A
Modest
and
reasonable
examination
,
of
some
things
in
vse
in
the
Church
of
England
,
sundrie
times
heretofore
misliked
,
and
now
lately
,
in
a
Booke
called
the
(
Plea
of
the
Innocent
:
)
and
an
Assertion
for
true
and
Christian
Church
policy
,
made
for
a
full
satisfaction
to
all
those
,
that
are
of
iudgement
,
and
not
possessed
with
a
preiudice
against
this
present
Church
Gouernment
,
wherein
the
principall
poynts
are
fully
,
and
peaceably
aunswered
,
which
seeme
to
bee
offensiue
in
the
Ecclesiasticall
State
of
this
Kingdome
.
The
Contentes
whereof
are
set
downe
in
the
Page
following
.
By
William
Couell
,
Doctor
of
Diuinitie
.
Eccles.
Chap.
3.1
.
The
children
of
wisedome
are
the
Church
of
the
righteous
,
and
their
ofspring
is
obedience
,
and
loue
.
AT
LONDON
,
Printed
by
Humfrey
Lownes
for
Clement
Knight
,
and
are
to
be
solde
at
his
shop
at
the
Signe
of
the
holy
Lambe
in
Saint
Paules
Churchyard
.
1604.
The
Contents
of
this
Booke
.
Chap.
1
KIngs
and
Princes
haue
authoritie
,
and
ought
to
haue
care
,
for
the
Church
gouernment
.
-
page
.
1
2
The
Church
visible
of
all
other
Societies
is
fittest
to
haue
a
Discipline
,
but
neuer
the
same
that
some
men
desire
.
-
page
.
13
3
The
Censure
of
a
booke
called
The
Plea
of
the
Innocent
.
-
pa.
25
4
The
proceeding
of
the
Reformers
wholly
vnlawfull
.
-
pag.
32
5
Of
Contention
.
-
pag.
46
6
Of
Ceremonies
.
-
pag.
55
7
Of
Subscription
.
-
pag.
75
8
Of
Discipline
.
-
pag.
94
9
Of
Archbishops
and
Bishops
.
-
pag.
103
10
Of
Ministers
,
their
Office
,
and
learning
.
-
pag.
124
11
Of
the
maintenance
of
Ministers
,
and
of
Tithes
.
-
pag.
142
12
Of
Non
Residencie
,
Pluralities
,
and
Dispensations
.
-
pag.
159
13
Of
publike
prayer
,
and
of
the
defectes
supposed
to
be
in
the
Liturgie
of
the
Church
of
England
.
-
pag.
174
14
Of
Tolleration
of
diuers
Religions
,
and
how
farre
dissenting
opinions
from
the
true
Christian
faith
,
may
and
ought
to
bee
permitted
in
one
and
the
same
Kingdome
.
-
pag.
196
15
An
humble
conclusion
to
his
sacred
Maiestie
and
the
Right
Honorable
Lords
of
his
Highnesse
priuie
Councill
,
together
with
the
rest
whom
it
may
concerne
to
defend
this
Church
.
-
page
.
206
Deo
omnis
Potestas
&
Gloria
.
To
the
Right
Honourable
and
most
Reuerend
father
in
God
&c.
my
verie
good
Lord
,
the
Lord
Bishop
of
LONDON
.
(
⸫
)
THe
word
(
Right
honorable
)
is
in
great
trauell
with
much
euill
,
&
when
she
shall
be
deliuered
he
onely
knoweth
who
measureth
al
times
with
his
hand
,
and
before
whose
eye
lieth
open
that
bottomlesse
aeternitie
it selfe
.
The
faces
of
Kingdomes
and
States
according
to
the
prosperitie
and
aduersitie
of
the
Church
amongest
them
sometimes
looke
heauily
and
sometimes
chearfully
as
refreshed
with
more
good
.
Man
whose
Reason
and
Religion
serueth
to
number
these
things
feeleth
in
himselfe
a
true
diuinitie
manifested
by
that
pure
ambition
of
being
greater
than
hee
yet
can
bee
;
whilest
notwithstanding
in
the
sence
and
feare
of
these
things
hee
stoopeth
as
to
a
burthen
that
is
too
heau●e
.
Religious
and
mature
wisedome
(
the
safest
builders
of
true
greatnesse
)
assureth
men
in
prouidence
to
preuent
the
worst
things
or
at
least
by
foresight
growing
familiar
with
them
teacheth
how
to
beare
them
with
much
patience
;
fewe
Kingdomes
there
are
which
haue
not
eyther
more
scarres
in
the
Church
not
fully
cured
or
else
greater
signes
of
greater
insuing
euils
than
our
owne
.
I
am
loth
to
be
thought
to
flatter
(
a
fault
whereunto
I
am
not
vsually
subiect
and
a
thing
needlesse
,
being
the
greatest
hatred
from
the
greatest
loue
which
euerie
beareth
to
himselfe
;
)
but
I
may
say
truly
,
and
I
doubt
not
but
what
I
say
the
world
thinketh
,
the
greatest
part
of
this
good
(
next
our
dread
Souereigne
)
is
now
(
without
enuie
bee
it
spoken
)
your
owne
.
The
consideration
whereof
hath
made
me
out
of
that
infinite
loue
and
duty
which
I
owe
to
his
Grace
being
dead
,
and
your
Honour
yet
aliue
to
dedicate
these
labours
to
you
both
,
The
late
Lord
Archbishop
of
Canterburie
.
in
the
defence
of
that
Church
,
which
truth
,
experience
,
&
her
aduersaries
haue
proued
(
for
gouernment
)
the
most
absolute
since
the
Apostles
time
.
That
it
is
vndertaken
by
me
is
the
greatest
disaduantage
to
this
cause
;
that
it
is
continued
and
daily
receiueth
strength
from
authority
is
amongst
infinite
blessings
the
greatest
and
most
vnspeakable
of
this
Church
.
I
haue
dealt
(
as
your
Honour
well
knoweth
)
in
this
cause
with
a
threefolde
disaduantage
,
one
,
that
it
hath
so
fully
beene
handled
by
so
many
of
great
learning
heretofore
,
so
that
at
this
time
a
defence
was
rather
requisite
to
tell
those
that
hope
for
alteration
that
our
Church
is
still
of
the
same
iudgement
,
and
spake
not
heretofore
onely
to
please
that
State
;
a
second
is
,
that
the
things
disliked
are
not
differences
of
any
great
learning
,
seeing
wee
deale
with
aduersaries
whose
chiefest
hope
dependeth
vpon
the
allowance
of
vnlearned
followers
;
so
that
Demonstrations
of
reason
are
more
requisite
than
proofes
from
authoritie
.
Last
of
all
,
they
are
a
generation
apt
and
skilfull
to
speake
euill
,
I
haue
carefully
and
according
to
my
naturall
disposition
auoided
all
occasion
that
might
prouoke
them
to
it
,
yet
I
looke
for
no
other
,
neither
by
the
grace
of
God
(
so
that
this
paines
may
benefit
the
Church
)
do
I
much
care
;
the
strongest
tyrant
of
things
and
men
is
fancy
;
the
truest
gouernour
Religion
,
hallowed
follies
when
they
are
vnmasked
are
but
at
the
best
the
weake
opinions
of
simple
men
;
of
whom
(
notwithstanding
)
if
they
had
learned
humilitie
and
obedience
,
this
Church
might
haue
much
vse
;
your
Lordship
is
(
besides
that
particular
duty
and
thankefulnesse
which
I
owe
vnto
you
)
executor
of
his
Testament
and
Inheritour
of
his
vertues
that
was
the
true
owner
and
possessor
of
these
labours
;
which
if
it
please
your
Honour
to
accept
with
their
vnworthie
Author
into
your
more
priuate
and
inward
affection
,
It
shall
bee
my
happinesse
to
be
your
seruant
and
their
credit
by
your
Lordships
meanes
to
doe
seruice
to
this
Church
.
Thus
in
the
assurance
of
this
hope
crauing
pardon
for
my
boldnesse
,
I
humbly
take
my
leaue
:
desiring
God
to
blesse
you
with
all
Graces
fit
for
so
high
a
place
,
and
with
contentment
and
long
life
to
my
singular
comfort
,
and
the
especiall
benefit
of
this
Church
.
May
27.
1604.
Your
Lordships
in
all
dutie
▪
WILLIAM
COVELL
.
To
the
Christian
Reader
.
IF
the
immoderate
desire
of
reformation
in
some
men
had
not
extended
it selfe
further
than
eyther
Religion
or
reason
would
wel
permit
,
and
especially
at
that
time
when
thankfulnesse
exacted
from
vs
all
something
like
a
Sabbath
for
that
blessed
Rest
continued
to
this
Church
by
the
meanes
of
our
dread
Souereigne
this
cause
and
some
others
not
yet
published
had
with
their
vnworthy
authors
slept
in
a
long
and
a
charitable
silence
,
and
whereas
the
miraculous
blessings
bestowed
and
continued
vpon
this
land
could
no
otherwise
rightly
be
vnderstood
,
than
the
true
effectes
of
that
Church
which
was
planted
in
it
(
seeing
as
S.
Ambrose
saith
:
Haec
est
charitas
expectanda
,
haec
est
charitas
maior
imperio
,
si
fides
tuta
sit
qu●
seruat
imperium
.
Ambrose
.
ep.
31.
ad
Valentinianum
.
The
Assertion
for
Church
policie
.
That
is
Charitie
to
be
expected
,
that
is
Charitie
greater
than
the
Empire
,
if
that
faith
bee
inuiolate
which
preserueth
the
Empire
.
)
I
thought
it
vnfit
to
let
these
men
vnderstand
that
the
peace
of
this
Church
was
litle
beholding
to
their
paines
,
who
in
the
middest
of
an
vniuersall
ioy
sounded
a
seditious
Alarum
to
a
second
warre
which
as
it
could
be
no
lesse
than
inconsiderate
Zeale
in
some
of
the
Tribe
of
Leui
to
drawe
their
swords
against
their
Reuerend
Religious
Fathers
as
if
with
Aaron
they
had
beene
guiltie
of
erecting
a
Golden
Calfe
;
so
we
hope
,
in
the
opinion
of
the
most
seuere
,
our
defence
shall
neither
be
thought
needlesse
,
nor
out
of
season
;
wherein
peraduenture
our
labour
is
of
lesse
vse
,
because
we
encounter
in
particular
men
of
no
greate
authoritie
in
this
Church
,
whom
our
directions
were
first
to
haue
answered
in
another
manner
,
but
finding
that
to
follow
their
steps
had
beene
onely
but
to
tread
often
in
the
same
pathes
which
were
wearisome
in
themselues
and
could
haue
brought
little
aduantage
to
this
publike
cause
,
we
rather
resolued
(
hauing
the
approbation
of
authoritie
to
giue
allowance
)
to
defend
a
necessary
,
weighty
,
●ighteous
and
publike
Church
gouernment
,
than
onely
to
reproue
and
confute
some
particular
obscure
,
and
priuate
men
;
for
accusing
gaineth
not
that
admittance
in
the
eares
of
indifferent
Readers
,
which
defending
doth
,
and
herein
I
may
safely
protest
I
looked
at
no
other
scope
in
the
labour
and
cost
of
this
vnpleasing
imployment
than
the
discharge
of
my
particular
dutie
,
and
the
performance
of
that
seruice
which
I
owed
vnto
this
Church
,
&
yet
if
I
had
known
which
I
vnderstand
since
that
some
more
of
Master
Hookers
works
had
bene
recouered
from
the
iniurie
of
men
and
time
once
againe
to
speake
in
the
defence
of
this
truth
,
I
woul●
most
willingly
haue
obserued
the
praecept
of
the
Sonne
of
Sirach
:
Thou
that
art
yong
speake
if
need
be
,
and
yet
scarcely
when
thou
art
twice
asked
:
Eccles.
32.
for
the
same
things
(
but
who
is
able
to
speake
the
same
things
that
he
did
?
)
being
spoken
by
diuers
are
not
the
same
,
and
for
my selfe
if
any
man
thinke
this
defence
a
presumption
,
I
may
boldly
say
as
E●●u
did
,
Iob.
32.
Behold
I
did
wait
vpon
the
words
of
the
auncient
and
hearkened
to
their
knowledge
.
But
seeing
wee
are
children
of
that
Church
whose
prosperitie
was
enuied
and
peace
hindered
by
the
aduersaries
of
this
cause
,
wee
could
not
but
let
them
vnderstand
that
the
voyces
of
Angels
,
of
men
and
of
time
and
all
against
them
;
and
if
wee
were
in
the
comparison
of
them
(
as
they
bo●st
of
number
)
but
like
the
children
of
Ruben
and
the
children
of
Gad
,
and
the
Tribe
of
Manasses
in
respect
of
all
Israell
besides
,
yet
if
they
will
needes
send
vs
a
message
by
Phyneas
the
sonne
of
Eleazar
and
ten
Princes
with
him
saying
:
Iosua
.
22.16.17
.
What
transgression
is
this
that
ye
haue
transgressed
against
the
God
of
Israell
to
turne
away
this
day
from
the
Lord
in
that
ye
haue
built
you
an
Altar
for
to
rebell
this
day
against
the
Lord
?
Haue
wee
too
little
for
the
wickednesse
of
Peor
whereof
wee
are
not
cleansed
this
day
though
a
plague
came
vpon
the
congregation
of
the
Lord
?
Wee
must
aunswere
them
as
they
did
:
The
Lord
God
of
Gods
,
the
Lord
God
of
Gods
he
knoweth
,
Vers.
22.
and
Israell
himselfe
shall
know
,
if
by
rebellion
or
by
transgression
against
the
Lord
we
haue
done
it
,
saue
thou
vs
not
this
day
.
If
wee
haue
built
vs
an
Altar
to
returne
away
from
the
Lord
eyther
to
offer
burnt
offerings
or
meat
offerings
,
or
to
offer
peace
offerings
thereon
,
let
the
Lord
himselfe
require
it
.
And
if
wee
haue
not
rather
done
it
for
feare
of
this
thing
,
&c.
vnto
vers
.
30.
Wee
hope
they
will
giue
vs
leaue
if
their
Zeale
make
them
iealous
of
any
thing
vsed
or
admitted
in
our
Church
,
to
tell
them
that
these
are
witnesses
betwixt
them
and
vs
.
&c.
Betweene
our
forefathers
,
and
our
generations
after
vs
to
execute
the
seruice
of
the
Lord
before
him
,
Apud
Christianos
non
qui
patitur
,
sed
qui
facit
contumelians
miser
est
.
Hier.
Vi●t
qui
patitur
.
In
bona
consc●entiateneo
,
quisguis
volens
detra●it
fame
meae
,
nolens
addi●
merced●
meae
.
Ne
aestimet
quis
plus
ponderis
esse
in
alienoconuitio
quam
in
testimoni●
suo
.
Ambrose
.
in
our
Lyturgie
,
in
our
prayers
,
in
our
Sacraments
,
and
that
neither
their
children
,
nor
the
children
of
any
Idolatrous
Church
should
say
to
our
children
in
time
to
come
,
Yee
haue
no
part
in
the
Lord
:
and
if
for
all
this
they
cease
not
the
heape
reproaches
vpon
that
Church
,
whose
absolute
gouernment
they
ought
with
thankfulnesse
to
imbrace
,
and
with
loue
to
honour
,
we
must
tell
them
as
Saint
Hierom
doth
that
amongest
Christians
not
he
that
suffereth
,
but
he
that
offereth
reproach
is
wretched
.
Wherein
surely
of
all
that
euer
laboured
in
this
cause
,
he
endured
most
,
&
with
most
patience
,
whom
vertue
crownd
with
much
Honour
in
this
life
,
and
according
to
his
owne
propheticall
word
(
ouercame
whilest
he
suffered
)
and
now
triumpheth
.
And
for
my selfe
(
Gentle
Reader
)
I
resolue
humbly
to
endure
whatsoeuer
it
pleaseth
the
vsuall
impatience
of
their
furie
to
lay
vpon
mee
,
saying
with
Saint
Austen
,
In
a
good
conscience
I
speake
it
,
Hee
that
willingly
doth
detract
from
my
good
name
vnwillingly
doth
add
to
my
reward
.
For
I
lay
with
Saint
Ambrose
,
Let
no
man
thinke
that
there
is
more
weight
in
the
slaunder
of
another
,
than
in
the
testimonie
of
his
owne
conscience
.
Farewell
.
CHAP.
1.
Kings
and
Princes
haue
Authoritie
,
and
ought
to
haue
care
for
the
Church
gouernment
.
WWhere
right
hath
no
other
aduantage
but
Fortune
,
and
Weaknesse
hath
got
strength
from
opinion
of
Zeale
,
there
it
is
no
lesse
safe
to
maintaine
error
,
than
amongst
better
dispositions
to
defend
a
trueth
.
The
Circle
of
time
,
the
best
discouerer
of
mens
secret
ends
(
and
not
the
least
,
nor
the
least
violent
circumstance
ouer
the
means
)
must
at
length
make
knowen
to
the
weakest
eye
that
is
able
to
discerne
least
,
who
haue
beene
thought
wicked
and
prophane
in
humilitie
for
maintayning
a
truth
;
and
who
proudly
haue
beene
opposites
to
this
end
,
that
being
ignorant
and
vnhonest
,
they
might
bee
thought
to
bee
learned
,
and
seeme
righteous
.
As
there
is
not
any
one
action
since
the
time
that
this
Land
first
embraced
true
Religion
,
wherein
more
violent
and
vnnaturall
dispositions
,
haue
discouered
themselues
,
than
in
,
and
for
the
Church
gouernment
;
so
is
there
nothing
wherein
the
Wisedome
,
Vertue
,
and
Souereigntie
of
Kings
,
doth
and
ought
more
to
appeare
,
than
in
the
well
ordering
of
that
Societie
,
where
vnto
the
most
vsuall
and
greatest
harmes
haue
commonly
proceeded
from
too
much
Zeale
:
For
that
which
man
once
apprehendeth
as
vertuous
to
bee
done
without
great
iudgement
and
moderation
,
hee
seldome
tempereth
himselfe
from
doing
it
eyther
ouer-eagerly
,
or
ouermuch
.
This
as
it
swayeth
with
Inferior
persons
,
(
who
for
the
most
part
haue
no
easier
and
speedier
meanes
to
become
eminent
)
so
it
is
hardly
tempered
in
those
Princes
being
eminent
alreadie
,
whose
vertuous
education
hath
made
them
religious
;
this
being
in
one
action
to
the
people
,
the
best
assurance
they
can
expect
;
for
themselues
,
the
best
testimony
of
a
good
conscience
;
and
toward
God
,
a
demeanour
least
vnthankfull
for
any
straunge
or
miraculous
deliuerance
that
they
haue
receiued
.
All
these
being
made
stronger
,
when
a
new
people
are
become
subiects
;
when
all
men
are
disposed
to
giue
strength
to
their
hopes
;
and
make
collection
from
Signes
;
and
when
deliuerances
are
seconded
by
the
peaceable
and
happie
accesse
of
a
greater
Kingdome
.
So
that
in
this
case
(
vnlesse
to
a
minde
that
hath
no
Religion
at
all
)
it
shall
bee
much
harder
to
perswade
a
moderation
than
too
little
.
For
with
righteous
Kings
,
and
of
vnderstanding
,
as
nothing
is
dearer
than
Religion
;
so
in
nothing
they
imploy
their
labour
and
authoritie
more
willingly
,
than
for
the
preseruation
,
and
honouring
of
the
Church
it selfe
;
all
kingdomes
hauing
no
other
safetie
but
this
,
Their
prosperitie
to
flourish
for
no
longer
time
,
than
the
prosperitie
of
the
Church
is
maintayned
among
est
them
.
This
being
by
all
obseruation
the
truest
signe
of
a
decaying
Kingdome
,
To
haue
a
Cleargie
vnhallowed
,
and
the
Church
vnhonoured
.
But
whilest
all
men
are
carefull
that
the
Church
may
bee
well
gouerned
,
euerie
man
obtrudeth
his
owne
fancy
,
and
liketh
best
of
those
Rules
,
which
haue
neerest
affinitie
with
his
owne
brayne
.
Hence
commeth
it
to
passe
,
that
some
men
are
not
fully
resolued
,
to
whom
especially
belongeth
the
Authoritie
to
prescribe
(
with
warr●nt
)
the
direct
forme
of
the
Church
gonernment
.
Other
offices
for
the
attainment
of
this
end
(
as
to
instruct
,
and
to
aduise
)
may
in
all
re●son
,
to
make
the
burthen
of
gouernment
both
more
vertuous
and
more
easie
,
belong
vnto
other
men
;
But
to
prouide
for
the
safetie
of
the
Church
,
for
the
publicke
enioying
of
the
Word
of
God
,
for
the
maner
of
gouernment
,
for
the
maintenance
of
the
Clergie
,
all
these
(
in
a
strict
vnderstanding
)
are
the
religious
duties
,
and
the
honourable
effects
of
the
King
,
so
that
what
authoritie
is
deriued
vnto
any
,
●yther
in
a
blinde
and
false
obedience
to
the
Sea
of
Rome
,
or
through
a
partiall
affection
to
a
new
Consistorie
,
are
both
(
if
not
equall
)
yet
equally
vsurpers
of
the
Kings
right
.
Nay
whilest
some
of
late
haue
beene
earnest
,
though
ignonorant
refusers
of
Subscription
,
they
hane
showed
in
their
actions
,
how
vncharitably
they
haue
thought
of
their
late
Souereigns
sincere
Religion
.
For
to
mislike
the
book
of
Orders
is
indirectly
to
affirme
that
we
haue
no
ministery
(
which
some
impudently
shameles
haue
dared
to
affirme
plainly
:
)
not
to
subscribe
to
the
Booke
of
Common
Prayer
,
is
to
teach
that
we
haue
no
forme
of
Church
Liturgye
:
And
lastly
,
to
refuse
to
subscribe
to
the
Articles
of
Faith
,
is
to
make
men
beleeue
,
that
our
Church
maintaineth
vnsound
doctrine
.
This
as
it
was
alleaged
once
by
a
Reuerend
bishop
in
a
Sermon
,
so
it
is
an
accusation
not
yet
cleered
by
any
that
I
know
;
[
](A19461-e1250-b)a
a
By
Ios●●s
Nichols
in
the
Plea
of
the
Innocent
.
Pag.
135.
by
one
it
is
slubbered
ouer
vnhandsomely
,
making
the
Obiection
stronger
than
himselfe
was
able
to
answere
truly
:
but
this
wee
shall
haue
better
occasion
to
confute
hereafter
.
And
it
is
too
plaine
what
opinion
they
had
of
Her
Religion
(
liuing
)
whom
so
boldly
they
dare
depraue
being
once
dead
:
But
flattery
looketh
no
further
,
than
eyther
to
escape
punishment
,
or
receiue
a
benefit
;
so
that
when
the
one
is
past
feare
,
and
the
other
past
hope
,
wee
dare
then
speake
what
wee
thinke
,
and
more
vnreuerently
oftentimes
of
the
same
partie
being
a
Saint
in
Heauen
,
than
we
durst
being
a
Prince
in
earth
.
It
were
fit
all
men
considered
(
but
especially
Kings
,
whose
authoritie
it
doth
secretly
vndermine
)
how
farre
the
admission
of
a
Consistoriall
Gouernment
in
a
kingdome
may
suddenly
vsurpe
vpon
that
right
which
Scripture
,
and
Lawes
haue
ascribed
to
the
King
.
That
Kings
ought
to
haue
rule
in
all
causes
,
ouerall
persons
,
as
it
is
warranted
by
the
word
,
so
it
is
confirmed
to
the
Princes
of
this
Land
by
Act
of
Parliament
.
This
giueth
vnto
them
Supremacy
in
Ecclesiasticall
Gouernment
,
Exempteth
from
Inforcement
of
any
Domesticall
or
forreigne
power
,
and
freeth
them
from
the
penaltie
of
those
lawes
,
both
Ecclesiasticall
and
Ciuill
,
whereunto
all
inferiour
persons
in
a
Kingdome
are
tyed
.
And
howsoeuer
sinnes
in
Princes
ought
to
be
reprooued
,
and
rights
of
Clayme
may
be
recouered
against
Kings
,
yet
in
nothing
are
they
liable
to
penall
lawes
,
much
lesse
subiect
to
the
Iurisdiction
of
Elders
,
or
Excommunication
of
this
Tyrannous
Consistorie
.
Vnhallowed
blouldnesses
attempted
in
other
Kingdomes
,
and
Imperionsly
affected
and
vrged
by
some
amongst
vs
,
nay
the
power
to
call
Synods
(
an
Authoritie
by
Parliament
graunted
vnto
the
Prince
)
some
violent
spirits
haue
attempted
with
that
bouldnesse
,
as
if
those
only
were
Lawes
,
which
were
warranted
by
this
Consistorie
,
(
Princes
being
but
to
Execute
what
they
appoint
them
out
of
Gods
word
,
)
whereof
notwithstanding
themselues
must
be
only
Iudges
.
Thus
whilst
the
Prince
,
warranted
by
his
owne
Law
,
(
which
is
the
publike
Act
of
his
whole
people
)
gaue
Authority
to
some
graue
Commissioners
for
Reformation
of
Ecclesiasticall
disorders
,
They
denie
that
any
such
ought
to
be
appointed
Iudges
and
often
both
in
priuate
and
publike
,
depraued
that
honorable
and
high
Commission
;
a
thing
,
as
it
is
vnseemely
for
them
to
controule
,
so
if
our
late
Souereigne
in
great
Wisedome
,
and
care
of
the
Church
,
had
not
giuen
it
authoritie
and
strength
,
the
bolddnesse
of
a
great
number
,
pretending
a
Zeale
,
had
growen
to
bee
so
strong
,
that
in
all
appearance
,
There
had
beene
little
likelihood
of
safety
to
the
Queene
her selfe
.
And
seeing
all
attempts
are
most
violent
,
that
haue
their
beginning
and
strength
from
a
Zeale
to
Religion
,
bee
it
neuer
so
false
;
there
can
be
nothing
(
doubtles
)
of
greater
vse
,
either
for
the
safetie
of
the
Prince
,
the
peace
of
the
Church
,
or
the
quiet
of
the
Commonwealth
,
than
the
seuere
and
Reuerend
authoritie
of
this
high
Commission
;
without
which
assuredly
long
since
we
had
miserably
tasted
of
all
those
euilles
,
which
vncontrouled
ignorance
,
Hypocrisie
,
and
crueltie
cculd
haue
brought
amongst
vs
.
It
is
small
reason
Princes
should
giue
eare
vnto
these
plots
,
which
leaue
them
naked
without
meanes
to
defend
themselues
,
or
their
Subiects
in
the
time
of
danger
;
nay
,
those
of
the
honorable
and
highe
Court
of
Parliament
,
are
to
thinke
themselues
(
and
I
doubt
not
but
will
)
iniured
by
such
,
who
haue
taken
from
them
on
of
the
three
States
(
a
State
not
of
the
least
wisedome
and
grauitie
)
and
from
them
all
that
Authoritie
,
which
they
ascribe
to
a
number
of
ignorant
and
sillie
Artificers
(
for
such
some
Consistories
must
needes
bee
)
and
guided
by
a
youth
sometimes
,
neither
of
wisedome
nor
vnderstanding
.
It
is
miserable
where
men
are
ruled
by
no
lawes
,
seeing
nothing
is
in
man
of
greater
daunger
,
(
vnlimited
)
than
his
owne
will
,
which
imperiously
commaundeth
ouer
his
fancie
,
that
is
able
to
corrupt
and
peruert
all
Rules
of
order
.
Thus
they
interprete
Tell
the
Church
,
tell
the
Consistorie
;
Which
because
Iohn
Morrell
did
expound
otherwise
,
himselfe
was
excommunicated
and
his
Booke
burnt
:
there
is
nothing
more
vsull
,
than
their
pleasures
to
become
Lawes
;
(
A
thing
peraduenture
men
may
affect
,
which
either
desire
Change
,
or
do
hate
gouernment
,
(
but
doubtles
in
it selfe
Tyrannous
and
vnsufferable
,
and
so
much
the
more
odious
and
daungerous
,
by
how
much
the
Rulers
are
base
,
there
gouernment
lesse
equall
,
and
once
admitted
,
not
easie
to
be
shaked
of
.
In
on
word
,
There
is
nothing
in
the
Lawes
of
this
whole
Land
,
(
nay
not
in
the
possession
of
any
priuate
person
)
safe
,
if
this
Consistoriall
Gouernment
may
take
place
;
the
benefit
whereof
as
they
magnifie
(
little
weighing
those
yet
vnexperienced
Euils
which
must
needes
follow
;
)
so
the
harmes
of
it
are
at
large
set
downe
by
diuers
others
,
who
with
learning
and
iudgment
haue
labored
in
this
point
.
There
is
doublesse
no
Societie
deerer
vnto
God
than
his
Church
;
in
the
gouernment
whereof
he
hath
made
choice
of
two
sorts
of
men
to
be
imployed
vnder
him
;
The
first
are
Ministers
of
his
word
,
and
Sacraments
,
whose
calling
is
perpetuall
and
necessary
in
the
Church
;
for
so
long
as
the
Church
is
in
this
world
,
it
cannot
possible
be
continued
without
these
:
of
wihch
we
shall
more
fitly
speake
heereafter
.
The
other
are
Kings
and
Magistrats
:
whom
to
the
happy
estate
of
the
Church
,
we
hold
with
all
reuerence
,
of
such
vse
,
that
those
are
worst
that
mislike
their
gouernment
,
&
that
Church
(
in
all
reason
)
like
to
be
most
happy
,
which
God
,
in
his
mercy
,
hath
blessed
with
the
best
King
.
This
appeareth
in
the
Kings
of
Iuda
,
who
being
vertuous
,
Religion
(
that
was
decaied
)
was
restored
,
and
what
the
Idolatry
of
others
had
corrupted
,
the
vprightnes
of
some
which
followed
did
purifie
againe
;
God
in
his
loue
performing
that
promise
vnto
his
Church
,
that
Kings
should
be
her
Nursings-fathers
,
and
Queenes
her
Nursing-mothers
.
In
this
respect
(
more
specially
than
others
)
they
are
called
Gods
seruants
;
not
only
because
they
serue
him
in
the
gouernment
of
the
commonwealth
(
a
thing
common
with
them
and
the
worst
Princes
)
but
because
he
vouchsafeth
to
vse
their
meanes
,
as
the
fittest
Instruments
to
aduance
his
Church
vpon
earth
.
And
surely
a
double
seruice
God
expecteth
from
them
;
the
one
Common
with
all
Christians
;
the
other
peculiar
,
to
serue
him
in
that
place
as
Kings
&
Princes
.
To
haue
performed
the
first
is
an
action
of
praise
and
may
giue
great
hope
;
but
to
faile
in
the
second
,
is
staynd
with
reproch
,
&
vsually
accompained
with
much
daunger
:
Euill
Princes
seruing
oftentimes
to
Act
but
the
ruines
of
that
Kingdome
by
the
fall
of
the
Church
,
in
whose
misery
theselues
for
the
most
part
doe
perish
.
In
the
first
dutie
(
as
Christians
)
they
are
not
priuiledged
aboue
other
men
,
they
are
tyed
to
same
obedience
,
bound
to
as
many
vertues
(
nay
moe
for
example
)
&
must
in
the
end
(
being
called
to
the
same
account
)
be
iudged
with
as
much
seuerite
as
the
meanest
subiect
.
Be
wise
now
therfore
,
O
ye
Kings
,
be
learned
ye
that
are
Iudges
of
the
Earth
.
Psal.
2.10
.
Serue
the
lord
with
feare
&
reioyce
vnto
him
with
Reuerence
:
In
the
latter
the
seruice
of
Princes
hath
two
parts
,
the
one
concerning
the
Commonwealth
,
the
other
Religion
,
and
the
Church
:
to
the
first
they
are
tyed
as
Kings
;
to
the
latter
they
are
bound
,
as
they
are
vertuous
,
and
Religious
Kings
.
The
first
in
dooing
mercy
,
and
iudgment
,
in
defending
the
fatherlesse
and
poore
,
in
seeing
that
such
as
be
in
neede
and
necessitie
haue
right
,
in
bestowing
duely
punishment
,
and
reward
;
and
in
all
those
other
polliticke
vertues
,
Rom.
13.1
.
Pet
,
2.
they
are
happy
Instruments
,
to
make
a
prosperous
and
flourishing
Commonwealth
;
The
second
concerneth
his
Religion
;
a
duty
,
as
it
lyeth
vpon
all
(
for
all
ought
to
be
Religious
)
so
especielly
vpon
the
Prince
,
who
must
not
only
be
,
but
be
the
meanes
to
make
all
other
to
become
Religious
:
a
thing
,
though
not
euer
true
vnder
vertuous
Kings
(
whose
holy
examples
sometimes
preuaile
no
farther
but
to
make
Hypocrits
)
but
seldome
,
or
neuer
,
to
be
expected
,
where
the
Princes
themselues
delight
to
seeme
openly
prophane
.
If
man
had
no
other
light
but
the
light
of
Nature
,
&
would
not
so
willingly
beleeue
what
were
done
with
,
as
without
the
Scripture
;
yet
euen
this
point
will
appeare
to
be
most
true
,
being
the
practise
of
those
men
,
who
had
no
other
guide
for
their
Actions
,
than
the
vnchangeable
directions
of
the
light
of
Nature
;
for
whatsoeuer
the
Religion
was
,
(
as
in
most
it
was
nothing
but
Idolatrous
Superstition
;
)
yet
the
transgression
thereof
was
esteemed
worthy
to
receaue
punishment
,
and
the
appointment
of
this
punishment
was
thought
to
be
peculiar
to
those
,
who
had
principall
authoritie
to
gouern
the
Comonwealth
.
Thus
the
Athenian
tooke
vpon
them
the
power
to
condemne
Socrates
(
a
man
peraduenture
wiser
than
any
of
the
rest
)
but
faulty
(
as
they
thought
)
in
Religion
,
&
therefore
to
be
censured
by
the
Authoritie
which
they
al
had
.
The
like
we
read
of
the
Romans
.
Tyberius
would
make
Christ
a
God
without
the
authority
of
the
Senat
(
wher
though
the
Act
was
needles
,
&
to
Christ
little
honor
;
)
yet
it
sheweth
that
both
the
care
of
Religion
belonged
to
the
Roman
Emperor
,
&
that
men
(
euen
Heathe●s
)
were
not
hastily
carried
to
performe
any
action
of
that
nature
,
without
the
aduice
of
others
iudgment
:
neither
euer
the
Apostles
or
Prophets
reprehend
this
care
in
the
Rulers
in
any
age
.
It
was
easie
to
erre
what
Religion
was
,
but
all
men
saw
to
whom
the
care
did
principally
belong
;
neither
should
any
man
deserue
commendation
for
performing
that
which
were
wholy
exempted
from
the
limits
of
his
owne
calling
.
But
al
Antiquiti●
hath
giuen
in
this
kind
,
honorable
Testimony
to
Constantine
and
Theodosius
,
two
Emperors
of
much
vertue
.
Nay
Religi●n
it selfe
,
which
giueth
the
best
Rules
to
preserue
Religion
,
being
contained
in
the
Two
Tables
,
expresly
commandeth
,
who
ought
to
be
the
ouerseer
,
the
keeper
and
preseruer
of
both
.
Inwardly
the
strongest
mōtiue
is
Religion
,
and
they
are
most
(
for
the
most
part
)
Religious
,
who
are
Religious
for
conscience
;
but
there
is
a
feare
from
the
hand
of
the
Maiestrate
,
able
to
restraine
those
(
at
least
from
outwarde
being
euill
)
whom
neither
Conscience
,
nor
Religion
could
make
honest
.
Christian
Emperours
haue
with
their
Zeale
gained
much
honor
for
this
in
the
eye
and
Iudgement
of
Gods
Church
.
This
made
them
when
contentions
arose
,
to
call
Councells
as
that
of
Nice
,
Constantinople
,
Ephesus
,
Chalcedon
to
purge
the
Temples
both
from
Heathenish
Idolatry
,
and
Christian
superstition
;
to
make
lawes
,
the
better
to
keepe
men
in
obedience
towardes
God
;
the
irreligious
contempt
of
whose
worshippe
(
though
in
the
Subiects
themselues
)
haue
brough
a
iust
ruine
,
euen
for
not
forbidding
,
both
vpon
the
Prince
and
the
Commonwealth
.
Reason
then
,
which
tyeth
Princes
to
procure
the
prosperitie
of
that
land
,
ouer
which
they
gouerne
,
exacteth
from
them
a
principall
care
of
the
Church
,
and
of
Religion
,
the
decay
and
the
contempt
whereof
,
are
the
originall
causes
of
pestilence
,
dearthes
,
wares
,
and
such
like
.
For
where
humors
are
infected
a
little
,
it
is
like
that
the
maners
are
first
distempered
a
great
deale
,
the
most
of
the
Fathers
are
plentifull
in
this
point
.
This
made
Saint
Austine
,
learnedly
to
confute
the
Donatists
whose
Haerecy
was
like
the
error
of
some
in
our
days
,
holding
that
Princes
ought
to
permit
euery
man
to
enioy
,
what
Religion
he
likes
,
and
to
persecute
no
man
for
Religion
at
all
;
this
serueth
to
confute
the
two
great
Errors
of
our
time
;
the
one
of
the
Anabaptists
,
the
other
of
the
Church
of
Rome
;
The
first
holding
it
vnlawfull
for
a
Christian
to
be
a
Magistrate
,
much
lesse
to
vse
his
authority
in
matters
that
concerne
Religion
;
the
other
that
the
care
of
Princes
to
maintaine
Religion
,
ought
only
to
be
with
these
word
;
but
to
confute
errors
,
to
reforme
Churches
,
to
call
Synods
,
These
they
thinke
to
be
peculiar
to
the
Pope
himselfe
.
The
contrary
to
both
these
,
wee
are
taugh
by
Scriptures
,
by
Historie
,
by
Fathers
,
and
by
Testimonie
of
some
of
the
Popes
themselues
;
who
haue
earnestly
intreated
the
Christian
Emperours
to
call
Councels
.
This
then
being
in
the
opinion
of
all
that
are
of
sound
iudgement
,
both
the
greatest
care
and
honor
to
a
Christian
prince
,
let
vs
consider
a
little
those
pointes
that
are
absolutely
requisite
for
the
Religious
performing
of
this
duty
;
the
person
whom
wee
call
the
Prince
,
is
hee
that
hath
supreame
authoritie
according
to
the
forme
of
that
kingdome
wherein
he
ruleth
.
In
humane
actions
that
they
may
be
performed
aright
,
it
is
requisite
,
that
we
are
willing
,
that
we
haue
knowledg
,
that
we
haue
power
;
with
out
the
first
our
knowledge
&
abilitie
do
want
motion
;
without
the
second
our
motion
&
ability
shal
want
skill
;
without
the
third
our
motion
and
skil
shal
want
strength
.
The
first
is
an
vnestimable
benefit
bestowed
vpon
religious
princes
from
the
powerfull
Author
of
all
pietie
;
in
this
respect
all
men
are
bound
to
commend
them
to
God
more
especially
in
their
prayers
,
assuring
our selues
,
that
vnlesse
wee
or
they
faile
,
hee
that
hath
giuen
them
to
will
shall
inhable
them
at
length
to
performe
it
likewise
.
The
best
assurance
to
discerne
the
Author
of
this
wil
,
is
the
considerations
of
the
ends
which
are
only
two
;
Gods
glory
,
and
the
good
of
others
,
which
being
not
the
scope
of
their
action
,
it
is
no
more
possible
that
God
should
bee
the
Author
of
that
will
,
than
that
goodnes
is
possible
to
bee
the
Author
of
much
euill
;
Ends
of
doing
which
lye
in
the
hart
of
man
,
and
are
onely
discerned
by
God
himselfe
,
are
the
true
discouerers
what
is
the
originall
fountain
of
that
we
doo
.
For
the
same
things
are
not
alwaies
of
the
same
nature
,
though
the
maner
of
performing
be
all
one
,
if
the
ends
be
diuers
.
The
second
thing
is
knowledge
,
not
of
much
lesse
necessitie
than
the
former
,
wherby
hee
may
bee
truely
assured
,
what
things
are
vnfit
,
and
what
are
warrantable
to
bee
reformed
;
neither
this
onely
in
general
,
and
by
others
,
but
if
it
bee
possible
in
euery
particular
,
and
of
himselfe
;
A
happines
wheresoeuer
it
is
,
neither
least
worth
,
nor
least
power
,
to
make
happy
both
the
Church
,
&
Commonwealth
.
This
only
was
thought
to
bring
greatnes
,
&
ruine
,
both
at
once
into
the
Church
of
Rome
;
whilst
Emperors
being
busied
with
other
affairs
,
left
the
gouernment
to
the
Bishops
;
the
Bishops
to
the
Suffragans
;
these
to
the
Monks
;
whose
authority
&
knowledge
,
being
much
lesse
,
all
things
were
ruled
,
with
greater
corruption
&
lesse
truth
.
To
auod
this
,
Moses
,
commandeth
the
Princes
,
day
&
night
to
be
exercised
in
reading
the
holy
Scripture
;
next
,
to
haue
those
about
them
who
are
lerned
,
&
honest
;
it
is
a
maime
to
a
Prince
to
be
assisted
by
any
that
do
want
either
.
For
to
be
learned
without
Zeal
,
is
to
make
aduantage
to
themselues
by
a
publick
losse
,
&
to
be
Zealous
without
skil
,
is
to
counsel
oftentimes
to
matters
that
do
much
hurt
.
As
the
former
maketh
a
King
commonly
to
be
ouer
dissolute
,
so
these
other
do
make
him
to
be
too
rigorous
;
it
is
a
memorable
example
of
Ioas
the
King
of
Iuda
,
whilst
he
had
Ieboida
the
priest
assistant
to
him
,
al
things
happily
succeeded
to
him
,
&
to
his
whole
Realme
;
but
with
his
death
(
the
King
being
destitute
of
such
)
all
things
as
speedily
came
to
great
ruine
.
To
further
the
Kings
knowledge
,
it
is
a
means
neither
of
least
honor
nor
vse
to
call
Synods
,
of
those
Churches
that
imbrace
the
truth
;
and
in
them
to
asemble
men
of
best
learning
,
moderation
,
and
least
partiall
,
whose
consultation
(
for
disputation
is
a
means
both
to
contentious
&
insolent
to
finde
a
truth
)
may
serue
for
resolution
of
such
points
,
as
weaknes
in
humility
would
be
glad
to
learn
.
It
is
lost
labour
in
any
,
&
farre
vnbefitting
the
honour
of
Kings
,
to
vndertake
with
Curiositie
&
pride
to
get
knowledge
,
seeing
the
one
is
not
desirous
to
learne
,
&
the
other
desirous
for
to
learne
too
much
.
This
hath
bin
the
Care
of
all
religious
Emperors
;
Constantine
the
great
,
in
the
case
of
Arrius
called
the
Councell
of
Nice
.
Thus
Theodosius
the
great
,
in
the
case
of
Nestorius
,
the
Councel
of
Ephesus
,
Valentinian
and
Martian
,
the
Councell
of
Chalcedon
against
Eutiches
,
Iustinian
the
Councell
of
Constantinople
,
against
Seuerus
,
the
Patriarch
of
Antioch
which
renued
the
error
of
Eutyches
,
Constantine
the
fift
,
The
sixt
Synod
against
the
Monothelyts
,
George
the
Patriarch
of
Constantinople
,
Macharius
the
Patriarch
of
Antioch
,
&
their
followers
:
the
third
thing
is
ability
which
shall
easily
receiue
greatest
strength
from
hence
,
if
all
lesser
differeces
remoued
,
a
perfect
concord
&
agreement
be
made
with
those
of
the
same
Religion
.
If
Israel
and
Iuda
be
at
variance
,
both
shal
be
caried
into
Captiuity
;
the
one
into
Assyria
,
the
other
into
Babilon
.
Thus
the
Eternall
power
punisheth
our
pride
,
the
fountaine
of
our
dissention
with
captiuity
,
to
learn
vs
amitie
,
&
friendship
in
a
strange
land
;
Oh
that
Ierusalem
were
built
as
a
City
at
vnitie
in
it selfe
!
If
any
man
yet
doubt
of
the
authority
of
kings
in
Ecclesiasticall
causes
,
&
ouer
s●ch
persons
;
let
them
know
that
in●
al
ages
,
with
good
warrant
,
Princes
haue
displaced
and
iudged
men
of
the
Church
;
as
Religion
,
reason
,
&
desert
haue
moued
them
.
Salomon
displaced
Abyathar
,
and
placed
Zadock
;
Theodosius
,
&
Valentinian
,
made
a
decree
that
those
which
were
infected
with
the
impiety
of
Nestorius
,
should
be
deposed
.
Iustinian
is
commended
for
deposing
Silueirus
&
Vigilius
;
Ieremy
his
case
was
heard
of
the
Princes
;
Cecilian
&
Athanasius
being
wronged
,
Ier.
26.
appealed
to
Constantine
:
seeing
then
this
cloud
of
witnesses
against
them
,
let
them
hereafter
not
so
vnreuerently
(
as
some
haue
done
)
account
those
persons
Bauds
to
al
maner
of
sins
in
Princes
,
T.C.
in
his
second
reply
.
who
maintain
them
to
be
free
from
excommunication
;
neither
need
they
to
fear
(
as
some
of
them
say
)
tha●
this
opinion
proceedeth
from
a
worse
cause
than
from
simple
error
.
But
the
boldnes
of
some
to
excommunicate
the
Prince
at
their
pleasure
,
hath
both
giuen
incouragement
,
to
seek
alteration
without
reuerence
,
&
peremptorily
to
call
that
reformation
,
which
is
but
their
own
fancies
;
hereunto
I
might
add
which
is
obserued
by
others
,
that
this
Consistory
taketh
appeals
,
D.
Sutcliffe
.
or
the
right
of
redresse
for
all
wrongs
,
offered
in
Ecclesiasticall
Courts
,
from
the
power
of
the
Prince
,
for
they
themselues
sitting
in
Christs
Tribunall
seat
,
it
can
be
neither
lawful
,
nor
warrantable
,
to
appeale
from
them
;
besides
the
law
giueth
vnto
the
Prince
the
Nomiuation
of
Bishops
,
&
some
other
Electiue
dignities
in
the
Church
:
the
custody
of
Bishops
Temporalties
,
during
the
vacation
;
And
patronage
paramont
,
or
right
to
present
by
the
last
lapse
:
but
these
giue
election
of
Church
Offices
to
their
Consistories
,
and
people
,
and
would
deuide
all
liuings
among
their
Elders
&
Decons
,
whom
they
appoint
to
be
paymasters
of
their
Pastors
,
if
either
I
charge
them
with
vntruth
,
or
any
indifferent
vnderstanding
can
thinke
this
not
danngerous
to
the
Church
and
the
Commonwealth
,
let
their
petitions
haue
successe
;
their
complaints
haue
audience
;
their
cause
finde
fauor
:
and
in
that
one
Act
,
let
Religion
,
the
Prince
,
peace
,
and
all
vtterly
perish
.
I
omitt
first
fruites
,
Tenthes
,
subsides
,
contributions
of
Ecclesiasticall
persons
,
all
which
are
graunted
by
the
lawes
vnto
the
Prince
of
this
Land
,
all
which
by
them
are
accounted
sacriledge
and
robberie
,
and
left
wholy
to
the
disposition
of
their
polliticke
Consistorie
;
and
where
as
(
as
wee
shall
haue
occasion
to
handle
heareafter
)
some
special
men
in
particular
cases
,
both
in
equitie
,
and
conscience
,
are
to
be
exemted
by
priuiledge
,
In
their
Eccles.
dis.
from
those
lawes
that
doe
binde
all
,
(
a
power
only
reserued
to
the
Prince
himselfe
,
)
These
hould
all
dispensations
vnlawfull
,
and
howsoeuer
they
fauour
it
in
themselues
,
no
lesse
than
superstitious
,
and
Antichristian
,
in
others
.
A
thing
doubtlesse
of
much
vse
,
and
great
necessitie
in
all
kingdomes
,
and
of
no
daunger
at
all
,
where
the
King
is
vertuous
.
