
sicke
daungerously
/
they
mynistred
the
supper
of
the
Lord
vnto
them
/
least
they
should
want
their
voyage
victuall
(
as
they
termed
it
)
which
abuse
notwithstanding
was
neither
so
auncient
as
the
other
/
nor
so
generall
.
And
there
wanted
not
good
men
which
declared
their
mislyking
/
and
dyd
decree
agaynst
both
the
abuses
/
&
agaynst
all
maner
communicating
in
priuate
houses
.
As
in
the
councell
of
*
Laodicea
it
And
as
for
that
he
sayth
Peter
Martyr
&
Bucer
/
doe
allow
the
communion
exhibited
to
the
sicke
persons
/
when
he
sheweth
that
/
he
shal
haue
answer
.
For
wher
he
saith
he
hath
declared
it
in
an
other
treatise
/
either
the
Printer
hath
left
out
the
treatise
/
or
M.
Doc.
wonderfully
forgetteth
hym selfe
/
or
else
he
meaneth
some
odde
thing
/
that
he
hath
written
/
&
layd
vp
in
some
corner
of
his
study
.
For
surely
there
is
no
such
saying
in
all
hys
boke
before
/
nor
yet
after
/
so
far
as
I
can
finde
.
Now
remayneth
to
be
spoken
of
the
number
of
communicants
/
&
that
there
is
fault
in
the
appoynting
of
the
seruice
booke
/
not
only
for
that
it
admitteth
in
the
tyme
of
plage
/
that
one
with
the
mynister
may
celebrate
the
supper
of
the
Lord
in
the
house
/
but
for
that
it
ordayneth
a
communion
in
the
church
/
when
of
a
great
number
which
assemble
there
/
it
admitteth
three
or
fower
/
the
abuse
and
inconuenience
whereof
may
thus
bee
considered
.
The
holy
sacrament
of
the
supper
of
the
Lorde
/
is
not
only
a
seale
and
confirmation
of
the
promises
of
God
vnto
vs
/
but
also
a
profession
of
our
coniunction
/
as
well
with
Christ
our
sauiour
and
with
God
/
as
also
(
as
S.
Paule
teacheth
)
a
declaration
and
profession
that
wee
These
things
being
considered
/
the
reason
which
the
Admonition
vseth
in
the
185.
page
/
where
thys
matter
is
spoken
of
/
which
is
/
drinke
you
all
of
thys
/
is
not
so
rydiculous
as
M.
Doctor
maketh
it
.
For
although
that
it
doe
neyther
proue
that
12.
or
20.
or
any
other
definite
number
must
of
necessitie
receyue
/
yet
it
proueth
that
as
all
they
which
were
present
/
dyd
communicate
:
And
so
as
many
as
in
the
church
are
fit
to
receiue
the
sacraments
/
or
may
conueniently
receiue
them
together
/
shoulde
follow
that
example
in
celebrating
the
supper
together
.
And
it
is
probably
to
be
thought
/
that
if
our
sauiour
Christ
had
not
bene
restrayned
by
the
law
of
God
touching
the
passeouer
vnto
hys
owne
family
and
to
as
many
onely
as
would
serue
to
eate
vppe
a
Lambe
by
them selues
/
that
he
would
And
althoughe
it
be
cleare
and
playne
/
that
when
it
is
sayde
drincke
ye
all
of
thys
/
and
tary
one
for
an
other
/
these
sayinges
are
ment
of
that
particulare
congregation
or
assembly
/
which
assemble
themselues
together
to
be
taught
by
one
mouth
of
the
mynister
:
yet
I
haue
therefore
put
thys
caution
(
as
muche
as
may
be
possyble
)
least
any
man
shoulde
cauill
/
as
though
I
would
haue
no
communion
/
vntill
all
the
godly
through
the
world
should
meete
together
.
Likewise
I
haue
put
thys
caution
(
as
much
as
may
be
conueniently
)
for
although
it
be
possible
/
that
a
perticulare
church
may
communicate
at
one
table
in
one
day
and
together
:
yet
maye
the
same
be
inconuenient
for
dyuers
causes
.
As
if
the
number
should
be
very
great
/
so
that
to
haue
them
all
communicate
together
/
it
would
require
suche
a
long
tyme
/
as
the
tarying
out
of
the
whole
action
/
would
hazarde
eyther
the
lyfe
/
or
at
least
the
health
of
dyuers
there
.
Agayne
/
for
as
much
as
other
some
being
at
the
churche
/
it
is
meete
that
other
should
be
at
home
/
vppon
occasyon
of
infantes
and
suche
lyke
thinges
/
as
require
the
presence
of
some
to
tary
at
home
.
In
these
cases
and
suche
lyke
/
the
inconueniences
doe
delyuer
vs
from
the
gilte
of
vncharitablenes
/
and
forsaking
the
fellowship
of
the
church
/
for
that
wee
doe
not
heere
seuere
oure selues
/
but
are
by
good
and
iust
causes
seuered
:
which
gilte
wee
shall
neuer
escape
/
if
beside
suche
necessarye
causes
wee
pretende
those
that
are
not
/
or
hauing
not
so
muche
as
a
pretence
/
yet
notwythstanding
seperate
our selues
/
as
the
dayly
practise
thorough
out
the
church
doth
shew
.
But
it
may
be
obiected
/
that
in
thys
poynt
the
booke
of
Common
prayer
is
not
in
fault
/
which
doth
not
only
not
forbid
that
all
the
church
should
receiue
together
/
but
also
by
a
good
&
godly
exhortation
moueth
those
that
be
present
/
that
they
should
not
departe
/
but
communicate
altogether
.
It
is
true
that
it
doth
not
forbid
/
and
that
there
is
godly
exhortation
for
that
purpose
/
but
that
(
I
say
)
is
not
enough
/
for
neither
should
it
suffer
that
three
or
foure
should
haue
a
communion
by
them selues
(
so
many
being
in
the
church
meete
to
receiue
/
and
to
whom
the
supper
of
the
Lord
doth
of
right
appertaine
)
&
it
ought
to
prouide
/
that
those
whych
woulde
wythdrawe
them selues
/
shoulde
be
by
Ecclesiasticall
discipline
/
at
all
times
/
and
now
also
vnder
a
godly
Prince
by
ciuill
punishment
brought
to
communicate
wyth
their
brethren
.
And
thys
is
the
law
of
God
/
and
thys
is
now
and
hath
bene
heeretofore
the
practise
of
churches
reformed
.
All
men
vnderstand
that
the
passeouer
was
a
figure
of
the
Lords
supper
/
and
that
there
should
be
as
straight
bonds
to
binde
men
to
celebrate
the
remembrance
of
our
spirituall
deliuerance
/
as
there
was
to
remember
the
deliuerance
out
of
Egipt
.
But
whosoeuer
did
not
then
communicate
with
the
rest
at
that
time
/
when
the
passeouer
was
eaten
/
was
excommunicated
/
as
it
may
appeare
in
the
boke
of
Numbers
/
where
he
Conc.
Apo.
canon.
9.
faithfull
that
entred
into
the
congregation
/
and
heard
the
scriptures
red
/
and
dyd
not
tary
out
the
prayers
&
the
holy
Communion
/
should
be
as
those
whych
were
causers
of
disorders
in
the
church
/
seperated
from
the
church
/
(
or
as
it
is
translated
of
an
other
)
depriued
of
the
Communion
.
Also
in
the
councell
of
Braccara
it
Bracca
cap.
83.
tom.
2.
was
decreed
/
that
if
any
entring
into
the
church
of
God
/
heard
the
Scriptures
/
and
afterward
of
wantonnes
or
losenes
/
wythdrewe
hym selfe
from
the
communion
of
the
sacrament
/
and
so
brake
the
rule
of
discipline
in
the
reuerende
sacraments
/
should
be
put
out
of
the
church
/
till
such
time
as
he
had
by
good
frutes
declared
hys
repentaunce
.
But
heere
also
may
rise
an
other
doubt
of
the
former
wordes
of
Moses
in
the
boke
of
Numbers
/
for
seing
that
he
maketh
thys
exception
(
if
they
be
cleane
)
it
may
be
sayd
/
that
those
that
depart
/
do
not
fele
themselues
mete
to
receiue
/
and
therfore
depart
/
the
other
.iij.
or
.iiij.
or
moe
/
feele
themselues
meete
and
disposed
for
that
purpose
:
whervpon
it
may
seeme
that
it
is
neither
reason
to
compell
those
to
come
/
which
feele
not
themselues
meete
/
nor
to
reiect
them
that
feele
that
good
disposition
and
preparation
in
themselues
.
For
answer
whervnto
/
we
must
vnderstand
that
the
vncleannes
whych
Moyses
speaketh
of
/
was
such
as
men
could
not
easely
auoid
/
and
whervnto
they
might
fall
sometimes
by
necessary
duety
/
as
by
handling
their
dead
/
whych
they
were
by
the
rule
of
charitye
bound
to
burye
/
sometimes
by
touching
at
vnwares
a
deade
body
/
or
by
sitting
in
the
place
where
some
vncleane
body
had
sitten
/
or
by
touching
such
things
whych
the
law
iudged
vncleane
/
which
thing
cannot
be
alleaged
in
those
that
are
now
of
the
church
.
For
as
many
as
be
of
it
/
and
wythall
of
suche
discretion
as
are
able
to
proue
and
examine
themselues
/
can
haue
no
excuse
at
all
/
if
they
may
be
at
the
church
/
to
withdraw
themselues
from
the
holy
supper
of
the
Lord.
For
if
they
will
say
that
they
be
not
meete
/
it
may
be
answered
vnto
them
/
that
it
is
their
owne
fault
:
and
further
/
if
they
be
not
meete
to
receiue
the
holy
sacrament
of
the
supper
/
they
are
not
meete
to
heare
the
woord
of
God
/
they
are
not
meete
to
be
partakers
of
the
prayers
of
the
church
/
and
if
they
be
for
one
/
they
are
also
for
the
other
.
For
with
that
boldnes
/
and
wyth
that
duetye
or
lawfulnes
(
I
speake
of
those
whych
are
of
the
church
/
and
of
discretion
to
examine
themselues
)
I
say
wyth
what
lawfulnes
they
may
offer
themselues
to
the
prayers
/
and
to
the
hearing
of
the
word
of
God
/
they
may
also
offer
themselues
vnto
the
Lordes
supper
.
And
to
whomsoeuer
of
them
the
Lord
wil
communicate
himselfe
by
preaching
the
word
/
vnto
the
same
he
wil
not
refuse
to
communicate
himselfe
by
receiuing
of
the
sacraments
.
For
whosoeuer
is
of
Gods
housholde
and
familye
/
he
neede
not
be
afraide
to
come
to
the
Lords
table
/
nor
dout
but
that
the
Lord
will
fede
him
there
:
and
whatsoeuer
he
be
that
is
a
membre
of
the
body
of
Christ
/
may
be
assured
that
he
receiueth
life
from
Christ
the
head
as
well
by
the
arteries
&
condints
of
the
supper
of
the
Lord
/
as
by
the
preaching
of
the
word
of
God.
So
that
it
must
needes
folow
/
that
the
not
receiuing
of
those
whych
depart
out
of
the
church
/
when
there
is
any
communion
celebrated
/
procedeth
either
of
vaine
and
superstitious
feare
/
growing
of
grose
ignorance
of
themselues
and
of
the
holy
sacraments
:
or
else
of
an
intollerable
negligence
or
rather
contempt
/
of
the
whych
neither
the
one
nor
the
other
shuld
be
either
borne
wyth
or
nourished
/
either
by
permitting
.iij.
or
.iiij.
to
communicate
alone
/
or
els
in
letting
them
whych
depart
/
go
so
easely
away
with
so
great
a
fault
/
whych
ought
to
be
seuerely
punished
.
And
vpon
thys
either
contempt
or
superstitious
feare
drawne
from
the
papists
Lenton
preparation
of
.
40.
dayes
/
eareshrift
/
displing
.
&c.
it
commeth
to
pas
/
that
men
receyuing
the
supper
of
the
Lord
but
seldome
/
when
they
fall
sicke
must
haue
the
supper
ministred
vnto
them
in
their
houses
/
whych
otherwise
being
once
euery
weke
receiued
before
/
should
not
brede
any
such
vnquietnes
in
them
/
when
they
can
not
come
to
receiue
it
.
Although
as
I
haue
before
shewed
/
if
they
had
neuer
receiued
it
before
/
yet
that
priuate
receiuing
were
not
at
any
hand
to
be
suffered
.
And
thus
hauing
declared
what
I
thinke
to
be
faulty
in
the
communion
boke
in
thys
poynt
/
and
the
reasons
why
/
and
wyth
all
answeared
to
that
whych
eyther
M.
doctor
alleageth
in
thys
place
of
the.
80.
and.
81.
and
likewise
in
the.
152.
&
.
185.
pages
touching
thys
matter
/
I
come
now
vnto
that
whych
is
called
the
Iewishe
purifying
by
the
admonition
/
and
by
the
seruice
boke
afore
time
the
purification
of
women
.
Now
to
the
churching
of
women
/
in
the
which
title
yet
kept
/
there
seemeth
to
be
hid
a
great
part
of
the
Iewish
purification
.
For
lyke
as
in
the
old
law
shee
that
had
brought
forthe
a
childe
/
was
holden
vncleane
/
vntill
suche
time
as
shee
Theodor.
lib.
4.
11.
ca.
prayers
/
&
whych
did
nothing
els
but
pray
.
For
the
Psalme
.
121.
spoken
of
in
the
155.
page
/
it
being
shewed
that
it
is
not
meete
to
haue
any
such
solemne
thankes
geuing
/
it
is
needeles
to
debate
of
the
Psalme
/
wherewyth
the
thankes
geuing
shuld
be
made
.
And
wheras
in
.
101.
and.
102.
pages
vnto
the
admonition
/
obiecting
that
the
comming
in
the
vaile
to
the
church
more
then
/
than
at
other
times
/
is
a
token
of
shame
or
some
folly
committed
/
M.
D.
iestingly
leaueth
the
matter
to
the
womens
answer
.
A
little
true
knowledge
of
diuinity
would
haue
taught
him
/
that
the
bringing
in
or
vsurping
wythout
authority
any
ceremony
in
the
congregation
/
is
bothe
an
earnester
matter
/
then
may
be
iested
at
/
and
a
waightier
then
shoulde
be
permitted
vnto
the
discretion
of
euery
woman
/
considering
that
the
same
hath
bene
so
horribly
abused
in
time
of
poperye
.
The
holy
dayes
folow
/
of
whych
M.
Doctor
sayth
/
that
so
they
be
not
vsed
superstitiously
or
vnprofitably
they
may
be
commaunded
.
I
haue
shewed
before
/
that
they
were
.
If
they
were
so
indifferent
as
they
are
made
/
yet
being
kept
of
the
papistes
whych
are
the
enemies
of
God
/
they
ought
to
be
abolished
.
And
if
it
were
as
easy
a
matter
to
pull
oute
the
superstition
of
the
obseruing
of
those
holydayes
out
of
mennes
heartes
/
as
it
is
to
protest
and
to
teache
that
they
are
not
commaunded
for
any
religion
to
be
put
in
them
/
or
for
any
to
make
conscience
of
the
obseruing
of
them
/
as
thoughe
there
weresome
necessary
worshyp
of
God
in
the
keping
of
them
:
then
were
they
much
more
tollerable
.
But
when
as
the
continuance
of
them
doth
norishe
wicked
superstition
in
the
mindes
of
men
/
and
that
the
doctrine
whych
shuld
remedy
the
superstition
through
the
fewnes
&
skarcitye
of
able
ministers
/
can
not
come
to
the
most
part
of
them
whych
are
infected
wyth
this
disease
/
and
that
also
where
it
is
preached
/
the
frute
therof
is
in
part
hindred
/
whylest
the
common
people
attend
oftentymes
rather
to
that
whych
is
done
/
than
to
that
whych
is
taught
/
being
a
thyng
indifferent
(
as
it
is
sayd
)
it
ought
to
be
abolyshed
/
as
that
whych
is
not
only
not
fittest
to
holde
the
people
in
the
sincere
worshypping
of
God
/
but
also
as
that
whych
keepeth
them
in
their
former
blindnes
and
corrupt
opinions
whych
they
haue
conceyued
of
such
holy
dayes
.
And
if
they
had
bene
neuer
abused
neyther
by
the
Papistes
nor
by
the
Iewes
(
as
they
haue
bene
and
are
daily
)
yet
suche
making
of
holy
dayes
is
neuer
wythout
some
great
daunger
of
brynging
in
some
euill
and
corrupt
opinions
into
the
mindes
of
men
.
I
will
vse
an
example
in
one
/
and
that
the
chefe
of
holy
dayes
/
&
most
generally
&
of
longest
time
obserued
in
the
church
/
whych
is
the
feast
of
Easter
/
whych
was
kept
of
some
more
dayes
of
some
fewer
.
How
many
thousands
are
there
/
I
will
not
say
of
the
ignorant
papistes
/
but
of
those
also
whych
professe
the
gospell
/
whych
when
they
haue
celebrated
those
dayes
with
dilygent
heede
taken
vnto
their
life
/
and
wyth
some
earnest
deuotion
in
praying
and
hearing
the
word
of
God
/
do
not
by
and
by
thinke
/
that
they
haue
well
celebrated
the
feast
of
Easter
/
and
yet
haue
they
thus
notably
deceiued
them selues
.
For
S.
Paul
teacheth
that
the
celebrating
And
whereas
you
say
in
the.
173.
page
/
that
notwithstanding
thys
fourthe
commaundement
/
the
Iewes
had
certaine
other
feastes
whych
they
obserued
:
in
deede
the
Lord
whych
gaue
thys
generall
law
/
might
make
as
many
exceptions
as
he
thought
good
/
and
so
long
as
he
thought
good
.
But
it
foloweth
not
because
the
Lord
did
it
/
that
therfore
the
church
may
do
it
/
vnles
it
hath
commaundement
and
authority
from
God
so
to
do
.
As
when
there
is
any
generall
plague
or
iudgement
of
God
either
vpon
the
churche
/
or
comming
towardes
it
/
the
Lorde
commaundeth
in
suche
a
case
that
they
should
sanctifie
a
generall
fast
/
and
proclaime
Nowe
that
I
haue
spoken
generally
of
holy
dayes
/
I
come
vnto
the
apostles
and
other
saints
dayes
/
whych
are
kept
wyth
vs
.
And
thoughe
it
were
lawfull
for
the
church
to
ordaine
holy
dayes
to
our
sauioure
Christe
or
to
the
blessed
Trinity
:
yet
it
is
not
therfore
lawfull
to
institute
holy
dayes
to
the
apostles
and
other
saintes
/
or
to
their
remembrance
.
For
although
I
confes
as
muche
as
you
say
in
the.
153.
page
/
that
the
church
of
England
doth
not
meane
by
thys
keping
of
holy
dayes
that
the
saintes
shoulde
be
honoured
/
or
as
you
alledge
in
the.
175.
and.
176.
pages
/
that
wyth
vs
the
saints
are
not
prayed
vnto
/
or
that
it
doth
propound
them
as
meritorious
/
yet
that
is
not
enough
.
For
as
we
reason
against
the
popish
purgatorie
/
that
it
is
therfore
naught
/
for
as
much
as
neyther
in
the
olde
Testament
nor
in
the
newe
/
there
is
any
mention
of
prayer
at
any
time
for
the
dead
:
so
may
it
be
reasoned
against
these
holy
dayes
ordained
for
the
remembrance
of
the
saintes
/
that
for
so
much
as
the
old
people
dyd
neuer
keepe
any
feast
or
holy
day
for
the
remembrance
eyther
of
Moses
or
Daniel
/
or
Iob
/
or
Abraham
/
or
Dauid
/
or
any
other
/
how
holy
or
excellent
so
euer
they
were
:
nor
the
apostles
nor
the
churches
in
their
time
neuer
instituted
any
eyther
to
kepe
the
remembrance
of
Stephen
/
or
of
the
virgin
Mary
/
or
of
Iohn
Baptist
/
or
of
any
other
notable
and
rare
personage
/
that
the
instituting
and
erecting
of
them
nowe
/
and
thys
attempt
by
the
churches
whych
folowed
/
whych
haue
not
such
certen
and
vndoubted
interpreaters
of
the
will
of
God
/
as
the
prophets
and
apostles
were
whych
lyued
in
those
churches
/
is
not
wythout
some
note
of
presumption
/
for
that
it
vndertaketh
those
thyngs
whych
the
primitiue
churche
in
the
apostles
times
(
hauing
greater
giftes
of
the
spirite
of
God
then
they
that
folowed
them
had
)
durste
not
venter
vpon
.
Moreouer
I
haue
shewed
before
/
what
force
the
name
of
euery
thyng
hath
to
cause
men
to
thynke
so
of
euery
thyng
/
as
it
is
named
/
and
therfore
although
you
say
in
the.
175.
page
that
in
calling
these
holy
dayes
the
dayes
of
suche
or
such
a
Sainte
/
there
is
nothyng
else
meante
but
that
the
Scriptures
whych
are
that
day
red
/
concerne
that
saynte
/
and
contayne
eyther
hys
callyng
/
preachyng
/
persecution
/
martyrdom
.
&c.
yet
euery
one
doth
not
vnderstand
so
much
.
For
besides
that
the
corrupt
custome
of
popery
hath
caryed
theyr
mindes
to
an
other
interpretation
/
the
very
name
and
appellation
of
the
day
teacheth
otherwise
.
For
seing
that
the
dayes
dedicated
to
the
Trinity
/
and
those
that
are
consecrate
to
our
sauior
Christ
/
are
in
that
they
be
called
Trinity
day
or
the
Natiuity
day
of
our
sauior
Christ
/
by
and
by
taken
to
be
instituted
to
the
honor
of
our
sauyor
Christe
and
of
the
Trinity
:
so
lykewyse
the
people
/
when
it
is
called
S.
Paules
day
/
or
the
blessed
virgin
Maryes
day
/
can
vnderstand
nothing
therby
/
but
that
they
are
instituted
to
the
honor
of
S.
Paule
or
of
the
virgin
Mary
/
vnles
they
be
otherwyse
taught
.
And
if
you
say
let
them
so
be
taught
/
I
haue
answeared
that
the
teaching
in
thys
lande
can
not
by
any
order
whych
is
yet
taken
come
to
the
moste
parte
of
those
/
whych
haue
drunke
thys
poyson
:
and
where
it
is
taught
/
it
were
good
that
the
names
were
abolyshed
/
that
they
should
not
helpe
to
vnteach
that
/
whych
the
preaching
teacheth
in
thys
behalfe
.
Furthermore
/
seeing
the
holy
dayes
be
ceremonies
of
the
church
/
I
see
not
why
we
may
not
heere
renue
Augustines
complaint
/
that
the
estate
of
the
Iewes
was
more
tollerable
then
oures
is
(
I
speake
in
thys
poynt
of
holy
dayes
)
for
if
their
holy
dayes
and
oures
be
accompted
/
we
shall
be
found
to
haue
more
then
double
as
many
holy
dayes
as
they
had
.
And
as
for
all
the
commodityes
whych
we
receiue
by
them
/
whereby
M.
doctor
goeth
about
to
proue
the
goodnes
and
lawfulnes
of
their
institution
/
as
that
the
scriptures
are
there
red
and
expounded
/
the
patience
of
those
saintes
in
their
persecution
and
Martyrdome
is
to
the
edifying
of
the
church
remembred
/
and
yearely
renewed
:
I
say
/
that
we
myght
haue
all
those
commodities
wythout
all
those
dangers
whych
I
haue
spoken
of
/
&
wythout
any
keping
of
yearely
memory
of
those
sayntes
/
and
(
as
it
falleth
out
)
in
better
and
more
profitable
sorte
.
For
as
I
sayd
before
of
the
keping
of
Easter
/
that
it
tyeth
/
and
(
as
it
were
)
fettereth
a
meditation
of
the
Easter
to
a
fewe
dayes
/
whych
should
reache
to
all
our
age
and
time
of
oure
lyfe
:
so
those
celebrations
of
the
memories
of
saintes
and
martyrs
/
streighten
our
consideration
of
them
vnto
those
dayes
/
whych
should
continually
be
thought
of
/
&
daily
as
long
as
we
liue
.
And
if
that
it
be
thoughte
so
good
and
profitable
a
thyng
that
thys
remembrance
of
them
should
be
vpon
those
dayes
/
wherin
they
are
supposed
to
haue
dyed
/
yet
it
foloweth
not
therefore
that
after
thys
remembrance
is
celebrated
by
hearing
the
scriptures
concerning
them
/
and
prayers
made
to
folowe
their
constancy
/
that
all
the
rest
of
the
day
should
be
kept
holy
in
such
sorte
/
as
men
should
be
debarred
of
their
bodely
labors
/
and
of
exercising
their
daily
vocations
.
Nowe
where
as
maister
Doctor
citeth
Augustine
and
Ierome
/
to
proue
that
in
the
Churches
in
their
times
/
there
were
holy
dayes
kepte
besydes
the
Lordes
day
/
he
myght
haue
also
cited
Ignatius
and
Tertullian
/
and
Cyprian
/
whych
are
of
greater
auncienty
/
and
would
haue
made
more
for
the
credit
of
hys
cause
/
seeing
he
measureth
all
hys
truthe
almoste
throughe
the
whole
booke
/
by
the
croked
measure
and
yarde
of
time
.
For
it
is
not
to
be
denyed
/
but
thys
keeping
of
holy
dayes
(
especially
of
the
Easter
and
Pentecost
)
are
very
auncient
/
and
that
these
holy
dayes
for
the
remembrance
of
Martyrs
/
were
vsed
of
long
time
.
But
these
abuses
were
no
auncienter
then
other
were
/
groser
also
then
thys
was
/
as
I
haue
before
declared
/
and
were
easy
further
to
be
shewed
/
if
nede
required
.
And
therefore
I
appeale
from
these
examples
to
the
scriptures
/
and
to
the
examples
of
the
perfectest
church
that
euer
was
/
whych
was
that
in
the
apostles
times
.
And
yet
also
I
haue
to
say
/
that
the
obseruation
of
those
feastes
first
of
all
/
was
much
better
then
of
later
times
.
For
Socrates
(
confessing
/
that
neyther
As
touching
M.
Bucers
/
M.
Bullingers
&
Illiricus
allowance
of
them
/
if
they
meane
such
a
celebration
of
them
/
as
that
in
those
dayes
the
people
may
be
assembled
and
those
partes
of
the
scriptures
which
concerne
them
whose
remembrance
is
solemnised
/
red
/
and
expounded
/
and
yet
men
not
debarred
after
from
their
daily
works
/
it
is
so
much
the
les
matter
:
if
otherwise
/
that
good
leaue
they
giue
the
churches
to
dissent
from
them
in
that
poynt
/
I
do
take
it
graunted
vnto
me
/
being
by
the
grace
of
God
one
of
the
churche
.
Althoughe
as
touching
M.
Bullenger
it
is
to
be
obserued
/
since
the
time
that
he
wrote
that
vppon
the
Romaines
/
there
are
about
.xxxv.
yeares
/
sythens
whych
time
although
he
holde
still
that
the
feastes
dedicated
vnto
the
Lord
(
as
of
the
Natiuity
/
Easter
/
and
Pentecost
)
may
be
kept
/
yet
he
denyeth
flatly
that
it
is
lawfull
to
keepe
holy
the
dayes
of
the
apostles
/
as
it
appeareth
in
the
confession
of
the
Tigurine
church
ioyned
wyth
others
.
Confess
.
eccle.
Tigur
.
&
aliarum
eccle.
c.
24.
As
for
M.
Caluine
/
as
the
practise
of
hym
and
the
church
where
he
lyued
was
and
is
/
to
admit
no
one
holy
day
besides
the
Lords
day
:
so
can
it
not
be
shewed
out
of
any
parte
of
hys
workes
(
as
I
thynke
)
that
he
approued
those
holy
dayes
/
whych
are
nowe
in
question
.
He
sayeth
in
deede
in
hys
Institution
:
that
he
wil
not
condemne
those
churches
whych
vse
them
:
No
more
do
we
the
church
of
Englande
/
neyther
in
thys
nor
in
other
things
/
whych
are
meere
to
be
reformed
.
For
it
is
one
thing
to
mislike
/
another
thyng
to
condemne
/
and
it
is
one
thing
to
condemne
some
thing
in
the
church
/
and
an
other
thing
to
condemn
the
church
for
it
.
And
as
for
the
places
cited
out
of
the
epistles
to
the
Galathians
and
Collossians
/
there
is
no
mention
of
any
holy
dayes
/
eyther
to
saintes
or
to
any
other
.
And
it
appeareth
also
that
he
defendeth
not
other
churches
/
but
the
church
of
Geneua
/
and
answeareth
not
to
those
whych
obiect
against
the
keping
of
saintes
dayes
or
any
holy
dayes
(
as
they
are
called
)
besides
the
Lords
day
/
but
against
those
whych
would
not
haue
the
Lords
day
kept
still
/
as
a
day
of
rest
from
bodely
labor
/
as
it
may
appeare
both
by
hys
place
vpon
the
Collossians
/
and
especially
in
that
whych
is
alleaged
out
of
hys
Institutions
.
And
that
he
meaneth
nothing
les
then
suche
holy
dayes
/
as
you
take
vpon
you
to
defende
/
it
may
appeare
first
in
the
place
of
the
Colossians
/
where
he
sayeth
that
the
dayes
of
rest
whych
are
vsed
of
them
/
are
vsed
for
pollicy
sake
.
Nowe
it
is
well
knowne
/
that
as
it
is
pollicy
and
a
way
to
preserue
the
estate
of
things
/
and
to
keepe
them
in
a
good
continuance
and
succes
/
that
as
well
the
beastes
as
the
men
whych
labor
sixe
dayes
should
rest
the
seuenth
:
so
it
tendeth
to
no
pollicy
nor
wealth
of
the
people
or
preseruation
of
good
order
/
that
there
should
be
so
many
dayes
/
wherin
men
should
cease
from
worke
/
being
a
thyng
whych
breedeth
idlenesse
/
and
consequently
pouerty
/
besides
other
disorders
and
vices
/
whych
alwayes
goe
in
company
wyth
idlenes
.
And
in
the
place
of
hys
Institutions
he
declareth
hym selfe
yet
more
plainly
/
when
he
sayeth
/
that
those
odde
holy
dayes
then
are
wythout
superstition
/
when
they
be
ordained
only
for
the
obseruing
of
discipline
and
order
.
Whereby
he
geueth
to
vnderstand
/
that
he
would
haue
them
no
further
holy
dayes
/
then
for
the
time
whych
is
bestowed
in
the
exercise
of
the
discipline
and
order
of
the
churche
/
and
that
for
the
rest
/
they
shoulde
be
altogither
/
as
other
dayes
/
free
to
be
laboured
in
.
And
so
it
appeareth
/
that
the
holy
dayes
ascribed
to
Saintes
by
the
seruice
booke
/
is
a
iust
cause
why
a
man
can
not
safely
without
exception
subscribe
vnto
the
seruice
.
Nowe
wheras
maister
Doctor
sayeth
/
it
maketh
no
matter
whether
these
things
be
taken
out
of
the
Portuis
/
so
they
be
good
.
&c.
I
haue
proued
first
they
are
not
good
/
then
if
they
were
/
yet
being
not
necessary
/
&
abused
horribly
by
the
papistes
/
other
being
as
good
/
and
better
then
they
/
ought
not
to
remaine
in
the
church
.
And
as
for
Ambrose
saying
all
truthe
of
whome
so
euer
it
be
sayde
/
is
of
the
holy
ghoste
:
it
I
were
disposed
to
moue
questions
/
I
coulde
demaund
of
him
whych
careth
not
of
whome
he
haue
the
truthe
/
so
he
haue
it
/
what
our
sauioure
The
replie
vnto
the
next
section
in
the.
82.
and.
83.
and.
84.
page
.
HEre
master
doctor
would
faine
(
as
it
seemeth
)
if
he
durst
/
interpreat
diligent
preaching
/
and
preaching
in
season
/
and
out
of
scafon
/
to
be
preaching
once
a
monthe
.
But
because
he
dare
not
say
so
directly
/
he
compasseth
it
about
/
and
first
putteth
the
case
of
one
preaching
twise
a
day
verbally
/
and
with
smal
substance
of
matter
/
and
of
another
preaching
but
once
in
a
monthe
/
and
dothe
it
pithily
and
orderly
and
discretely
/
and
concludeth
that
such
a
sermon
once
in
a
month
/
is
nearer
the
minde
of
the
Apostle
/
then
all
those
other
sermons
made
twise
euery
day
:
&
yet
the
case
is
not
so
cleare
/
as
he
maketh
it
.
For
graunting
that
those
(
whych
he
calleth
verbal
sermons
)
haue
some
goodnes
and
edifying
/
it
must
be
very
simple
and
slender
meate
/
whych
is
not
better
being
geuen
euery
day
/
then
the
best
and
daintiest
meate
once
only
in
a
moneth
.
For
wyth
the
one
/
a
man
may
liue
although
he
be
not
lyking
/
wyth
the
other
he
being
once
fed
/
is
afterwarde
famyshed
.
But
howe
if
the
case
be
put
/
that
the
monethly
and
long
laboured
sermons
(
as
they
are
called
)
haue
as
little
and
les
good
wholesome
doctrine
in
them
/
then
the
sermons
whych
are
preached
euery
day
.
Assuredly
for
the
most
of
those
that
goe
so
long
wyth
a
Sermon
/
and
whych
I
knowe
/
and
haue
heard
:
when
they
come
to
bryng
it
forthe
/
bryngforthe
oftentimes
more
winde
and
vnprofitable
matter
/
then
any
good
and
timely
frute
/
or
wholesome
substanciall
doctrine
.
And
no
maruell
/
for
therein
the
word
of
God
is
fulfilled
/
whych
declareth
that
the
talents
of
Gods
gifts
and
grace
are
encreased
by
continuall
vse
and
laying
oute
of
And
heere
mayster
Doctor
taketh
occasion
to
vtter
hys
stomacke
againste
London
/
flinging
of
one
syde
agaynst
the
women
/
of
the
other
syde
agaynst
the
ministers
/
whose
dilygence
because
it
maketh
maister
Doctors
neglygence
more
to
appeare
/
as
a
darcke
and
duskishe
coloure
matched
wyth
that
whych
is
cleare
and
lightsome
/
he
dothe
goe
aboute
to
deface
/
wyth
the
vntrue
and
flaunderous
surmise
/
of
lose
neglygent
and
vnprofytable
preaching
.
If
there
be
some
one
such
or
two
in
London
/
it
is
too
great
iniurye
therfore
to
charge
indefinitely
the
company
of
the
ministers
of
London
.
Besides
that
M.
Doctor
dothe
not
see
/
howe
firste
he
accuseth
the
byshop
or
euer
he
be
aware
/
bothe
in
ordaining
suche
ministers
/
and
not
in
reforming
them
/
being
so
farre
out
of
order
/
and
then
the
archbyshop
/
whych
doth
not
require
thys
disorder
at
the
byshops
hande
/
since
as
(
he
sayeth
)
thys
is
so
goodly
and
heauenly
an
order
/
to
haue
one
byshop
ouer
many
ministers
/
and
one
archbyshop
ouer
diuers
byshops
.
And
if
we
shall
esteeme
the
pithynes
and
fastnes
of
preaching
/
by
the
fruites
/
as
by
the
knowledge
and
feare
of
God
in
the
people
of
London
/
and
by
faithfull
and
true
heartes
towardes
the
prince
and
the
realme
:
I
thinke
that
that
whych
he
termeth
friuolous
/
lose
/
and
vnprofitable
preaching
will
fall
out
to
be
waightier
/
and
to
leaue
a
deeper
printe
behinde
them
/
then
those
monthly
sermons
whych
he
speaketh
of
:
and
the
ministers
of
London
better
ministers
whych
preache
twise
a
day
/
then
those
whych
make
the
word
of
God
nouell
and
dainties
/
and
as
M.
Latimer
pleasantly
sayd
/
strawberies
comming
only
at
certen
times
in
the
yeare
.
Of
this
thing
M.