Whilst
the
true
consequents
of
their
false
opinions
,
haue
taught
the
world
that
these
and
such
like
derogations
of
the
Kings
authoritie
,
haue
beene
maintained
in
that
vnlearned
Schoole
,
they
labour
to
make
all
men
beleeue
that
Princes
haue
not
more
honest
Religious
and
loyall
Subiects
than
they
are
;
A
thing
surely
by
experience
neuer
to
be
found
,
so
longe
as
they
haue
entered
,
vnder
pretence
of
Religion
to
become
abbaters
and
disposers
of
the
Kings
Reuenewes
;
as
if
he
that
were
gouernor
of
the
Church
and
the
Commonwealth
,
were
bound
in
dutie
by
power
and
reuenewe
but
to
haue
care
of
the
Church
only
;
a
Diminution
of
all
greatnesse
is
affected
by
them
,
that
by
the
disposition
of
that
which
they
esteeme
to
be
the
superfluitie
of
all
States
,
necessarie
defences
,
and
moderate
Ornaments
may
all
faile
to
make
them
rich
.
CHAP.
II.
The
Church
visible
of
all
other
Societies
is
fittest
to
haue
a
Discipline
:
but
neuer
the
same
that
some
men
desire
.
TO
thinke
that
either
the
Church
(
how
putrified
soeuer
the
Religion
be
)
be
in
so
good
a
case
for
gouernment
,
that
nothing
can
either
be
added
,
or
taken
away
,
to
make
it
better
;
or
that
the
same
societie
,
how
much
soeuer
disordered
,
be
to
be
altered
,
by
priuate
warrant
;
is
very
daungerously
,
and
apparantly
,
to
erre
in
both
.
The
first
being
the
effect
of
too
much
flattery
,
and
self
loue
:
the
latter
,
the
daungerous
attempt
of
an
insolent
presumption
;
both
hazardous
to
that
holy
Societie
,
whom
either
they
thinke
for
gouernment
to
be
absolute
,
or
absolutely
to
be
gouerned
by
their
owne
fancies
.
In
these
two
Errors
,
the
difference
is
this
,
that
they
first
may
easily
erre
,
in
thinking
▪
that
to
be
best
which
Experience
hath
taught
them
to
be
good
:
in
the
latter
there
is
lesse
excuse
because
they
mislike
all
,
whatsoeuer
may
not
be
esteemed
to
proceede
from
their
owne
deuice
,
that
there
is
a
gouernment
requisite
for
that
Societie
which
we
call
the
Church
,
the
wisdome
of
God
hath
made
knowen
vnto
vs
,
both
by
proportion
of
those
naturall
,
and
Ciuill
Societies
,
to
which
the
Church
is
compared
,
and
by
the
perfection
of
that
fellowshippe
,
which
the
Saints
in
all
ages
,
and
places
,
where
the
true
worship
of
GOD
hath
preuailed
,
haue
had
from
the
foundation
of
the
worlde
,
amongst
themselues
.
The
first
roote
of
humane
Societie
(
as
being
impossible
to
continue
without
order
)
is
distinguisht
by
God
himselfe
into
seuerall
degrees
and
prerogatiues
of
Husbands
,
Parents
,
Maisters
,
aboue
Wife
,
Children
,
and
Seruants
;
and
yet
all
linked
in
the
mutuall
agreement
of
like
dueties
.
The
greater
Branches
that
rise
out
of
these
rootes
;
Cities
,
countries
and
kingdomes
are
neither
destitute
of
lawes
,
to
prescribe
,
nor
Magistrats
to
execute
for
the
common
good
;
all
receiuing
dignitie
,
and
strength
,
from
this
fountaine
,
that
by
the
benefit
of
Good
lawes
,
they
are
well
gouerned
.
If
men
were
of
themselues
either
willing
,
or
constant
in
that
which
were
good
,
It
were
needles
to
haue
a
discipline
for
all
,
where
euery
mans
vertue
were
a
lawe
to
himselfe
;
but
seeing
our
corruption
is
such
,
that
we
are
easily
deceiued
by
our selues
,
more
easily
seduced
by
others
,
but
most
and
most
daungerously
peruerted
through
feare
,
and
desire
(
the
one
to
spurn
vs
that
we
goe
not
too
flowe
,
the
other
to
bridle
vs
that
we
runne
not
too
fast
)
there
is
a
line
,
both
to
direct
,
and
to
amend
,
necessarily
limited
to
all
sorts
;
and
this
,
in
due
season
,
lest
disorder
indured
,
bread
confusion
,
the
fore-runner
of
all
ruine
.
Seeing
then
the
Church
of
Christ
is
the
house
of
God
,
the
Citty
of
the
liuing
God
,
1.
Tim.
3.
Hebr.
12.
Coloss.
1.
the
kingdome
of
his
beloued
Sonne
,
can
wee
thinke
that
he
is
careful
for
others
,
and
carelesse
,
or
negligent
for
his
owne
?
or
that
disorder
is
lesse
daungerous
,
or
lesse
to
be
feared
in
the
Church
,
than
in
the
Common-wealth
;
surely
hee
that
in
all
places
is
the
Author
not
of
confusion
but
of
peace
,
1.
Cor.
14.
will
haue
all
thinges
performed
decently
and
in
order
for
the
Gouernment
of
his
Church
.
2.
Cor.
4.
Hebr.
13.
Luke
.
10.
To
this
ende
hee
appointed
Stewardes
oouer
his
houshold
,
Watchmen
,
and
leaders
,
ouer
his
flocke
;
laborers
in
his
haruest
;
Husbandmen
in
his
Tyllage
;
and
being
proportioned
to
a
bodie
,
maketh
some
to
bee
Eyes
,
Eares
,
Tongues
,
Handes
;
that
is
principall
members
,
Basil.
in
Psal.
33
for
directing
,
and
assistance
of
the
whole
;
without
which
(
in
all
reason
)
it
must
needes
be
vnable
to
prouide
for
the
safetie
and
securitie
of
it selfe
;
so
that
the
Honour
,
or
happinesse
had
beene
small
,
to
haue
made
it
a
Church
,
vnlesse
this
likewise
had
beene
added
,
To
haue
made
it
a
Church
that
is
well
Gouerned
:
for
the
vnitie
of
of
the
Spirit
is
not
kept
,
Eph.
4.
but
in
the
bande
of
peace
.
This
Regiment
of
the
Church
,
is
as
well
Extelternall
,
as
Internall
;
The
latter
is
that
gouernment
which
God
hath
by
his
holy
Spirit
,
and
truth
,
in
the
hearts
of
the
faithfull
;
which
as
it
is
neuer
varied
,
so
it
is
not
questioned
amongest
vs
in
the
Church
of
Englande
.
By
this
which
is
the
Kingdome
of
his
Sonne
,
all
men
confesse
,
that
GOD
inwardly
,
and
effectually
worketh
in
his
Saintes
the
Faith
of
his
truth
;
the
feeling
of
his
grace
;
and
other
spirituall
blessinges
according
to
the
purpose
of
his
will
,
for
the
praise
of
his
owne
Glorie
,
in
which
no
earthly
creature
is
able
to
ioyne
or
to
concurre
with
him
;
sauing
only
in
this
,
that
the
Word
and
the
Sacraments
being
left
as
externall
meanes
,
there
must
be
fitte
persons
for
both
,
and
a
power
in
them
to
admitte
,
and
reiect
,
lest
happily
,
holy
thinges
be
defiled
,
whilst
Pearles
are
cast
vnto
Dogges
and
Swine
.
Math.
7.
From
hence
ariseth
a
necessitie
of
externall
Gouernment
in
Gods
Church
;
which
respecteth
the
appointing
of
meete
men
,
and
the
due
approbation
of
such
,
as
are
to
be
credited
with
the
free
dispensation
of
such
inestimable
Treasures
committed
to
their
Charge
.
In
this
,
whilst
all
men
agree
that
it
ought
,
and
many
that
are
religious
are
desirous
that
the
Church
should
be
rightly
ordered
;
many
Intemperat
men
,
without
any
learning
,
or
care
,
haue
offred
vnto
vs
that
kinde
of
gouernment
,
which
had
it
beene
once
admitted
,
could
not
choose
but
time
haue
pocured
a
ruine
to
the
whole
Church
,
whose
labours
(
as
farre
as
they
were
honest
)
no
man
hath
reason
to
dispies
:
but
being
daungerou●
,
they
are
to
be
diswaded
from
attempting
,
and
frendely
to
be
counsailled
,
to
aduise
better
.
For
to
allow
the
best
and
fauorablest
excuse
that
this
cause
can
afford
,
(
a
curtesie
perhaps
they
desire
not
at
our
hands
)
is
to
thinke
they
haue
dealt
as
men
,
that
comming
in
loue
,
to
visite
a
sicke
friende
,
haue
euery
man
geauen
his
aduise
without
skill
.
The
best
reason
(
in
wise
Iudgements
)
to
deny
alteration
of
any
well
establisht
order
,
as
also
to
procure
approbation
,
with
good
conscience
to
such
customes
as
are
publikely
in
vse
;
is
when
there
riseth
from
the
due
consideration
of
them
,
apparant
reason
(
allthough
not
all
waies
to
proue
them
bettter
)
than
any
other
,
Maister
Hooker
.
(
for
who
did
euer
require
this
in
mans
ordinance
(
yet
competent
to
shew
their
conuenient
fitnesse
in
regard
of
the
vse
for
which
they
should
serue
;
duties
of
Religion
performed
by
the
Church
,
ought
to
haue
in
them
according
to
our
power
,
a
sensible
excellency
,
Correspondent
to
the
Maiestie
of
him
whom
we
worship
;
yea
then
are
publike
duties
in
the
Church
best
ordered
,
2.
Chro.
2.5
.
when
the
militant
doth
resemble
by
sensible
meanes
,
as
it
may
in
such
cases
,
that
hidden
dignitie
,
and
glory
,
wherewith
the
Church
Triumphant
in
Heauen
is
beutified
;
how
be
it
as
the
heate
of
the
Sun
,
which
is
the
life
of
the
whole
world
,
was
to
the
people
of
God
in
the
Desert
,
a
greeuous
annoyance
;
(
for
ease
whereof
his
extraordinary
prouidence
ordained
a
Clowdy
Pillar
to
ouershadowe
them
)
so
things
of
generall
vse
and
benefit
(
for
in
this
world
what
is
so
perfect
that
no
inconuenience
doth
euer
follow
it
)
may
by
some
accident
,
be
incomm●dious
to
a
few
;
in
which
case
for
priuate
Euills
,
reamedies
there
are
of
like
conditions
,
though
publike
ordinances
wherein
the
common
good
is
respected
,
be
not
stirred
.
Let
it
be
therefore
allowed
that
in
the
externall
forme
of
Religion
,
such
things
as
are
apparantly
and
haue
beene
sufficiently
proued
effectuall
,
and
generally
fit
to
set
forward
godlinesse
,
either
as
betokening
the
greatnesse
of
God
,
or
as
beseeming
the
dignitie
of
religion
,
(
both
which
are
shadowed
in
the
riches
and
ornaments
of
our
Church
)
or
as
concurring
with
Celestial
impressions
in
the
minds
of
men
,
may
be
reuerently
retained
,
some
few
,
rare
,
casuall
,
and
tollerable
,
or
otherwise
cureable
inconueniences
,
notwithstanding
.
And
in
this
case
,
it
is
not
a
consideration
either
of
least
reason
,
or
least
vse
,
to
obserue
what
hath
beene
allowed
as
fit
in
the
iudgement
of
all
Antiquitie
,
for
the
good
gouernment
of
the
Church
;
from
which
either
easily
,
or
much
,
to
swarue
,
was
neuer
yet
in
experience
,
warranted
to
be
safe
.
Wherefore
in
the
altering
of
formes
of
Church
gouernment
,
Reason
doth
not
allow
it
to
be
good
either
to
change
what
Experience
hath
taught
to
be
without
much
hurt
,
or
in
the
change
to
followe
the
direction
of
yong
heads
.
For
though
Ripenes
of
vnderstanding
,
Iob.
10.12
.
be
grayehairs
and
the
vertues
of
such
be
old
age
,
yet
wisedome
and
youth
are
seldome
ioyned
;
for
we
must
seeke
it
among
the
Auncient
,
and
in
the
length
of
dayes
understanding
.
So
that
if
the
contention
be
,
to
whom
we
must
harken
,
and
who
are
they
that
rule
vs
in
this
case
,
doubtlesse
the
aged
for
the
most
part
are
best
experienced
,
least
subiect
to
rash
&
vnaduised
passions
,
seldome
carried
with
an
affectation
of
noueltie
,
or
change
,
&
therefore
best
in
matter
of
Counsaile
to
be
best
trusted
,
and
safest
in
matter
of
Change
,
to
be
wholly
followed
;
for
as
hands
are
seldome
profitable
to
any
great
attempts
,
longer
than
youth
strengthen
them
;
so
Wisedome
is
not
of
much
value
,
till
age
and
experience
haue
brought
it
to
perfection
.
In
whom
therefore
time
hath
not
perfected
knowledge
,
such
must
be
content
to
follow
them
,
in
whom
it
hath
,
sharp
and
subtill
discourses
of
witt
(
which
are
not
the
ordinarie
felicities
of
those
that
haue
laboured
in
this
cause
)
procure
many
times
great
applause
,
butbeing
laid
in
the
ballance
with
that
which
the
habit
of
sound
Experience
plainly
deliuereth
,
they
are
ouer-weighed
.
Let
vs
therefore
as
in
all
other
things
of
deliberation
and
Counsaile
,
follow
the
aduise
of
him
,
Deut.
23.7
.
who
said
,
Aske
thy
Father
,
and
he
will
shew
thee
,
thine
Auncients
,
and
they
shall
tell
the.
They
which
doe
nothing
(
as
one
wisely
noteth
)
but
that
which
men
of
accompt
did
before
them
,
are
although
they
doe
amisse
,
yet
they
lesse
faultie
,
because
they
are
not
the
Authors
of
harme
;
and
doing
well
their
actions
are
freed
from
preiudice
of
Noueltie
,
an
imputation
alone
able
to
diminish
the
credite
of
that
which
is
well
donne
;
The
loue
of
thinges
auncient
doth
argue
stayednesse
,
but
leuitie
and
want
of
Experience
,
maketh
apt
to
innouations
.
For
vsually
(
where
Scripture
doth
not
gaine
say
)
that
which
wisedome
did
first
begin
,
and
hath
beene
with
good
men
long
continued
,
challengeth
allowance
of
them
that
succeede
,
although
it
pleade
for
it selfe
,
nothing
,
but
that
which
is
new
(
as
their
discipline
is
)
if
it
promise
not
much
,
doth
feare
condemnation
,
before
triall
,
till
triall
noe
wise
man
(
although
women
and
some
rash
heades
doe
)
doth
acquite
,
or
trust
it
,
what
good
soeuer
it
pretend
or
promise
.
So
that
in
this
kinde
,
fewe
things
being
knowen
to
be
good
,
till
such
time
as
they
growe
to
be
auncient
,
as
wee
haue
small
reason
to
dislike
,
or
alter
,
what
by
continuance
wee
haue
found
to
bee
profitably
honest
;
so
we
haue
much
lesse
cause
to
admitt
that
which
in
our selues
,
and
our
Church
doth
want
triall
,
and
with
others
abroad
,
hath
beene
the
Originall
of
much
euill
.
Nowe
because
all
thinges
can
not
be
Auncient
which
are
expedient
,
and
needefull
,
in
the
Church
;
This
being
a
bodie
which
neuer
dieth
,
hath
euer
power
,
no
lesse
to
ordaine
in
things
indifferent
,
that
which
neuer
was
,
than
to
ratifie
that
which
hath
beene
before
.
for
surely
the
Church
(
howesoeuer
some
men
distast
this
point
)
hath
Authoritie
to
establish
that
for
an
order
at
one
time
,
which
at
an
other
,
it
may
abolish
,
and
in
both
doe
well
.
Laws
concerning
outward
order
are
changable
,
articles
concerning
doctrine
are
not
.
Cassina
.
de
Incar
〈◊〉
lib.
1.
cap.
6.
There
is
(
saith
Cassianus
)
no
place
of
audience
left
for
them
,
by
whom
obedience
is
not
yielded
to
that
which
all
haue
agreed
vpon
;
for
it
is
to
bee
feared
that
the
sacred
worde
shall
at
their
handes
,
hardly
receiue
due
honour
,
by
whom
the
holy
ordinances
of
the
Church
,
doe
receiue
contempt
;
It
being
a
vertuous
obedience
in
both
,
as
well
to
the
rest
in
that
which
the
Church
commaundeth
vnto
vs
,
as
in
that
which
God
commaundeth
vnto
his
Church
.
And
if
those
things
which
are
misliked
,
(
peraduenture
of
a
number
without
reason
)
were
euils
of
that
nature
that
could
not
bee
remooued
,
without
manifest
daunger
to
succeede
in
their
roomes
;
wisedome
(
of
Necessitie
)
must
giue
place
to
Necessity
;
all
that
it
can
doo
,
is
as
much
as
may
bee
,
to
mitigate
the
euils
,
that
when
the
best
things
are
not
possible
,
the
best
may
bee
made
of
those
that
are
.
Wisedome
will
rather
tollerate
some
euill
in
A
forme
of
gouernment
that
is
tryed
,
Than
in
a
Gouernment
vntryed
;
to
stand
to
the
hazard
of
a
farre
greater
.
It
is
the
honour
of
all
Kings
that
which
is
the
Title
of
the
Princes
of
this
Land
,
to
bee
as
they
are
called
,
Defendours
of
the
Faith
:
and
this
not
onely
in
regard
of
Enemies
abroad
,
but
in
respect
of
those
also
which
desire
alteration
at
home
,
oftentimes
A
hope
of
ease
giueth
men
that
iustly
suffer
,
occasion
to
complaine
,
whose
discontentments
(
how
lamentably
soeuer
diplayed
)
are
not
alwaies
the
euidences
of
true
griefe
;
nor
euer
the
argumentes
of
a
iust
wrong
.
For
doubtlesse
let
a
Church
bee
as
well
gouerned
,
as
euer
was
any
eyther
in
,
or
before
the
Apostles
time
;
Let
Moses
and
Aaron
both
labour
to
make
it
Excellent
;
Numb.
16.
Let
Dauid
and
all
his
Counsellours
aduise
for
the
good
of
it
;
yet
she
shal
neuer
want
those
within
the
bosome
of
her
,
who
eyther
wearie
with
that
which
is
auncient
,
or
in
loue
with
some
newe
deuise
of
their
owne
,
are
readie
to
depraue
that
Gouernment
,
which
they
ought
for
to
reuerence
,
as
being
the
Orders
of
that
Societie
wherevnto
in
all
dutie
they
doo
owe
obedience
.
There
will
euer
bee
some
Corah
,
Dathan
,
and
Abiram
,
to
tell
Moses
and
Aaron
,
that
they
take
too
much
vpon
them
.
Such
is
the
frailtie
of
humane
nature
,
and
so
great
our
vnwillingnesse
to
liue
in
subiection
to
the
gouernment
of
other
men
,
That
wee
will
rather
,
hazard
an
opposition
to
God
himselfe
,
than
haue
our
Zeale
to
bee
guided
by
the
limits
of
any
Lawes
;
doubtlesse
those
that
are
thus
proud
,
may
iustly
suspect
that
GOD
hath
not
placed
them
as
workmen
,
in
the
reformation
of
the
External
gouernment
of
that
Kingdome
,
whose
foundation
was
first
laid
with
so
much
humilitie
;
This
if
the
first
authors
of
these
troubles
had
well
considered
,
they
would
not
in
a
matter
of
so
great
Consequent
,
haue
allotted
the
power
,
and
authoritie
of
alteration
,
vnto
the
violent
,
and
vnlimited
passions
of
the
rude
multitude
;
a
thing
in
it selfe
as
without
warrant
,
so
incredible
almost
to
haue
proceeded
from
men
that
were
furnished
but
with
common
sence
.
Could
any
thing
sound
more
pleasing
to
the
lowest
and
worst
parts
of
a
Kingdome
?
Could
any
thing
moue
sooner
to
rebellion
,
than
to
tell
them
that
Reformation
of
Religion
belongeth
to
the
Communaltie
?
Knox
to
the
Communaltie
Fol.
49.50
.
Ibid.
Fol.
55.
that
the
Communaltie
may
lawfully
require
of
their
King
to
haue
true
Preachers
,
and
if
he
be
negligent
they
iustly
may
themselues
prouide
them
,
maintaine
them
,
defend
them
against
all
that
persecute
them
,
and
may
detaine
the
profit
of
the
Church-liuings
from
the
other
sorte
?
If
these
strange
opinions
which
must
needes
sound
harshly
in
the
eares
of
all
Kinges
,
had
not
dispersed
themselues
like
a
poyson
into
the
veynes
of
this
Kingdome
,
the
Authors
might
haue
slept
in
silence
,
and
their
hallowed
treasons
haue
remained
vntouched
;
But
seeing
those
who
were
sollicitours
abroad
,
are
now
so
neere
that
they
be
daungerous
perswaders
at
home
,
it
is
a
consideration
not
of
small
importance
,
as
well
to
looke
at
the
Authors
and
the
meanes
(
with
what
pretences
soeuer
they
are
ouershadowed
)
as
at
the
thing
it selfe
,
neither
much
needfull
,
nor
verie
safe
.
And
howsoeuer
(
in
humane
reason
we
haue
now
lesse
cause
than
euer
,
to
feare
the
daunger
of
this
euill
;
yet
seeing
no
harme
in
a
religious
Kingdome
,
with
a
vertuous
Prince
findeth
as
little
resistance
,
as
that
which
is
couered
with
the
name
of
Zeale
;
all
men
haue
cause
both
to
pray
,
aduise
,
and
assist
,
that
the
misteries
of
this
euill
(
the
iust
punishment
for
the
contempt
of
his
truth
)
light
not
vpon
vs
,
in
our
dayes
nor
in
the
dayes
of
our
Children
,
that
shall
succeede
after
.
There
is
not
any
fancie
grounded
vpon
so
little
truth
,
that
hath
so
speedely
growne
to
that
greatnes
,
as
the
discipline
of
Geneua
hath
;
It
is
like
in
our
Kingdome
(
yet
fit
inough
peraduenture
for
them
)
vnto
the
Gourd
that
shadowed
Ionas
,
but
of
a
small
continuance
,
and
yet
some
great
Prophets
are
content
to
rest
vnder
the
shadowe
of
it
;
wee
shall
easily
forgett
the
Author
of
greater
benefits
,
vnlesse
some
Worme
in
mercie
be
sent
for
to
eate
it
downe
;
at
the
first
in
the
Auncient
Disputations
,
against
the
Papists
and
Anabaptistes
,
Bertram
.
pag.
15
Morna
.
pag.
37
Calvin
Inst.
lib.
4
,
1.9
.
both
in
Fraunce
,
and
Geneua
,
there
could
bee
found
but
two
essentiall
notes
of
the
Church
;
The
true
preaching
of
the
word
,
and
the
right
administration
of
the
Sacraments
,
but
when
some
of
ours
were
returned
from
Geneua
,
they
were
not
affraied
to
tell
vs
,
(
a
strange
opinion
to
be
publisht
by
learned
wise
men
)
That
Maister
Beza
helde
the
Geneua
Discipline
,
the
third
note
of
the
Church
,
T.C.
his
second
reply
.
Pag.
53.
and
of
as
much
necessitie
as
the
Sacramentes
or
the
worde
it selfe
;
which
thing
if
it
were
as
soundly
proued
,
as
it
seemes
it
is
constantly
beleeued
by
them
,
all
men
had
reason
to
acknowledge
them
the
Authors
of
much
good
,
and
to
aduenture
themselues
farre
,
in
the
defence
of
it
.
Out
of
this
stronge
opinion
haue
proceeded
these
vnreuerend
speeches
against
our
Land
:
Penrie
●
Epist.
before
the
Humblmotion
.
Suppl
.
to
the
parliament
.
pag.
67.
Englande
with
an
Impudent
forehead
,
hath
said
,
I
will
not
come
neere
the
Holy
one
:
wee
are
neuer
the
better
for
her
Maiesties
reformation
.
seeing
the
Walls
of
Sion
,
lye
euen
with
the
Ground
.
Rome
is
come
into
our
gates
.
Antichrist
reigneth
amongst
vs
,
Infinite
are
the
speeches
collected
out
of
their
owne
writings
by
others
in
this
kinde
;
and
yet
for
all
this
,
Gilbyes
Dial
:
Pag.
151.
Admonit
.
pa.
34.
they
would
seeme
both
to
flatter
the
Prince
(
if
so
worthie
a
Prince
could
bee
flattered
)
and
highly
to
commend
her
happie
gouernment
,
so
many
waies
profitable
both
to
the
Church
and
the
Common-wealth
:
but
whilst
we
charge
them
with
Innouation
(
a
thing
whereunto
wise
Gouernors
must
haue
good
regard
)
One
commeth
forth
with
great
boldnesse
(
yet
one
of
the
weakest
that
hath
laboured
in
this
cause
)
and
saith
,
Nich
,
in
the
plea
of
the
Innoc
,
p.
130.
wee
craue
no
alteration
in
Religion
,
but
only
,
that
the
things
which
are
(
standing
as
they
doe
)
may
be
brought
to
the
order
of
the
Apostles
vse
,
and
to
the
Canon
of
Gods
holy
word
in
those
circumstances
which
remain
yet
vnreformed
.
Do
you
speake
consideratly
in
this
plea
?
were
all
things
that
are
desired
by
you
,
and
others
vsed
in
the
Apostles
time
?
Are
they
all
warranted
by
the
Canon
of
Gods
word
?
Doubtlesse
if
you
had
perused
with
any
indifferency
,
all
the
learned
discourses
,
of
those
that
haue
laboured
in
this
,
you
should
easily
haue
found
that
most
things
demaunded
,
and
so
much
desired
,
are
new
,
and
that
wee
are
not
now
absolutely
tied
,
to
all
these
things
that
were
in
vse
in
the
Apostles
time
.
It
shall
not
be
amisse
(
howsoeuer
it
hath
beene
alreadie
most
learnedly
performed
by
others
)
to
let
them
Vnderstand
,
My
Lord
his
Grace
of
Canterbury
.
Doctor
Bilson
.
Doctor
Sutcliff
.
Master
Hooke
,
&
many
other
.
that
the
orders
of
the
Church
,
haue
beene
at
times
diuers
,
Whereof
some
haue
beene
added
,
some
ceased
;
and
that
wee
are
not
absolutely
tied
to
imitate
the
times
that
haue
beene
before
in
euerie
particular
;
the
Church
as
it
is
Militant
heere
on
earth
,
liueth
not
alwaies
in
the
same
state
,
it
laboureth
sometimes
(
seeming
to
decay
)
vnder
the
Crosse
,
sometimes
it
flourisheth
in
the
aboundance
of
much
peace
;
sometimes
it
is
gouerned
by
these
,
who
are
Nurses
of
it
,
and
sometimes
by
such
whose
hands
are
readiest
to
pull
it
downe
;
now
,
where
the
affection
of
Princes
that
gouerne
is
not
all
one
,
the
condition
and
state
of
the
Church
,
must
needes
alter
;
besides
euen
the
chiefe
officers
,
erected
by
our
Sauiour
,
of
the
Apostles
,
Prophets
,
and
Euangelistes
,
in
that
kinde
notwithstanding
are
all
ceased
;
for
although
Apostolicall
Iurisdiction
,
doo
now
continue
▪
in
Bishops
,
yet
no
man
is
ordayned
to
bee
an
Apostle
:
that
which
is
aunswered
of
ordinarie
,
and
extraordinarie
,
ouerthroweth
the
cause
;
for
if
these
bee
extraordinarie
,
and
all
offices
that
are
reckoned
vp
by
the
Apostle
bee
not
ordinarie
,
then
the
Gouernours
of
the
Church
ceasing
,
no
man
can
say
with
reason
,
that
forme
of
the
Church
gouernment
is
all
one
.
To
holde
that
all
that
was
diuers
at
diuers
times
,
was
the
same
gouernment
,
is
to
make
things
continuing
,
and
ceasing
,
distinguisht
,
and
confounded
,
to
bee
all
one
.
And
if
wee
looke
further
to
that
which
seemed
to
bee
most
solemne
,
the
Senedrin
and
great
Councell
at
Ierusalem
,
is
no where
extant
.
And
if
they
allow
the
forme
at
Geneua
,
they
are
popular
,
but
surely
though
in
this
no
man
,
could
looke
for
other
,
than
difference
to
arise
where
trueth
hath
not
laid
the
foundation
of
what
they
holde
;
yet
this
is
most
straunge
,
that
they
are
so
firme
for
Doctors
,
to
bee
distinguisht
from
Pastors
,
for
seuerall
Consistories
for
euerie
parish
;
widowes
,
and
such
like
;
whereas
Geneua
hath
but
one
Consistorie
for
diuers
Parishes
;
no
Doctors
,
distinct
from
Pastors
,
no
widowes
,
and
in
Fraunce
onely
Pastors
,
and
Elders
,
are
thought
necessarie
;
yea
besides
this
,
there
were
many
things
,
commendably
,
in
vse
in
the
former
times
,
which
as
the
Church
hath
power
to
remooue
,
Iohn
.
13.
Cyprian
de
ablutione
pedum
.
so
likewise
hath
she
authoritie
to
appoint
new
;
our
Sauiour
instituted
a
Ceremonie
which
hee
inioyned
his
Disciples
to
obserue
,
of
washing
of
feete
;
the
same
continued
long
in
the
Church
as
may
appeare
by
a
Treatise
attributed
to
Saint
Cyprian
,
but
now
out
of
vse
,
and
vtterly
ceased
.
The
Apostles
decreed
that
all
should
abstaine
from
bloud
and
from
things
strangled
,
the
Apostle
willeth
the
Romans
to
greete
one
another
,
with
a
holy
kisse
;
yet
both
these
discontinued
amongst
vs
,
euery
man
praying
or
prophecying
with
his
head
couered
dishonoreth
his
head
;
1
Cor.
11.
a
thing
at
this
day
not
of
that
strict
obseruance
,
but
that
it
may
bee
done
without
breach
of
humility
,
or
the
Apostles
precept
.
That
all
the
lawes
and
orders
in
the
Church
are
not
durable
appeareth
,
by
ceasing
of
the
Ceremoniall
law
,
and
the
Iewish
pollicie
,
so
that
the
obseruation
of
the
Morall
,
and
whatsoeuer
hath
dependance
vpon
that
,
is
the
true
rule
of
discipline
for
maners
;
other
things
are
but
the
violent
fancies
of
some
weak
men
,
who
haue
abused
their
Zeale
to
doe
much
hurt
.
Neither
neede
wee
stand
to
prooue
much
the
alteration
of
this
gouernment
,
seeing
themselues
haue
varied
in
the
demanding
of
it
.
In
the
yeare
1572.
the
first
admonition
(
which
the
late
most
Reuerend
Lord
Archbishop
of
Canterbury
did
after
confute
)
was
offered
to
the
Parliament
,
as
contayning
a
perfect
platforme
of
the
discipline
they
desired
to
be
established
in
this
Realme
.
Within
fewe
yeares
after
they
altered
it
againe
;
In
the
yeare
1584.
an
other
,
which
seemed
to
haue
receiued
as
much
perfection
,
as
they
could
desire
;
but
presently
after
the
Parliament
this
was
found
amongst
them
to
haue
some
thing
amisse
,
and
the
correcting
being
referred
to
one
,
who
had
trauersed
the
matter
a
new
,
it
came
out
more
perfect
in
the
yeare
1586
,
an
other
in
the
yeare
1588
;
and
it
is
like
,
as
most
of
these
were
,
against
Parliaments
,
so
some
thing
now
is
to
bee
performed
for
this
,
if
their
cause
can
haue
patrons
,
or
the
patrons
can
finde
hope
;
but
I
hope
by
this
time
,
our
Gouernours
are
more
wise
,
and
hee
who
is
able
to
discerne
these
plots
,
hath
found
by
experience
their
desires
to
bee
too
proud
,
and
in
reason
not
likely
to
benefit
this
Church
,
with
a
better
peace
;
so
that
wee
may
safely
conclude
this
point
;
That
though
the
Church
of
all
Societies
bee
fittest
to
bee
Gouerned
with
an
auncient
and
veriuous
discipline
,
yet
that
discipline
is
farre
differing
from
the
same
that
they
doo
require
.
CHAP.
III.
The
Censure
of
a
Booke
called
the
Plea
of
the
Innocent
.
WHere
the
persons
of
men
,
haue
so
neere
affinitie
with
the
actions
performed
by
them
,
it
will
require
great
moderation
and
care
,
so
to
censure
the
one
,
as
that
we
may
not
iustly
bee
suspected
to
disgrace
the
other
:
the
neglect
of
this
,
(
a
fault
which
is
too
common
both
in
the
times
before
vs
and
in
our
age
)
hath
turned
the
confutation
of
errors
to
personall
reproofes
,
and
hath
made
the
defendors
,
weaknes
,
or
Indiscretion
,
the
greatest
aduersary
to
a
good
cause
;
and
howsoeuer
some
partiall
men
are
caried
with
as
much
loue
to
all
they
doo
,
as
they
are
to
themselues
that
doo
it
;
and
with
like
disposition
,
are
impatient
to
bee
toucht
in
eyther
;
yet
no
man
of
wisedom
or
vnderstanding
,
can
thinke
it
to
bee
all
one
,
to
haue
his
action
or
his
person
,
censured
;
some
Actions
I
confesse
there
are
of
that
nature
,
which
are
the
defectes
of
our
ordinary
weakenesse
;
and
therein
though
not
Excusable
,
yet
carry
some
reason
to
challenge
a
fauourable
compassion
,
extending
either
to
forgiuenes
or
to
concealments
;
(
which
both
doubtlesse
are
the
effects
of
men
that
are
truly
vertuous
)
where
as
some
others
,
as
it
were
by
couenant
are
performed
to
that
end
,
that
they
rest
amongest
all
men
,
and
in
all
ages
,
lyable
to
that
censure
which
time
shall
giue
them
,
And
they
merit
.
Of
the
first
sort
are
our
sinnes
,
in
which
kinde
our
profession
hath
had
some
euill
Confessours
;
of
the
Latter
are
Bookes
,
which
as
they
are
actes
performed
;
with
the
best
of
our
iudgement
,
voluntarie
,
with
deliberation
,
and
with
a
resolution
by
couenaunt
eyther
to
aunswere
or
indure
what
Censures
shall
light
vpon
them
,
it
cannot
bee
any
breach
of
Charity
,
or
modesty
,
where
the
opinions
misliked
are
defended
,
to
censure
the
Bookes
,
which
are
made
in
defence
of
them
.
And
although
euerie
man
in
reason
is
tyed
,
to
bee
cerefull
of
his
good
name
,
yet
seeing
that
both
euerie
harde
Censure
,
is
not
a
proofe
to
continue
errour
,
nor
euerie
errour
an
imputation
to
a
man
that
deserues
well
;
It
is
not
all
one
to
say
such
a
Booke
is
euill
written
,
and
to
say
such
a
one
is
not
an
honest
man
;
The
first
is
allowed
in
the
warrantable
liberty
of
all
learning
,
but
the
latter
,
Charitie
,
and
Humilitie
,
do
both
forbid
,
as
being
but
the
daungerous
effect
of
too
much
pride
.
Things
that
are
euill
in
manners
,
are
euill
in
that
they
are
done
,
and
are
a
iust
imputation
to
the
partie
in
that
they
are
knowne
;
but
writings
that
are
Censured
,
carry
not
euer
that
sentence
among
them
,
which
some
ignorant
,
or
partiall
opposite
,
shall
impose
vpon
them
;
nor
euer
doo
men
censure
,
as
some
enemies
peraduenture
would
make
them
speake
.
There
are
Commentaries
wee
know
vpon
Saint
Luke
,
which
passe
vnder
Saint
Ambrose
name
,
of
which
Ruffinus
in
his
second
Booke
of
Inuectiues
,
maketh
Saint
Hierome
to
giue
this
Censure
,
Ludere
in
verbis
&
dormitare
in
sensibus
.
Si
merito
obiurgauerit
te
aliquis
,
scito
quia
profuit
;
si
immerito
,
scito
quia
prodesse
voluit
.
Seneca
.
that
hee
dallyed
in
the
words
,
and
slept
in
the
sence
.
Which
surely
as
the
best
writers
are
of
opinion
,
was
rather
forged
by
Ruffinus
,
to
make
Saint
Herome
odious
,
than
spoken
by
Saint
Hierome
,
to
disgrace
Saint
Ambrose
.
Doubtlesse
it
were
great
pity
,
that
seeing
the
world
so
much
erreth
in
the
choise
of
friends
,
that
this
so
necessary
an
office
rather
than
omitted
,
should
not
be
performed
by
our
worst
acquaintance
,
and
the
resolution
of
all
men
ought
to
be
this
(
which
I
thank
God
I
finde
in
my selfe
)
if
thy
friend
chide
iustly
in
his
Censure
,
he
hath
profited
thee
,
if
vndeseruedly
yet
hee
meant
to
doe
thee
good
,
so
that
to
the
first
being
bound
for
that
which
he
hath
donne
,
and
to
the
other
for
that
which
he
would
haue
done
,
in
reason
for
this
good
office
,
Poem●ita
.
were
tyed
to
both
;
and
for
my selfe
I
neuer
wrot
any
thing
,
with
that
minde
to
haue
it
publisht
in
print
(
although
some
things
I
haue
don
for
which
with
Master
Beza
I
craue
pardon
)
but
I
am
very
willingly
content
to
be
Censured
for
them
;
when
the
chiefe
troubles
of
the
Church
for
discipline
were
either
appeased
with
discretion
,
or
else
buried
with
the
Authors
of
them
,
sodainly
in
the
yeare
1602
came
forth
a
Booke
written
by
Maister
Nicholles
,
as
an
Apologie
for
the
dealing
in
that
cause
Intituled
the
Plea
of
the
Innocent
.
Wherein
as
there
were
many
things
,
that
serued
to
little
vse
,
sauing
only
to
expresse
that
honest
desire
to
be
wel
thought
of
,
which
peraduenture
the
Author
had
;
so
the
first
thinge
,
though
not
the
greatest
in
my
opinion
to
be
misliked
,
was
the
want
of
due
consideration
of
the
time
,
for
surely
if
Salomon
said
true
(
which
no
man
hath
reason
to
make
doubt
of
)
that
there
was
a
time
for
al
things
;
Eccles.
3.7
.
a
time
to
keepe
silence
and
a
time
to
speake
,
Priests
&
Iesuits
not
feigned
.
in
my
weake
iudgment
,
it
had
beene
much
sitter
(
considering
the
eager
contention
amongst
those
of
the
Church
of
Rome
)
to
haue
beene
lookers
on
,
rather
at
the
euent
of
that
quarrel
,
than
to
haue
beene
Authors
of
any
new
disagreement
amongst
ourselues
;
but
so
different
are
the
dispositions
of
men
,
that
what
one
man
taketh
to
be
a
reason
why
a
thing
should
be
done
,
and
other
peraduenture
taketh
it
to
be
a
reason
why
it
should
not
be
don
;
to
haue
forborne
a
little
had
beene
much
safer
for
the
Church
,
&
in
all
reason
more
honorable
for
your selues
.
Silendi
patientia
oportunitas
loqueudi
,
contemptus
diuitiarum
,
sunt
maxima
fundamenta
virtutum
;
Hier
Epist.
I
wish
the
Author
of
that
booke
had
those
three
ornaments
,
with
S.
Hierom
calleth
the
foundation
of
all
vertue
;
a
patience
to
be
silent
,
an
oportunitie
to
speak
,
&
a
contempt
of
riches
.
Doubtles
to
renue
an
vnnaturall
contention
that
was
almost
buried
,
&
especially
at
that
time
,
when
all
proceedings
in
the
Church
wer
without
rigor
,
as
it
could
not
choose
,
but
be
labour
euil
spent
,
so
it
was
likely
to
bring
little
aduantage
vnto
Gods
Church
,
Peraduenture
I
mistake
the
cause
,
which
moued
him
then
to
vndertake
that
Trettise
,
wee
will
heare
himselfe
in
his
Preface
what
he
saith
,
Preface
.
B.
2.
we
haue
suffered
(
meaning
himselfe
and
others
that
haue
laboured
for
reformations
,
and
indured
much
reproach
,
and
contempt
,
which
we
haue
patiently
borne
,
and
with
great
silence
,
for
diuers
yeares
sustained
,
that
on
our
part
the
sacred
word
of
righteousnesse
,
might
not
be
euill
spoken
of
,
and
as
much
as
in
vs
lieth
,
wee
might
cut-off
all
occasions
to
the
common
aduersarie
to
preuaile
against
the
holy
Church
of
Christ
Which
is
among
vs
.
This
surely
was
iust
reason
,
and
if
it
were
performed
as
he
saith
,
it
was
not
performed
without
Iust
cause
;
for
doubtles
there
is
nothing
of
so
small
moment
that
hath
brought
greater
disaduantage
to
our
Church
,
than
that
with
so
much
violence
we
haue
deferred
amongst
our selues
and
blessednesse
surely
shall
be
their
portion
,
who
in
this
kinde
haue
beene
forward
to
make
peace
;
but
it
is
not
these
imbracings
of
Ioab
,
nor
the
kisses
of
Iudas
,
that
can
bury
from
the
worlds
eye
,
those
bitter
Inuectiues
,
of
Whittingam
,
Good
man
Knox
,
Buckanan
,
Gilby
,
Martin
,
Throgmorton
,
Pennry
,
Fenner
and
sundrie
other
,
most
odious
and
vnsauerie
bookes
(
besides
a
great
number
of
others
without
name
)
all
which
must
needes
testifie
,
that
for
this
whole
time
of
our
happie
peace
,
whatsoeuer
the
occasions
were
,
the
matter
hath
beene
carried
with
little
silence
,
and
lesse
patience
.
These
men
in
this
case
(
how
well
soeuer
they
haue
deserued
otherwise
,
)
haue
not
bin
for
bitternesse
of
speech
much
inferiour
to
the
Heretikes
of
former
times
,
and
of
whose
followers
I
may
say
,
with
Saint
Chrisostom
;
In
age
they
are
yonger
but
in
malice
Equall
;
the
Broode
of
Serpents
are
of
lesse
stature
,
but
haue
not
lesse
poyson
The
Whelps
of
Wolues
,
though
they
cannot
hurt
so
cunningly
,
yee
will
hurt
with
biting
,
and
desire
to
sucke
Blood
.
The
some
of
all
is
as
Sidonius
speaketh
;
Aperte
inuidet
,
Abiecte
fingit
,
seruiliter
superbis
Sidon
.
lib.
2.
Epist.
openly
they
enuied
,
basely
they
forged
,
and
seruilelie
they
were
proud
;
and
that
which
made
all
this
to
be
much
worse
,
was
that
the
Authors
of
this
euill-speaking
,
made
Religion
to
be
a
warrant
to
speake
euill
;
and
whilst
they
offended
vpon
this
ground
,
others
were
desirous
to
offend
,
that
they
might
not
differ
,
from
their
example
so
that
a
double
fault
lyeth
vpon
the
first
Author
;
one
that
they
offended
in
their
owne
person
,
the
second
that
they
were
examples
to
others
to
the
like
offence
.
But
why
continued
you
not
in
this
silence
still
?
notwithstanding
all
this
(
say
you
)
The
state
of
things
is
worse
than
euer
before
and
I
cannot
tell
whether
our
conniuence
in
suffering
of
euill
speeches
against
vs
,
Plea
:
pag.
10.
line
:
5.
hath
done
the
Church
harme
.
For
nowe
Papists
begin
to
comfort
themselues
,
yea
they
challeng
vnto
them
the
name
of
honest
and
true
men
,
and
good
subiects
,
and
by
the
reprochfull
name
of
Puritan
,
All
godly
Protestats
are
most
cunningly
depraued
.
Giue
me
leaue
quietlie
to
tell
you
this
much
;
That
(
vnlesse
I
mistake
it
)
you
haue
little
reason
or
any
that
hath
laboured
in
that
cause
to
thinke
that
the
state
of
things
is
worse
than
before
,
At
that
time
when
you
wrote
thus
what
men
were
committed
for
their
disobedience
?
Ibid.
pag.
10.
line
.
5.
arraigned
for
their
treasons
?
or
where
was
th●t
assault
as
you
call
it
of
Subscription
?
besids
,
all
Godly
Protestants
are
not
tearmed
Puritans
;
no
it
is
but
the
singular
affection
of
a
some
few
,
that
would
seeme
vpright
,
which
haue
gained
that
name
,
wherein
they
doe
much
glory
,
last
of
all
if
by
your
sufferance
,
some
Priests
grewe
insolent
,
and
were
not
affraide
in
comparison
to
make
themselues
to
bee
more
righteous
than
you
,
this
was
no
reason
so
vnreasonably
to
prouoke
the
Reuerend
Fathers
of
the
Church
against
you
;
but
rather
all
to
haue
ioyned
and
your selues
formost
against
them
,
and
yet
he
not
gniltie
that
is
accused
,
but
he
that
is
conuinced
in
this
cause
.
But
to
let
passe
the
occasion
of
that
treatise
;
Fenner
Philips
.
giue
me
leaue
without
offence
to
giue
you
my
opinion
of
the
whole
Booke
:
it
is
a
verball
reiterating
of
the
same
things
;
handled
and
discoursed
by
some
of
those
with
whom
by
some
occasion
you
haue
much
neernes
,
I
speak
it
not
that
I
thinke
you
had
their
helpe
,
for
to
this
their
needes
none
,
but
to
shew
that
the
labour
might
well
haue
beene
spared
seeing
others
with
farre
better
successe
,
had
trauelled
in
that
same
cause
;
Contradictions
there
are
diuers
and
all
is
vnsaid
in
the
last
Chapter
,
Pag.
60.
ad.
59
▪
which
before
you
haue
handled
in
the
whole
Booke
;
speaches
that
sauour
of
slattery
too
plaine
.
First
of
the
Queene
whose
worthinesse
farre
exceeded
whatsoeuer
you
could
speake
of
her
,
but
surely
you
cannot
possiblie
commend
her
gouernment
,
who
as
it
seemes
by
your
complaints
was
no
more
carefull
to
haue
the
Church
reformed
,
Pag.
68.
Reuerend
Fathers
in
the
contents
of
the
5.
Chap.
Pag.
232.
Pag.
110.
Pag.
113.
Omnia
cum
liceant
,
non
licet
esse
bonum
.
Preface
to
the
Demonstr.
A
,
4
Pag.
120.
From
pag
45.
to
47.
which
were
handled
from
17.
to
27.
And
againe
in
pag.
73.78.79
.
from
124.129
Pag
53.
lin.
13.
Writed
pag.
53
L.
2.
vndeceable
milk
.
pag.
9
lin.
20.
Pag.
8.
lin.
18.
D.
Whitaker
for
his
priuat
kindnesse
;
as
you
deale
with
the
Queene
so
you
deale
with
the
Councill
,
nay
rather
than
faile
you
will
flatter
the
Bishops
also
.
You
reckon
vpa
true
Catologue
of
their
excellent
vses
in
this
Church
;
&
yet
notwithstanding
,
if
any
harme
should
haue
come
to
our
late
Queene
,
you
threaten
a
little
after
to
lay
it
their
charge
.
Much
like
vnto
the
Author
of
the
demonstration
of
discipline
who
saith
that
the
Bishops
by
their
gouernment
giue
leaue
to
a
man
to
be
any
thing
,
but
a
sound
Christian
;
nay
your selfe
feare
not
to
say
,
(
which
certainly
is
not
true
,
)
they
that
were
incensed
against
the
Puritanes
,
by
the
Papists
meanes
;
nay
you
spare
not
our
first
Bishops
,
in
our
late
Souereignes
time
,
which
hauing
fledd
in
Queene
Maries
dayes
,
were
not
likely
in
reason
to
be
fauourers
of
the
Church
of
R●me
;
herevnto
I
may
ad
your
often
repetitions
of
the
same
things
;
besides
is
not
this
a
strang
phrase
?
We
cannot
tell
whether
we
might
by
the
lawes
and
order
of
this
Realme
subscribe
,
although
it
were
otherwise
lawfull
by
Gods
word
.