Doctor
speaketh
againe
in
the.
167.
page
/
but
to
this
effect
altogither
/
and
almost
in
the
same
wordes
.
To
the
next
section
being
the
rest
of
the.
84.
page
/
I
minde
to
say
nothing
/
hauing
before
spoken
of
the
faultes
of
the
ceremonies
and
rites
whych
are
vsed
wyth
vs
.
The
replie
vnto
the
next
section
contained
in
.
86.
87.
and.
88.
pages
.
AFter
a
number
of
woordes
wythout
matter
/
sayings
wythout
proufes
/
accusations
wythout
any
groundes
or
likelyhode
of
groundes
/
as
that
they
be
instrumentes
of
greedy
guts
and
lustye
roysters
/
to
maintaine
them
in
their
iolitye
/
whych
notwythstanding
speake
agaynste
patronages
/
and
woulde
haue
the
lyuings
of
the
churche
/
whych
are
idlely
and
vnprofitably
spent
(
for
the
most
part
)
applyed
to
the
right
vses
of
the
pore
/
and
of
ministers
and
schollers
/
&
that
they
would
be
discharged
from
eyuill
and
ecclesiasticall
subiection
/
which
humbly
submitting
them selues
to
the
Queenes
maiesty
and
all
those
that
are
sent
of
her
/
would
deliuer
the
churches
and
them selues
for
the
churches
sake
/
from
the
vnlawfull
domynion
of
one
/
to
the
ende
that
they
myght
yelde
them selues
with
their
churches
subiect
to
the
lawfull
ecclesiasticall
gouernment
of
those
which
God
hath
appoynted
in
hys
worde
:
After
I
say
a
number
of
such
and
like
accusations
mixed
wyth
most
bitter
and
reprochfull
wordes
vnto
all
which
/
it
is
suffitient
answer
/
that
quod
Verbo
dictum
est
,
Verbo
sit
negatum
.
As
easely
denied
as
sayde
.
He
turneth
hym selfe
to
those
that
be
in
authoritie
/
whome
he
woulde
make
beleeue
that
it
standeth
vpon
the
ouerthrow
of
the
church
/
of
relygion
/
of
order
/
of
the
realme
/
and
of
the
estate
of
Princes
and
magistrates
/
which
are
by
this
meanes
established
/
&
whose
estates
are
made
thys
way
most
sure
/
when
as
the
true
causes
of
these
clamoures
and
outcryes
that
M.
Doctor
maketh
/
is
nothing
else
but
the
feare
of
the
ouerthrow
of
that
honor
/
which
is
to
the
dishonor
of
God
and
ignominy
of
hys
church
/
and
the
establishing
of
that
which
maketh
to
the
good
dispensing
of
those
goodes
for
the
ayde
and
helpe
of
the
church
/
which
now
serue
to
oppresse
it
.
As
for
the
court
of
faculties
/
the
corruptions
therof
being
so
cleare
/
that
all
men
see
them
/
and
so
grose
/
that
they
which
can
not
see
may
grope
them
:
M.
Doctor
answeareth
/
that
he
knoweth
not
what
it
meaneth
/
and
therfore
is
moued
of
modesty
to
thinke
the
best
of
it
/
which
is
but
a
simple
shift
.
For
besides
that
the
Admonition
speaketh
nothing
of
it
/
but
that
the
streates
and
high
wayes
talke
of
:
if
there
had
bene
any
defence
for
it
/
it
is
not
to
be
thought
that
M.
Doctor
would
haue
bene
so
neglygent
an
aduocate
/
as
to
haue
omitted
it
/
seing
if
he
were
ignorant
/
he
might
haue
hadde
so
easely
and
with
so
little
coste
the
knowledge
of
it
.
As
for
hys
modesty
/
hys
bolde
asseueration
of
things
which
are
doubtfull
/
which
are
false
/
which
are
altogether
vnlikely
/
which
are
impossible
for
hym
to
know
/
doth
suffyciently
bewray
and
make
so
well
knowne
/
that
no
such
visard
or
painting
can
serue
to
make
men
beleue
/
that
mere
modesty
shut
vp
his
mouth
from
speaking
for
the
court
of
faculties
/
which
hath
opened
his
mouth
so
wyde
for
the
defence
of
those
things
/
wherin
(
as
it
falleth
out
)
he
hath
declared
hymselfe
to
haue
lesse
skill
and
vnderstanding
/
then
he
hath
of
that
court
.
The
reply
vnto
the
next
section
in
the.
89.
90.
91.
92.
93.
pages
.
WHereas
vnto
the
Admonition
prouing
out
of
the
thirde
of
S.
Mathew
/
that
preaching
muste
goe
before
the
mynistring
of
the
sacramentes
/
you
answere
first
/
that
it
is
agaynst
all
Logicke
to
conclude
a
generall
rule
vpon
a
particulare
example
:
you
shall
vnderstande
that
that
which
Iohn
dyd
in
that
poynt
/
he
dyd
it
not
as
a
singular
person
or
as
the
sonne
of
ʒacharie
/
but
as
the
mynister
of
the
gospell
/
and
therefore
it
appertayneth
as
well
to
all
other
mynisters
as
vnto
hym
.
For
as
it
is
a
good
conclusion
/
that
for
so
much
as
Peter
in
that
he
is
a
man
/
is
borne
to
haue
/
and
by
common
course
of
nature
hath
two
legges
/
therefore
Iohn
and
Thomas
and
all
the
rest
haue
so
:
euen
so
for
so
much
as
Iohn
by
reason
of
hys
ministery
had
neede
first
to
preach
/
then
to
baptise
/
it
followeth
/
that
all
others
that
haue
that
ministery
committed
vnto
them
must
do
the
lyke
.
Secondarely
you
say
/
that
it
doth
not
appeare
that
he
preached
immediatly
before
he
baptised
them
with
water
.
And
yet
S.
Mathew
after
that
he
had
shewed
that
he
preached
repentaunce
(
which
the
other
Euangelistes
call
the
baptisme
of
repentance
)
he
addeth
that
then
the
people
were
baptysed
of
him
/
which
also
may
appeare
in
the
Actes
/
where
S.
Paule
noteth
thys
order
to
haue
bene
After
thys
M.
Doctor
accuseth
the
authors
of
the
Admonition
/
as
though
they
simply
condemned
reading
the
scriptures
in
the
church
/
and
thys
accusation
he
followeth
in
many
wordes
and
in
dyuers
places
/
wherein
as
in
a
number
of
other
places
of
theyr
booke
the
authors
of
the
Admonition
haue
cause
to
renew
that
olde
complaynt
of
Theodorus
/
which
is
/
that
whensoeuer
any
thing
is
sayde
that
is
vnpleasant
/
that
is
by
and
by
expounded
otherwyse
then
it
is
ment
of
hym
that
speaketh
it
:
so
that
that
which
is
geuen
with
the
ryght
hand
/
is
receiued
with
the
left
.
For
the
authors
of
the
Admonition
declaring
theyr
vtter
mislyking
that
there
should
be
in
stead
of
a
preaching
minister
a
reading
mynister
(
if
I
may
so
call
hym
)
and
in
stead
of
preaching
/
reading
/
are
vntruely
expounded
of
M.
doctor
/
as
though
they
condemned
all
reading
in
the
church
.
And
heere
he
maketh
hym selfe
worke
/
&
picketh
a
quarell
to
blot
a
great
deale
of
paper
/
&
to
proue
that
which
no
man
denyeth
/
for
besydes
thys
treatise
he
speaketh
afterward
of
it
in
halfe
a
score
pages
/
euen
from
the.
159.
page
vntill
the.
1●0
.
page
/
and
so
lighteth
vs
a
candel
at
noone
dayes
.
It
is
a
token
of
a
nature
disposed
to
no
great
quietnesse
/
which
rather
then
he
would
not
striue
/
striueth
with
hym selfe
.
And
although
the
cause
be
iust
and
good
which
he
defendeth
/
yet
I
will
note
in
a
word
or
two
/
how
as
though
there
were
pitch
or
some
worse
thing
in
hys
handes
/
hee
defyleth
whatsoeuer
he
toucheth
.
First
therefore
he
asketh
/
and
so
/
that
he
doth
most
boldly
and
confidently
affirme
it
/
whether
the
word
of
God
is
not
as
effectual
when
it
is
red
/
as
when
it
is
preached
/
or
whether
reading
be
not
preaching
.
In
which
two
questions
/
although
the
one
of
them
confuteth
the
other
(
for
so
much
as
if
reading
be
preaching
(
as
he
sayeth
)
then
the
comparyson
of
the
profite
and
efficacy
betwene
one
and
the
other
/
is
absurde
)
yet
I
will
answere
to
both
.
I
say
therefore
that
the
word
of
God
is
not
so
effectuall
red
as
preached
.
For
S.
Paule
sayth
/
that
fayth
commeth
by
hearing
/
&
hearing
of
the
word
preached
/
cath
exochen
,
that
is
by
excellency
/
and
for
that
it
is
the
excellentest
and
most
ordinary
meanes
/
to
worke
by
/
in
the
hartes
of
the
hearers
.
The
beholding
of
the
creatures
/
&
the
consideration
of
the
making
of
the
world
and
of
Gods
wisdome
/
and
wonderfull
loue
appearing
in
them
/
doth
nourish
and
strengthen
fayth
/
and
yet
may
it
not
therefore
in
efficacy
be
compared
to
the
preaching
of
the
word
of
God.
And
to
know
that
the
worde
of
God
preached
/
hath
more
force
and
is
more
effectuall
then
when
it
is
red
/
it
is
to
be
obserued
whereunto
the
preaching
is
compared
.
It
is
called
a
lifting
or
heauing
vp
of
our
sauiour
Christ
.
Lyke
vnto
the
displaying
of
a
banner
/
as
the
serpent
Of
infinite
examples
take
one
of
the
Enuche
/
which
although
he
had
bene
But
Mayster
Doctor
heareth
with
hys
left
eare
/
and
readeth
with
hys
left
eye
/
as
though
hys
right
eye
were
pulled
out
/
or
hys
ryght
care
cut
of
.
For
otherwyse
the
other
wordes
which
they
haue
touching
thys
matter
/
myght
easely
haue
bene
expounded
by
the
argument
&
matter
which
they
handle
.
Of
mynistring
of
the
sacramentes
in
priuate
places
&
by
women
/
I
haue
spoken
before
/
there
remayneth
therefore
only
in
thys
section
/
to
speake
of
the
deacons
/
that
they
ought
not
to
minister
the
sacrament
.
Which
although
I
haue
done
partly
before
/
&
partly
afterward
will
do
/
when
I
shall
shew
that
it
appertayneth
not
to
them
to
minister
the
worde
/
and
therefore
not
the
sacramentes
(
being
things
the
mynistery
whereof
ought
not
to
be
seuered
)
yet
I
will
in
a
worde
answere
those
arguments
that
M.
Doctor
bryngeth
for
to
proue
that
they
may
mynister
the
sacramentes
.
Whereof
the
fyrst
is
/
that
Phillip
in
the.
8.
of
the
Acts
baptysed
.
There
is
great
doubt
amongst
wryters
/
which
Phillip
that
was
that
S.
Luke
mentioneth
in
And
what
reason
is
there
/
that
it
should
be
graunted
vnto
one
that
can
not
preach
being
(
as
they
call
hym
a
mynister
)
to
mynister
both
the
sacramentes
/
when
as
the
same
is
not
permitted
vnto
a
deacon
(
as
they
call
hym
)
which
is
able
to
preach
?
I
doe
not
speake
it
for
that
I
woulde
haue
those
which
be
deacons
in
deede
/
that
is
which
haue
charge
to
prouide
for
the
poore
of
some
one
congregation
/
eyther
preach
or
mynister
the
sacraments
:
but
I
say
that
it
is
agaynst
all
reason
/
to
permit
the
mynistery
of
the
sacramentes
to
those
which
can
not
preach
/
&
to
deny
it
to
those
which
are
able
to
preach
.
In
the.
118.
page
vnto
the
example
of
Phillip
/
he
addeth
S.
Stephen
/
which
was
one
of
the
deacons
which
he
affirmeth
to
haue
preached
.
But
I
deny
it
/
for
all
that
long
oration
which
he
hath
in
the
7.
of
the
Actes
/
is
no
sermon
/
but
a
defence
of
hym selfe
agaynst
those
accusations
/
which
were
layde
agaynst
hym
/
as
M.
Beza
doth
very
learnedly
&
substancially
proue
in
hys
annotations
vpon
those
places
of
S.
Stephens
disputations
&
defence
.
Now
to
defend
hym selfe
being
accused
/
is
lawfull
not
for
the
deacons
only
/
but
for
any
other
christian
/
&
we
read
nothing
that
Stephen
dyd
there
eyther
touching
the
defence
of
hys
cause
/
or
the
sharpe
rebuking
of
the
obstinate
phariseys
and
priestes
/
but
that
the
holy
Martyrs
of
God
which
were
no
deacons
nor
mynisters
/
haue
done
with
vs
/
when
they
haue
bene
conuented
before
their
persecutors
.
And
where
as
he
sayth
that
Philip
baptised
/
I
haue
shewed
before
by
what
authoritie
he
dyd
it
/
that
is
/
not
in
that
he
was
a
deacon
/
but
for
that
he
was
an
Euangelist
.
He
addeth
further
out
of
Iustin
Martyr
/
that
the
deacons
dyd
distribute
the
bread
&
the
wyne
in
the
admynistration
of
the
supper
.
Tullie
sayth
in
a
certayne
place
that
it
is
as
great
a
poynt
of
wysedome
in
an
aduocate
or
pleader
of
causes
/
to
holde
backe
and
to
keepe
close
that
which
is
hurtfull
to
hys
cause
/
as
it
is
to
speake
that
which
is
profitable
.
M.
Doctor
obserueth
none
of
these
poyntes
/
for
besydes
that
the
thinges
which
he
brought
for
the
defence
of
the
seruice
booke
/
are
such
/
as
they
haue
before
appeared
:
in
seeking
to
defende
it
/
he
manyfestly
oppugneth
it
.
For
before
he
sayde
that
the
booke
of
seruice
doth
not
permit
deacons
to
mynister
the
supper
of
the
Lord
/
and
that
by
way
of
alowing
of
the
booke
:
and
here
he
proueth
that
the
deacons
dyd
mynister
the
sacrament
of
the
supper
/
and
that
also
as
a
thing
which
he
doth
alow
of
.
But
to
let
that
passe
/
I
beseech
thee
(
good
Reader
)
marke
/
what
a
mynistring
of
the
supper
thys
is
which
Iustin
maketh
mention
of
/
&
note
with
what
conscience
M.
Doctor
handeleth
this
cause
.
Iustin
saith
that
after
the
scriptures
are
red
and
preached
of
/
and
prayers
made
/
bread
and
wine
&
water
was
brought
forth
/
and
that
the
mynister
made
prayers
and
thankes
geuing
in
the
hearing
of
the
people
(
which
is
that
which
the
Euangelistes
call
the
blessing
/
and
hath
bene
of
later
tymes
called
the
consecration
)
and
after
that
the
people
were
partakers
of
them
/
that
then
thys
being
done
/
the
deacons
dyd
cary
of
that
which
was
left
/
vnto
those
which
were
not
present
(
for
that
corruption
of
sending
the
communion
vnto
the
houses
was
then
in
the
churche
/
agaynst
which
I
haue
before
spoken
)
now
if
to
cary
to
a
priuate
house
the
breade
and
wyne
which
was
blessed
or
set
a
part
by
prayers
/
&
by
obeying
the
institution
of
Christ
by
the
mynister
/
be
to
mynister
the
sacrament
of
the
supper
/
then
Serapions
boye
/
of
whome
mention
is
made
by
Eusebius
/
mynistred
the
sacrament
.
For
Serapion
being
sicke
as
I
haue
before
shewed
/
and
sending
hys
boye
to
the
mynister
for
the
sacrament
/
receiued
the
same
at
the
handes
of
hys
boye
/
for
that
the
mynister
being
sicke
/
could
not
come
hym selfe
:
so
by
M.
Doctors
reason
/
Serapions
boye
mynistred
In
the
ende
M.
Doctor
to
shut
vp
thys
matter
/
sayth
/
that
it
is
the
first
steppe
to
the
mynistery
/
and
so
ioyned
of
S.
Paule
in
the
third
chapter
and
first
Epistle
to
Timothe
.
But
what
a
reason
is
thys
:
to
be
a
Deacon
is
the
first
step
to
the
mynistery
/
therefore
the
Deacon
may
preach
and
mynister
the
sacraments
/
when
as
the
contrary
rather
followeth
.
For
if
it
be
a
step
to
the
mynistery
/
then
it
is
not
the
mynistery
/
but
differeth
from
it
/
and
so
ought
not
to
doe
the
things
that
belong
to
the
mynister
.
But
I
deny
that
it
is
/
or
ought
to
be
alwayes
a
steppe
to
the
mynistery
.
I
knew
that
it
hath
bene
the
vse
of
long
tyme
/
&
I
know
also
that
there
be
very
many
which
interpreate
the
place
of
S.
Paule
/
(
where
he
speaking
of
the
Deacons
that
behaue
them selues
well
/
that
they
get
them selues
a
good
bathmon
,
that
is
a
degree
to
be
a
mynister
or
a
byshop
.
)
But
I
will
shew
a
manifest
reason
/
why
it
can
not
so
be
vnderstanded
/
which
is
/
for
that
as
the
functions
of
a
Deacon
or
a
mynister
are
dyuers
:
so
are
the
giftes
also
wherby
those
functions
are
executed
likewyse
dyuers
.
And
therefore
there
may
be
some
men
for
their
wisedome
and
grauitie
/
discretion
and
faythfulnesse
/
and
whatsoeuer
other
giftes
are
required
in
hym
/
that
shoulde
doe
thys
office
of
prouyding
for
the
poore
/
and
to
be
a
good
Deacon
:
which
notwithstanding
for
some
impediment
in
hys
tongue
/
or
for
want
of
vtterance
shall
neuer
be
able
as
long
as
he
lyueth
/
to
be
a
good
mynister
of
the
word
/
and
therefore
the
giftes
being
dyuers
wherewith
those
offices
must
be
executed
/
(
although
it
is
neyther
vnlawfull
/
nor
vnmeete
to
make
of
a
Deacon
a
mynister
if
he
haue
giftes
for
that
purpose
)
yet
I
deny
that
S.
Paule
appoynteth
that
the
Deaconship
shoulde
be
(
as
it
were
)
the
seede
or
frie
of
the
mynisters
:
or
that
he
meaneth
by
those
words
that
the
Deaconship
is
a
steppe
to
the
pastorshyp
.
Which
may
yet
also
further
appeare
/
by
the
phrase
of
speach
which
the
Apostle
vseth
.
For
he
doth
not
say
that
they
that
do
the
office
of
Deaconship
well
/
shall
come
to
or
get
a
good
standing
/
but
he
sayth
that
in
so
doing
they
doe
gette
themselues
a
good
standing
/
that
is
they
get
themselues
authoritie
&
estimation
in
the
church
/
whereby
they
may
be
both
the
bolder
to
doe
their
office
/
and
whereby
they
may
doe
it
with
more
frute
.
Whereas
when
they
liue
naughtely
/
they
neyther
dare
doe
oftentimes
that
which
they
should
doe
/
nor
yet
that
which
they
doe
well
/
taketh
so
good
effect
/
because
of
the
discredite
which
commeth
by
their
euill
behauiour
.
And
so
I
conclude
that
M.
Doctor
hath
brought
hetherto
nothing
/
to
proue
why
either
Deacons
ought
/
or
else
haue
wont
eyther
to
preach
or
to
mynister
the
sacramentes
.
And
albeit
M.
Doctor
be
not
able
to
shew
it
/
yet
I
confes
that
it
hath
bene
in
tymes
past
permitted
vnto
them
in
some
churches
to
baptise
/
in
other
some
to
preach
and
baptise
and
sometymes
also
to
mynister
the
supper
:
but
I
say
also
that
thys
was
a
corruption
/
and
vsed
at
those
tymes
/
when
there
were
many
other
grose
&
vntollerable
abuses
/
from
the
which
I
doe
appeale
vnto
that
which
was
first
/
that
is
the
institution
of
the
Apostles
/
which
lymitted
and
bounded
euery
function
within
hys
seuerall
limites
and
borders
which
it
ought
not
to
passe
.
Vnto
the
three
next
sections
contayned
in
the.
94.
95.
and
a
peece
of
the.
96.
pages
/
touching
that
which
is
called
the
introite
/
and
fragments
of
the
Epistles
and
Gospels
/
and
the
rehersall
of
the
Nicene
Crede
/
I
haue
declared
before
the
causes
of
our
mislyking
/
neyther
meane
I
to
stand
to
refute
the
slaunderous
surmises
which
M.
D.
rayseth
of
the
authors
of
the
Admonition
/
wherby
he
would
bring
them
into
the
suspition
of
Arrianisme
/
to
whom
all
those
that
feare
God
beare
witnes
/
that
they
are
most
far
from
.
He
him selfe
notwithstanding
once
again
in
the
last
of
these
three
sections
.
96.
page
/
doth
lay
the
manyfest
foundations
of
that
part
of
Anabaptisme
/
which
standeth
in
hauing
al
things
common
/
saying
directly
agaynst
S.
Peter
/
that
in
the
tyme
of
the
Apostles
/
Christians
had
proprietie
To
the
next
section
contayned
in
the.
96.
and
a
peece
of
the.
97.
page
.
MAister
Doctor
asketh
how
it
is
proued
that
there
was
any
examination
of
the
communicantes
.
After
thys
sorte
:
all
thinges
necessarye
were
vsed
in
the
churches
of
God
in
the
Apostles
times
/
but
examynation
of
those
whose
knowledge
of
the
mistery
of
the
gospell
was
not
knowne
or
doubted
of
/
was
a
necessary
thing
/
therfore
it
was
vsed
in
the
churches
of
God
which
were
in
the
Apostles
tyme
.
Then
he
sayeth
he
is
sure
there
is
neither
commaundement
nor
example
in
all
the
scripture
.
In
the
booke
of
the
Chronicles
he
might
haue
red
/
that
To
the
next
section
in
the
97.
98.
and
in
a
peece
of
the.
99.
pages
.
I
Haue
spoken
of
thys
bread
before
in
generall
/
and
if
Maister
Doctor
dyd
not
disagree
wyth
hym selfe
/
we
are
heere
well
agreed
.
For
first
he
sayth
it
skilleth
not
what
bread
we
haue
/
and
by
and
by
he
sayth
/
that
he
wysheth
it
were
common
bread
/
and
assigneth
a
great
cause
which
the
booke
of
seruice
lykewise
assigneth
/
which
is
to
auoyde
superstition
.
And
it
is
certaynely
known
by
experience
/
that
in
dyuers
places
the
ignoraunt
people
that
haue
beene
mysled
in
popery
/
haue
knocked
and
kneeled
vnto
it
/
and
helde
vp
theyr
handes
/
whilest
the
mynister
hath
geuen
it
/
not
those
only
which
haue
receyued
it
/
but
those
which
haue
bene
in
the
churche
/
and
looked
on
.
I
speake
of
that
whiche
I
knowe
/
and
haue
sene
wyth
my
eyes
.
An other
reason
is
alleaged
by
Mayster
Bucer
/
which
is
/
that
there
being
some
thicker
substance
of
breade
/
and
such
as
should
moue
and
stirre
vp
the
tast
better
/
the
consyderation
of
the
mynde
which
is
conueyed
by
the
senses
/
might
be
also
the
more
effectuall
/
and
so
the
fruite
of
receyuing
greater
.
By
the
way
note
that
eyther
Bucers
censures
vppon
the
booke
of
seruice
be
falsely
ascribed
vnto
hym
/
or
be
corrupted
/
or
else
were
not
euen
in
hys
owne
tyme
heere
thought
good
/
substantiall
/
and
suffycient
/
when
there
is
some
cause
by
Acte
of
Parliament
afterwarde
found
(
I
meane
in
the
second
booke
of
kyng
Edward
)
to
mislyke
wafer
cakes
/
and
to
chaunge
them
into
common
bread
.
How
so
euer
it
be
/
that
circumstance
would
be
well
marked
/
that
it
was
one
thyng
to
talke
of
a
wafer
cake
in
the
vse
of
the
supper
in
kyng
Edward
dayes
before
they
were
iustly
abolyshed
/
&
an
other
thyng
now
being
reuoked
after
they
were
remoued
.
Besides
that
/
we
be
called
by
the
example
of
our
sauioure
Christe
to
vse
in
the
supper
vsuall
and
common
bread
/
for
what
time
our
sauioure
Christ
celebrated
hys
supper
/
there
was
no
other
breade
to
be
gotten
/
but
vnleauened
breade
/
there
being
a
straight
charge
geuen
by
the
lawe
/
that
there
should
be
then
no
leauened
bread
.
And
it
is
not
to
be
doubted
/
but
that
if
there
had
bene
then
when
he
celebrated
hys
supper
as
at
other
times
nothyng
but
leauened
breade
/
he
woulde
not
haue
caused
vnleauened
bread
to
haue
bene
made
for
that
purpose
of
celebrating
hys
supper
.
But
thys
is
a
grosse
ouersyght
of
M.
Doctor
/
both
in
thys
section
/
and
that
whych
goeth
before
/
that
he
hathe
not
learned
to
make
a
difference
betwene
that
whych
is
not
sincerely
done
/
and
that
whych
is
not
at
all
done
.
For
in
the
former
section
he
triumpheth
vpon
the
admonition
/
because
they
conclude
/
that
for
as
muche
as
there
is
no
examination
/
therefore
it
is
not
rightly
and
sincerely
ministred
.
For
sayeth
he
/
the
examination
of
the
communicants
/
is
not
of
the
substance
of
the
sacrament
/
and
in
thys
section
he
sayeth
/
that
for
as
muche
as
it
is
not
of
the
substance
of
the
sacrament
/
whether
there
be
leauened
or
vnleauened
bread
/
therfore
it
is
not
sufficiently
proued
/
that
the
sacrament
is
not
sincerely
ministred
.
But
he
ought
to
haue
vnderstanded
/
that
if
either
the
matter
of
the
sacrament
as
bread
and
wine
/
or
the
forme
of
it
/
whych
is
the
institution
(
whych
thyngs
are
only
substantiall
partes
)
were
wanting
/
that
then
there
should
haue
bene
no
sacrament
ministred
at
all
/
but
they
being
retayned
/
and
yet
other
things
vsed
/
whych
are
not
conuenient
/
the
Sacrament
is
ministred
/
but
not
sincerely
.
For
example
in
the
popishe
baptisme
/
there
was
the
substance
of
baptisme
/
but
there
being
vsed
spyttle
and
creame
/
and
candels
/
and
such
beggerly
trumpery
/
it
was
not
sincerely
ministred
/
therefore
it
is
one
thyng
to
minister
sincerely
/
and
an
other
thyng
to
minister
/
so
that
that
whych
is
of
the
substance
shoulde
be
wanting
.
But
of
thys
distinction
I
haue
spoken
in
an
other
place
/
wherinto
although
M.
doctor
falleth
in
the
next
section
/
and
in
other
places
/
yet
thys
shall
be
an
answere
for
all
.
The
meaning
of
the
Admonition
in
saying
(
their
God
of
the
altar
)
is
plain
enough
/
that
it
is
vnderstanded
of
the
papists
/
but
that
M.
Doctor
doth
set
him selfe
to
draw
the
authors
of
it
into
hatred
:
and
he
can
not
be
ignorant
/
that
when
a
man
speaketh
of
thyngs
whych
are
notoriously
knowne
/
he
often
vseth
(
the
or
that
/
or
their
)
wythout
naming
the
thyngs
whych
he
speaketh
of
.
To
the
next
section
contained
in
the.
99.
and
a
peece
of
the.
100.
page
.
ALthough
it
be
not
of
necessity
/
that
we
shuld
receyue
the
communion
sitting
/
yet
there
is
the
same
cause
of
abolyshing
kneeling
/
that
there
is
of
remouing
the
wafer
cake
/
and
if
there
be
danger
of
superstition
in
one
(
as
M.
Doctor
confesseth
)
why
is
there
not
danger
in
the
other
?
And
if
there
be
men
that
take
occasion
to
fall
at
the
one
/
and
that
by
superstition
/
howe
commeth
it
to
passe
that
M.
Doctor
in
the.
180.
page
/
sayeth
that
neyther
gospeller
/
nor
papistes
obstinate
nor
simple
/
can
superstitiously
offend
in
this
kneelyng
/
when
as
the
kneeling
caryeth
a
greater
shewe
of
worshyp
/
and
Imprinteth
in
the
mindes
of
the
ignorant
a
stronger
opinion
and
a
deeper
print
of
adoration
/
then
the
syght
of
a
rounde
●ake
.
And
if
kneeling
be
so
void
of
all
fault
/
as
M.
Doctor
wold
make
vs
beleue
/
howe
came
it
to
passe
/
that
in
King
Edwardes
dayes
/
there
was
a
protestation
added
in
the
boke
of
prayer
/
to
cleare
that
gesture
from
adoration
.
An other
reason
why
kneeling
should
be
taken
away
/
is
for
that
sitting
agreeth
better
wyth
the
action
of
the
supper
/
whervnto
M.
Doctor
taketh
exception
/
bothe
in
thys
place
/
and
where
he
speaketh
againe
of
it
/
that
for
so
much
as
thys
sacrament
is
a
sacrament
of
thankes
geuing
/
and
thankes
geuing
a
prayer
/
therfore
kneeling
to
be
most
fit
/
as
that
whych
we
vse
ordinarily
when
we
pray
.
But
he
shuld
haue
remembred
/
that
that
thanks
geuing
may
wel
come
after
we
haue
receyued
the
sacrament
/
and
that
whilest
we
receyue
the
bread
and
wine
of
the
sacrament
/
we
are
not
then
most
fit
to
speake
/
they
being
in
our
mouths
,
and
during
the
time
we
receyue
them
/
our
minde
is
occupied
in
consydering
the
inestimable
benefite
whych
the
Lorde
hathe
bestowed
vpon
vs
/
and
to
meditate
of
the
frute
whych
we
receiue
thereby
/
by
the
Analogie
and
comparison
betwene
the
bodely
nourishment
and
the
spirituall
/
that
by
these
considerations
our
minds
may
be
more
enflamed
and
sette
on
fire
/
and
our
mouthes
may
be
filled
wyth
the
praise
of
God
/
after
we
haue
receyued
.
And
further
if
thys
be
a
good
reason
that
therefore
it
is
meete
we
shoulde
kneele
at
the
supper
for
as
muche
as
we
geue
thanks
/
then
it
foloweth
that
when
so
euer
we
haue
supped
or
dined
/
it
is
meete
that
we
should
kneele
/
when
as
yet
we
do
say
grace
sitting
.
And
by
thys
he
accuseth
our
sauioure
Christe
and
hys
Apostles
/
as
those
whych
did
not
vse
the
whych
was
most
fitte
:
for
in
hys
iudgement
he
sayeth
kneeling
is
the
fittest
site
or
position
of
the
body
which
can
be
/
and
if
our
sauioure
Christ
had
bene
of
that
iudgement
/
vndoubtedly
he
wold
haue
also
kneeled
/
and
caused
hys
Apostles
so
to
do
.
In
the.
181.
page
vnto
the
admonition
/
saying
that
sitting
is
most
fitte
/
because
it
betokeneth
rest
and
accomplishment
of
the
ceremonies
in
our
sauioure
Christe
/
M.
doctor
sayth
it
is
a
papisticall
reason
/
and
triumpheth
ouer
the
authors
of
the
admonition
/
because
they
allegory
/
when
as
notwythstanding
the
surplice
before
/
crossing
/
and
rings
.
&c.
afterwards
/
are
defended
by
nothing
/
but
wyth
vain
allegories
/
whych
haue
nothing
so
good
grounds
as
thys
hath
.
But
let
it
be
that
thys
is
not
so
sound
a
reason
(
as
in
deede
for
my
part
I
wil
not
defend
it
/
and
the
authors
them selues
haue
corrected
it
)
yet
M.
doctor
might
haue
dealt
easlier
with
all
/
then
to
callit
a
papisticall
reason
/
which
is
far
from
popery
/
and
the
reason
of
two
notable
learned
&
zealous
men
Iohannes
Alasco
/
and
of
M.
Hooper
in
hys
Vnto
the
.iij.
next
sections
contained
in
the
.100
.
and
.101
.
page
/
I
haue
spoken
already
/
when
as
I
shewed
the
generall
faultes
of
the
seruice
boke
/
only
that
is
to
be
noted
/
that
M.
doctor
stil
priuely
pincheth
or
euer
he
be
aware
at
our
sauior
Christes
action
/
in
the
first
of
these
sections
/
when
as
he
commendeth
rather
thys
forme
of
speaking
/
take
thou
/
then
that
whych
our
sauior
Christ
vsed
/
in
saying
take
yee
.
And
if
it
be
a
good
argument
to
proue
that
therfore
we
must
rather
say
take
thou
/
then
take
yee
/
because
the
sacrament
is
an
application
of
the
benefites
of
Christ
:
then
for
as
much
as
preaching
is
the
applying
of
the
benefites
of
Christ
/
it
behoueth
that
the
preacher
should
direct
hys
admonitions
particularly
one
after
an
other
/
vnto
all
those
whych
heare
hys
sermon
/
whych
is
a
thyng
absurde
.
And
therefore
besides
that
it
is
good
to
leaue
the
popish
forme
/
in
those
thyngs
whych
we
may
so
conueniently
do
:
it
is
best
to
come
as
neare
the
maner
of
celebration
of
the
supper
/
whych
our
sauyor
Christ
vsed
/
as
may
be
.
To
the
next
section
contained
in
the.
102.
page
.
When
as
many
receiue
they
know
not
what
/
some
other
wythout
any
examination
eyther
of
them selues
or
by
others
/
how
they
come
/
wyth
what
faith
in
Christ
/
wyth
what
loue
towardes
their
brethren
/
I
see
not
against
what
rule
of
our
sauioure
Christe
it
is
/
or
what
rashe
iudgement
to
say
that
they
come
rather
of
custome
then
of
conscience
/
when
neyther
they
speake
generally
of
all
/
nor
singularly
of
any
one
particulare
person
.
To
the
next
section
contained
in
the.
102.
and
a
peece
of
the.
103.
page
.
IF
the
place
of
the.
5.
to
the
Corinths
do
forbid
that
we
should
haue
any
familiarity
wyth
notorious
offenders
/
it
doth
much
more
forbid
that
they
should
be
receyued
to
the
communion
.
And
therfore
papists
being
such
/
as
which
are
notoriously
knowne
to
hold
hereticall
opinions
/
ought
not
to
be
admitted
/
much
les
compelled
to
the
supper
.
For
seeing
that
our
sauioure
Christe
did
institute
hys
supper
amongst
hys
disciples
/
and
those
only
whych
were
as
S.
Paule
speaketh
wythin
/
it
is
euident
/
that
the
papistes
being
wythout
/
and
foreiners
and
straungers
from
the
church
of
God
/
ought
not
to
be
receiued
/
if
they
woulde
offer
them selues
:
and
that
minister
that
shall
geue
the
supper
of
the
Lord
to
hym
whych
is
knowne
to
be
a
papist
/
and
whych
hath
neuer
made
any
cleare
renouncing
of
popery
with
which
he
hath
ben
defiled
/
doth
prophane
the
table
of
the
Lord
/
&
doth
geue
the
meat
that
is
prepared
for
the
children
/
to
dogges
/
and
he
bryngeth
into
the
pasture
whych
is
prouided
for
the
sheepe
/
swine
and
vncleane
beasts
/
contrary
to
the
faith
and
trust
that
ought
to
be
in
a
stewarde
of
the
Lordes
house
/
as
he
is
.
For
albeit
that
I
doubt
not
/
but
many
of
those
whych
are
now
papists
/
pertaine
to
the
election
of
God
/
whych
God
also
in
hys
good
time
will
call
to
the
knowledge
of
hys
truthe
:
yet
notwythstanding
they
ought
to
be
vnto
the
minister
and
vnto
the
church
touching
the
ministring
of
the
sacramentes
/
as
straungers
and
as
vncleane
beastes
.
And
as
for
the
papists
/
howsoeuer
they
receiue
it
/
whether
as
their
popish
breaden
God
(
as
some
doe
)
or
as
common
and
ordinary
bread
(
as
other
some
do
)
or
as
a
thing
they
know
not
what
(
as
some
other
)
they
do
nothing
els
but
eat
and
drinke
their
owne
condemnation
/
the
waight
wherof
they
shall
one
day
assuredly
feele
/
vnles
they
do
repeat
them
of
such
horrible
prophaning
of
the
Lords
most
holy
mysteries
.
And
if
thys
be
to
gratify
the
papists
/
to
shewe
that
they
ought
not
to
be
compelled
to
receiue
the
supper
of
the
Lorde
/
as
long
as
they
continue
in
their
popery
:
I
am
well
content
to
shewe
them
thys
.
pleasure
/
so
that
bothe
they
and
you
forget
not
/
what
I
haue
before
sayd
/
that
the
magistrate
ought
to
compell
them
to
heare
the
worde
of
God
/
and
if
they
profite
not
/
nor
wyth
sufficient
teaching
correcte
not
them selues
/
that
then
they
shoulde
be
punyshed
.
And
if
you
doe
aske
whye
they
shoulde
be
more
compelled
vnto
the
sermons
/
then
vnto
the
supper
of
the
Lorde
/
or
why
they
are
not
as
well
to
be
admitted
vnto
the
one
/
as
vnto
the
other
:
you
see
the
like
done
in
the
sacrament
of
baptisme
/
whych
may
not
be
ministred
vnto
all
to
whome
the
word
may
be
preached
.
The
reason
also
is
at
hand
/
for
the
preaching
of
the
worde
of
God
to
the
papistes
/
is
an
offer
of
the
grace
of
God
/
whych
may
be
made
to
those
whych
are
strangers
from
God
/
but
the
ministring
of
the
holy
sacraments
vnto
them
/
is
a
declaration
and
seale
of
Gods
fauor
&
reconciliation
with
them
/
and
a
plain
preaching
/
partly
that
they
be
washed
already
from
their
sinnes
/
partly
that
they
are
of
the
houshold
of
God
/
and
such
as
the
Lord
will
feede
to
eternail
lyfe
/
whych
is
not
lawful
to
be
don
to
those
whych
are
not
of
the
houshold
of
fayth
.
And
therfore
.
I
conclude
/
that
the
compelling
of
papists
vnto
the
communion
/
and
the
dismissing
and
letting
of
them
go
/
when
as
they
be
to
be
punyshed
for
their
stubbernes
in
popery
(
wyth
thys
condition
if
they
will
receiue
the
communion
)
is
very
vnlawful
/
when
as
although
they
wold
receyue
it
/
yet
they
ought
to
be
kept
back
/
vntil
such
time
/
as
by
their
religious
and
gospellike
behauior
/
they
haue
purged
themselues
of
that
suspition
of
popery
/
whych
their
former
life
and
conuersation
hath
caused
to
be
conceyued
.
As
for
the
fee
that
M.
doctor
sayeth
we
be
worthy
of
/
for
shewing
our selues
(
as
he
sayth
)
so
good
patrones
of
the
papistes
/
he
hath
geuen
vs
well
to
vnderstande
/
what
it
should
be
if
he
were
the
paymaister
:
but
as
we
serue
the
Lord
in
thys
worke
/
so
we
loke
for
rewarde
at
hys
hande
/
not
fearing
but
that
the
Lord
will
in
the
ende
geue
such
blessing
vnto
our
labors
/
as
we
shal
not
neede
greatly
to
feare
at
the
hands
of
those
whych
God
hath
placed
in
authority
/
thereward
whych
you
do
so
often
call
for
.
Vnto
that
whych
is
contained
in
the
two
next
sections
in
the.
103.
and
a
peece
of
the.
104.
pages
I
haue
answeared
before
partly
particularly
:
and
partly
when
I
noted
the
generall
faults
of
the
seruice
boke
/
especially
seeing
that
M.
Doctor
wil
not
defend
the
piping
/
and
organes
/
nor
no
other
singing
then
is
vsed
in
the
reformed
churches
:
whych
is
in
the
singing
of
two
Psalmes
/
one
in
the
beginning
/
and
an
other
in
the
ending
/
in
a
plaine
tune
/
easye
bothe
to
be
sung
of
those
whych
haue
no
arte
in
singing
/
and
vnderstanded
of
those
whych
because
they
can
not
read
/
can
not
sing
wyth
the
rest
of
the
churche
.
The
reply
vnto
the
next
section
whych
is
contained
in
the
106.
107.
and
a
peece
of
the.
108.
pages
.
FOr
that
whych
is
in
the.
105.
page
/
and
concerneth
the
surplice
/
I
haue
answeared
before
.
There
foloweth
the
interrogatories
or
demaundes
ministred
vnto
the
infants
in
baptisme
/
for
the
profe
wherof
is
brought
/
in
the
first
place
Dionisius
Areopagita
,
a
worthy
couer
for
such
a
cup.
For
to
let
pas
/
that
M.
doctor
alledgeth
the
celestiall
hierarchie
/
in
stead
that
he
should
haue
cited
the
ecclesiasticall
hierarchie
/
thys
testimony
being
founde
in
the
one
/
and
not
in
the
other
:
dare
M.
Doctor
be
so
bold
/
as
to
delude
the
worlde
in
so
great
light
/
wyth
suche
bables
as
thys
?
doth
he
thinke
that
the
author
of
these
bokes
of
hierarchies
/
being
so
full
of
subtile
speculations
/
vain
and
idle
fansies
/
wicked
blasphemies
/
making
one
order
of
popes
/
an
other
of
prelates
/
the
third
of
sacrificers
/
and
then
of
monkes
(
some
of
whych
orders
came
not
many
hundreth
yeares
after
that
time
/
wherin
Denis
the
Arcopagite
liued
)
which
mentioneth
many
folish
ceremonies
and
corruptions
(
that
no
other
author
neyther
Greeke
nor
Latine
stories
/
nor
others
diuers
hundreth
yeares
after
dothe
make
any
mention
of
besydes
hym
)
I
say
doth
he
thynke
to
abuse
men
/
and
to
geue
them
such
drosse
in
steade
of
siluer
/
such
chaffe
in
stead
of
corne
/
as
to
make
vs
beleue
that
he
that
wrote
these
bokes
of
hierarchie
/
was
s
.
Paules
scholer
?
for
the
better
blasing
of
this
Denis
armes
/
I
will
send
the
(
reader
)
vnto
that
whych
Erasmus
wryteth
of
thys
Denis
of
M.
Doctors
/
vpon
the.
17.
of
the
Actes
of
the
Apostles
/
where
he
also
sheweth
togither
wyth
hys
owne
iudgement
/
the
iudgement
of
Laurentius
Valla.
I
am
By
thys
it
may
appeare
/
that
M.
Doctors
Dionisius
being
a
counterfet
and
startvp
/
these
interrogatories
and
demaunds
ministred
vnto
the
infants
/
haue
not
so
many
gray
haires
as
he
would
make
vs
beleue
/
although
in
dede
the
question
lyeth
not
in
the
antiquitie
.
As
for
reasons
he
hath
none
/
but
only
as
one
which
hath
learned
hys
aequipollences
very
euil
/
he
maketh
it
all
one
to
say
(
I
renounce
)
and
to
say
(
I
will
teach
an
other
to
renounce
.
)
As
for
S.
Augustines
place
(
although
I
can
not
alow
hys
reason
that
he
maketh
/
nor
the
proportion
that
is
betwene
the
sacrament
of
the
body
and
bloud
of
our
sauioure
Christe
/
and
hys
body
and
bloud
it selfe
of
one
side
/
and
betwene
the
sacrament
of
baptisme
/
and
faith
of
the
other
side
:
saying
that
as
the
sacrament
of
the
body
of
Christ
after
a
sort
is
the
body
/
so
the
baptisme
of
the
sacrament
of
faith
/
is
after
a
sort
faith
/
whereas
he
should
haue
sayd
/
that
as
the
supper
being
the
sacrament
of
the
body
of
Christe
/
is
after
a
sort
the
body
of
Christ
:
so
baptisme
being
a
sacrament
of
the
bloud
of
Christ
/
is
after
a
sort
the
bloud
of
Christ
/
for
faith
is
not
the
subiect
of
baptisme
/
as
the
body
and
bloud
of
Christ
is
the
matter
of
the
supper
)
.
Yet
I
say
that
S.
Augustine
hath
no
one
word
to
approue
thys
abuse
of
answearing
in
the
childes
name
/
&
in
hys
person
/
but
goeth
about
to
establish
an
other
abuse
/
whych
was
/
that
it
was
lawfull
for
those
that
presented
the
childe
/
to
say
that
it
beleeued
.
So
that
it
is
lyke
that
the
minyster
dyd
aske
those
whych
presented
the
infant
/
whether
they
thought
that
it
was
faithfull
/
and
dyd
beleeue
/
and
those
whych
presented
it
/
sayd
it
was
so
:
wherevpon
thys
question
rose
/
whether
it
was
lawfull
to
say
that
the
childe
beleeued
.
In
the.
191.
and.
192.
pages
/
he
speaketh
of
thys
agayne
/
but
he
doth
nothing
els
but
repeat
in
both
places
/
that
whych
is
here
/
only
he
sayth
/
that
it
is
a
mocking
of
God
to
vse
the
place
of
the
Galathians
(
God
is
not
mocked
)
against
For
Godfathers
there
is
no
controuersy
betwene
the
admonition
/
and
M.
doctors
boke
/
whych
appeareth
not
only
in
their
corrections
/
but
plainly
in
the
188.
page
/
where
they
declare
that
they
rather
condemne
the
abuse
/
whylest
it
is
vrged
more
then
greater
matters
/
and
whych
are
in
deede
necessary
/
thys
being
a
thyng
arbitrarie
/
and
left
to
the
discretion
of
the
church
/
and
whilest
there
is
so
euil
choyse
for
the
moste
parte
of
Godfathers
/
whych
is
expressedly
mentioned
of
the
admonition
/
and
whilest
it
is
vsed
almost
for
nothyng
else
/
but
as
a
meane
for
one
frende
to
gratify
an
other
/
wythout
hauing
any
regarde
to
the
solempne
promyse
made
before
God
and
the
congregation
/
of
seeing
the
childe
broughte
vp
in
the
nurture
and
feare
of
the
Lord.
For
the
thyng
it selfe
/
consydering
that
it
is
so
generally
receyued
of
all
the
churches
/
they
do
not
mislike
of
it
.
As
for
fonts
I
haue
spoken
of
before
/
both
particularly
&
in
general
.
But
wheras
M.
doctor
sayeth
in
the
apostles
times
they
baptised
in
no
basins
but
in
riuers
&
common
waters
/
I
wold
know
whether
there
was
a
riuer
or
common
water
in
Cornelius
and
in
the
iaylors
houses
/
where
Paul
and
Peter
baptised
.
To
proue
crossing
in
baptisme
/
M.
Bucers
authority
is
brought
.
I
haue
sayd
before
/
what
iniury
it
is
to
leaue
the
publyke
workes
of
Bucer
/
and
to
flye
vnto
the
Apochryphas
,
wherin
also
they
might
driue
vs
to
vse
the
like
/
and
to
set
downe
lykewise
hys
wordes
whych
we
finde
in
hys
priuate
letters
.
But
it
is
first
of
all
to
be
obserued
of
the
reader
/
howe
&
wyth
what
name
those
notes
are
called
/
whych
are
cited
of
M.
Doctor
for
the
defence
of
these
corruptions
.
They
are
called
by
M.
Doctors
owne
confession
(
censures
)
which
word
signifyeth
and
implyeth
/
as
muche
as
corrections
and
controlments
of
the
booke
of
seruice
/
and
therefore
we
may
take
thys
for
a
generall
rule
throughout
the
whole
boke
of
seruice
/
that
in
whatsoeuer
thyngs
in
controuersy
M.
Doctor
doth
not
bring
Bucers
authority
to
confirme
them
/
that
those
thyngs
Bucer
mislyked
of
:
as
for
example
in
priuate
baptisme
/
and
communions
ministred
in
houses
/
for
interrogatories
ministred
vnto
infants
/
&
such
lyke
/
for
so
much
as
they
are
not
confirmed
here
by
M.
Bucers
iudgement
/
it
may
be
thought
/
that
he
mislyked
of
them
/
and
no
doubt
if
eyther
M.
Bucers
notes
had
not
eyther
condemned
or
mislyked
of
diuers
thyngs
in
the
seruice
boke
:
we
should
haue
had
the
notes
printed
and
set
forthe
to
the
full
/
thys
I
thought
in
a
word
to
admonishe
the
reader
of
.
Vnto
M.
Bucers
authority
/
I
could
heere
opposemen
of
as
great
authority
/
yea
the
authoritye
of
all
the
reformed
churches
/
whych
shall
also
be
done
afterward
.
And
if
there
were
nothyng
to
oppose
but
the
worde
of
God
/
whych
will
haue
the
sacraments
ministred
simply
/
and
in
that
sincerity
that
they
be
left
vnto
vs
/
it
is
enoughe
to
make
all
men
to
couer
their
faces
/
and
to
be
ashamed
/
if
that
whych
they
shall
speake
/
be
not
agreeable
to
that
simplicity
.
The
reasons
whych
Bucer
bryngeth
I
will
answer
/
whych
in
thys
matter
of
crossing
are
two
.
First
that
it
is
auncient
/
and
so
it
is
in
deede
.
For
Tertullian
maketh
mention
of
thys
But
heere
I
will
note
the
cause
whervpon
I
suppose
thys
vse
of
crossing
came
vp
in
the
primitiue
church
/
wherby
shal
appeare
/
how
there
is
no
cause
now
why
it
shuld
be
retained
/
if
there
were
any
why
it
should
be
vsed
in
the
primitiue
church
.
It
is
knowne
to
all
that
haue
red
the
Ecclesiastical
stories
/
that
the
heathen
dyd
obiect
to
the
Christians
in
times
past
in
reproche
/
that
the
God
whych
they
beleued
of
/
was
hanged
vpon
a
crosse
.
And
they
thought
good
to
testify
that
they
were
not
ashamed
therefore
of
the
same
God
/
by
the
often
vsing
of
the
signe
of
the
crosse
/
whych
carefulnes
and
good
minde
to
keepe
amongst
them
an
open
profession
of
Christe
crucifyed
/
althoughe
it
be
to
be
commended
:
yet
is
not
thys
meanes
so
:
for
they
myght
otherwyse
haue
kept
it
/
and
wyth
les
daunger
/
then
by
thys
vse
of
crossing
.
And
if
they
thought
the
vse
of
the
crosse
to
be
the
best
meanes
/
yet
they
should
not
haue
bene
so
bolde
/
as
to
haue
brought
it
into
the
holy
sacrament
of
baptisme
/
and
so
mingle
the
ceremonies
and
inuentions
of
men
/
wyth
the
sacraments
&
institution
of
God.
And
as
it
was
brought
in
vpon
no
good
ground
/
so
the
Lord
left
a
marke
of
hys
cursse
of
it
/
and
wherby
it
myght
be
perceyued
to
come
out
of
the
forge
of
mannes
braine
/
in
that
it
began
forthwyth
/
while
it
was
yet
in
the
swadling
clouts
to
be
superstitiously
abused
.
For
it
appeareth
by
Tertullian
also
in
the
same
booke
De
corona
militis
,
that
the
christians
had
such
a
superstition
in
it
/
that
they
would
doe
nothyng
/
nor
take
nothyng
in
hande
/
vnles
they
had
crossed
them
when
they
went
out
/
when
they
came
in
/
when
they
sate
or
lay
downe
/
and
when
they
rose
/
and
as
superstition
is
alwayes
strengthened
/
and
spreadeth
it selfe
wyth
the
time
/
so
it
came
from
crossing
of
men
/
vnto
crossing
of
euery
thyng
that
they
vsed
.
Whervpon
Chrysostome
commendeth
the
crossing
In
the.
192.
page
/
vnto
the
admonition
obiecting
that
by
thys
signification
it
is
made
a
sacrament
/
M.
Doctor
answeareth
that
euery
ceremony
whych
betokeneth
some
thyng
is
not
a
sacrament
:
I
would
knowe
what
maketh
a
sacrament
if
a
doctrine
annexed
vnto
an
outwarde
signe
dothe
not
make
a
sacrament
.
And
I
am
sure
/
there
was
no
outward
signe
neyther
in
the
olde
testament
nor
in
the
newe
/
whych
hath
a
doctrine
ioyned
wyth
it
/
whych
is
not
a
sacrament
.
For
if
he
will
take
the
nature
of
the
sacrament
so
straightly
as
Augustine
dothe
/
and
that
there
be
no
Sacramentes
/
but
when
as
to
the
clement
there
commeth
the
worde
/
the
circumcision
can
be
no
sacrament
.
Besydes
that
/
seeing
that
mayster
Doctor
hath
condemned
the
allegorie
and
signifycation
of
sytting
at
the
Lordes
supper
/
saying
that
it
is
Papisticall
/
I
maruell
what
priuiledge
he
hath
or
speciall
lycence
/
that
he
may
allow
that
in
hym selfe
and
in
hys
owne
assertions
/
whych
he
sayeth
is
vnlawfull
and
papisticall
in
others
/
especially
seeing
the
allegorye
of
the
sitting
was
neuer
vsed
by
the
Papistes
/
but
thys
of
crossing
is
.
And
if
thys
licence
of
allegories
be
alowed
/
I
see
not
why
Oyle
may
not
be
brought
into
the
sacrament
/
as
well
as
crossing
/
bothe
because
it
hath
bene
a
sacrament
of
God
before
/
and
for
that
the
signification
therof
(
betokening
the
gifts
of
the
holy
ghost
/
and
shadowing
out
the
power
&
efficacie
of
those
gyfts
)
caryeth
as
great
a
shew
of
wisedome
and
christian
instruction
/
as
doth
the
crossing
.
And
to
conclude
/
I
see
no
cause
/
why
some
crosses
shuld
be
vnlawfull
/
and
other
some
commendable
:
and
why
it
should
be
a
monument
of
popery
in
wode
and
metal
/
and
yet
a
christistian
badge
in
the
forehead
of
a
man
:
why
we
should
not
lyke
of
it
in
streates
and
hygh
wayes
/
&
yet
allow
of
it
in
the
church
.
And
because
I
would
haue
all
those
thyngs
together
/
that
touche
thys
matter
of
baptisme
/
I
come
to
that
whych
he
hath
in
the
next
section
/
&
in
the.
111.
page
/
where
after
hys
old
manner
he
wrangleth
and
quarelleth
.
For
although
the
Admonition
speaketh
so
plainly
and
so
clearely
/
that
(
as
Hesiode
sayth
)
it
myght
areskein
to
momo
satisfy
Momus
/
yet
M.
doctor
goeth
about
there
to
bryng
it
in
suspition
of
Anabaptisme
/
because
allowing
in
playne
words
/
the
baptisme
of
infants
/
they
adde
that
if
the
parties
be
of
discretion
and
yeres
/
them selues
in
their
owne
parsons
should
demaund
to
be
baptised
.
For
sayeth
he
in
this
church
/
they
tary
not
for
baptisme
so
long
.
But
is
there
no
case
or
may
there
not
be
/
when
they
that
be
of
age
may
be
baptised
?
It
may
be
there
are
Iewes
in
England
/
whych
vnderstanding
their
blindnes
/
and
confessing
their
synne
/
may
desire
to
be
baptised
/
and
there
be
diuers
Mores
in
noble
mennes
and
gentle
mennes
houses
/
whych
are
sometimes
brought
to
the
knowledge
of
Christ
/
wherby
there
is
some
vse
and
practise
of
thys
case
.
After
that
M.
Doctor
hath
cast
hym selfe
in
derision
/
at
the
feete
of
the
authors
of
the
Admonition
/
and
desired
to
be
taught
of
them
whom
he
hath
so
contemptuously
condemned
as
vnlearned
/
he
dothe
by
and
by
raise
vp
hym selfe
into
hys
chaire
/
and
there
sitteth
Doctorally
/
apposing
the
authors
of
the
admonition
/
as
if
they
were
hys
schollers
:
and
vpon
occasion
of
the
sound
fayth
and
good
behauyor
of
the
parents
of
the
infante
mentioned
by
the
admonition
/
asketh
first
of
all
/
what
if
the
infant
be
the
childe
of
a
dronkard
?
what
if
he
be
of
a
harlot
?
shall
not
(
sayeth
he
)
the
infant
be
baptised
?
If
it
were
not
that
M.
doctor
in
asking
these
questions
dothe
also
answer
them
/
and
answeareth
them
farre
otherwyse
then
the
truthe
doeth
suffer
/
I
would
not
be
drawne
from
the
causes
whych
we
haue
in
hand
by
these
roging
questions
/
nowe
I
can
not
leaue
them
vnansweared
/
because
I
see
that
mayster
Doctor
dothe
make
of
the
holy
Sacrament
of
baptisme
(
whych
is
an
entry
into
the
house
of
God
/
and
whereby
only
the
family
of
God
must
enter
)
a
common
passage
wherby
he
will
haue
cleane
and
vncleane
/
holy
and
prophane
/
as
well
those
that
are
wythout
the
couenaunt
as
those
that
be
wythin
it
/
to
passe
by
:
and
so
maketh
the
church
no
housholde
/
but
an
Iune
to
receyue
whosoeuer
commeth
.
I
will
answere
therfore
almost
in
as
many
words
/
as
the
questions
be
asked
.
If
one
of
the
parents
be
neyther
drunkarde
nor
adulterer
/
the
chylde
is
holy
by
vertue
of
the
couenaunt
/
for
one
of
the
parents
sakes
.
If
they
be
bothe
/
and
yet
not
obstinate
in
their
synne
/
whereby
the
church
hathe
not
proceeded
to
Excommunication
/
(
them
selues
being
yet
of
the
church
)
their
chylde
can
not
/
nor
ought
not
to
be
refused
.
To
the
second
question
/
wherein
he
asketh
what
if
the
childe
be
of
Papistes
or
Heretikes
.
If
bothe
be
Papistes
/
or
condenmed
heretikes
/
(
if
so
be
I
may
distinguishe
papistes
from
heretikes
)
and
cutte
of
from
the
church
/
then
their
children
can
not
be
receyued
/
because
they
are
not
in
the
couenaunt
:
if
eyther
of
them
be
faithfull
/
I
haue
answeared
before
that
they
ought
to
be
receyued
.
To
the
other
question
wherin
he
asketh
/
what
if
they
erre
in
some
poynts
of
matters
of
faithe
.
If
it
be
but
an
error
/
and
be
not
in
those
poynts
whych
case
the
foundations
of
fayth
/
because
they
still
notwythstandyng
their
error
/
are
to
be
counted
amongst
the
faythfull
/
their
children
pertaine
vnto
the
promise
/
and
therfore
to
the
sacrament
of
the
promise
.
And
in
the.
193.
page
he
asketh
/
what
if
the
parentes
of
the
chylde
bee
vnknowne
.
If
they
be
/
yet
if
godly
men
will
present
it
to
baptisme
/
with
promise
of
seeing
it
brought
vp
in
the
feare
of
the
Lorde
/
for
so
muche
as
it
is
founde
in
a
place
where
the
church
is
/
and
therefore
by
lykelyhoode
to
appertayne
vnto
some
that
was
of
the
church
:
I
thinke
it
may
be
baptysed
/
if
the
church
thinke
it
good
in
thys
last
case
.
Then
hee
goeth
forth
in
the.
111.
page
to
proue
that
the
children
of
those
which
he
hath
reckned
/
may
be
baptysed
/
and
demaundeth
whether
a
wicked
father
may
haue
a
good
child
/
a
papist
or
heretike
father
a
beleuing
child
?
yes
verely
may
they
.
So
may
haue
and
hath
the
Turke
and
the
Iewe
/
and
yet
theyr
children
are
not
to
be
receyued
/
vnlesse
their
fayth
doe
first
appeare
by
confession
.
But
you
say
the
papist
and
hereticke
be
baptised
/
and
so
are
not
the
Iewes
and
Turkes
.
Their
baptisme
(
they
being
cut
of
from
the
church
)
maketh
them
as
much
straungers
vnto
it
/
as
was
Ismael
and
Esau
:
which
albeit
they
were
circumcysed
/
yet
being
cast
out
of
the
church
/
they
were
no
more
to
be
accompted
to
be
of
the
body
of
Gods
people
/
then
those
whiche
neuer
were
in
the
church
.
Now
you
see
the
poyson
(
as
you
terme
it
)
which
lyeth
hyd
vnder
these
wordes
/
and
if
it
be
as
you
say
poyson
/
let
vs
haue
some
of
your
triacle
.
In
all
the
rest
of
the
section
/
there
is
nothing
but
that
which
he
spake
of
before
/
only
the
eldershyp
is
named
/
which
commeth
to
be
entreated
of
in
the
next
section
.
The
reply
vnto
the
three
next
sections
concerning
the
senyors
/
beginning
in
the
latter
end
of
the.
112.
page
/
and
holding
on
vntill
the
beginning
of
the.
118.
page
.
AS
though
M.
Doctor
were
at
vtter
defiance
with
all
good
order
/
&
Methode
of
wryting
/
that
which
was
geuen
hym
orderly
by
the
Admonition
/
he
hath
turned
vpsyde
downe
.
For
where
the
Admonition
speaketh
first
of
the
elders
/
then
of
that
which
is
annexed
vnto
them
/
which
is
the
dyscipline
(
whereof
excommunication
is
a
part
)
consydering
that
the
subiect
is
in
nature
before
that
which
is
annexed
vnto
it
/
M.
Doctor
hath
turned
it
cleane
contrary
/
and
first
speaketh
of
excommunication
/
and
then
of
the
elders
.
I
will
therefore
that
the
reader
may
the
easelyer
vnderstand
that
which
is
sayde
/
follow
the
order
of
the
Admonition
/
and
first
of
all
speake
of
the
elders
or
senyors
which
ought
to
be
in
the
church
.
And
in
speaking
of
them
/
I
must
call
to
remembrance
that
diuision
which
I
made
mention
on
before
/
that
is
:
Of
those
which
haue
care
and
which
gouerne
the
whole
congregation
/
some
there
be
which
do
both
teache
the
word
and
gouerne
also
:
some
which
doe
not
teach
/
but
only
gouerne
/
and
be
ayders
in
the
gouernment
/
vnto
those
which
doe
teache
.
Thys
dyuision
is
most
manifestly
set
forth
in
the
Epistle
vnto
Timothe
:
where
he
sayeth
the
elders
Afterwardes
he
sayeth
/
that
for
so
much
as
thys
place
hath
bene
vsed
to
proue
a
pastor
or
byshop
in
euery
church
/
therfore
it
can
not
be
vsed
to
proue
these
elders
/
so
that
(
sayeth
he
)
there
must
needes
be
eyther
a
contradiction
or
else
a
falsification
.
The
place
is
rightly
alledged
for
both
the
one
and
the
other
/
and
yet
neyther
contradiction
to
them selues
/
nor
falsification
of
the
place
:
but
only
a
must
before
M.
Doctors
eyes
/
which
will
not
let
hym
see
a
playne
and
euident
truth
/
which
is
/
that
the
word
(
elder
)
is
generall
/
and
comprehendeth
both
those
elders
which
teach
and
gouerne
/
and
those
which
gouerne
only
/
as
hath
bene
shewed
out
of
S.
Paule
.
And
whereas
M.
Doctor
sayeth
/
that
the
place
of
the
Corinthes
Thys
I
am
compelled
to
wryte
/
not
so
much
to
proue
that
there
were
senyors
in
euery
church
(
which
is
a
thing
confessed
)
as
to
redeame
those
places
from
M.
Doctors
false
and
corrupt
interpretations
.
And
as
for
the
proufe
of
elders
in
euery
congregation
/
besydes
hys
confession
/
I
neede
haue
no
more
but
hys
owne
reason
:
For
he
sayeth
that
the
office
of
these
elders
in
euery
church
/
was
in
that
tyme
wherein
there
were
no
christian
magistrates
/
and
when
there
was
persecution
/
but
in
the
Apostles
tymes
there
was
both
persecution
/
and
no
christian
magistrates
/
therefore
in
theyr
tyme
the
office
of
these
elders
was
in
euery
congregation
.
I
come
therefore
to
the
second
poynt
wherein
the
question
especially
lyeth
/
which
is
/
whether
thys
function
be
perpetuall
/
and
ought
to
remayne
alwayes
in
the
churche
.
And
it
is
to
be
obserued
by
the
way
/
that
where
as
there
are
dyuers
sortes
of
aduersaryes
to
thys
disciplyne
of
the
church
/
Maister
Doctor
is
amongst
the
worst
.
For
there
be
that
saye
/
that
thys
order
may
be
vsed
or
not
vsed
now
/
at
the
lybertie
of
the
churches
:
But
M.
Doctor
sayeth
that
thys
order
is
not
for
these
tymes
/
but
only
for
those
tymes
when
there
were
no
christian
magistrates
/
and
so
doth
flatly
pinch
at
those
churches
which
hauing
christian
magistrates
/
yet
notwithstanding
retayne
thys
order
still
.
And
to
the
ende
that
the
vanitie
of
thys
distinction
/
which
is
/
that
there
oughte
to
bee
senyors
or
auncientes
in
the
tymes
of
persecution
/
and
not
of
peace
:
vnder
tyrantes
and
not
vnder
christian
magistrates
may
appeare
:
the
cause
why
these
senyors
or
auncientes
were
appoynted
in
the
church
/
is
to
bee
consydered
/
which
must
needes
be
graunted
to
bee
/
for
that
the
pastor
not
being
able
to
ouersee
all
hym selfe
/
and
to
haue
hys
eyes
in
euery
corner
of
the
church
/
and
places
where
the
churches
aboade
/
might
be
helped
of
the
auncientes
.
Wherin
the
wonderfull
loue
of
God
towards
hys
church
doth
manifestly
appeare
/
that
for
the
greater
assurance
of
the
saluation
of
hys
/
dyd
not
content
hym selfe
to
appoynt
one
only
ouerseer
of
euery
church
/
but
many
ouer
euery
church
.
And
therefore
seeing
that
the
pastor
is
now
in
the
tyme
of
peace
/
and
vnder
a
christian
magistrate
not
able
to
ouersee
all
hym selfe
/
nor
hys
eyes
can
not
bee
in
euery
place
of
the
paryshe
present
to
beholde
the
behauiour
of
the
people
/
it
followeth
that
as
well
now
as
in
the
tyme
of
persecution
/
as
well
vnder
a
christian
prince
as
vnder
a
tyrant
/
the
office
of
an
auncient
or
seignior
is
required
.
Onles
you
will
say
that
God
hath
lesse
care
of
hys
church
in
the
time
of
peace
and
vnder
a
godly
magistrate
/
then
he
hath
in
the
tyme
of
persecution
/
and
vnder
a
tyrant
.
In
deede
if
so
bee
the
auncientes
in
the
tyme
of
persecution
and
vnder
a
tyrant
/
had
medled
with
any
office
of
a
magistrate
/
or
had
supplyed
the
roume
of
a
godly
magistrate
/
in
handling
of
any
of
those
things
which
belonged
vnto
hym
/
then
there
had
bene
some
cause
why
a
godly
magistrate
being
in
the
church
/
the
office
of
the
senior
/
or
at
least
so
much
as
he
exercised
of
the
office
of
a
magistrate
/
shuld
haue
ceased
.
But
when
as
the
auncient
neither
dyd
/
nor
by
any
meanes
might
meddle
with
those
things
which
belonged
vnto
a
magistrate
/
no
more
vnder
a
tyrant
than
vnder
a
godly
magistrate
/
there
is
no
reason
why
the
magistrate
entring
into
the
church
/
the
elder
shuld
be
therfore
thrust
out
.
For
the
elders
office
was
to
admonish
seuerally
/
those
that
dyd
amisse
/
to
comfort
those
which
he
saw
weake
&
shaking
/
and
to
haue
neede
of
comfort
/
to
assist
the
pastor
in
ecclesiasticall
censures
of
reprehensions
/
sharper
or
milder
as
the
faultes
required
/
also
to
assist
in
the
suspensions
from
the
supper
of
the
Lord
vntill
some
triall
were
had
of
the
repentance
of
that
party
which
had
confessed
hym selfe
to
haue
offended
/
or
else
if
he
remayned
stubburne
/
to
assist
hym
in
the
excommunication
.
These
were
those
things
/
which
the
elders
dyd
/
which
forsomuch
as
they
may
doe
as
well
vnder
a
christian
magistrate
/
as
vnder
a
tyrant
/
as
well
in
the
tyme
of
peace
as
in
the
tyme
of
persecution
/
it
followeth
that
as
touching
the
office
of
elders
/
there
is
no
distinction
in
the
tymes
of
peace
and
persecution
/
of
a
christian
prince
and
of
a
tyrant
.
But
I
will
yet
come
nearer
.
That
without
the
which
/
the
principal
offices
of
charitie
can
not
be
excercised
/
is
necessary
and
alwayes
to
be
kept
in
the
church
.
But
the
office
of
auncients
&
elders
are
such
as
with
out
which
the
principal
offices
of
charity
can
not
be
exercised
/
therefore
it
followeth
that
thys
office
is
necessary
.
That
the
principall
offices
of
charity
can
not
be
exercised
without
thys
order
of
auncientes
/
it
may
appeare
for
that
he
which
hath
faulted
/
and
amendeth
not
after
he
be
admonyshed
once
priuately
/
and
then
before
one
wytnes
or
two
/
can
not
further
be
proceeded
agaynst
/
according
to
the
commaundement
of
our
sauior
Christ
/
onlesse
there
be
in
the
church
/
auncients
and
elders
/
therefore
thys
principall
office
of
charitie
/
which
tendeth
to
the
amendment
of
hym
which
hath
not
profited
by
those
two
former
admonitions
/
can
not
be
exercised
without
them
.
For
it
is
commaunded
of
our
sauiour
Christ
/
that
in
such
a
case
when
a
brother
doth
not
profite
by
these
First
therefore
it
is
to
be
noted
that
he
sayeth
(
I
denounce
or
I
charge
.
)
He
doth
not
say
(
I
exhorte
or
giue
counsell
)
leauing
it
to
the
lyberty
of
Timothe
.
Secondarely
it
is
to
be
noted
/
that
he
calleth
the
whole
Epistle
a
commaundement
/
and
therefore
it
is
no
permission
/
so
that
it
may
be
lawfull
for
the
churches
to
leaue
it
/
or
to
keepe
it
.
Thirdly
/
when
he
maketh
mention
of
the
lyuing
God
/
and
of
Christ
/
which
witnessed
a
good
profession
vnder
Pontius
Pilate
/
he
sheweth
that
the
thinges
contayned
in
thys
Epistle
are
such
/
as
for
the
mayntenaunce
thereof
wee
ought
not
to
doubt
to
geue
our
lyues
/
and
that
they
be
not
such
as
we
ought
to
kepe
/
so
that
we
haue
them
without
strife
and
without
sweate
/
or
easely
/
but
such
as
for
the
keeping
of
them
if
we
haue
them
/
and
for
the
obtayning
of
them
if
we
haue
them
not
(
I
will
not
say
our
honoures
/
or
our
commodities
and
wealth
/
but
as
I
haue
sayd
)
our
lyues
ought
not
to
be
deare
vnto
vs
.
For
therefore
doth
hee
make
mention
of
the
confession
of
Christ
vnto
the
death
/
that
he
might
shew
vs
an
example
/
and
forthwith
speaketh
of
God
/
which
rayseth
from
the
dead
/
that
by
thys
meanes
he
might
comfort
Timothe
if
he
should
be
brought
into
any
trouble
for
the
defence
of
any
of
these
things
.
Fourthly
/
if
we
refer
those
wordes
without
spot
or
blemish
vnto
the
commaundement
(
as
I
for
my
part
thinke
they
ought
to
be
)
then
there
is
a
waight
in
these
words
not
to
be
passed
ouer
/
which
is
/
that
the
apostle
will
not
only
haue
the
rules
heere
contayned
/
not
troden
vnder
the
feete
/
or
broken
in
peeces
/
but
hee
will
not
haue
them
so
much
as
in
any
one
small
poynt
or
specke
neglected
.