As
if
the
Lawes
of
this
Land
could
be
a
restraint
for
subscribing
being
warranted
in
Gods
word
,
which
they
so
earnestly
impose
only
in
this
respect
because
it
is
so
warranted
.
I
omitt
false
English
,
which
could
not
be
the
Printers
fault
.
The
principall
points
which
you
seeme
to
handle
we
will
answere
,
God
willing
,
in
the
Chapters
following
;
and
with
this
desire
rather
to
finde
out
the
truth
than
to
confute
you
,
the
one
is
a
dutie
,
but
the
other
can
be
smale
honor
.
Neither
are
you
to
thinke
me
ouer
arrogant
in
this
censure
,
seeing
I
may
much
better
doe
it
to
you
than
you
to
his
Grace
whom
you
ought
in
all
dutie
not
to
haue
named
,
but
with
greater
honor
,
hauing
shewed
vnto
you
more
fauour
,
as
yourselfe
connot
but
confesse
,
than
many
others
of
your
qualitie
&
deserts
.
Non
viuam
si
quid
vnquam
viderim
dissolutius
as
pene
puerilius
.
Indignus
est
quia
quopiam
docto
refutetur
.
I
will
therefore
conclude
this
point
,
saying
with
that
learned
man
(
whom
I
must
euer
reuerence
)
as
he
spake
of
Maister
Cartwrights
second
Reply
.
Let
me
not
liue
if
euer
I
sawe
any
thing
written
more
loosely
or
almost
most
Childishly
,
and
after
much
to
the
same
effect
,
the
conclusion
is
this
,
he
is
alltogether
vnworthie
to
bee
confuted
by
any
man
of
learning
.
Surely
there
is
nothing
we
doe
tast
worse
than
to
haue
a
true
censure
of
those
things
,
which
oftentimes
either
out
of
ignorance
or
affection
are
much
esteemed
,
which
serueth
in
the
ende
only
to
delude
our selues
and
deceiue
others
;
but
though
the
flatterie
of
Parasites
doe
seeme
pleasant
,
yet
the
wounds
of
a
Louer
are
much
better
.
CHAP.
IIII.
The
proceeding
of
the
Reformers
wholy
vnlawfull
.
IT
falleth
oftentimes
out
in
the
deliberations
of
men
,
that
where
they
haue
iust
reason
to
desire
reformation
of
that
which
is
faultie
,
the
meanes
many
times
to
attaine
this
are
in
themselues
vnlawfull
and
lesse
safe
.
Their
are
few
Kingdoms
which
haue
not
found
this
to
be
true
,
both
in
the
Church
and
the
Commonwealth
.
For
as
in
all
States
the
lowest
are
aptest
to
reeciue
harme
,
and
so
euer
to
pretend
that
they
receiue
wrong
,
and
hauing
least
iudgment
to
moderate
the
sence
of
euill
,
are
most
impatient
to
suffer
euill
;
so
whilst
they
become
vnskilfull
Phisitions
to
a
pub
like
sicknesse
,
they
make
vsually
the
remedie
worse
than
the
disease
it selfe
;
that
there
is
any
kingdome
gouerned
with
so
much
happinesse
,
wherein
the
hand
of
authoritie
is
carried
with
that
equal
tenor
,
that
either
rewards
or
punishments
are
not
,
or
are
not
thought
to
bee
bestowed
by
fauour
,
as
we
scarcely
read
of
any
that
haue
beene
before
vs
so
neither
can
we
hope
for
a
better
fortune
,
to
those
that
are
present
or
shall
succeed
heereafter
.
For
where
true
causes
of
Complaint
are
wanting
,
vnnecessarie
discontentments
are
readie
to
make
them
to
seeme
true
,
nay
the
Church
it
selfe
(
a
Societie
that
hath
farre
better
lawes
to
gouerne
it
than
any
Kingdome
)
seldome
gaineth
this
opinion
from
all
,
but
that
some
violent
spirits
,
dare
vndertake
by
orders
deriued
out
of
their
owne
fancies
,
to
frame
a
gouernment
that
should
be
more
holy
,
and
more
excellent
.
So
that
whilst
they
are
earnest
conceitours
of
this
forme
,
(
a
forme
peraduenture
without
warrant
and
therefore
in
the
ende
not
likely
to
proue
safe
)
they
fall
(
a
thing
vsuall
)
into
so
great
an
admiration
of
their
owne
creature
,
that
any
other
gouernment
(
be
it
neuer
so
profitable
and
vertuous
)
is
despised
,
and
in
the
ende
,
nothing
is
of
power
to
hinder
the
building
of
this
Babell
,
but
the
confusion
of
tongues
.
So
that
Reformation
(
by
a
long
continued
distemper
)
which
ought
to
be
the
care
and
the
conscionable
desire
of
all
,
commeth
at
the
length
to
be
the
preposterous
and
violent
misshapen
disorder
of
some
few
;
all
men
hauing
this
defect
by
nature
,
that
where
they
haue
power
to
discerne
an
euill
,
they
haue
not
the
vnderstanding
to
finde
out
the
meanes
for
to
make
it
lesse
,
the
consideration
of
this
as
it
ought
to
make
those
in
Authoritie
to
haue
more
care
and
digligence
;
so
vndoubtedly
it
serueth
to
restraine
the
vncharitable
constructions
of
priuat
men
,
who
must
not
thinke
all
men
to
be
Hypocrites
that
are
in
this
case
carried
with
lesse
learning
,
and
more
Zeale
;
for
doubtlesse
in
our
Church
,
a
great
number
haue
vnfeinedly
though
without
discretion
wasted
their
Zeale
,
and
their
labour
,
in
that
cause
with
much
hurt
,
which
if
they
could
haue
beene
so
content
,
might
haue
serued
the
Church
to
a
better
vse
.
But
seeing
that
cause
(
how
euill
soeuer
handled
)
hath
found
so
much
fauour
euen
at
their
hands
who
in
reason
had
least
cause
to
allow
disorder
;
and
that
nothing
is
to
be
more
suspected
as
euill
to
be
don
than
that
which
we
finde
to
be
euill
donne
,
we
will
make
a
short
but
a
true
narration
of
this
course
,
which
hath
beene
held
from
the
beginning
for
the
establishment
of
this
gouernment
.
Neither
is
it
fit
that
the
particular
ouersigts
of
some
fewe
,
and
peraduenture
of
such
as
either
were
,
or
were
thought
least
fit
to
be
imployed
in
a
matter
of
that
moment
,
should
be
any
iust
exception
to
that
proceeding
,
if
men
of
greater
learning
,
and
cheefest
in
that
action
,
it
had
beene
carried
without
violence
,
with
much
grauitie
,
moderation
,
and
Zeale
,
but
if
we
finde
both
the
words
,
and
the
deedes
of
the
best
amongst
them
,
to
haue
been
such
as
no
man
hath
reason
to
allow
,
it
cannot
choose
but
seeme
strange
,
that
any
one
(
carefull
of
what
he
vttereth
)
should
become
a
patron
to
that
proceeding
,
which
is
no
sooner
barely
rehearsed
,
but
must
vnto
all
men
of
necessitie
,
appeare
to
be
without
warrant
.
For
iffailing
in
Cmilitie
of
tearmes
,
their
actions
,
had
beene
more
milde
;
or
if
ouer
seene
in
their
Actions
,
their
words
had
beene
of
a
better
temper
;
some
colorable
snow
might
haue
been
their
excuse
,
Sententia
;
vestras
prodinisse
superasse
est
.
Hiero.
ai
Ctesiphont
.
which
now
is
wanting
▪
seeing
they
doe
faile
in
both
;
and
therefore
euen
to
discouer
their
proceedings
is
to
ouerthrow
them
.
As
few
Societies
are
or
can
be
hoped
to
be
without
some
euill
,
so
the
principall
remedies
in
the
iudgement
of
wise
men
haue
been
thought
to
be
three
.
First
that
all
things
corrupted
by
time
should
with
discretion
be
brought
to
their
first
Institution
.
Grego
.
Tholosse
.
de
Rep.
lib.
13.
cap.
3.
Sect.
2.
Secondly
if
this
were
not
to
be
hoped
for
,
they
might
vtterly
be
abolished
.
Thirdly
,
that
no
Innocatiōs
were
permitted
to
begin
;
and
being
begun
immediatly
by
the
hand
of
Authoritie
,
to
be
cut
of
.
The
first
of
these
was
called
Reformation
;
which
is
a
repetion
or
Restitution
of
the
auncient
deede
.
In
proemio
Clement
.
S.S.
h●c
sane
.
So
that
to
Reform
,
is
not
to
make
new
,
but
to
restore
to
his
former
well
being
,
what
time
and
corruption
by
continuance
had
made
euill
.
Now
as
authoritie
and
wisedome
are
both
requisite
to
performe
this
,
so
must
it
needs
be
a
disorder
in
those
that
would
reforme
,
and
doe
want
both
;
And
it
cannot
bee
but
a
great
ouersight
in
them
,
Who
hauing
thus
erred
ought
to
bee
silent
,
and
craue
pardon
,
dare
aduenture
notwithstanding
,
to
plead
this
cause
,
and
to
publish
Apologies
in
there
owne
defence
.
Wee
will
not
touch
the
first
Authors
and
Originalles
of
this
euill
,
being
deriued
from
those
,
who
then
both
for
scituation
and
gouernment
,
The
plea
of
the
Innocent
.
were
straungers
to
our
state
.
But
only
make
it
appeare
that
since
the
beginning
of
our
last
Soueriegnes
reigne
,
what
holinesses
so
euer
was
pretended
,
the
whole
proceeding
in
matters
of
Reformation
both
in
worde
and
deede
,
Suruay
of
discipline
.
Danger
:
posit.
was
altogether
vnlawfull
,
and
without
warrant
.
A
thing
howsoeuer
obserued
by
diuers
heeretofore
,
M
Hooker
in
his
Preface
to
his
first
booke
.
D.
Sutclisf
.
That
of
Queen
Matie
and
of
those
reform
.
yet
not
vnfit
to
be
handled
in
this
place
,
and
at
this
time
.
The
ground
of
that
euill
which
followed
was
layd
in
Queene
Maries
time
,
in
whose
Zealous
gouernment
;
(
a
Zeale
in
others
of
our
Countrie
,
from
other
forreigne
places
)
(
in
both
peraduenture
a
like
euill
)
sowed
the
vncleane
seede
of
those
immoderat
growing
tares
,
which
since
haue
daungered
our
whole
Church
.
Neither
can
the
goodnesse
of
Religion
bee
any
warrant
for
euill
doeing
,
seeing
what
is
lawfull
where
true
Religion
doth
seeme
to
giue
leaue
,
must
of
necessitie
bee
as
Lawfull
being
permitted
by
a
Religion
,
or
don
for
a
Religion
,
though
it
be
false
.
So
that
it
was
no
more
fit
for
priuat
and
Inferiour
persons
at
that
time
by
violence
to
remoue
Idolatrie
(
the
contrarie
whereof
was
their
Doctrine
)
than
in
times
much
purer
which
haue
since
followed
it
was
or
could
be
lawfull
for
any
of
the
Church
of
Rome
,
Goodman
.
pag.
73.74.77
.
by
inuasion
or
treason
to
establish
the
Doctrine
of
that
Sea
.
This
euer
remaining
a
true
rule
,
That
good
then
deserueth
the
name
of
euill
,
when
being
good
it
ceaseth
to
bee
well
done
,
and
no
Religion
can
warrant
to
pull
downe
Kings
when
true
Religion
doth
commaund
that
whatsoeuer
their
Religion
is
,
wee
must
obay
them
,
Aut
agendumi
Aut
patien●●
.
either
in
suffering
with
patience
what
they
impose
,
or
in
dooing
with
obedience
what
they
doe
commaund
.
So
that
the
iust
hatred
of
Idolatrie
seruing
to
giue
warrant
to
what
they
did
then
,
in
times
when
the
Church
was
much
polluted
,
hath
been
not
the
least
occasion
since
,
to
attempt
the
like
and
farre
worse
,
when
by
many
degrees
the
times
&
the
Religion
was
more
pure
.
And
I
am
sorie
so
good
a
man
by
name
,
should
publish
to
the
world
a
Doctrine
so
false
and
daungerous
,
Goodman
of
obedience
.
pag.
99
,
103.
that
it
should
be
lawfull
to
kill
wicked
Kings
and
Tyrants
.
Neither
had
this
(
being
but
the
priuat
error
of
one
)
been
in
all
respectes
so
daungerous
,
if
an
other
,
Whitingame
.
for
his
place
a
Deane
,
(
and
not
meanely
esteemed
)
had
in
not
his
preface
to
that
Booke
,
affirmed
it
to
be
the
doctrine
of
the
best
,
and
most
learned
in
those
partes
:
meaning
(
as
I
thinke
)
Caluin
and
the
rest
.
So
that
all
thinges
being
duely
weighed
,
the
practise
of
those
in
that
time
for
religion
,
was
neither
more
honest
,
nor
lawfull
,
than
the
late
practises
of
those
of
the
Church
of
Rome
,
The
Iesuites
.
neither
let
any
man
thinke
that
Religion
can
be
a
warrant
for
that
deed
,
which
must
remaine
an
euerlasting
blemish
to
that
Religion
,
that
caused
it
to
bee
doone
.
Others
our
countrie
had
at
that
time
men
of
famous
and
worthie
memorie
which
liued
in
Zuriech
,
Bas●ll
and
Franckefort
;
these
discretly
obserued
without
Innouation
the
reformation
established
in
King
Edwardes
dayes
.
Nowe
when
those
that
had
liued
in
Geneua
,
and
obserued
with
what
policie
Caluin
and
others
swayed
the
whole
gouernment
,
(
a
thing
peraduenture
neither
much
contradict
seeing
the
worthinesse
of
the
man
,
nor
Difficult
to
effect
considering
the
forme
of
that
state
)
they
began
(
sayling
in
both
repects
(
being
equal
only
in
a
violent
Zeale
)
to
attempt
the
like
discipline
in
their
owne
Countrey
.
A
thing
so
much
the
lesse
sufferable
,
by
how
much
the
parties
were
meaner
,
the
gouernment
of
their
Countrie
farre
better
,
and
the
alteration
not
safe
in
so
great
a
Kingdome
.
And
yet
at
that
time
the
Zeale
of
these
contented
it selfe
,
little
to
meddle
in
shew
,
with
the
matters
of
disciplie
,
but
rather
was
busied
about
the
apparell
of
Ministers
,
Cerimonies
prescribed
and
amendment
(
as
they
thought
)
of
the
Communion
booke
.
But
after
(
so
hardly
are
those
things
limited
which
are
but
the
workes
of
a
strong
fancie
)
those
that
succeeded
made
their
discipline
,
an
essentiall
Note
of
the
true
Church
,
&
were
as
ready
(
as
they
said
)
to
become
Martyrs
in
that
quarell
,
Martyres
St●lt●
philosophiae
as
for
the
defence
of
any
Article
of
the
Christian
faith
;
of
whom
I
may
say
(
as
Saint
Austine
doth
of
some
such
)
they
were
Martyrs
if
they
had
died
,
of
a
foolish
Philosophy
.
Out
of
this
strong
and
vehement
perswasion
of
well
doing
,
By
Gilby
.
1.5
.
Vtalle
Thro●mor
.
Pe●ry
&c.
and
from
a
desire
of
goodnes
peraduenture
in
some
(
although
it
is
like
that
those
who
were
most
earnest
had
not
the
best
conscience
;
)
were
published
sundrie
Dialogues
,
able
to
haue
iniured
a
good
cause
;
complaints
,
petitions
to
her
Maiestie
and
the
Parliament
,
in
the
name
of
the
Comunaltie
;
their
appellations
,
their
exhortations
,
fiue
or
six
seuerall
supplications
to
the
Parliament
;
Martyns
vnhallowed
Imitations
of
Passauantius
;
The
humble
motion
to
the
Lords
of
the
Councill
;
and
diuers
other
of
the
like
nature
,
in
manner
of
Register
collected
into
one
volume
.
These
,
&
many
such
(
for
it
were
infinit
and
of
small
vse
to
reckon
all
)
were
the
chiefe
,
and
the
best
meanes
,
their
learning
,
wisedome
,
and
holinesse
,
thought
fit
,
for
the
gaining
of
Authoritie
to
this
new
discipline
,
but
if
these
immodest
libelles
,
had
beene
the
worst
fruites
of
those
times
,
and
the
Art
to
speake
euill
,
had
extended
it selfe
no
further
,
but
to
the
infinite
iniurie
of
the
worthiest
in
this
Church
,
their
error
peraduenture
might
haue
had
pardon
,
and
that
which
was
indeed
the
malitious
consultation
of
a
number
,
would
haue
beene
thought
,
to
haue
beene
,
but
the
madnesse
of
some
fewe
;
but
after
all
this
(
as
either
desiring
themselues
a
sedition
,
or
being
misledde
by
some
politicke
Atheist
to
be
the
actors
of
the
Churches
ruine
,
)
they
assemble
in
diuers
places
,
they
make
lawes
,
despise
Authoritie
,
A
presbitarie
erected
at
Wandsworthin
Surrey
.
1572
Noue
.
20
and
leaue
nothing
that
is
violent
vnatempted
.
In
the
midst
of
all
which
,
the
happinesse
of
the
Church
was
this
,
that
malice
had
not
so
much
force
as
shee
had
Endeuour
.
I
am
sorry
that
men
endued
with
vnderstanding
,
Bene
quod
malitia
non
habet
tantos
vires
quantas
conatus
.
Hieron
.
lib.
2.
contr.
Ruffin
and
making
Religion
to
be
the
ground
of
what
they
did
,
could
so
farre
deceiue
themselues
,
and
delude
others
,
as
to
thinke
a
practise
so
disordered
,
so
inconsiderat
,
so
vnciuill
,
could
possibly
be
allowed
in
an
vnderstanding
and
well
gouernd
Kingdome
,
only
because
it
seemed
to
be
masked
with
an
Idle
shadowe
of
a
pure
Zeale
.
Now
these
proceedings
that
seeme
to
bee
warranted
by
Religion
,
are
most
easily
spread
abroade
,
because
all
men
presume
themselues
to
haue
an
interrest
in
Religion
,
and
they
are
for
the
most
part
more
hotly
pursued
,
than
other
strifes
,
for
as
much
as
coldnesse
which
in
other
contentions
,
may
bee
thought
to
proceede
from
moderation
,
is
not
in
this
so
fauorably
construed
.
This
made
them
(
that
if
all
other
meanes
fayled
them
)
they
hoped
to
effect
their
desire
by
force
of
Armes
;
To
this
end
they
write
that
in
this
quarrell
(
for
reformation
)
a
hundred
thousand
hands
would
be
gotten
,
Dange
.
pos.
Pag
137.
Humble
motion
,
Pag
39.
and
then
(
say
they
)
you
may
easily
think
what
stroke
,
so
many
would
strike
togither
.
Doubtlesse
there
is
nothing
that
could
sauour
of
greater
sedition
,
(
especially
vnder
so
gratious
a
gouernment
)
than
being
so
violently
addicted
to
their
owne
fancies
,
what
they
could
not
obtaine
by
any
quieter
meanes
,
rather
than
faile
,
to
seeke
to
establish
it
,
with
th●
hazard
of
so
much
bloud
.
Nay
all
seditions
almost
and
the
open
Rebellions
of
all
times
,
haue
proceeded
at
first
from
this
ground
;
that
what
in
the
beginning
was
but
weakly
thought
vpon
,
grew
afterwardes
to
bee
affected
with
more
violence
,
and
in
the
end
rather
than
to
fayle
,
to
bee
attempted
by
open
warre
.
I
confesse
the
part
against
whom
wee
striue
,
was
a
long
while
nothing
feared
,
the
wisest
contented
not
to
call
to
minde
how
errors
haue
their
effects
many
times
not
proportioned
to
that
little
appearance
of
reason
,
wherupon
they
would
seeme
built
;
but
rather
to
vehement
affection
of
Fancie
,
which
is
cast
towardes
them
,
and
proceedeth
from
other
causes
.
And
surely
if
a
sparke
of
errour
lightening
in
those
dispositions
,
which
in
all
mens
thinking
were
farthest
from
any
inclination
vnto
furious
attemptes
,
was
in
all
reason
like
to
bee
verie
daungerous
,
must
not
the
perill
thereof
bee
farre
greater
,
in
men
whose
mindes
are
of
themselues
as
drye
fewell
,
apt
before
hand
vnto
the
tumults
?
For
surely
in
a
cause
of
Religion
men
will
strayne
themselues
vnto
desperate
aduentures
,
for
the
reliefe
of
their
owne
part
,
though
Lawe
and
authoritie
bee
both
against
them
.
This
then
will
bee
a
consideration
of
importance
at
this
time
,
both
for
the
King
and
the
high
Court
of
Parliament
,
(
when
as
it
is
like
those
humours
will
growe
strong
through
confidence
in
their
cause
,
and
a
hope
of
friendes
)
how
vnsafe
in
reason
it
must
needes
bee
,
to
suffer
the
sparks
to
bee
blowen
that
are
almost
quenched
,
or
to
hazard
an
Established
forme
of
Church
Gouernment
,
by
experience
found
profitable
with
much
peace
,
in
exchaunge
with
any
newe
imaginarie
forme
lesse
warrantable
in
trueth
,
and
in
all
reason
lesse
possible
to
stand
,
with
the
safety
of
the
Commonwealth
.
Danger
.
posit.
Suruey
of
discip
.
Now
that
wee
haue
laid
open
some
part
of
their
proceeding
for
this
Discipline
;
(
a
poynt
handled
by
vs
sparingly
and
with
great
vnwillingnesse
)
(
for
hee
that
desireth
to
see
more
of
their
practises
may
read
some
Bookes
written
alreadie
to
that
ende
)
wee
will
briefely
examine
whether
any
man
(
and
vpon
what
reason
)
doth
endeauour
to
iustifie
the
proceeding
of
the
Reformers
in
this
kinde
.
The
Booke
which
wee
Censured
in
the
former
Chapter
,
called
the
Plea
of
the
Innocent
,
vndertaketh
(
verie
straungely
in
my
opinion
)
the
defence
of
the
proceeding
in
this
whole
cause
.
For
although
the
Author
himselfe
might
haue
assurance
of
his
owne
sinceritie
,
I
know
not
any
thing
we
did
in
our
meetings
or
in
our
supplications
or
Apologeriall
writings
but
that
which
was
comely
for
men
of
our
sort
.
M.
Nick.
in
the
Plea
.
Pag.
29.
lin.
24.
whereof
I
can
not
accuse
him
(
though
some
doo
)
yet
surely
hee
could
not
bee
so
ignoraunt
of
what
had
past
,
since
the
beginning
of
her
late
Maiesties
Reigne
,
nor
so
charitable
to
excuse
the
maner
of
it
,
but
that
a
defence
of
the
whole
Storie
might
haue
beene
better
spared
than
written
at
that
time
,
and
doubtlesse
if
all
other
meanes
of
opposition
had
fayled
,
their
owne
dealing
was
an
ouerthrow
sufficient
to
that
cause
.
The
first
thing
that
hee
misliketh
is
that
they
are
called
Puritanes
;
and
in
the
clearing
them
from
all
effectation
of
this
name
,
hee
spendeth
the
whole
Chapter
;
making
other
of
his
brethren
that
seemed
to
bee
lesse
Religious
,
and
the
Vniuersities
(
places
which
in
duetie
hee
ought
to
haue
more
honoured
)
to
bee
the
principall
Authours
of
this
name
,
for
to
tearme
them
Puritanes
.
But
seeing
the
end
of
names
is
but
to
distinguish
,
and
those
who
first
vsed
it
amongst
vs
,
did
rather
showe
what
their
owne
followers
did
esteeme
of
them
,
and
what
themselues
affected
,
than
what
they
were
;
It
cannot
in
reason
bee
an
imputation
to
any
,
that
they
were
tearmed
by
that
name
.
Neither
doo
I
thinke
(
although
diuers
of
them
did
glorie
to
bee
so
tearmed
)
that
this
name
first
proceeded
from
vs
,
but
rather
that
the
Church
of
Rome
,
seeing
vs
to
reforme
our selues
to
a
purer
Religion
than
they
professed
,
and
that
diuers
amongest
vs
not
content
with
that
,
desired
yet
to
be
more
pure
,
accounting
all
of
vs
to
bee
Heretikes
,
these
by
a
speciall
name
,
as
affecting
to
seeme
more
holy
than
others
,
(
a
common
practise
of
the
Heretikes
in
olde
time
)
they
tearmed
by
the
name
of
Puritanes
;
so
that
the
fault
which
hee
layeth
vpon
vs
,
doubtlesse
had
his
originall
from
those
of
the
Church
of
Rome
;
The
Protest
.
in
England
be
in
a
maner
in
hart
al
Puritans
.
Bristow
in
his
motiue●
.
40.
and
therefore
one
Rishton
in
a
Table
dedicated
to
Cardinall
Allen
then
Gouernour
of
Doway
maketh
Puritanisme
an
Heresie
which
began
in
the
yeare
1563.
neither
do
I
thinke
it
can
easily
bee
found
that
any
Protestant
in
England
before
that
time
,
in
any
publike
writing
,
vsed
the
name
of
Puritan
;
for
no
man
can
bee
ignorant
but
that
hee
who
was
the
strongest
&
first
opposite
to
this
new
discipline
,
and
handled
this
argument
with
greatest
learning
,
The
Lo.
Archbishop
of
Canterbury
.
Whitgift
.
was
himselfe
in
all
precisenes
farre
purer
,
than
those
that
most
gloried
in
that
name
;
and
was
neuer
an
aduersary
to
any
of
this
cause
,
that
was
not
eyther
malitious
,
arrogant
,
or
an
hypocrite
;
neyther
is
it
fit
to
lay
that
distinction
vpon
the
Vniuersitie
,
of
youthes
and
Prescisians
,
(
as
this
pleader
doth
)
as
though
all
that
were
not
for
this
new
Reformation
were
like
one
Athacius
who
bending
himselfe
by
all
meanes
against
the
heresie
of
Priscilian
(
the
hatred
of
which
one
euill
was
all
the
vertue
he
had
)
became
so
wise
in
the
end
,
Pag.
11.
lin.
23.
that
euery
man
carefull
of
vertuous
conuersation
,
studious
of
Scripture
,
and
giuen
vnto
any
abstinence
in
dyet
,
Sulp.
Seu.
Epit.
Hist.
Eccles
:
was
set
downe
in
his
Kalender
of
suspected
Priscillianistes
.
For
whom
it
should
bee
expedient
to
approue
their
soundnes
of
faith
,
by
a
more
licentious
and
loose
behauiour
;
neither
do
I
thinke
vnto
a
great
number
that
desired
this
name
,
could
any
thing
more
fitly
be
applied
than
that
vnto
the
Cathari
,
Mundanos
potius
q●am
mundos
.
a
sect
of
Heretikes
,
not
cleane
but
worldlings
;
or
as
Epifa●i●s
calleth
them
,
pure
impure
ones
.
But
surely
if
eyther
the
Cathari
,
the
Nouatians
,
the
Pelagians
,
the
Donatists
,
or
any
sect
of
the
papists
at
this
day
worthily
deserue
to
be
termed
by
the
name
of
Puritan
,
them
surely
it
is
no
great
error
to
apply
that
name
to
a
number
amongst
vs
,
who
are
euer
readie
to
boast
of
their
innocencie
,
and
in
respect
of
themselues
,
to
account
all
of
a
contrary
faction
vnholy
,
and
prophane
.
Others
this
Author
accounteth
old
barrels
.
And
yet
if
he
had
well
remembred
what
he
saith
in
any
other
place
;
That
who
so
feareth
an
oath
or
is
an
ordinarie
resorter
to
Sermons
earnest
against
excesse
,
ryot
,
Popery
,
or
any
disorder
,
they
are
called
in
the
Vniuersity
,
Prescisians
,
and
in
other
places
Puritans
.
Surely
if
this
description
of
a
Puritan
were
true
,
neither
were
there
much
reproach
in
the
name
,
nor
would
a
great
number
be
left
out
of
that
sect
,
who
in
all
humility
,
religion
and
conscience
,
haue
learned
to
submit
themselues
to
the
present
States
;
and
I
doubt
not
but
verie
truly
a
great
number
of
the
Reuerend
Fathers
of
the
Church
,
might
more
fitly
be
called
prescise
,
than
those
that
for
the
earnest
affectation
of
a
new
discipline
,
desire
by
their
followers
to
bee
called
pure
.
For
surely
in
all
those
things
mentioned
as
notes
to
discerne
a
Puritan
,
many
that
are
very
far
from
that
peeuish
singularity
of
some
amongst
vs
,
haue
done
the
Church
more
seuice
in
one
yeare
,
and
liued
with
greater
sinceritie
their
whole
life
,
than
the
principall
of
those
who
are
distinguisht
by
that
name
;
Is
it
not
a
straunge
presumption
to
Impropriat
Conscience
,
Holines
,
Innocency
,
and
Integrity
onely
to
some
few
,
as
if
all
the
rest
who
haue
seuered
themselues
from
the
Church
of
Rome
,
were
no
better
than
Athiests
,
time-seruers
,
prophane
,
and
irreligious
,
only
in
this
respect
because
by
their
authoritie
and
learning
,
they
haue
resisted
this
vnreasonable
desire
of
a
new
disciplne
?
So
hardly
doo
〈◊〉
temper
our selues
,
when
wee
are
strongly
perswaded
of
our
owne
fancies
,
but
that
all
that
are
contrarie
or
repugnant
to
vs
,
wee
traduce
them
to
the
world
,
as
men
without
conscience
,
only
for
this
that
they
are
apposite
.
A
practise
which
alone
is
able
to
discouer
to
the
world
,
our
exceeding
pride
,
and
intollerable
selfe-loue
;
for
no
man
can
doubt
but
the
aduersaries
to
this
cause
haue
exceeded
the
other
,
in
all
〈◊〉
wherein
they
are
or
would
seeme
to
bee
most
excellent
;
onely
they
haue
learned
to
obey
,
which
is
much
better
than
all
the
sacrifice
of
fooles
.
But
seeing
words
haue
so
many
Artificers
,
by
whom
they
are
made
,
and
the
things
whereunto
wee
apply
them
,
are
fraught
with
so
many
varieties
,
it
is
not
alwaies
apparant
what
the
first
inuentours
respected
,
much
lesse
what
euerie
mans
inward
conceit
is
,
which
vseth
their
words
;
doubtlesse
to
distinguish
things
that
are
of
a
different
condition
,
is
the
most
ordinarie
,
and
the
safest
vse
of
names
,
seeing
necessarily
to
collect
what
things
are
,
from
names
by
which
they
are
called
,
can
haue
small
warrant
,
these
being
but
effectes
oftentimes
of
malice
,
sometimes
of
ignorance
,
mistaking
sometimes
of
some
particular
accident
;
all
which
serue
but
in
the
construction
of
wisemen
,
to
make
their
estimation
by
a
better
rule
;
and
where
things
are
not
in
nature
such
,
not
to
condemne
them
,
though
they
called
by
euill
names
.
The
name
of
Puritan
or
Prescisian
no
man
hath
reason
to
vse
it
as
a
disgrace
,
seeing
with
vs
it
serueth
,
but
to
signifie
such
,
as
being
more
strict
for
obseruation
of
Ceremonies
,
than
others
(
both
parties
being
opposite
in
that
)
they
both
notwithstanding
may
bee
equally
distant
from
the
Church
of
Rome
,
and
therefore
as
I
cannot
excuse
such
,
as
prophanely
make
it
any
imputation
to
bee
prescise
,
(
a
duetie
which
surely
ought
to
bee
performed
by
vs
all
in
a
stricter
maner
)
so
neyther
doo
I
thinke
the
proceeding
of
those
to
bee
altogether
lawfull
,
who
vnder
this
name
hauing
shrowded
themselues
,
account
all
men
besides
,
to
bee
prophane
Atheistes
,
and
the
resistance
which
they
finde
in
their
violent
course
,
to
bee
a
cruell
persecutor
of
innocent
men
in
a
good
cause
.
They
that
teach
the
world
to
thinke
and
to
speake
thus
,
must
needes
bee
iudged
both
to
slaunder
the
profession
of
the
Gospell
amongest
vs
,
and
to
make
themselues
the
best
part
of
that
Church
which
is
seuered
from
the
customes
of
the
Church
of
Rome
.
But
lest
peraduenture
none
of
them
eyther
mislike
the
name
,
or
make
the
original
of
their
sufferings
to
bee
their
innocency
,
Ios.
Nich
in
the
Plea
.
pag.
11
,
●in.
14.
let
vs
heare
one
of
them
plead
for
the
rest
,
Men
which
made
consceince
of
many
things
,
which
the
Reuereud
Fathers
and
many
learned
men
affirmed
to
bee
lawfull
,
and
for
this
they
were
called
Puritans
;
There
is
no
man
can
think
,
but
in
matters
of
this
nature
,
the
iudgement
of
the
Reuerend
Fathers
,
and
many
other
learned
men
that
were
not
Bishops
,
might
haue
ouerswayed
the
stifnesse
of
some
few
(
for
so
they
were
at
the
first
)
without
inforcing
any
faction
or
breach
of
the
Churches
vnion
;
this
phrase
is
vsuall
in
that
Booke
(
the
goodnes
of
our
cause
)
and
the
innocency
of
our
persons
,
Pag.
31.
lin.
6.33
.
lin.
23.
God
deliuered
his
innocent
seruants
;
and
being
reproued
for
their
proceeding
,
their
aunswere
is
,
the
innocency
of
our
cause
doth
constrayne
vs
,
Pag.
53.
lin.
2
and
that
the
world
may
knowe
the
reason
of
their
sufferings
,
they
say
the
chiefest
cause
of
their
trouble
and
reproach
,
Pag.
5925.
is
their
carefull
and
zealous
following
of
Gods
holy
Word
,
and
their
tender
conscience
in
offending
God
.
Would
not
a
man
thinke
that
the
Church
of
England
which
hath
seuered
it selfe
not
without
many
Daungers
from
the
Church
of
Rome
,
had
looked
backe
and
become
a
Harlot
and
a
bloody
Kingdome
?
surely
there
cannot
be
a
greater
blemish
laid
vpon
this
Church
(
which
both
is
,
and
is
desirous
to
be
thought
reformed
)
than
that
it
hath
persecuted
for
their
conscience
,
men
holy
,
religious
,
Innocent
,
and
it
a
good
cause
.
The
whole
tenor
of
that
plea
of
the
Innocent
runneth
on
in
this
course
as
if
it
were
the
sighes
and
mournings
of
a
Church
vpright
and
pure
,
labouring
vnder
the
burthen
of
persecution
,
because
they
cannot
in
conscience
yeelde
vnto
Superstition
as
others
doo
;
from
hence
are
these
speeches
.
Pag.
58.
lin.
19.
Pag.
71.
lin.
1.
Pag.
100.
l.
19.
Pag.
103.
lin.
7.
Pag.
114.
l.
28.
They
seeing
our
Innocencie
that
of
mere
conscience
our
vprightnesse
makes
vs
poore
innocent
men
.
And
in
an
other
place
to
the
same
purpose
.
We
can
boldely
and
in
the
sight
of
God
protest
our
Innocency
,
wee
and
our
honest
and
iust
cause
.
It
is
now
at
the
least
three
and
thirty
yeares
since
our
troubles
began
to
be
beauie
vpon
vs
,
let
them
shew
how
wee
haue
moued
our
finger
against
our
dread
Souereigne
,
and
in
defence
of
all
those
who
haue
laboured
in
this
cause
he
is
not
affraid
to
say
:
Was
not
all
our
doings
by
humble
Supplications
,
Pag.
80.
lin.
22.
honest
and
Christian
Apologeticall
writings
,
and
by
lowly
and
earnest
suing
by
our
friendes
?
And
further
:
Pag.
120.
lin.
7.
In
this
wee
haue
done
no
otherwis●●han
all
Christian
Ministers
may
and
ought
to
doe
.
And
if
any
man
maruell
how
the
Bishops
became
their
enemies
he
aunswereth
;
Bishops
were
our
enemies
by
the
Papists
meanes
.
Could
any
man
Imagine
that
either
so
much
without
cause
against
the
Bishops
,
or
so
many
things
without
truth
for
themselues
,
could
haue
beene
vttered
,
if
an
opinion
peraduenture
of
that
wherein
themselues
were
Innocent
,
did
not
carrie
them
with
ouermuch
charitie
,
both
to
thinke
all
which
was
against
them
to
be
too
vehement
&
too
much
,
and
all
for
them
ouer
modest
and
too
little
.
Can
it
be
thought
that
the
Author
of
the
plea
of
the
Innocent
,
should
be
perswaded
that
the
Papists
had
made
any
of
the
Bishops
to
be
their
enemies
?
or
that
those
libels
which
past
vnder
the
name
of
Admonitions
,
Supplications
,
Demonstrations
,
Martin
,
Dialogues
and
such
like
should
by
any
indifferent
reader
be
thought
to
be
either
humble
,
honest
,
or
Christian
?
or
that
they
had
done
nothing
in
this
cause
more
than
all
Christian
Ministers
may
,
&
ought
to
haue
done
?
no
surely
;
the
Christian
part
of
the
world
to
whom
our
vnnaturall
,
violent
,
and
vnholy
contentions
haue
commen
,
are
able
to
witnes
too
wel
that
he
who
hath
brought
a
willingnes
to
speake
euill
,
and
hath
performed
it
(
in
howe
vnseemly
a
manner
soeuer
)
hath
beene
thought
by
the
patrons
of
that
cause
,
to
haue
merited
sufficiently
the
name
of
a
brother
,
and
to
haue
beene
a
deserued
partner
of
their
liberall
contribution
;
This
to
many
yong
men
hath
beene
a
daungerous
temptation
(
I
meane
those
of
the
meanest
sort
,
)
who
in
themselues
naturally
haue
a
double
aduantage
to
giue
strength
to
this
daungerous
weakenes
,
The
one
a
disposition
to
reproue
wherein
their
owne
innocency
is
thought
greatest
when
they
dare
in
vnseemely
tearmes
take
vpon
them
to
controule
others
;
The
other
a
hastie
desire
to
seeme
of
some
account
,
which
,
in
an
ordinary
course
without
great
labour
is
not
easily
attained
,
where
as
euil
speaking
and
vnseasonable
raylings
(
Commonly
called
Zealous
preaching
)
bringeth
them
(
at
least
among
their
partiall
followers
)
into
an
opinion
of
learning
,
innocency
;
and
purified
Zeale
;
But
let
these
men
vnderstand
,
that
where
readers
are
of
Indifferen●y
(
as
some
times
their
Bookes
fall
into
the
hands
of
such
)
(
though
for
the
most
part
they
are
dispersed
amongst
the
Breathren
of
the
cause
)
they
gaine
this
Iust
Censure
;
That
that
cause
cannot
be
good
which
hath
not
other
patrons
to
support
it
,
than
those
who
haue
learned
nothing
,
but
only
to
speake
euill
.
I
am
sorie
the
inferiour
sort
of
our
Clergie
,
are
both
so
ignorant
themselues
,
and
haue
possessed
their
auditors
with
the
same
error
,
that
we
may
not
allow
any
thing
vsed
in
the
Church
of
Rome
,
no
more
than
any
thing
vsed
in
any
assembly
of
the
Heathen
whatsoeuer
;
So
that
whilst
ouer
bitterly
we
distast
euerie
thing
,
which
is
in
vse
in
that
Church
(
whose
greatest
part
is
infected
with
much
error
)
we
breed
an
opinion
in
those
who
are
not
fully
resolued
,
that
we
rather
mislike
many
things
because
they
vse
them
,
than
for
that
we
are
able
to
giue
a
reason
why
we
doe
mislike
them
.
The
best
course
in
this
had
beene
first
to
haue
made
Demonstration
that
the
same
things
being
vsed
by
diuers
are
all
one
;
or
that
those
things
contended
for
by
authority
in
our
Church
,
were
not
in
the
better
and
former
times
of
the
Church
or
are
not
of
an
indefferent
nature
,
neither
can
be
made
lawfull
by
any
circumstance
.
These
things
being
neglected
and
other
meanes
vsed
,
lesse
reasonable
,
and
lesse
honest
,
we
conclude
that
the
proceeding
of
the
Reformers
hetherto
,
hath
beene
altogether
vnlawfull
and
without
warrant
.
CHAP.
V.
Of
Contentions
.
THere
was
neuer
any
thing
more
fatal
to
the
prosperitie
of
Gods
Church
than
the
violent
nourishing
of
contention
within
her
Bowells
,
and
especially
by
their
meanes
,
who
ought
to
haue
been
the
principall
Authors
to
procure
her
peace
;
for
where
euery
man
is
violent
for
that
which
himselfe
likes
;
and
partiall
affection
through
stronge
humors
becommeth
the
best
reason
to
plant
a
Religion
,
(
a
falt
most
vsuall
in
those
Kingdomes
that
are
most
vertuous
)
euery
man
becommeth
so
great
an
opposite
,
that
in
the
ende
they
are
in
hazard
to
be
depriued
of
all
truth
;
There
is
nothing
safer
to
a
Kingdome
than
that
the
Religion
professed
be
but
only
one
,
and
this
safetie
then
shall
bee
accompanied
with
much
honor
,
when
those
of
the
same
Religion
,
are
desirous
and
carefull
to
preserue
the
Vnitie
of
the
spirit
in
the
bond
of
peace
;
otherwise
it
must
needes
come
to
passe
that
those
small
and
first
beginnings
which
receiued
life
and
increase
from
an
holy
Vnion
,
must
in
the
end
by
discord
and
discention
,
al
perish
.
And
therefore
not
vnwisely
the
Cities
of
Greece
receiued
of
their
Citizens
,
no
other
oath
sauing
only
this
,
to
preserue
Vnion
;
That
Satan
hath
had
apt
instruments
to
hinder
this
in
all
ages
,
those
Scarres
in
the
Church
which
are
not
yet
throughly
cured
,
shall
witnes
well
to
the
ages
that
succeed
after
;
and
the
hatefull
note
of
reproch
shall
remaine
as
a
blemmish
vnto
their
names
,
who
rather
than
they
would
yeeld
,
haue
been
content
in
the
midst
of
these
flames
,
that
the
Church
perish
;
This
being
the
blessing
annexed
to
the
commandement
of
the
holy
Prophet
;
Pray
for
the
peace
of
Hierusalem
,
they
shall
prosper
that
loue
thee
;
As
though
the
happines
of
prosperitie
could
not
light
vpon
their
heads
,
whose
Tongues
haue
been
the
principall
actors
of
contention
in
Gods
Church
;
this
being
an
euil
by
so
much
the
lesse
cureable
,
by
how
much
the
oppositions
for
Religion
be
more
violent
.
This
made
the
Apostle
to
frame
that
most
Eloquent
Exhortation
to
humilitie
and
peace
;
Phil.
2.1
.
If
there
be
any
Consolation
in
Christ
,
If
any
comfort
of
loue
,
if
any
fellowshippe
of
the
spirit
,
if
any
compassion
and
mercy
,
fulfill
my
ioy
that
yee
be
like
minded
,
hauing
the
same
loue
,
being
of
one
accord
,
and
of
Iudgement
,
that
nothing
be
done
through
contention
,
or
vaine
Glorie
.
This
being
the
meanes
to
attaine
vnto
this
perfection
,
if
in
meekenesse
of
minde
,
euery
man
esteeme
better
of
others
than
of
himselfe
,
for
saith
the
wise
man
,
as
the
Cole
maketh
burning
Coles
,
Prou.
26.1
.
and
woode
a
fier
;
so
the
Contentious
man
is
apt
to
kindle
strife
.
In
the
case
of
the
Church
,
wee
ought
to
haue
remembred
long
since
,
the
great
reason
of
that
attonement
betwixt
Lott
and
Abraham
;
Gen.
13.1
.
Wee
are
Breathren
;
vnlesse
they
in
discreation
of
some
few
haue
caried
them
so
farre
that
they
can
hardly
afforde
those
to
be
tearmed
by
that
name
,
who
because
their
Iudgements
and
wisedome
are
farre
greater
,
Their
Religion
and
Zeale
is
thought
to
bee
farre
lesse
.
But
we
will
hope
much
better
of
these
men
,
than
that
sufferance
hath
made
them
proud
.
and
their
pride
more
contentious
,
than
heretofore
;
And
therefore
me
thinkes
it
is
most
straung
that
any
man
should
haue
so
little
vnderstanding
,
as
one
of
them
hath
,
who
make
vs
beleeue
that
the
Countenaunce
of
the
Bishops
,
were
more
estraunged
from
them
now
than
euer
before
;
for
doubtlesse
if
the
great
moderation
of
those
persons
▪
whom
our
late
Souereigne
of
blessed
memorie
thought
fit
to
be
aduansed
to
that
place
to
be
called
Bishoppes
,
In
the
plea.
of
the
Innoc.
pag.
83.
l.
3.
had
not
with
more
than
fatherly
care
,
●estrained
it selfe
in
compassion
towards
them
,
from
seuere
execution
of
Iust
lawes
,
their
occasions
of
complaint
peraduenture
would
haue
beene
farre
greater
,
(
though
not
more
reasonable
)
but
surely
the
Vnitie
of
the
Church
had
beene
much
more
;
There
is
nothing
so
daungerous
as
lenitie
in
that
case
,
where
patience
giueth
occation
for
insolent
contention
,
to
be
more
proud
;
a
thing
as
vnsufferable
in
it
owne
nature
at
all
times
,
so
then
especially
most
destitute
of
all
excuse
,
when
inferiour
persons
are
aptest
to
prouoke
,
and
the
things
in
question
in
their
owne
iudgment
,
are
of
no
great
moment
:
as
those
then
haue
don
euill
offices
,
Ib.
Plea
.
pag.
84.
lin.
2.
who
haue
renued
the
memorie
of
almost
outworne
errors
,
so
are
they
lesse
tollerable
in
this
,
that
hauing
poysoned
the
world
with
so
euill
opinions
,
they
seeme
notwithstanding
earnestly
,
and
humbly
,
desirous
to
liue
in
peace
;
assuring
themselues
that
what
difference
soeuer
prosperitie
breedes
,
Plea
.
pag.
96
line
4.
doubtlesse
persecution
would
make
vs
to
be
all
one
;
but
euer
reseruing
this
priuiledge
to
themselues
,
that
the
Bishops
in
submission
(
as
offendours
)
must
first
yeeld
.
But
if
a
man
rightly
consider
the
originall
of
this
sinne
of
contention
and
what
affections
they
are
which
giue
strength
vnto
it
,
hee
can
hardely
in
reason
expect
quietnesse
to
be
found
in
the
patrons
of
this
cause
;
pride
,
enuie
,
and
vaine
Glorie
are
the
originall
fountaies
of
this
euill
;
for
where
inferiour
persons
both
for
place
and
Iudgment
,
haue
ouerualued
their
owne
fancies
by
their
owne
conceit
,
it
is
no
more
like
that
in
humilitie
they
should
once
yeeld
,
than
it
is
possible
for
obedient
humilitie
,
to
become
proude
.
The
distance
being
equall
in
both
,
only
in
this
the
disaduantage
greater
,
that
wee
haue
all
of
vs
an
aptnesse
to
doe
euill
,
but
without
grace
,
no
possible
meanes
in
our selues
to
become
good
.
Hereunto
if
we
add
the
second
,
that
as
out
of
pride
we
loue
our selues
,
so
out
of
enuie
wee
hate
others
,
no
man
can
maruell
if
men
that
are
proude
,
vaine
glorious
,
and
enuious
,
easely
also
bee
founde
contentious
;
for
that
which
in
different
opinions
maketh
conten●i●●s
to
cease
,
is
when
men
are
perswaded
of
their
betters
,
that
they
are
not
easily
deceiued
,
and
of
themselues
,
that
they
may
,
and
doe
easely
erre
;
but
all
contentions
are
not
of
the
same
nature
;
Thom.
Aq●
.
22.
quest.
38.
act.
1.
for
some
neede
no
excuse
when
we
resist
as
we
are
bound
for
the
defence
of
a
good
cause
;
for
other
a
small
excuse
may
serue
,
in
that
being
without
order
yet
they
are
not
scandalous
;
but
that
which
is
common
with
these
men
,
is
highly
sinfull
,
without
all
colourable
show
of
excuse
,
when
they
are
more
vnreuerently
bitter
than
is
beseeming
the
grauitie
of
the
persons
with
whom
they
striue
,
and
more
vehement
than
is
aunswerable
to
the
cause
that
they
would
defend
.
For
the
seruant
of
the
Lord
must
not
striue
,
but
must
be
gentle
towards
all
men
,
2
,
Tim.
2
24
:
Vers
▪
25.
apt
to
teach
,
suffering
the
euill
men
patiently
;
so
that
if
any
man
had
these
defects
that
were
an
aduersarie
in
this
cause
,
We
must
instruct
them
with
meekenesse
,
that
are
contrarie
minded
,
proouing
if
at
any
time
God
will
giue
them
repentance
,
1.
Tim.
6.4
.
that
they
may
knowe
the
truth
;
If
any
man
teach
otherwise
hee
is
puft
vp
,
and
knoweth
nothing
,
but
doteth
about
questions
,
and
striffe
of
words
,
whereof
commeth
enuy
,
strife
,
raylings
,
euill
surmisings
,
all
which
are
to
no
profit
,
but
to
peruert
the
hearers
.
And
surely
as
the
Apostle
telleth
vs
Where
enuie
and
strifes
is
,
2.
Timoh
.
2.54
there
is
sedition
and
all
manner
of
euill
workes
.
But
if
after
so
much
patience
,
so
many
fould
,
cleare
,
and
modest
defences
of
a
iust
cause
,
Iame.
3.6
.
any
man
lust
to
be
contentious
,
we
haue
noe
such
custome
,
neither
the
Churches
of
God
.
1.
Cor.
11.16
.
Thus
Coutention
through
the
corruption
of
our
nature
being
seldome
limited
,
in
the
end
becommeth
Inordinate
,
and
a
foule
sinne
;
and
so
consequently
without
warrant
,
when
either
we
contend
about
that
which
is
so
true
,
1
:
de
eo
quod
non
.
2
:
modo
quo
non
.
3
:
Loco
:
4
:
personis
.
or
so
trifling
,
that
we
ought
not
,
or
whether
we
contend
in
that
maner
that
doth
not
become
vs
,
or
in
that
place
;
or
last
of
all
with
those
persons
that
are
vnbefitting
.
The
error
in
the
first
is
that
of
the
disciples
which
should
be
the
greatest
,
Luke
.
22.
which
example
saith
Beda
is
willingly
reade
of
many
that
desire
f●om
the
Scripture
to
find●
example
to
warrant
them
to
the
like
contention
,
but
saith
S.
Ambrose
if
the
Apostles
contend
it
is
not
made
a
pretence
of
excuse
for
vs
,
but
set
downe
for
a
Caueat
.
In
the
second
the
fault
in
those
clamorous
,
rayling
,
and
vuciuill
speaches
by
aduersaries
of
all
sides
;
wherein
if
some
in
our
Church
had
not
beene
too
forward
to
aunswere
their
aduersaries
in
the
same
kind
,
the
best
causes
had
beene
handled
with
better
praise
,
and
the
worst
had
beene
performed
with
lesse
blame
;
hence
commeth
it
that
hee
who
for
learning
hath
not
deserued
least
,
Maist.
Hooker
.
for
the
defence
of
our
Church
,
for
modestie
of
writing
(
onely
excepted
)
hath
deserued
best
.
The
place
and
the
persons
are
ordinary
circumstances
to
make
our
contentions
to
bee
more
faultie
;
Lawyers
may
.
but
seldome
(
though
the
Scholeman
say
otherwise
)
doe
I
finde
any
reason
for
men
of
the
Church
for
to
warant
either
▪
1.
Cor.
3.3
.
For̄whereas
there
is
amongst
vs
Enuying
,
&
strife
,
and
diuisions
,
are
we
not
Carnall
and
walke
as
men
?
For
saith
Salomon
,
Prou.
20.3
.
it
is
a
mans
honor
to
cease
from
strife
,
but
euerie
foole
will
be
medling
.
And
doubtlesse
if
in
this
cause
of
the
Church
gouernment
,
many
whose
conditions
and
learning
might
Iustly
haue
inioyned
them
silence
,
had
not
beene
medling
,
Moderation
with
Grauitie
might
haue
determined
that
cause
,
which
stoode
only
supported
with
a
hott
Zeale
;
And
seeing
the
best
warrant
of
our
actions
must
be
the
sincere
Testimonie
of
our
conscience
from
a
true
feare
,
Maist.
Nichols
in
his
plea.
I
wonder
how
some
Inferiour
and
meane
men
;
could
thinke
it
lawfull
for
them
to
vndertake
a
matter
of
that
moment
,
(
nay
to
receiue
it
being
almost
deade
)
when
men
of
farre
greater
learning
,
and
dwiseome
did
remaine
silent
;
some
excuse
peraduenture
I
could
allowe
him
,
if
others
farre
more
worthie
had
not
had
as
much
Zeale
,
and
had
not
beene
as
farre
better
able
to
defend
the
cause
;
but
it
may
be
he
taketh
his
labour
to
be
well
imployed
,
hauing
made
in
his
opinion
for
the
good
of
the
Church
,
a
benifit
of
that
small
Talent
,
which
God
hath
giuen
him
.
Other
ends
(
for
which
the
world
hath
censured
him
hardly
)
I
dare
not
acc●●●
him
of
,
for
[
](A19461-e7080-b)a
a
Rom.
14.4
.
who
am
I
that
I
should
condemne
an
o●her
mans
seruant
?
He
standeth
or
falleth
to
his
owne
Master
▪
And
yet
as
that
morall
wise
man
saith
,
[
](A19461-e7100-b)b
b
Nihil
Interest
quo
animo
facimus
quod
vitiosum
est
fecisse
,
quia
facta
cernuntur
,
a●●imus
non
videtnr
.
It
little
skilleth
with
what
minde
that
is
d●●●
,
which
is
euill
done
;
because
th●●●ede
is
seene
,
but
the
minde
is
not
.
[
](A19461-e7130-b)c
c
Nulla
enim
l.
●●●
est
n●●
facere
quod
facere
non
●ossis
.
Senec.
It
is
no
praise
not
to
doe
th●●●●ich
thou
canst
not
.
And
if
the
best
excuse
bee
allowed
both
to
him
and
others
,
which
can
be
afforded
in
so
euill
a
cause
,
wee
must
needes
say
;
That
centention
in
the
Church
,
is
the
hurtfull
effect
of
indiscrete
Zeale
.
And
howsoeuer
men
bouldly
apply
that
to
themselues
,
which
was
spoken
by
our
Sauiour
Christ
.
Mat.
2.
The
Zeale
of
thine
house
hath
euen
eaten
mee
;
yet
they
little
consider
that
with
this
Zeale
of
Gods
honor
,
which
eateth
them
,
they
haue
no
warrant
that
Gods
house
should
be
eaten
by
them
;
Emendare
non
quiescit
si
emendare
non
potest
,
tollerat
,
et
gemit
.
Aug.
true
Zeale
saith
S.
Austine
desireth
in
his
place
to
amend
what
is
a
misse
,
but
if
he
cannot
,
he
doth
tollerate
it
,
and
sigh
;
for
there
is
a
Zeale
that
proceedeth
from
rancor
and
malice
,
but
not
from
loue
.
Extraordinarie
Zeale
which
exceedeth
the
limits
of
our
priuate
calling
,
is
then
only
no
sinne
,
when
it
proceedeth
from
the
power
of
the
spirit
,
Zealus
Liuoris
,
non
amoris
.
and
not
a
priuate
motion
;
the
same
spirit
warranting
that
Zeale
by
giuing
an
extraordinarie
power
,
as
also
an
vnresistable
strength
;
all
which
were
found
in
our
Sauiour
,
Math.
21
,
Numb.
25.7
,
Exod.
32.
1.
King
.
18.4
.
in
the
sonne
of
Eleazer
,
in
the
Sonnes
of
Leuie
,
in
Elias
;
and
diuers
others
.
And
if
the
Pleader
hath
performed
any
thing
either
more
powerfully
or
more
effectually
than
other
men
,
we
are
readie
to
confesse
that
this
newe
Contention
arose
from
a
holy
Zeale
;
But
under
this
colour
,
daungerous
attempts
haue
beene
committed
in
Gods
Church
.
Thus
Anabaptist
in
Germanie
cut
off
his
brothers
head
in
the
sight
of
his
Parents
,
perswading
them
that
the
holy
Ghost
was
the
Author
of
that
fact
;
But
because
he
could
not
make
the
Magistrate
to
beleuee
so
much
,
hee
himselfe
by
their
sentence
indured
the
same
death
.
And
it
were
fitt
all
these
Zealous
murderers
of
their
bretheren
by
their
hot
contentions
,
were
examined
by
the
Magistrate
of
their
lawfull
calling
,
for
it
is
great
pitie
that
Religion
and
Zeale
(
and
sometimes
peraduenture
a
good
cause
,
all
which
are
most
innocent
)
should
suffer
the
reproach
of
a
shamefull
Act
;
but
such
Zealous
persons
haue
beene
in
all
ages
who
vnder
pretense
to
reforme
Religion
haue
been
the
worst
men
and
the
greatest
enemies
that
Religion
had
,
when
Claudins
&
Nero
gouerned
,
there
were
some
that
called
themselues
(
Zealatours
)
and
vnder
that
name
were
earnest
for
Religion
,
Zelatores
.
Ioseph
.
lib.
5.
de
bells
Iudaico
.
cap.
5.
et
lib.
6.
cap.
1.2
.
vntil
themselues
had
brought
fier
to
consume
the
Temple
for
which
they
stroue
;
and
surely
if
humane
reason
haue
leaue
to
coniecture
what
is
like
to
be
the
euent
of
these
euils
,
Atheisme
,
propanenes
and
sacrilege
,
must
al
enter
at
the
dore
of
Contention
,
to
burnvp
Religion
,
&
to
robbe
the
Church
.
And
howsoeuer
peace
be
best
built
vpon
redemption
of
wrongs
,
for
otherwise
to
make
an
Vnitie
without
repeting
the
causes
of
discord
is
but
rather
to
please
vs
with
the
name
,
than
with
equitie
to
compound
the
wrongs
;
wherein
if
we
had
beene
the
first
(
yet
it
may
appeare
,
that
we
are
not
willing
to
vrge
the
Authors
of
these
Contentions
too
farre
)
in
giuing
a
beginning
to
his
euill
,
surely
their
fault
must
needes
be
the
greater
which
will
not
suffer
it
to
haue
an
ende
;
alter
principium
malo
dedit
,
alter
modum
abstulit
;
neither
can
we
excuse
the
bitternesse
of
some
whose
paines
were
little
required
to
haue
laboured
in
this
cause
as
the
former
in
the
impure
contentions
of
Martinisme
defaced
the
gouernment
of
the
Church
in
the
persons
of
Bishops
and
Prelates
,
so
the
other
sort
did
lead
into
contempt
,
the
exercises
of
religion
in
the
persons
of
sundrie
Preachers
,
disgracing
(
as
one
well
noteth
)
the
higher
matter
though
in
the
meaner
person
;
we
can
be
content
to
thinke
that
in
many
the
beginning
of
these
euils
was
a
detestation
which
they
had
to
the
Church
of
Rome
.
But
we
wish
such
men
to
know
,
that
first
they
haue
iniured
greatly
the
Church
of
Christ
by
hindering
that
increase
which
Religion
in
this
Land
might
haue
had
,
if
these
violently
had
not
beene
ouer
willing
to
contend
with
all
men
;
and
then
that
as
there
is
nothing
of
more
vse
,
so
nothing
in
respect
can
be
of
greater
daunger
in
Religion
than
Zeale
is
;
for
this
if
it
be
directed
aright
,
is
mother
of
much
●olines
,
but
being
mislead
,
is
the
Adulterous
stepmother
of
much
Hypocrisie
;
and
doub●lesse
the
corrupt
fountaine
of
the
greatest
and
most
daungerous
contentions
that
haue
troubled
this
Church
,
ha●●
bin
the
false
opinion
of
vndiscret
Zeale
,
Prou.
17.1
and
when
our
contentions
growe
strong
they
spoyle
(
saith
Solo●●●
)
a
house
full
of
facrifices
;
and
lest
they
should
thinke
wee
are
willing
and
esteeme
it
an
honor
to
contend
with
them
,
we
say
we
haue
taught
the
truth
,
the
auncient
and
perpetuall
gouernment
of
the
Church
,
we
haue
maintained
the
reformed
discipline
,
by
the
example
of
the
first
and
best
Churches
after
the
time
of
persecution
;
we
teach
nothing
but
the
pure
Gospell
of
Christ
;
wee
administer
the
Sacraments
as
wee
ought
;
we
are
and
haue
learned
to
bee
obedient
to
those
that
rule
ouer
vs
;
we
wish
and
prouide
that
the
Ministerie
of
England
may
be
learned
,
that
men
may
be
diligent
in
that
honorable
fruction
committed
to
them
,
that
all
Idolatrie
and
superstition
may
be
banished
,
in
one
word
that
the
Church
may
be
cured
from
all
their
infirmities
by
the
hand
of
authoritie
,
and
those
lawfull
meanes
prouided
for
her
safetie
;
that
noe
rayling
and
contentious
speeches
to
the
disgrace
of
any
mans
person
may
be
vsed
by
vs
;
and
if
any
man
teach
otherwise
and
consenteth
not
to
the
wholsome
words
of
the
Lord
Iesus
Christ
,
and
to
the
doctrine
which
is
according
to
Godlinesse
,
1.
Timoth.
6.4.5
.
hee
is
puft
vp
and
knoweth
nothing
,
but
doateth
about
questions
&
strife
of
words
whereof
commeth
enuy
,
strife
,
raylings
,
euill
surmisinges
,
froward
disputation
of
men
of
corrupt
minds
,
and
destitute
of
the
truth
,
which
thinke
that
gaine
is
godlines
;
for
doubtlesse
the
wrath
of
man
doth
not
accomplish
the
righteousnesse
God
;
Iame.
1.20
.
for
where
enuy
and
strife
is
there
is
sedition
and
all
manner
of
euill
workes
,
but
wisedome
that
is
from
aboue
is
first
pure
,
then
peaceable
,
gentle
,
easie
to
bee
entreated
,
Iame.
3.16.17
.
full
of
mercy
and
good
fruits
,
without
iudging
,
and
without
Hypocrisie
;
and
the
fruit
of
righteousnesse
is
sowne
i●
peace
,
of
them
that
can
make
peace
.
Wee
therefore
beseech
you
breathren
by
the
mercies
of
Christ
,
Let
vs
be
all
of
one
minde
,
Gen.
13.
●
.
let
vs
seeke
peace
and
ensue
it
,
let
there
be
noe
strife
I
pray
you
betwext
you
&
vs
neither
betwext
your
beardmē
nor
our
beard-men
,
for
we
are
Breatheren
.
But
if
they
will
needes
proceede
in
this
intemperat
manner
,
to
nourrish
the
flame
of
these
vnhallowed
Contentions
,
which
both
strengthen
the
aduersaries
,
and
weaken
our selues
;
we
can
but
wish
that
authoritie
may
cause
their
writings
to
bee
abortiue
and
not
see
the
Sunne
;
but
if
their
policies
in
this
doo
preuent
lawes
,
our
next
desire
is
,
they
may
bee
censured
by
all
that
haue
Vnderstanding
and
Conscience
,
as
the
intemperate
and
extrauagant
conceits
of
some
giddie
headed
persons
,
and
that
men
beware
(
except
they
meane
to
aduenture
to
depriue
themselues
of
all
sence
of
Religion
,
and
to
paue
their
owne
hearts
,
and
make
them
like
the
high
way
)
how
they
bee
consuersant
in
them
,
and
giue
credit
or
beliefe
vnto
them
.
Therefore
to
conclude
this
poynt
,
seeing
contentions
are
of
that
daunger
,
and
that
zeale
is
no
warrant
to
ouerthrow
the
Church
,
let
vs
all
follow
the
counsa●le
which
the
Angel
gaue
vnto
Agar
,
Gen.
16.9
.
Returne
vnto
thy
dame
,
and
humble
thy selfe
vnder
her
hands
.
There
is
no
vertue
that
better
beseemeth
vs
that
are
inferiors
,
than
Patience
and
Humilitie
.
Therefore
we
exhort
with
the
Apostles
.
Rom.
16.17
.
But
God
be
thanked
,
that
ye
haue
beene
the
seruants
of
sinne
,
but
ye
haue
obeyed
from
the
heart
vnto
the
forme
of
the
doctrine
,
18.
whereunto
ye
were
deliuered
.
Being
then
made
free
from
sinne
,
Gal.
5.26
.
ye
are
made
the
seruants
of
righteousnesse
.
Let
vs
not
bee
desirous
of
vaine
glory
,
prouoking
one
another
,
enuying
one
another
.
For
where
enuying
and
strife
is
,
there
is
sedition
,
and
all
maner
of
euill
workes
.
Iames.
3.16
,
17
But
the
wisedome
that
is
from
aboue
,
is
first
pure
,
then
peaceable
,
gentle
;
easie
to
bee
intreated
,
full
of
mercie
and
good
fruits
,
without
iudging
,
and
without
hypocrisie
.
18
And
the
fruite
of
righteousnesse
is
sowen
in
peace
,
of
them
that
make
peace
.
CHAP.
VI.
Of
Ceremonies
.
WHere
men
are
apt
to
mislike
things
of
necessarie
vse
,
the
entrance
for
the
most
part
into
that
contempt
is
through
the
distasting
of
those
things
which
are
of
a
meaner
nature
,
and
serue
but
in
the
opinion
of
wise
men
onely
to
make
the
act
of
deuotion
to
be
more
solemne
;
Solemnitie
in
some
measure
being
a
necessarie
adiunct
to
all
publike
seruice
.
And
whilst
it
stirreth
men
with
greater
holinesse
to
become
outwardly
religious
,
whilst
it
stayeth
men
from
wauering
in
that
they
do
,
and
others
from
contempt
of
that
which
is
done
(
all
being
by
these
outward
Solemnities
better
prepared
)
we
cannot
but
account
them
the
hedge
of
deuotion
,
Secundae
intentiones
Legis
.
and
though
not
the
principall
points
,
yet
as
some
of
the
fathers
call
them
the
second
Intentions
of
the
law
;
Intermeditate
meanes
not
to
be
despised
of
a
better
and
more
religious
seruice
.
This
whilst
some
in
our
Church
haue
either
not
vnderstood
,
or
not
much
regarded
,
they
haue
earnestly
laboured
(
as
for
a
matter
of
great
moment
)
that
because
the
Iews
had
a
religion
ful
of
Ceremonies
,
the
most
part
whereof
being
types
are
in
their
particular
so
far
ceased
;
&
be●●use
the
Church
of
Rome
hath
not
limited
the
infinit
burden
,
in
this
kind
;
partly
idle
,
partly
needles
,
&
the
greatest
part
through
the
corruption
of
●lme
,
being
growen
superstitious
;
these
in
opposition
to
all
the
rest
,
onely
misunderstanding
the
time
of
Grace
,
are
desirous
to
haue
Religion
,
without
any
Ceremonies
at
all
.
As
if
the
same
God
who
seeing
the
weakenesse
of
his
owne
people
,
and
therefore
ledd
them
as
if
it
were
by
Ceremonies
to
that
worship
which
was
fittest
for
them
,
and
for
that
time
;
and
who
euer
since
hath
beene
the
Author
,
and
approouer
of
solemne
order
,
especially
in
the
publike
action
of
Religion
,
did
now
eyther
see
vs
to
bee
so
absolute
,
as
that
these
outward
helpes
were
of
no
vse
,
or
that
all
Ceremonies
were
but
shadowes
of
things
to
come
,
not
ornaments
and
helpes
to
things
present
,
did
meerely
with
the
passion
of
his
Sonne
,
cancell
all
kinde
of
worship
that
had
any
solemnities
or
Ceremonies
(
how
vertuous
soeuer
)
annexed
to
it
.
But
as
to
think
that
Ceremonies
without
true
and
inward
holinesse
,
could
cleanse
them
from
their
sinne
were
to
erre
,
and
to
be
Iewish
and
superstitious
,
so
to
account
them
of
no
vse
,
were
to
be
meerely
prophane
.
Wee
call
them
Ceremonies
,
properly
all
such
thinges
as
are
the
externall
act
of
Religion
,
which
haue
their
commendation
and
alowance
,
from
no
other
cause
but
onely
that
in
Gods
worship
they
are
vertuous
furtherances
of
his
honour
.
For
Religion
which
is
the
height
and
perfection
of
all
Morall
vertues
,
conteyneth
in
it
three
actes
as
all
other
vertues
doo
;
the
first
the
Internall
,
which
is
the
willing
desire
to
giue
vnto
God
his
due
worship
and
honour
;
secondly
,
the
externall
,
aunswering
to
this
,
which
is
no
otherwise
good
,
or
commendable
than
that
it
vertuously
serueth
to
this
end
;
thirdly
,
the
commaunded
act
,
that
is
the
act
of
euery
vertue
ordained
by
religion
to
Gods
honour
;
so
fasting
,
almes
,
and
such
like
are
tearmed
the
Actes
of
Religion
,
when
they
are
done
for
Gods
worship
,
howsoeuer
othe●●ise
they
are
properly
the
actes
of
other
vertues
.
This
the
Apostle
calleth
pure
Religion
and
vndfiled
before
〈◊〉
the
Father
,
Iam.
1.27
.
to
visit
the
fatherlesse
,
and
widowes
,
in
their
ad●●rsity
,
and
to
keepe
himselfe
vnspotted
of
the
world
.
Saint
Austine
saith
that
God
is
worshipped
with
Faith
,
Encherid
.
cap.
3.
Hope
,
and
Charity
,
of
these
three
the
first
is
no
way
Ceremoniall
,
The
third
likewise
is
no
Ceremonie
,
but
as
it
is
an
act
inioyned
by
Religion
;
but
the
second
is
properly
that
which
concerneth
the
Ceremoniall
part
of
Gods
worship
.
All
antiquitie
was
euer
so
farre
from
misliking
of
those
,
that
they
had
almost
placed
Religion
in
them
onely
.
The
name
which
the
Hebrewes
gaue
vnto
Ceremonies
signifieth
not
so
much
the
externall
act
,
as
the
law
and
the
precept
by
which
is
was
commaunded
;
so
that
in
the
new
Testament
euen
those
which
had
no
longer
continuance
but
vntill
Iohn
,
(
for
then
began
the
Iewish
Ceremonies
to
decline
)
are
tearmed
by
our
Sauiour
by
the
name
of
the
Law
and
the
Prophets
.
Matth.
11.
Saint
Paule
calleth
them
Iustifications
,
because
they
were
Rites
instituted
&
ordayned
to
that
end
.
Gal.
5.
With
them
they
were
the
Images
of
heauenly
things
opposite
to
the
Images
of
the
Heathen
;
&
howsoeuer
we
follow
neither
of
them
in
the
particular
,
the
one
being
the
Idolatrous
prophanation
of
an
Heathenish
superstition
,
the
other
but
the
externall
seruice
appropriate
to
that
people
,
and
to
that
time
:
yet
wee
dare
not
,
seeing
no
Religion
can
want
all
Ceremonies
,
fall
so
headlong
to
the
error
on
eyther
side
,
as
to
embrace
or
refuse
,
all
those
Ceremonies
that
the
Church
hath
.
Now
as
it
is
the
vnhappinesse
of
Religion
to
bee
ouerloaden
with
Ceremonies
,
so
in
those
that
haue
authoritie
,
not
to
establish
by
law
such
as
are
needefull
,
is
a
defect
;
to
neglect
them
in
those
that
ought
to
bee
obedient
,
is
a
fault
;
but
to
contemne
them
in
any
that
liue
in
the
bosome
of
the
same
Church
,
must
needs
bee
the
manifest
argument
of
their
pride
,
and
in
the
end
the
vtter
ruine
of
Religion
it selfe
.
Iudicidia
sunt
moralia
in
ordine
ad
proximum
.
Ceremonialia
sunt
moralia
in
ordine
ad
deum
.
For
in
the
Ceremonies
of
the
Law
,
there
were
three
things
to
bee
obserued
;
first
,
that
they
were
all
ordayned
for
the
expressing
of
the
inward
and
morall
worship
,
to
serue
to
true
holinesse
,
Fayth
,
Hope
,
and
Charity
,
without
which
all
the
rest
were
reiected
(
euen
as
a
burthen
)
by
him
that
commaunded
them
;
1.
Sam.
15.22
.
saying
,
I
will
haue
mercy
but
not
sacrifice
:
for
obedience
is
better
than
sacrifice
,
and
to
hearken
is
better
than
the
fat
of
Rammes
.
Secondly
,
if
Ceremonies
be
contrarie
to
true
holines
,
they
were
to
be
omitted
,
(
for
their
end
was
to
further
deuotion
,
not
to
hinder
it
)
In
this
respect
they
were
dispensable
,
when
eyther
by
the
place
or
time
,
(
two
violent
circumstances
of
all
our
actions
)
or
for
some
impediments
they
could
not
well
be
reserued
;
Ios.
5.
in
this
respect
Circumcision
was
omitted
for
those
that
were
borne
in
the
desart
,
as
being
vnfit
to
moue
immediatly
after
that
wound
,
and
being
vncertaine
to
rest
,
seeing
they
must
follow
the
fire
,
or
the
cloud
when
they
moued
.
Thus
in
persecution
we
are
content
rather
to
exercise
Religion
without
Ceremonies
,
than
to
want
it
▪
which
in
peace
to
neglect
,
or
contemne
,
must
needs
be
a
great
offence
.
Those
times
being
fittest
to
serue
God
with
greater
reuerence
and
holier
solemnities
,
which
are
compassed
about
with
greater
rest
and
more
happie
blessings
.
Lastly
,
when
Ceremonies
are
requisite
to
testifie
our
faith
;
(
as
doubtlesse
they
are
then
when
they
are
through
misunderstanding
oppugned
)
wee
may
not
in
conscience
remit
any
part
of
them
;
for
the
refu●ing
of
such
,
can
be
no
small
sin
,
where
the
vsing
is
blessed
with
the
crowne
of
martyrdom
.
1.
Mach.
6.
&
7.
But
seeing
as
some
thinke
,
from
the
particular
deuotion
of
the
town
Cere
,
Liu●e
.
lib.
5.
Val.
Max.
li.
1.1
a
Carendo
,
Aug.
lib.
2.
Retract
,
cap.
37.
Gell.
lib.
4.9
.
Mocrob
.
Satur.
lib.
2.
cap.
3
,
or
as
others
from
wanting
(
being
a
religious
restraint
)
they
are
called
Ceremonies
,
we
need
not
to
doubt
in
the
beginning
,
eyther
that
vertuous
office
which
they
did
,
or
those
religious
abstinences
which
they
performed
,
ioyned
Religion
&
Ceremonies
with
that
nearnesse
,
as
that
neither
was
absolutely
perfect
,
where
both
were
not
.
This
vnkinde
separation
,
(
one
of
the
sower
fruits
that
haue
growen
in
this
latter
age
)
is
a
great
wound
giuen
vnto
Religion
,
doubtlesse
in
many
(
for
I
will
not
excuse
all
)
only
from
the
abundance
of
too
much
loue
.
Al
Ceremonies
may
be
deuided
thus
.
Some
were
for
Iustifications
such
as
the
law
commanded
,
whereby
the
obseruer
was
made
more
purified
,
and
more
holy
.
In
place
whereof
afterward
succeeded
those
that
were
for
ornament
and
to
signifie
such
vertues
as
were
requisite
in
those
parties
that
rightly
vse
them
.
Secondly
,
in
respect
of
the
Author
,
some
were
the
ordinances
of
Nature
,
as
to
looke
vp
to
heauen
,
to
lift
vp
the
hands
,
to
bow
the
knees
,
to
knocke
the
breast
,
and
such
like
when
wee
pray
,
things
vsed
in
their
deuotion
by
the
Heathen
themselues
,
others
were
appointed
by
God
himselfe
,
some
by
the
Apostles
,
and
the
Bishops
,
that
succeed
in
her
place
;
Thirdly
,
some
are
parts
of
the
immediate
worship
,
as
sacrifice
,
prayer
,
adoration
,
and
such
like
,
some
onely
dispose
,
as
fasting
,
austere
liuing
,
some
are
onely
instruments
,
as
Churches
,
Altars
,
Chalises
,
and
all
those
,
which
religiously
being
separated
,
serue
onely
to
make
the
deuotion
more
solemne
,
and
that
solemnitie
to
be
more
holy
.
Fourthly
,
of
these
,
some
respect
persons
,
sometimes
,
some
other
concerne
places
,
all
which
concurring
in
a
diuine
worship
are
with
Ceremonies
by
separation
made
sacred
,
and
so
fitter
to
serue
vnto
holy
vses
.
Lastly
,
some
are
particular
,
some
more
general
&
vninersal
,
as
the
fa●●ing
vpon
the
Sabbath
in
S.
Austins
time
was
obserued
at
Rome
but
not
at
Millan
;
as
also
the
washing
of
feet
after
baptisme
,
was
obserued
at
Millane
but
not
at
Rome
;
Nec
disciplina
vlla
in
his
melior
graui
prudentique
Christiano
quam
vt
eo
mod●
agat
quo
agere
viderit
ecclesia
ad
quamcunque
deuenerit
.
Aug.
Epist.
118.
in
all
which
saith
the
same
Father
there
is
no
discipline
can
be
better
,
than
in
these
to
follow
the
custom
of
the
place
wherunto
we
come
.
This
counsaile
gaue
Saint
Ambrose
to
Saint
Austen
,
that
none
might
offend
him
,
nor
he
might
offend
any
.
A
graue
moderation
,
which
doubtlesse
if
it
were
found
in
all
,
which
desire
to
bee
examples
to
others
of
a
better
life
,
the
showes
of
Religion
could
not
haue
wanted
so
much
deuotion
,
nor
the
sinewes
of
the
Church
,
could
haue
beene
racked
with
so
little
pittie
.
For
in
this
kinde
,
the
same
persons
may
in
contrarie
places
performe
contrarie
things
,
Luke
.
18.
&
both
well
.
As
Zachaeus
receiue
Christ
into
his
house
with
ioy
,
and
the
Centurion
with
as
much
prayse
say
,
Matth.
18.
Lord
I
am
not
worthy
that
thou
shouldest
enter
into
my
house
;
both
honouring
their
Sauiour
by
a
diuers
maner
,
both
miserable
in
their
sinnes
,
and
both
obteyning
mercy
.
For
in
alterations
of
custome
,
that
which
may
helpe
peraduenture
with
the
profit
of
it
,
doubtlesse
with
the
noueltie
of
change
will
do
more
hurt
.
The
best
remembrance
in
this
ca●e
wil
be
this
,
Ipsa
quippe
mutatio
Consuetudinis
etiam
quae
adiu●at
vtilitate
nouitate
perturbat
.
Aug.
1
,
Tim.
1.5.6.7
.
Rom.
13.10
.
That
the
end
of
the
commandement
is
loue
out
of
a
pure
hart
&
a
good
conscience
&
of
faith
vnfeigned
;
from
the
which
things
some
haue
erred
,
&
haue
turned
vnto
vain
iangling
;
they
would
be
doctors
of
the
law
,
&
yet
vnderstand
not
what
they
speak
〈◊〉
wh●r●f
th●y
affirme
.
For
loue
is
the
fulfilling
of
the
〈…〉
therefore
whosoeuer
thou
art
saith
S.
Austen
,
that
readest
either
this
,
or
any
other
,
so
read
and
so
learn
that
thou
thinke
this
to
be
truly
spoken
,
knowledge
puffeth
vp
,
but
Charity
buildeth
:
1.
Cor.
13.4
.
this
suffereth
long
,
it
is
bountifull
,
enuieth
not
,
doth
not
boast
it selfe
,
is
not
puffed
vp
;
for
preseruation
of
Vnitie
,
being
that
whereunto
in
this
kinde
all
must
ayme
,
it
is
fittest
for
those
who
finde
Ceremonies
in
vse
not
vnlawfull
in
any
Church
,
rather
to
obserue
them
keeping
the
Vnitie
of
the
spirit
in
the
bonde
of
peace
,
than
with
the
hazard
of
scisme
,
to
striue
to
annihilate
these
,
and
to
establish
those
that
are
much
better
.
For
in
the
vse
of
Ceremonies
at
this
day
our
Church
doth
not
so
farre
differ
from
the
endes
of
the
first
institution
of
them
,
that
though
her
reasons
be
not
the
same
,
yet
shee
retaineth
nothing
,
that
in
substance
&
truth
,
is
directly
opposite
.
The
first
end
of
the
Iewish
Ceremonies
,
was
that
by
them
as
by
certaine
elements
the
people
might
be
retained
in
the
seruice
of
God
,
as
a
childe
vnder
the
gouernment
and
discipline
of
his
father
;
for
where
men
are
not
restained
within
some
bounds
&
limits
for
external
worship
,
discentions
through
affectation
of
singularitie
,
serue
as
wel
by
a
general
contempt
to
make
men
prophane
,
as
continuall
new
and
vnlimited
additions
of
Ceremonies
doe
make
them
superstitious
.
Those
rites
then
to
them
(
and
●o
in
proportion
to
vs
)
serued
as
sinewes
to
hold
all
and
euery
seuerall
member
of
the
Church
,
in
Religious
inuocation
and
worship
of
the
true
God
.
A
second
end
was
,
that
they
might
haue
a
worshipp
,
neither
outwardly
ouer
naked
,
nor
apparelled
like
that
which
the
Gentiles
had
;
a
reason
doubtlesse
to
vs
,
not
lesse
forcible
than
to
them
,
who
haue
in
our
eye
neere
at
hand
,
such
as
are
richly
attired
in
this
kinde
,
with
whom
we
shall
ouer
easily
fall
in
loue
,
and
dislik
our
own
seruice
of
God
,
if
we
haue
not
some
external
Ceremonies
,
which
we
are
able
to
defende
both
to
be
as
fit
for
Gods
seruice
,
as
naturall
and
comely
warranted
by
Gods
word
,
and
seruing
as
wel
to
that
end
,
namely
his
worship
as
all
the
Ceremonies
either
of
Heathens
,
the
Iewes
,
or
the
Church
of
Ro●●
doe
.
And
surely
whilst
some
honest
mindes
,
for
profitable
ends
haue
laboured
to
vnburthen
the
Church
of
many
Ceremonies
,
they
haue
done
nothing
els
,
but
vntyle
the
house
,
that
the
Rafters
the
Beames
&
the
maine
timber
might
with
the
violence
of
tempests
more
speedily
perish
.
The
third
end
was
,
to
make
knowne
vnto
men
by
an
externall
worship
,
that
holinesse
which
in
hart
they
professed
vnto
him
;
that
man
hauing
two
parts
,
and
he
the
Author
of
both
,
it
might
not
be
his
fault
,
to
be
defectiue
in
either
of
them
.
Yet
as
wholy
to
depend
vpon
outward
Ceremonies
is
but
Hypocrisie
,
so
altogether
to
neglect
them
vnder
pretence
to
worshippe
him
in
spirit
,
is
but
to
sinne
with
more
libertie
vnpunished
,
and
vncontrouled
.
Lastly
,
the
comlinesse
of
order
,
and
the
preseruation
of
humane
Societie
,
are
not
the
contemptiblest
ends
for
the
vse
of
Ceremonies
.
For
seeing
order
is
the
ornament
of
all
Societies
,
and
seeing
the
Church
,
of
all
Societies
is
most
excellent
,
it
must
needes
follow
,
that
those
things
which
(
Ciuilie
done
)
doe
adorne
others
,
vnciuilly
neglected
,
or
continued
,
doe
disgrace
the
Church
.
And
I
am
sorrie
that
in
the
earnest
contention
for
Church
gouernment
men
are
so
backeward
in
the
allowance
of
Church
Ceremonies
,
Zanch.
in
4.
praecep.
pag
:
696.
seeing
wise
men
of
found
iudgment
,
haue
made
them
a
part
of
the
Church
discipline
.
Yet
Ceremonies
are
not
all
of
like
nature
,
some
being
absolutely
necessarie
and
common
to
all
,
others
not
so
necessary
,
and
to
some
;
it
is
fitte
that
for
all
men
in
the
furtherance
of
Gods
worshippe
,
there
should
bee
a
sanctification
of
persons
,
times
and
places
,
which
if
either
they
were
not
done
at
all
,
or
done
without
Ceremonie
,
the
corruption
of
mans
nature
would
easily
esteeme
them
to
be
vnholy
.
For
although
God
be
to
be
worshipped
at
all
times
,
and
that
as
Christ
saith
,
the
Kingdome
of
Heauen
commeth
not
by
obseruation
either
of
time
or
place
;
yet
because
whole
Churches
must
assemble
,
which
cannot
be
done
without
these
,
nor
these
rightly
be
thus
seuered
without
Ceremonies
,
Religiosum
a
relinquendo
,
Massarius
S●binus
in
Gell
:
lib:
4
:
cap
:
9
:
all
antiquitie
hath
allowed
the
distinction
of
these
,
and
the
vse
of
sober
and
moderate
Ceremonies
in
the
separation
of
them
;
that
being
rightly
to
be
tearmed
Religious
,
which
for
the
holines
we
leaue
to
imploy
vnto
common
vses
.
And
howsoeuer
it
may
be
not
altogether
vnfit
,
(
at
least
it
ought
not
to
be
offensiue
)
that
Churches
,
though
all
reformed
are
in
this
different
(
for
so
in
the
obseruation
of
Easter
the
East
and
the
Weast
were
diuers
Africa
and
Italie
Rome
and
Millaine
)
in
which
our
Rule
must
be
with
humilitie
and
loue
,
1.
Cor.
9.
to
be
all
things
to
all
,
yet
it
is
many
waies
conuenient
,
to
haue
an
vnitie
if
it
were
possible
,
of
Ceremonies
for
the
whole
Church
.
First
,
that
all
may
abstaine
from
that
worshippe
which
is
Heathenish
;
Deut.
14.2
.
Secondly
,
not
to
inuent
a
peculiar
worship
of
our
owne
,
a
thing
neither
safe
to
be
done
,
nor
easily
without
better
directions
to
be
left
vndone
.
Thirdly
,
to
remoue
offence
,
for
weakenesse
not
able
to
discerne
,
that
the
meanes
often
are
diuers
where
the
end
is
but
one
,
from
the
differing
in
Ceremonies
,
haue
thought
a
contrarietie
and
difference
to
be
in
Religion
it selfe
.
Lastly
,
to
let
vs
know
that
God
will
be
worshipped
externally
,
and
with
order
;
this
being
the
best
witnesse
,
and
nourishing
of
that
worshipp
which
is
within
.
And
doublesse
the
Ceremoniall
worship
in
generall
is
from
the
lawe
of
nature
,
although
some
specials
doe
proceede
from
the
lawe
positiue
;
so
that
both
respecting
the
vse
,
which
is
manifolde
,
&
the
practise
both
before
the
lawe
,
vnder
the
law
,
and
since
,
(
for
the
Church
of
God
vpon
earth
did
neuer
want
Ceremonies
)
it
must
needes
seeme
strange
that
the
peeuishnesse
of
some
few
,
and
they
none
of
the
greatest
vnderstanding
,
should
preuaile
so
far
,
that
things
of
more
necessarie
vse
(
as
the
word
of
Sacraments
)
should
be
amongst
the
people
distasted
,
only
for
the
obseruation
of
some
few
Ceremonies
,
and
yet
these
neither
many
,
nor
the
fancies
of
priuate
men
;
as
if
the
obedience
of
inferiours
with
humilitie
in
this
case
,
were
like
the
sinne
of
the
sonnes
of
Elie
,
1.
Sam.
2.17
.
for
which
men
abhorred
the
offerings
of
the
Lord
.
All
men
confesse
that
the
Ceremonies
of
the
Iewes
,
(
prefiguring
)
are
to
be
remoued
,
but
not
those
in
the
Church
which
established
by
Authoritie
,
serue
onely
for
order
,
and
the
better
worship
.
Yet
all
men
of
sound
iudgment
must
needs
graunt
,
that
for
their
vertue
,
they
are
all
inferior
to
the
word
and
the
Sacraments
;
&
for
their
number
,
they
ought
to
be
so
limited
,
that
with
their
vnseasonable
multitude
,
they
ouerwhelme
not
that
worshippe
,
which
with
their
order
and
comlinesse
they
ought
to
further
.
For
as
husbandmen
are
content
the
Branches
of
the
Vine
so
long
to
growe
,
and
spread
,
vntill
thereby
they
procure
the
grapes
to
become
fewer
;
so
in
the
Church
the
admission
and
retaining
of
Ceremonies
are
so
farre
lawfull
,
vntill
by
their
error
and
defect
,
either
in
substance
or
number
,
religion
and
deuotion
become
colder
.
And
if
the
opinion
of
them
,
who
hold
the
Church
may
ordaine
Ceremonies
for
instructions
,
Luther
in
lib.
de
pijs
Cermonijs
.
Melanch
.
loc.
con.
ornament
,
and
order
,
had
extended
it selfe
likewise
to
account
them
,
a
bond
of
diuine
worshipp
(
so
farre
as
positiue
lawes
may
serue
to
increase
deuotion
)
their
assertion
doubtlesse
had
beene
much
sounder
,
and
the
people
had
excercised
religion
with
greater
holinesse
,
and
more
peace
;
Nihil
ordinatum
est
quod
precipitatur
et
properat
.
Sen.
epist.
40
but
in
this
we
haue
dealt
(
as
in
our
religious
seruice
)
where
few
things
can
be
rightly
ordered
that
are
carried
with
a
doubtfull
and
headlong
course
.
The
originall
of
this
euill
,
is
as
a
wise
man
noteth
;
That
wee
haue
numbred
the
opinions
of
others
,
but
not
weighed
them
;
a
sweete
error
seruing
but
to
make
vs
to
loue
that
,
A
thowsend
.
wherein
,
at
length
wee
must
needs
perish
.
But
if
any
man
thinke
(
as
surely
it
is
the
opinion
of
some
)
that
those
Ceremonies
ordained
by
Christ
or
his
Apostles
,
are
fit
inought
to
be
retained
in
the
Church
,
but
the
rest
as
being
made
without
warrant
haue
no
warrant
to
remaine
still
,
we
answere
that
of
all
which
Christian
Churches
(
how
much
soeuer
corrupted
doe
,
or
shal
vse
)
there
is
by
vs
noe
defence
vndertaken
for
them
;
yet
wee
doubt
not
that
euery
particular
Church
,
may
&
our
Church
hath
,
lawfully
ordained
some
Ceremonies
,
which
ought
religiously
to
be
obserued
,
&
more
also
if
the
church
so
thought
fit
;
not
hereby
to
iustifie
any
&
to
make
him
righteous
,
but
for
ends
that
are
spiritual
,
and
many
waies
behouefull
to
Gods
worship
.
First
for
ornament
,
a
thing
which
I
wonder
in
al
other
cases
should
be
accounted
a
vertue
,
&
in
religion
only
should
be
esteemed
a
vice
.
Herein
whilst
we
haue
shunned
iustly
,
the
glorious
vanity
of
superstitious
worship
,
we
haue
familiarly
fallen
to
despise
the
persons
,
the
place
,
the
times
,
and
almost
that
dutie
,
which
we
would
honor
;
and
all
onely
through
the
neglect
of
some
due
Ceremonies
.
Secondly
,
to
stirr
vp
deuotion
,
a
thing
apt
inough
through
our
vanities
to
become
small
,
vnlesse
some
externall
helps
may
be
added
for
to
make
it
greater
.
Neither
can
the
accesse
of
Coremonie
in
the
consecration
of
new
times
,
or
new
places
,
be
otherwise
vnderstood
,
than
the
faithfull
acknowledgment
of
special
new
,
&
extraordinary
fauours
,
that
we
haue
receiued
.
Neither
ought
the
memorie
of
the
resurrection
so
to
swallow
vp
,
in
vnthankesfulnesse
all
other
benefits
of
a
lesser
nature
,
as
if
the
obseruation
of
other
times
were
to
be
accounted
an
vnhallowed
prophanation
of
the
Lords
Sabbath
.
Rom.
13.
2.
Cor.
13.
Hedr
.
13.
And
surely
those
Rites
,
which
before
lawfull
ordination
were
left
free
,
after
,
in
conscience
doe
binde
to
the
obseruation
of
them
.
So
that
what
priuate
opinions
may
fancie
vnto
them selues
,
are
but
slender
exemptions
for
the
breach
of
lawes
;
these
imposing
a
restraint
with
their
due
Ceremonies
established
by
authoritie
from
vsing
respects
,
and
behauiours
that
are
common
,
towarde
persons
,
places
,
and
times
which
are
all
solemnly
appointed
to
a
holy
vse
.
If
this
had
been
throughly
weighed
by
a
number
i●
our
Church
,
neither
would
the
contempt
of
them
haue
beene
so
vsuall
and
so
pardonable
a
fault
,
nor
the
defence
haue
beene
thought
ouer
violent
loue
to
superstition
onely
.
In
quibu●●ee
ego
dissentire
a
nostris
salua
gratia
,
●ec
consentite
sal●a
Conscientia
possum
.
Sen.
epist.
117
:
But
in
these
things
with
some
amongst
vs
can
neither
diffent
with
their
good
fauour
,
nor
consent
with
them
with
a
good
conscience
.
And
if
any
man
thinke
that
Ceremonies
are
of
that
nature
,
that
the
obseruation
of
them
is
onely
indifferent
and
lesse
free
,
let
him
consider
the
great
and
violent
discentions
in
the
Church
that
haue
risen
for
them
,
and
how
Councills
haue
condemned
them
as
heretikes
,
onely
for
being
stifly
opposite
in
this
kinde
.
The
first
dissention
allmost
in
the
Church
was
for
legall
Ceremonies
which
afterward
was
determined
with
this
word
;
these
necessaries
,
to
abstaine
from
blood
,
and
from
strangling
.
The
second
great
dissention
was
for
Easter
day
:
neither
was
it
thought
then
a
small
matter
for
which
Pope
Victor
the
first
of
that
name
,
Euseb.
lib.
5.
cap.
25.
would
haue
separated
all
Asia
from
the
vnitie
of
the
faithfull
,
onely
for
being
disobedient
in
that
point
;
which
afterwards
was
not
the
least
occasion
for
assembling
the
counsell
of
Nice
,
Epiph.
heres
.
70.
Athanas.
in
Epist.
de
Synod
.
A●imin
.
&
Seleuciae
.
Can.
1.
the
councel
of
Antioch
not
long
after
excommunicating
all
such
,
as
for
the
obseruation
of
Easter
rested
not
in
the
determination
of
the
Nicen
Councell
.
To
conclude
,
all
that
were
willing
to
obserue
it
otherwise
,
by
Epiphanius
,
Epiph.
baer
.
50.
Aust.
Haeres
.
29.
Theodor.
lib.
3.
Austin
,
and
Theodoret
,
are
accounted
heretikes
.
After
this
some
such
dissentions
arose
about
baptisme
,
not
for
the
essence
,
but
the
ceremonies
in
it
;
the
violence
of
which
resisting
,
was
not
the
least
impuration
to
al
the
Donatists
.
After
these
succeeded
hotter
contentions
,
but
for
matters
of
lesse
moment
;
in
al
which
the
oppugners
of
established
order
,
August
.
Haeres
.
23.
Epiphan.
b.er.
46.
euen
in
the
lowest
parts
of
religion
,
were
little
better
accounted
of
the
fathers
,
than
plaine
heretikes
.
The
beginning
of
things
(
saith
Seneca
)
proceede
slowly
,
Incrementa
lente
exeunt
;
sestinatur
in
damnum
;
Nibil
stabile
est
tumultuantibus
causis
,
mala
v●de
minimè
expectabantur
erumpunt
.
Sen.
epist.