But
I
see
how
M.
Doctor
will
wype
away
all
thys
/
and
say
that
these
thinges
/
or
some
of
them
were
to
bee
obserued
thus
necessarily
and
precisely
/
vntill
there
were
christian
prynces
and
peace
in
the
churche
:
but
the
print
is
deeper
then
that
it
will
bee
so
washed
away
.
Therefore
it
is
to
be
obserued
/
what
he
sayeth
in
the
latter
end
of
the
sentence
/
where
he
chargeth
Timothe
/
and
in
hym
all
/
that
hee
should
keepe
all
these
things
/
not
vntill
the
tyme
of
peace
/
or
to
the
times
of
Christian
Princes
/
but
euen
vntill
the
comming
or
appearing
of
our
sauiour
Christ
/
which
is
as
long
as
the
world
lasteth
.
And
therfore
I
conclude
that
the
seigniors
or
elders
of
the
church
(
being
a
part
of
that
order
and
gouernment
of
the
church
/
which
S.
Paule
appoynteth
in
thys
Epistle
)
are
necessary
/
perpetuall
/
and
by
no
meanes
to
be
changed
.
So
that
we
haue
/
not
only
now
the
examples
of
all
the
primitiue
churches
(
which
ought
to
moue
vs
/
if
there
were
no
commaundement
)
but
we
haue
also
a
straight
commaundement
:
I
say
the
onely
examples
ought
to
moue
vs
/
for
what
way
can
we
safelyer
follow
/
then
the
common
hygh
way
/
beaten
and
troden
by
the
steps
of
all
the
Apostles
/
and
of
all
the
churches
?
Things
also
growing
/
and
being
preserued
by
the
same
meanes
by
the
which
they
were
ingendred
/
why
shoulde
we
thinke
but
that
the
churches
now
will
prosper
by
that
gouernment
/
whereby
it
first
came
vp
?
But
I
say
we
haue
not
only
the
examples
of
the
churches
/
but
wee
haue
also
commaundement
and
strayght
charge
to
keepe
thys
office
of
elders
and
auncientes
in
the
church
/
and
therefore
it
is
not
onely
rashnesse
in
leauing
the
way
that
the
Apostles
and
churches
by
the
Apostles
aduise
haue
gone
/
but
disobedyence
also
to
depart
from
theyr
commaundement
/
and
to
mayntayne
and
defend
that
we
may
doe
so
/
I
can
almost
geue
it
no
gentler
name
then
rebellion
.
Now
I
will
come
to
Mayster
Doctors
reasons
which
he
hath
in
the
hundreth
and
fourteene
/
and
a
hundred
and
fifteene
pages
/
where
he
graunteth
that
there
were
elders
in
euery
church
in
tymes
past
/
but
sayth
that
it
ought
not
now
so
to
bee
.
For
sayeth
hee
/
the
tymes
alter
the
gouernment
/
and
it
can
not
be
gouerned
in
the
tyme
of
prosperitie
/
as
in
the
tyme
of
persecution
/
vnder
a
christian
prince
as
vnder
a
tyrant
.
Thus
he
sayeth
/
but
sheweth
no
reason
/
bringeth
no
proofe
/
declareth
not
how
nor
why
prosperity
will
not
beare
the
Elders
as
well
as
persecution
/
neyther
why
they
may
not
be
vnder
a
godly
prince
as
well
as
vnder
a
tyrant
/
onles
thys
be
a
reason
/
that
because
the
godly
prince
doth
nourishe
the
church
as
a
cyuill
magistrate
/
therefore
the
auncientes
may
not
nourish
it
as
Ecclesiasticall
ouerseers
.
Now
seeing
Maister
Doctor
can
shew
vs
no
cause
why
they
may
not
as
well
be
now
/
as
in
the
tyme
of
the
Apostles
/
as
well
vnder
a
christian
prince
as
vnder
a
tyrant
/
I
will
shew
hym
that
although
they
be
alwayes
necessary
/
yet
there
is
better
cause
why
they
should
rather
be
now
then
in
the
apostles
times
/
greater
necessyty
vnder
a
christian
prince
/
then
vnder
a
tyrant
.
First
of
all
in
the
apostles
tymes
it
is
knowne
that
the
giftes
of
the
spirite
of
wisedome
/
discretion
/
knowledge
/
enduring
of
trauaile
/
were
poured
forth
more
plentifully
then
euer
they
were
/
eyther
before
/
or
shall
be
after
.
By
reason
whereof
the
pastoures
and
mynisters
of
the
churches
that
were
then
/
were
(
I
speake
generally
/
and
of
the
estate
of
the
whole
Church
)
better
furnyshed
with
the
giftes
needefull
for
their
mynistery
/
then
are
the
mynisters
of
these
dayes
.
Wherupon
I
conclude
that
if
the
ayde
and
assistance
of
the
pastor
by
the
Elders
/
was
thought
necessary
by
the
apostles
in
those
tymes
/
when
the
mynisters
were
so
well
/
and
so
richly
replenished
with
such
giftes
/
much
more
is
that
ayde
and
assistance
meete
for
the
mynisters
of
these
dayes
/
wherein
their
giftes
of
discretion
and
knowledge
/
and
dyligence
/
are
not
so
plentifull
.
For
if
they
whose
eye
sight
was
so
cleare
to
perceiue
/
whose
handes
so
nimble
to
execute
/
had
neede
for
their
ayde
/
of
other
eyes
&
other
handes
/
then
the
mynisters
now
/
whose
eyes
are
dimmer
/
and
hands
heauier
then
theirs
were
/
haue
much
more
neede
of
thys
ayde
then
they
had
.
Agayne
/
if
S.
Paule
dyd
charge
the
persecuted
/
&
therefore
pore
churches
/
And
if
S.
Paule
that
was
so
desirous
to
haue
the
gospell
adapanon
,
that
Moreouer
those
that
be
learned
know
/
that
the
gouernement
of
the
church
which
was
in
the
apostles
tymes
/
being
partly
in
respect
of
the
people
that
had
to
doe
in
the
elections
and
other
things
popular
:
partly
in
respect
of
the
pastors
and
auncientes
Aristocraticall
/
that
is
the
rule
of
the
best
:
I
say
they
know
that
these
gouernmentes
do
easely
declyne
into
their
contraries
/
and
by
reason
therof
both
the
gouernment
of
those
which
were
most
vertuous
/
might
easely
be
chaunged
into
the
gouernment
of
few
of
the
richest
/
or
of
greatest
power
/
and
the
populare
estate
might
easely
passe
to
a
confused
tumulte
.
Now
thys
incommoditie
were
they
more
subiect
vnto
vnder
a
tyrant
/
then
vnder
a
godly
prince
.
For
they
had
no
cyuill
magistrate
which
might
correct
and
reforme
those
declyninges
when
they
happened
.
For
the
tyrantes
dyd
not
know
of
it
/
and
if
they
had
known
of
it
/
they
would
haue
bene
glad
to
see
the
churches
goe
to
wracke
.
Therfore
now
we
haue
a
godly
ciuil
magistrate
/
which
both
wil
&
ought
to
remedy
such
declinings
&
conuersions
of
good
gouernment
into
euill
/
it
followeth
that
thys
estate
&
gouernment
by
auncientes
/
is
rather
to
be
vsed
vnder
a
christian
prince
then
vnder
a
tyrant
.
Besides
thys
/
in
the
tyme
of
persecution
all
assemblyes
of
dyuers
together
were
daungerous
and
put
them
all
in
hazard
of
their
lyfe
which
dyd
make
those
assemblies
:
And
therefore
if
the
pastor
alone
might
haue
ordered
and
determyned
of
things
pertayning
to
the
church
by
hym selfe
/
it
had
bene
lesse
daunger
to
him
/
and
more
safety
for
others
of
the
Church
.
And
therfore
if
the
senyors
were
then
thought
meete
to
gouerne
the
church
/
when
they
could
not
come
together
to
exercise
their
functions
without
daunger
/
much
more
ought
they
to
be
vnder
a
christian
prince
/
when
they
may
meete
together
without
daunger
.
M.
Doctor
proceedeth
/
&
sayeth
it
can
not
be
gouerned
in
a
whole
realme
/
as
it
may
be
in
a
citie
or
town
.
This
gouernment
by
senyors
is
not
only
in
one
citie
/
but
also
hath
beene
of
late
throughout
the
whole
realme
of
Fraunce
/
where
there
were
any
churches
:
and
M.
Doctor
confesseth
that
it
was
in
all
the
primitiue
churches
/
and
therefore
not
onely
in
one
realme
/
but
almost
throughout
the
whole
world
/
and
therefore
the
large
spreading
of
the
church
/
can
not
hynder
it
.
So
that
the
difference
lyeth
still
in
the
peace
and
persecution
of
the
Church
/
and
not
in
the
capacitie
and
largenesse
of
the
place
where
the
churches
abyde
.
So
might
one
reason
agaynst
the
lawfull
estate
of
a
Monarchie
:
For
he
might
say
that
although
the
rule
of
one
be
needefull
and
conuenient
in
a
housholde
/
yet
it
is
not
conuenient
in
a
towne
/
and
although
it
be
conuenient
in
a
towne
/
yet
it
is
not
in
a
citie
/
and
although
in
a
citie
/
yet
not
in
a
realme
.
To
be
short
sayeth
hee
/
when
he
can
say
no
more
/
it
can
not
be
gouerned
when
it
is
full
of
hypocrites
/
Papistes
/
Atheistes
/
and
other
wicked
persons
/
as
in
the
times
of
persecution
/
when
there
were
few
or
none
such
.
I
haue
shewed
before
/
how
great
want
of
knowledge
it
bewrayeth
/
to
say
that
Papistes
and
Atheistes
be
of
the
church
/
and
I
loue
not
as
Maister
Doctor
doth
to
vse
often
repetition
/
but
if
there
bee
now
moe
hypocrites
&
other
wicked
and
vnruely
parsones
in
the
church
/
then
there
were
in
the
tyme
of
persecution
(
which
I
wil
not
deny
)
them
there
is
greater
cause
now
/
why
there
should
be
senyors
in
euery
churche
/
then
there
was
then
when
there
were
fewer
.
For
the
more
naughty
persons
/
and
the
greater
disorders
there
be
/
the
more
ayde
and
helpe
hath
the
pastor
neede
to
haue
/
both
to
finde
out
their
disorders
/
and
also
when
they
haue
founde
them
out
/
to
iudge
of
the
qualitie
of
them
/
and
after
also
to
correct
them
with
the
censures
of
the
church
/
which
standeth
in
such
reprehensions
priuate
and
open
/
and
excommunication
/
as
I
haue
before
rehearsed
.
Afterwarde
he
asketh
what
senyors
may
bee
had
in
most
of
the
paryshes
of
Englande
fitte
for
that
office
?
he
asketh
the
same
question
in
the.
133.
page
/
where
he
also
addeth
pastors
/
asking
where
may
be
gotten
such
pastoures
as
the
authors
of
the
Admonition
require
/
when
as
they
require
no
other
then
those
which
the
word
of
God
requireth
.
Well
then
if
thys
be
a
good
reason
why
there
should
be
no
elders
in
any
church
/
because
fitte
men
are
not
to
be
gotten
in
all
paryshes
:
it
followeth
by
M.
Doctors
reason
/
that
forasmuch
as
we
haue
not
fit
and
able
pastors
for
euery
church
/
that
therfore
we
ought
to
haue
no
able
pastor
in
any
church
.
And
if
he
will
graunt
that
we
ought
to
haue
able
pastoures
in
as
many
places
as
they
may
be
gotten
:
how
can
he
deny
/
that
wee
should
haue
elders
in
those
churches
where
fitte
men
may
bee
had
.
And
I
say
further
/
where
wee
haue
an
expresse
commaundement
layde
vpon
vs
to
doe
a
thing
/
there
all
disputations
must
cease
/
of
hardenes
/
of
impossibility
/
or
profite
/
or
else
of
peace
.
For
first
God
hath
not
commaunded
any
orders
in
hys
churche
which
are
impossible
/
and
if
they
seeme
harde
/
it
must
bee
remembred
/
that
the
best
and
excellentest
things
are
hardest
/
and
that
there
is
nothing
so
harde
/
which
dyligence
and
trauayle
to
bring
it
to
passe
/
will
not
ouercome
.
Which
thing
if
it
bee
proued
true
in
worldly
affaires
/
the
truth
therof
will
much
more
appeare
in
the
matters
pertayning
vnto
God
/
considering
that
if
God
with
hys
blessing
doe
surmount
all
the
difficultyes
in
worldly
matters
whych
are
otherwyse
harde
to
be
compassed
/
hee
will
in
hys
owne
matters
/
and
matters
pertayning
to
hys
glory
/
fill
vp
the
valleys
/
although
they
be
neuer
so
low
/
bring
downe
the
hylles
/
althoughe
they
bee
neuer
so
high
/
playne
the
wayes
be
they
neuer
so
rough
:
so
that
he
will
make
of
a
way
not
passable
in
the
eyes
of
flesh
/
away
tracked
and
easie
to
goe
in
/
and
to
walke
towardes
that
kingdome
/
whereunto
hee
calleth
vs
.
Besides
that
/
I
answere
wheresoeuer
there
is
a
churche
/
there
are
the
riches
of
the
spirite
of
God
/
there
is
wyth
knowledge
/
discretion
&
wisdom
/
and
there
are
suche
as
*
S.
Paule
calleth
wise
/
And
heere
commeth
to
my
minde
/
that
wherwyth
the
world
is
now
deceyued
/
and
wherwyth
M.
doctor
goeth
about
bothe
to
deceiue
him selfe
and
others
to
/
in
that
he
thinketh
that
the
church
must
be
framed
according
to
the
common
wealth
/
and
the
church
gouernment
accordyng
to
the
ciuill
gouernment
/
whych
is
as
much
to
say
/
as
if
a
man
shuld
fashion
hys
house
according
to
hys
hangings
/
when
as
in
deede
it
is
cleane
contrary
/
that
as
the
hangings
are
made
fit
for
the
house
/
so
the
common
wealth
must
be
made
to
agree
wyth
the
church
/
and
the
gouernment
therof
wyth
her
gouernment
.
For
as
the
house
is
before
the
hangings
/
&
therefore
the
hangings
whych
come
after
/
must
be
framed
to
the
house
whych
was
before
:
so
the
church
being
before
there
was
any
common
wealthe
/
and
the
common
wealthe
comming
after
/
muste
be
fashioned
and
made
sutable
vnto
the
church
.
Otherwyse
God
is
made
to
geue
place
to
men
/
heauen
to
earth
/
and
religion
is
made
(
as
it
were
)
a
rule
of
Lesbia
/
to
be
applyed
vnto
any
estate
of
common
wealth
whatsoeuer
.
Seing
that
good
men
/
that
is
to
say
the
church
/
are
as
it
were
the
foundation
of
the
worlde
/
it
is
meete
that
the
common
wealthe
whych
is
builded
vppon
that
foundation
/
should
be
framed
according
to
the
churche
/
&
therfore
those
voyces
ought
not
to
be
heard
/
thys
order
will
not
agree
wyth
oure
common
wealth
/
that
lawe
of
God
is
not
for
our
state
/
thys
forme
of
gouernment
will
not
matche
wyth
the
pollicy
of
thys
realme
.
Nowe
to
come
againe
to
M.
Doctors
reasons
/
he
sayeth
in
the.
133.
page
/
that
if
they
vrge
gouernoures
because
they
are
spoken
of
in
the.
12.
to
the
Corin.
then
they
may
as
well
vrge
the
power
to
worke
miracles
/
the
gift
of
healing
.
&c.
for
that
they
are
likewyse
reckened
vp
in
the
same
place
.
But
dothe
not
M.
doctor
know
/
that
although
some
thyngs
be
extraordinarye
/
and
for
a
time
/
yet
other
some
thyngs
are
ordinary
/
and
to
endure
alwayes
?
Will
he
say
for
that
the
gifts
of
miracles
and
of
healing
are
extraordinarye
/
therefore
the
teachers
whych
are
there
reckened
together
wyth
the
gift
of
working
miracles
and
of
healing
are
extraordinary
?
hath
he
forgotten
that
he
(
in
deede
vntruely
)
made
before
the
office
of
Apostles
and
Prophets
/
and
Euangelists
/
a
perpetual
office
/
and
yet
they
are
there
ioyned
wyth
these
gifts
whych
were
but
for
a
time
/
and
therfore
it
is
a
very
absurde
argument
to
saye
/
that
for
that
some
thyng
reckened
with
gouernors
/
is
for
a
time
/
and
extraordinary
/
therfore
the
gouernors
be
so
.
As
for
Musculus
authoritye
/
whych
is
/
that
the
tymes
do
chaunge
the
orders
/
besides
that
I
haue
answeared
before
/
and
besides
that
he
dothe
not
speake
it
of
the
Elders
/
I
haue
proued
that
it
can
haue
no
place
heere
/
for
so
much
as
the
Elders
are
necessarye
/
and
commaunded
in
the
scripture
.
Vnto
the
authors
of
the
Admonition
saying
that
it
is
easier
to
ouerthrowe
by
bryving
/
one
man
/
then
the
fayth
and
piety
of
a
godly
company
:
he
answeareth
/
that
so
it
should
come
to
passe
/
that
the
moe
that
ruled
/
the
better
estate
it
shoulde
be
/
and
so
the
populare
estate
should
be
the
best
.
But
where
do
the
authors
of
the
admonition
say
/
that
the
more
that
rule
/
the
better
it
is
?
is
it
all
one
to
saye
/
that
the
gouernment
of
a
fewe
of
the
best
/
is
better
then
the
gouernment
of
one
/
and
to
saye
/
the
more
that
rule
the
better
?
If
it
were
to
the
purpose
/
it
myghte
be
shewed
both
by
Diuinitye
and
by
Philosophye
/
whych
M.
Doctor
speaketh
of
/
that
that
estate
whych
he
meaneth
/
is
not
the
best
:
and
I
haue
in
a
word
before
spoken
of
it
/
where
I
declared
that
the
mixed
estate
is
best
/
bothe
by
the
example
of
the
kingdome
of
Christ
/
and
also
of
thys
our
realme
.
It
is
sufficient
nowe
to
admonyshe
you
/
that
although
it
be
graunted
that
the
gouernment
of
one
/
be
the
best
in
the
common
wealth
/
yet
it
can
not
be
in
the
church
.
For
the
Prince
may
wel
be
Monarche
immediately
betwene
God
&
the
common
wealth
/
but
no
man
can
be
Monarche
betwene
God
&
hys
church
but
Christ
/
whych
is
the
only
head
therof
.
Therfore
the
Monarchie
ouer
the
whole
church
/
and
ouer
euery
particulare
church
/
and
ouer
euery
singular
membre
in
the
church
/
is
in
Chryst
alone
.
Last
of
all
/
to
proue
that
there
ought
to
be
no
senyors
in
the
church
vnder
a
Christian
prince
/
he
citeth
Ambroses
authority
both
in
the.
114.
and.
132.
pages
/
whych
sayeth
that
the
sinagogue
or
church
of
the
Iewes
/
&
after
that
the
church
of
the
chrystians
had
senyors
/
wythout
whose
counsell
nothyng
was
done
in
the
church
:
whervpon
he
concludeth
/
that
for
as
much
as
they
were
not
in
Ambrose
tyme
/
therfore
they
were
not
vnder
a
christian
prince
.
And
heere
M.
doctor
hath
in
one
sentence
proclaimed
bothe
hys
great
ignorance
in
the
whole
storye
of
the
churche
/
and
wythall
eyther
a
maruellous
abusion
/
and
suffering
hym selfe
to
be
misled
by
some
vnaduysed
prompter
/
or
subtile
foxe
that
thought
to
deceyue
him
/
or
else
a
notable
euill
conscience
/
whych
wrastleth
agaynst
the
truthe
.
Hys
ignorance
doth
appeare
partly
in
that
he
sayeth
/
that
because
there
were
no
senyors
in
Amb.
church
/
and
in
those
churches
about
hym
/
therefore
there
was
none
at
all
:
but
moste
manifestly
in
that
he
sayeth
/
for
so
much
as
there
were
no
senyors
in
Amb.
time
/
therefore
there
was
none
vnder
a
christian
Prince
/
as
though
there
were
not
many
yeres
before
Amb.
tyme
christian
Emperors
/
when
as
betwene
the
tyme
of
S.
Ambrose
being
byshop
/
and
the
tyme
of
Phillip
successor
of
Gordias
the
first
christian
Emperor
/
there
is
more
then
a.
150.
yeares
/
and
betweene
the
time
of
Constantine
the
Emperor
/
and
the
tyme
of
Ambrose
being
byshop
/
there
be
aboue
.
80.
yeares
.
And
if
M.
Doctor
had
euer
red
the
ecclesiasticall
storyes
/
he
mought
haue
founde
easely
the
eldershyp
moste
flourishyng
in
Constantines
tyme
/
and
other
tymes
/
when
as
the
peace
of
the
chrystians
was
greatest
.
And
that
the
presbyterie
or
eldershyp
endured
in
the
church
after
Ambrose
tyme
/
and
in
the
tyme
of
peace
/
and
as
it
is
very
lyke
in
Amb.
tyme
/
although
not
where
he
was
/
it
may
be
shewed
plainly
by
Ierome
(
whych
folowed
Ambrose
lib.
in
Isalam
.
immediatlye
)
who
in
hys
third
chapter
vpon
Esay
/
sayeth
that
they
had
also
the
presbyterie
or
eldershyp
in
the
church
.
The
same
myght
be
shewed
by
diuers
other
testimonies
/
whych
I
omit
/
because
that
it
may
appeare
by
the
former
treatise
touchyng
the
election
of
the
mynister
/
that
thys
order
of
eldershyp
continued
in
the
church
diuers
hundreth
yeares
after
Ambrose
tyme
/
euen
as
long
almoste
as
there
was
any
sound
part
of
the
church
/
from
the
head
to
the
heele
.
Nowe
I
haue
shewed
the
ignorance
/
it
remayneth
to
shewe
howe
that
eyther
M.
Doctor
was
maruellously
hym selfe
abused
/
or
else
desyreth
to
abuse
other
.
For
if
wheras
he
toke
halfe
Ambrose
sentence
/
he
had
taken
the
other
halfe
wyth
hym
/
and
had
not
sodenly
stopped
hys
breath
that
he
should
speake
no
more
/
in
steade
of
a
false
wytnes
agaynst
the
eldershyp
/
he
should
haue
brought
forthe
as
cleare
and
as
flat
a
witnes
for
the
proofe
of
them
/
as
a
man
coulde
desire
out
of
an
auncient
wryter
.
The
whole
sentence
is
thys
/
speakyng
of
thys
offyce
of
the
elders
/
(
although
not
vpon
so
good
occasyon
)
thus
he
sayeth
:
Whervpon
the
sinagoge
/
and
Now
that
I
haue
shewed
the
place
/
I
wyll
say
no
more
/
I
wyl
leaue
it
to
M.
Doctor
to
thinke
of
it
in
his
chamber
by
hym selfe
/
and
so
will
conclude
this
question
:
that
for
so
much
as
thys
order
is
such
/
as
wythout
whych
/
the
principall
offices
of
charity
can
not
be
exercysed
:
and
that
it
is
that
which
is
commaunded
by
the
scryptures
/
approued
and
receyued
by
all
the
churches
in
the
Apostles
tymes
/
and
many
hundreth
yeares
after
in
the
most
flouryshing
churches
/
bothe
in
tyme
of
peace
/
&
in
tyme
of
persecution
:
and
that
there
are
greater
causes
why
it
should
be
in
the
tyme
of
peace
/
then
in
tyme
of
persecution
/
why
rather
vnder
a
christian
prince
/
then
vnder
a
tyrant
/
why
rather
now
/
then
in
the
apostles
times
/
that
in
consyderation
of
these
things
/
the
eldershyp
is
necessary
/
and
such
an
order
as
the
church
ought
not
to
be
wythout
.
And
so
also
is
answeared
the
third
question
/
that
for
so
much
as
they
were
church
offycers
/
and
ouer
the
people
in
matters
Nowe
I
returne
backe
agayne
to
Excommunicacion
/
whych
M.
Doctor
thynketh
to
be
the
only
disciplyne
in
the
church
/
but
he
shuld
vnderstand
/
that
besyde
that
parte
of
priuate
disciplyne
/
(
whych
is
ordinarily
and
dayly
to
be
exercised
by
euery
one
of
the
pastors
&
elders
/
as
Admonition
and
reprehension
)
there
are
.iij.
princypal
parts
/
whych
are
exercised
of
them
ioyntly
and
together
/
wherof
the
first
is
the
election
or
choyse
/
and
the
abdication
or
putting
out
of
Ecclesiasticall
officers
.
The
second
is
in
excommunication
of
the
stubburne
/
or
absolution
of
the
repentant
.
The
third
is
the
decision
of
all
such
matters
as
doe
ryse
in
the
church
/
eyther
touchyng
corrupt
manners
/
or
peruerse
doctryne
.
As
touchyng
the
election
/
and
consequently
the
throwing
out
/
it
hath
bene
shewed
before
/
that
together
wyth
the
churche
/
the
eldershyp
hathe
the
principall
sway
.
For
the
decision
of
controuersyes
when
they
ryse
/
it
may
appeare
in
the.
15.
of
the
Acts
/
that
the
Presbyterie
or
Eldershyp
of
the
churche
hath
to
determine
of
that
also
.
Nowe
it
remayneth
heere
/
that
whereas
M.
Doctor
sayeth
that
the
Excommunication
/
and
consequently
the
absolution
or
restoryng
to
the
church
agayne
/
doth
pertayne
only
to
the
minister
/
that
I
shewe
that
the
Presbyterye
or
eldership
/
and
the
whole
church
also
/
hath
interest
in
the
Excommunication
/
and
consequently
in
the
absolution
or
restoryng
vnto
the
churche
.
But
heere
by
the
way
it
is
to
be
noted
/
that
in
saying
that
it
belongeth
to
the
minister
/
he
confesseth
the
dysorder
in
our
church
/
wherin
this
power
is
taken
away
from
the
minister
/
and
geuen
to
the
byshop
and
hys
offycers
.
Nowe
that
thys
charge
of
excommunication
belongeth
not
vnto
one
/
or
to
the
minyster
/
but
cheefely
to
the
eldershyp
and
pastor
/
it
appeareth
by
that
whych
the
authors
of
the
admonition
alledge
out
of
S.
Mathewe
/
whych
place
I
haue
Now
/
wheras
M.
Doctor
vpon
those
wordes
of
S.
Paule
/
that
he
being
absent
in
body
/
and
present
in
spirite
/
had
determined
.
&c.
concludeth
that
the
ryght
of
excommunication
was
in
S.
Paule
/
and
not
in
the
rest
/
it
is
as
much
as
if
he
should
say
/
S.
Paule
as
much
as
lay
in
hym
excommunicated
/
therfore
s
.
Paule
excommunicated
:
or
S.
Paule
excommunicated
/
therefore
the
churche
dyd
not
.
For
what
if
S.
Paule
dyd
excommunicate
hym
so
muche
as
lay
in
hym
/
shoulde
he
therfore
haue
bene
excommunicated
/
if
the
church
of
Corinthe
/
and
the
minyster
there
would
haue
admitted
hym
to
the
supper
/
and
not
abstaine
from
familiare
companying
wyth
hym
?
You
will
say
he
should
haue
bene
bounde
in
heauen
and
before
God
/
although
the
church
of
Corinthe
had
not
put
hym
forthe
.
It
is
true
that
the
apostles
denunciation
of
Gods
vengeance
vpon
the
impenitent
sinner
/
is
ratifyed
in
heauen
/
and
so
shoulde
he
also
haue
bene
if
S.
Paule
had
sayd
nothyng
/
and
yet
S.
Paule
dyd
not
excommunicate
the
incestuous
persone
/
but
so
much
as
lay
in
hym
/
and
as
farre
as
hys
ryght
stretched
:
not
being
therfore
yet
excommunicated
by
S.
Paule
/
it
foloweth
that
the
church
had
a
stroke
in
the
excommunication
.
Againe
/
to
proue
that
the
church
hath
nothyng
to
doe
wyth
excommunication
/
it
is
not
enoughe
to
say
that
S.
Paule
had
the
ryght
of
excommunication
:
But
you
shoulde
haue
shewed
that
he
only
had
it
/
and
then
you
are
manifestly
conuicted
by
S.
Paules
own
words
/
whych
ioyneth
the
church
with
hym
in
that
excommunication
/
saying
that
he
had
decreed
that
the
doer
of
that
fact
(
by
hys
spirite
/
and
them
gathered
together
in
the
name
of
Iesus
Christe
/
and
by
hys
power
)
should
be
geuen
to
sathan
.
And
if
the
right
of
excommunication
were
only
in
S.
Paule
/
how
is
it
that
you
sayd
before
/
that
it
is
in
the
minister
of
the
churche
?
had
the
minister
of
the
churche
of
Corinthe
nothing
to
doe
?
And
if
it
were
in
S.
Paule
alone
/
why
doth
he
chide
wyth
the
church
/
that
they
had
not
already
excommunicated
hym
before
he
wrote
vnto
them
to
signifye
hys
wyll
to
excommunicate
?
or
if
it
were
in
the
minister
of
the
church
only
/
why
w●●
S.
Paule
chide
and
sharply
rebuke
the
church
/
for
that
the
incestuous
man
was
not
cast
forthe
?
Why
doth
he
charge
the
Corinthians
wyth
that
whych
was
the
only
fault
of
the
minister
?
An other
obiection
M.
doctor
hath
out
of
the
.16
.
of
S.
Mathew
/
and
the
20.
of
Iohn
/
in
whych
places
because
he
giueth
power
to
the
.xij.
to
bynde
and
to
lose
/
M.
Doctor
will
conclude
that
they
only
haue
power
to
binde
and
to
lose
.
Salomon
sayeth
that
the
iust
man
is
first
the
accuser
of
himselfe
/
and
therfore
it
And
as
for
Theodoretus
byshop
of
Laodicea
/
whych
Sozomene
maketh
mention
of
in
hys
sixthe
booke
/
I
finde
none
suche
/
but
there
is
mentioned
of
one
Theodotus
/
who
is
sayd
to
haue
seperated
or
excommunicated
Apollinaris
/
but
it
doth
not
appeare
there
that
he
alone
of
hys
owne
authority
dyd
excommunicate
hym
.
And
there
be
great
reasons
in
that
Chapter
/
to
proue
that
he
dyd
it
not
of
hys
owne
authority
/
for
immediatly
after
his
heresy
was
knowne
/
Damasus
bishop
of
Rome
/
and
Peter
bishop
of
Alexandria
/
caused
a
sinode
to
be
gathered
at
Rome
/
where
hys
heresy
was
condemned
.
Now
for
so
much
as
the
custome
of
synodes
and
councels
is
/
when
they
condenme
the
heresyes
/
to
excommunicate
the
heretickes
/
it
is
to
be
thoughte
that
that
councell
dyd
excommunicate
hym
/
and
that
Theodotus
byshop
of
Laodicea
/
dyd
execute
that
decree
and
excommunication
.
And
in
deede
Sozomene
doth
so
expound
hym selfe
/
when
immediatly
after
he
had
sayde
that
he
dyd
excommunicate
him
/
he
addeth
acoinonetoh
auton
apophainei
,
whych
is
/
that
he
declared
him
excommunicate
/
whych
in
deede
properly
belongeth
to
the
minister
/
when
the
excommunication
is
decreed
by
those
to
whom
it
appertaineth
.
Whych
thing
may
yet
better
appeare
by
the
manner
of
speache
whych
is
vsed
in
an
other
place
/
where
speaking
of
●ictor
excommunycating
Theodotus
/
he
vttereth
it
by
thys
apekeryxe
,
whych
is
to
promulgate
or
pronounce
the
sentence
whych
was
decreed
by
others
.
As
for
Amb.
although
he
be
greatly
commended
for
excommunicating
the
Emperor
/
yet
he
was
neuer
commended
/
for
that
he
did
excommunicate
him
himselfe
alone
:
and
if
he
dyd
excommunicate
him
himselfe
alone
/
yet
hys
fault
was
the
les
/
for
so
much
as
he
being
desirous
of
an
eldershyp
/
could
not
as
it
semeth
by
hys
complaint
(
which
I
haue
spoken
of
before
)
●●●aine
one
.
And
although
the
storyes
doe
not
make
mention
that
there
were
others
/
whose
authority
came
into
thys
excommunication
/
yet
it
followeth
not
that
there
were
no
other
.
And
how
often
wil
you
stomble
at
that
/
which
you
do
so
sharply
reproue
in
others
/
whych
is
in
making
of
arguments
of
authority
negatiuely
?
And
if
you
will
not
graunt
thys
manner
of
reasonyng
in
the
scripture
/
in
matters
pertaining
to
the
gouernment
of
the
church
/
whych
are
all
comprehended
in
the
scripture
/
how
would
you
reason
of
a
common
story
/
whych
neither
can
/
nor
dothe
professe
to
speake
all
those
things
whych
fall
into
that
matter
whych
it
wryteth
of
?
But
what
if
so
be
it
be
proued
that
Ambrose
did
not
this
of
hys
owne
authoritye
/
but
by
the
authoritye
also
of
others
/
will
you
then
confesse
that
he
is
commended
of
all
those
whych
wryte
stories
for
so
doing
/
and
confesse
that
the
vse
and
practise
of
the
primitiue
church
was
far
from
thys
that
is
nowe
?
For
proufe
whereof
I
will
geue
you
a
place
whych
Ambrose
the
best
wytnes
of
thys
matter
hath
in
one
of
his
epistles
/
wher
he
sheweth
that
assone
as
the
murther
whych
Theodosius
had
caused
to
be
done
at
the
citye
of
Thessalonica
was
Tertull.
in
Apolog
.
39.
●
.
suche
a
faulte
that
he
is
to
be
put
away
from
the
partakyng
of
the
prayer
of
the
church
/
and
from
all
holy
matters
or
affaires
:
there
do
beare
rule
or
be
presidents
certaine
of
the
most
approued
auncients
or
elders
/
whych
haue
obtayned
thys
honor
/
not
by
mony
/
but
by
good
report
.
And
that
the
auncients
had
the
ordering
of
these
things
/
and
the
peoples
consent
was
required
/
and
that
if
the
case
were
a
very
difficult
case
/
it
was
referred
vnto
the
synodes
or
councels
/
and
that
the
ministers
dyd
not
take
vpon
them
of
their
owne
authority
to
excommunicate
/
and
that
those
whych
dyd
receiue
the
excommunicate
wythout
the
knowledge
&
consent
of
the
churche
were
reprehended
/
it
may
appeare
almost
in
euery
page
of
lib.
contra
.
ep.
Parmen.
Cyprians
Epistles
/
and
namely
in
these
whych
I
haue
noted
in
the
margent
.
In
Augustines
tyme
it
appeareth
also
/
that
the
consent
of
the
church
was
required
/
for
in
the
third
boke
agaynst
the
epistle
of
Parmenian
/
he
sheweth
that
if
the
multitude
of
the
church
be
not
in
that
fault
for
which
one
is
to
be
excommunicated
/
that
then
it
helpeth
much
to
make
the
party
both
afrayde
and
ashamed
/
that
he
be
excommunicated
or
anathematised
(
as
he
calleth
it
)
by
all
the
churche
/
and
in
hys
bookes
de
Baptis
.
contra
Donatistas
,
in
diuers
places
/
he
is
so
far
from
permitting
the
excommunication
to
one
man
/
that
he
semeth
to
fal
into
the
other
extremity
/
whych
is
to
make
the
estate
of
the
church
to
populare
/
and
the
people
to
haue
too
great
a
sway
.
For
there
he
sheweth
/
that
if
the
most
of
the
people
be
infected
wyth
the
fault
whych
is
to
be
punyshed
by
excommunication
/
that
then
no
excommunication
ought
to
be
attempted
/
for
because
a
sufficient
numbre
of
voyces
will
not
be
obtained
for
the
excommunication
.