91.
but
losses
runne
headlong
;
the
causes
of
euill
,
are
vsually
in
a
tumult
,
and
breake
out
(
as
in
this
)
from
whence
they
are
oft
feared
;
for
whatsoeuer
either
person
,
or
place
,
or
custome
,
hath
many
admirers
for
the
holines
,
must
needes
for
the
holines
haue
many
to
be
enuiers
of
it
:
but
in
things
whereunto
men
doe
easily
fall
,
discipline
by
authoritie
must
restraine
such
when
singularitie
is
in
daunger
to
make
a
schisme
;
for
where
to
make
alteration
in
this
kinde
is
allowed
to
all
men
,
a
dissolution
saith
Caluin
,
must
needes
follow
in
the
sinewes
of
that
Church
,
Quam
magnu●
mirantium
tam
magnus
innidentium
.
Sen.
de
vita
beata
.
neither
doe
we
make
(
as
in
precepts
of
a
higher
nature
)
euery
defect
to
be
a
great
sinne
,
but
neglect
in
ceremonies
is
then
no
small
fault
,
when
disobedience
and
contempt
are
ioyned
with
it
.
Our
care
in
religion
appearing
by
so
much
the
greater
,
Caluin
Instit.
lib.
4.
cap.
10.27
.
that
wee
are
loth
to
neglect
the
adherents
of
it
.
For
the
contempt
which
willingly
is
offered
vnto
these
,
will
easily
without
resistance
extend
it selfe
to
the
ouerthrow
of
all
religion
.
There
is
nothing
can
be
a
surer
preseruer
of
religion
,
than
to
keepe
it
from
contempt
;
a
thing
not
easily
done
,
where
it
is
left
destitute
,
and
depriued
of
holy
ceremonies
.
For
the
principall
excellencie
of
our
religion
being
spirituall
,
is
not
easily
obserued
,
of
the
greatest
number
which
are
carnall
;
and
therefore
we
propound
not
naked
mysteries
,
but
cloth
them
;
that
these
offering
to
the
sences
a
certaine
maiestie
,
may
be
receiued
of
the
minde
with
a
greater
reuerence
.
Aug.
lib.
9.
contr.
Faust.
mani●b
.
cap.
11.
And
therefore
some
of
the
fathers
,
accounting
them
as
the
shell
to
the
kernell
,
haue
said
that
no
religion
either
true
or
false
,
was
possible
to
consist
without
them
.
So
that
amongst
the
auncient
to
be
a
diuine
,
Theologus
.
Plato
in
Dial.
de
Regno
.
was
nothing
else
but
to
know
what
deities
were
to
be
worshiped
,
with
what
ceremonies
.
Exod.
18.20
.
And
amongst
the
Iewes
as
a
thing
of
greatest
importance
Ierbro
▪
wisheth
Moyses
to
referre
ciuill
iudgements
to
others
,
and
himselfe
to
instruct
them
in
the
ceremonies
and
rites
of
Gods
worship
;
the
ignorance
whereof
as
it
hath
brought
much
harme
into
the
Church
,
so
it
is
sharpely
reproued
by
some
of
the
Fathers
that
haue
been
before
vs
.
Basil.
epist.
63.
Leo.
epist.
4.
Innoc.
epist.
1.
These
if
they
had
serued
to
no
other
vse
yet
were
they
manifest
and
honorable
distinctions
betwixt
them
that
were
heretikes
,
and
those
of
the
true
Church
;
in
whom
howsoeuer
we
cannot
iudge
of
their
sinceritie
,
Placendum
est
diuinis
oculis
&
habitu
corporis
&
modo
vocis
;
Cypr.
in
S●r.
de
.
orat
.
do●.
lib.
de
Coron.
militis
.
and
religion
that
is
inward
,
yet
by
the
vse
of
these
,
we
may
easily
discerne
,
what
Church
in
her
worship
they
would
seeme
to
follow
;
for
to
cast
away
in
time
of
persecution
,
the
badge
and
signes
of
their
warfare
,
was
to
discouer
vnto
the
world
that
they
were
cowardly
souldiers
.
Tert●llian
reporteth
of
one
,
who
chose
rather
to
die
,
then
with
the
rest
of
the
souldiers
to
be
crowned
with
lawrell
;
onely
in
this
respect
,
that
the
christians
had
a
ceremonie
not
to
doe
it
.
Now
if
any
man
aske
me
a
rule
,
whereby
to
discerne
in
this
varietie
of
cerimonies
which
are
to
be
reiected
and
which
alowed
;
we
say
with
the
Apostle
;
1.
Cor.
14.40
.
Let
all
things
be
done
honestly
,
and
by
order
;
for
true
wisedome
teacheth
sobernes
,
and
prudence
,
righteousnesse
,
and
strength
,
Wisd.
8.7
.
which
are
the
most
profitable
things
that
men
can
haue
in
this
life
.
But
if
any
man
shall
thinke
,
that
cerimonies
being
externall
things
in
religion
,
are
not
to
be
exacted
with
such
violence
,
that
their
carefull
refusing
should
depriue
them
of
performance
of
greater
good
;
these
in
my
opinion
first
erre
in
the
ouer
slight
estimation
of
ceremonies
,
and
then
if
they
were
but
of
that
nature
(
as
contemptibly
they
thinke
of
them
)
the
alteration
of
such
belongeth
not
to
them
,
neither
haue
they
(
where
obedience
is
commaunded
)
reason
to
refuse
conformitie
with
so
much
stomacke
;
especially
in
matters
which
by
them
are
accounted
of
that
nature
.
But
because
some
of
them
thinke
that
ceremonies
are
but
small
things
,
and
yet
that
a
small
thing
may
trouble
the
eye
,
Nichols
in
the
Plea
.
pag
16.
lin.
1.9
.
as
these
the
conscience
;
I
am
sorry
that
they
haue
so
farre
weighed
the
hurt
which
themselues
might
receiue
by
doing
of
them
,
and
so
lightly
valued
the
harmes
they
haue
offered
by
their
wilfull
disobedience
,
to
the
lawfull
ordinations
of
a
reformed
member
of
Christs
Church
.
If
the
Church
of
England
retained
any
ceremonies
that
were
vnholy
and
superstitious
,
demonstration
should
haue
been
made
in
this
kinde
,
What
they
are
:
how
many
:
of
what
nature
:
why
daungerous
:
to
which
doubts
(
being
the
sober
demaunds
of
a
weake
conscience
)
if
due
satisfaction
could
not
haue
been
giuen
,
doubtlesse
those
who
had
the
execution
of
such
lawes
,
would
haue
giuen
tolleration
for
a
time
,
that
they
might
be
resolued
,
if
by
their
humilitie
they
manifested
a
desire
that
they
had
to
learne
:
but
se●ing
they
confesse
that
by
the
late
Queenes
Iniunctions
,
Nichols
in
the
Plea
of
the
Innoc
pag.
43.
lin.
10.
Marke
the
word
all
.
all
superstitious
ceremonies
are
taken
away
,
●s
shrines
,
tables
,
pictures
,
and
such
like
(
a
testimonie
not
vnworthely
giuen
to
the
reformed
gouernment
of
so
good
a
Prince
)
it
is
but
a
slender
exception
annexed
,
such
doe
we
take
the
surplesse
to
be
.
A
weake
eye
surely
would
haue
seene
a
difference
,
and
an
humble
minde
would
haue
indured
much
more
,
rather
then
by
such
violent
oppositions
to
haue
so
farre
troubled
the
Churches
peace
.
I
cannot
well
obserue
in
the
tennor
of
that
last
defence
,
the
Plea
of
the
innocent
,
what
their
constant
opinion
is
concerning
the
cerimonies
misliked
in
our
Church
;
vnlesse
they
meane
that
they
are
idle
,
indifferent
,
and
humane
ordinations
,
whilest
they
are
commaunded
;
but
being
disobeyed
by
them
,
they
are
waight●i
,
and
great
causes
,
able
to
warrant
resistance
and
rebellion
in
the
highest
measure
.
I
wish
they
would
either
account
them
as
trifles
,
and
so
being
commaunded
not
so
stifly
refuse
to
vse
them
;
or
else
esteeme
them
matters
of
great
moment
,
and
so
thinke
the
gouernors
of
the
Church
haue
reason
,
and
warrant
so
much
to
vrge
them
.
But
the
things
say
they
in
controuersie
which
wee
desire
to
bee
reformed
and
others
earnestly
maintaine
,
Nichols
pag.
91.
lin.
27.
are
but
accessarie
additaments
,
brought
into
the
Church
by
humane
constitution
,
and
without
these
the
religion
would
stand
.
Pag.
92.
lin.
17.
But
we
are
sure
that
once
being
brought
in
,
they
are
to
be
obeyed
for
conscience
;
and
surely
the
religion
that
would
stand
without
them
,
with
them
shall
be
able
to
stand
much
better
.
Many
things
which
are
not
requis●t
for
the
being
,
are
notwithstanding
required
,
to
the
well
being
.
But
afterward
speaking
of
themselues
,
as
desirous
to
be
iustified
for
their
dealing
in
this
cause
,
Nichols
in
the
Plea
pag.
124.
lin.
18.
they
call
it
a
good
iust
and
wa●ghtie
cause
founded
in
Gods
word
;
iniuriously
reputed
and
tearmed
,
an
accidentall
fancie
,
and
deuise
.
I
hope
wise
men
from
their
owne
wrytings
will
obserue
the
dealings
of
these
men
;
that
they
may
not
be
vrged
by
authoritie
to
obedience
(
a
poynt
of
religion
I
wish
they
had
well
learned
)
they
call
these
things
but
additaments
,
Nichols
.
pag.
91.27
.
fit
enough
to
bee
contemned
,
because
they
are
humane
constitutions
;
and
yet
after
to
approue
their
obstinacie
for
refusing
of
them
,
they
call
them
waightie
causes
;
this
contrarietie
may
peraduenture
deceiue
some
,
Tenue
est
〈◊〉
,
perlucet
si
dili●enter
inspe●eris
.
Se●ec
.
but
truth
at
the
length
will
discouer
it selfe
.
Falsehoode
is
slight
and
shines
through
if
we
looke
into
it
.
These
onely
mislike
what
they
are
not
autho●s
of
themselues
,
and
euer
labour
for
excuses
,
as
reasons
to
warrant
what
they
doe
mislike
.
Nich
pag
171
lin.
9.
They
thinke
and
say
it
is
pitrie
necessarie
seruice
(
wherein
I
thinke
they
vnderstand
their
preaching
)
should
be
houlden
backe
,
by
these
vnnecessarie
ceremonies
.
But
if
vnnecessarie
(
whereof
it
is
not
fit
for
them
to
be
iudges
)
why
doe
they
not
rather
yeeld
vnto
them
by
conformitie
,
then
depriue
themselues
by
their
obstinacie
,
of
doing
that
good
,
which
by
obedience
they
might
?
and
if
any
man
thinke
these
ceremonies
vnlawfull
(
as
weaknes
may
stumble
in
the
plainest
way
)
why
doe
not
they
who
haue
cast
these
doubts
,
show
which
they
are
,
the
daungers
of
them
;
and
aduertise
those
as
becommeth
them
that
make
lawes
,
seeing
we
vse
none
but
those
which
the
law
doth
warrant
?
besides
if
abuses
had
crept
in
with
these
ceremonies
,
and
things
tollerated
first
for
good
ends
,
could
not
afterward
be
retained
,
but
with
great
abuse
,
these
only
had
been
to
be
remoued
by
authoritie
,
and
not
from
the
fancies
of
priuate
men
.
It
is
their
error
who
thinke
it
the
act
of
reformation
to
take
things
away
and
not
onely
the
abuse
;
Reformatio
est
repetitio
vel
restitutio
facti
antiqui
.
In
pro●m
.
Clement
.
lib.
3.
§.
penult.
de
itiner
.
act
.
1.
August
.
ad
Publicolam
.
epist.
154.
for
reformation
is
properly
the
repetition
and
restitution
of
the
auncient
vse
;
neither
can
that
be
said
to
be
reformed
which
is
made
new
;
far
be
it
from
vs
faith
an
auncient
Father
that
things
which
are
good
and
lawfull
,
if
through
the
corruption
of
some
few
they
become
hurtfull
,
that
this
should
be
imputed
to
vs
as
our
fault
.
For
thus
the
vse
of
all
things
were
daungerous
and
vnlawfull
,
seeing
nothing
can
be
so
profitably
imployed
from
whence
daunger
may
not
arise
,
vnto
those
that
snall
vse
them
otherwise
.
Multum
egerunt
qui
ante
nos
fuerunt
,
sed
non
peragerunt
.
Senec.
epist.
65.
Doubtles
they
haue
done
much
in
this
that
haue
been
before
vs
,
yet
some
thing
may
be
added
by
those
which
follow
;
wherein
if
we
alter
or
dissent
from
them
,
it
can
be
no
blemish
to
their
names
,
which
are
not
mentioned
by
vs
,
but
with
much
honor
.
It
is
sufficient
Rome
knew
not
Cato
but
when
she
lost
him
.
Catonem
non
intellexit
ciuitas
nisi
cum
perdidit
.
Inuadit
temperatissimos
morbus
;
innocentissimos
paena
;
secretissimos
tumultus
.
Sen.
epist.
91.
And
the
innocencie
&
vertue
of
Rutilius
had
laine
secret
,
if
he
had
not
receiued
iniurie
.
But
diseases
(
as
a
wise
man
noteth
)
sometimes
ouertake
those
that
are
most
temperate
;
punishment
those
that
are
most
innocent
;
&
tumults
those
that
are
most
secret
.
But
to
conclude
this
point
(
and
to
i●stifie
the
Church
of
England
,
in
the
matter
of
ceremonie
,
wherein
she
hath
heard
euil
,
by
some
of
her
owne
children
without
cause
)
I
doubt
not
to
affirme
,
that
few
men
haue
euer
red
any
iudgement
,
or
censure
of
ceremonies
written
with
greater
moderation
and
learning
,
then
that
which
is
published
next
after
the
preface
in
the
communon
booke
,
out
of
which
it
shall
not
bee
amisse
,
to
note
the
iust
reprehension
of
the
intemperat
affectours
of
innouation
,
as
also
the
lawfull
defence
of
such
ceremonies
as
soberly
they
are
vsed
in
our
Church
.
Cerimonies
there
are
which
though
they
haue
been
deuised
by
man
,
yet
it
is
thought
good
to
reserue
them
still
,
as
well
for
a
decent
order
in
the
Church
for
the
which
they
were
first
de●ised
,
as
because
they
pertaine
to
edification
whereunto
all
things
done
in
the
Church
,
as
the
Apostle
teacheth
o●ght
to
be
referred
;
and
although
the
keeping
or
omitting
of
a
cerimonie
in
it selfe
considered
,
is
but
a
small
thing
,
yet
the
willfull
and
contemptuous
transgression
and
breaking
of
a
common
order
and
discipline
is
no
small
offence
before
God
;
let
all
things
be
done
among
you
saith
Saint
Paul
in
a
seemely
and
due
order
;
the
appoyntment
of
which
order
pertaineth
not
to
priuate
men
,
therefore
no
man
ought
to
take
in
hand
,
nor
presume
to
appoint
or
alter
any
publike
or
common
order
in
Christs
Church
,
except
he
be
lawfully
called
and
authorised
thereunto
.
And
as
concerning
those
persons
which
peraduenture
wil
be
offended
for
that
some
of
the
old
cerimonies
are
retained
still
,
if
they
consider
that
without
some
cerimonies
,
it
is
not
possible
to
keepe
any
order
or
quiet
discipline
in
the
Church
,
they
shall
easily
perceiue
iust
cause
to
reforme
their
iudgements
,
and
if
they
think●
much
that
any
of
the
old
remaine
,
and
would
rather
haue
all
deuised
anew
,
then
such
men
graunting
some
cerimonies
conuenient
to
be
had
,
surely
where
the
old
may
be
well
vsed
,
there
they
cannot
reasonably
reproue
the
old
,
onely
for
their
age
,
without
bewraying
their
owne
folly
.
For
in
such
a
case
,
they
ought
rather
to
haue
reuerence
vnto
them
for
their
antiquitie
,
if
they
will
declare
themselues
to
be
more
studious
of
vnitie
,
and
concord
,
then
of
innouations
and
new
fanglnes
;
which
as
much
as
may
be
with
the
true
setting
sorth
of
Christs
religion
,
is
alwaies
to
be
eschewed
.
In
these
our
doings
we
condemne
no
other
nation
,
nor
prescribe
any
thing
but
to
our
owne
people
onely
.
An
excellent
censure
and
graue
moderation
fit
to
be
considered
by
al
that
are
desirous
to
alter
our
church
cerimonies
.
And
surely
it
must
needes
seeme
strange
that
when
all
opinions
how
false
so
euer
,
haue
had
this
happinesse
that
some
of
their
maintainers
haue
had
the
coullorable
helpes
of
learning
to
defend
their
cause
;
the
chiefe
aduersaries
in
this
,
haue
dealt
at
all
times
so
weakely
,
as
if
all
of
them
purposely
had
ment
to
haue
betrayed
it
.
For
to
speake
without
partiallity
what
truth
requireth
in
this
poynt
,
the
principall
and
first
opposites
,
that
I
reade
of
vnto
our
Church
cerimonies
,
were
those
that
in
Queene
Maries
time
got
the
libertie
to
plant
a
Church
at
Franckford
;
where
first
ioyning
with
the
French
afterward
out
of
their
humors
strengthned
with
some
counsell
from
Geneua
,
so
farre
dissented
from
their
religious
and
learned
countriemen
,
which
hauing
left
their
countrie
for
the
profession
of
the
Gospell
,
Reade
the
discourse
of
the
troubles
begun
at
Franckford
,
1555.
about
the
book
of
common
prayer
and
ceremonies
.
lay
then
at
Zurick
,
Strausborugh
,
Wezell
,
and
Emden
,
that
some
bookes
,
and
the
greatest
part
of
christendome
was
filled
with
the
vnreuerent
,
vnholy
and
vnnaturall
contentions
of
that
time
.
This
vnwise
and
inconsiderate
dislike
(
yet
then
much
more
tollerable
where
they
had
some
showe
of
authoritie
to
plant
a
Church
)
kindled
that
fire
which
hath
burned
euer
since
,
and
without
great
resolution
and
wisedome
of
some
in
authoritie
,
doubtles
long
agoe
,
had
burst
fourth
into
a
daungerous
flame
within
the
very
bowels
of
our
Church
;
and
all
onely
from
this
head
,
that
whilest
the
greater
part
was
loth
to
yeeld
to
the
wiser
and
more
learned
,
some
sparkes
of
that
opposition
(
notwithstanding
their
showe
of
reconcilement
when
they
heard
of
Queene
Maries
death
,
daungerously
brake
out
,
when
they
returned
home
.
They
from
Franckeford
,
This
letter
was
subscribed
with
17.
hands
whereof
Knox
,
Whittingam
,
and
Fox
were
three
.
wrote
to
them
of
Zuricke
by
Maister
Grindall
(
after
that
reuerent
Archbishop
)
and
maister
Chambers
,
that
they
thought
not
that
any
godly
man
would
stand
to
the
death
in
the
defence
of
cerimonies
;
which
as
the
booke
specified
vpon
iust
occasions
may
be
altered
and
changed
;
accounting
it
an
argument
that
they
are
slenderly
taught
which
for
breach
of
a
cerimonie
will
refuse
such
a
singular
benefit
as
to
ioyne
with
the
Church
.
They
likewise
from
Strausgburgh
onely
desired
such
vse
of
the
communion
booke
,
This
letter
written
,
Decemb.
13.
1554.
as
no
reasonable
man
shal
iustly
reproue
;
a
graue
moderation
doubtles
in
them
,
and
a
iust
censure
against
all
those
,
as
being
vnreasonable
men
which
reproue
it
at
this
day
.
Some
of
those
that
fledde
vertously
out
of
their
owne
countrie
(
which
was
then
for
the
most
part
an
aulter
for
the
bodies
of
the
dead
,
or
a
prison●●
the
soules
of
the
liuing
)
vnaduisedly
were
content
to
make
a
schisme
,
as
the
Donatists
from
the
Romane
Church
,
for
the
keeping
of
Easter
,
This
letter
was
subscribed
with
eleuen
of
their
hands
,
wherof
Knox
,
Gil●y
,
Whittingam
,
and
Goodman
were
foure
.
From
these
;
Horn.
D.
Cox
.
D.
Sands
and
diuers
o●hers
did
not
nor
would
not
dissent
.
and
onely
through
the
dislike
of
a
few
ceremonies
,
which
in
a
letter
that
they
wrote
after
Queene
Maries
death
for
ending
of
these
contentions
,
they
call
trifles
,
and
superfluous
ceremonies
.
I
cannot
enough
wonder
how
men
of
learning
and
iudgement
(
as
most
of
them
surely
had
both
)
could
in
time
of
banishment
,
in
a
strange
citie
,
and
amongst
themselues
,
for
the
space
of
foure
or
fiue
yeares
,
nourish
a
contention
with
that
bitternes
,
for
things
of
that
nature
which
the
most
eager
amongst
them
,
did
account
but
trifles
.
It
had
been
surely
a
great
honour
to
them
,
and
a
greater
happines
to
this
Church
,
if
they
had
remembred
themselues
(
though
in
exile
)
to
haue
been
a
part
of
it
,
and
so
haue
framed
their
orders
to
the
gouernment
,
Ianu.
3.
1559.
This
was
subscribed
with
eleuen
hands
.
Iames
Pilkinton
,
Iohn
Mullings
,
Henry
Carow
,
Edmund
Isaack
,
&c.
Reade
the
discourse
of
the
troubles
begun
at
Franckford
pag.
189.
Maister
Gilby
.
This
letter
was
written
Anno
1570.
to
Maister
Couerdall
,
Maister
Turner
,
Maister
Whittingam
,
Maister
Sampson
,
Maister
Humphrey
,
Maister
Leauer
,
Maister
Crowley
.
and
those
ceremonies
which
were
established
by
law
,
and
vsed
by
them
in
King
Edwards
time
.
To
this
letter
they
of
Franckeford
make
a
wiser
and
farre
more
reasonable
answere
,
that
it
shall
be
to
small
purpose
for
them
to
contend
for
ceremonies
,
where
it
shall
lie
neither
in
your
hands
nor
ours
to
appoint
what
they
shall
be
;
but
in
such
mens
wisedomes
,
as
shall
be
appoynted
to
the
deuising
of
the
same
,
and
which
shall
be
receiued
by
common
consent
of
the
Parliament
:
and
a
little
after
,
All
reformed
Churches
differ
amongst
themselues
in
ceremonies
,
and
yet
agree
in
the
vnitie
of
doctrine
,
we
see
noe
inconueniences
if
we
vse
some
ceremonies
diuers
from
them
,
so
that
we
agree
in
the
chiefe
points
of
our
religion
.
If
all
of
them
at
their
returne
home
,
had
obserue
the
moderation
that
was
in
some
few
,
such
clamorous
inuectiues
had
not
been
vsed
against
those
,
whose
places
inioyne
them
to
see
an
obseruation
(
for
the
vniformitie
of
the
Church
)
of
those
few
,
modest
,
and
comely
ceremonies
,
which
the
law
appointed
.
But
at
their
returne
,
one
of
them
a
man
(
otherwise
in
the
opinion
of
some
vertuous
,
and
learned
)
chargeth
vs
that
we
make
these
Antichristian
ragges
(
for
so
it
pleaseth
him
in
his
heate
to
call
them
)
causam
sine
qua
non
,
in
Christs
holy
ministerie
;
so
that
these
make
an
english
priest
be
he
neuer
such
a
doult
or
villane
,
and
without
these
Romish
reliks
not
Paul
himselfe
should
preach
.
What
could
any
of
our
aduersaries
haue
spoken
more
bitterly
against
our
cleargie
?
and
surely
in
the
eares
of
any
temperate
,
and
wise
man
,
it
must
needes
seeme
a
strange
and
inconsiderate
speech
,
to
slaunder
a
whole
Church
with
so
little
reason
,
especially
that
Church
,
whose
honor
and
peace
should
haue
been
maintained
by
him
.
We
dare
in
this
take
their
owne
offer
,
to
rest
vpon
melancholie
iudgement
(
a
thing
peraduenture
not
so
fit
in
another
case
)
that
when
the
opinion
of
holinesse
,
Melanch●
.
in
Rom
,
14.
of
merit
,
of
necessitie
(
meaning
a
religious
necessitie
)
(
not
a
necessitie
of
obedience
)
is
put
into
things
indifferent
,
then
they
darken
the
light
of
the
Gospell
,
and
ought
to
be
taken
away
.
But
they
are
with
vs
,
as
all
other
things
of
that
nature
,
of
comlines
,
of
order
,
of
obedience
.
And
the
same
which
was
the
reason
to
those
in
authoritie
to
remoue
others
,
was
likewise
their
reason
to
retaine
these
;
wherein
if
their
wisedomes
saw
not
so
much
(
as
others
peraduenture
would
haue
done
if
they
had
been
in
their
places
)
we
dare
not
take
vpon
vs
to
censure
their
doings
,
but
where
scripture
is
not
against
it
,
we
are
desirous
to
be
obedient
vnto
those
,
that
doe
rule
ouer
vs
.
And
where
some
thinke
it
is
as
lawfull
(
if
the
Prince
commaund
)
to
weare
Aarons
garments
,
Regest
.
pag.
41.
as
these
,
and
if
not
Aarons
much
lesse
the
Popes
;
first
we
say
not
that
these
are
the
Popes
,
(
howsoeuer
peraduenture
by
them
vsed
before
vs
)
neither
are
we
bound
(
for
any
thing
that
I
know
)
so
precisely
in
all
things
to
dissent
from
them
.
We
are
willing
to
retaine
of
theirs
what
we
may
,
that
those
amongst
vs
which
superstitiously
are
addicted
to
them
,
may
see
that
it
is
not
of
malice
,
that
we
are
parted
,
and
themselues
may
haue
lesse
couller
of
excuse
,
for
dissenting
from
vs
But
for
any
Prince
to
commaund
the
wearing
of
Aarons
grrments
,
in
that
manner
,
and
to
that
end
that
Aaron
ware
them
,
were
to
erect
that
priesthood
which
is
abolished
,
and
those
ceremonies
which
were
types
and
ended
at
the
passion
of
Christ
in
despight
of
his
passion
to
call
againe
.
Neither
can
there
be
a
comparison
more
inconsiderately
made
,
then
betwixt
these
two
,
seeing
for
the
one
not
to
be
vsed
their
reasons
are
neither
many
nor
of
great
waight
,
and
for
the
other
to
be
vsed
,
there
is
none
at
all
.
For
if
the
lawe
be
taken
away
,
whose
priestly
apparrell
and
garments
were
onely
a
figure
and
shadowe
of
Christ
to
come
,
he
then
which
doth
vse
such
garments
of
Aaron
,
doth
heretically
with
the
Iewes
confesse
that
Christ
is
not
yet
come
,
and
doth
as
much
as
in
him
lyeth
renew
the
shadowes
by
him
abolished
,
and
receiuing
againe
his
schoolemaster
Moses
,
doth
forsake
Christ
.
Gal.
5.
Therefore
stand
in
the
libertie
wherewith
Christ
hath
deliuered
you
,
and
be
not
wrapped
againe
in
the
yoake
of
bondage
;
wherefore
seeing
these
ceremonies
are
neither
the
dregges
of
poperie
,
nor
cannot
in
reason
offend
the
weake
,
nor
haue
any
religion
actually
placed
in
them
,
we
see
no
cause
as
yet
why
they
may
not
be
continued
in
our
Church
.
CHAP.
VII
.
Of
Subscription
.
AS
there
is
little
hope
of
peace
in
the
outward
gouernment
of
that
Church
,
where
the
leaders
of
others
are
not
willing
,
or
thinke
it
not
lawfull
,
to
be
obedient
;
so
there
is
no
one
act
,
in
the
obseruation
of
al
wise
man
,
more
auaileable
,
and
in
reason
more
likely
,
to
procure
this
,
then
that
which
tyeth
the
tongue
,
and
hands
,
from
any
way
resisting
these
lawfull
ordinances
that
preserue
peace
.
A
thing
(
doubtles
)
if
it
had
been
well
wayed
,
by
those
holy
disturbers
of
the
Churches
rest
,
who
(
notwithstanding
all
this
)
are
desirous
to
seeme
innocent
;
surely
themselues
would
haue
been
formost
both
to
haue
done
and
suffered
whatsoeuer
would
haue
serued
to
haue
furthered
the
offices
of
deuotion
,
and
to
haue
blessed
the
Church
with
so
much
happinesse
.
Neither
can
they
be
excused
in
this
,
as
men
wholie
ignorant
,
seeing
all
know
that
the
best
times
for
performing
religious
duties
,
is
when
the
Church
is
at
vnitie
in
it selfe
;
and
the
meanes
to
attaine
this
,
is
for
inferiours
to
be
subiect
to
those
reasonable
directions
that
others
giue
.
Both
because
submission
in
them
,
is
a
part
of
dutie
,
and
few
that
haue
authoritie
to
commaund
,
if
they
want
reason
for
that
they
doe
(
a
thing
not
to
be
thought
in
men
of
that
wisedome
and
in
a
matter
of
so
great
importance
)
yet
seldome
they
want
resolution
,
seuerely
to
exact
dutifull
obedience
,
where
they
doe
commaund
,
Mildnes
which
in
some
other
cases
may
be
a
vertue
being
in
this
a
vice
;
Exod.
18.2
.
opposite
to
that
courage
required
in
those
who
are
to
rale
ouer
vs
.
So
that
whilest
some
men
haue
published
to
the
world
,
what
others
haue
done
,
and
they
suffered
in
this
kinde
;
In
the
Plea
of
the
Innocent
.
a
hard
censure
of
reproch
for
willfull
resistance
will
blemish
them
to
the
worlds
end
,
and
a
memorable
testimonie
of
the
others
courage
,
shall
follow
amongst
all
posterities
their
blessed
names
,
euen
from
the
writings
of
such
,
as
doe
most
dispraise
them
.
The
frute
of
their
righteousnes
being
the
Churches
peace
,
whilest
the
peeuish
refusall
in
others
,
Iam.
3.18
.
serued
onely
but
to
make
a
schisme
.
And
as
the
glorious
Saints
in
heauen
(
those
blessed
spirits
freed
from
the
troubles
of
this
life
)
enioy
in
Gods
presence
an
eternall
peace
(
who
before
in
their
flesh
were
comforted
with
the
peace
of
the
holy
Ghost
:
)
so
if
against
outward
enemies
,
both
at
home
and
abroade
,
they
might
haue
obtained
peacefull
dayes
and
nights
,
There
is
pax
.
1.
Temporis
1.
Pectoris
.
3.
Aternitatis
.
Ber.
this
threefould
cable
should
be
hardly
broken
;
and
the
Church
might
sing
as
we
haue
cause
(
and
more
might
haue
had
if
these
men
would
)
that
God
hath
done
great
things
for
vs
alreadie
whereof
we
reioyce
;
for
that
blessing
which
is
the
happinesse
of
all
other
societies
,
cannot
in
reason
but
be
a
singular
aduantage
for
the
better
performance
of
our
religious
duties
in
Gods
seruice
.
This
being
the
principall
end
of
that
great
benefit
of
peace
,
that
all
men
inioying
those
particular
things
without
daunger
,
which
God
hath
giuen
them
,
haue
stronger
motions
to
giue
him
praise
,
and
better
meanes
without
disturbance
to
glorifie
that
name
,
which
is
great
wonderfull
and
holy
.
Psal.
99.
And
surely
if
it
had
not
been
for
the
ouerheadie
disobedience
of
some
men
,
wee
might
haue
giuen
this
glorious
testimonie
of
the
happines
of
this
land
,
that
peace
was
within
our
walles
,
and
plentiousnes
within
our
pallaces
,
and
that
all
the
daies
of
Queene
Elizabeth
the
Church
had
rest
.
A
blessing
doubtles
so
long
continued
,
such
as
our
fathers
neuer
sawe
the
like
,
and
when
it
shall
be
tould
to
our
childrens
children
that
are
to
come
,
they
will
not
beleeue
it
.
I
haue
euer
in
my
weake
opinion
so
farre
honored
the
holy
instruments
of
peace
,
that
I
did
alwaies
thinke
,
that
their
could
not
be
a
surer
argument
of
an
euill
cause
,
Nolumus
hun●
regitare
.
then
in
a
Church
reformed
to
resist
authoritie
,
and
to
disobey
those
that
should
rule
ouer
vs
.
All
other
things
obserue
that
law
which
their
maker
appointed
for
them
;
Psal.
148.6
.
for
he
hath
giuen
them
a
law
which
shall
not
be
broken
.
This
must
needes
bee
the
reproofe
of
man
(
saith
Saint
Ambrose
)
but
most
of
all
unto
such
,
In
Hexamer
.
who
being
the
children
of
the
Church
(
nay
which
is
more
ministers
to
serue
in
it
)
are
notwithstanding
disobedient
vnto
those
lawes
which
in
great
wisedome
for
her
owne
safetie
,
the
Church
hath
made
.
As
if
she
now
might
complaine
as
Saint
Bernard
did
out
of
the
Prophet
Esay
;
Esa.
38.16
.
behold
for
felicitie
I
had
bitter
griefe
;
Amara
prius
in
nece
martyrum
;
amarior
post
in
conflictu●
.
ereticorum
;
amarissimanunc
in
moribus
domesticorum
.
Ber.
in
Cant.
Sen.
23.
Ne
perderet
obedie
〈◊〉
●uit
〈◊〉
tam
〈◊〉
Ma●
〈◊〉
ratio
,
〈◊〉
peior
.
〈◊〉
Quod
〈◊〉
sanctu●
〈◊〉
Vera
o●
〈◊〉
tianihil
〈◊〉
de
suo
〈◊〉
tum
de
.
〈◊〉
●er
.
28.
●
〈◊〉
Gen
3.
1
King
.
20
●
bitter
before
in
the
death
of
Martyres
,
more
bitter
after
in
the
conflict
with
heretikes
;
but
most
of
all
now
with
my
owne
house
.
Vnlike
in
this
to
that
maister
,
whose
schollers
they
desire
to
seeme
,
who
chose
rather
to
loose
his
life
,
then
to
disobey
.
We
had
rather
all
of
vs
inuent
,
and
teach
,
then
heare
and
follow
;
for
our
reason
is
but
an
euill
lackey
,
but
our
will
is
worse
.
Seeing
we
want
not
reasons
(
as
we
think
)
to
warrant
vs
in
that
we
do
;
accounting
the
commaundements
of
others
to
be
against
right
,
and
what
wee
will
our selues
that
to
be
most
holy
.
Whereas
true
obedience
hath
nothing
of
his
owne
,
but
is
wholy
anothers
;
it
is
daungerous
when
we
say
desperately
,
surely
we
will
walke
after
our
owne
imaginations
,
and
doe
euery
man
after
the
stubbornes
of
his
wicked
heart
.
This
vertue
of
obedience
maketh
good
things
vnlawfull
as
the
eating
of
the
forbidden
tree
to
Adam
;
and
euill
things
to
be
good
and
lawfull
,
as
to
smite
the
Prophet
;
the
one
because
he
did
what
he
was
forbidden
was
punished
with
death
,
and
the
other
was
deuoured
of
a
Lyon
because
he
did
it
not
.
That
which
at
another
time
ought
to
haue
been
omitted
and
could
not
be
done
without
a
great
sin
,
now
(
being
commaunded
)
without
a
great
sinne
could
not
be
omitted
.
Neither
is
the
fault
much
lesse
(
though
the
parties
be
diuers
)
so
long
as
the
authoritie
that
commaundeth
is
all
one
;
nor
can
we
(
vnlesse
we
flatter
our
selues
ouer
much
)
thinke
that
we
are
obedient
to
God
,
whilest
we
are
willing
to
disobey
those
whom
he
in
his
wisedome
hath
placed
ouer
vs
.
Neither
are
we
so
much
to
waie
(
in
things
not
simply
vnlawfull
)
what
that
is
that
is
commaunded
,
Non
attendit
verus
obediens
quale
sit
quod
precipitur
hoc
solo
contentus
quia
precipitur
.
Ber.
in
lib.
de
precep
&
dispens.
In
vitia
alter
alterum
tradimus
.
Sen.
epist.
41.
Authoritatem
habemus
senum
vitia
puerorum
Senec.
epist.
4.
Qui
virtutem
suam
publicare
vult
non
virtuti
laborat
sed
gloria
.
Sen.
epist.
113.
Nemo
amplius
in
ecclesia
nocet
quam
qui
peruerse
agens
nomen
vel
ordinem
sanctitatis
habet
.
Delinquentem
namque
hunc
redarguere
nullus
presumit
&
in
exemplis
culpavehementius
extenditur
quando
pro
reuerentia
ordinia
peccator
honoratur
Gregor.
in
past
.
as
with
this
to
be
content
,
that
it
is
commaunded
.
This
if
it
had
been
duely
considered
by
some
in
our
Church
,
they
had
neither
gloried
so
much
that
in
not
yeelding
to
order
they
were
vnlike
others
,
neither
had
they
with
such
showe
of
reason
,
labored
to
make
the
ignorant
beleeue
,
that
the
lawfull
,
wise
,
and
religious
exacting
,
of
subscription
,
was
like
vnto
an
inquisition
and
the
tyranous
requiring
of
an
vnlawfull
thing
.
But
in
this
fact
wherein
the
wisdome
of
authoritie
was
thought
too
cruell
,
they
are
able
to
answere
why
they
did
refuse
.
For
what
men
being
inioyned
by
order
doe
not
,
doubtlesse
of
that
(
in
equitie
)
they
are
bound
to
giue
a
reason
:
which
whilest
some
haue
laboured
to
performe
in
this
kinde
,
the
world
hath
seene
what
small
and
weake
excuses
they
haue
had
to
refuse
obedience
;
a
thing
which
must
in
the
end
lie
heauie
vpon
them
,
that
haue
made
resistance
without
cause
,
or
else
vpon
them
that
without
warrant
,
did
exact
it
from
them
.
Neither
haue
these
refusers
of
subscription
,
been
onely
actors
themselues
in
this
disobedience
,
but
the
authors
by
their
example
haue
thrust
with
violence
,
men
of
lesse
learning
and
greater
moderation
,
into
the
like
contempt
.
This
being
as
one
noteth
the
principall
vnhappines
of
those
men
,
that
they
had
the
authoritie
of
the
aged
,
and
the
faults
of
youth
.
Who
being
in
this
(
as
they
thought
)
to
publish
their
vertue
;
were
supposed
not
without
cause
,
in
the
opinion
of
wise
men
,
that
they
affected
glorie
.
The
Church
hath
found
the
example
of
these
to
be
very
daungerous
,
who
were
thought
in
that
wherein
they
did
amisse
to
be
very
holy
.
For
such
a
one
few
are
willing
to
reproue
;
and
example
doth
inlarge
the
fault
when
the
sinner
is
honored
for
the
reuerence
of
his
person
.
Doubtles
there
was
no
act
since
the
death
of
Queene
Mary
,
either
of
greater
wisedome
to
preserue
the
peace
of
the
Church
in
those
that
were
first
authors
of
it
,
or
of
more
daungerous
disobedience
in
the
refusers
,
then
the
act
of
subscription
was
.
A
practise
not
first
inuented
by
vs
,
but
arising
of
it selfe
,
euen
from
that
naturall
care
,
which
ought
to
be
in
all
of
authoritie
,
to
take
securitie
(
as
it
were
)
for
the
good
behauiour
,
of
all
such
as
are
admitted
to
teach
others
.
By
this
one
act
both
binding
their
hands
and
tongues
from
any
way
disabling
the
Churches
orders
,
and
testifying
to
the
world
,
the
vnitie
of
that
Church
where
all
of
one
calling
,
haue
giuen
their
approbation
,
to
those
lawfull
ordinations
,
which
authoritie
in
wisdome
,
moderation
,
and
vertue
haue
set
downe
.
Whereby
it
appeareth
,
as
their
grieuance
to
be
lesse
,
so
their
fault
to
be
much
greater
then
they
thinke
,
who
haue
refused
to
subscribe
,
and
haue
labored
with
others
to
doe
the
like
;
A
thousand
of
them
.
whilest
notwithstanding
they
haue
giuen
their
hands
(
and
doe
daily
)
not
onely
to
their
owne
dicipline
(
wherein
the
best
amongst
themselues
agree
not
and
the
meaner
haue
not
knowledge
toexamine
)
but
also
to
false
suggestions
,
intemperate
petitions
,
vniust
complaints
,
lawes
and
ordinances
of
their
owne
.
For
all
which
they
haue
(
by
many
degrees
)
lesse
warrant
,
than
to
subscribe
,
to
that
which
they
doe
refuse
.
This
onely
being
the
difference
,
that
they
distaste
any
thing
that
is
not
new
,
and
their
hands
are
ruled
by
example
,
and
fancie
,
in
that
they
doe
.
Wherein
if
they
had
well
considered
in
humilitie
,
that
obedience
which
the
Church
might
exact
of
them
,
as
also
(
without
preiudice
)
the
lawfulnes
of
those
things
,
whereunto
they
were
required
to
set
their
hands
;
doubtles
the
vrging
would
not
haue
been
thought
a
matter
of
so
much
rigor
,
nor
the
refusing
be
so
much
defended
,
as
a
thing
lawfull
.
For
what
indifferent
man
can
thinke
it
vnmeete
,
that
when
the
Prince
,
and
the
Parliament
haue
made
orders
,
Ca●ons
,
Iniunctions
,
Articles
,
or
any
thing
of
that
kinde
,
for
the
vniformitie
in
the
Church
gouernment
,
that
a
Bishop
hauing
authoritie
to
institute
into
spirituall
liuings
with
cure
,
should
require
by
subscription
a
consent
vnto
these
things
,
before
he
be
admitted
in
to
that
charge
?
A
thing
if
by
his
owne
authoritie
for
the
peace
of
that
dioces
committed
to
his
care
the
Bishop
had
done
,
surely
the
fault
had
been
much
lesse
,
then
in
any
that
had
refused
to
performe
obedience
.
But
seeing
the
law
doth
inioyne
subscription
,
and
that
they
(
howsoeuer
wronged
by
the
clamorous
complaints
of
some
)
are
but
ministers
to
see
the
due
execution
of
the
law
,
for
the
peace
of
the
Church
,
they
haue
as
little
reason
to
lay
the
burthen
of
this
vpon
the
Bishops
shoulders
,
as
a
robber
by
the
high
way
▪
his
apprehension
,
arrainment
,
and
execution
to
the
iustice
charge
.
The
law
in
them
both
hauing
made
that
prouision
,
that
they
which
doe
what
the
law
forbids
,
or
doe
not
what
the
law
commaunds
,
must
be
content
(
for
their
owne
fault
)
willingly
to
suffer
what
the
law
inflicts
.
And
therefore
it
must
needes
be
by
so
much
the
more
strange
,
that
men
who
are
content
to
flatter
the
Prince
,
the
Parliament
,
and
those
that
doe
make
lawes
,
can
thinke
themselues
warranted
to
refuse
obedience
,
and
reuile
those
honorable
and
reuerend
persons
to
whom
onely
is
committed
the
execution
of
them
.
Besides
,
places
,
times
,
and
persons
,
orderly
with
iudgement
and
conscience
concurring
to
make
lawes
,
euery
person
in
the
land
hauing
resigned
his
particular
intrest
to
those
,
who
are
assembled
to
that
end
,
all
after
examination
is
debarred
,
to
all
how
wise
so
euer
,
who
are
not
admitted
to
that
,
and
at
that
time
;
much
more
to
the
rest
,
whose
weakenes
of
iudgement
cannot
without
apparant
suspition
of
intollerable
pride
,
take
vpon
them
the
examination
of
those
lawes
,
before
they
can
easily
be
drawne
to
subscribe
vnto
them
.
The
particular
exceptions
that
are
made
by
them
(
although
seuerally
answered
by
sundrie
most
learned
and
graue
men
heretofore
)
yet
then
we
shall
better
examine
when
we
come
to
the
defence
of
the
Communion
booke
.
Chap.
13.
Onely
we
say
now
,
that
the
vrging
of
subscription
,
so
farre
as
the
Bishops
doe
,
and
ought
,
is
warranted
by
lawe
from
man
,
and
the
disobedience
of
those
who
refuse
to
doe
it
,
is
no
way
warranted
by
the
lawes
of
God
.
So
that
both
the
tumultuous
and
clamorous
outcries
,
which
they
haue
raised
,
onely
for
this
,
and
the
slender
excuses
pretended
for
so
foule
a
fact
,
are
but
like
the
coullerable
rebellions
,
which
for
inlarging
of
commons
,
the
basest
of
the
people
haue
stirred
vp
.
But
least
peraduenture
I
should
doe
them
wrong
,
I
am
willing
that
the
reader
should
heare
them
speake
.
And
herein
I
will
make
choyse
of
him
,
who
comming
later
then
the
rest
,
vndertaking
from
the
writings
of
others
to
pleade
the
cause
,
hath
labored
to
free
them
from
this
great
fault
,
and
to
iustifie
that
they
haue
performed
so
much
as
the
statute
required
in
this
kinde
.
It
is
like
he
rather
desired
to
tell
the
world
that
he
was
an
actor
in
the
troubles
of
that
time
,
then
to
giue
reasons
,
for
that
which
he
and
they
did
,
or
to
craue
with
submission
,
pardon
of
the
Church
,
for
that
which
they
did
not
.
Aboute
the
yeere
(
saith
one
)
1571.
subscription
was
inforced
vpon
the
Ministerie
,
Nichols
in
the
Plea
of
the
Innoc
pag.
8.
lin
9.
for
which
cause
in
that
time
,
certaine
men
wrote
an
admonition
to
the
Parliament
opening
diuers
things
worthie
of
reformation
,
whereupon
arose
great
volumes
of
prouing
,
&
defending
,
&c.
But
in
the
middest
of
these
fiery
contentions
,
a
goodly
space
of
quietnes
about
the
time
that
the
reuerend
father
Maister
Grindall
was
Archbishop
of
Canterburie
,
&c.
after
the
said
archbishops
death
there
came
forth
a
new
&
fresh
assault
of
subscription
,
vniuersally
imposed
,
and
againe
inforced
,
vpon
all
the
ministers
in
three
articles
;
first
of
the
Queenes
maiesties
soueraigne
authoritie
ouer
all
persons
,
&c.
secondly
that
the
booke
of
common
prayer
,
and
of
ordayning
Bishops
,
Priests
,
and
Deacons
,
containe
in
it
nothing
contrarie
to
the
word
of
God
,
&c.
thirdly
to
allowe
and
approue
all
the
articles
of
religion
,
agreed
vpon
by
the
Archbishop
and
Bishops
,
&c
,
1562
,
and
to
beleeue
all
therein
contained
to
be
agreeable
to
God
.
The
Ministers
offered
freely
and
willingly
to
subscribe
to
the
first
article
of
her
Maiesties
most
lawfull
authoritie
:
Which
they
do
not
whilest
they
breake
that
statute
.
Anno
1.
Eliz.
for
vniformitie
of
prayer
.
Nichols
Plea
.
pag.
54.
lin.
14.
and
pag.
79.
lin.
3.
and
for
the
other
two
they
refused
to
doe
any
further
then
by
law
they
were
bound
;
and
namely
according
to
the
statute
made
for
that
purpose
Anno
13.
Hereupon
many
in
diuers
shires
were
suspended
from
the
execution
of
their
ministery
and
some
depriued
.
And
in
another
place
,
We
cannot
tell
whether
we
might
by
the
lawes
and
order
of
this
realme
,
subscribe
although
it
were
otherwise
lawfull
by
Gods
word
;
it
concerneth
the
whole
state
aduisedly
to
consider
that
the
holy
ministers
of
God
be
not
oppresse
lwith
an
vniust
subscription
.
This
the
author
calleth
in
another
place
the
first
great
storme
that
fell
vpon
them
,
Nichols
Plea
pag.
80.
lin.
8.
and
in
another
place
this
he
maketh
to
be
the
fruites
of
subscription
that
the
unpreaching
minister
,
and
the
non-resident
are
both
warranted
by
it
;
and
in
another
place
it
is
,
(
meaning
subscription
)
against
many
good
and
learned
ministers
,
Nichols
.
Plea
pag.
223.
lin.
13.
and
some
it
thrusteth
out
.
Others
before
this
author
,
both
for
time
and
worthines
,
haue
stifly
(
but
I
doubt
scarse
considerately
)
refused
obedience
in
this
point
.
Subscription
shaked
the
heauens
and
darkned
the
skies
.
Nich
pag.
226
lin.
11.
The
some
of
all
their
reasons
tending
to
this
end
,
that
many
obscure
vntruthes
,
were
contained
in
those
things
,
whereunto
they
required
that
they
should
subscribe
;
all
aiming
at
this
,
that
nothing
was
euer
so
greeuous
in
the
Church
,
to
the
humours
and
dispositions
of
these
men
,
as
to
giue
by
subscription
their
allowance
vnto
that
which
the
lawes
had
done
.
One
of
them
to
the
Lords
of
the
councell
,
speaking
of
subscription
;
Humble
motion
pag.
43.
lin.
24.
when
D.
Whitgift
was
made
Archbishop
,
and
set
forth
his
vnaduised
deuise
,
of
subscription
,
it
seemed
as
a
strong
pot
of
brasse
that
would
soone
haue
broken
in
peeces
all
the
power
of
poore
ministers
and
made
discipline
in
vtter
contempt
;
I
will
only
put
the
reader
in
minde
,
that
though
it
were
no
dishonor
vnto
his
grace
,
to
be
the
author
of
so
wise
an
order
,
for
the
Church
,
yet
the
same
(
by
their
owne
confession
)
was
a
lawe
,
before
her
Maiestie
had
called
him
to
be
a
Bishop
;
A
Gentleman
of
the
country
to
a
Londoner
touching
an
answere
to
the
Archb.
articles
.
Regest
.
pag.
178.
another
(
for
it
were
endlesse
and
of
little
vse
to
alleage
the
reasons
of
Iohnson
preacher
at
Northhampton
,
of
Grayer
and
many
besides
published
to
this
end
)
being
more
learned
(
yet
in
my
opinion
lesse
religious
than
the
rest
)
hath
set
downe
some
reasons
,
why
the
Bishops
doc
vrge
subscription
t●
her
Maiesties
authoritie
in
causes
ecclesiasticall
;
first
for
a
hope
of
a
more
sure
setlednes
to
themselues
and
their
followers
;
that
none
may
hereafter
preach
against
the
lordlynes
of
prelates
,
that
none
may
preach
against
ciuill
offices
in
a
preiate
;
that
none
may
speake
against
baptisme
by
women
;
that
none
may
preach
against
an
vnlearned
ministerie
;
that
none
may
preach
against
any
corruption
yet
established
whatsoeuer
.
A
strange
collection
thus
to
aime
at
the
intention
of
making
lawes
.
But
we
say
no
otherwise
of
him
,
then
a
father
did
in
the
like
case
.
Libritui
penè
totum
●enobis
exbibent
.
Si
enim
propt●res
te
non
no●imus
,
quia
saciem
corporis
t●●non
vidi●●us
,
hoc
modo
nec
●●se
tenos●i
,
nam
in
quoque
non
vides
ca●●
Aust.
epist.
9.
●iero
.
Sibi'a
antiqui
Serpe●●is
.
Hi●ron
.
Yea●bitrari
possunt
homine
nibil
in●enisse
quod
diceres
nisitibi
proponeres
c●i
malediceres
.
Aust.
contr.
Petilian
.
Donatist
.
Agnoscens
loquacitatis
culpam
vsque
ad
mortem
silentium
●enuit
,
vt
quod
loquendo
contraxerat
tacendo
emendaret
.
Gennad
.
Catalog
.
His
words
showe
vs
wholy
what
he
is
,
and
if
we
therefore
know
him
not
,
because
we
haue
not
seene
his
face
,
neither
doth
he
knowe
himselfe
because
he
doth
not
see
his
face
.
But
these
doubtles
and
such
like
are
but
as
Saint
Hierome
calles
them
,
the
hissings
of
the
old
serpent
.
For
wise
men
would
haue
thought
that
these
had
had
nothing
to
haue
spoken
,
vnlesse
they
had
propounded
this
to
themselues
to
haue
spoken
euill
.
But
seeing
the
tenor
of
them
all
is
all
one
(
an
vnreuerent
estimation
and
speaking
of
men
in
authoritie
and
lawes
that
are
made
by
them
)
a
fault
surely
not
small
nor
easily
forgiuen
,
if
the
cause
were
vertuous
;
I
must
needes
before
I
answere
them
,
giue
them
this
aduise
,
which
I
hope
some
will
follow
,
they
that
do
as
Gennadius
reporteth
of
one
Seuerus
seduced
to
bee
a
pelagian
,
acknowledge
their
loquacitie
with
him
and
keepe
silence
vnto
death
;
that
they
may
recompence
by
their
silence
what
they
haue
offended
in
speaking
.
Now
before
we
answere
this
,
which
they
haue
alleadged
against
subscription
;
the
consideration
of
the
nature
of
that
,
doubtles
must
be
fittest
which
in
all
reason
ought
to
be
accounted
the
best
warrant
to
excuse
them
,
both
in
this
and
the
rest
which
they
doe
refuse
;
a
reason
which
cannot
be
the
same
to
all
,
and
in
those
in
whom
it
is
found
,
without
deceite
,
they
are
rather
to
be
pittied
and
instructed
,
then
to
be
vrged
to
that
(
which
how
lawfull
so
euer
)
(
their
conscience
gainesaying
)
they
doe
make
a
sinne
.
For
though
the
conscience
of
man
allowing
cannot
make
that
to
be
no
sinne
,
which
the
lawe
doth
,
yet
the
conscience
forbidding
,
may
make
that
to
be
a
sinne
,
which
the
lawe
doth
not
.
And
therefore
amongst
men
of
wisedome
,
and
vertue
,
there
is
no
Plea
that
ought
to
be
heard
with
so
much
attention
,
as
when
men
for
that
which
they
doe
,
or
doe
not
,
truely
and
sincerely
doe
alleadge
their
conscience
.
Now
as
the
coullorable
excuse
for
refusing
to
subscribe
,
must
be
the
weaknes
of
such
mens
conscience
,
who
were
perswaded
in
themselues
,
the
things
to
be
vnlawfull
whereunto
they
were
required
to
giue
allowance
;
so
surely
a
double
fault
must
lie
vpon
them
(
if
there
be
any
such
)
who
making
no
conscience
of
those
things
,
pretend
only
the
greatest
bond
vpon
earth
,
to
be
the
lawfull
warrant
of
refusing
of
that
which
they
would
not
doe
.
And
surely
where
feare
and
humilitie
are
both
wanting
,
there
it
is
ouer
much
charity
to
thinke
that
they
make
a
conscience
.
All
men
vnderstand
not
aright
,
what
that
is
which
they
alledge
for
themselues
,
when
they
say
(
their
conscience
.
)
There
is
naturally
ingrafted
in
the
heart
of
man
,
that
light
of
nature
which
neuer
can
be
put
out
,
that
telleth
him
that
no
euill
is
to
be
done
.
Now
reason
according
to
the
knowledge
that
it
hath
(
which
in
some
is
more
,
and
in
some
lesse
)
deliuereth
his
iudgement
of
particulars
,
that
they
are
euill
or
good
;
from
whence
the
conclusion
followeth
,
they
are
to
be
done
being
good
,
or
omitted
being
euill
.
And
this
is
our
conscience
;
Conscientia
est
applicatio
notitiae
nostrae
ad
actum
particularem
Aquinas
2.
Script
.
sent.
dist.
14.
art.
4.
Eccles.
7.23.24
.
which
is
nothing
els
,
but
an
application
of
our
knowledge
to
a
particular
act
.
This
application
is
made
in
a
threefould
manner
;
as
first
to
consider
whether
such
a
thing
bee
done
or
not
done
;
and
doubtles
in
this
,
our
consciences
can
best
tell
the
actions
and
intentions
of
those
which
are
done
by
vs
.
Giue
not
thy
heart
(
saith
Salomon
)
to
al
the
words
that
men
speake
,
least
thou
do
heare
thy
seruant
cursing
thee
,
for
oftentimes
thy
heart
knoweth
,
that
thou
likewise
hast
cursed
others
.
The
second
application
is
when
we
iudge
of
the
fact
which
is
done
,
whether
it
be
well
or
euill
;
the
measure
of
our
knowledge
in
this
making
vs
to
mistake
,
as
euill
for
good
,
so
that
to
be
euill
which
indeede
is
good
.
The
third
is
,
that
this
,
or
that
,
is
to
be
done
,
Conscientia
testis
.
Mille.
Accusator
.
Vinculum
.
Iudg.
16.9
.
or
to
be
left
vndone
.
In
the
first
it
is
a
witnes
,
which
will
not
lie
;
in
the
second
,
it
may
accuse
,
but
not
absolutely
excuse
;
in
the
last
it
may
binde
,
though
it
want
strength
,
in
this
respect
onely
that
we
are
weake
.
For
those
new
cords
(
and
such
are
new
opinions
)
which
were
not
able
to
hold
Sampson
,
may
easily
hold
him
fast
,
that
is
many
degrees
weaker
then
Sampson
was
.
1
Testificatio
.
2.
Examinatio
.
3.
Consiliatio
.
The
first
of
these
respecteth
the
time
past
;
the
second
the
time
present
;
the
third
for
the
well
or
euill
doing
to
the
hauing
or
suffering
the
ioy
or
torment
that
is
to
come
;
1.
De
praeteritis
.
2.
De
praeteritis
factis
&
de
futuris
faciendis
.
3
De
faciendis
tantum
.
1.
Dictamen
.
2.
Examen
.
3.
Ligamen
.
as
if
he
that
had
made
time
,
the
pretiousest
circumstance
of
all
our
actions
,
had
set
our
conscience
as
the
seuere
and
diligent
watchman
of
all
our
times
.
Thus
seeing
the
vse
of
conscience
;
the
next
consideration
is
for
the
originall
of
the
errors
in
it
:
these
are
two
,
a
false
assumption
,
and
a
false
application
.
In
the
first
we
take
those
things
to
be
good
or
true
,
which
indeede
directly
are
euill
,
and
false
;
(
an
error
peraduenture
that
misleadeth
a
number
in
this
point
;
)
so
those
that
put
the
Apostles
to
death
,
did
thinke
in
that
action
that
they
pleased
God
;
for
the
time
was
come
that
our
Sauiour
foretold
,
whosoeuer
killeth
you
,
will
thinke
that
hee
doth
God
seruice
.
Ioh.
16.2
.
In
the
second
a
false
application
,
arising
out
of
a
true
ground
;
because
hee
heareth
that
God
is
to
bee
loued
aboue
all
things
,
thinketh
it
vnlawfull
to
loue
any
thing
except
God
.
Both
these
erre
not
alike
,
but
the
error
of
conscience
doth
infect
both
.
Neither
ought
a
conscience
that
thus
erreth
to
binde
,
seeing
the
force
and
strength
of
conscience
,
is
not
built
vpon
himselfe
,
but
vpon
some
precept
(
seeming
so
vnto
it selfe
,
being
no
good
reason
)
but
either
because
it
is
commanded
,
or
els
forbidden
.
Al
the
actions
of
man
are
of
three
sorts
;
good
,
euill
,
and
indifrent
.
If
our
conscience
say
that
is
to
be
done
,
which
is
naturally
good
,
Eadem
ratione
prohibentur
mala
qua
praecipiuntur
bona
.
it
is
no
error
.
If
it
deny
that
to
be
done
which
is
euill
it
is
no
error
;
for
by
the
same
reason
,
euill
is
forbidden
which
commaundeth
good
.
But
if
on
the
contrarie
,
it
say
that
is
to
be
done
which
is
naturally
euill
,
or
not
to
be
done
which
is
good
(
a
thing
fit
to
be
considered
in
this
case
)
it
is
doubtles
a
conscience
which
doth
erre
in
both
.
Likewise
in
indifferent
things
(
as
the
remouing
of
a
strawe
)
(
and
yet
some
wise
men
haue
made
these
things
refused
by
them
,
of
that
nature
)
to
make
them
of
necessitie
,
on
either
part
where
authoritie
hath
not
determined
,
is
a
conscience
without
doubt
that
doth
much
erre
.
For
euery
will
that
disagreeth
from
reason
,
Rom.
14.
either
true
,
or
false
,
directly
sinneth
;
for
whatsoeuer
is
not
of
faith
is
sinne
:
and
yet
euery
thing
which
is
done
by
the
will
,
giuen
assent
vnto
reason
,
is
not
voyde
of
sinne
,
because
that
ignorance
which
is
a
fault
,
Quia
ignorantia
quae
est
ex
culpa
nocet
.
Ambros.
cannot
possible
make
the
action
to
be
without
fault
.
The
conscience
as
it
includeth
knowledge
and
is
conioyned
with
the
light
of
nature
is
euer
right
,
yet
as
it
is
ioyned
to
reason
,
and
about
particulars
it
often
erreth
;
the
light
of
nature
maketh
the
first
proposition
that
it
is
not
lawfull
to
doe
euill
;
our
reason
(
which
often
erreth
either
through
ignorance
or
the
strength
of
fancie
)
saith
this
is
euill
;
whereupon
the
conscience
being
misled
,
maketh
a
firme
and
a
strong
conclusion
,
therefore
by
no
meanes
I
ought
to
doe
it
.
In
the
first
proposition
there
can
be
no
error
;
Esa.
5
10.
sometimes
there
is
in
the
second
(
as
peraduenture
in
this
act
of
subscription
whilest
we
call
good
euill
and
euill
good
)
and
so
a
falsehoode
in
the
conclusion
;
which
as
the
logicians
say
,
euer
followeth
the
weaker
part
.
The
errors
on
both
hands
are
,
when
it
is
either
too
large
tending
to
presumption
,
making
euill
good
;
or
to
strait
tending
to
despaire
;
making
good
euill
;
whereas
the
Prophet
pronounceth
a
woe
to
both
.
Now
because
euery
conscience
that
would
not
erre
,
ought
to
be
grounded
vpon
the
commaundement
that
God
giueth
,
doubtles
it
is
more
safe
to
obey
a
conscience
that
erreth
not
,
then
the
commaundement
of
any
who
is
but
a
mortall
creature
.
But
those
who
wilfully
suffered
martirdome
,
for
opinions
which
they
fancied
,
Martyres
stulta
philos.
Aust.
and
willingly
should
haue
disclaimed
,
were
not
commended
for
that
they
did
,
being
but
the
martyres
of
foolish
phylosophy
,
and
no
way
to
be
praised
for
that
they
suffered
.
But
in
things
which
are
indifferent
(
as
many
things
misliked
peraduenture
are
)
the
precept
of
the
superior
doth
binde
more
,
Aquinas
in
disput.
de
veritat
.
quest.
17.
art.
5.
then
the
conscience
of
the
inferior
can
;
for
though
the
conscience
be
iudge
,
yet
the
other
is
more
immediate
vnder
God
;
and
this
is
but
in
those
things
,
which
either
directly
are
commaunded
,
or
els
forbidden
.
For
the
subiect
hath
the
commaundement
of
the
superior
for
his
warrant
,
Alex.
2
part
.
Summae
.
quest.
35
art.
2.
and
in
things
of
this
nature
,
his
dutie
is
not
to
examine
;
but
onely
to
performe
what
he
seeth
commaunded
.
Wherein
surely
the
consideration
ought
to
be
greatest
of
those
in
authoritie
what
they
doe
commaund
;
but
to
determine
this
point
(
which
peraduenture
is
the
case
in
question
)
according
to
that
which
the
schoolemen
say
;
we
answere
that
the
bond
of
an
erring
conscience
is
greater
,
because
it
is
more
vehement
,
and
bindeth
longer
,
then
in
things
of
this
nature
the
commaundement
of
a
superior
doth
;
but
directly
it
is
lesse
on
the
other
side
,
because
it
is
fitter
to
bee
vnloosed
;
for
both
the
bond
,
and
the
conscience
are
to
be
reformed
,
where
as
the
obedience
to
the
superior
in
this
,
can
admit
no
dispensation
(
things
now
ceasing
to
be
what
they
were
by
nature
)
and
this
being
no
part
of
the
inferiors
dutie
,
to
examine
the
lawfull
ordinations
that
superiors
make
.
Now
whether
these
men
that
in
refusing
to
subscribe
,
say
they
follow
their
conscience
,
are
ruled
by
that
which
is
to
be
reformed
,
or
directed
by
that
which
shall
be
their
warrant
,
reason
and
time
will
easily
finde
out
,
if
due
examination
be
taken
both
of
their
refusing
,
and
of
the
things
themselues
which
they
doe
refuse
.
The
conscience
which
doth
erre
though
it
binde
vntill
it
be
reformed
,
ought
notwithstanding
to
be
reformed
;
because
,
either
ignorance
,
negligence
,
pride
,
inordinate
affection
,
faintnes
,
perplexitie
,
or
selfe
loue
,
are
the
corrupt
and
originall
causes
of
the
errors
of
it
.
So
that
if
none
of
these
haue
ouerruled
the
conscience
of
these
men
,
but
that
knowledge
with
due
consideration
hath
directed
them
in
that
they
did
,
we
haue
great
reason
to
harken
to
their
excuse
,
and
to
regarde
them
with
more
attention
,
whilest
with
reuerence
and
humilitie
they
alleage
their
conscience
.
In
the
meane
time
for
remedie
against
these
errors
,
let
them
not
disdaine
the
counsell
which
wise
men
haue
found
to
be
most
safe
,
if
it
be
of
ignorance
to
say
with
Iehosaphat
,
1.
Chro.
20.12
we
know
not
what
to
doe
but
our
eyes
are
towards
thee
;
if
of
negligence
to
come
without
partiallitie
or
preiudice
as
Nichodemus
to
Christ
,
Ioh.
3.
to
those
that
for
knowledge
are
fit
to
teach
them
.
If
of
pride
to
submit
our selues
one
to
another
,
2.
Cor.
10.18
.
and
especially
to
those
that
haue
more
learning
&
do
rule
ouer
vs
;
for
he
that
praiseth
himselfe
,
is
not
alowed
but
he
whom
the
Lord
praiseth
.
A
singularitie
in
this
kinde
hath
been
the
originall
of
most
heresies
in
all
ages
,
and
not
the
least
occasion
of
the
troubles
of
these
times
;
for
he
that
walketh
vprightly
walketh
bouldly
(
the
rest
are
presumptuous
)
but
he
that
peruerteth
his
waies
,
Pro.
10.9
.
shall
be
knowne
.
If
from
inordinate
affection
,
making
that
lawfull
which
we
haue
a
minde
to
doe
,
we
must
harken
to
iudgement
,
and
refuse
our
affections
in
this
case
;
Perit
omne
iudicium
cum
res
transit
in
affectum
.
Sen.
for
iudgement
turned
into
affection
,
doth
all
perish
.
If
from
faintnes
,
then
onely
to
be
scrupulous
&
feareful
when
we
haue
cause
,
least
we
thinke
it
lawfull
because
we
streane
a
knat
,
for
to
swallow
a
Cammell
.
If
of
perplexitie
,
when
a
man
is
closed
as
it
were
betwixt
two
sinnes
,
where
he
is
not
able
(
though
willing
)
to
auoyde
both
;
that
which
will
not
make
either
to
be
lawfull
,
will
make
one
of
them
directly
a
lesse
sinne
.
This
is
not
euer
to
do
euill
,
that
good
may
come
of
it
;
for
though
the
casting
away
of
things
profitable
for
the
sustenance
of
mans
life
,
be
an
vnthankfull
abuse
of
the
fruites
of
Gods
good
prouidence
towards
mankinde
;
yet
this
consideration
did
not
hinder
Saint
Paul
from
throwing
corne
into
the
sea
,
when
care
of
sauing
mens
liues
made
it
necessarie
to
loose
that
which
else
had
been
better
saued
.
For
of
two
such
euils
being
not
both
euitable
,
the
choyse
of
the
lesse
is
not
euill
;
Hooke●
.
lib
5.
pag.
15.
and
euils
(
as
a
wise
man
noteth
)
must
be
in
our
construction
iudged
ineuitable
,
if
there
be
no
apparant
ordinarie
way
to
auoyde
them
;
because
where
counsell
and
aduise
beare
rule
,
of
Gods
extraordinarie
power
without
extraordinarie
warrant
wee
cannot
presume
.
Last
of
al
,
if
of
humility
,
(
an
error
surely
of
least
daunger
;
)
we
wish
them
onely
to
take
heede
of
to
much
feare
;
Bonarum
mentium
est
ibi
culpas
agnocere
vbi
culpa
non
est
Gregor.
Dum
perturbatur
conscientia
hominis
,
reparatur
in
homine
similitudo
conditoris
.
else
we
say
it
is
the
propertie
of
good
mindes
there
to
acknowledge
a
fault
,
where
no
fault
is
.
For
whilest
the
conscience
of
man
is
troubled
in
this
manner
,
grace
repaireth
in
man
the
excellent
image
of
his
first
maker
.
Thus
giuing
our
simple
direction
,
and
not
daring
to
censure
the
consciences
of
such
,
as
thinke
their
refusall
to
be
warranted
with
pretence
of
conscience
;
we
will
examine
a
little
what
they
haue
said
,
and
done
,
and
whether
the
exacting
or
refusing
of
subscription
,
was
a
greater
sinne
.
If
the
vrging
of
subscription
which
the
law
required
,
was
the
cause
of
those
seuerall
admonitions
which
the
Parliament
had
,
surely
a
worse
effect
could
not
haue
proceeded
from
so
good
a
cause
,
then
that
which
was
a
vertuous
inuention
to
make
peace
,
by
the
vnquiet
disposition
of
some
few
,
should
become
the
originall
fountaine
of
so
much
warre
.
And
surely
that
mildnes
,
which
that
reuerend
Archbishop
Grindall
vsed
in
those
times
,
little
auailed
with
those
men
for
to
make
them
better
;
which
in
wisedome
euer
since
,
hath
caused
others
in
that
place
,
for
to
vse
the
lesse
.
For
experience
(
euen
in
them
)
findeth
it
to
be
most
true
,
that
fauour
in
that
kinde
they
esteeme
but
desert
,
and
the
patience
of
others
but
their
owne
merit
.
Yet
wise
men
in
the
same
place
,
at
diuers
times
,
to
the
same
persons
,
may
vse
direct
contrarie
courses
and
both
well
.
The
second
inforcing
of
subscription
in
the
three
articles
of
supremacie
,
the
booke
of
common
prayer
,
with
those
things
annexed
,
and
the
booke
of
articles
made
in
the
Synode
1562.
the
first
they
allowe
,
but
as
for
both
the
other
they
esteeme
them
vnlawfull
,
Elizab.
13.
and
such
as
the
statute
requireth
not
of
them
;
where
me
thinkes
it
is
strange
that
men
which
doe
not
so
much
as
the
lawe
requires
,
will
alleadge
(
notwithstanding
)
the
lawe
for
their
warrant
,
in
that
which
they
doe
not
.
For
if
either
the
vrging
of
law
,
by
the
vertue
of
law
,
or
not
against
law
,
could
in
wisedome
haue
serued
to
make
peace
;
those
men
had
little
reason
to
haue
been
against
it
,
who
were
not
able
to
proue
that
it
was
vnlawfull
,
and
knew
the
authoritie
to
be
lawfull
that
required
it
of
them
.
Neither
was
there
any
great
reason
,
to
hope
for
obedience
in
subscribing
to
the
articles
(
if
the
lawe
required
it
)
seeing
they
are
not
willing
towards
the
communion
booke
to
affoord
that
allowance
which
the
law
required
.
1.
Elizab.
And
howsoeuer
I
take
not
vpon
me
to
interpret
the
meaning
of
that
statute
,
yet
surely
the
pretended
exception
of
law
,
is
of
little
force
,
seeing
both
the
Archbishops
and
Bishops
and
al
the
clergie
in
the
conuocation
,
subscribed
vnto
them
;
and
that
all
Canons
which
the
Church
doth
make
,
haue
either
confirmation
vnder
the
great
seale
,
or
the
parties
that
make
them
,
haue
warrant
by
the
statute
for
that
they
doe
.
And
if
it
had
not
been
,
euer
their
practise
to
make
a
pretence
of
law
,
for
that
for
which
they
haue
no
warrant
,
neither
would
they
doe
it
if
the
law
commaunded
;
it
were
better
to
be
excused
in
that
they
refuse
with
pretence
of
law
.
With
the
same
boldnes
some
haue
affirmed
that
the
present
gouernment
of
the
Church
of
England
by
Archbishops
and
Bishops
vnder
the
Prince
is
to
be
accounted
vnlawfull
by
the
statutes
of
this
land
,
Martin
Iunior
Thes.
50.
and
that
to
be
a
Lord
Bishop
is
directly
against
the
statute
Eliz.
13.
A
practise
like
this
some
of
the
Church
of
Rome
haue
lately
vsed
against
vs
,
Apologeticall
epistle
.
as
though
our
opposition
against
them
,
were
beyond
law
;
and
the
instruments
made
for
our
defence
,
and
to
cut
them
off
,
were
in
truth
the
safest
protection
their
actions
had
.
But
haue
these
men
that
thus
earnestly
pretend
law
,
either
neuer
subscribed
to
any
thing
of
their
owne
without
law
,
or
euer
been
obedient
to
the
lawes
of
others
?
surely
if
they
had
,
the
contention
in
this
kinde
,
had
been
buried
that
day
when
it
was
first
borne
.
But
the
English
when
they
came
to
Franckeford
were
tied
to
subscribe
to
the
same
confession
of
faith
,
Discourse
of
the
troubles
.
pag.
6.
which
the
French
had
:
after
they
themselues
enioyned
all
to
subscribe
to
their
discipline
,
Ibid.
pag
8.
that
they
might
showe
that
they
were
readie
and
willing
to
be
subiect
to
it
.
Nay
D.
Cox
(
a
man
at
that
time
farre
better
I
thinke
then
any
that
refuse
subscription
)
and
his
companie
were
not
admitted
to
haue
voices
in
the
Church
of
Frankeford
,
Ibid.
pag.
39.
vntill
they
had
subscribed
to
the
discipline
as
others
had
done
before
them
.
These
holy
conscionable
refusers
to
assent
to
the
ordinations
that
others
make
,
are
violent
exactors
of
subscription
,
and
obedience
,
in
a
strange
countrie
,
at
their
betters
hands
,
to
those
pettie
orders
,
which
are
of
their
owne
making
.
March
.
1.1556
.
When
Maister
Horne
was
made
pastor
of
the
Church
at
Frankeford
,
he
receiued
all
such
persons
as
members
of
that
Church
,
which
were
contented
to
subscribe
and
to
submit
themselues
to
the
orders
of
it
.
Ibid.
pag.
62.
A
wise
course
not
vnfit
for
a
greater
gouernment
,
wherein
all
men
ought
to
binde
themselues
some
way
or
other
,
vnto
the
obedience
of
those
vnder
whom
they
liue
.
Nay
if
any
minister
appeale
to
the
magistrate
,
and
be
found
to
doe
it
without
iust
cause
(
a
fault
surely
lesse
then
their
refusing
to
subscribe
)
yet
then
he
shall
be
directly
deposed
from
his
ministerie
by
them
.
Ibid.
pag.
132.
Neither
was
this
the
practise
of
those
times
,
and
in
that
place
,
but
euen
at
home
those
men
,
who
had
neither
authoritie
to
make
lawes
nor
to
exact
of
others
allowance
of
them
,
Danger
.
pos.
pag.
98.
haue
required
,
and
had
,
a
generall
subscription
to
that
discipline
,
which
neither
scripture
,
wisedome
,
law
,
or
themselues
,
could
approue
vnto
vs
.
So
that
all
those
inconsiderate
and
vnreuerend
termes
which
most
of
them
haue
intemperately
vttered
,
against
subscription
,
Quicquid
lacerato
animo
dixeris
punientis
est
impetus
non
charitas
corrigentis
:
dilige&
di●
quicquid
voles
.
August
.
are
but
the
violent
courses
of
men
,
that
desire
to
punish
,
and
not
the
charitie
of
such
as
should
(
if
they
had
authoritie
)
correct
.
Let
them
show
their
affection
,
that
they
loue
our
Church
,
and
then
we
will
allow
them
to
vtter
and
aduise
what
they
thinke
good
.
In
the
meane
time
,
those
false
coniecturall
effects
,
for
which
subscription
was
required
(
as
they
thinke
)
are
but
vncharitable
deuises
of
their
owne
,
onely
to
make
those
in
authoritie
to
be
more
odious
;
that
contempt
of
their
persons
,
breeding
disobedience
to
their
gouernment
,
either
a
generall
dissolution
may
bring
a
palsey
into
the
Church
,
or
else
we
must
onely
be
ruled
by
orders
of
their
making
.
Which
because
neither
reason
,
nor
experience
hath
taught
vs
to
be
so
safe
,
we
hold
the
exacting
of
subscription
to
be
lawfull
and
necessarie
,
in
those
that
doe
it
,
and
the
refusall
to
be
daungerous
,
vnholy
,
and
vnwarranted
,
in
those
that
are
disobedient
.
They
which
haue
labored
in
their
zealous
defences
,
to
make
the
world
for
to
thinke
otherwise
,
they
haue
taken
vpon
them
to
iustifie
themselues
with
to
much
loue
,
and
to
censure
our
Church
with
to
much
rigor
.
But
it
is
like
a
better
consideration
will
possesse
them
now
,
when
they
shall
haue
small
reason
to
feare
,
either
partiallitie
,
or
want
of
vnderstanding
,
to
make
the
chiefe
in
authoritie
either
not
willing
,
or
not
able
,
to
perceiue
their
weightie
reasons
,
alleaged
against
those
things
,
which
they
doe
mislike
.
But
wise
men
surely
haue
cause
to
feare
,
that
nothing
wil
either
much
,
or
long
,
please
them
,
which
is
not
some
transformed
monster
of
their
owne
making
.
So
that
if
any
defect
be
in
that
statute
(
as
they
vrge
)
made
by
our
late
soueraigne
of
blessed
memorie
,
whereby
the
refusers
may
pretend
a
warrantable
excuse
for
not
yeelding
by
subscription
an
absolute
obedience
both
to
the
doctrine
,
We
desire
humbly
his
M●iestie
and
the
whole
Parliament
to
consider
this
.
gouernment
,
and
ceremonies
of
the
Church
,
we
hope
that
now
hauing
tasted
of
the
sower
frutes
,
of
their
disobedience
,
and
seeing
without
preuention
that
more
daungerous
inconueniences
,
are
like
to
follow
it
will
not
be
thought
vnfit
,
either
in
his
maiesties
singular
wisedome
and
great
iudgement
,
or
in
the
honorable
consideration
of
the
whole
Parliament
,
is
stricter
lawes
be
now
made
to
take
securitie
by
subscribing
,
of
the
tongues
and
the
hands
of
these
men
,
which
so
often
with
so
much
libertie
,
and
boldnes
they
haue
wilfully
imployed
to
the
hinderance
of
the
Churches
peace
;
we
demaund
but
in
this
,
what
they
thinke
reasonable
in
their
owne
discipline
;
not
onely
for
men
but
for
women
,
to
the
auoyding
of
heresies
and
sects
,
in
the
Church
.
And
if
he
that
hath
most
learning
and
hath
been
most
earnest
for
the
alteration
of
our
Church
gouernment
be
able
to
make
demonstration
,
that
their
hands
are
required
to
giue
consent
to
any
one
syllable
,
either
in
our
ceremonies
,
our
liturgy
or
our
discipline
,
which
truth
will
not
warrant
,
and
obedient
humilitie
exact
from
them
,
I
doubt
not
but
the
Bishops
of
our
land
are
,
and
will
be
readie
,
either
to
giue
them
satisfaction
why
they
ought
to
doe
it
,
or
yeelde
vnto
their
earnest
demaunds
,
that
it
may
not
be
done
.
But
if
any
man
thinke
that
the
vrging
of
this
(
wherein
doubtlesse
a
remisnes
in
some
hath
done
more
hurt
then
rigor
)
is
either
to
confirme
those
things
,
which
without
the
allowance
of
these
great
refusers
to
subscribe
,
might
peraduenture
be
thought
to
want
authoritie
;
or
that
it
is
meerely
a
politike
inuention
,
besides
law
,
whereby
the
practises
of
the
Bishops
and
others
,
may
be
free
from
reproofe
,
he
doth
vncharitably
misconster
a
religious
ordination
,
for
great
vse
,
and
to
the
wrong
of
himselfe
,
sinisterly
suspect
in
both
.
So
that
we
thinke
we
may
(
notwithstanding
their
great
complaints
of
cruel●ie
,
persecution
,
and
tyranny
,
wherewith
diuers
of
their
books
haue
slaundered
the
most
pure
,
peaceable
,
and
reformed
gouernment
that
euer
this
nation
had
since
it
was
christian
,
giuing
occasion
to
the
common
aduersarie
,
to
write
as
they
haue
done
of
the
English
iustice
)
safelie
conclude
,
that
the
exacting
of
subscription
vsed
by
the
Bishops
,
in
the
Church
of
England
is
lawfull
,
and
ne●essarie
,
and
the
refusers
,
are
immodest
,
disturbers
,
of
the
vnitie
,
and
peace
,
both
of
the
Church
,
and
the
Common-Wealth
.
CHAP.
VIII
.
Of
Discipline
.
SEeing
that
no
societie
vpon
earth
can
long
(
without
authoritie
to
correct
)
retaine
all
her
parts
in
due
obedience
,
and
that
the
disorders
of
none
are
of
more
daunger
then
of
that
societie
which
we
cal
the
Church
;
it
is
of
all
ciuill
considerations
the
greatest
,
to
thinke
of
that
discipline
which
is
best
warranted
,
most
agreeable
to
the
state
of
that
kingdome
where
the
Church
is
,
and
in
all
reason
likelyest
to
obtaine
that
end
for
which
discipline
is
allowed
vnto
Gods
house
.
So
that
herein
if
either
their
skill
had
been
so
great
,
or
their
moderation
in
that
busines
so
much
(
as
peraduenture
their
desire
was
to
doe
good
)
doubtles
the
Church
ought
in
all
reason
,
to
haue
giuen
great
attention
to
these
careful
aduisers
,
and
to
haue
showed
her selfe
readie
with
thankfulnes
,
to
make
vse
of
those
vertuous
indeuours
,
religiously
imployed
for
her
good
.
But
now
that
they
haue
obtruded
a
discipline
with
that
violence
,
and
such
a
one
as
must
quiet
ouerthrow
,
both
the
practise
of
other
Churches
,
and
of
this
in
al
other
ages
that
haue
been
before
vs
,
nor
this
as
the
inuention
of
wise
men
,
not
against
the
word
,
but
the
expresse
commaundement
in
euery
particular
of
God
himself
,
accounting
those
to
haue
no
Church
(
this
being
as
essentiall
as
either
the
word
or
the
sacraments
)
where
this
is
wanting
;
wee
haue
great
cause
both
to
examine
the
practises
of
these
men
,
and
to
consider
that
discipline
which
they
tender
vnto
vs
,
for
that
which
we
now
haue
;
and
what
benefit
by
this
exchange
is
likely
to
redownd
vnto
Gods
Church
.
And
surely
if
both
our
Disciplines
had
the
like
warrant
,
that
they
were
the
lawfull
●rdinations
of
men
for
the
well
gouerning
of
the
Church
,
not
repugnant
to
the
word
of
God
,
yet
it
is
like
the
aduantage
would
be
far
greater
on
our
side
,
being
auncient
,
not
the
inuention
of
our selues
,
found
to
be
safe
by
experience
,
and
duly
proportioned
with
the
greatnes
,
riches
,
freedoms
,
glory
and
gouernment
of
this
kingdome
,
whereas
theirs
,
in
their
owne
opinions
(
if
they
were
not
ouer
partially
addicted
to
it
)
is
new
,
the
inuention
of
late
time
,
dangerous
by
experience
in
a
kingdome
,
and
no
way
proportioned
but
to
the
limits
and
bounds
of
some
priuate
Citie
;
we
haue
knowne
the
aduocates
of
this
discipline
to
haue
much
grace
(
for
which
I
do
honor
them
)
in
exhortation
and
prayer
;
but
to
be
either
inuentors
,
or
aduisors
of
lawes
and
ordinations
fit
for
a
Church
discipline
,
their
manner
of
liuing
doth
not
allowe
them
that
wisdome
:
so
that
wee
holde
it
much
safer
to
retaine
our
owne
(
reforming
such
parts
as
the
boldnes
of
sinne
maketh
vs
to
thinke
now
to
bee
too
remisse
)
rather
than
to
aduenture
an
exchange
,
euen
for
that
which
by
so
many
titles
,
they
commend
vnto
vs
.
For
surely
no
man
is
lesse
fit
to
lend
his
tongue
to
giue
praise
to
a
worke
,
than
he
or
they
,
who
haue
lent
their
heads
and
their
hands
to
be
authors
of
it
,
both
because
all
of
vs
naturally
,
loue
what
we
doe
our selues
,
and
seldome
haue
wee
so
much
vnderstanding
that
we
doe
a●●isse
,
when
we
had
no
more
vnderstanding
but
to
faile
in
the
doing
of
it
.
But
where
their
owne
weakenes
or
want
of
experience
might
faile
,
as
not
affoording
them
so
much
wisdome
to
make
lawes
,
if
there
they
will
vrge
vs
with
expresse
commaundement
of
holy
Scripture
,
then
it
must
not
seeme
strange
vnto
them
,
if
that
for
which
they
pretend
scripture
,
without
warrant
of
scripture
be
not
admitted
by
vs
,
wherein
if
they
faile
,
the
Church
at
their
hands
receiueth
a
double
wrong
,
first
a
contention
to
disturbe
her
peace
,
and
secondly
,
the
false
pretence
of
an
euerlasting
truth
,
to
giue
authority
and
warrant
to
the
late
,
unwise
,
inconsiderate
and
vnholy
inuentions
of
silly
men
.
Dealing
in
this
but
peraduenture
with
lesse
malice
(
as
Satan
and
all
heretikes
haue
done
)
to
couller
temptations
and
heresies
with
Gods
word
.
For
seeing
that
with
man
(
especially
in
the
Church
)
nothing
is
,
or
ought
to
be
of
that
account
as
the
scriptu●es
are
,
all
men
are
d●sirous
for
that
which
they
are
willing
to
maintaine
,
to
alledge
that
proofe
which
hauing
g●eatest
authoritie
,
must
with
men
of
reason
finde
least
resistance
.
Quod
de
Scriptura
sacris
anthantatem
non
〈◊〉
cadem
facilitate
contemnitur
qua
probatur
.
H●er
.
in
Matt.
26.
Scriptura
sacra
in
〈…〉
&
monendo
recta
est
&
promittendo
al●a
&
minando
ter.
ribilis
.
Gregor.
in
Ezech.
In
sacra
scriptura
qutequid
docetur
verit●s
;
qui●quid
piaecipitur
bonitas
quicquid
promi●titur
felicitas
est
.
Hugo
.
For
in
all
other
things
let
reason
be
neuer
so
apparant
with
some
men
,
they
are
as
easily
contemned
as
they
are
alledged
;
this
onely
conteyned
in
the
two
testaments
,
both
in
admonishing
is
vpright
,
in
promising
is
heauenly
,
and
in
threatning
is
fearefull
.
All
other
writings
as
the
assurance
is
but
weake
which
they
can
affoord
,
so
their
proofes
are
but
the
opinions
or
iudgements
of
mortall
men
,
and
where
the
hearer
is
of
the
same
nature
with
him
that
perswadeth
,
reason
oftentimes
doth
bel●●ue
,
that
he
hath
not
much
reason
to
be
perswaded
.
But
in
the
scriptures
(
as
Hugo
saith
)
whatsoeuer
is
taught
is
truth
;
whatsoeuer
is
commaunded
is
goodnes
;
and
whatsoeuer
is
promised
is
happines
;
and
therefore
these
men
haue
proceeded
aright
(
if
they
be
able
to
proue
what
they
vndertake
)
in
making
the
plaine
scripture
to
be
the
commaunder
of
all
parts
of
that
discipline
,
which
doubtlesse
whithout
scripture
,
reason
hath
little
warrant
to
thinke
that
lawfull
;
we
understand
then
by
discipline
in
this
chapter
(
which
notwithstanding
few
of
the
patrones
haue
defined
vnto
vs
)
that
eternal
gouernment
of
the
church
,
and
of
euery
member
thereof
,
in
respect
they
are
of
the
Church
,
whereby
manners
are
reformed
,
the
peace
of
the
Church
maintained
,
God
glorified
,
and
order
and
decency
procured
;
this
whether
in
substance
it
be
such
that
nothing
is
to
be
added
,
altered
,
or
diminished
,
is
the
principall
contention
betwixt
them
and
vs
;
our
Church
holding
that
it
hath
this
libertie
to
prescribe
orders
for
the
whole
assemblie
;
to
giue
direction
for
the
goods
of
the
Church
;
and
the
maintenance
of
the
clergie
;
for
the
proceeding
in
matters
of
Church
gouernment
;
making
lawes
and
ord●rs
;
iudiciall
notice
,
censures
,
election
of
offices
,
and
such
like
;
and
this
not
without
the
authoritie
of
him
,
who
hath
the
supremacie
in
all
causes
;
all
these
we
hold
changeabl●
according
to
times
,
and
places
,
whereas
those
(
who
will
needes
be
our
aduersaries
in
this
cause
)
will
haue
all
such
as
concerne
the
substance
of
discipline
to
be
appointed
by
God
,
and
to
be
alwaies
firme
,
and
immutable
,
and
the
Eldership
to
haue
the
execution
of
them
;
and
to
this
end
in
euery
parish
or
precinct
,
there
must
be
a
presbyterie
of
doctors
,
pastors
,
elders
,
and
deacons
;
and
of
diuers
presbiteries
,
conferences
and
synodes
;
all
which
(
say
they
)
are
precisely
required
in
Gods
word
.
D.
Sutcliff
.
But
seeing
remonstrance
hath
been
made
both
of
the
errors
of
them
all
,
and
the
infinit
dissentions
amongst
themselues
,
we
can
be
content
to
let
that
discipline
fall
,
which
stronger
then
they
(
if
they
were
willing
)
could
hardly
haue
strength
for
to
hold
vp
.
This
discipline
of
the
Church
ought
to
see
the
execution
of
those
lawes
,
and
ordinances
,
which
God
by
his
Apostles
in
their
time
,
and
daily
since
by
the
Church
maketh
;
neither
doe
we
thinke
that
any
in
the
bosome
of
the
Church
,
after
so
long
a
time
of
knowledge
,
can
now
doubt
,
but
that
God
hath
left
vnto
his
Church
,
an
authoritie
to
make
lawes
,
the
execution
whereof
in
reason
is
committed
to
those
,
who
succeed
in
place
and
authoritie
,
the
Apostles
of
Christ
,
that
did
plant
the
Church
;
whose
dominion
(
notwithstanding
)
we
make
not
so
absolute
,
1.
Pet.
5.
that
like
tyrants
at
their
pleasure
,
they
may
rule
ouer
Christs
flocke
;
yet
the
power
that
the
rulers
of
the
Church
haue
,
in
matters
of
a
lower
nature
,
are
lesse
limited
by
farre
(
hauing
warrant
to
ordaine
and
appoint
things
indifferent
)
which
serue
for
order
,
Zanch.
in
decal
pag
671.
Omnia
decenter
.
comlines
,
and
the
edification
of
Christs
Church
.
By
this
authoritie
the
Apostles
ordained
many
things
in
the
Church
,
1.
Cor.
14.
whereof
from
Christ
they
had
no
expresse
mention
;
by
this
power
S.
Paul
ordained
that
gatherings
should
be
made
at
Corinth
,
vpon
the
Lords
day
;
that
the
man
should
pray
bare
headed
,
and
the
woman
couered
.
Such
autho●itie
at
this
day
a
particular
Church
hath
(
as
of
England
France
end
Scotland
,
or
any
other
)
that
the
clergie
with
the
allowance
of
the
prince
and
the
rest
,
whom
it
may
concerne
for
to
make
lawes
,
may
ordaine
,
and
appoint
,
●uch
ordinances
,
as
seruing
for
edification
,
order
,
and
comlines
in
the
Church
,
are
so
long
in
force
,
vntill
they
shall
be
abrogated
by
that
authoritie
that
did
first
make
them
.
To
this
we
referre
,
the
time
,
and
manner
,
of
publike
prayer
,
administring
the
Sacraments
,
ecclesiasticall
censures
,
apparell
for
diuine
seruice
,
ornaments
of
Churches
,
and
such
like
;
all
which
as
the
Church
from
Christ
hath
lawfull
authoritie
to
ordaine
,
so
it
is
peeuish
disobedience
in
those
men
,
who
had
rather
without
warrant
,
impose
vpon
the
Church
lawes
of
their
own
making
,
then
by
commaundement
obey
the
lawful
ordinations
that
others
make
.
Now
because
in
no
societie
,
al
men
will
be
obedient
at
all
times
,
and
that
it
is
little
auaileable
to
make
lawes
,
and
no
way
to
see
to
the
execution
of
them
;
as
the
Church
hath
left
vnto
her
admonitions
to
warne
them
,
&
corrections
to
restraine
;
so
last
of
al
she
hath
power
to
suspend
,
from
partaking
of
the
best
things
,
that
the
church
hath
,
because
they
haue
refused
to
obey
,
the
voyce
of
the
Church
,
in
those
lesser
ordinations
that
she
made
;
the
seueritie
of
the
Church
tending
to
this
end
,
the
amendment
of
such
whom
she
doth
correct
,
and
the
terrifying
of
others
from
the
like
offence
;
wherein
if
our
Church
,
administer
this
discipline
with
two
much
lenitie
(
a
fault
surely
if
at
all
in
inferior
officers
)
we
had
rather
aduenture
the
manifest
inconuenience
of
that
euill
,
then
hazard
by
a
new
course
,
the
certaine
molestation
of
a
farre
greater
.
Now
because
all
men
will
seeme
to
haue
reason
for
that
they
doe
,
and
no
reasons
are
equall
to
those
which
the
scripture
yeeld
,
some
wise
men
amongst
them
haue
vndertaken
to
make
proofes
from
hence
,
absolutely
in
their
opinions
sufficient
,
to
establish
this
new
discipline
.
The
consideration
of
which
weaknes
,
as
also
the
great
iniurie
vnto
Gods
word
,
must
needes
make
,
that
their
discipline
doth
want
proofes
,
which
themselues
are
rather
desirous
than
able
to
alledge
for
it
.
It
must
needs
seeme
strange
,
that
because
Moses
and
Aaron
when
they
came
into
Egypt
,
Exod.
4
29.
Cartwright
.
did
at
Gods
commandement
cal
together
the
elders
of
the
children
of
Israel
that
the
very
mention
of
their
names
,
shuld
be
alledged
as
a
warrant
for
the
elders
of
the
church
in
this
new
discipline
.
Nicholas
Gallasius
.
But
one
of
Gene●a
writing
vpon
that
place
faith
,
such
were
vnderstoode
as
by
doctrine
,
and
example
did
rule
,
the
people
;
whereas
their
elders
are
laymen
and
by
no
meanes
are
admitted
to
teach
others
.
Pellican
.
&
Siml●rus
in
exod.
4.
Cornel.
Bertram
de
politeia
Iudai
.
dedicated
to
Maister
Beza
.
Others
,
peraduenture
more
truly
,
men
of
that
time
,
and
not
much
diffe●ing
from
that
humor
,
sa●
that
neither
preachers
,
nor
lay
elders
are
vnderstoode
by
it
,
but
only
such
ciuill
gouernors
as
were
Senators
&
princes
to
beare
rule
And
doubtles
whatsoeuer
they
wrest
out
of
the
old
testament
to
make
Moses
the
author
of
it
,
yet
Caluin
to
whose
iudgement
the
chiefest
amongst
them
hath
promised
to
stand
in
this
case
,
T.
C.
lib.
1.
pag.
33.
saith
that
the
pretended
eldership
till
after
the
time
of
the
captiuitie
was
neuer
thought
of
,
Caluin
in
Math
18.
and
the
reason
(
as
M.
Cal●i●
saith
why
they
thought
of
it
then
)
was
because
it
was
not
lawfull
for
them
,
to
haue
a
King
;
as
if
the
gouernment
by
a
King
,
which
in
former
times
they
had
,
might
haue
bin
graunted
to
them
,
this
institution
of
their
Sanedrim
of
elders
,
had
been
of
no
vse
.