By
whych
testimonies
/
besydes
the
institution
of
God
/
&
the
practise
of
the
churches
in
the
apostles
times
/
appeareth
manifestly
what
hath
ben
the
vse
of
the
churches
touchyng
excommunication
/
as
long
as
there
was
any
purity
in
the
church
.
And
it
is
to
be
obserued
heere
/
that
bothe
in
thys
parte
of
the
discipline
/
and
also
in
all
other
partes
of
it
(
as
I
haue
shewed
)
as
in
harder
and
difficulter
causes
/
thyngs
were
referred
vnto
the
Synodes
prouincial
/
nationall
/
or
generall
/
as
the
case
required
:
so
if
the
elders
of
any
church
shall
determine
any
thing
contrary
to
the
worde
of
God
/
or
inconueniently
in
any
matter
that
falleth
into
their
determination
/
the
partyes
whych
are
greeued
/
may
haue
recourse
for
remedy
/
vnto
the
elders
and
pastoures
of
dyuers
churches
/
that
is
to
say
vnto
Synodes
of
shires
/
or
dioceses
/
or
prouinces
/
or
nations
of
as
great
or
of
as
small
compasse
as
shall
be
thought
conuenient
by
the
church
/
according
to
the
difficulty
or
waight
of
the
matters
/
whych
are
in
controuersy
.
Whych
meetings
ought
to
be
as
often
as
can
be
conueniently
/
not
only
for
the
decision
of
suche
difficultyes
whych
the
seuerall
presbyteries
can
not
so
well
iudge
of
/
but
also
to
the
ende
that
common
counsell
myght
be
taken
for
the
best
remeady
of
the
vices
or
incommodities
whych
eyther
the
churches
be
in
/
or
in
daunger
to
be
in
.
And
as
those
thyngs
whych
can
not
be
decided
by
the
Eldershyp
of
the
churches
are
to
be
reserued
vnto
the
knowledge
of
some
Synode
of
a
shire
or
diocese
:
so
those
whych
for
their
hardnesse
can
not
be
there
decided
/
must
be
brought
into
the
Synodes
of
larger
compasse
as
I
haue
shewed
to
haue
bene
done
in
the
apostles
times
/
and
in
the
churches
whych
followed
them
long
after
.
These
thyngs
standing
in
thys
sorte
/
all
those
Courtes
of
byshoppes
and
archbyshoppes
must
needes
fall
/
whych
were
by
Antichrist
erected
against
thys
lawfull
iurisdiction
of
Eldership
/
as
the
courte
of
faculties
/
and
those
whych
are
holden
by
chauncellors
/
commissaries
/
officials
/
and
suche
lyke
/
the
describyng
of
the
corruptions
wherof
/
would
require
a
whole
boke
/
of
whych
I
will
note
the
principall
heads
and
summes
.
First
/
for
the
they
enter
into
an
offyce
whych
pertaineth
not
vnto
them
/
but
to
euery
particulare
church
/
and
especially
to
the
eldershyp
or
gouernoures
of
the
church
/
and
therfore
although
they
should
do
nothing
but
that
whych
were
good
/
lawfull
/
and
godly
/
yet
can
they
not
approue
their
labors
vnto
men
/
much
les
to
God
/
puttyng
their
sickle
in
an
other
mannes
harnest
.
For
neyther
by
the
truthe
of
the
worde
of
God
dothe
that
appertayne
vnto
them
/
neyther
by
M.
Doctors
owne
iudgement
(
if
hys
yea
were
yea
/
and
hys
nay
nay
)
consydering
that
he
sayd
before
/
that
thys
iurisdiction
belongeth
to
the
ministers
.
And
although
it
should
pertaine
vnto
the
Byshop
/
(
as
he
is
called
)
to
whom
notwythstanding
it
dothe
not
appertaine
)
yet
were
it
not
lawfull
for
hym
to
translate
thys
office
vnto
an
other
/
and
to
appoynt
one
to
doe
it
when
he
lysteth
/
no
more
then
he
can
appoynt
them
to
doe
hys
other
offyces
of
ministring
/
as
preaching
the
worde
/
and
ministring
the
sacraments
.
An other
thyng
is
/
that
in
these
courts
(
whych
they
cal
spiritual
)
they
take
the
knowledge
of
matters
/
which
are
meere
ciuil
/
therby
not
only
peruerting
the
order
whych
God
hath
appoynted
/
in
seuering
the
ciuill
causes
from
the
ecclesiasticall
/
but
iustling
also
wyth
the
ciuill
magistrate
/
and
thrusting
hym
from
the
iurisdiction
/
whych
appertaineth
vnto
hym
/
as
the
causes
of
the
contracts
of
mariage
/
of
diuorces
/
of
willes
&
testaments
/
with
diuers
suche
other
like
things
.
For
although
it
appertaine
to
the
church
and
the
gouernors
therof
/
to
shew
out
of
the
word
of
God
whych
is
a
lawfull
contract
or
iust
cause
of
diuorce
/
and
so
forthe
/
yet
the
iudiciall
determination
/
and
definitiue
sentences
of
all
these
/
do
appertaine
vnto
the
ciuill
magistrate
.
Heerevnto
may
be
added
/
that
all
their
punishments
almost
are
penalties
of
mony
/
whych
can
by
no
meanes
appertaine
to
the
church
/
but
is
a
thyng
meerely
ciuill
.
Thirdly
/
as
they
handle
matters
whych
do
not
appertain
vnto
the
Ecclesiasticall
iurisdiction
/
so
those
whych
do
appertaine
vnto
the
church
/
they
do
turne
from
their
lawfull
institution
/
vnto
other
ends
not
sufferable
/
whych
M.
doctor
hym selfe
doth
confesse
in
excommunicating
for
money
.
&c.
Last
of
all
they
take
vpon
them
those
thyngs
/
whych
are
neyther
lawful
for
ciuill
nor
ecclesiasticall
iurisdiction
/
nor
simply
for
any
man
to
doe
/
of
whych
sorte
diuers
are
reckened
vp
by
the
admonition
/
and
same
confessed
by
M.
Doctor
.
I
will
not
heere
speake
of
the
vnfitnes
of
those
whych
are
chefe
offycers
in
these
courts
/
that
the
most
of
them
are
eyther
papists
/
or
bribers
/
or
drunkardes
/
(
I
know
what
I
wryte
)
or
epicures
and
such
as
liue
of
benefices
and
prebends
in
England
or
in
Ireland
/
doing
nothing
of
those
things
whych
appertaine
vnto
them
/
and
of
other
suche
naughty
persons
whych
are
not
only
not
meete
to
be
gouernors
in
the
church
/
but
whych
in
any
reformed
church
/
shoulde
not
be
so
much
as
of
the
church
.
I
speake
not
of
all
/
I
doubt
not
but
there
be
some
do
the
whych
they
do
of
conscience
/
and
with
minde
to
healpe
forwarde
the
Churche
/
whych
I
trust
will
(
when
the
Lorde
shall
giue
them
more
knowledge
)
keepe
them selues
in
their
vocations
/
and
being
men
for
their
giftes
apte
and
able
either
to
serue
the
Church
or
the
common
wealth
in
some
other
calling
/
will
rather
occupye
theyr
gifts
there
/
then
where
they
haue
no
grounde
to
assure
them selues
/
that
they
doe
please
God.
Now
I
will
take
a
short
suruey
of
that
whych
M.
doctor
alleageth
to
proue
his
offices
of
master
of
faculties
/
chancellors
.
&c.
First
he
sayth
in
the
.117
page
out
of
the
Ancyran
councel
/
that
there
were
vicars
of
bishops
/
wher
although
the
name
be
not
found
of
chācclors
.
&c.
yet
there
is
(
sayth
he
)
the
office
.
What
vicar
s.
Paules
B.
may
haue
/
and
in
what
case
/
I
haue
shewed
before
/
where
I
haue
proued
the
necessary
residence
of
euery
pastor
in
his
flock
.
But
I
will
note
heere
how
M.
Doctor
both
goe
about
to
abuse
hys
reader
in
these
vicares
.
And
first
where
there
were
three
editions
/
of
which
one
only
maketh
mention
of
these
vicares
he
tooke
that
&
left
the
other
/
which
is
to
be
obserued
/
for
that
thys
varietie
of
editions
rose
of
the
diuers
vnderstanding
of
the
greke
word
(
chorepiscopos
,
)
which
may
be
taken
eyther
for
hym
that
is
byshop
for
an
other
/
and
in
hys
place
/
or
for
hym
that
is
byshop
in
the
country
/
that
is
in
some
towne
which
is
no
citie
/
so
that
chorepiscopus
,
was
opposed
vnto
the
byshop
which
was
of
some
citie
.
And
if
it
be
so
taken
/
then
here
is
no
proofe
for
the
vicarse
of
byshoppes
.
But
howsoeuer
it
be
/
it
shall
appeare
that
the
names
of
chauncelors
and
/
chorepiscopos
,
doe
not
so
much
differ
/
as
the
offices
and
functions
of
them
.
For
it
appeareth
in
the
same
Councell
and
Canon
/
that
they
were
like
the.
70.
disciples
/
that
they
had
also
some
care
to
prouide
for
the
poore
/
and
that
they
were
such
as
dyd
mynister
the
sacramentes
.
And
in
an
other
Councell
/
they
haue
authoritie
geuen
them
to
Antiochen
.
cap.
10.
make
subdeacons
/
exorcists
/
and
readers
.
I
know
thys
was
a
corruption
of
the
mynistery
/
but
yet
all
men
see
/
how
Maister
Doctor
looketh
as
it
were
a
farre
of
vpon
things
/
and
therefore
taketh
a
man
for
a
molehill
/
when
he
would
make
vs
beleeue
that
these
were
chauncelors
.
&c.
In
the.
125.
page
to
the
admonition
desyring
that
these
may
be
remoued
and
the
eldershyp
establyshed
according
to
Gods
order
/
M.
Doctor
aunswereth
/
that
that
were
to
place
in
stede
of
wise
and
discrete
men
/
vnlearned
/
ignorant
and
vnapt
to
rule
.
Let
Maister
Doctor
take
heede
/
least
in
alowing
so
well
of
the
popishe
ceremonies
/
not
only
as
tollerable
/
but
as
fitte
/
and
then
acquainting
hym selfe
with
the
papistes
maner
of
speaking
/
in
saying
that
the
people
be
ignoraunt
and
vnlearned
/
he
fal
or
ouer
he
be
aware
into
some
worse
thing
.
Moses
in
Deuteronomie
/
And
besides
that
the
choysest
are
to
be
taken
to
thys
office
/
thys
ought
not
to
be
forgotten
/
that
seeing
good
successe
of
thinges
depend
vppon
the
blessing
of
God
/
and
that
blessing
followeth
the
church
when
the
Lordes
order
is
kept
/
simple
men
which
carry
no
great
countenaunce
or
shew
/
will
vndoubtedly
doe
more
good
vnto
the
church
/
hauing
a
lawfull
calling
/
then
those
of
great
port
whiche
haue
no
such
calling
.
In
the.
228.
page
he
thinketh
the
Archbyshoppes
Courte
necessary
/
but
bringeth
no
reason
/
and
further
confesseth
hym selfe
ignoraunt
of
the
estate
of
it
/
and
therefore
I
know
not
from
whence
that
good
opynion
of
hys
shoulde
come
/
onlesse
it
be
from
thence
that
he
lyketh
of
all
things
be
they
neuer
so
euill
whych
the
admonition
missyketh
.
The
rest
which
M.
D.
hath
of
thys
matter
is
nothing
else
but
great
and
high
wordes
.
And
as
for
the
Canon
law
/
it
is
knowen
what
a
stroke
it
beareth
with
vs
/
and
that
a
few
cases
excepted
it
remayneth
in
her
former
effect
.
To
the
sections
beginning
in
the.
118.
page
/
and
holding
on
vntill
the.
123.
page
.
It
was
before
shewed
that
of
the
gouernoures
of
the
church
/
there
were
some
whose
charge
pertayned
vnto
the
whole
church
/
of
the
which
we
haue
spoken
:
some
other
/
whose
charges
extend
but
to
a
part
of
the
church
/
that
is
vnto
the
poore
/
and
these
are
the
deacons
.
And
as
in
the
former
part
I
shewed
there
were
two
kindes
/
so
in
this
latter
part
the
same
is
to
be
noted
/
that
of
those
whose
charge
was
ouer
the
poore
/
some
had
charge
ouer
all
the
poore
of
the
church
(
as
those
which
are
called
deacons
)
some
had
charge
ouer
the
poore
straungers
/
and
those
poore
which
were
sicke
only
/
and
those
S.
Paule
calleth
in
one
place
Dyaconisses
/
and
in
an
other
place
widdowes
.
For
the
deacons
dyd
distribute
vnto
the
necessyties
as
well
of
the
poore
straungers
and
the
sicke
poore
/
as
vnto
the
other
The
seconde
poynt
is
touching
that
there
were
deacons
in
euery
churche
/
which
is
well
proued
of
the
admonition
/
both
by
the
place
of
the
Phillippyans
/
and
of
the
Actes
/
for
although
it
be
not
there
sayd
/
that
the
deacons
were
in
euery
church
/
yet
for
so
muche
as
the
same
vse
of
them
was
in
all
churches
which
was
in
Ierusalem
&
at
Philippos
/
and
for
that
the
Apostles
(
as
hath
bene
before
touched
)
laboring
after
the
vniformitie
of
the
church
/
ordeyned
the
same
officers
in
all
churches
/
the
proofe
of
one
is
the
proofe
of
all
/
and
the
shewing
that
there
were
deacons
in
one
church
/
is
the
shewing
in
all
.
The
place
which
they
alledge
out
of
the
first
to
Timothe
/
is
of
all
other
most
proper
:
for
S.
Paule
there
describing
not
how
the
church
of
Ephesus
/
but
simply
and
generally
how
the
church
must
be
gouerned
/
reckneth
there
the
order
of
deacons
.
Whereunto
may
be
added
the
contynuall
practise
of
the
church
long
after
the
Apostles
times
/
which
appeareth
by
the
often
superscriptions
and
subscriptions
in
these
words
(
the
byshop
/
elders
/
and
deacons
of
such
a
church
/
and
vnto
the
byshop
/
elders
/
and
deacons
of
such
a
church
)
.
And
by
that
it
is
so
often
times
sayd
in
the
councelles
where
the
churches
assembled
/
that
there
were
so
many
byshops
/
so
many
elders
/
so
many
deacons
.
The
thirde
poynt
in
thys
deaconship
is
/
whether
it
be
a
necessary
office
in
the
church
/
or
for
a
tyme
only
/
which
controuersy
shoulde
not
haue
bene
/
if
M.
Doctors
english
tong
had
bene
agreable
with
hys
latin
.
For
in
a
certayne
latin
pamphlet
of
hys
/
whereof
I
spake
before
/
he
maketh
the
deaconship
a
necessary
office
/
and
such
as
ought
not
to
be
taken
out
of
the
church
:
here
he
singeth
a nother
song
.
There
/
because
he
thought
the
necessitie
of
the
deacon
made
for
hym
/
he
wold
nedes
haue
deacons
:
here
because
it
maketh
agaynst
hym
he
sayth
there
is
no
neede
of
them
/
wherby
appeareth
how
small
cause
there
is
/
that
M.
Doctor
should
vpbrayde
the
authors
of
the
admonition
with
mutability
and
discord
with
them selues
.
But
that
thys
office
is
durable
and
perpetuall
/
it
may
appeare
by
that
which
I
haue
alledged
before
out
of
the
sixt
of
Timothe
/
for
the
necessitie
of
elders
:
for
the
argumentes
serue
to
proue
the
necessitie
of
those
orders
which
are
there
set
forth
/
whereof
the
deacon
is
one
.
And
where
as
M.
Doctor
sayth
that
euery
church
is
not
hable
to
fynde
a
curate
(
as
he
termeth
hym
)
and
a
deacon
/
I
haue
before
shewed
/
intreating
of
the
senyors
/
that
the
churches
in
the
Apostles
tymes
/
might
best
haue
sayd
thys
/
being
poore
and
persecuted
/
althoughe
I
see
not
why
the
church
may
not
haue
a
deacon
or
deacons
(
if
moe
be
needefull
)
with
as
small
charges
as
they
may
haue
a
collector
or
collectors
.
There
remayneth
to
speake
of
the
widdowes
/
which
were
godly
poore
women
in
the
church
aboue
the
age
of
.
60.
yeares
/
for
the
auoyding
of
all
suspition
Thys
distinction
if
M.
Doctor
knoweth
not
/
nor
hath
not
heard
of
/
let
him
looke
in
the.
2.
booke
of
the
Chronicles
/
he
shall
see
/
that
there
were
a
number
appoynted
Thys
might
Maister
Doctor
haue
learned
by
that
whiche
the
noble
emperor
Euseb.
li.
2.
de
vita
Constant
.
ep.
ad
Euseb.
*
Constantine
attributeth
to
the
fathers
of
the
Nicene
councell
and
to
the
Ecclesiasticall
persons
there
gathered
:
which
he
doth
also
permit
the
Byshops
/
Elders
/
and
Deacans
of
churches
to
doe
/
eyther
by
correcting
or
adding
/
or
making
new
if
neede
be
.
And
by
the
contynuall
practise
of
the
church
in
the
tyme
of
christian
Emperors
/
which
alwayes
permitted
vnto
the
mynisters
assembled
in
Sozom.
li.
1
cap.
17.
councelles
/
as
well
the
determynation
of
controuersies
which
rose
/
as
the
making
or
the
abolyshing
of
needefull
or
hurtfull
cerimonies
/
as
the
case
required
.
Also
by
the
Emperoures
epistle
in
the
first
action
of
the
councell
of
Constantinople
where
by
the
epistle
of
the
Emperor
it
appeareth
/
that
it
was
the
manner
of
Tom.
con.
5.
lib.
ep.
32.
the
Emperoures
to
confirme
the
ordinaunces
which
were
made
by
the
mynisters
/
and
to
see
them
kept
.
The
practise
of
thys
he
myght
haue
also
most
playnly
seene
in
Ambrose
/
who
wold
by
no
meanes
suffer
that
the
causes
of
the
churches
should
be
debated
in
the
Princes
consistory
or
court
/
but
would
haue
them
handled
in
the
church
/
by
those
that
had
the
gouernment
of
the
church
:
and
therefore
excuseth
hym selfe
to
the
emperour
Valentinian
/
for
that
(
being
conuented
to
answere
of
the
church
matters
/
vnto
the
ciuill
court
)
he
came
not
.
And
by
whome
can
the
matters
and
orders
of
the
church
bee
better
ordayned
/
then
by
the
mynisters
of
the
church
?
And
if
that
be
a
good
reason
of
Maister
Doctor
in
the
fortie
and
seuenth
page
/
that
the
Byshoppes
ought
therefore
to
ordayne
mynisters
/
because
they
are
best
hable
to
iudge
of
the
learning
and
habylitie
/
of
those
which
are
the
fyttest
/
it
is
also
as
good
reason
/
that
therefore
the
mynisters
and
gouernours
of
the
church
should
appoynt
and
decree
of
such
ceremonyes
and
orders
as
pertayne
to
the
church
/
for
because
it
is
to
be
supposed
that
they
can
best
iudge
of
those
matters
/
bestowing
theyr
studyes
that
wayes
/
and
further
best
vnderstanding
the
estate
of
the
church
about
the
which
they
are
wholy
occupyed
.
And
this
is
not
(
Maister
Doctor
)
to
shake
handes
with
the
papistes
.
For
the
papistes
would
exempt
their
priestes
from
the
subiection
/
and
from
the
punyshment
of
the
cyuill
magistrate
/
which
we
doe
not
.
And
the
papistes
would
that
whatsoeuer
the
cleargy
doth
determyne
/
that
that
forthwith
should
be
holden
for
good
/
and
the
Prince
should
be
forthwith
compelled
to
mayntayne
and
set
forth
that
/
bee
it
good
or
euill
/
without
further
inquiry
:
but
wee
say
that
if
there
bee
no
lawfull
mynistery
to
set
good
orders
(
as
in
rumous
decayes
and
ouerthrowes
of
relygion
)
that
then
the
Prince
ought
to
doe
it
:
and
if
(
when
there
is
a
lawfull
mynistery
)
it
shall
agree
of
any
vnlawfull
or
vnmeete
order
/
that
the
Prince
ought
to
stay
that
order
/
and
not
to
suffer
it
/
but
to
driue
them
to
that
which
is
lawfull
and
meete
.
And
if
thys
be
to
shake
handes
with
the
papistes
/
then
Maister
Doctor
is
to
blame
/
which
hath
taught
vs
once
or
twise
before
/
that
the
appoynting
of
ceremonies
of
the
church
/
belongeth
vnto
the
church
.
And
yet
I
know
that
there
is
one
or
two
of
the
later
wryters
/
that
thinke
otherwise
/
but
as
I
take
no
aduauntage
of
their
authoritie
which
thinke
as
I
doe
/
so
I
ought
not
to
be
preiudiced
by
those
/
that
thinke
otherwise
.
But
for
so
much
as
we
haue
M.
Doctor
yet
of
thys
iudgement
/
that
the
church
ceremonies
shoulde
bee
ordayned
by
the
church
/
I
will
trauaile
no
further
in
thys
matter
/
consydering
that
the
practise
of
thys
church
commonly
is
to
referre
these
matters
vnto
the
ecclesiasticall
persons
:
only
thys
is
the
difference
/
that
where
it
is
done
now
of
one
or
a
few
/
wee
desire
that
it
may
be
done
by
others
also
/
who
haue
interest
in
that
behalfe
.
The
other
poynt
is
in
the
hundreth
thirty
and
eyght
page
/
where
hee
most
vntruely
and
slaunderously
chargeth
the
authors
of
the
Admonition
/
and
maketh
wonderfull
outcryes
of
them
/
as
though
they
should
deny
that
there
hadde
beene
any
reformation
at
all
/
sythens
the
tyme
that
the
Queenes
maiestye
began
to
raigne
/
manyfestly
contrary
/
not
onely
to
theyr
meaning
/
but
also
to
theyr
very
words
/
which
appeareth
in
that
they
moue
to
a
thorough
reformation
/
&
to
contende
/
or
to
labour
to
perfection
/
denying
only
that
the
reformation
which
hath
bene
made
in
her
maiesties
dayes
/
is
thorough
and
perfect
.
We
confesse
willingly
/
that
next
vnto
the
Lorde
God
/
euery
one
of
vs
is
most
deepely
bounde
vnto
her
maiesty
/
whome
he
hath
vsed
as
an
excellent
instrument
to
delyuer
his
church
heere
/
out
of
the
spirituall
Egipt
of
popery
/
and
the
common
wealth
also
/
and
the
whole
lande
out
of
the
slauery
and
subiection
of
straungers
/
whereunto
it
was
so
neare
:
Thys
I
say
we
willingly
confesse
before
men
/
and
do
in
our
prayers
dayly
geue
most
humble
thankes
to
God
therefore
.
And
by
thys
humble
sute
and
earnest
desire
whiche
wee
haue
for
further
reformation
/
we
are
so
far
from
vnthankfulnes
vnto
her
maiesty
/
that
we
thereby
desire
the
heape
of
her
felicitie
/
&
the
establishment
of
her
royal
throne
amongst
vs
/
which
then
shall
be
most
sure
and
vnremoued
/
when
our
sauiour
Christ
sytteth
wholy
and
fully
/
not
only
in
hys
chayre
to
teach
/
but
also
in
hys
throne
to
rule
/
not
alone
in
the
heartes
of
euery
one
by
hys
spirite
/
but
also
generally
/
and
in
the
visible
gouernment
of
hys
church
by
those
lawes
of
discipline
/
whiche
hee
hath
prescribed
.
And
whereas
M.
Doctor
woulde
bring
vs
into
a
foolish
paradise
of
oure selues
/
as
though
we
neede
not
to
learne
any
thing
at
the
churches
of
Fraunce
&
Scotland
/
he
should
haue
vnderstanded
/
that
as
we
haue
bene
vnto
them
in
example
/
&
haue
prouoked
them
to
follow
vs
/
so
the
Lord
will
haue
vs
also
profite
/
and
be
prouoked
by
their
example
/
and
so
be
mutuall
helpes
one
to
an
other
/
and
stirre
vp
our selues
with
the
admonition
that
our
sauiour
Christ
stirred
vp
hys
apostles
/
that
oftentimes
those
that
are
first
/
are
not
forwardest
/
but
are
ouerrun
Finally
/
he
would
rather
haue
put
vs
in
remembrance
of
the
sermon
which
our
sauiour
Christ
maketh
/
where
he
sheweth
that
those
cyties
are
not
alwares
The
reply
vnto
the
section
in
the.
146.
147.
148.
pages
.
Sed
etiam
quodam
in
loco
facetus
esse
voluisti
,
Deus
bone
,
quam
te
illud
non
decet
.
Heere
M.
Doctor
was
disposed
to
make
hym selfe
and
hys
reader
mery
/
but
it
is
with
the
bagpipe
or
countrey
mirth
/
not
with
the
Harpe
or
Lute
/
which
the
learned
were
wont
to
handle
.
For
he
hath
packed
vp
together
the
olde
tale
of
the
curst
wyfe
/
and
of
the
theefe
that
toke
away
the
priestes
purse
/
very
familiar
&
homely
geare
:
It
might
peraduenture
make
M.
Doctor
hop
about
the
house
/
but
the
learned
&
the
wyse
can
not
daunce
by
thys
instrument
.
It
pleaseth
M.
Doctor
to
compare
those
which
be
put
out
of
their
lyuings
without
iust
cause
/
to
heretickes
/
curst
wiues
/
and
to
theeues
/
but
all
men
do
vnderstand
how
rightly
.
What
hys
troubles
be
within
/
and
in
hys
conscience
/
the
Lord
God
and
hee
knoweth
best
/
but
as
for
the
outwarde
persecution
which
he
suffereth
/
it
is
not
such
/
as
he
neede
thus
to
stoupe
or
to
grone
/
and
to
blow
vnderneath
it
/
as
though
he
had
some
great
burthen
vpon
hys
shoulders
.
And
if
he
complayne
of
the
persecution
of
the
tong
/
to
let
passe
hys
immoderate
heate
of
speach
/
which
he
vseth
with
those
that
he
hath
to
doe
with
all
/
the
tong
which
is
more
intemperate
then
hys
is
in
all
hys
booke
/
shall
hardly
be
founde
.
And
although
it
be
vnreasonable
enough
/
that
he
should
not
geue
men
leaue
to
complayne
of
their
troubles
/
when
he
gloryeth
in
troubling
them
/
yet
that
of
all
is
most
vntollerable
/
that
besides
the
iniury
which
he
doth
them
/
he
is
angry
the
they
wil
not
lay
hands
of
them selues
by
casting
them selues
out
of
their
lyuings
/
or
euer
they
bee
cast
out
by
hym
.
Tullie
maketh
mention
of
one
C.
Funbria
/
which
when
he
had
caused
Q.
Sceloua
a
singular
in
Turrian
to
be
wounded
/
&
saw
that
he
dyed
not
of
it
/
conuented
hym
before
the
iudges
/
&
being
asked
what
he
had
to
accuse
hym
of
/
answeared
/
for
that
he
dyd
not
suffer
the
whole
weapon
wherewith
he
was
stricken
/
to
enter
into
hys
body
:
euen
so
M.
Doctor
contenteth
not
hym selfe
only
to
doe
iniuries
vnto
men
/
but
accuseth
them
also
/
that
they
wil
not
do
it
vnto
them selues
/
or
that
they
would
not
willingly
suffer
hys
weapons
enter
so
farre
as
he
would
haue
them
.
What
conscience
is
there
that
bindeth
a
man
to
depart
from
hys
lyuing
/
in
that
place
where
he
lyketh
not
of
all
the
orders
which
are
there
vsed
?
is
it
not
enough
to
abstayne
from
them
/
if
there
be
any
euill
in
them
/
or
to
declare
the
vnlawfulnes
of
them
/
if
hys
calling
do
suffer
hym
/
when
as
the
reformation
is
not
in
hys
power
.
And
if
eyther
of
this
abstayning
or
declaration
of
thys
vnlawfulnes
of
them
/
troubles
be
moued
/
there
is
no
more
cause
why
they
should
geue
place
/
then
the
other
which
lyke
of
those
disorders
/
yea
there
is
lesse
cause
/
for
that
they
are
not
the
causes
of
trouble
/
but
the
other
/
and
for
that
by
their
departure
out
of
theyr
places
/
roume
is
made
for
those
whiche
will
lyke
of
those
disorders
which
the
other
mislyked
/
which
is
to
the
hurt
of
that
company
or
congregation
in
such
places
.
And
as
for
M.
Doctors
easynes
to
depart
from
hys
lyuing
/
rather
then
he
would
cause
any
trouble
/
hee
geueth
men
great
cause
to
doubt
of
/
which
hauing
dyuers
great
lyuinges
/
and
amongst
them
a
benefice
is
very
loth
to
goe
from
troubling
of
others
/
to
doe
hys
duety
at
any
of
them
.
It
is
true
/
that
the
church
of
England
may
haue
an
order
whereunto
it
may
iustly
require
the
subscription
of
the
mynisters
in
Englande
:
And
so
is
it
likewyse
vntrue
/
that
we
desire
that
euery
one
should
haue
hys
own
fansy
/
and
lyue
as
hym
listeth
/
for
we
also
desire
an
vniforme
order
/
but
such
and
in
such
sort
/
as
we
haue
before
declared
.
As
for
the
olde
accusation
of
Anabaptisme
and
confusion
/
it
is
answeared
before
:
therefore
according
to
my
promise
/
I
will
leaue
your
wordes
/
and
if
you
haue
any
matter
/
I
will
speake
to
that
.
Vnto
the.
149.
and.
150.
pages
.
THe
Admonition
hath
no
such
thing
/
as
M.
Doctor
chargeth
the
authors
thereof
with
/
that
they
dyd
euer
allow
of
the
booke
of
seruice
.
It
sayeth
they
bare
with
it
/
and
vsed
it
so
farre
/
as
they
might
/
and
therefore
now
when
it
came
to
the
approuing
of
it
by
subscription
/
they
refused
/
&
there
is
no
man
which
can
not
vnderstand
/
that
it
is
one
thing
to
beare
with
a
thing
/
and
an
other
to
approue
it
/
and
therefore
to
beare
/
and
to
vse
it
so
farre
as
might
be
/
may
well
agree
with
their
refusall
of
subscription
/
so
that
M.
Doctors
note
is
not
worth
the
noting
.
The
Apostles
dyd
beare
with
the
infirmitie
of
the
Iewes
addicted
to
the
obseruation
of
the
ceremoniall
law
/
yet
they
neuer
alowed
that
infirmitie
/
and
they
were
so
farre
from
approuing
it
by
subscribing
/
that
they
wrote
agaynst
it
.
Those
(
sayth
M.
D.
which
authorized
thys
booke
/
were
studious
of
peace
/
and
of
building
of
Christes
church
/
therefore
they
that
speake
agaynst
it
(
which
hee
calleth
defacing
)
are
disturbers
of
the
peace
/
and
destroyers
of
the
church
.
So
I
will
reason
:
Gedeon
was
studious
of
peace
/
and
of
building
of
the
churche
/
therefore
they
whiche
spake
agaynst
the
Ephod
which
he
made
/
were
disturbers
of
the
peace
/
and
destroyers
of
the
church
.
We
speake
agaynst
images
in
churches
/
and
consubstantiation
in
the
sacramentes
/
and
such
lyke
/
which
Luther
being
studious
of
peace
/
and
of
the
building
of
the
church
dyd
holde
/
and
yet
we
are
not
therfore
disturbers
of
peace
/
or
destroyers
of
the
church
.
Although
they
were
excellent
personnages
/
yet
their
knowledge
was
in
part
/
&
although
they
brought
many
things
to
our
light
/
yet
they
being
sent
out
in
the
morning
/
or
euer
the
sunne
of
the
gospell
was
rysen
so
hygh
/
might
ouersee
many
things
which
those
that
are
not
so
sharpe
of
fight
/
as
they
were
/
may
see
/
for
because
that
which
they
want
in
the
sharpnes
of
sight
/
they
haue
by
the
benefite
and
clearenesse
of
the
sun
and
of
the
light
.
They
sealed
not
the
booke
of
seruice
with
their
bloud
(
as
M.
Doctor
sayeth
)
for
some
that
suffred
for
the
truth
/
declared
openly
theyr
myslyking
of
certayne
thinges
in
it
/
and
as
for
the
other
they
coulde
neuer
dye
for
that
booke
/
more
then
for
the
lyturgie
vsed
in
the
Frenche
churche
/
or
at
Geneua
.
For
they
receiued
not
the
sentence
of
condemnation
/
because
they
approued
that
booke
/
but
because
they
improued
the
articles
drawne
out
of
the
masse
booke
.
And
if
they
had
dyed
for
that
booke
(
as
in
deede
they
dyed
for
the
booke
of
God
)
yet
the
authoritie
of
theyr
martyrdome
/
coulde
not
take
away
from
vs
thys
lyberty
that
we
haue
to
enquire
of
the
cause
of
theyr
death
.
Iustin
and
Cyprian
were
godly
martyrs
/
&
yet
a
man
may
not
say
/
that
they
sealed
their
errors
which
they
wrote
with
theyr
bloud
/
or
with
thys
glory
of
their
martyrdome
/
preiudice
those
which
speake
or
wryte
agaynst
their
erroures
:
for
thys
is
to
oppose
the
bloud
of
men
/
to
the
bloud
of
the
sonne
of
God.
For
the
papistes
triumph
I
haue
answeared
before
/
and
I
will
not
striue
about
the
Goates
wolle
/
who
is
the
opponent
/
&
who
the
respondent
in
thys
difference
.
From
the.
151.
page
vnto
the.
171.
page
/
all
is
answeared
where
these
things
which
are
heere
ioyned
/
are
seuerally
handled
/
now
vnto
that
in
the.
171.
and.
172.
pages
.
I
answere
/
the
although
it
be
meete
/
that
as
we
hope
that
the
homylies
which
are
made
already
be
godly
/
so
those
that
shall
be
made
hereafter
/
shall
be
lykewise
:
yet
considering
the
mutabilitie
of
men
/
and
that
oftentymes
to
the
worse
/
it
is
not
meete
/
nay
it
is
merely
vnlawfull
/
to
subscribe
to
a
blancke
/
seeing
that
wee
can
not
witnesse
or
allow
of
those
things
which
we
haue
not
sene
nor
heard
.
The
place
vnto
the
Corinthes
/
is
the
same
vnto
the
Romanes
/
and
M.
Doctor
approuing
one
/
hath
no
cause
to
fynde
fault
with
the
other
.
For
the
homylies
first
of
all
I
haue
shewed
/
how
absurde
a
saying
/
and
how
vnlyke
a
dyuine
it
is
/
to
match
reading
of
homylies
/
with
preaching
of
sermons
.
For
if
the
reading
of
the
holy
scriptures
is
nothing
so
fruitefull
as
the
preaching
of
them
/
muche
lesse
is
the
reading
of
homylies
to
be
for
their
frute
matched
with
preaching
of
sermons
.
There
remayneth
that
I
shew
briefely
/
that
neyther
the
homylies
nor
the
Apochripha
/
are
at
all
to
be
red
in
the
churche
.
Wherein
first
it
is
good
to
consider
the
order
which
the
Lorde
kept
with
hys
people
in
tymes
past
/
when
he
commaunded
Besides
thys
/
the
pollicy
of
the
church
of
God
in
times
past
is
to
be
folowed
herein
/
that
for
the
expounding
of
darker
places
/
places
of
more
easines
ought
to
be
ioyned
together
/
as
in
the
persecution
of
Antiochus
/
wher
they
could
not
haue
the
commodity
of
preaching
/
the
Iewes
dyd
appoynt
at
their
meetings
alwayes
a
peece
of
the
law
to
be
red
/
&
with
all
a
peece
of
the
prophets
whych
expounded
the
peece
of
the
lawe
/
rather
then
to
bring
in
interpretations
of
men
to
be
red
.