So
that
all
those
scriptures
out
of
the
old
testament
by
them
alledged
to
this
end
(
as
they
haue
alledged
many
)
are
to
small
purpose
;
Exod.
4
29.
and
17
5.
Deut.
1.15
.
and
17.12
.
2.
Chron.
19.8
Ierem.
19.1
.
Ezech.
8
1.
or
if
they
were
,
that
gouernment
were
needles
,
in
a
realme
where
there
were
a
King
.
And
that
Sanedrim
or
councell
of
the
Iewes
erected
after
their
returne
from
Babilon
being
seuentie
elders
were
of
the
stocke
of
Dauid
,
and
of
their
former
Kings
;
but
to
bring
these
into
the
Church
by
the
mistaken
example
of
those
times
,
cannot
but
be
daungerous
;
and
the
foundation
being
so
weake
,
this
building
of
theirs
cannot
long
continew
.
Doubtles
it
is
not
safe
in
wresting
of
scriptures
to
follow
the
streme
of
their
owne
fancies
,
seeing
he
that
held
that
all
who
would
be
saued
must
goe
to
Ierusalem
,
Ket
burnt
at
Norwich
.
forced
all
places
out
of
the
scripture
that
gaue
any
testimonie
to
commend
Ierusalem
either
litterall
or
otherwise
,
as
apparant
demonstration
to
maintaine
his
error
.
As
these
men
haue
delt
in
the
old
testament
,
so
in
the
new
,
what
M.
Caluin
doth
expound
of
pastors
,
and
preachers
only
,
some
others
do
wrest
for
the
establishing
of
these
lay
elders
,
in
their
Church
discipline
.
I
am
sorie
that
men
of
learning
that
would
seeme
vertuous
&
holy
,
should
be
charged
so
truely
with
so
manifold
wresting
of
the
scriptures
,
as
in
this
whole
matter
of
discipline
they
are
by
sundrie
that
doe
write
against
them
.
By
D.
Sutcliffe
and
the
suruay
of
discipline
,
pag.
414.
Let
men
loue
and
aduance
their
owne
fancies
as
they
thinke
safe
,
but
let
the
scripture
not
be
vrged
to
giue
strength
vnto
them
.
For
doubtles
heresies
and
erroneous
opinions
do
no
otherwise
spring
vp
,
then
when
the
good
scriptures
are
not
well
vnderstoode
,
Aust.
in
tract
.
in
Iob.
and
because
that
which
is
not
well
vnderstoode
,
is
notwithstanding
boldly
affirmed
to
be
the
meaning
of
them
.
For
few
things
hitherto
haue
been
so
fondly
deuised
,
but
the
authors
did
pretend
they
had
scripture
for
it
:
Hiero.
ad
Tit.
2.
or
else
saith
S.
Hierom
,
the
garrulity
of
such
persons
,
would
hardly
haue
got
credit
;
for
when
through
vanitie
&
pride
men
haue
ingaged
themselues
by
the
broaching
of
new
opinions
,
they
wil
rather
labour
to
bring
the
scripture
to
yeeld
vnto
their
fancies
,
Aust
contra
.
faust
.
lib.
32.
cap.
19.
then
suffer
their
fancies
to
be
ouerruled
by
them
;
a
fault
as
it
is
great
in
it selfe
,
so
it
carieth
a
manifold
disaduantage
with
it
,
that
the
aduersaries
of
the
truth
,
want
not
a
couller
to
refuse
the
interpretations
of
such
at
another
time
,
whom
men
of
the
same
profession
,
for
saith
,
and
the
sacraments
,
haue
worthely
charged
to
haue
wronged
the
scriptures
.
It
had
been
doubtles
a
greater
honour
to
them
,
much
better
dealing
with
the
word
of
God
,
and
a
course
of
more
reason
in
the
opinion
of
wisemen
,
that
this
discipline
,
had
been
commended
to
vs
,
as
a
politike
gouernment
which
they
found
safe
;
as
the
best
deuise
which
necessitie
in
Geneua
,
betwixt
the
putting
out
of
their
Romish
Bishop
,
&
the
keeping
out
of
the
Duke
of
Sauoy
did
inforce
vpon
them
;
as
a
platforme
sutable
enough
for
such
a
citie
,
at
such
a
time
.
But
to
offer
it
to
the
greatest
kingdomes
that
imbrace
the
truth
,
who
happily
florish
vnder
the
prosperous
gouernment
of
vertuous
princes
;
where
all
things
are
established
in
the
Church
with
a
most
auncient
,
Apostolike
,
&
holy
order
,
and
al
this
vnder
the
name
of
Gods
word
;
It
is
to
poyson
the
world
with
much
euill
,
and
to
couer
the
pollicie
of
their
first
teachers
,
with
the
vnhallowed
contentions
of
all
after
times
.
And
yet
for
all
that
we
can
neither
mislike
the
gouernment
of
our
Church
,
which
alreadie
we
haue
by
Bishops
,
nor
accept
theirs
by
Elders
,
vntill
they
haue
answered
all
such
as
soundly
and
with
iudgement
doe
write
against
them
.
Add
surely
I
may
make
the
same
protestation
which
a
wise
man
doth
in
this
case
,
that
if
I
were
to
leaue
this
life
,
and
should
speake
what
I
thought
of
the
present
forme
of
Ecclesiasticall
gouernment
at
this
time
in
the
Church
of
England
,
Suruay
.
p.
80.
I
would
take
it
vpon
my
soule
(
so
farre
as
my
iudgement
serueth
)
that
it
is
much
more
Apostolicall
,
then
the
gouernment
of
any
Church
,
that
I
reade
of
;
and
if
it
were
not
for
Prohibitions
(
such
peraduenture
as
good
intentions
found
out
)
(
and
some
few
hinderances
of
the
Common-law
)
a
gouernment
without
exception
more
holy
and
of
greater
peace
.
For
whilst
euery
man
will
aduenture
to
offer
vnto
the
Church
,
fancies
of
his
owne
making
,
as
H.N.
and
many
others
,
saying
loe
here
is
Christ
,
and
loe
there
is
Christ
,
we
shall
stand
neede
to
be
put
in
minde
of
that
caueat
,
goe
not
after
them
.
And
whereas
the
two
forciblest
reasons
to
giue
any
thing
allowance
in
the
opinion
of
men
,
is
that
it
is
warranted
for
the
institution
,
and
profitable
for
the
vse
:
these
politike
maisters
of
the
new
discipline
,
hauing
proued
neither
,
yet
doe
offer
both
.
To
thinke
that
if
we
had
this
gouernment
(
which
doubtles
God
in
his
mercie
hath
thus
long
kept
from
vs
)
that
then
God
would
blesse
our
victuals
,
Humbl
.
motion
.
pag.
31.
and
satisfie
our
poore
with
bread
,
that
he
would
cloth
our
priests
with
health
,
and
his
Saints
should
shout
for
ioy
;
Pag.
27.
that
it
is
best
and
surest
for
our
stare
;
that
it
would
cut
of
contentions
,
Pag.
74.
and
sutes
of
law
;
Pag
64.
that
it
would
nourish
learning
;
Pag.
37.
that
then
there
would
be
vnitie
in
the
Church
;
Pag.
79.
that
it
would
bring
strength
and
victorie
,
and
many
other
benefits
like
these
;
which
is
experience
of
these
that
haue
tried
them
,
could
as
well
assure
,
as
these
mens
words
,
doubtles
the
Church
had
great
reason
to
thinke
of
it
;
and
yet
these
are
benefits
no
greater
,
then
alreadie
by
Gods
mercie
,
our
Church
hath
inioyed
without
this
.
But
they
imitate
●aith
a
learned
and
graue
man
of
their
countrie
those
seditious
Tribunes
of
Rome
who
by
vertue
of
the
Agrarian
law
bestowed
the
publike
goods
only
to
this
end
to
enrich
themselues
;
Bullinger
in
a
letter
to
a
Bishop
of
England
.
1574.
March
.
10.
that
the
Bishops
being
ouerthrowne
,
they
might
succeede
into
their
places
.
And
a
little
after
,
it
ought
especially
to
be
prouided
,
that
there
be
not
any
high
authoritie
giuen
vnto
this
presbyterie
,
whereof
many
things
might
be
said
,
but
time
will
reueale
what
yet
doth
lie
hid
.
Wherefore
saith
Gualter
writing
to
the
Bishop
of
London
at
that
time
,
and
touching
some
abuses
(
as
they
are
infinit
of
this
new
discipline
)
we
are
carefully
to
be
vigilant
,
least
new
heads
doe
bud
out
of
the
wounds
of
the
romish
Hydra
scarce
yet
subdued
.
Anno.
1574.
The
same
author
in
a
letter
to
Bishop
Sands
,
after
many
troubles
procured
by
this
new
discipline
,
I
hope
(
saith
he
)
the
frame
of
it
will
in
short
time
fall
of
it selfe
,
considering
that
many
,
who
before
had
it
in
admiration
,
are
now
of
themselues
become
wearie
of
it
.
Another
saith
,
Hart
,
a
preacher
at
Emden
to
M
Feeld
.
that
by
the
meanes
of
this
discipline
,
the
magistrates
haue
inuaded
the
Church
goods
,
the
ministers
haue
little
alowance
,
there
is
no
respect
of
the
studie
of
diuinitie
.
And
another
complaining
of
the
disorderly
frutes
of
this
discipline
saith
;
If
you
did
see
the
confused
state
of
the
Churches
of
these
countries
,
you
would
say
that
England
(
and
marke
it
for
it
is
true
)
how
bad
soeuer
,
were
a
paradise
in
comparison
,
to
be
thought
;
but
if
these
men
could
haue
bin
content
,
only
to
haue
praysed
their
owne
;
without
opposition
,
defacing
,
and
slaundering
the
gouernment
of
our
Church
,
we
would
haue
been
willing
to
haue
furthered
their
inioying
of
so
much
happines
in
their
owne
relmes
,
if
the
peace
,
and
prosperitie
of
our
owne
,
had
not
been
enuied
by
them
;
whereas
now
we
must
tell
them
,
and
when
we
haue
done
,
the
Church
shall
haue
some
to
performe
this
dutie
to
the
worlds
end
,
that
a
discipline
erected
by
fancie
,
&
pollicie
,
consisting
vpon
parts
vnsound
,
disagreeing
,
daungerous
in
themselues
,
chargeable
to
parishes
,
&
without
profit
,
derogatorie
to
Princes
,
banishing
Apostolicall
Bishops
appointed
by
Christ
,
in
one
word
a
discipline
new
,
full
of
crueltie
,
ambition
,
and
pride
,
cannot
be
safely
admitted
into
that
Church
,
which
is
seated
in
a
kingdome
,
where
a
Prince
hath
authoritie
,
both
ouer
the
Church
,
and
the
common-wealth
.
By
the
right
reuerend
the
L.
Archbishop
of
Canturburie
.
There
is
no
part
of
it
vnanswered
that
I
know
,
&
our
purpose
in
this
,
is
but
only
to
let
them
see
,
that
a
church
being
happely
planted
,
and
gouerned
(
as
ours
is
)
they
that
are
strangers
,
are
charitably
to
thinke
of
vs
,
&
those
amongst
our selues
,
ought
all
to
be
furtherances
of
our
common
peace
.
That
sinne
out
of
our
dissentions
may
not
grow
strong
,
and
whilest
vnthankfully
with
Israel
we
reiect
Samuel
,
we
haue
not
either
a
gouernment
that
is
tyrannous
,
or
no
Church
at
all
.
For
that
prouidence
which
powreth
downe
mercies
whilest
men
are
thankefull
,
raineth
downe
iudgements
,
for
the
peoples
sinnes
.
Let
vs
then
hereafter
in
sted
of
filling
the
world
with
our
clamorous
outcries
for
a
new
Church
gouernment
,
approach
the
throne
of
his
mercie
with
praiers
for
our
sinnes
,
that
they
may
be
pardoned
.
CHAP.
IX
.
Of
Archbishops
and
Bishops
.
IF
in
the
generall
dislike
which
diuers
not
well
aduised
haue
had
toward
the
ecclesiasticall
state
in
this
kingdome
,
things
of
principall
and
chiefe
vse
might
haue
escaped
the
vnreasonable
and
intemperate
reprehension
of
some
mouthes
,
neither
should
a
thing
of
so
great
necessitie
,
nor
a
condition
and
estate
both
by
example
and
reason
so
much
warranted
,
stand
in
neede
of
any
defence
at
this
time
.
But
seeing
amongst
those
ambitious
humors
(
which
vnder
pretence
of
an
equalitie
more
then
is
fit
,
aspire
vnto
a
tyrannous
authoritie
more
then
is
safe
)
there
is
nothing
lesse
willingly
indured
,
then
the
title
and
authoritie
of
Bishops
,
which
by
establishing
an
order
doth
frame
all
parts
of
the
Church
to
a
due
obedience
and
by
making
seuerall
dignities
(
which
for
order
are
different
)
do
impose
a
vertuous
and
humble
obedience
euen
amongst
them
,
whose
ministerie
and
ordination
is
all
one
;
we
cannot
but
thinke
it
a
thing
vnreasonable
in
those
which
demaund
it
at
our
hands
,
and
great
folly
in
vs
if
we
yeeld
vnto
it
,
that
an
office
of
that
vse
,
of
that
lawfulnes
and
continuance
,
should
be
remoued
as
tyrannous
and
antichristian
in
Gods
Church
,
onely
because
it
pleaseth
the
wisedome
and
violence
of
some
men
,
so
to
haue
it
.
Now
as
to
thinke
that
the
state
of
the
Church
,
might
either
continew
better
,
or
continew
at
all
without
these
,
is
but
the
strong
fancies
of
some
,
which
ouerloue
themselues
;
so
to
maintaine
after
so
long
practise
of
the
most
auncient
Churches
,
that
Archbishops
and
Bishops
,
both
for
name
,
title
,
and
authoritie
are
lawfull
,
and
to
the
well
gouerning
of
the
Church
necessarie
,
is
but
to
confesse
that
order
,
must
as
wel
be
a
safegard
to
the
church
,
as
the
common-wealth
;
and
that
subordination
of
men
in
authoritie
,
can
be
well
wanting
in
neither
;
but
if
in
either
,
surely
in
that
societie
farre
lesse
,
where
disorders
in
manners
are
not
much
fewer
(
considering
the
number
of
persons
)
and
the
errors
in
opinion
are
more
vsuall
,
and
more
daungerous
;
and
none
of
these
possible
with
any
conuenience
to
bee
remedied
but
by
this
meanes
.
In
regard
whereof
being
neither
safe
to
trust
all
without
rule
,
nor
all
with
authoritie
to
rule
,
Apostolicall
ordination
,
reason
,
the
custome
of
all
Churches
auncient
,
and
well
gouernd
,
and
lastly
nature
it selfe
,
doth
ordaine
Archbishops
in
their
prouinces
,
as
Bishops
also
in
their
dioces
,
and
both
in
their
places
,
and
vnder
the
Prince
,
for
to
rule
the
Church
.
And
herein
,
we
may
boldly
say
without
offence
,
that
the
causes
of
displeasure
conceiued
against
Bishops
(
how
vehemently
soeuer
they
are
followed
)
are
surely
lesse
reasonable
,
then
against
any
one
thing
which
they
doe
mislike
;
seeing
the
vse
of
all
other
things
may
either
be
touched
in
show
,
with
some
coullerable
pretence
of
fault
,
or
the
not
vsing
warranted
with
some
likely
excuse
,
whereas
in
this
,
the
greeuances
(
if
there
be
any
)
that
are
iust
,
are
in
the
persons
not
in
the
office
,
and
the
remouing
them
away
,
must
leaue
a
passage
to
a
disorderly
confusion
,
and
possesse
the
Church
with
that
fatall
disease
of
all
societies
,
want
of
order
,
whereby
for
the
present
she
must
needes
doe
many
things
confusedly
,
and
doubtles
in
short
time
miserably
perish
.
So
that
to
make
ambition
,
and
couetousnes
,
the
originall
of
this
honor
;
and
tyrannie
ouer
their
brethren
,
to
giue
continuance
vnto
it
;
is
to
make
the
best
things
in
the
outward
pollicies
of
the
Church
,
to
proceede
from
the
worst
authors
,
and
to
lay
too
great
an
imputation
to
their
charge
,
whom
in
all
reason
,
by
the
benefit
of
this
gouernment
we
ought
to
acknowledge
,
as
our
spirituall
fathers
,
for
deriuing
the
Gospell
vnto
vs
,
and
by
a
continuall
succession
euen
from
the
Apostles
hands
.
The
best
warrants
that
we
haue
for
the
execution
of
our
spirituall
functions
,
to
vs
the
greatest
calling
vpon
earth
,
and
to
the
world
the
hallowed
and
blessed
instruments
of
all
happines
,
which
being
imployed
to
that
end
,
it
must
needes
be
an
intollerable
presumption
in
any
to
vndertake
the
same
,
but
by
authoritie
and
power
giuen
them
in
lawfull
manner
;
for
the
same
God
which
is
no
way
deficient
vnto
man
in
things
necessarie
,
and
hath
giuen
vs
to
that
end
the
light
of
his
heauenly
truth
,
without
which
we
must
needes
haue
wandred
in
continuall
darknes
,
hath
in
the
like
abundance
of
mercies
,
ordained
certaine
to
attend
vpon
the
due
execution
of
requisit
parts
,
and
offices
therein
prescribed
for
the
good
of
the
whole
world
:
which
men
thereunto
assigned
doe
hold
their
authoritie
from
him
,
whether
they
be
such
as
himselfe
imediatly
,
or
as
the
Church
in
his
name
,
inuesteth
:
It
being
neither
possible
for
all
,
nor
for
euery
man
without
distinction
conucnient
,
to
take
vpon
him
a
charge
of
so
great
importance
.
The
power
of
this
ministerie
translareth
out
of
darknes
into
glorie
;
it
raiseth
men
from
the
earth
,
and
bringeth
God
himselfe
downe
from
heauen
;
by
blessing
visible
elements
it
maketh
them
inuisible
grace
.
It
giueth
daily
the
holy
Ghost
.
It
hath
to
dispose
of
that
flesh
which
was
giuen
for
the
life
of
the
world
;
and
that
blood
which
was
powred
out
to
redeeme
soules
.
When
it
powreth
out
malediction
vpon
the
heads
of
the
wicked
they
perish
,
when
it
reuoketh
the
same
they
reuiue
.
O
wretched
blindnes
faith
one
if
we
admire
not
so
great
power
,
Hook.
lib.
●
.
pag.
228.
more
wretched
if
we
consider
it
aright
,
and
notwithstanding
imagine
that
any
but
God
can
bestowe
it
.
It
is
a
power
which
alone
ought
to
make
the
authors
of
it
to
man
vnder
God
deare
vnto
vs
;
which
neither
Prince
nor
Potentate
King
nor
Caesar
on
earth
can
giue
.
Yet
neither
is
it
being
duly
waied
,
in
the
Bishops
successors
to
the
Apostles
which
bestow
this
,
nor
in
those
who
are
desirous
to
enter
into
that
calling
,
any
ambition
(
as
some
men
surmise
)
seeing
such
reputation
it
hath
in
the
eye
of
this
present
world
,
that
both
neede
rather
incoragement
to
beare
contempt
,
then
deserue
blame
as
men
desirous
to
aspire
higher
.
Now
because
men
dying
there
must
be
a
continuall
supply
into
this
calling
,
and
that
those
who
had
first
the
authoritie
to
ordaine
(
I
meane
the
Apostles
)
were
mortall
;
their
care
doubtles
must
extend
it selfe
thus
far
,
though
they
could
not
indew
men
with
the
same
measure
of
grace
which
themselues
had
,
yet
they
should
(
and
so
doubtles
did
)
impart
the
same
power
to
ordaine
which
was
giuen
to
them
;
that
neither
men
might
rush
into
it
without
admission
,
nor
the
power
of
admission
be
granted
to
all
,
nor
the
Church
bee
left
destitute
of
so
great
a
blessing
.
And
because
in
the
execution
of
holy
things
,
where
the
persons
put
in
trust
are
but
men
,
discord
&
disorder
vsually
doe
breake
in
;
the
wisdome
of
God
thought
it
necessarie
,
that
amongst
them
who
for
their
ministerie
were
equal
,
an
inequalitie
for
order
,
and
superioritie
to
command
should
be
granted
;
Order
is
the
mother
and
preseruer
of
all
things
.
Greg.
Nazian.
de
moderatione
in
disput.
servanda
.
that
by
this
meanes
order
and
vnion
should
both
be
preserued
in
Christs
Church
.
They
that
most
dissent
in
the
kinde
of
gouernment
,
doubtles
will
confesse
with
Nazianzen
,
that
order
is
the
mother
and
preseruer
of
all
things
.
Which
if
it
concerne
all
persons
,
and
ages
in
the
Church
of
Christ
(
as
surely
it
doth
)
the
gouernment
must
not
cease
with
the
Apostles
,
but
so
much
of
that
authoritie
must
remaine
to
them
,
who
from
time
to
time
,
are
to
supply
that
charge
,
&
doubtles
to
that
end
haue
succeeded
in
the
apostles
roomes
.
For
we
easily
see
that
equality
doth
breed
factions
,
Hieron
.
ad
Euagrium
.
and
therefore
wise
men
to
suppresse
the
seedes
of
dissentions
haue
made
one
aboue
the
rest
.
And
the
best
deuisers
of
the
new
presbyterie
do
hold
it
necessarie
,
that
one
chiefe
in
place
and
dignitie
,
Beza
in
Respo
.
ad
Fractat
.
de
mi●ist
evangel.
grad.
sol.
153.
moderate
,
&
rule
euery
action
,
with
that
right
which
is
allowed
him
by
Gods
law
.
For
surely
a
multitude
vngouerned
,
must
needes
be
easily
confused
,
and
there
cannot
well
be
obedience
,
where
all
are
equall
;
where
shepheards
leade
sundrie
waies
,
it
is
hard
for
the
sheepe
to
know
whom
to
follow
;
and
if
no
man
can
serue
two
maisters
,
which
haue
equall
authoritie
ouer
him
,
and
perhaps
command
contrarie
things
(
for
whilest
they
agree
,
though
diuers
,
they
are
but
one
)
then
surely
the
Church
ought
not
to
be
put
to
this
hazard
,
by
multitudes
equally
ruling
in
one
place
,
seeing
to
dissent
is
vsuall
in
all
places
,
and
if
not
,
yet
in
all
persons
it
is
casuall
;
whereas
the
wisedome
of
the
Church
in
them
that
gouerne
,
must
as
wel
looke
vnto
that
which
may
happen
,
as
vnto
that
which
alreadie
is
.
Now
if
this
were
the
principal
meanes
to
preuent
schismes
and
dissentions
in
the
primitiue
Church
,
when
the
graces
of
God
were
far
more
aboundant
&
eminent
then
now
they
are
;
nay
if
the
twelue
were
not
lik
to
agree
except
there
had
bin
one
chiefe
amongst
them
;
for
(
saith
S.
Hierom
)
amongst
the
twelue
one
was
therfore
chosen
,
Hiero
contrae
Iouini
.
lib.
1.
that
a
chiefe
being
appointed
occasion
of
dissention
might
be
preuented
;
and
if
euery
presbytery
by
Gods
ordinance
must
haue
a
ruler
(
as
themselues
confesse
)
how
can
they
thinke
that
equalitie
would
keepe
all
the
pastors
of
the
world
in
peace
and
vnitie
?
or
that
the
Bishops
of
a
whole
prouince
or
kingdome
,
could
meete
,
conferre
,
&
conclude
,
as
often
as
neede
requireth
,
vnlesse
their
assemblies
were
moderated
,
and
ruled
by
some
one
?
For
in
all
societies
,
authoritie
(
which
cannot
be
where
all
are
equall
)
must
procure
vnitie
,
and
obedience
,
if
vertue
will
not
.
Now
seeing
that
all
men
may
easily
erre
,
&
that
no
errors
are
so
daungerous
as
those
which
concerne
religion
,
the
Church
should
be
in
a
far
worse
case
then
the
meanest
common-wealth
(
nay
almost
then
a
den
of
thieues
)
if
it
were
left
destitute
of
meanes
,
either
to
conuince
heresies
,
or
to
suppresse
them
;
yea
though
there
were
neither
helpe
,
nor
assistance
,
of
the
christian
magistrate
;
without
which
it
were
not
possible
for
truth
&
equitie
any
long
time
to
harbour
amongst
the
sons
of
men
.
The
remedie
which
in
these
cases
the
primitiue
Church
had
,
&
when
occasion
was
offered
vsed
against
heresie
and
iniurie
,
she
deriued
as
well
from
the
promise
made
by
Christs
owne
words
,
as
from
the
Apostles
example
in
the
like
case
.
Christ
willing
them
that
were
grieued
by
their
brethren
,
after
the
first
and
second
admonition
to
tell
it
to
the
Church
.
And
addeth
for
direction
and
confirmation
of
all
religious
assemblies
and
conferences
;
Matth.
18.
where
two
or
three
are
gathered
together
in
my
name
,
there
am
I
in
the
middest
of
them
;
and
whatsoever
you
shall
binde
on
earth
shall
be
bound
in
heauen
,
and
whatsoeuer
ye
shall
loose
on
earth
shall
be
loosed
in
heauen
.
Now
whatsoeuer
is
ment
here
by
the
name
of
Church
,
in
the
reasonable
exposition
of
any
,
to
me
it
is
all
one
,
to
prooue
this
order
;
that
from
priuate
admonition
they
went
to
witnesses
,
and
from
them
to
assemblies
;
and
seeing
there
must
be
an
end
of
controuersies
amongst
men
(
vnlesse
we
will
plucke
vp
by
the
rootes
all
charitie
and
right
)
when
neither
priuate
perswasion
,
not
frendly
mediation
can
appease
parties
that
violently
contend
,
what
other
order
could
be
prescribed
,
but
a
iudicial
hearing
and
determining
of
things
in
question
?
Now
because
Christ
did
not
set
the
sword
to
be
the
generall
,
and
perpetuall
rule
to
gouerne
his
Church
(
for
then
without
a
Prince
there
could
be
no
Church
,
&
so
consequently
there
was
none
either
in
the
Apostles
time
or
three
hundred
yeeres
after
)
(
though
,
where
they
beleeue
,
the
defence
and
maintenance
of
the
Church
is
committed
to
their
charge
)
it
must
of
necessitie
follow
that
either
there
is
no
iudge
(
which
were
the
vtter
subuersion
of
all
peace
)
when
the
christian
magistrate
is
wanting
,
or
els
the
pastors
and
stewards
of
Christs
Church
to
whom
this
care
is
committed
,
must
assemble
together
,
and
with
mutuall
conference
performe
those
duties
to
the
Church
in
generall
,
which
otherwise
they
are
bound
to
do
to
each
particular
place
and
person
.
By
Gods
law
what
obedieuce
and
reuerence
the
father
may
expect
from
his
owne
childe
,
the
same
or
greater
,
must
all
beleeuers
yeeld
to
the
fathers
of
their
faith
;
the
one
begetteth
vs
to
this
life
,
the
other
to
a
life
that
is
much
better
.
Those
then
whom
Christ
hath
placed
to
be
watchmen
and
leaders
,
the
light
and
salt
of
his
Church
,
must
not
onely
warne
and
guide
,
but
also
lighten
and
season
in
their
measure
that
whole
body
;
for
when
all
other
failes
,
this
onely
is
left
to
clense
the
house
of
God
from
vessels
of
dishonour
,
yea
when
there
were
no
beleeuing
Magistrates
to
assist
the
Church
,
this
onely
was
left
,
as
the
best
meanes
;
and
after
when
christian
Princes
began
to
protect
the
truth
,
they
neuer
had
nor
can
haue
safer
direction
amongst
men
,
then
by
the
Synods
of
wise
and
godly
Bishops
.
Thus
a
Synod
at
Antioch
about
threescore
yeeres
before
the
councell
of
Nice
,
condemned
and
deposed
Paulus
Samosatenus
,
for
heresie
;
and
when
he
would
not
yet
yeeld
to
the
Church
,
but
keepe
it
by
violence
,
Euseb.
lib.
7.30
vpon
complaint
to
Aurelianus
the
Emperor
(
though
he
were
a
heathen
)
Samosatenus
was
with
extreame
shame
driuen
from
the
Church
by
the
worldly
Prince
.
All
countries
in
all
ages
,
Cap.
5.
haue
had
the
benefit
of
this
,
not
as
a
thing
arbitrarie
and
left
free
to
those
that
peraduenture
were
careles
of
the
Churches
welfare
,
but
prescribed
by
sundrie
councels
;
Cap.
20.
Cap.
2.
Cap.
19.
Nouel
.
const.
123.
cap.
10.
as
Nice
,
Antioch
,
Constantinople
,
Chalcedon
;
and
commaunded
by
the
imperiall
lawes
,
in
this
manner
;
That
all
the
Ecclesiasticall
state
,
and
sacred
rules
,
may
with
more
diligence
be
obserued
,
we
require
(
saith
the
Emperor
)
euery
Archbishop
,
Patriarch
,
and
Metropolitan
to
call
vnto
him
once
or
twise
euery
yeere
,
the
Bishops
that
are
vnder
him
in
the
same
prouince
,
and
throughly
to
examine
all
the
causes
,
which
Bishops
,
Clarkes
,
or
Monkes
,
haue
amongst
themselues
;
and
to
determine
them
,
so
as
whatsoeuer
is
trespassed
by
any
person
against
the
Canons
,
may
be
reformed
.
So
that
wee
must
either
cleane
reiect
Synods
(
a
thing
doubtles
of
no
small
daunger
as
the
times
may
fall
out
)
and
make
the
presbyters
in
euery
parish
supreme
iudges
,
or
else
admit
some
(
which
be
no
other
but
the
Bishops
)
both
to
call
and
to
moderate
these
meetings
;
for
in
all
those
Synods
which
continued
in
the
Church
(
euen
when
she
mas
most
sharpely
pursued
by
the
sworde
from
the
death
of
the
Apostles
to
the
raigne
of
Constantine
)
they
were
assembled
and
gouerned
by
the
Bishops
of
the
chiefe
,
and
mother
Churches
,
and
Cities
,
in
euery
prouince
;
who
by
the
auncient
councels
were
called
Metropolitanes
.
And
after
when
Princes
came
to
imbrace
the
faith
,
the
best
meanes
they
could
deuise
to
procure
peace
,
and
aduance
religion
,
was
by
their
lawes
to
referre
Ecclesiasticall
causes
to
Ecclesiasticall
Iudges
.
And
least
they
should
be
long
in
strife
,
they
charged
the
Metropolitane
to
assemble
the
Bishops
of
his
prouince
twise
euery
yeere
,
&
there
to
examine
,
and
order
,
what
matters
of
doubt
should
arise
,
which
happely
might
disturbe
the
Churches
peace
.
Thus
the
Synode
of
Rome
,
called
by
Cornelius
against
Nouatus
,
Anno
do.
255.
consisted
of
threescore
Bishops
,
and
many
others
of
the
clergie
.
In
the
councels
of
Rome
,
vnder
Hilarius
and
Gregorie
,
Euseb.
lib.
6.43
Epist.
lib.
4.
cap.
88.
where
foure
and
thirtie
presbyters
subscribed
after
two
and
twentie
Bishops
;
infinit
are
the
examples
in
this
kind
,
which
teach
vs
that
neither
the
Church
,
at
any
time
was
,
or
in
deed●
can
,
safely
be
without
tempests
,
if
Synods
want
;
nor
Synods
can
be
tightly
ordered
,
if
the
Metropolitans
and
Bishops
should
be
wanting
in
them
.
Seeing
then
they
haue
this
vse
if
this
were
all
to
make
that
societie
able
with
order
to
suppresse
heresies
and
redresse
wrongs
)
(
without
which
doubtles
the
Church
of
all
assemblies
were
worst
gouerned
)
it
ought
not
to
seeme
vnreasonable
to
any
,
that
a
thing
so
necessarie
,
and
auncient
,
should
with
honour
,
and
reuerence
,
be
retained
amongst
vs
.
But
least
the
name
of
Bishops
,
should
be
offensiue
to
any
(
as
some
haue
thought
it
onely
the
ambitious
title
of
a
tyrannous
gouernment
)
these
that
would
seeme
moderate
aduisers
to
equalitie
and
humilitie
,
in
this
case
,
must
giue
vs
leaue
to
tell
them
,
that
the
name
is
auncient
the
office
needefull
,
and
both
so
warrantable
,
that
they
must
needes
be
thought
(
at
the
least
)
malicious
enuiers
of
the
peace
and
prosperitie
of
Gods
Church
,
who
are
desirous
or
can
be
content
,
that
order
obserued
in
the
Apostles
time
,
and
those
Churches
which
were
purest
,
and
next
vnto
them
,
should
be
banished
as
Antichristian
from
amongst
vs
,
only
because
it
is
the
pleasure
of
those
men
,
to
admit
no
superiors
.
For
if
the
name
of
Archbishop
be
not
to
be
found
in
scripture
,
considering
the
thing
it selfe
is
of
necessarie
vse
in
Gods
Church
,
they
haue
as
little
reason
to
except
against
it
as
if
Homonsion
were
not
warrantable
,
because
Arius
gaue
occasion
,
that
the
Nicen
councell
did
first
inuent
it
.
Many
names
are
inuented
since
the
Apostles
time
,
and
yet
both
lawfully
,
and
necessarily
vsed
;
for
these
men
haue
been
told
long
since
,
The
defence
of
the
answere
to
the
Admon●
pag.
310.
that
the
authoritie
and
the
thing
whereof
the
Archbishop
hath
his
name
,
was
in
Saint
Paules
time
,
and
therefore
the
name
lawfull
;
and
if
it
were
not
,
yet
both
might
bee
lawfull
,
seeing
they
appertaine
to
the
externall
pollicie
,
and
regiment
of
the
Church
;
which
according
to
time
,
place
,
persons
,
and
other
circumstances
,
is
not
tyed
of
necessitie
,
to
be
alwaies
one
.
And
surely
those
that
mislike
this
ouer
proude
title
(
as
they
tearme
it
)
haue
least
cause
:
seeing
they
of
the
Discipline
challenge
as
great
iurisdiction
ouer
their
Parishes
,
and
as
lofty
dominion
ouer
Prince
and
Nobles
,
as
euer
any
Pope
did
ouer
the
whole
Church
.
And
if
Clement
(
whom
Polydore
alledgeth
to
that
end
)
said
that
Peter
in
euery
Prouince
appoynted
one
Archbishop
,
Polydor.
lib.
4.
de
Ixuent
.
c.
12.
whom
all
other
Bishops
of
the
same
Prouince
should
obey
,
I
see
no
reason
why
any
man
for
that
,
should
so
farre
forget
both
modestie
and
charitie
(
as
some
haue
done
)
to
call
him
a
hell
hound
,
a
naturall
sonne
of
Satan
(
surely
naturall
he
was
not
)
and
the
sworne
souldier
of
Antichrist
.
T.C.
pag.
66.
Sect.
4.
I
wish
these
to
remember
,
that
the
slaunder
of
authors
,
is
no
good
answere
,
when
better
reasons
can
be
alledged
then
onely
to
say
,
that
they
say
it
.
But
if
they
thinke
the
title
vnlawfull
(
as
some
of
them
write
)
because
the
Scripture
doth
appropriate
it
to
our
Sauiour
Christ
,
I
wish
them
to
remember
,
Archshopheard
.
1.
Pet.
5.
that
if
Archshepheard
and
Archbishop
be
all
one
,
then
the
name
is
to
bee
found
in
Scriptures
:
and
that
names
proper
vnto
God
,
as
Shepheard
,
light
of
the
world
,
and
such
like
;
may
be
in
a
diuers
sence
,
and
are
often
communicated
with
other
men
.
Hereunto
we
may
adde
,
that
the
famous
Councell
of
Nice
,
Anno.
330.
(
which
by
all
men
of
wisdome
is
reuerenced
,
esteemed
,
and
imbraced
as
the
soundest
and
best
testimony
next
the
Scriptures
)
doth
not
onely
allowe
of
the
name
,
but
also
of
the
office
of
Metropolitane
and
Archbishop
;
Can.
6.
determining
him
to
be
no
Bishop
,
which
is
made
without
the
consent
of
the
Metropolitane
;
and
to
shew
that
this
name
and
office
was
more
auncient
,
than
that
famous
Councell
,
the
Canon
saith
,
Can.
33.
Let
that
olde
custome
be
obserued
,
alluding
peraduenture
to
those
Canons
which
passe
vnder
the
Apostles
names
.
Neither
was
this
name
or
title
so
strange
imediatly
after
the
Apostles
time
,
that
Volusianus
was
affeard
to
say
,
Volusianus
wrote
,
Anno.
965.
that
Diomysius
Areopagita
was
by
S.
Paul
,
made
Archbishop
of
Athens
,
or
Erasmus
to
call
Titus
Archbishop
of
Crete
,
and
Eusebius
giueth
the
authoritie
to
Iohn
the
Euangelist
;
Theod.
in
arg.
in
epist.
ad
Tit.
Euseb.
lib.
5.
cap.
23.
whose
suruiuing
the
rest
,
brought
this
benefit
vnto
the
Church
,
that
for
consecrating
of
Bishops
and
other
vses
,
he
was
as
Archbishop
,
or
Metropolitane
to
the
whole
Church
.
For
in
Saint
Cyprians
iudgement
,
Lib.
1.
Epist.
3.
ad
Cornelium
.
heresies
and
schismes
haue
risen
from
no
other
occasion
then
from
this
,
that
the
Priest
of
God
is
not
obeyed
,
neither
one
Priest
for
the
time
in
the
Church
,
and
one
Iudge
for
the
time
in
stead
of
Christ
thought
vpon
,
to
whom
,
if
the
whole
brotherhoode
would
be
obedient
,
according
to
Gods
teaching
,
no
man
would
moue
any
thing
against
the
Colledge
of
Priests
.
This
speech
of
that
auncient
Father
,
was
to
comfort
Cornelius
,
shewing
,
that
faintnes
in
that
case
was
to
betray
the
Church
,
and
that
sects
and
schismes
,
must
needes
arise
,
where
the
authoritie
of
Bishops
is
despised
.
For
this
place
was
not
to
confirme
the
authoritie
of
the
Church
of
Rome
,
but
as
the
best
expounde
him
,
that
hee
would
haue
an
Archbishop
in
euery
Prouince
to
beare
rule
ouer
the
rest
of
the
Cleargy
.
For
hee
that
attempteth
any
thing
in
the
Church
,
Ignat.
in
Epist.
ad
Smirnenses
.
without
the
Bishop
,
breaketh
peace
and
confoundeth
good
order
;
and
Cyprian
being
Bishop
of
Carthage
,
had
the
charge
and
ouersight
of
all
the
Churches
in
Africke
,
in
Numidia
,
and
in
both
the
Mauritanes
;
and
not
only
these
,
but
(
as
Gregorie
Nazianzene
saith
)
the
whole
East
parts
;
for
the
which
cause
Illiricus
doth
call
him
Metropolitane
.
Lib.
4.
epist.
8.
So
that
if
herein
wise
men
,
had
onely
inuented
what
was
fit
,
and
not
followed
what
was
before
them
,
their
action
had
not
been
without
warrant
,
seeing
in
the
outward
pollicie
of
gouerning
the
Church
,
where
precepts
and
examples
are
wanting
,
it
is
not
forbidden
for
those
that
come
after
,
as
well
to
be
examples
to
others
,
as
to
follow
the
examples
of
such
as
haue
gone
before
them
.
But
if
in
the
first
planters
of
the
Church
(
which
both
in
comparison
of
the
rest
were
fewe
,
and
blessed
with
graces
farre
more
excellent
than
any
in
our
time
)
inequalitie
was
allowed
,
and
that
allowance
without
fault
,
it
must
needes
in
all
reason
follow
,
that
the
authoritie
of
Archbishop
was
not
thought
so
dangerous
as
now
,
to
the
gouerning
of
Christs
Church
;
wherein
if
either
their
maintenance
bee
greater
,
or
their
outward
honor
more
in
these
Christian
times
of
peace
,
then
could
be
expected
amongst
Pagans
(
and
they
tyrants
)
no
man
can
in
reason
,
or
ought
with
out
blame
,
to
oppugne
these
,
who
will
not
be
thought
an
enemie
to
the
former
;
seeing
the
times
and
names
being
diuers
,
the
authoritie
notwithstanding
is
all
one
.
But
it
is
the
vnnaturall
fault
of
this
age
,
through
the
sides
of
those
whom
peraduenture
in
some
priuate
respects
we
mislike
,
to
wound
euen
our
fathers
in
religion
,
whom
we
ought
to
honor
.
But
seeing
these
men
doubtles
are
much
wiser
,
who
take
vpon
them
to
be
the
reformers
of
our
Church
,
then
that
they
should
be
offended
with
the
names
,
where
the
things
are
lawfull
;
it
is
surely
to
be
thought
in
all
reason
,
that
the
superioritie
of
Bishops
,
is
not
by
them
accounted
so
great
a
fault
,
as
that
any
amongst
the
clergie
,
whose
office
and
ministerie
is
all
one
,
should
by
a
speciall
name
aboue
the
rest
of
theirbrethren
,
be
called
Bishops
.
As
if
to
ouer
see
that
flocke
committed
to
their
charge
,
were
a
dutie
belonging
,
and
by
our
Sauiour
imposed
vpon
them
onely
.
But
because
the
names
of
things
haue
so
many
artificers
,
by
whom
they
wore
first
made
;
but
moe
who
after
haue
vsed
them
to
an
other
sence
;
it
shall
not
so
much
concerne
vs
,
to
inquire
what
in
the
beginning
was
the
difference
betwixt
Bishop
and
presbyter
,
as
to
learne
afterward
what
the
Church
ment
when
these
names
expressed
those
persons
which
for
office
and
ministerie
of
word
and
sacraments
,
not
for
order
and
iurisdiction
,
were
all
one
.
The
clergie
of
the
Gospell
,
were
at
the
first
after
the
Apostles
time
,
either
Presbyters
or
Deacons
:
for
those
who
aduisedly
at
the
first
did
impose
names
vnto
things
,
had
either
regarde
vnto
that
which
naturally
was
most
proper
,
or
if
peraduenture
to
some
other
speciallitie
,
to
that
which
is
sensiblie
most
eminent
in
the
thing
signified
:
and
therefore
what
better
title
,
could
be
giuen
to
all
that
w●re
imployed
in
this
worke
,
then
the
reuerend
name
of
presbyters
or
fatherly
guides
?
For
a
presbyter
according
to
the
proper
meaning
of
the
new
testament
,
Hook.
lib.
5.
236.
is
he
vnto
whom
our
sauiour
Christ
,
hath
communicated
the
power
of
spirituall
procreation
.
Out
of
the
twelue
patriarchs
issued
the
whole
multitude
of
Israell
,
according
to
the
flesh
;
and
according
to
the
ministerie
of
heauenly
birth
,
our
Lords
Apostles
we
all
acknowledge
to
be
the
patriarches
of
his
whole
Church
.
Reuel.
4.4
.
S.
Iohn
therefore
beheld
sitting
about
the
throne
of
God
in
heauen
,
foure
and
twentie
presbyters
;
the
one
halfe
fathers
of
the
old
,
the
other
of
the
new
Ierusalem
,
in
which
respect
the
Apostles
likewise
gaue
themselues
the
same
title
,
Reuel.
21.14
.
albeit
that
name
were
not
proper
,
but
common
vnto
them
with
others
.
Matth.
19.28
.
For
of
presbiters
some
were
greater
,
some
lesse
in
power
;
and
that
by
our
Sauiours
owne
appointment
;
the
greater
they
which
receiued
fulnes
of
spirituall
power
,
the
lesse
they
to
whom
lesse
was
graunted
.
The
Apostles
peculiar
charge
was
to
publish
the
Gospell
of
Christ
vnto
all
nations
,
and
to
deliuer
his
ordinances
receiued
by
immediat
reuelation
from
himselfe
;
(
which
preeminence
excepted
)
to
all
other
offices
and
duties
,
incident
vnto
their
order
,
it
was
in
them
to
ordaine
and
consecrate
,
whomsoeuer
they
thought
meete
;
euen
as
our
Sauiour
did
himselfe
assigne
seuentie
disciples
of
his
owne
,
inferior
presbyters
,
whose
commission
notwithstanding
,
to
preach
and
baptise
,
was
the
same
which
the
Apostles
had
.
But
when
time
,
and
obseruation
,
had
made
a
difference
in
the
Church
of
these
two
,
euery
Bishop
being
a
presbyter
,
but
not
euery
presbyter
a
Bishop
,
the
Church
condemned
it
as
the
heresie
of
Acrius
,
Aust.
de
har.
cap.
53.
Epiph.
har.
75.
to
hold
that
a
presbyter
and
a
Bishop
were
all
one
.
The
Bishops
(
as
Epiphanius
reasoneth
)
begot
fathers
in
the
Church
,
but
the
presbyters
onely
begot
Sonnes
.
Hiero.
ad
euagr
.
For
the
priests
did
chose
(
saith
Saint
Hier●●
)
one
amongst
themselues
,
whom
they
placing
in
a
higher
degree
,
called
a
Bishop
.
For
vnlesse
(
saith
the
same
father
)
the
chiefe
authoritie
were
giuen
to
one
,
there
would
be
as
many
schismes
as
priests
.
T●t
essent
sci●mata
quot
sacerdotes
.
Hiero.
contr.
luciferi●
.
So
that
their
collection
out
of
Saint
Ambrose
,
and
Hierom
,
is
so
much
the
more
strange
,
who
thinke
that
bishops
,
and
presbyters
did
not
differ
,
in
the
Apostles
time
.
In
respons.
ad
Tractat
de
grad.
ministr.
Ab
eo
tempore
quo
cepit
dici
ego
sum
Pauli
ego
Appollo
ego
au
tem
Cephae
.
Hier.
in
cap.
3.
ad
Titum
.
Euseb.
lib.
6.
Cap.
43.
It
must
at
least
be
an
imitation
of
their
pride
,
who
in
former
time
haue
troubled
the
Church
with
the
like
errors
.
Cornelius
Bishop
and
Martyre
,
long
before
the
Councell
of
Nice
,
reporting
to
Fabius
Bishop
of
Antioch
,
the
originall
of
Nouatus
schisme
,
saith
;
this
iolly
inquisitor
of
the
Gospell
,
vnderstandeth
not
,
that
there
ought
to
be
but
one
Bishop
in
that
Catholike
Church
,
in
which
hee
knoweth
there
are
fourtie
and
sixe
presbyters
.
Neither
haue
there
wanted
rules
,
whereby
if
it
please
them
,
they
might
easily
make
a
difference
betwixt
these
two
;
the
presbyters
were
many
in
euery
Church
,
D.
Bilson
Bish.
of
Winchester
pag.
247.
of
whom
the
presbytery
consisted
;
Bishops
were
alwaies
singular
,
one
in
a
citie
;
and
noe
moe
except
an
intrusion
,
which
made
a
schisme
.
This
singularitie
descended
,
from
the
Apostles
,
and
their
schollers
in
all
the
famous
Churches
of
the
world
,
by
a
chare
of
succession
,
and
continueth
to
this
day
,
where
abomination
or
desolation
(
that
is
heresie
or
violence
)
haue
not
broake
it
off
.
The
second
signe
of
Episcopall
power
,
was
imposition
of
hands
,
to
ordaine
presbyters
,
and
Bishops
;
for
as
pastors
had
some
to
assist
them
in
their
charge
,
which
were
presbyters
,
so
were
they
to
haue
others
to
succeede
,
in
their
places
,
which
were
Bishops
.
And
this
right
by
imposing
of
hands
to
ordaine
presbyters
,
and
Bishops
,
was
deriued
at
first
from
the
Apostles
,
not
vnto
presbyters
but
Bishops
onely
.
A
thing
continuing
for
this
fifteene
hundred
yeare
,
without
example
or
instance
to
the
contrarie
;
and
hath
onely
found
resistance
in
our
age
;
which
surely
in
my
opinion
,
cannot
be
ignorance
so
much
in
them
,
as
willingnes
to
oppugne
the
gouernment
of
our
Church
;
seeing
there
haue
been
few
Churches
of
account
,
through
all
christendome
,
that
had
not
(
as
may
be
shewed
)
Bishops
and
presbiters
both
at
the
same
time
.