And
because
I
am
entred
into
that
matter
/
heere
cometh
to
be
considered
the
practise
also
of
the
church
both
before
our
sauior
Christes
comming
/
and
after
/
that
when
can
.
concil
.
Laod.
Tom.
1.
concil
.
Conc.
Valense
.
1.
Tom.
but
the
canonicall
bokes
of
the
olde
and
newe
testament
/
and
reckeneth
vp
what
they
be
.
Afterward
as
corruptions
grew
in
the
church
/
it
was
permitted
that
homilies
myght
be
red
by
the
deacon
/
when
the
minister
was
sicke
/
and
coulde
not
preach
/
and
it
was
also
in
an
other
councel
of
Carthage
permitted
/
that
the
martyrs
liues
might
be
red
in
the
church
.
But
besides
the
euill
successe
that
those
decrees
had
(
vnder
pretence
wherof
the
popishe
legende
/
and
Gregories
homilies
.
&c.
crept
in
)
that
vse
and
custome
was
controlled
by
other
councels
/
as
may
appeare
by
the
councell
of
Colen
/
albeit
otherwyse
popishe
.
And
truely
if
there
were
Tom.
concil.
6.
c.
concil
.
Colon
.
parte
.
2.
nothing
else
but
thys
consideration
/
that
the
bringing
in
of
the
reading
of
Martyrs
liues
into
the
church
/
and
of
the
homilies
of
auncient
wryters
/
hath
not
only
by
thys
meanes
iustled
with
the
Bible
/
but
also
thrust
it
cleane
out
of
the
church
/
or
into
a
corner
where
it
was
not
redde
nor
seene
/
it
ought
to
teach
all
men
to
beware
of
placing
any
wryting
or
worke
of
men
in
the
church
of
God
/
be
they
neuer
so
well
learned
/
as
long
as
the
world
should
endure
.
And
if
any
man
obiect
/
that
by
thys
meanes
also
is
shut
out
of
the
churche
the
forme
of
ordinary
prayers
to
be
sayd
:
I
say
the
case
is
nothing
lyke
/
for
when
we
pray
we
can
not
vse
the
words
of
the
scripture
/
as
they
orderly
lie
in
the
text
.
But
for
so
muche
as
the
churche
prayeth
for
diuers
thyngs
necessarye
for
it
/
the
whych
are
not
contained
in
one
or
two
places
of
the
scripture
/
and
that
also
there
are
some
thyngs
whych
we
haue
neede
of
/
whereof
there
is
no
expresse
prayer
in
the
scripture
:
it
is
needefull
/
that
there
be
a
forme
of
Prayer
drawne
forthe
out
of
the
scrypture
/
whych
the
church
may
vse
when
it
meeteth
/
as
the
occasyon
of
the
time
dothe
require
/
whych
necessity
can
not
be
by
no
meanes
alledged
in
the
reading
of
Homilies
or
Apochrypha
.
Wherevpon
appeareth
that
it
is
not
so
wel
ordained
in
the
churche
of
Englande
/
where
bothe
Homilies
and
Apochrypha
are
red
/
especially
when
as
diuers
chapters
of
the
bookes
called
Apocrypha
/
are
lyfted
vp
so
high
/
that
they
are
sometime
appoynted
for
extraordinary
lessons
vpon
feastes
dayes
/
wherin
the
greatest
assemblies
be
made
/
and
some
of
the
chapters
of
the
canonicall
scripture
(
as
certen
chapters
of
the
Apocalipse
)
quite
left
oute
and
not
red
at
all
.
Vnto
the
two
next
sections
I
haue
answeared
before
/
where
I
haue
entreated
of
holy
dayes
/
and
of
kneeling
at
the
Communion
/
it
followeth
to
speake
vnto
the
section
contained
in
the.
183.
and.
184.
pages
.
ALthough
it
will
be
hard
for
you
to
proue
that
thys
worde
(
priest
)
commeth
of
the
Greke
word
(
presbyteros
)
yet
that
is
not
the
matter
/
but
the
case
standeth
in
thys
/
that
for
so
much
as
the
common
and
vsuall
speach
of
England
is
/
to
note
by
the
word
(
priest
)
not
a
minister
of
the
gospel
/
but
a
sacrificer
(
which
the
minister
of
the
gospell
is
not
)
therefore
we
ought
not
to
call
the
ministers
of
the
gospell
(
priests
)
and
that
thys
is
the
Englishe
speache
/
it
appeareth
by
all
the
English
translations
/
whych
translate
alwayes
(
hiereis
)
whych
were
sacrificers
(
priests
)
and
do
not
of
the
other
syde
(
for
any
that
euer
I
red
)
translate
presbyteron
,
a
priest
.
Seeing
therfore
a
priest
wyth
vs
/
and
in
our
tonge
/
dothe
signifye
both
by
the
papistes
iudgement
in
respect
of
their
abhominable
masse
/
and
also
by
the
iudgement
of
the
protestant
in
respect
of
the
beasts
whych
were
offered
in
the
law
/
a
sacrificing
office
(
whych
the
minister
of
the
gospell
neyther
dothe
nor
can
execute
)
it
is
manifest
/
that
it
can
not
be
wythout
great
offence
so
vsed
.
The
next
three
sections
I
haue
before
answeared
/
wher
I
haue
spoken
of
the
abuses
in
baptisme
/
crossing
/
and
interrogatories
/
it
foloweth
to
speake
vnto
the
section
contained
in
.
194.
195.
&
.
196.
pa.
IF
it
be
M.
Bucers
iudgement
whych
is
alledged
heere
for
the
ring
/
I
see
that
sometimes
Homere
sleapeth
.
For
first
of
all
I
haue
shewed
/
that
it
is
not
lawfull
to
institute
new
signes
and
sacraments
/
and
then
it
is
dangerous
to
doe
it
/
especially
in
this
whych
confirmeth
the
false
and
popyshe
opinion
of
a
sacrament
/
as
is
alledged
by
the
admonition
.
And
thirdly
/
to
make
suche
fonde
allegories
of
the
laying
downe
of
the
money
/
of
the
roundnes
of
the
ring
/
and
of
the
mystery
of
the
fourth
finger
/
is
(
let
me
speake
it
wyth
hys
good
leaue
)
very
ridiculous
and
farre
vnlike
hym selfe
.
And
fourthly
/
that
he
wil
haue
the
minister
to
preach
vpon
these
toyes
/
surely
it
sauoreth
not
of
the
learning
and
sharpnes
of
the
iudgement
of
M.
Bucer
.
And
wheras
M.
doctor
/
vpon
that
s
.
Peter
willeth
the
husbands
to
geue
honor
to
their
wiues
/
wold
approue
this
manner
of
speach
in
matrimony
(
wyth
my
body
I
thee
worshyp
)
he
must
vnderstand
that
it
is
one
thing
wyth
vs
to
worship
/
and
an
other
thing
to
honor
.
For
we
honor
men
whych
we
do
not
worshyp
/
and
besides
that
S.
Peter
speaketh
of
the
honor
of
the
mynde
/
wherby
the
husband
shuld
be
moued
to
beare
wyth
the
infirmities
of
his
wife
/
&
therfore
it
is
vnfitly
alleaged
/
to
proue
that
he
may
worship
her
with
his
body
.
As
for
the
receiuing
of
the
Communion
when
they
be
marryed
/
that
it
is
not
to
be
suffered
(
onles
there
be
a
generall
receiuing
)
I
haue
before
at
large
declared
/
and
as
for
the
reason
that
is
fathered
of
M.
Bucer
/
(
whych
is
/
that
those
that
be
Christians
/
maye
not
be
ioyned
in
maryage
/
but
in
Christe
.
)
It
is
verye
slender
and
cold
/
as
if
the
sacrament
of
the
supper
were
instituted
to
declare
any
such
thyng
/
or
they
could
not
declare
their
ioyning
togither
in
Christ
by
no
meanes
/
but
by
receyuing
the
supper
of
the
Lorde
.
To
the
next
section
in
the.
197.
page
.
TEll
me
M.
doctor
why
there
should
be
any
such
confirmation
in
the
church
/
being
brought
in
by
the
fained
Decretall
Epistles
of
the
Popes
/
and
no
one
tittle
therof
being
once
found
in
the
scrypture
/
and
seeing
that
it
hath
bene
so
horribly
abused
/
and
not
necessary
/
why
ought
it
not
to
be
vtterly
abolyshed
?
and
thirdly
/
thys
confirmation
hath
very
dangerous
poynts
in
it
.
The
first
steppe
of
popery
in
thys
confirmation
/
is
the
laying
on
of
hands
vpon
the
head
of
the
childe
/
wherby
the
opinion
of
it
/
that
it
is
a
sacrament
is
confirmed
/
especially
when
as
the
prayer
dothe
saye
/
that
it
is
done
according
to
the
example
of
the
Apostles
/
whych
is
a
manifest
vntruthe
/
and
taken
in
deede
from
the
popish
confirmation
.
The
seconde
is
/
for
that
the
byshop
(
as
he
is
called
)
must
be
the
only
minister
of
it
/
wherby
the
popishe
opinion
whych
esteemeth
it
aboue
baptisme
is
confirmed
.
For
whilest
baptisme
may
be
ministred
of
the
minister
/
and
not
confirmation
/
but
only
of
the
byshop
/
there
is
great
cause
of
suspition
geuen
to
thinke
/
that
baptisme
is
not
so
precious
a
thing
as
confirmation
:
seeing
thys
was
one
of
the
principall
reasons
/
wherby
that
wicked
opinion
was
establyshed
in
popery
.
I
do
not
heere
speake
of
the
inconuenience
/
that
men
are
constrained
with
charges
/
to
bryng
their
children
oftentimes
halfe
a
score
miles
for
that
(
which
if
it
were
nedeful
)
might
be
as
wel
done
at
home
in
their
owne
parishes
.
The
thirde
is
/
for
y●●●
the
allegation
of
the
seconde
cause
of
the
vsing
of
the
confirmation
/
the
boke
sayeth
/
that
by
the
imposition
of
hands
and
prayer
/
the
chyldren
may
receyue
strengthe
and
defence
agaynst
all
temptations
/
whereas
there
is
no
promyse
/
that
by
the
laying
on
of
hands
vpon
chyldren
/
any
suche
gyfte
shall
be
geuen
/
and
it
maintayneth
the
popyshe
distinction
/
that
the
spirite
of
God
is
geuen
at
baptisme
vnto
the
remissyon
of
synnes
/
and
in
confirmation
vnto
strength
/
the
whych
very
worde
(
strength
)
the
booke
alledgeth
/
and
all
thys
M.
Doctor
confuteth
by
callyng
of
the
authors
Lomb.
lib.
4.
Diuis.
7.
of
the
admonition
peeuish
and
arrogant
.
To
the
next
section
contained
in
the.
198.
199.
200.
201.
pages
.
LEast
M.
Doctor
(
as
hys
common
fashyon
is
when
the
corruption
of
anye
thyng
is
spoken
agaynst
)
say
that
we
condemne
buryall
/
I
would
haue
hym
vnderstand
/
that
we
hold
that
the
body
must
be
honestly
and
comely
buried
/
and
that
it
is
mete
/
that
for
that
cause
some
reasonable
numbre
of
those
whych
be
the
frends
and
neyghbors
about
/
should
accompany
the
corps
to
the
place
of
buryall
.
We
hold
it
also
lawfull
to
lament
the
dead
/
and
if
the
dignity
of
the
persone
so
require
/
we
thynke
it
not
vnlawfull
to
vse
some
way
about
the
buriall
/
wherby
that
may
appeare
/
but
yet
so
/
that
there
be
a
measure
kepte
bothe
in
the
weepyng
and
in
the
charges
/
consydering
that
whereas
immoderate
eyther
weepyng
or
pompe
was
neuer
/
no
not
in
the
tyme
of
the
lawe
allowed
/
nowe
in
the
time
of
the
gospell
/
all
that
is
not
lawfull
/
whych
was
permitted
in
the
time
of
the
law
.
For
vnto
the
people
of
God
vnder
the
law
/
weeping
was
by
so
much
more
permitted
vnto
them
/
then
vnto
vs
/
by
howe
muche
they
had
not
so
cleare
a
reuelation
and
plaine
syght
of
the
resurrection
as
we
haue
/
whych
was
the
cause
also
why
it
was
lawfull
for
them
to
vse
more
cost
in
the
embaulmyng
of
the
dead
/
therby
to
nouryshe
and
to
helpe
their
hope
touchyng
the
resurrection
/
wherof
we
haue
a
greater
pledge
by
the
resurrection
of
our
sauyor
Christ
/
then
they
had
.
Nowe
for
the
thyngs
whych
the
admonition
findeth
fault
wyth
/
and
thereof
bryngeth
reason
/
M.
Doctor
of
hys
bare
credite
wythout
any
reason
or
scrypture
/
or
any
thyng
els
/
commendeth
them
vnto
vs
/
&
sayeth
they
be
good
.
And
thys
you
shall
marke
to
be
M.
doctors
symple
shyft
throughoute
hys
booke
/
that
when
he
hath
no
coloure
of
scripture
/
nor
of
reason
/
no
name
nor
title
of
doctor
/
them
to
make
vp
some
thyng
/
he
varyeth
hys
affirmation
by
all
the
figures
he
can
/
as
in
saying
simplye
that
it
is
so
/
and
then
in
askyng
whether
it
be
not
so
/
and
after
in
askyng
whether
there
is
any
other
man
will
thynke
that
it
is
not
so
/
as
if
the
woulde
make
vs
beleeue
/
that
he
setteth
vs
dyuers
kindes
of
meates
/
because
he
bryngeth
the
same
in
dyuers
dyshes
.
For
besydes
these
reasons
/
he
hathe
no
reason
/
eyther
to
proue
that
it
is
meete
to
haue
prescript
forme
of
seruice
for
the
dead
/
or
that
the
minister
should
be
drawne
to
thys
charge
.
Surely
if
the
order
be
so
good
and
conuenient
/
it
hath
met
with
a
very
barren
patron
/
whych
can
say
nothing
for
it
.
And
although
there
be
enough
sayd
by
the
admonition
/
yet
because
thys
bold
and
hardy
speache
is
enough
to
lead
the
simpler
away
/
&
to
make
them
thinke
that
M.
doctor
hathe
a
good
cause
/
therfore
I
wil
also
say
somthyng
of
these
rites
of
buryal
.
And
first
of
all
/
as
thys
almost
is
a
generall
fault
in
them
all
/
that
they
maintayne
in
the
mindes
of
the
ignorant
the
opinion
of
praying
for
the
dead
:
so
is
thys
also
a nother
general
fault
/
that
these
ceremonyes
are
taken
vp
without
any
example
/
either
of
the
churches
vnder
the
law
/
or
of
the
purest
churches
vnder
the
gospel
/
that
is
/
of
the
churches
in
the
apostles
times
.
For
when
the
scripture
descrybeth
the
ceremonies
or
rites
of
buryall
amongste
the
people
of
God
so
dilygently
/
that
it
maketh
mention
of
the
smallest
thyngs
/
there
is
no
doubte
but
the
holy
Ghoste
doth
therby
shew
vs
a
paterne
/
wherevnto
we
should
also
frame
oure
buryalles
.
And
therfore
for
so
much
as
neyther
the
church
vnder
the
law
nor
vnder
the
gospell
/
when
it
was
in
the
greatest
puritye
/
dyd
euer
vse
any
prescript
forme
of
seruice
in
the
buryall
of
theyr
dead
/
it
coulde
not
be
but
daungerous
/
to
take
vp
any
such
custome
/
&
in
the
tyme
of
the
lawe
it
was
not
only
not
vsed
/
but
vtterly
forbidden
.
For
when
the
law
did
forbyd
that
the
priest
should
not
be
at
the
buryall
/
For
the
mournyng
apparell
/
the
admonition
sayeth
not
simply
it
is
euill
because
it
is
done
of
custome
/
but
proueth
that
it
is
hypocritical
oftentimes
/
for
that
it
proceedeth
not
from
any
sadnes
of
minde
/
whych
it
dothe
pretende
/
but
worne
only
of
custome
/
there
being
vnder
a
mourning
gowne
of
tentimes
a
mery
heart
.
And
considering
that
where
there
is
sorow
in
deede
for
the
dead
/
there
it
is
very
hard
for
a
man
to
kepe
a
measure
that
he
do
not
lament
too
much
:
We
ought
not
to
vse
those
meanes
whereby
we
myght
be
further
prouoked
to
sorow
/
and
so
go
a
great
way
beyonde
the
measure
/
whych
the
apostle
apoynteth
in
mournyng
/
no
serm.
de
mortalitate
.
Aug.
lib.
2.
de
consolar
.
mortuorum
.
vehemently
agaynst
it
/
condemnyng
it
as
vnlawfull
and
vndecent
.
Nowe
touching
the
funerall
sermons
M.
doctor
taketh
on
/
&
tryumpheth
maruellously
/
as
though
he
had
already
gotten
the
victorye
:
but
he
that
girdeth
hys
harnes
/
should
not
boast
as
he
that
putteth
it
of
.
There
is
more
matter
then
peraduenture
M.
doctor
is
aware
of
/
&
that
whych
is
set
downe
/
he
answeareth
not
:
as
that
it
norysheth
an
opinion
that
the
dead
are
the
better
for
it
/
whych
doth
appeare
in
the
there
are
none
more
desirous
of
funerall
sermons
/
then
the
papists
/
whych
although
they
can
not
abide
the
doctrine
whych
is
preached
/
yet
they
wil
haue
suche
sermons
/
and
those
whych
will
very
seldome
/
or
not
at
all
/
be
at
other
sermons
/
will
not
commonly
misse
one
of
these
.
Furthermore
/
for
so
much
as
the
minyster
is
driuen
oftentimes
by
this
meanes
to
preach
vpon
a
sodaine
/
the
word
of
God
therby
is
negligently
handled
/
especially
of
those
whose
gyftes
are
not
so
great
/
as
that
they
can
prouide
in
so
small
time
/
and
by
thys
neglygent
handlyng
of
the
word
of
God
/
it
is
brought
into
contempt
.
Moreouer
/
consydering
that
these
funerall
sermons
are
at
the
request
of
rych
men
/
and
those
whych
are
in
authoritye
/
and
are
very
seldome
at
the
buryall
of
the
pore
/
there
is
brought
into
the
church
(
contrary
to
the
word
of
God
)
an
acceptation
of
persons
/
which
ought
not
to
be
.
For
although
the
minister
may
giue
to
one
more
honor
then
to
an
other
/
accordyng
as
the
callyng
or
degree
requireth
/
yet
in
hys
mynistery
/
&
that
whych
pertaineth
vnto
hys
office
/
he
ought
to
shew
hymselfe
indifferent
/
and
therfore
preach
as
wel
at
the
death
of
the
pore
/
as
of
the
rych
:
and
because
he
can
not
well
do
both
/
it
is
most
conuenient
to
leaue
both
.
If
so
be
that
M.
doctor
wyl
say
/
that
it
is
good
that
notable
and
famous
men
shuld
haue
their
commendation
/
to
the
ende
that
bothe
the
goodnes
of
God
towardes
them
/
myght
be
the
better
knowne
/
and
others
the
soner
drawne
to
followe
theyr
example
:
I
graunt
it
is
so
/
and
the
scrypture
dothe
bothe
approue
it
/
and
sheweth
what
meane
is
best
to
doe
that
by
.
For
so
we
read
that
Ieremy
the
prophet
commended
that
godly
and
zealous
prince
Iosias
/
in
wryting
verses
of
hys
deathe
.
To
the
next
section
I
haue
answeared
before
/
where
I
haue
entreated
of
churchyng
women
/
and
of
prayer
/
it
foloweth
to
speake
vnto
that
/
in
the.
205.
and.
206.
pa.
TO
pas
by
the
prophane
prouerbe
here
vsed
/
which
matcheth
mad
men
&
women
/
&
children
togither
/
most
vnsemely
for
a
D.
of
diuinity
/
especially
handling
diuine
matters
:
for
the
singing
of
psalmes
by
course
/
and
side
after
side
/
although
it
be
very
auncient
/
yet
it
is
not
commendable
/
and
so
much
the
more
to
be
suspected
/
for
that
the
deuil
hath
gone
about
to
get
it
so
great
authority
/
partly
cap.
Platina
cap.
Damas
.
Theodo
.
2.
lib.
24.
cap.
by
deriuing
it
from
Ignatius
time
/
and
partly
in
making
the
world
beleue
/
that
thys
came
from
heauen
/
and
that
the
angels
were
heard
to
sing
after
thys
sorte
/
whych
as
it
is
a
mere
fable
/
so
is
it
confuted
by
hystoriographers
/
whereof
some
ascribe
the
begynning
of
thys
to
Damasus
/
some
other
vnto
Flauianus
&
Diodorus
.
From
whence
so
euer
it
came
/
it
can
not
be
good
/
considering
that
when
it
is
graunted
that
all
the
people
may
praise
God
(
as
it
is
in
singing
of
psalmes
)
there
this
ought
not
to
be
restrained
vnto
a
few
/
&
wher
it
is
lawful
both
with
hart
and
voyce
to
sing
the
whole
psalme
/
there
it
is
not
mete
that
they
should
sing
but
the
one
halfe
wyth
their
heart
and
voice
/
and
the
other
with
their
heart
only
.
For
where
they
may
both
wyth
heart
and
voice
sing
/
there
the
heart
is
not
enough
.
Therfore
besides
the
incommodity
whych
commeth
thys
way
/
in
that
being
tossed
after
thys
sort
/
men
can
not
vnderstande
what
is
song
/
these
other
two
inconueniences
come
of
thys
forme
of
singing
/
and
therfore
is
banyshed
in
all
reformed
churches
.
Vnto
two
very
good
reasons
whych
the
admonition
vseth
/
to
shewe
the
inconuenience
of
making
curtesy
/
and
standing
at
the
name
of
Iesus
/
and
at
the
gospell
/
rather
then
at
other
names
of
God
/
and
the
rest
of
the
scripture
:
wherof
the
one
is
/
that
it
is
against
decencye
and
good
order
whych
is
broken
by
scraping
of
the
feete
/
and
the
other
that
it
may
brede
a
dangerous
opinion
of
the
inequality
either
of
the
sonne
of
God
with
the
other
persons
/
or
of
the
gospels
with
other
scriptures
/
M.
doctor
sayth
that
it
is
an
indifferent
thyng
/
and
neyther
taketh
away
their
reasons
/
nor
setteth
down
any
of
hys
own
:
thys
is
a
slender
defence
.
And
it
is
no
malicious
dealing
/
to
note
those
faults
whych
are
so
generall
&
so
open
/
&
yet
notwithstanding
vncorrected
or
vnreformed
by
those
/
by
whom
M.
d.
wold
make
vs
beleue
/
that
the
church
is
best
gouerned
.
But
I
pray
you
tel
me
/
why
do
you
condemn
the
seruing
of
two
cures
/
the
alow
the
hauing
of
two
benefices
?
If
it
be
no
fault
to
haue
two
benefices
/
how
is
it
one
to
haue
two
cures
?
for
the
curate
is
better
able
to
read
hys
seruice
in
.ij.
places
/
then
the
pastor
to
discharge
his
office
in
.ij.
churches
.
As
for
the
speche
of
the
cathedral
churches
/
either
it
is
nothing
/
or
els
it
is
fals
.
For
if
he
say
that
ther
is
either
in
al
those
cathedral
churches
one
/
or
in
euery
of
those
.
12.
churches
one
/
which
is
able
to
confute
papists
.
&c.
what
great
thing
saith
he
/
which
sayeth
no
more
of
all
these
churches
/
then
is
to
be
found
in
one
poore
house
of
the
vniuersity
/
whose
rents
are
skarce
three
hundred
pound
by
yeare
?
yea
what
hath
he
sayd
of
them
whych
was
not
to
be
founde
in
them
euen
in
Queenes
Maryes
tyme
/
when
there
was
yet
some
one
almoste
in
euerye
Churche
/
whych
for
feare
dissemblyng
/
was
able
notwythstanding
to
confute
the
Papistes
/
Anabaptistes
/
Puritanes
.
And
if
he
meane
that
in
those
.xij.
houses
/
the
worst
of
the
Prebendaries
are
hable
to
defend
the
truth
agaynst
all
Papists
.
&c.
all
men
do
know
the
vntruthe
of
it
/
so
that
althoughe
thys
sentence
be
very
doubtfully
put
forthe
/
yet
how
so
euer
it
be
taken
/
it
is
as
M.
Doctor
hath
ryghtly
termed
it
/
a
mere
brag
.
And
yet
I
doubt
not
/
and
am
well
assured
/
that
there
be
diuers
godly
learned
men
whych
haue
lyuings
in
those
places
/
but
for
all
that
they
cease
not
therefore
to
be
dennes
of
loyterors
and
idle
persones
/
whylest
there
are
nouryshed
there
some
whych
serue
for
no
profitable
vse
in
the
church
(
their
offyces
being
suche
as
bryng
no
commoditye
/
but
rather
hurte
/
of
whych
numbre
certen
are
whych
the
Admonition
speaketh
of
in
the.
224.
page
:
)
some
other
which
hauing
charges
in
other
places
vnder
the
coloure
of
their
prebendes
there
/
absent
them selues
from
them
:
and
that
whych
they
spoyle
and
rauen
in
other
places
/
there
they
spend
and
make
good
cheare
wyth
/
and
therfore
not
wythout
good
cause
called
dennes
.
Finally
/
there
being
nothyng
there
/
whych
might
not
be
much
better
applied
/
and
to
the
greater
commodity
of
the
churche
/
whylest
they
myght
be
turned
into
colledges
/
where
yong
men
myght
be
brought
vp
in
good
learning
/
&
made
fitte
for
the
seruice
of
the
church
and
common
wealthe
/
the
vniuersities
being
not
able
to
receyue
that
numbre
of
scholers
/
wherwyth
their
neede
may
be
supplyed
.
And
where
M.
Doctor
sayth
/
that
that
whych
is
spoken
of
the
Queenes
maiestyes
chappell
/
is
worthy
rather
to
be
punyshed
then
confuted
:
if
so
be
that
these
be
abuses
/
the
example
of
them
in
her
maiesties
chappell
/
can
not
be
but
most
daungerous
/
whych
wyth
all
humble
submission
and
reuerence
/
I
beseeche
her
maiesty
duely
to
consider
.
And
as
for
the
reasons
which
M.
doctor
bringeth
to
establishe
them
in
the
225.
page
/
as
that
they
are
necessary
(
whych
he
doth
barely
say
)
and
that
s.
Aug.
alloweth
of
a
Deane
/
and
that
the
authors
of
the
Admonition
are
instruments
of
those
whych
desire
the
spoile
of
them
/
and
that
a
man
may
as
well
speake
against
vniuersities
&
colledges
/
as
against
them
/
I
haue
answeared
before
/
sauing
that
it
is
to
be
feared
/
that
colledges
in
vniuersities
(
if
M.
doctor
may
worke
the
which
he
goeth
about
)
wil
shortly
be
in
little
better
case
/
then
those
cathedral
churches
/
whych
not
only
by
hys
own
example
/
but
wyth
might
and
maine
/
and
al
endeuor
possyble
/
goeth
about
to
fill
and
fraught
them
wyth
Non
residences
,
and
suche
as
haue
charges
of
churches
in
other
places
:
whych
do
no
good
in
the
vniuersitye
/
and
partly
are
such
as
can
do
none
/
only
are
pernicious
examples
of
riotous
feasting
and
making
greate
cheare
/
wyth
the
prayes
and
spoyles
whych
they
bryng
out
of
the
country
to
the
great
hurt
of
the
vniuersity
presently
/
and
vtter
ruine
of
it
hereafter
/
onles
spedy
remedy
be
therfore
prouided
.
And
wher
he
sayth
it
is
not
material
/
although
these
deanes
/
vicedeanes
/
canons
/
peticanons
/
prebendaries
.
&c.
come
from
the
pope
/
it
is
as
if
he
shoulde
saye
/
that
it
skilleth
not
although
they
come
out
of
the
bottomles
pit
.
For
whatsoeuer
commeth
from
the
Pope
which
is
Antichrist
/
commeth
first
from
the
deuill
:
and
where
he
addeth
thys
condition
(
if
it
be
good
.
&c.
)
in
deede
if
of
the
egges
of
a
cockatrice
can
be
made
holesome
meate
to
feede
with
/
or
of
a
spiders
webbe
any
cloth
to
couer
with
all
/
then
also
may
the
things
that
come
from
the
Pope
and
the
Deuill
/
be
good
/
profitable
/
and
necessary
vnto
the
church
.
And
where
he
sayeth
that
collegiate
churches
are
of
great
auncientie
/
he
proueth
not
the
auncientie
of
the
cathedrall
churches
/
onles
he
proue
that
cathedrall
and
collegiate
be
all
one
.
But
I
will
not
sticke
wyth
hym
for
so
small
a
matter
/
&
if
our
controuersy
were
of
the
names
of
these
churches
/
and
not
of
the
matter
/
I
could
be
content
to
graunt
hys
cause
in
this
poynt
as
good
as
antiquitie
without
the
word
of
God
(
which
is
nothing
but
rottennes
)
could
make
it
.
But
for
so
much
as
those
auncient
collegiate
churches
were
no
more
lyke
vnto
these
which
we
haue
now
/
then
things
most
vnlyke
:
our
cathedrall
churches
haue
not
so
much
as
thys
olde
worne
cloke
of
antiquity
/
to
hide
theyr
nakednes
/
and
to
keepe
out
the
shoure
.
For
the
collegiate
churches
in
times
past
were
a
senate
Ecclesiasticall
/
standing
of
godly
learned
mynisters
&
elders
/
which
gouerned
and
watched
ouer
that
flocke
which
was
in
the
citie
or
towne
where
suche
churches
were
/
and
for
that
in
suche
great
cities
and
townes
commonly
there
were
the
most
learned
pastors
and
auncientes
/
therefore
the
townes
and
villages
rounde
about
in
hard
and
difficult
causes
/
came
and
had
their
resolutions
of
theyr
doubtes
at
theyr
handes
:
euen
as
also
the
Lord
commaunded
in
Deuteronomie
/
that
when
there
was
any
great
matter
in
the
countrey
/
which
And
where
hee
sayeth
they
are
rewardes
of
learning
/
in
deede
then
they
should
be
/
if
they
were
conuerted
vnto
the
mayntenance
and
bringing
vp
of
scholers
/
where
now
for
the
most
part
/
they
serue
for
fat
morsels
to
fill
(
if
it
might
be
)
the
gredy
appetites
of
those
/
which
otherwyse
haue
enough
to
lyue
with
/
and
for
holes
and
dennes
to
keepe
them
in
/
which
eyther
are
vnworthy
to
be
kept
at
the
charge
of
the
church
/
or
else
whose
presence
is
necessary
and
duetifull
in
other
places
/
and
for
the
most
part
vnprofitable
there
.
Last
of
all
/
whereas
M.
Doctor
sayeth
that
we
haue
not
to
follow
other
churches
/
but
rather
other
churches
to
follow
vs
/
I
haue
answeared
before
/
thys
only
I
adde
/
that
they
were
not
counted
only
false
Prophets
which
taught
corrupt
doctryne
/
but
those
which
made
the
people
of
God
beleeue
/
that
they
were
happy
when
they
were
not
/
and
that
their
estate
was
very
good
/
when
it
was
corrupt
.
Of
the
which
kynde
of
false
prophecie
/
Ieremy
especially
doth
complayne
.
And
The
next
section
I
haue
answeared
in
the
treatise
of
the
archbyshops
/
it
followeth
to
speake
vnto
the
remnant
of
that
section
which
is
contayned
in
the.
214.
215.
216.
217.
218.
pages
/
for
vnto
a
part
therof
which
is
comprehended
in
the.
213.
and
a
peece
of
the.
214.
page
/
I
haue
answeared
in
the
same
treatise
of
the
Archbyshops
.
THe
places
alledged
by
the
Admonition
to
proue
that
mynisters
of
the
church
may
not
intermeddle
with
ciuill
functions
(
one
only
excepted
)
are
well
and
fitly
alledged
:
and
most
of
them
vsed
to
that
ende
of
wryters
/
which
if
I
should
name
/
all
would
confesse
/
that
they
are
such
/
as
with
whome
M.
Doctor
is
not
worthy
to
be
so
much
as
spoken
of
the
same
day
.
For
the
first
place
/
if
so
be
that
the
mynister
ought
rather
to
leaue
necessary
For
as
he
being
a
Minister
of
the
Gospell
/
dyd
all
those
things
which
were
pertayning
to
hys
mynistery
:
So
by
refusing
thys
office
of
iudgement
in
cyuill
causes
/
he
gaue
to
vnderstand
that
it
did
not
appertayne
vnto
the
compasse
of
that
office
/
which
he
exercised
/
which
was
the
ministery
.
And
therfore
it
is
altogether
out
of
season
that
M.
D.
here
alledgeth
/
that
the
Anabaptistes
vse
thys
reason
to
proue
that
christians
may
not
haue
magistrates
.
For
how
doth
thys
follow
/
that
because
thys
place
of
S.
Luke
proueth
not
/
that
we
ought
to
haue
no
christian
magistrates
:
that
therfore
it
proueth
not
/
that
the
minister
should
be
no
magistrate
/
as
if
there
coulde
bee
no
ciuill
magistrates
/
onlesse
ministers
of
the
worde
were
.
And
the
place
which
he
alledgeth
out
of
the
learned
man
/
doth
not
only
not
make
any
thing
for
hym
/
but
doth
quite
ouerthrow
hys
cause
.
For
he
sayeth
that
our
sauiour
Christ
dyd
not
refuse
thys
as
a
thing
in
it selfe
vnlawfull
/
but
because
it
dyd
not
agree
with
hys
vocation
.
Now
the
vocation
of
our
sauiour
Christ
/
was
to
be
a
mynister
of
the
gospell
/
therefore
it
doth
not
agree
with
the
vocation
of
a
mynister
of
the
gospell
to
iudge
or
to
entermeddle
in
cyuill
gouernment
.
And
if
M.
Doctor
had
bene
so
studious
of
M.
Caluins
works
/
as
by
hys
often
allegation
of
hym
/
he
woulde
make
the
world
beleue
/
he
might
haue
*
red
in
hym
li.
Inst.
11.
cap.
thys
sentence
cited
for
thys
purpose
/
to
proue
that
the
ministers
haue
not
to
doe
with
ciuill
things
.
Furthermore
M.
D.
asketh
what
S.
Paules
place
to
the
Romanes
(
where
he
willeth
that
he
which
hath
an
office
/
must
waite
of
that
office
The
last
place
which
is
alledged
by
the
admonition
/
is
out
of
the
epistle
to
Tim.
lib.
e.
speaking
agaynst
an
elder
which
had
taken
vpon
him
to
be
executor
to
one
which
was
dead
/
alledgeth
thys
place
.
To
these
reasons
of
the
admonition
/
may
be
added
that
which
the
admonition
hath
in
the.
230.
page
/
that
the
regiment
of
the
church
is
spirituall
/
and
respecteth
the
conscience
/
&
therefore
hath
not
to
do
with
ciuill
offices
/
which
respect
properly
the
common
wealth
/
and
the
outward
godly
honest
/
and
quiet
behauior
.
And
therefore
their
meaning
is
▪
that
as
the
ciuill
gouernor
doth
vse
such
kinde
of
punishment
as
may
bridle
the
outward
man
/
&
hold
hym
/
that
he
dare
not
offende
in
the
open
breache
of
that
godlynes
/
honesty
and
quietnes
which
Saynt
Paule
commendeth
vnto
vs
:
so
the
Ecclesiasticall
regyment
Now
that
I
haue
shewed
that
the
places
quoted
by
the
admonition
/
are
for
the
most
part
to
the
purpose
of
that
they
be
quoted
for
/
I
wil
adde
a
reason
or
two
to
thys
pourpose
/
before
I
come
to
answer
to
those
reasons
which
are
brought
by
M.
Doctor
.
Here
I
must
desire
the
reader
to
remember
(
which
I
sayde
before
/
when
I
spake
agaynst
non
residencie
)
the
multitude
&
difficultie
of
those
things
which
are
required
of
the
mynister
of
the
word
of
God.
And
with
all
I
wil
leaue
to
the
consyderation
of
euery
one
/
the
great
infirmitie
and
weakenes
which
is
in
men
/
both
the
which
consyderations
set
together
/
it
will
easely
appeare
how
vnmeete
a
thing
it
is
/
that
the
mynister
shoulde
haue
any
other
charge
layde
vppon
hym
/
seeing
that
it
being
so
wayghty
an
office
/
as
will
require
all
the
gyftes
he
hath
/
be
they
neuer
so
great
/
it
must
needes
fall
out
/
that
so
much
as
he
doth
in
an
other
calling
/
so
much
he
leaueth
vndone
in
thys
.
And
what
the
hand
of
man
is
able
to
reach
herein
/
it
is
to
be
considered
in
the
apostles
/
whome
if
the
office
of
the
mynistery
dyd
so
wholy
occupy
and
set
a
worke
/
that
they
could
admyt
no
other
charge
with
it
/
yea
/
&
were
fayne
to
cast
of
that
which
they
had
/
it
is
cleare
that
none
of
those
which
lyue
now
/
can
besyde
that
function
/
admytte
any
other
publyke
calling
.
The
story
is
knowen
in
the
Actes
/
that
the
apostles
euen
during
pros
hen
,
that
is
/
one
instrument
to
one
vse
.
And
Plato
vseth
the
Can.
Apofl
.
80.
should
not
entangle
them selues
with
worldly
offices
/
but
attend
vpon
their
Ecclesiasticall
affaires
.
Further
/
in
the
councell
of
Calcedon
it
was
decreed
/
that
none
of
the
con
.
Calced.
can.
3.
clearkes
or
cleargie
(
as
it
termeth
them
)
shoulde
receiue
any
charge
of
those
which
are
vnder
age
/
vnlesse
they
were
suche
as
the
lawes
dyd
necessarily
cast
vpon
hym
/
which
it
calleth
inexcusable
charges
/
meaning
by
all
lykelyhoode
/
the
wardshyp
of
hys
brothers
children
or
some
suche
thing
.
Where
is
also
declared
the
cause
of
that
decree
to
haue
beene
/
for
that
there
were
certeine
mynisters
which
were
stewardes
to
noble
men
.
And
in
the.
7.
canon
of
the
same
councell
it
is
decreed
/
that
none
of
the
cleargy
should
either
goe
to
warfare
as
souldyers
or
captaynes
/
or
should
receiue
any
secular
honors
/
and
if
they
dyd
/
they
shoulde
bee
excommunicated
or
accursed
.
Now
I
come
to
M.
Doctors
argumentes
/
which
he
bringeth
to
establish
thys
disorder
.
And
first
he
sayeth
mynisters
of
the
word
may
not
occupy
them selues
in
wordly
busines
/
as
to
be
marchants
/
husbandmen
/
craftes
men
/
and
such
like
/
but
they
may
exercise
cyuill
offices
.
Where
first
of
all
I
perceiue
M.
Doctor
is
of
thys
mynde
/
that
the
order
of
God
is
not
to
be
broken
for
small
gayne
/
or
when
a
man
must
take
great
toyle
of
the
body
to
breake
it
:
but
it
may
be
broken
with
getting
of
honor
/
and
doing
of
those
things
which
may
be
done
with
out
soyle
/
&
with
great
commendation
/
there
it
is
lawfull
to
breake
it
.
In
deede
so
the
Poete
(
but
in
the
person
of
an
vniust
and
ambition
man
/
)
sayd
:
ei
chre
adicein
,
tyrannidos
heneca
chre
,
that
is
.
If
a
man
must
do
vniustly
/
he
must
doe
it
to
beare
rule
.
Secondarely
I
doe
see
that
M.
Doctor
will
not
be
shackled
and
hyndered
from
hys
ministery
by
a
paire
of
yron
fetters
/
but
if
he
can
get
a
payre
of
golden
fetters
/
he
is
contented
to
be
hampered
and
entangled
/
from
doing
the
office
of
ministery
committed
vnto
hym
.
For
onles
these
should
be
the
causes
which
should
moue
hym
to
take
the
one
/
and
refuse
the
other
/
verely
I
see
none
.
For
where
as
he
sayth
it
is
a
helpe
/
&
maynteineth
relygion
/
in
deede
that
is
the
reason
of
the
papistes
which
M.
Caluin
confuteth
in
hys
institution
.
And
although
it
be
good
li.
cap.
11.
and
necessary
to
punish
vice
and
iniquity
/
by
corporall
punishmentes
and
by
cyuill
corrections
:
yet
it
doth
no
more
follow
that
that
should
be
done
by
the
mynisters
/
then
it
followeth
that
for
that
preaching
and
mynistring
the
sacramentes
and
excommunication
are
good
and
necessary
/
therefore
the
same
is
fitte
to
be
executed
by
the
cyuill
magistrate
.
I
graunt
the
mynisters
haue
also
to
punyshe
vice
/
for
as
the
cyuill
magistrates
punishe
lyghter
faultes
with
some
penalty
of
money
or
losse
of
membre
:
so
the
churche
and
the
mynister
especially
with
the
church
/
hath
to
punishe
faultes
by
represions
and
rebukes
.
And
as
the
cyuill
magistrate
punisheth
greater
faultes
by
death
:
so
the
mynister
with
other
whiche
haue
intereste
/
hath
with
the
sworde
of
excommunication
power
to
kill
those
which
be
rebellious
/
&
to
cut
them
from
the
church
/
as
the
other
doth
from
the
common
wealth
.
And
if
it
be
a
helpe
to
the
mynisters
office
/
that
he
shoulde
meddle
with
ciuill
punishments
/
why
shuld
it
not
be
a
helpe
vnto
the
magistrates
office
/
that
he
should
excommunicate
and
other
things
pertayning
to
the
ecclesiasticall
disciplyne
?
And
where
as
M.
Doctor
sayth
they
may
not
be
husbandmen
/
crafts
men
.
&c.
&
yet
may
haue
ciuil
offices
/
I
thinke
far
otherwise
/
that
although
neither
be
lawfull
/
yet
the
one
were
more
tollerable
then
the
other
.
For
seing
after
the
ministery
of
the
word
/
there
is
no
calling
vnder
the
sunne
weightyer
/
and
which
requireth
greater
exercise
of
the
mynde
/
then
the
office
of
the
magistrate
/
it
is
agaynst
all
reason
to
lay
this
heauy
burthen
vpon
a
man
that
is
already
loden
/
and
hath
as
much
as
he
is
able
to
beare
.
It
were
more
equall
/
if
they
will
needes
adde
vnto
the
weyght
of
thys
burthen
/
to
lay
some
lyghter
charge
of
exercising
&
handy
craft
/
then
to
breake
hys
backe
with
the
charge
of
a
cyuill
magistrate
.
And
whereas
in
the
pollicy
of
M.
Doctor
it
semeth
a
furtherance
to
the
gospell
to
ioyne
these
together
which
was
also
the
pollicy
of
the
Idolaters
/
(
as
I
haue
before
declared
)
in
the
wisedome
of
God
it
hath
semed
farre
otherwyse
/
which
I
doubt
not
dyd
therfore
separate
the
ministery
from
thys
pompe
/
whiche
is
commendable
in
the
cyuill
magistrate
/
least
the
efficacy
and
power
of
the
simplicitie
of
the
word
of
God
and
of
the
mynistery
should
be
obscured
/
whilest
men
would
attribute
the
conuersion
of
soules
vnto
the
gospell
(
dew
vnto
the
worde
and
to
the
spirite
of
God
)
to
these
gloryous
shewes
.
And
least
whylest
the
mynyster
haue
the
woorde
in
one
hande
/
and
the
sword
in
the
other
/
men
should
not
be
able
to
iudge
so
well
in
their
consciences
of
the
mighty
operation
of
the
worde
of
God
in
them
.
For
they
might
doubt
with
them selues
/
whether
the
feare
&
out
ward
shew
of
the
mynister
/
caryed
some
stroke
with
them
in
beleuing
the
word
.
But
M.
Doctor
sayeth
/
that
cyuill
offices
are
not
to
be
counted
worldly
affayres
/
but
heauenly
and
spirituall
/
it
is
so
/
and
yet
when
they
are
compared
with
the
ecclesiasticall
offices
/
they
may
be
called
secular
offices
/
for
so
muche
as
they
together
with
the
care
of
relygion
/
procure
and
prouide
for
the
things
wherby
we
may
quietly
and
commodiously
lyue
here
/
where
the
ecclesiasticall
offices
are
immediatly
and
only
bent
/
to
procure
the
glory
of
God
and
the
saluation
of
men
/
and
in
that
signification
of
heauenly
&
spirituall
which
you
take
/
marchandyse
/
husbandry
/
and
the
handy
craft
be
heauenly
and
spyrituall
/
although
not
in
the
same
degree
.
All
lawfull
callinges
came
from
God
/
&
returne
to
hym
agayne
/
that
is
/
he
is
both
author
of
them
/
and
they
ought
to
be
referred
to
hys
glory
/
so
that
if
the
mynister
may
exercise
all
thinges
which
be
heauenly
/
and
spirituall
/
you
may
as
well
bring
hym
downe
to
the
plough
/
as
promote
hym
to
the
courte
.
And
whereas
M.
Doctor
sayth
that
the
office
of
a
commissyoner
is
ecclesiasticall
/
because
it
handleth
ecclesiasticall
causes
/
I
meruayle
that
he
is
so
ignorant
/
that
he
can
not
put
a
difference
betweene
geuing
iudyciall
sentences
/
and
appoynting
bodely
punishmentes
(
which
are
meere
cyuill
)
and
betweene
the
vnderstanding
the
truth
of
euery
such
cause
according
as
the
worde
of
God
defyneth
of
it
:
which
is
a
thing
common
as
wel
vnto
the
magistrate
as
vnto
the
minister
/
and
wherein
the
mynister
because
he
ought
to
be
most
ready
/
ought
(
if
neede
be
)
consulted
with
.
An
other
of
Maister
Doctors
reasons
is
/
that
as
kinges
doe
serue
Christ
by
making
lawes
for
hym
/
so
byshoppes
doe
serue
Christ
by
executing
lawes
for
him
.
As
though
it
pertayned
not
vnto
the
magistrates
to
execute
lawes
/
aswell
as
to
make
them
/
and
as
if
the
magistrate
were
not
therefore
called
a
speaking
law
/
because
by
executing
them
/
he
doth
cause
the
lawes
after
a
fashion
to
speake
.
Thys
is
to
deuide
the
stake
of
the
magistrate
/
betwene
hym
/
and
the
byshop
/
yea
to
geue
the
byshoppe
the
best
part
of
it
.
For
wee
know
that
with
vs
/
the
people
be
at
making
of
the
lawes
/
which
may
not
meddle
with
the
execution
of
them
.
And
if
M.
Doctor
say
that
he
meaneth
not
hereby
to
shut
the
prince
from
executing
the
lawes
/
then
as
hys
similytude
(
when
it
is
at
the
best
)
proueth
nothing
:
so
by
thys
meanes
it
haltes
downe
ryght
/
and
is
no
simylitude
.
As
for
Elie
and
Samuell
they
are
extraordinary
examples
/
which
may
thereby
appeare
/
for
that
both
these
offices
first
meting
in
Melchisedech
/
&
afterward
in
Moses
/
were
by
the
commaundement
of
God
seuered
/
when
as
the
Lord
toke
from
Moses
(
being
so
wise
&
godly
a
man
)
the
priesthode
/
&
gaue
it
to
Aaron
/
and
to
hys
successors
.
And
so
/
for
so
much
as
when
the
Lord
would
polishe
hys
church
/
&
make
it
famous
/
&
renoumed
in
the
world
/
he
gaue
thys
order
:
It
appeareth
that
he
wold
haue
this
to
be
a
perpetuall
rule
vnto
his
church
.
And
by
so
much
it
is
the
clearer
/
for
that
the
Lord
did
not
tary
vntil
Moses
death
/
but
toke
the
priesthode
away
from
Moses
/
which
was
a
man
as
able
to
execute
both
/
as
eyther
Elie
/
or
Samuell
.
And
thys
may
be
also
easely
seene
/
for
that
in
a
maner
alwayes
/
where
there
was
any
good
and
stayed
estate
of
the
churche
/
these
offices
were
mynistred
by
seuerall
persons
/
and
then
met
&
were
mingled
/
when
the
estates
were
very
ruinous
and
myserable
.
And
if
thys
be
a
good
reason
to
proue
that
mynisters
may
exercise
ciuill
offices
/
it
is
as
good
a
reason
to
proue
/
that
princes
may
preach
/
and
mynister
the
sacramentes
.
For
if
the
mynisters
may
exercise
ciuill
offices
/
because
Elie
/
and
Samuell
(
being
mynisters
)
did
so
:
the
Princes
/
and
Iudges
may
preach
the
word
/
and
mynister
the
sacramentes
/
because
Elie
and
Samuell
(
being
princes
and
iudges
)
dyd
so
.
And
so
we
see
/
how
M.
Doctor
going
about
/
to
defende
one
confusion
/
bringeth
in
an
other
.
As
for
Elias
killing
the
false
prophetes
/
and
our
sauiour
Christes
whipping
out
of
the
temple
/
it
is
strange
that
Maister
Doctor
will
alledge
them
/
as
thinges
to
be
followed
/
when
he
may
as
well
teach
/
that
we
may
cal
for
fire
from
heauen
/
as
Elias
dyd
/
and
being
demaunded
/
answere
nothing
/
as
our
sauiour
dyd
:
as
to
follow
these
actions
which
are
most
singular
/
and
extraordinary
.
And
if
these
one
/
or
two
examples
be
enough
to
breake
the
order
that
God
hath
set
/
by
thys
a
man
may
proue
/
that
the
mynisters
may
be
fyshers
/
and
tent
makers
/
because
concil
.
Nice
.
ca.
15.
/
he
might
labor
with
hys
handes
/
to
supply
hys
want
withall
.
When
S.
Paule
willed
Tim.
that
he
should
not
receiue
an
accusation
agaynst
an
elder
/
vnder
two
or
three
witnesses
/
he
dyd
commit
nothing
les
/
then
any
ciuill
office
vnto
hym
.
And
M.
Doctor
hym selfe
hath
alledged
it
before
/
as
a
thing
incident
to
the
office
of
a
byshop
:
and
therefore
he
doth
forget
hymselfe
maruellously
now
/
that
maketh
thys
a
ciuill
office
.
And
doth
M.
Doctor
thincke
/
that
S.
Paule
made
magistrates
?
Or
is
he
of
that
iudgement
/
that
the
church
in
the
tyme
of
persecution
/
may
make
ciuill
officers
?
But
it
is
true
/
that
he
that
is
once
ouer
the
shoes
/
sticketh
not
to
run
ouer
hys
bootes
.
And
last
of
all
to
proue
that
byshoppes
may
haue
prisons
/
hee
citeth
Peter
which
punyshed
Ananias
/
and
Saphira
with
death
.
M.
Doctor
must
vnderstand
that
thys
was
Ecclesiasticall
power
/
and
was
done
by
vertue
of
that
function
/
which
S.
Paule
calleth
dynamin
,
which
is
one
of
those
functions
that
the
Vnto
M.
Doctor
/
asking
where
it
appeareth
that
pope
Eugenius
brought
in
prysons
into
the
church
/
as
also
vnto
three
or
foure
such
like
demaunds
which
hee
maketh
in
thys
booke
/
the
authors
of
the
Admonition
answeare
at
once
/
that
thys
and
the
other
are
sounde
in
Pantaleon
and
M.
Bales
Chronicles
.
Heere
I
will
take
in
that
/
whych
the
byshop
of
Salesbury
hath
in
the
last
page
of
hys
halfe
sheete
touching
thys
matter
.
And
first
of
all
I
wel
agree
/
that
he
sayth
/
that
to
geue
vnto
sathan
(
which
is
to
excommunicate
/
and
to
correct
an
Ecclesiasticall
person
by
reprehensyon
/
or
putting
hym
out
of
the
ministerye
/
if
the
case
so
require
)
is
meere
ecclesiasticall
/
and
not
ciuill
/
and
that
those
thyngs
ought
to
be
done
of
the
offycers
of
the
church
.
Thys
only
I
deny
/
that
the
ministers
ought
to
meddle
wyth
ciuill
offyces
.
For
proofe
whereof
/
the
B.
alledgeth
the
example
of
Augustine
/
whych
as
Possidonius
wryteth
/
was
troubled
wyth
the
hearing
&
determinyng
of
causes
.
Wherin
Possidonius
sayeth
nothyng
/
but
that
I
willingly
agree
vnto
.
For
the
minister
wyth
the
elders
/
ought
bothe
to
heare
/
and
determine
of
causes
/
but
of
suche
causes
/
as
pertaine
vnto
their
knowledge
/
whereof
I
haue
spoken
before
.
And
that
Possidonius
ment
such
causes
as
belonged
vnto
Augustin
/
as
he
was
a
minister
/
and
not
of
ciuill
affaires
/
it
appeareth
by
that
whych
he
wryteth
immediatly
after
/
where
he
sayth
.
Being
also
consulted
of
/
by
certen
in
their
worldly
affaires
/
he
wrote
epistles
to
diuers
/
but
he
accompted
of
thys
/
as
of
compulsyon
/
and
restraint
from
hys
better
busynesses
:
whereby
it
appeareth
/
that
S.
Augustine
medled
not
wyth
those
worldly
affaires
/
further
/
then
by
waye
of
giuing
counsell
/
whych
is
not
vnlawful
for
a
minister
to
do
/
as
one
friend
vnto
an
other
/
so
that
hys
mynisterye
be
not
thereby
hindered
.
And
for
the
truthe
of
thys
matter
/
that
ministers
ought
not
to
meddle
wyth
ciuill
affaires
/
I
will
appeale
to
no
other
/
then
to
the
byshop
hym selfe
/
who
dothe
affirme
plainly
the
same
/
that
the
And
therfore
I
conclude
/
that
for
so
much
as
bothe
the
holy
scriptures
doe
teache
/
that
ministers
oughte
not
to
meddle
wyth
ciuill
offyces
/
and
reason
/
and
the
practise
of
the
church
doe
confirme
it
/
that
they
ought
to
kepe
themselues
within
the
limites
of
the
ministerye
/
and
Ecclesiasticall
functions
/
least
whilest
they
breake
forthe
into
the
calling
of
a
magistrate
/
in
steade
of
shewing
themselues
episcopous
,
that
is
ouerseers
/
they
be
found
to
declare
themselues
*
allotriopiscopous
,
that
is
:
busy
bodyes
/
medling
in
thyngs
whych
belong
not
vnto
them
.
And
thus
putting
them
in
remembrance
of
that
whych
they
knowe
well
enoughe
/
that
they
ought
cosman
sparten
hen
elachon
,
that
is
to
say
:
studye
to
adorne
that
charge
whych
they
take
in
hande
/
and
doe
professe
/
I
leaue
to
speake
any
further
of
thys
matter
.
Vnto
the
two
next
sections
I
haue
spoken
in
that
whych
hathe
bene
sayde
touchyng
excommunication
/
canons
/
and
prebendaries
.
&c.
and
vnto
that
whych
is
contained
in
the.
226.
and.
227.
I
answere
that
I
can
not
excuse
couetous
patrones
of
benefices
/
but
couetous
parsons
and
vicars
be
a
great
plague
vnto
this
church
/
and
one
of
the
principall
causes
of
rude
and
ignorant
people
.
Lykewise
vnto
the
two
next
sections
I
haue
answeared
before
/
in
speaking
against
the
spirituall
courts
/
whych
are
now
vsed
/
and
vnto
the
next
after
that
/
in
speaking
of
the
ordayning
of
ministers
.
And
vnto
that
whych
is
contained
in
the
later
ende
of
the.
234.
and
the
beginning
of
the.
235.
I
say
that
the
church
shall
iudge
of
the
aptnes
or
vnaptnes
of
our
reasons
/
and
albeit
we
do
finde
fault
with
diuers
thyngs
in
the
booke
/
yet
we
neyther
oppugne
as
enemyes
/
nor
are
by
the
grace
of
God
eyther
Papists
/
Anabaptists
/
Atheists
/
or
Puretanes
/
as
it
pleaseth
M.
Doctor
to
call
vs
.
And
to
the
prayer
agaynst
disturbers
of
the
churche
/
I
say
wyth
all
my
heart
.
Amen
.
Vnto
the
next
section
I
haue
answeared
in
the
treatise
of
the
apparell
.
And
vnto
the
next
after
/
in
the
treatise
whych
declareth
to
whome
it
doth
appertaine
to
make
ceremonyes
and
orders
of
the
church
.
And
vnto
the
section
contained
in
the.
243.
page
/
I
say
that
M.
Doctor
being
asked
of
Oynions
/
answeareth
of
garlike
.
For
the
authors
of
the
admonition
/
desyring
that
it
myght
be
as
lawful
for
them
to
publishe
by
Printe
their
mindes
/
or
to
be
heard
dispute
/
or
that
theyr
minde
put
in
wryting
/
myghte
be
openly
debated
/
maister
D.
answeareth
wyth
Augustines
sentence
(
whych
he
hath
made
the
foote
of
hys
song
)
nothing
to
the
purpose
of
that
whych
they
said
/
the
performance
of
which
promise
/
we
wil
notwythstanding
wayte
for
.
Vnto
the
section
contayned
in
the.
245.
and.
246.
pages
.
HEre
maister
Doctor
/
contrary
to
the
protestation
of
the
authors
of
the
Admonition
/
whych
declare
that
for
the
abuses
/
and
corruptions
/
they
dare
not
simply
subscribe
/
sayth
/
that
therfore
they
will
not
subscribe
/
because
they
are
required
by
lawfull
authoritye
.
Whych
howe
bothe
presumptuous
and
vncharitable
a
iudgement
it
is
/
let
all
men
iudge
/
especially
vpon
this
matter
whych
hath
bene
declared
.
And
where
maister
Doctor
wold
vpon
the
marginall
note
/
proue
that
we
haue
good
discipline
/
because
we
haue
good
doctrine
/
and
thervpon
doth
wonderfully
tryumphe
/
he
playeth
as
he
of
whome
it
is
sayde
/
meden
labon
cratei
carteros
,
that
is
/
hauyng
gotten
nothyng
/
holdeth
it
fast
.
For
can
M.
doctor
be
so
ignorant
/
that
thys
manner
of
speach
(
doctrine
and
discipline
can
not
be
seuered
)
is
vsed
for
that
/
that
they
ought
not
to
be
seuered
?
when
we
say
(
folowing
S.
Paule
)
that
we
can
do
nothing
against
the
truth
/
doe
we
not
meane
that
we
ought
to
do
nothyng
/
nor
can
do
nothyng
lawfully
agaynst
it
?
And
do
not
al
men
knowe
when
we
say
that
a
man
can
not
be
separated
from
hys
wyfe
/
but
for
the
cause
of
adultery
/
that
we
meane
he
ought
not
/
or
he
cannot
lawfully
?
Therfore
thys
is
/
as
(
all
men
may
see
)
a
mere
cauill
/
and
triumph
ouer
hys
owne
shadow
.
There
is
no
brag
of
suffering
made
by
the
authors
of
the
admonition
.
The
modesty
wherwith
he
hath
defended
this
cause
/
can
not
be
hidden
.
That
he
wold
haue
other
men
punished
for
wel
doing
/
when
he
is
not
content
that
the
open
wrongs
whych
he
doth
/
shuld
be
once
spoken
of
/
I
haue
shewed
how
vnreasonable
it
is
.
Finally
/
as
you
exhorte
vs
to
submit
our selues
to
good
order
/
whych
haue
ben
alwayes
/
and
yet
are
ready
to
do
:
to
leaue
to
be
contentious
/
which
neuer
yet
began
:
to
ioyne
wyth
you
in
preaching
the
word
of
God
/
which
haue
stopped
our
mouthes
/
and
wil
not
suffer
vs
to
preache
:
so
we
exhorte
you
in
Gods
behalfe
/
&
as
you
will
once
answere
it
before
the
iust
iudge
/
that
you
wil
not
willingly
shut
your
eyes
against
the
truthe
/
that
if
the
Lord
vouchsafe
to
open
it
vnto
you
/
you
kicke
not
agaynst
it
.
Where
we
pray
you
to
take
heede
/
that
neyther
the
desire
of
keping
your
wealth
and
honor
whych
you
are
in
/
nor
the
hope
whych
you
maye
haue
of
any
further
promotion
/
nor
yet
the
care
of
keeping
your
estimation
/
by
maintaining
that
whych
you
haue
once
set
downe
/
nor
the
sleighty
suggestion
of
crafty
&
wily
papists
/
do
driue
you
to
stomble
against
thys
truthe
of
God
/
which
toucheth
the
gouernement
of
hys
churche
/
and
the
purging
of
those
corruptions
whych
are
amongste
vs
/
knowing
that
you
can
not
stumble
vpon
the
woorde
of
God
/
*
but
forthwith
you
run
your selfe
agaynst
Christ
whych
is
the
rocke
.
And
[
*
](A18078-e25380-b)
*
The
reuenging
eye
.
ecdicon
omma
,
is
neuer
shut
/
remember
M.
doctor
/
that
light
is
come
into
the
world
/
&
men
wil
not
be
deluded
with
nothing
/
nor
abused
wyth
visards
.
Neither
let
it
embolden
you
(
whych
peraduenture
hath
made
you
to
presume
the
more
in
this
boke
)
to
wryte
any
thing
vpon
hope
/
that
no
man
dare
answer
it
.
For
neither
the
Quenes
maiesty
/
nor
her
honorable
councel
/
as
we
are
persuaded
/
wil
deale
so
sharply
wyth
those
whom
they
know
to
be
faithfull
&
lawfull
subiects
/
whych
pray
that
all
the
treasures
of
Gods
wisedom
may
be
powred
vpon
them
:
neither
haue
we
cause
to
thinke
/
but
that
as
the
euill
opinion
whych
is
in
part
conceyued
of
vs
/
hathe
growne
vpon
false
&
vntrue
informations
/
which
you
and
such
other
haue
geuen
(
in
crying
in
their
eares
/
that
we
be
anabaptists
/
conspired
with
papists
/
puretanes
/
Donatists
/
bringers
in
of
confusion
&
anarchie
/
enemies
to
ciuil
gouernment
/
and
I
knowe
not
what
)
euen
so
when
her
maiesty
&
their
honors
shal
vnderstand
/
how
far
we
are
from
those
wicked
opinions
/
they
will
leaue
that
opinion
of
vs
/
and
rather
esteme
of
vs
by
that
we
haue
preached
/
taught
/
and
now
wryte
/
then
that
whych
other
men
report
of
vs
/
being
things
which
we
neuer
taught
/
spake
/
or
so
muche
dreamed
of
.
Vnto
master
Doctors
censures
vpon
the
additions
/
detractions
/
and
alterations
of
bothe
the
partes
of
the
admonition
.
BEsydes
that
oftentimes
M.
Doctor
dothe
accounte
the
expositions
and
explanations
/
corrections
/
he
leaueth
vs
somewhat
the
les
hope
/
that
he
wil
correct
hys
errors
/
for
that
he
pursueth
the
authors
of
the
admonition
so
harde
/
correcting
their
very
smal
and
few
slips
which
they
haue
made
/
calling
thys
singulare
modestye
/
and
commendable
humility
amongste
other
reproches
/
dalying
and
inconstancye
/
when
it
is
oure
profession
euery
day
to
learne
better
thyngs
.
For
vnto
what
ende
should
we
lyue
/
if
time
/
if
experience
/
if
reading
/
if
musing
/
if
conference
should
teache
vs
nothyng
?
And
therefore
/
when
thyngs
are
Printed
againe
/
it
is
good
and
prayse
worthy
/
to
pollish
those
things
whych
are
some
▪
what
rude
/
to
mitigate
those
things
whych
are
to
sharpe
/
to
make
plaine
/
and
to
geue
lighte
to
those
things
whych
seeme
darker
/
and
to
correcte
that
whych
is
a
misse
.
I
thinke
M.
Doctor
shoulde
not
be
ignorante
/
that
wise
men
haue
their
deuteras
phrontidas
,
their
seconde
counsels
/
and
those
also
wyser
and
better
then
their
first
/
as
that
sentence
doth
declare
.
I
will
therfore
say
no
more
heereof
/
but
admonishe
M.
Doctor
that
he
receiue
more
louingly
those
whych
correcte
them selues
/
seing
that
the
best
defence
to
hys
booke
must
be
/
not
a
correction
here
and
there
/
but
a
cleane
blotting
and
striking
out
/
not
an
amending
/
but
a
new
making
almoste
of
hys
whole
booke
.
Other
matter
in
hys
censures
/
he
hath
almost
none
at
all
worthe
the
answearing
/
sauing
that
he
hathe
a
place
or
two
whych
touch
the
matters
before
entreated
of
.
For
whereas
he
accuseth
the
authors
of
the
admonition
in
the
first
leafe
/
as
though
they
should
condemne
Doctors
and
bachellers
of
diuinitie
/
and
so
bryng
in
confusion
of
degrees
/
he
vpon
the.
5.
leafe
/
confesseth
that
they
allowe
of
a
Doctor
.
Althoughe
he
that
taketh
away
degrees
of
Doctor
or
Bachelor
of
Diuinitie
/
dothe
not
bryng
in
confusion
/
nor
taketh
not
away
all
degrees
of
schooles
/
especially
seeing
they
are
nowe
made
bare
names
wythout
any
offices
/
and
oftentimes
they
are
admitted
to
these
degrees
/
whych
neyther
can
/
nor
will
teache
.
Vnto
the
seconde
leafe
of
the
addition
of
the
second
parte
of
the
admonition
/
master
D.
saith
/
that
because
the
third
to
Titus
maketh
not
against
reading
/
therfore
it
maketh
not
against
reading
ministers
/
that
is
/
ministers
that
can
doe
nothyng
but
reade
.
And
wheras
he
would
picke
out
a
contradiction
in
the
words
of
the
admonition
/
because
they
say
bare
reading
/
is
but
bare
feading
/
the
discorde
is
in
hys
cares
/
not
in
their
wordes
.
For
when
they
sayde
it
was
no
feading
/
they
meant
suche
feeding
as
could
saue
them
/
and
so
in
calling
it
bare
feading
/
they
note
that
there
is
not
enough
in
that
/
to
keepe
them
from
famishment
.
And
in
deede
/
vnles
the
Lord
worke
miraculously
and
extraordinarily
(
whych
is
not
to
beloked
for
of
vs
)
the
bare
reading
of
the
scriptures
wythout
the
preachyng
/
can
not
delyuer
so
much
as
one
poore
sheepe
from
destruction
/
and
from
the
wolfe
.
And
if
some
haue
ben
conuerted
wonderfully
/
yet
M.
doctor
should
remember
that
potamos
ouc
aei
axinas
pherei
,
that
is
.
The
water
doth
not
alway
beare
iron
.
And
vpon
the
thirde
leafe
/
where
he
geueth
instance
in
the
Apocalypse
of
the
worde
(
priest
)
to
be
taken
otherwyse
/
then
for
the
Leuiticall
priesthode
/
and
priesthode
of
our
sauioure
Christe
.
Maister
D.
can
not
be
ignorant
/
that
the
admonition
speaketh
of
those
which
be
priests
in
deede
/
&
properly
/
and
not
by
those
whych
are
priests
by
a
Metaphore
and
borowed
speache
.
And
whereas
he
desyreth
to
learne
where
the
word
(
priest
)
is
taken
in
euill
parte
in
all
the
new
Testament
.
Although
all
men
see
how
he
asketh
thys
question
of
no
minde
to
learne
:
yet
if
he
will
learne
(
as
he
sayeth
)
he
shall
finde
that
in
the
actes
of
the
apostles
/
it
is
taken
diuers
tunes
in
euill
parte
.
For
seeing
that
the
office
and
function
of
ron
iereon
,
that
is
/
of
priests
/
was
(
after
our
sauyor
Christes
ascencion
)
naught
and
vngodly
:
The
name
wherby
they
were
called
/
whych
dyd
exercise
that
vngodly
function
/
can
not
be
otherwyse
taken
/
then
in
the
euill
parte
.
M.
Doctor
vpon
the.
5.
leafe
/
citeth
M.
Caluins
authority
/
to
proue
that
the
laying
on
of
the
handes
vpon
yong
children
/
and
the
Confirmation
whych
is
heere
vsed
/
is
good
.
In
the
whych
place
/
although
he
allow
of
a
kinde
of
Confirmation
/
yet
he
doth
not
commende
that
whych
we
haue
.
For
he
dothe
plainly
reproue
Ierom
/
for
saying
that
it
came
from
the
apostles
/
whych
notwythstanding
the
Confirmation
wyth
vs
dothe
affirme
.
Besydes
that
/
there
are
other
abuses
whych
I
haue
noted
there
/
whych
M.
Caluin
doth
not
by
any
word
allow
.
He
alloweth
in
deede
of
a
putting
on
of
handes
of
the
children
/
when
they
come
oute
of
their
childehode
/
or
begin
to
be
yong
men
/
but
as
well
as
he
doth
allow
of
it
/
he
was
one
of
those
whych
did
thruste
it
oute
of
the
churche
/
where
he
was
pastor
.
And
so
he
alloweth
of
it
/
that
he
bryngeth
(
in
the
sixt
section
of
the
same
chapter
)
a
strong
reason
to
abolyshe
it
.
Where
he
asketh
/
what
the
imposition
of
handes
should
do
now
/
seeing
that
the
geuing
of
the
giftes
of
the
holy
ghost
by
that
ceremony
is
ceased
.
Therfore
/
seeing
that
we
haue
M.
Caluins
reason
against
thys
imposition
of
hands
/
hys
name
ought
not
to
be
preiudiciall
vnto
vs
:
especially
/
seing
that
we
haue
experience
of
great
inconuenyences
whych
come
by
it
/
whych
M.
Caluin
coulde
not
haue
/
that
thyng
being
not
in
vse
in
that
church
where
he
lyued
.
Whych
inconuenience
in
thyngs
whych
are
not
necessary
/
oughte
to
be
a
iust
cause
of
abolyshing
of
them
.
And
thys
is
not
my
iudgement
only
/
but
the
iudgement
of
the
churches
of
Heluetia
/
Berne
/
Tigurine
/
Geneua
/
Scotlande
/
and
diuers
others
/
as
appeareth
in
the.
19.
chapter
of
their
confession
.
Vpon
the.
6.
leafe
/
M.
Doctor
sayth
that
the
Pope
taketh
the
sword
from
Princes
/
but
our
byshops
take
it
at
their
hands
/
and
geuen
of
them
:
as
thoughe
chalenge
were
not
made
agaynst
the
Pope
/
for
vsing
the
materiall
sworde
/
and
not
only
for
vsing
it
against
the
wil
of
the
princes
.
For
by
that
reason
/
if
Prynces
would
put
their
swordes
in
hys
hand
/
as
sometymes
they
haue
done
/
he
myghte
lawfully
vse
them
.
And
wheras
he
sayeth
/
that
our
church
men
meddle
not
with
all
ciuill
causes
/
or
exercise
all
ciuill
iurisdiction
/
but
suche
as
helpeth
to
discipline
/
and
the
good
gouernment
of
the
church
/
and
the
state
:
What
sayth
he
/
that
is
not
truely
sayd
of
any
ciuill
magistrate
in
the
realme
?
for
no
one
dothe
meddle
in
all
causes
.
And
further
/
I
woulde
gladly
knowe
what
ciuill
iurisdiction
is
in
thys
realme
/
whych
helpeth
not
vnto
the
good
gouernment
of
thys
church
/
and
state
.
For
if
they
meddle
wyth
all
that
/
there
is
none
whych
they
haue
not
to
do
with
.
Vpon
the.
7.
leafe
/
he
sayth
/
that
he
knoweth
not
the
meaning
of
the
admonition
/
when
it
proueth
that
the
gouernment
of
the
church
is
spiritual
/
their
meaning
is
plaine
enoughe
/
and
I
haue
declared
it
more
at
large
to
be
/
not
only
that
our
sauyor
Christ
ruleth
by
hys
spirite
in
the
hearts
of
hys
elect
(
besides
whych
gouernment
M.
doctor
seemeth
to
know
none
.
)
But
that
there
is
also
spiritual
gouernment
/
whych
is
in
the
whole
church
visible
/
&
to
be
sene
/
exercised
by
those
/
whome
God
hath
appoynted
in
hys
stead
/
called
spirituall
/
because
where
as
the
ciuill
gouernment
vseth
the
sword
/
thys
vseth
the
word
:
and
where
the
ciuill
gouernor
addresseth
hymselfe
vnto
the
bodye
/
and
hathe
that
for
speciall
matter
to
worke
on
/
the
spirituall
gouernors
be
occupied
in
reforming
the
minde
/
and
subduing
that
wyth
those
punishments
and
corrections
/
whych
God
hath
appoynted
for
that
purpose
.
Whych
signification
of
spirituall
gouernment
/
M.
Caluine
doth
speake
of
in
bothe
the
places
alledged
by
M.
doctor
:
and
especially
in
the
later
/
vnto
whom
the
admonition
sent
the
reader
/
not
therby
to
giue
more
waight
vnto
the
truth
/
but
that
he
myght
haue
there
a
plainer
/
and
fuller
vnderstanding
of
that
whych
it
meant
/
and
could
not
for
that
breuity
and
shortnes
whych
it
foloweth
throughout
/
vtter
at
large
.
Wherby
it
is
manifest
/
that
the
admonition
is
so
farre
from
shutting
out
eyther
ciuill
gouernment
/
or
externall
gouernment
in
the
church
/
that
it
teacheth
of
an
externall
gouernment
whych
M.
doctor
semeth
not
to
haue
heard
of
/
allbeit
there
be
nothing
eyther
more
common
in
the
scryptures
/
or
Ecclesiasticall
wryters
.
Vpon
the.
8.
leafe
/
M.
doctor
sayth
he
seeth
nothyng
/
howe
the
place
of
the
Ephesians
maketh
any
thing
against
this
maner
of
speach
of
the
bishop
(
receiue
the
holy
ghost
)
and
yet
it
maketh
thus
much
/
that
for
as
much
as
the
apostles
did
vse
to
pray
that
the
grace
of
God
might
be
geuen
vnto
men
/
the
byshops
shoulde
not
vse
this
manner
of
speache
/
which
containeth
the
forme
of
a
commaundement
.
Vpon
the.
9.
leafe
he
hath
sondry
greeuous
accusations
and
charges
of
disorder
/
disobedience
/
and
contempt
against
those
whych
refuse
the
apparel
/
and
laboureth
to
persuade
that
they
are
great
and
waighty
matters
.
But
hys
profes
were
spent
before
.
As
for
answeare
to
the
articles
collected
out
of
the
admonition
/
it
is
made
in
the
Replie
vnto
M.
Doctors
boke
/
where
I
haue
shewed
howe
the
admonition
is
misconstrued
/
and
taken
otherwise
/
then
either
it
meaneth
or
speaketh
/
whervnto
I
will
referre
the
reader
.
And
albeit
I
haue
shewed
how
vntrue
it
is
/
that
the
admonition
affirmeth
that
there
is
no
church
in
England
/
yet
I
can
not
pas
by
the
secrete
philosophy
whereby
M.
doctor
would
proue
/
that
the
authors
of
the
admonition
affirme
it
.
For
sayth
he
by
the
rule
of
Philosophie
.
Quod
vix
fit
,
non
fit
,
that
which
is
skarce
done
/
is
not
done
.
I
say
this
is
secrete
/
for
it
was
neuer
taughte
/
neither
in
Academia
,
nor
in
Stoa
,
nor
Lyceo
.
I
haue
red
Quod
fere
fit
,
non
fit
,
that
whych
is
almost
done
/
is
not
done
.
But
I
neuer
remembre
any
such
rule
/
as
M.
Doctor
speaketh
of
.
And
besides
that
in
our
tonge
/
those
thyngs
whych
〈◊〉
sayde
to
be
skarce
/
are
notwythstanding
oftentimes
supposed
to
be
:
As
when
a
●an
saith
that
there
is
skarce
a
man
aliue
.
&c.
the
scripture
also
vseth
that
phrase
of
speache
/
of
thyngs
whych
are
/
as
when
it
sayth
/
the
iust
man
shal
skarce
be
saued
/
it
doth
not
meane
And
wheras
he
sayth
that
it
is
all
one
/
to
say
that
the
election
of
the
minister
must
be
made
by
the
church
/
and
to
say
/
it
must
be
made
by
the
people
:
It
is
a
great
ouersyghte
to
make
the
parte
/
and
whole
all
one
/
seeing
the
people
be
but
one
parte
of
the
churche
/
and
the
minister
and
the
other
gouernoures
are
/
allbeit
not
the
greatest
/
yet
the
principallest
part
.
I
graunt
that
sometimes
a
part
is
taken
for
the
whole
/
and
so
we
do
call
sometimes
the
gouernors
of
the
churche
the
churche
/
and
sometimes
the
people
.
But
where
the
question
is
of
the
proprietye
of
these
speaches
(
the
churche
and
the
people
)
there
all
men
that
haue
any
iudgement
/
can
easely
put
a
difference
.
The
rest
of
those
articles
are
answeared
in
the
discourse
of
the
booke
.
Besydes
that
/
the
faultes
whych
are
found
wyth
the
vntrue
gathering
of
them
/
are
not
taken
away
by
M.
Doctor
/
but
only
in
confident
and
bolde
asseuerations
.
And
if
I
should
say
any
thyng
/
I
should
but
repeate
their
wordes
.
In
the
viewe
of
the
second
admonition
/
M.
Doctor
dothe
as
it
seemeth
of
purpose
/
cull
out
those
thyngs
whych
he
hath
spoken
on
before
/
and
in
repeatyng
of
them
/
referreth
hys
reader
vnto
hys
boke
.
Diuers
other
matters
there
are
/
of
great
weight
/
whych
he
speaketh
not
of
/
if
he
doe
approue
them
/
it
had
bene
well
he
had
signified
hys
liking
:
if
he
do
not
/
that
he
had
confuted
them
.
And
if
he
trauailed
so
heauely
of
brynging
forth
of
thys
booke
/
that
it
was
as
heauy
a
burden
vnto
him
/
as
Salomon
sayth
a
fond
word
is
vnto
an
vnwise
man
:
he
might
haue
taken
day
to
answere
it
.
Nowe
by
this
slender
answearing
of
it
/
or
rather
not
answearing
at
all
/
but
only
asking
howe
thys
and
that
is
proued
/
(
where
as
being
proued
/
it
is
vnreproued
of
hym
)
he
doth
his
cause
more
harme
/
then
he
is
aware
of
.
For
vnles
hys
proufes
be
ioyned
wyth
his
expulsions
/
imprisonments
/
and
with
all
that
racket
whych
he
maketh
in
Cambridge
to
the
vttermost
of
that
his
authority
will
stretch
vnto
/
he
may
be
well
assured
/
that
their
driuing
out
/
will
draw
in
the
truth
/
and
their
imprisonment
/
will
set
the
truth
at
greater
libertye
/
and
therby
proue
it selfe
to
be
neither
Papistry
/
nor
Anabaptistry
/
Donatistry
/
Catharisme
/
nor
any
other
heresy
whych
are
by
due
correction
repressed
.
But
as
for
the
truthe
of
God
/
the
more
it
is
laden
/
the
straighter
it
standeth
/
and
the
more
it
is
kept
vnder
/
the
more
it
enforceth
it selfe
to
rise
/
and
will
vndoubtedly
gette
vp
/
howe
great
so
euer
the
stone
be
/
whych
is
layd
vpon
it
.
And
albeit
he
had
no
leasure
to
answere
the
matters
whych
required
his
answere
/
yet
he
carpeth
at
by
matters
/
and
asketh
who
are
meant
by
the
politicke
Macheuils
.
What
if
they
meane
master
doctor
/
and
suche
other
/
whych
vnder
the
pretence
of
pollicy
/
would
ouerthrowe
the
churche
/
and
that
by
those
thyngs
whych
haue
skarce
a
shewe
of
pollicy
/
and
in
deede
ouerturne
the
pollicy
and
gouernment
of
the
Lord.
And
I
pray
you
tell
me
M.
doctor
who
be
those
superyors
/
whych
do
contemne
/
hate
/
discourage
/
and
frumpe
those
whych
execute
the
lawes
of
the
realme
/
of
the
which
you
speake
in
the.
88.
page
.
And
where
you
adde
by
and
by
/
that
they
enuy
all
men
of
great
authority
/
witte
/
and
pollicy
/
I
haue
answeared
thys
speache
before
.
And
truely
I
thincke
there
is
not
in
Meshecke
/
so
slaunderous
For
the
repetition
of
Gloria
patri
.
&c.
I
haue
spoken
sufficiently
before
:
but
what
spirite
is
it
/
that
calleth
this
translation
of
the
word
battologefete
,
(
vse
not
vaine
repetitions
)
a
wycked
wresting
of
S.
Mathewes
place
in
hys
.vj.
chapter
.
What
rasor
is
thys
/
that
cutteth
so
sharpe
?
knoweth
he
against
whome
/
and
against
the
excellent
learning
/
and
singuler
piety
of
howe
many
he
speaketh
?
For
thys
is
the
translation
of
those
learned
/
and
godlye
men
/
whych
translated
the
Bible
/
whych
is
commonly
called
the
Geneua
Bible
:
and
is
thys
a
wycked
wresting
?
Admit
it
were
not
translated
exactly
/
to
the
word
of
the
Euangelist
:
is
it
therfore
a
wresting
/
and
a
wicked
wresting
?
What
(
I
wil
not
say
wicked
/
but
)
false
conclusion
/
or
doctrine
can
be
grounded
of
this
translation
?
And
they
that
translate
it
thus
/
haue
not
only
the
authority
of
the
Lexicons
to
confirme
their
translation
/
whych
shew
that
thys
word
was
taken
vp
/
in
reproche
of
a
folysh
Pocte
called
Battus
,
whych
vsed
to
repeat
one
thing
many
times
:
but
they
haue
also
the
circumstance
of
the
place
to
warrant
it
.
For
the
reason
whych
our
sauior
Christ
vseth
/
to
draw
men
from
this
fault
leadeth
to
thys
translation
/
and
can
not
stand
with
that
sense
/
which
M.
doctor
setteth
downe
.
For
how
hang
these
togither
:
you
shall
not
babble
many
wordes
wythout
faithe
.
&c.
because
your
heauenly
father
knoweth
/
what
you
haue
nede
of
/
before
you
aske
?
It
is
vnlike
first
/
that
our
sauyor
Christ
wold
speake
thus
(
babble
not
many
words
without
fayth
.
&c.
)
when
as
rather
he
would
haue
forbidden
them
to
speake
any
one
word
without
fayth
.
&c.
For
if
he
should
speake
thus
/
he
shuld
seeme
to
haue
alowed
a
prayer
without
fayth
/
so
that
it
were
not
conceiued
in
many
words
.
And
againe
/
if
(
as
M.
doctor
sayth
)
this
had
bene
the
proposition
/
whych
our
sauyor
Christ
disswaded
from
/
that
they
should
not
babble
many
words
wythout
faith
.
&c.
he
would
neuer
haue
added
thys
reason
/
(
for
your
heauenly
father
knoweth
.
&c.
)
for
neyther
is
he
father
vnto
any
such
:
And
he
woulde
rather
haue
sayd
as
S.
Iames
sayeth
/
that
they
A
short
Replie
vnto
M.
Doctors
briefe
answere
/
whych
he
maketh
to
certaine
godly
Admonitions
and
Exhortations
/
whych
he
calleth
pamphletes
.
WHere
the
sayeth
the
authors
of
the
admonition
are
not
punyshed
/
or
theyr
boke
misliked
/
for
that
it
telleth
of
the
faults
in
the
church
/
or
of
the
synnes
of
men
/
but
for
that
it
maintaineth
false
doctrine
/
and
for
that
they
preferred
a
libell
:
For
the
doctrine
/
it
appeareth
by
that
whych
is
sayd
/
what
it
is
.
And
if
he
wold
define
what
a
libell
were
/
it
were
easy
to
answere
vnto
the
other
poynt
.
If
he
meane
because
it
was
preferred
wythout
any
name
vnto
it
/
howe
will
he
answer
vnto
the
example
of
the
wryter
of
the
Epistle
vnto
the
Hebrues
/
which
was
a
singuler
instrument
/
and
did
not
subscribe
hys
Epistle
/
wherein
notwithstanding
/
he
sharply
rebuketh
diuers
faultes
amongst
them
.
And
yet
the
wryter
to
the
Hebrues
/
was
not
the
minister
of
Sathan
.
And
if
he
call
it
a
libel
/
because
it
vseth
some
sharper
speaches
/
surely
all
men
see
that
hys
boke
deserueth
then
to
be
called
a
Satyre
/
hauing
for
tarte
wordes
/
bitter
/
and
for
one
/
twentie
.
But
in
what
respecte
so
euer
he
call
it
a
libell
/
he
accuseth
not
so
much
the
authors
of
the
admonition
for
preferring
of
it
/
as
diuers
of
the
honourable
house
of
Parliament
/
whych
dyd
alowe
it
.
Where
as
maister
Doctor
compareth
vs
wyth
the
Phariseis
/
and
sayeth
we
doe
all
to
be
seene
of
men
/
and
that
we
hold
downe
our
heades
in
the
streates
/
and
straine
at
a
gnatte
/
swalowing
downe
a
Camell
/
because
they
are
in
all
mennes
knowledge
/
I
will
leaue
it
to
them
to
iudge
of
the
truthe
of
those
thyngs
.
Where
he
sayeth
we
seldome
/
or
neuer
laughe
/
it
is
not
therefore
that
we
thincke
that
it
is
not
lawfull
to
laughe
/
but
that
the
considerations
of
the
calamities
of
other
churches
/
and
of
the
ruines
of
oures
/
wyth
the
heauy
iudgements
of
the
Lord
whych
hang
ouer
vs
/
ought
to
turne
oure
laughing
into
weeping
/
besides
that
a
man
may
laugh
/
although
he
shew
not
his
tethe
.
And
so
Ierome
in
effecte
/
answeareth
in
an
epistle
whych
he
wrote
/
where
vpon
occasion
that
certaine
vsed
the
same
accusation
/
that
M.
doctor
doeth
/
he
sayeth
/
because
we
do
not
laugh
wyth
open
mouth
/
therfore
we
are
counted
sad
.
And
where
he
sayeth
/
we
separate
oure selues
from
all
congregations
/
and
are
enemies
to
Prince
/
and
that
we
wold
seeme
to
be
holyer
then
other
/
these
and
such
lyke
slaunders
are
answeared
before
.
And
if
there
be
any
that
refuse
to
salute
godly
preachers
/
or
spitte
in
any
mannes
face
/
or
wishe
the
plague
of
God
to
lyght
vpon
them
/
or
say
that
they
be
damned
/
we
defende
not
/
nor
allowe
of
anye
suche
behauyor
.
And
it
is
vnreasonable
/
that
the
fault
of
one
/
should
be
imputed
to
so
many
/
and
to
those
whych
do
as
much
mislyke
of
it
/
as
M.
doctor
hymselfe
.
And
what
needed
.
M.
Doctor
to
byd
the
authors
of
these
exhortations
to
holde
their
handes
?
where
doe
they
in
a
word
/
offer
to
strike
?
belike
hys
tonge
is
hys
owne
/
and
therfore
he
speaketh
whatsoeuer
he
lysteth
.
After
M.
Doctor
confuteth
hys
owne
shadowe
.
For
the
exhortation
doth
not
require
that
the
name
of
a
brother
shuld
deliuer
the
authors
of
the
admonition
from
punishment
if
they
deserued
it
/
but
desireth
that
it
myghte
worke
some
moderation
of
the
rigoure
of
it
/
and
compassion
to
minister
to
their
necessities
in
prison
.
He
sayeth
that
the
authors
of
the
Admonition
/
take
not
them
for
theyr
brethren
/
yes
verely
/
although
vnbrotherly
handled
/
&
for
fathers
to
/
and
so
both
loue
them
/
and
reuerence
them
/
vntil
(
whych
we
hope
wil
not
be
)
they
shall
manifestly
for
the
vpholding
of
their
owne
kingdome
and
profite
/
refuse
to
haue
Christe
raigne
ouer
vs
/
in
whome
thys
fatherhoods
and
brotherhoode
doth
consiste
.
I
knowe
not
whether
they
haue
bene
conferred
wyth
or
no
/
but
I
thynke
the
first
reason
whych
they
had
to
perswade
them
/
was
/
that
they
shoulde
goe
to
Newgate
/
whych
is
that
/
which
the
Exhortation
complaineth
of
after
/
that
they
are
first
punished
/
before
they
be
taught
.
And
in
thys
behalfe
M.
doctor
hath
no
cause
to
complaine
as
he
doth
.
For
if
he
list
/
he
may
learn
or
euer
he
go
to
prison
.
And
as
for
the
truth
of
the
cause
/
and
wresting
and
mangling
of
the
scriptures
/
in
most
places
where
they
are
sayd
to
mangle
and
wrest
/
and
how
he
hath
answered
the
request
of
the
exhortation
/
whych
is
:
to
confute
the
admonition
by
the
scriptures
/
&
how
truely
/
aptly
/
&
learnedly
M.
doctor
hath
behaued
himself
/
in
citing
of
the
olde
Councels
/
&
Fathers
:
I
leaue
it
to
be
estemed
/
partly
/
of
that
which
I
haue
sayd
/
and
partly
/
by
the
deeper
consideration
of
those
/
which
because
they
can
better
iudge
/
may
see
further
into
M.
Doctors
faultes
/
and
rapsodies
then
I
can
.
Although
the
truth
is
/
that
I
haue
/
because
I
woulde
not
make
a
long
booke
/
by
heaping
of
one
reprehension
vpon
an
other
/
contented
my selfe
rather
to
trip
/
as
it
were
/
and
to
passe
ouer
with
a
light
foote
/
the
Heades
/
and
Summes
of
things
/
then
to
number
the
faultes
which
are
almost
/
as
many
as
there
are
sentences
in
thys
booke
/
more
I
am
sure
then
there
are
pages
.
ACcording
to
my
promise
made
in
my
boke
/
I
haue
here
set
down
the
iudgement
of
the
later
wryters
/
concerning
these
matters
in
controuersy
betwene
vs
.
Wherein
because
I
loue
not
to
translate
out
of
other
mens
workes
/
whereby
I
might
make
myne
to
grow
:
I
haue
kept
thys
moderation
/
that
I
neither
sette
down
all
the
wryters
/
nor
all
their
places
/
that
I
could
/
nor
yet
of
euery
singuler
matter
:
but
the
chefest
wryters
/
and
other
of
the
cheefest
poyntes
/
or
else
of
those
/
wherein
they
are
alleadged
agaynst
vs
by
M.
Doctor
/
and
one
only
place
of
eche
(
as
farre
as
I
could
iudge
and
choose
out
)
most
direct
to
that
wherefore
I
haue
alleaged
it
.
For
otherwyse
if
I
would
haue
spoken
of
all
the
poyntes
/
and
of
the
iudgement
of
all
the
wryters
/
and
gathered
all
the
places
that
I
could
/
they
woulde
haue
bene
sufficient
matter
of
an
other
booke
as
bigge
/
or
rather
bigger
then
thys
.
I
must
also
admonish
the
Reader
/
that
I
haue
for
borne
in
certeine
of
these
Titles
/
to
set
downe
the
iudgements
of
M.
Beza
/
M.
Bullinger
and
M.
Gualter
:
because
they
are
comprehended
in
the
Confessyon
of
the
Churches
.
And
thus
/
partly
vpon
those
sentences
which
I
haue
alleaged
in
thys
booke
/
and
partely
vpon
these
Testimonies
heere
set
downe
:
I
leaue
to
the
consyderation
of
all
men
/
how
truely
/
and
iustly
it
is
sayde
/
that
the
learned
wryters
of
these
tymes
(
one
or
two
onely
excepted
)
are
agaynst
vs
.
1
That
there
ought
now
to
be
the
same
regiment
of
the
Church
/
which
was
in
the
Apostles
tyme
.
THe
confession
of
the
Heluetian
/
Tygurin
/
Berne
/
Geneua
/
Polonia
/
Hungary
/
and
Scotland
with
others
/
in
the.
18.
chapter
/
speaking
of
the
equality
of
the
ministers
sayth
/
that
no
man
may
iustly
forbyd
to
returne
to
the
old
constitution
of
the
church
of
God
/
and
to
receiue
it
before
the
custome
of
man
.
M.
Caluin
in
hys
Institututions
.
4.
booke
.
3.
chapter
/
and
8.
section
/
speaking
of
the
auncientes
which
dyd
assist
the
pastor
in
euery
church
/
sayth
that
experience
teacheth
/
that
that
order
was
not
for
one
age
/
&
that
thys
office
of
gouernment
is
necessary
to
all
ages
.
And
in
the.
12.
chapter
/
and
first
section
of
the
same
booke
sayth
as
much
of
Excommunication
and
other
Ecclesiasticall
censures
.
Peter
Martyr
vpon
the
third
to
the
Rom.
teacheth
that
although
the
common
wealth
chaunge
her
gouernment
/
yet
the
church
alwayes
kepeth
hers
still
.
Bucer
in
hys
first
booke
of
the
kingdome
of
Christ
.
15.
chapter
/
lamenteth
that
there
were
founde
amongst
those
which
are
counted
of
the
forwardest
christians
/
which
woulde
not
haue
the
same
disciplyne
vsed
now
/
that
was
in
the
times
of
the
Apostles
/
obiecting
the
differences
of
tymes
/
and
of
men
.
2.
That
one
mynister
ought
not
to
haue
any
dominion
ouer
an
other
.
The
foresayde
Heluetian
Confession
.
&c.
in
the
seuententh
Chapter
/
sayeth
that
Christ
dyd
most
seuerely
prohibite
vnto
hys
Apostles
/
&
their
successors
/
primacy
/
&
domynion
/
&
in
the
18.
Chap.
sayth
that
equall
power
/
&
function
/
in
geuen
vnto
all
the
mynisters
of
the
church
&
that
from
the
beginning
no
one
preferred
him selfe
to
a nother
/
sauing
only
the
for
order
/
some
one
dyd
call
them
together
/
propounde
the
matters
that
were
to
be
consulted
of
/
&
gathered
the
voyces
.
&c.
Musculus
in
hys
Common
places
/
in
the
chap.
of
the
offices
of
the
mynisters
of
the
word
/
sayth
that
in
the
Apostolike
church
/
the
ministers
of
the
word
/
were
none
aboue
an
other
/
nor
subiect
to
any
heade
/
or
president
/
&
mislyketh
the
setting
vp
of
any
one
in
higher
degree
then
an
other
.
And
further
he
sayth
vppon
the
second
chap.
of
the
second
Epistle
to
the
Thessalonians
/
that
the
honor
of
a
byshop
/
being
taken
from
the
rest
of
the
mynisters
/
and
geuen
to
one
/
was
the
first
step
to
the
papacie
/
how
so
euer
in
other
places
he
speaketh
otherwyse
.
3.
That
the
election
of
mynisters
pertayneth
not
to
one
man
.
The
foresayd
Heluetian
Confession
.
&c.
in
the.
18.
Chapter
sayth
that
the
mynisters
ought
to
be
chosen
of
the
church
/
or
by
those
which
are
lawfully
deputed
of
the
church
/
and
afterward
ordayned
with
publike
prayers
.
M.
Caluin
in
hys
.
4.
booke
of
Institutions
.
3.
chap.
15.
section
/
sheweth
that
the
Church
dyd
chuse
/
and
that
the
Apostles
dyd
monderate
the
election
/
and
confuteth
them
which
vpon
the
places
of
Titus
and
Timothe
/
would
proue
that
the
election
belongeth
to
one
man
.
4.
That
there
ought
now
to
be
elders
to
gouerne
the
church
with
the
Pastors
/
and
Deacons
to
prouide
for
the
poore
.
Touching
Elders
/
the
iudgement
of
M.
Caluin
hath
bene
before
declared
in
the
first
of
these
propositions
.
M.
Beza
in
hys
booke
of
diuorces
/
page
.
161.
sayeth
/
that
the
Eldershyp
of
the
church
ought
to
be
/
where
there
is
a
Christian
magistrate
.
Touching
Deacons
/
M.
Caluin
.
4.
boke
.
3.
chap.
9.
section
/
after
that
hee
had
described
what
deacons
the
churches
had
in
the
Apostles
tymes
/
sayeth
that
we
/
after
their
example
ought
to
haue
the
lyke
.
M.
Beza
in
the.
5.
cap.
and.
23.
section
of
hys
confessions
/
sheweth
that
the
office
of
the
distribution
of
the
goodes
of
the
church
/
is
an
ordinary
function
in
a
church
lawfully
constituted
/
which
office
in
the.
30.
he
calleth
the
Deaconship
.
P.
Martyr
vpon
the.
12.
to
the
Rom.
speaking
of
the
Elders
/
which
did
asist
the
pastor
in
euery
Church
/
&
of
the
Deacons
/
lamenteth
that
thys
order
is
so
fallen
out
of
the
church
/
that
the
names
of
these
functions
do
skarce
remayne
.
M.
Bucer
in
hys
first
booke
of
the
kingdome
of
Christ
/
for
the
auncientes
of
the
Church
sayeth
/
that
the
number
of
the
Elders
of
euery
church
/
ought
to
be
encreased
according
to
the
multitude
of
the
people
/
and
in
the.
14.
chap.
of
the
same
booke
sayeth
that
thys
order
of
Deaconshyppe
/
was
relygiously
kept
in
the
church
/
vntill
it
was
driuen
out
by
Antichrist
.
5.
That
excommunication
pertayneth
not
to
any
one
man
in
the
Church
.
M.
Caluin
in
hys
Institutions
.
4.
booke
.
and.
11.
chap.
and.
6.
section
teacheth
that
Excommunication
pertayneth
not
to
one
man
/
&
that
it
was
too
wicked
a
fact
/
that
one
man
taking
the
authoritie
which
was
common
to
other
/
to
himselfe
alone
/
opened
a
way
to
tyranny
/
tooke
from
the
Church
her
right
/
and
abrogated
the
church
Senate
/
ordayned
by
the
spirite
of
Christ
.
And
in
the.
12.
chap.
and.
7.
section
/
hee
sayeth
further
that
it
ought
not
to
be
done
without
the
knowledge
and
approbation
of
the
Church
.
M.
Beza
in
hys
confessions
.
5.
chap.
43.
section
/
sayeth
that
thys
power
of
excommunicating
is
geuen
to
no
one
man
/
except
it
please
God
to
worke
extraordinarily
.
Peter
Martyr
vpon
the.
1.
to
the
Corinthes
/
and.
5.
chap.
sayeth
that
it
is
very
daungerous
/
to
permit
so
waighty
a
matter
as
excommunication
/
to
the
discretion
and
will
of
any
one
man
.
And
therfore
/
both
that
tyranny
might
be
auoyded
/
and
thys
censure
executed
with
greater
frute
/
and
grauitie
/
that
the
order
which
the
Apostle
there
vseth
/
is
still
to
be
obserued
.
M.
Bucer
of
the
kingdome
of
Christ
/
in
the.
1.
booke
.
and.
9.
chap.
sayeth
that
S.
Paule
accuseth
the
Corinthians
/
for
that
the
whole
church
/
dyd
not
cast
out
of
their
company
the
incestuous
person
.
6.
That
Chauncelors
/
Commissaries
/
Officials
.
&c.
vsurpe
authority
in
the
Church
/
which
belongeth
not
to
them
.
M.
Caluin
in
hys
Institutions
.
4.
boke
.
11.
chap.
7.
sect.
speaketh
agaynst
the
office
of
Officials
/
and
alledgeth
diuers
reasons
agaynst
them
/
as
that
they
exercise
that
part
of
the
Byshops
charge
/
and
that
they
handle
matters
whiche
pertayne
not
to
the
spirituall
iurisdiction
.
M.
Beza
in
hys
boke
of
Diuorces
/
prouing
that
the
iudiciall
deciding
of
matrimonyall
causes
appertayneth
vnto
the
cyuill
magistrate
/
sayeth
that
officials
/
proctors
/
and
promoters
/
and
in
a
word
all
the
swinish
filth
/
now
of
long
time
hath
wasted
the
church
.
Peter
Martyr
vpon
the.
13.
chap.
to
the
Romaines
/
speaking
agaynst
the
ciuill
iurisdiction
of
byshops
/
doth
by
the
same
reason
condemne
it
in
their
deputies
the
officials
.
7.
That
the
mynisters
of
the
worde
/
ought
not
to
exercise
any
ciuill
offices
and
iurisdiction
.
M.
Caluin
in
hys
Institutions
.
4.
boke
.
11.
chap.
9.
sect.
bringeth
dyuers
reasons
to
proue
that
byshops
may
neyther
vsurpe
/
nor
take
being
geuen
them
/
eyther
the
right
of
the
sword
/
or
the
knowledge
of
ciuill
causes
.
M.
Beza
in
hys
Confessions
.
chap.
5.
sect.
32.
sayth
that
the
Ecclesiasticall
iurisdiction
is
to
be
distinguished
from
the
ciuill
/
and
that
although
the
byshops
in
the
times
of
Christian
Emperoures
were
troubled
with
the
hearing
of
cyuill
causes
yet
they
dyd
not
that
by
any
iudiciall
power
/
which
they
exercised
/
but
by
a
frendly
entreaty
of
the
parties
/
which
were
at
discorde
:
and
sayeth
notwithstanding
/
that
herein
the
Emperors
dyd
geue
too
much
to
the
ambytion
of
certayne
byshoppes
/
whereupon
by
little
/
and
by
litle
/
afterwarde
all
thinges
were
confounded
.
And
in
the.
42.
section
/
sayeth
that
those
corporall
punyshmentes
which
the
Apostles
exercised
/
were
peculier
/
and
extraordinary
.
Peter
Martyr
vpon
the.
13.
to
the
Romaines
/
speaking
of
thys
meeting
of
both
Ecclesiasticall
/
and
ciuill
iurisdiction
in
one
man
/
sayeth
/
that
when
both
the
ciuill
/
&
Ecclesiasticall
functions
do
so
meete
/
that
one
hindreth
the
other
/
so
that
he
which
exerciseth
the
one
/
can
not
mynister
the
other
.
M.
Bucer
vpon
the.
5.
of
Mathew
/
sayeth
that
there
is
no
man
so
wise
/
&
holy
/
which
is
able
to
exercise
both
the
ciuill
/
&
the
Ecclesiasticall
power
/
and
that
therfore
he
which
will
exercise
the
one
/
must
leaue
the
other
.
8.
That
the
sacraments
ought
not
to
be
priuately
administred
/
nor
by
women
.
The
forsayd
confession
.c.
20.
holdeth
that
baptisme
ought
not
to
be
mynistred
by
women
/
or
midwiues
/
to
the
which
also
may
be
ioyned
the
Liturgy
of
the
English
church
at
Geneua
/
which
condemneth
the
mynistring
of
either
of
the
sacraments
in
priuate
houses
/
or
by
women
.
Peter
Martyr
vpon
the.
11.
chap.
of
the.
1.
ep.
to
the
Corinthes
/
in
describing
the
corruptions
of
the
Lordes
supper
/
noteth
thys
to
be
one
/
that
the
church
dyd
not
communicate
altogether
/
which
corruption
as
it
was
in
dyuers
places
in
times
past
/
so
he
complayneth
that
it
is
now
.
M.
Bucer
in
hys
first
booke
of
the
kingdome
of
Christ
/
and.
7.
chap.
proueth
out
of
the.
10.
to
the
Corinth
.
that
the
whole
church
should
receiue
the
supper
of
the
Lord
together
/
and
that
the
vse
of
the
church
of
God
in
thys
behalfe
/
ought
with
great
and
dyligent
endeuour
to
be
restored
vnto
the
churches
/
&
that
it
is
a
contempt
of
the
mysteries
/
not
to
be
partakers
/
when
they
are
called
.
M.
Beza
agaynst
Westphalus
/
sheweth
that
it
is
not
decent
that
baptisme
be
mynistred
but
in
the
church
/
&
that
at
standing
houres
/
and
by
the
mynisters
/
and
further
/
that
vppon
no
necessitie
(
as
it
is
called
)
it
ought
to
be
mynistred
in
priuate
houses
.
And
that
if
it
might
be
mynistred
in
priuate
houses
/
yet
no
otherwyse
then
by
mynisters
.
M.
Caluin
in
hys
institutions
.
4.
booke
.
chap.
15.
sect.
20.
21.
proueth
that
baptisme
ought
not
to
be
mynistred
by
priuate
men
/
or
by
any
women
.
9.
The
iudgement
of
those
late
wryters
touching
ceremonies
and
apparell
/
whose
secret
Epistles
M.
Doctor
alledgeth
/
appeareth
by
these
places
folowing
/
cited
but
of
their
workes
Printed
/
and
published
by
them selues
.
Wherof
also
some
are
alledged
by
the
answerer
to
the
examiner
/
where
are
diuers
other
places
to
thys
purpose
/
wherunto
I
referre
the
Reader
.
M.
Bucer
vpon
the.
18.
of
Math.
sayth
that
they
say
nothing
/
which
doe
alwayes
obiect
/
that
greater
things
must
be
vrged
/
then
the
reformation
of
ceremonies
/
therby
defending
the
reliques
of
Antichrist
/
forasmuch
as
ceremonies
are
testimonies
of
religion
:
And
that
/
as
there
is
no
agreement
betwene
Christ
and
Belial
/
so
those
which
are
sincere
Christians
/
can
abyde
nothing
of
Antichrist
.
Peter
Martyr
vpon
the
.10
.
c.
of
the
.2
.
booke
of
the
kings
/
sayeth
that
the
Lutheranes
must
take
heede
/
least
whilest
they
cut
of
many
popishe
errors
/
they
follow
Iehu
by
retayning
also
many
popish
things
.
For
they
defend
still
the
reall
presence
in
the
breade
of
the
supper
/
and
images
/
and
vestmentes
.
&c.
and
sayth
that
relygion
must
be
wholy
reformed
to
the
quicke
.
Bullinger
in
hys
Decades
.
5.
booke
/
and.
9.
sermon
/
sayth
that
our
sauior
Christ
&
the
Apostles
vsed
their
accustomed
apparell
in
the
supper
/
and
that
although
in
times
past
the
ministers
put
on
a
kynde
of
cloke
vppon
their
common
apparell
/
yet
that
was
done
neither
by
the
example
of
Christ
/
nor
of
hys
Apostles
/
but
by
the
tradition
of
man
/
and
that
in
the
ende
/
after
the
example
of
the
priestes
apparell
in
the
olde
law
/
it
was
cast
vpon
the
mynisters
/
at
the
ministration
of
the
supper
.
But
(
sayeth
he
)
we
haue
learned
long
agoe
/
not
only
that
all
Leuiticall
ceremonies
are
abrogated
/
but
also
that
they
ought
to
bee
brought
agayne
into
the
church
of
no
man
.
And
therefore
seing
we
are
in
the
light
of
the
gospell
/
and
not
vnder
the
shadow
of
the
law
/
we
doe
worthely
reiect
/
that
massing
Leuiticall
apparell
.
Gualter
vpon
the.
21.
of
the
Actes
/
among
others
/
bringeth
thys
for
one
reason
/
to
improue
Paules
shauing
of
hys
head
:
for
that
the
gospell
had
beene
preached
.xx.
yeares
/
and
that
therefore
the
infirmitie
of
the
Iewes
ought
not
to
haue
beene
borne
with
.
And
after
hee
sayeth
that
that
teacheth
/
how
much
the
supersticious
masters
of
ceremonyes
/
hurte
the
gospell
/
which
nourishe
the
weakenes
of
fayth
by
the
long
keeping
of
ceremonyes
:
and
by
their
long
bearing
/
hynder
the
doinges
of
those
mynisters
/
which
are
more
feruent
.
FINIS
.