Eris
presbyter
●tes
&
quando
deus
voluerit
futurus
Episcopus
.
Aust.
Epist.
210.
D.
Bils
.
p.
274.
But
Austin
is
most
plaine
who
writing
to
one
that
was
but
a
presbyter
,
saith
,
Thou
shalt
be
a
presbyter
as
thou
art
,
and
hereafter
when
God
will
thou
shall
be
a
Bishop
.
This
poynt
is
learnedly
obserued
by
that
reuerend
and
worthie
Bishop
,
whose
labored
defence
,
may
shorten
our
trauell
in
this
poynt
.
Now
besides
these
,
many
other
things
were
peculiar
to
Bishops
,
by
the
authoritie
of
the
Canons
,
and
custome
of
the
Church
;
as
reconciling
of
penitents
,
confirmation
of
infan●s
,
dedication
of
Churches
,
and
such
like
,
which
were
as
Saint
Hierom
saith
,
Hierom
aduers.
Lucifer
.
rather
to
the
honor
of
priesthoode
,
then
to
the
necessitie
of
any
law
.
Now
if
any
man
thinke
this
office
superfluous
in
the
Church
,
and
of
no
vse
;
let
him
well
consider
before
he
censure
them
,
what
it
is
to
see
the
Church
continually
stored
,
with
sound
,
and
able
pastours
to
watch
ouer
their
soules
;
to
take
care
that
the
flocke
of
Christ
be
rightly
taught
,
and
soberly
guided
;
to
keepe
both
presbyters
,
and
people
,
from
schisme
,
heresie
,
and
impietie
;
to
direct
in
times
of
daunger
;
to
determine
doubts
,
without
troubling
the
whole
prouince
;
and
if
he
shall
thinke
either
these
needles
to
be
done
,
or
lawfull
and
fit
to
be
done
by
any
other
,
we
could
(
peraduenture
)
thinke
it
more
tollerable
,
tha●
an
ordination
,
so
auncient
,
and
so
much
warranted
,
neuer
interrupted
in
the
orderly
gouernment
of
any
Church
since
the
Apostles
time
,
should
notwithstanding
be
remooued
,
as
a
calling
tyrannous
,
and
antichristian
,
onely
to
content
the
humorous
fancies
of
these
men
.
But
(
doubtles
)
that
which
reasonably
they
mislike
in
this
case
,
is
,
that
men
called
to
the
office
of
the
ministerie
(
a
function
meerely
spirituall
)
and
ordained
to
the
dispensation
of
heauenly
graces
,
should
so
farre
either
forget
the
vertuous
example
of
our
Sauiour
,
or
the
humilitie
of
such
whom
they
desire
to
succeede
,
that
swelling
with
ambition
,
they
renew
the
contention
long
sincé
controuled
in
the
disciples
of
Christ
,
Luk.
9.
which
should
bee
the
greatest
;
and
are
content
if
not
to
affect
,
yet
to
accept
of
those
ciuill
imployments
,
which
belong
vnto
the
Princes
counsell
;
whereby
not
onely
they
are
made
idle
,
and
hindred
from
that
dutie
,
which
the
Church
requireth
,
but
are
puft
vp
,
with
those
Lordly
titles
which
are
directly
vnlawfull
,
and
without
warrant
.
Now
to
preuent
this
,
we
admit
Synodes
(
say
they
)
and
some
to
gather
,
and
gouerne
those
assemblies
;
but
for
feare
of
ambition
,
we
would
haue
that
priuiledge
to
goe
round
by
course
,
to
all
the
pastors
of
euery
prouince
.
Where
men
are
irregular
,
we
will
not
aske
them
,
either
for
reason
,
or
example
for
that
they
doe
;
but
a
chiefe
man
amongst
them
,
Beza
in
Resp.
ad
Tract
.
de
minist.
grad.
fol.
143.
confesseth
,
that
this
going
round
by
course
,
to
gouerne
the
Church
,
doth
maintaine
disorder
,
and
faction
;
and
ambition
is
not
at
all
decreased
by
it
;
and
the
choosing
of
one
,
to
continew
chiefe
for
his
life
,
began
at
Alexandria
,
from
the
Euangelist
Saint
Marke
,
sixe
yeeres
before
Peter
and
Paul
were
martyred
;
sixe
and
thirtie
before
the
death
of
Saint
Iohn
;
in
the
which
there
is
nothing
that
can
,
or
ought
to
be
misliked
.
This
as
it
is
true
,
so
it
is
warranted
with
much
reason
;
for
vnlesse
we
suppose
(
a
thing
surely
not
likely
,
if
possible
)
all
in
a
presbytery
to
be
men
without
fault
,
a
power
to
doe
harme
vnto
Christs
Church
,
must
by
this
curcular
reuolution
,
fall
into
their
hands
,
whom
wisedome
of
election
,
would
hardly
haue
called
to
that
place
.
Besides
,
what
men
shall
worthily
suffer
,
whilest
they
are
inferiors
,
there
is
some
likelyhoode
,
they
will
offer
the
like
,
when
they
doe
commaund
.
Neither
is
this
to
quench
ambition
(
as
they
thinke
)
but
to
kindle
a
farre
greater
,
in
the
whole
clergie
.
For
what
we
giue
vnto
one
experienced
of
yeeres
,
tried
in
gouernment
,
freed
for
the
most
part
from
the
passions
of
young
men
,
these
without
difference
propound
to
all
.
And
thus
they
cure
this
feuer
of
ambition
,
by
infecting
many
;
as
if
diseases
were
therefore
lesse
,
because
moe
were
sicke
.
For
what
cannot
be
inioyed
without
pride
,
is
not
easily
expected
without
sinne
;
fruition
,
and
expectation
of
one
and
the
same
thing
,
are
so
neere
,
that
neither
can
be
vertu●●s
where
both
are
not
.
Neither
doe
we
giue
vnto
Archbis●ops
or
bishops
,
power
or
honor
by
Gods
law
,
but
what
their
people
must
needes
yeeld
vnto
their
pastors
and
presbyters
,
if
they
will
haue
any
.
We
are
not
to
limit
Princes
whom
they
shall
vse
in
councell
,
or
to
whom
they
shall
commit
the
execution
of
their
lawes
,
especially
such
as
are
made
for
the
Churches
good
,
seeing
we
finde
that
God
hath
blest
those
Princes
and
kingdomes
most
,
where
vertuous
Bishops
haue
been
admitted
to
the
Princes
Councell
;
wherein
surely
they
haue
brought
a
farre
greater
benefit
to
the
peace
and
prosperitie
of
the
Church
,
then
in
reason
they
could
by
any
other
imployment
besides
.
Neither
was
it
a
meanes
for
to
be
idle
,
either
in
Caluin
,
or
Beza
(
both
of
them
fit
men
for
that
place
)
that
they
were
both
admitted
as
councellors
of
that
state
.
It
cannot
chuse
,
but
bee
great
intemperancie
in
them
,
who
haue
so
dishonorably
laboured
to
deface
that
dignitie
,
so
auncient
and
of
such
vse
in
the
Church
of
God
,
as
also
to
wound
euen
the
best
,
and
the
worthyest
in
that
place
with
tearmes
farre
vnbeseeming
,
as
if
their
vngouerned
humors
,
had
fully
resolued
to
belch
out
poyson
,
against
all
that
were
thought
excellent
.
It
pleaseth
one
of
them
to
censure
them
all
thus
;
Nay
you
any
work
pag
21.
Archbishops
,
and
Bishops
are
vnlawfull
,
vnnaturall
,
false
,
and
basterdly
gouernors
of
the
Church
;
and
the
ordinances
of
the
diuell
.
Another
saith
,
Vdal
.
dial
.
c.
1.
they
are
in
respect
of
their
places
enemies
to
God
.
Much
hath
the
vnwise
and
immodest
dealings
of
sundrie
in
our
Church
,
labored
to
dishonor
so
honorable
and
so
great
an
office
;
experience
hath
taught
vs
the
good
of
them
,
and
to
these
we
onely
make
this
answere
;
that
wee
are
sorrie
to
see
them
,
so
skilfull
,
and
so
willing
to
speake
euill
.
But
doubtles
it
is
loue
to
our
present
state
,
Iosias
Nichols
in
the
Plea
of
of
the
Inoc.
pag.
76.
which
hath
made
them
so
zealous
in
this
cause
;
for
(
saith
one
)
If
we
be
sworne
to
her
maiesties
most
lawfull
supremacie
ouer
all
persons
,
and
espie
in
our
Church
a
lordly
prelacie
,
a
thing
brought
into
the
Church
by
humane
inuention
,
by
meanes
weereof
it
is
apparant
that
the
Pope
of
Rome
hath
climed
about
all
states
both
Ecclesiasticall
and
ciuill
,
if
now
,
our
desire
extend
it selfe
,
that
our
lordly
dignities
,
and
power
of
our
Bishops
might
be
examined
by
holy
scripture
,
and
brought
backe
a
degree
or
twaine
neerer
to
the
apostolike
practise
,
and
Christs
institution
,
that
so
all
occasions
might
be
cut
off
hereafter
,
that
this
climing
vsurpation
,
might
neuer
take
holde
vpon
England
any
more
,
are
we
troublers
of
the
state
?
Doubtles
we
are
.
If
it
were
not
a
thing
possible
to
make
a
difference
betwixt
the
clyming
vsurpation
of
the
Church
of
Rome
,
and
the
lawfull
prelacie
,
how
lordly
so
euer
established
in
our
Church
,
I
doubt
not
but
all
our
Bishops
,
would
cast
themselues
at
his
Maiesties
feete
,
and
intreate
his
highnes
to
vnburthen
them
of
all
that
honour
,
which
hetherto
they
haue
held
,
iniurious
to
his
supremacie
,
and
contrarie
to
the
scriptures
,
and
the
Apostles
practise
.
To
men
of
vnderstanding
things
could
not
bee
thus
odiously
compared
,
that
are
moste
vnlike
.
The
Pope
challengeth
authoritie
ouer
all
christendome
,
so
doe
not
our
Archbishops
;
the
Pope
exalteth
himselfe
aboue
Kings
and
Princes
,
but
our
Archbishops
,
with
reuerence
and
humilitie
,
acknowledg
their
subiection
;
and
more
dutifully
(
I
doubt
not
)
then
those
,
who
thus
carefully
are
fearefull
,
of
their
clyming
.
The
Pope
saith
,
that
to
bee
subiect
vnto
him
,
is
of
necessitie
to
saluation
,
our
Archbishops
acknowledge
no
such
thing
;
and
as
their
limits
of
gouernment
are
farre
vnlike
,
so
the
manner
of
their
gonernment
,
is
farre
more
lawfull
;
the
one
being
an
vsurpation
,
which
ambition
sought
out
,
superstition
and
pollicie
haue
holden
vp
;
the
other
a
necessarie
authoritie
,
which
schismes
and
dissentions
in
the
Church
inuented
,
the
Apostles
vsed
,
all
antiquitie
followed
,
and
the
peace
of
the
Church
did
impose
vpon
them
.
So
that
one
of
the
most
modest
,
and
most
learned
,
that
seemeth
to
fauour
the
cause
of
discipline
,
maketh
it
a
principall
point
of
the
Ecclesiasticall
gouernment
,
Vt
peculiarem
promitterent
obedientiam
in
rebus
honestis
suo
episcopo
,
&
episcopi
Metropolitano
.
Zanch.
de
.
Relig.
cap.
25.
Sect.
38.
that
the
inferior
clergie
in
things
honest
,
bee
obedient
to
the
Bishop
,
and
the
Bishop
to
the
Metropolitan
;
expressing
the
vse
of
that
which
others
vehemently
mislike
,
and
acknowledging
the
names
,
and
subordination
of
both
.
But
as
it
is
an
imputation
,
in
their
opinion
,
to
the
Archbishops
that
their
place
and
authoritie
is
like
the
Popes
,
so
it
is
a
blemish
to
our
Bishops
,
in
the
iudgement
of
these
men
,
that
for
learning
and
vertue
,
they
are
not
like
vnto
those
holy
fathers
of
the
Church
that
haue
gone
before
them
.
We
dare
not
take
vpon
vs
to
thinke
,
that
our
times
are
better
,
and
more
fruitefull
in
vertue
then
other
were
,
or
that
the
Bishops
of
our
land
,
(
a
thing
to
be
wished
)
are
all
of
them
without
fault
;
but
seeing
it
pleaseth
some
to
compare
them
thus
,
I
hope
it
shall
neither
be
dishonour
to
the
vertuous
memories
of
those
that
are
dead
,
nor
bee
thought
a
flattery
towards
those
that
doe
liue
,
if
we
say
(
considering
we
may
say
it
with
much
truth
)
that
for
soundnesse
of
doctrine
,
As
my
Lord
Archbishop
answered
long
since
to
T.C.
honestie
of
life
,
and
the
moderate
vse
of
externall
things
,
they
are
not
inferiour
,
to
the
most
reuerend
of
those
Bishops
,
that
haue
been
before
them
.
For
doctrine
,
wee
are
loth
to
rippe
vp
the
errors
that
the
anncient
Bishops
were
infected
with
;
Euseb.
lib.
3.
cap.
39.
&
35.
millenarij
.
Papias
Bishop
of
Ierusalem
(
who
liued
in
Ignatius
and
Policarpus
time
)
held
the
error
of
a
thousand
yeere
after
the
resurection
,
wherein
the
kingdome
of
Christ
,
should
here
remaine
vpon
earth
.
Most
of
the
auncient
fathers
,
Iustar
fontis
purissimi
.
were
infected
with
this
opinion
.
Saint
Cyprian
that
same
clere
fountaine
,
as
Saint
Hierom
calles
him
,
failed
in
the
opinion
of
rebaptisation
;
diuers
both
of
the
Greeke
and
Latin
Church
,
were
spotted
with
the
errors
about
freewill
,
merits
,
inuocation
of
Saints
;
many
things
might
bee
alleadged
in
this
kinde
(
if
it
were
any
vertue
to
rippe
vp
their
faults
,
whom
we
ought
to
honor
)
where
as
I
hope
the
aduersaries
to
our
Bishops
,
will
confesse
,
that
neuer
any
companie
of
Bishops
,
since
the
Apostles
time
,
taught
,
and
held
such
sound
doctrine
,
in
all
points
as
the
Bishops
of
England
at
this
day
.
For
the
second
which
is
honestie
of
life
,
euery
age
hath
some
imperfections
amongst
all
conditions
,
&
the
most
worthie
are
not
free
from
the
slanderers
tongue
.
In
the
councell
of
Nice
,
in
the
presence
of
the
Emperor
,
the
Bishops
libeld
one
against
another
;
contentions
ouer
eager
&
bitter
,
were
betwixt
Epiphanius
and
Chrisostome
,
both
very
worthy
and
very
reuerend
Bishops
,
betwixt
S.
Austin
,
and
S.
Hierom
,
whereas
doubtles
,
if
some
zealous
for
discipline
had
held
their
peace
,
the
Church
of
England
had
beene
as
Hierusalem
a
Citie
,
built
at
vnitie
in
it selfe
.
Now
for
the
last
,
which
is
the
moderate
Imployment
of
externall
things
,
we
recken
it
amongst
the
greatest
felicityes
,
of
our
time
,
that
when
the
expectation
of
greedy
cormorants
,
was
big
with
hope
,
of
the
deuouring
the
riches
and
reuenews
that
the
Church
had
,
that
euen
then
,
the
conscionable
zeale
of
the
prince
,
by
vertuous
and
wise
lawes
,
manacled
their
hands
,
whose
desires
were
vnsatiat
,
and
their
harts
vnhallowed
,
and
left
vnto
the
church
,
a
rich
and
honorable
patrimony
,
for
Indowment
,
whereby
worthy
rulers
,
may
not
want
double
honor
,
labour
may
haue
her
merit
,
and
religion
may
bee
able
to
releeue
the
poore
.
Heerein
if
any
couetously
doe
retaine
,
or
riotously
mispend
,
what
vertuous
authority
confirmed
vnto
better
vses
,
(
a
thing
which
I
hope
no
man
can
accuse
in
the
Bishops
of
our
church
)
let
them
amend
their
faults
,
and
not
their
offence
be
made
,
a
cloke
to
those
monsters
,
that
thirst
with
desire
for
to
robbe
the
church
.
More
perticulerly
amongst
the
rest
,
of
him
who
being
the
worthiest
amongst
the
clergie
,
and
worthylie
in
the
highest
place
,
is
by
an
vntemperate
spirit
with
vnholy
sacriledge
,
said
of
all
the
Bishops
in
the
sea
of
Canterburie
,
to
haue
done
most
harme
,
The
Dialogue
that
came
from
Throg
.
D.
3.
and
that
none
had
so
ambitious
,
and
aspiring
a
minde
,
as
hee
;
no
not
Cardinall
Wolsey
▪
none
so
proud
as
he
no
not
Stephen
Gardiner
;
none
so
Tyrannicall
as
hee
,
no
not
Bonner
.
I
may
say
truely
of
him
,
that
if
the
church
gouernment
of
this
land
,
which
he
defended
with
great
Iudgement
with
his
pen
,
hee
had
not
with
as
great
authority
protected
for
the
space
of
this
twenty
yeres
in
the
place
of
an
Archbishop
(
which
God
graunt
for
the
good
of
his
church
may
continew
still
)
doubtles
Contention
,
Ignorance
,
and
Atheisme
,
long
since
had
ouer-runne
the
Church
.
Of
whom
,
because
it
is
neither
honour
to
him
to
bee
commended
by
mee
,
nor
disgrace
to
bee
reproched
by
them
,
I
will
say
considering
his
iustice
in
gouernment
,
his
care
in
prouiding
for
the
Clergie
,
his
wisedome
in
Counselling
,
his
Integritie
in
preferring
▪
his
Diligence
in
Preaching
,
his
grauitie
in
behauiour
,
his
humilitie
in
conuersing
,
his
care
to
the
Church
,
his
zeale
to
religion
,
his
courage
to
the
truth
as
Theodosius
spake
of
S.
Ambrose
,
Ambrosium
noui
vnum
qui
s●lus
dignè
vocetur
Episcopus
.
I
know
onelie
Ambrose
,
who
is
most
worthy
to
be●
called
a
Bishop
.
But
not
to
labour
any
further
in
this
cause
,
(
which
hath
had
so
many
of
singuler
worthy
men
ab●e
to
defend
it
much
better
)
wee
say
this
calling
so
much
misliked
,
serueth
to
a
greater
perfection
,
to
a
fitnes
in
action
,
and
to
a
singuler
ornament
,
in
gouerning
the
Church
.
For
the
first
the
fulnes
of
grace
,
which
is
in
the
heads
of
the
Church
distilleth
as
by
seuerall
wayes
,
●ph
4.11
.
to
the
singuler
benefit
of
all
parts
,
whilst
hee
hath
giuen
some
to
be
Apostles
,
some
to
bee
Prophets
,
some
to
bee
Euangelists
,
some
to
bee
Pastors
,
and
Doctors
,
for
the
consummation
and
Perfection
of
his
Church
,
for
the
fitnes
in
action
,
the
Church
hauing
diuers
Imployments
,
as
well
for
gouernment
,
as
doctrine
,
requireth
and
alloweth
seuerall
ordinations
,
Rom.
12.34
to
serue
these
.
Let
no
man
therefore
presume
to
vnderstand
aboue
that
which
is
meete
,
to
vnderstand
,
but
that
he
vnderstand
according
to
sobrietie
,
as
God
hath
delt
to
euery
man
,
the
measure
of
faith
.
For
as
wee
haue
many
members
in
one
bodie
,
and
all
members
haue
not
one
office
,
so
wee
being
many
,
are
one
bodie
in
Christ
,
and
euery
one
anothers
members
.
Last
of
all
for
Ornament
;
that
Atheists
,
vnbeleeuers
,
may
wonder
and
bee
in
loue
,
with
the
comely
and
beautifull
gouernment
of
Christs
Church
,
1.
King
.
10.5
.
as
the
Queene
of
Saba
was
with
the
order
of
Salomons
house
,
for
in
a
great
house
are
not
onely
vessels
of
gold
,
2.
Tim.
2.20
.
and
●f
siluer
,
but
of
wood
and
earth
,
some
for
honour
,
and
some
vnto
dishonor
:
vnitie
and
varietie
,
are
the
ornaments
of
the
church
of
Christ
;
Vnitie
of
Faith
,
Charitie
,
and
Peace
;
Varietie
of
Offices
and
degrees
,
Eph.
4.12
.
and
these
saith
the
Apostle
for
the
repairing
of
the
Saints
,
for
the
work
of
the
Ministrie
,
&
for
the
edification
of
the
body
of
Christ
;
1.
Cor.
12.17
18.19
.
for
if
the
whole
body
were
ancare
?
wher
were
the
seeing
,
if
the
whole
were
an
eie
?
where
were
the
heating
?
but
now
hath
God
disposed
the
members
euery
one
of
them
in
the
body
at
his
owne
pleasure
;
for
if
they
were
all
one
member
,
where
were
the
body
?
And
who
are
these
,
that
they
should
mislike
what
Example
,
Authoritie
and
Experience
,
haue
found
sufficient
.
CHAP.
X.
Of
Ministers
their
office
and
learning
.
IF
the
passage
from
earth
to
heauen
,
were
either
not
needefull
at
all
,
or
possible
to
bee
performed
ordinarilie
by
any
other
meanes
,
then
a
vertuous
meditation
betwixt
God
and
man
,
then
peraduenture
Instruments
of
best
vse
,
for
the
defects
of
this
life
,
were
wholly
to
bee
regarded
,
and
the
vtter
want
of
the
Clergies
seruice
,
were
as
lawfull
in
the
best
kingdomes
,
as
the
contempt
of
their
persons
,
is
vsuall
and
common
with
the
worst
subiects
.
But
seeing
vniuersall
Corruption
,
is
the
truest
inscription
of
mankinde
,
and
holinesse
to
the
Lord
is
the
great
title
,
that
God
hath
,
that
man
by
that
power
may
bee
made
like
vnto
him
that
did
first
make
him
,
hee
hath
appointed
for
the
performance
of
this
worke
,
holy
times
,
holy
places
,
holy
things
,
and
holy
persons
;
all
chiefely
to
this
end
,
that
as
hee
is
himselfe
so
man
likewise
by
these
might
bee
made
holie
.
As
if
the
same
puritie
which
could
not
endure
those
blessed
spirits
,
once
stained
to
continew
in
a
place
of
blisse
,
but
cast
them
down
,
did
lesse
reasonablie
allow
,
that
creature
(
whose
greatest
happines
peraduenture
was
but
vpon
earth
)
to
be
carried
vp
to
heauen
▪
into
those
ioyes
,
vnles
redeemed
by
his
Son
,
and
sanctified
by
his
holy
spirit
,
and
by
both
these
by
the
seruice
and
ministerie
of
men
,
and
not
Angels
,
darkenesse
were
made
light
,
rebellion
obedience
,
the
children
of
wrath
the
sonnes
of
an
infinit
loue
,
enmitie
reconsiled
,
and
made
peace
,
and
lastly
sinfull
men
were
become
holy
.
So
that
the
summe
of
their
dutie
,
whose
labours
are
imployed
in
this
kinde
,
is
onely
to
honour
God
,
and
to
saue
m●n
.
And
their
difference
from
all
the
world
besides
,
is
principally
this
,
that
being
a
seuerall
portion
of
men
,
consecrated
vnto
the
seruice
of
the
most
high
,
in
things
wherewith
others
may
not
meddle
,
as
the
peculiar
lot
of
the
Lord
himselfe
,
they
are
a
di●uict
order
,
not
vnfitlie
expressed
by
the
name
of
Clergie
.
Whose
spirituall
power
,
consisting
in
the
execution
of
holy
things
,
properly
is
conuersant
in
the
affaires
of
God
.
Now
as
no
kingdome
can
stand
without
Religion
(
wherein
though
they
erre
yet
a
religion
they
must
hold
)
so
no
religion
can
in
seuerall
duties
,
bee
possiblie
performed
amongst
men
,
28
Flamines
turned
into
so
many
Bish.
&
3
Archflamins
into
3.
Archbi
.
in
the
da●es
of
Eleuthe●g
.
Fox
.
Tom.
1.
pag.
146.
Platin.
Galfrid
Momu
.
Heb.
2.16
.
where
there
are
not
with
some
fitnesse
instruments
allotted
to
that
vse
.
And
heerein
Christianitie
hath
builded
a
liberall
maintenance
,
in
this
land
,
to
those
that
are
now
gouernours
in
the
church
of
Christ
,
where
blind
Superstition
,
laid
the
foundation
for
the
Priests
of
those
Idols
,
which
the
heathen
worshipped
.
As
for
the
persons
imployed
in
this
action
,
hee
fitted
those
likewise
in
a
celestiall
manner
,
proportioned
with
his
owne
working
;
who
as
in
no
sort
,
he
tooke
vpon
him
the
Angels
nature
,
but
tooke
on
him
the
seede
of
Abraham
,
so
hee
vsed
in
this
,
the
ministrie
of
men
not
of
Angels
,
because
where
weakenesse
from
aboue
is
able
to
receiue
strength
,
there
the
exelentest
creatures
,
and
the
best
meanes
,
are
not
all
one
;
Amazement
out
of
feare
,
making
our
capacities
more
dull
where
our
teachers
are
too
glorious
,
and
charitie
not
to
bee
so
thankefull
,
when
wee
are
not
indebted
to
men
of
our
owne
nature
nor
our
Preachers
are
clothed
with
the
same
infirmities
,
that
wee
are
.
This
being
the
greatest
reason
,
why
Prophanesse
doth
scorne
,
and
Wisedome
despise
,
what
Simplicitie
and
Humilitie
doe
both
worship
.
Yet
the
course
of
Instruction
serueth
to
teach
all
,
that
the
waies
in
these
things
which
God
and
man
vseth
are
not
both
alike
.
Neither
was
this
Office
(
though
his
worke
)
befitting
the
Maiestie
of
God
himselfe
,
seeing
we
are
apt
to
contemne
that
presence
(
how
glorious
soeuer
)
if
it
bee
common
,
or
to
tremble
at
the
brightnesse
of
so
great
a
power
,
if
it
bee
not
common
.
In
which
respect
,
that
wisedome
which
knew
best
,
how
most
fitlie
to
prouide
for
〈◊〉
weakenesse
,
did
sometime
(
though
seldome
)
in
a
cloud
,
in
a
fire
,
in
the
shape
of
a
man
,
appeare
vnto
his
own
people
,
sometime
with
Moses
he
spake
face
to
face
,
yet
graunted
the
desire
of
his
fearefull
seruants
,
when
they
spake
to
Moses
,
Exod.
20.19
.
talk●
thou
with
vs
,
and
wee
will
heare
,
but
let
not
God
talke
with
vs
least
wee
die
.
Deut.
5
28
19.
This
Wisedome
of
theirs
,
hauing
approbation
from
God
himselfe
;
I
haue
heard
the
voice
of
the
words
of
this
people
,
which
they
haue
spoken
vnto
thee
,
they
haue
well
said
,
all
that
th●y
haue
spoken
;
Oh
that
there
were
such
an
heart
in
them
to
feare
mee
,
and
to
keepe
all
my
commandements
alway
,
that
it
might
goe
well
with
them
,
and
with
their
children
for
euer
.
But
to
the
Sonne
of
God
,
when
hee
became
man
,
so
being
made
fittest
,
both
to
do
,
and
to
suffer
for
vs
,
the
voice
from
heauen
gaue
this
testimonie
heare
him
.
Math.
3.
As
if
the
same
power
which
by
religion
purposed
to
bring
man
from
earth
to
heauen
,
found
no
Instrument
fitter
for
this
vse
,
then
onely
the
seruice
of
man
himself
Nothing
being
so
comfortable
to
vs
,
as
that
voice
of
the
Apostles
to
the
men
of
Listra
,
Act.
14.15
.
wee
are
euen
men
subiect
to
the
like
Passions
that
yee
bee
and
preach
vnto
you
,
that
yee
should
turne
from
these
vaine
things
,
vnto
the
liuing
God
,
which
made
heauen
and
earth
,
and
the
sea
,
and
all
things
that
in
them
are
;
Heb.
4.15
.
this
maketh
the
Church
to
go●
boldlie
to
the
throne
of
grace
,
that
she
may
receiue
mercie
,
and
finde
grace
to
help
in
time
of
need
.
Thus
al
things
which
are
from
God
,
are
sodred
,
as
it
wer
together
with
so
much
art
and
loue
,
causing
a
mutuall
assistance
that
the
lowest
of
mankinde
,
are
appointed
to
receiue
from
the
nearest
vnto
themselues
,
what
the
mercie
and
the
influence
of
the
highest
yeeldeth
,
wherein
as
those
whom
God
imployeth
in
this
busines
,
beeing
Embassadours
receiue
commission
onely
from
him
,
whose
inward
affaires
they
menage
,
hee
being
the
father
of
Spirits
and
soules
the
purchase
of
his
owne
sonne
,
and
thereby
may
challenge
of
the
children
of
the
Church
honor
and
respect
aboue
other
men
,
so
doth
the
Church
likewise
require
vertuous
abiliments
,
matched
with
good
learning
at
their
hands
;
heereof
they
are
fitly
remembred
by
that
Vrim
and
Thummim
,
vpon
Aarons
brest
,
and
by
those
names
of
Watchmen
,
Lights
,
Salt
,
Guides
,
and
such
like
,
which
the
scripture
doth
giue
vnto
them
.
Requiring
in
all
(
yet
accepting
though
not
excusing
a
lesse
measure
)
in
some
sort
an
ability
sufficient
to
informe
the
Church
.
The
small
difference
in
this
kinde
from
the
common
sort
,
in
some
of
those
ages
that
haue
beene
before
vs
,
gaue
men
occasion
to
thinck
and
say
,
that
the
Laitie
and
the
Clergie
were
all
one
.
Nay
diuers
amongst
vs
,
haue
laid
this
vntrue
accusation
vpon
our
Church
,
(
with
what
conscience
and
honestie
the
world
may
iudge
)
as
if
our
land
,
onely
of
all
those
kingdomes
that
are
reformed
,
were
not
carefull
,
to
haue
a
learned
ministrie
,
but
wer
absolutely
content
,
with
those
persons
,
who
for
the
discharge
of
this
dutie
,
could
but
onely
reade
.
Let
them
first
vnderstand
what
we
say
,
and
then
let
the
world
bee
our
Iudge
,
if
wee
say
true
.
Doubtlesse
if
the
heathen
required
in
those
that
were
their
Priests
,
that
they
should
bee
able
for
knowledge
to
performe
those
duties
,
of
Counsell
and
Deuotion
which
others
could
not
,
let
no
man
think
but
that
wee
principally
desire
,
a
soundnesse
of
Iudgement
,
knowledge
of
scripture
,
wisedome
to
Interpret
,
an
eloquence
to
vtter
,
power
to
exart
,
zeale
to
reproue
,
in
the
ministers
of
God
,
and
all
these
in
farre
greater
measure
,
then
in
other
men
;
but
may
wee
not
seing
hee
that
liueth
made
all
things
together
,
the
Lord
who
onely
is
iust
,
and
there
is
none
other
but
hee
,
and
hee
remaineth
a
victorious
King
for
euer
,
hee
ordereth
the
world
with
the
power
of
his
hand
,
and
all
things
obey
his
will
,
for
hee
gouerneth
all
things
by
his
power
,
and
deuideth
the
holie
things
from
the
prophane
,
Eccle
1.23
.
say
with
the
sonne
of
Sirach
,
to
whom
hath
hee
giuen
power
to
expresse
his
works
,
2
Cor.
2.16
.
or
who
is
sufficient
for
these
things
?
neither
must
this
hould
all
those
back
who
are
willing
to
bestow
their
labours
for
the
benefit
of
gods
Church
,
because
they
are
not
able
(
no
not
in
any
tolle●able
manner
)
to
performe
all
these
;
2.
Cor.
12.
seeing
his
strength
is
oftentimes
perfected
in
our
weaknesse
,
and
to
discharge
our
calling
(
as
to
auoid
temptations
)
this
must
bee
our
comfort
,
whilst
wee
desire
for
to
grow
better
,
that
his
Grace
is
sufficient
for
vs
.
Math
25.
For
as
in
distribution
of
gifts
,
God
giueth
not
the
same
number
of
talents
,
to
all
,
neither
doth
hee
expect
equall
proportion
of
increase
,
nor
blameth
him
that
had
but
one
talent
,
that
hee
got
not
fiue
,
or
two
,
but
onely
for
this
that
hee
did
not
vse
it
.
So
that
if
those
of
the
lowest
sort
of
Clergie
,
who
in
the
plentifull
knowledge
of
this
age
,
modestly
content
themselues
onely
to
reade
the
Scriptures
,
and
the
profitable
indeuours
of
other
men
(
whilst
some
not
much
their
betters
for
learning
out
of
a
bold
presumption
arising
from
a
false
opinion
of
equalitie
in
all
degrees
,
dare
approch
the
honorablest
and
grauest
assemblies
in
this
land
)
shall
wee
thinke
their
modestie
deserueth
so
much
blame
,
as
that
they
are
not
worthy
to
bee
tearmed
ministers
?
and
not
rather
blame
the
vnmodest
presumption
of
others
,
who
vnskilfully
and
boldly
,
haue
taken
vpon
them
,
the
dispatch
of
those
duties
,
which
doubtlesse
by
many
hundreds
,
might
haue
beene
performed
much
better
.
And
I
am
sorie
it
fareth
with
vs
in
this
case
,
worse
then
it
doth
in
all
other
courses
besides
,
seeing
commodities
,
and
seruices
,
are
worthely
suspected
,
onely
in
this
respect
that
they
are
offered
;
and
in
these
functions
much
holyer
,
and
of
more
weight
,
they
are
thought
by
some
to
deserue
better
,
in
that
they
boldly
and
vnconscionably
,
outrun
the
rest
.
As
if
in
the
discharge
of
these
sacred
duties
,
an
Vnhallowed
Emulation
were
the
best
vertue
,
or
that
a
lawfull
ordination
to
preach
,
were
a
warrant
sufficient
,
allwaies
to
preach
where
it
pleaseth
them
.
This
error
to
bold
and
ouerfoule
,
if
it
were
not
the
vsuall
misdemeanor
of
those
men
,
who
to
rigorously
(
beeing
vnlearned
themselues
)
call
for
a
learned
ministrie
,
wee
could
as
easilie
afford
them
their
desired
happinesse
,
as
wee
are
willing
to
craue
pardon
for
others
,
that
beeing
better
learned
,
are
not
indued
with
the
like
boldnesse
.
Wee
doubt
not
but
all
men
in
this
calling
,
haue
great
reason
to
vse
,
the
vttermost
of
their
learning
to
the
benefit
of
Gods
Church
,
and
that
those
who
are
not
so
well
able
to
teach
others
,
should
indeuour
themselues
to
bee
more
learned
.
Which
vertuous
trauells
of
theirs
,
so
much
deserueth
the
more
fauour
,
in
that
there
is
no
calling
,
which
hath
not
more
ease
,
and
whose
scope
is
not
shorter
,
then
the
vnlimited
,
and
endlesse
desire
to
obtaine
knowledge
.
In
which
respect
,
men
indued
with
greater
gifts
should
receiue
from
the
Church
a
better
recompence
;
and
where
there
worthynesse
is
farre
vnequall
,
there
both
with
Prince
and
people
,
(
which
is
some
mens
error
)
their
estimation
and
honor
ought
not
to
bee
all
one
.
For
euen
the
heathen
Philosophers
(
who
in
comparison
of
these
drunk
but
of
the
standing
waters
which
were
drie
in
the
time
of
heate
)
forsaking
the
fountaine
of
life
,
euen
the
Lord
himselfe
,
for
that
glorious
show
(
which
was
nothing
else
but
like
the
beames
of
a
Comet
,
to
be
wondred
at
,
for
a
time
,
but
neither
of
continuance
,
nor
influence
)
amongst
many
,
they
were
much
esteemed
;
the
heathen
Princes
finding
this
benefit
at
their
hands
,
that
those
Morall
vertues
,
Falsa
est
eorum
scientia
qui
quod
necessarium
est
pro
suꝑfluo
deserunt
quod
solidum
ꝓ
vacuo
,
vtile
ꝓinutili
,
bonum
ꝓ
malo
.
Gregor.
Ezek.
Contention
.
Sitnah
.
Hatred
Gen.
26.20.2
.
wherein
they
were
excellent
,
like
sweet
flowers
had
withered
long
since
,
if
men
of
learning
,
like
skilful
Apothecaries
had
not
distilled
them
.
But
the
knowledge
of
these
,
surely
was
amisse
,
in
leauing
that
which
was
necessarie
for
a
thing
superfluous
,
a
thing
sound
for
that
which
was
emptie
,
profitable
for
that
which
to
a
better
life
serued
to
small
vse
,
and
a
thing
(
in
comparison
)
euill
for
that
which
was
absolutely
good
.
Yet
whilst
wee
haue
dispised
these
(
digging
wels
vnto
our selues
like
those
of
Isack
,
Contention
and
Hatred
)
were
puft
vp
with
an
opinion
that
we
know
much
;
as
if
our
weakenesse
,
could
incounter
the
worthiest
for
learning
that
the
Church
hath
.
Who
in
deed
as
concerning
time
,
Heb.
5.12
.
ought
to
bee
teachers
,
yet
haue
neede
againe
to
bee
taught
,
what
are
the
first
principles
of
the
word
of
God
,
and
surely
the
most
faults
in
the
Kingdome
haue
proceeded
from
this
fountaine
,
that
the
Priesthoode
for
doctrine
is
not
sound
:
●
victim
in
rep.
Sacerdotium
non
est
sanum
.
Who
being
faultie
in
this
kinde
,
if
they
had
tempred
themselues
from
teaching
so
much
,
vntill
they
had
learned
more
,
it
is
like
the
Church
had
beene
healed
of
a
great
part
of
that
malladie
,
wherewith
shee
is
now
sicke
.
Whom
I
would
bee
loath
to
take
vpon
mee
to
reproue
,
(
seeing
in
their
opinion
they
are
wise
men
)
but
onely
to
put
them
in
minde
of
this
,
that
an
Ecclesiasticall
Ministrie
is
their
function
.
This
ought
to
teach
them
,
that
corners
are
no
fit
temples
to
preach
their
doctrine
,
especiallie
now
in
the
time
of
peace
,
or
if
necessity
at
sometimes
require
it
of
them
,
yet
that
their
doctrine
bee
such
,
as
for
soundnesse
and
truth
,
it
may
beseeme
the
Temple
Secondlie
that
the
Church
by
those
whom
she
hath
inuested
with
that
power
,
should
call
such
vnto
that
place
,
whose
labours
shee
pu●poseth
to
vse
in
that
kinde
.
For
the
Church
hath
no
reason
to
heare
their
voice
,
whom
Christ
hath
not
commaunded
for
to
feede
his
sheepe
.
Wherein
if
those
in
authoritie
(
by
ordaining
men
altogether
vnworthie
)
vnhonestlie
discharge
that
trust
,
which
the
Church
doth
Impose
vpon
them
,
it
is
their
fault
who
abusing
that
honor
,
which
they
haue
receiued
,
haue
nourished
some
Wolues
,
to
deuoure
the
flock
.
In
detestation
whereof
multitudes
often
times
cry
out
,
whilst
Foxes
are
honoured
as
holy
creatures
.
But
seeing
it
is
true
,
that
the
dulnesse
of
our
witts
,
and
the
strength
of
our
fancies
,
maketh
vs
run
after
to
beleeue
,
(
and
those
whom
authoritie
suppresse
as
men
that
deserue
euill
wee
releeue
them
as
martyrs
that
suffered
for
well
doing
)
our
Church
had
small
gaine
to
exchaunge
the
ignorance
of
her
worst
ministers
,
for
the
factious
Im●loyments
of
those
men
Now
,
seeing
these
men
by
reason
of
their
holy
function
are
called
stewards
,
Ouer
the
Church
,
Luk.
12.24
.
which
is
Gods
household
,
the
holie
Ghost
telleth
vs
who
is
a
faithfull
and
wise
steward
whom
the
maister
shall
make
ruler
ouer
all
his
household
,
to
giue
them
their
portion
of
Meate
in
due
season
;
commending
vnto
vs
(
as
some
of
the
fathers
obserue
)
those
fiue
properties
;
Truth
,
Humilitie
,
Discretion
,
a
lawfull
Calling
,
fit
execution
of
the
Place
,
which
are
requisit
in
him
who
desireth
the
approbation
of
a
good
steward
that
neither
hee
bee
a
betrayer
of
the
flock
nor
wastfull
;
Non
prodito●
aut
raptor
.
Chrisost.
accounting
that
his
owne
which
is
but
onely
committed
to
his
charge
;
of
such
a
one
wee
say
as
the
holy
Ghost
in
another
case
,
1
Sam.
22
14.
Prou.
20.6
:
who
is
so
faithfull
amongst
all
thy
seruants
as
David
.
For
doubtlesse
many
men
,
will
boast
euerie
one
of
his
owne
goodnesse
,
but
who
can
finde
a
faithfull
man
.
Secondly
that
hee
bee
humble
,
remembring
that
hee
is
but
a
fellow
seruant
,
which
vertue
is
not
so
repugnant
(
as
some
think
)
to
the
highest
title
of
office
in
our
Church
,
but
that
experience
hath
taught
vs
,
how
both
of
them
fitly
may
bee
ioynd
together
.
Thirdly
,
wise
,
not
blind
,
A
Lay
man
:
Es.
56
10.
This
was
s●oké
against
Kings
,
Princes
and
Magis
.
Caluin
.
Ber.
nor
an
Idiote
,
of
whom
the
Prophet
speaketh
,
their
watchmen
are
all
blinde
,
they
haue
no
Knowledge
,
they
are
all
dumb
dogs
,
they
cannot
barke
,
they
lie
and
sleepe
and
delight
in
sleeping
;
surely
Fortitude
,
and
Constancie
are
required
of
such
as
haue
set
their
hands
vnto
the
Lords
plough
,
wisedome
in
those
that
are
made
watchmen
ouer
the
Lords
house
,
Iustice
,
in
that
they
are
Debters
,
both
to
wise
&
foolish
;
and
Temperance
in
the
performa●ce
of
this
duty
.
We
may
&
ought
to
say
(
I
hope
without
off●ce
)
to
the
Honorable
Bishops
,
Gen.
41
33.
the
fathers
of
our
Churches
,
as
Ioseph
said
to
〈◊〉
,
prouide
for
a
man
of
vnderstanding
,
and
wisedome
,
and
set
him
ouer
the
Land
of
●egipt
.
ther
is
nothing
surely
more
dangerous
then
a
watchman
,
Speculator
〈◊〉
.
Preco
nintus
.
D●
cto
,
●●lciu●
〈◊〉
●nissu●
.
that
is
blind
,
a
Preacher
that
is
dumb
,
a
Teacher
that
is
Ignorant
,
or
a
Prelate
that
is
Remi●●e
,
●either
doe
I
think
our
Church
,
hath
so
much
cause
to
complaine
,
(
as
some
men
beare
vs
in
hand
)
nor
if
it
had
(
as
may
appeare
hereafter
)
it
is
neither
onely
nor
Principally
,
the
Bishops
fault
.
Fourthly
a
lawful
caling
,
whom
the
lord
hath
made
not
he
whom
fauour
,
nor
any
other
corruption
,
nor
the
peoples
vnwarranted
vocation
,
nor
his
owne
Intrusion
hath
placed
in
that
roome
.
For
this
shall
remaine
vndispensable
to
the
worlds
end
,
Heb.
5.
●●
.
let
no
man
take
vpon
him
that
honor
,
but
hee
that
is
called
of
God
as
Aaron
was
.
Lastly
is
required
the
fit
execution
of
his
Place
,
that
hee
giue
them
their
meate
in
due
season
;
the
parties
are
those
,
which
are
of
his
familie
,
the
Lords
house
,
to
them
it
must
bee
Meate
,
not
Poyson
,
as
many
giue
;
and
it
must
bee
in
Due
season
,
that
is
when
it
can
seasonablie
bee
performed
.
For
hee
that
hath
alotted
a
time
for
all
things
,
hath
giuen
this
allowance
,
Eccle.
3.7
.
that
there
is
a
time
to
keepe
silence
,
and
a
time
to
speake
.
Which
some
not
considering
,
haue
made
the
Apostles
commaundement
(
Bee
instant
in
season
and
out
of
season
)
to
lie
with
equall
necessitie
,
2.
Tim.
4.2
.
vpon
the
former
clause
,
Preach
the
word
:
As
if
this
eagernes
in
the
dispatch
of
this
dutie
,
might
warrant
them
,
loosely
,
negligently
,
vnlearnedly
(
for
want
of
time
)
to
preach
those
profound
misteries
,
Prou.
25.11
.
which
vttered
in
due
season
,
are
like
Aples
of
Gold
with
pictures
of
Siluer
.
Surely
to
Preach
diligently
,
is
not
to
Preach
often
,
but
rather
to
bee
diligent
in
studying
,
for
that
we
preach
;
which
a
great
number
nelecting
(
men
otherwise
zealous
and
able
to
doe
well
)
haue
thought
it
not
onely
Excuse
,
but
Commendation
sufficient
,
that
they
preach
often
.
Wherein
doubtles
the
Church
receiueth
at
their
hands
a
double
wrong
;
both
a
Contempt
of
those
misteries
,
wherinto
they
search
not
,
for
want
of
time
,
and
an
vncharitable
Condemning
of
others
,
who
wanting
peraduenture
that
felicitie
of
tongue
which
they
haue
,
or
rather
who
are
loath
to
handle
those
holy
things
vnlike
themselues
,
are
thought
by
many
,
to
bee
Idle
,
for
not
Preaching
so
often
,
as
others
doe
.
A
thing
certainely
more
excusable
by
much
,
if
men
in
Preaching
were
onely
to
haue
respect
,
to
the
Capacitie
of
the
hearers
,
and
not
to
the
Maiestie
of
that
word
,
which
they
expound
vnto
them
.
Math.
13.52
.
For-getting
that
Euery
Scribe
that
is
taught
vnto
the
Kingdome
of
Heauen
,
is
like
vnto
a
househoulder
,
which
bringeth
forth
out
of
his
treasurie
things
both
new
and
old
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Eupolis
.
Eccle.
2
,
16.17
.
I
hope
the
due
meditation
of
this
text
,
wil
put
them
in
minde
,
that
to
speak
often
,
is
not
euer
to
say
much
;
for
saith
the
son
of
Sirach
,
The
talking
of
a
Fo●le
,
is
like
a
burthen
in
the
way
,
but
there
is
comelinesse
in
the
talke
of
a
Wise
man
;
verse
.
25.
they
inquire
at
the
mouth
of
the
wise
man
in
the
congreg●tion
,
&
they
shall
ponder
his
words
in
their
hart
,
for
the
words
of
such
as
haue
vnderstanding
,
are
waighed
in
the
ballance
.
Doubtlesse
I
can
neuer
perswade
my selfe
,
Psa.
45.
when
Wee
speake
of
those
matters
,
which
wee
haue
made
vnto
the
King
of
Heauen
,
that
the
exactest
Industrie
,
which
either
tongue
or
pen
can
take
in
the
handling
of
this
work
can
displease
God
;
wherin
I
will
not
condemne
(
as
vnprofitable
)
the
labours
of
such
,
who
are
defectiue
in
this
kinde
;
no
more
then
I
hope
they
will
,
the
Seldome
,
Reuerend
,
and
learned
Preaching
of
those
men
,
who
in
these
respects
are
not
so
common
speakers
;
as
others
bee
.
But
not
to
handle
the
excellencies
of
some
,
and
the
vertues
which
were
to
bee
wished
in
all
,
let
vs
consider
a
little
better
,
the
nature
of
this
Ministrie
,
and
see
how
sufficiently
our
Church
is
prouided
in
this
kinde
.
And
the
defects
(
if
there
bee
any
as
wee
may
not
supose
that
wee
haue
none
)
from
whence
they
proceed
,
and
how
the
best
remedies
may
bee
prouided
for
them
.
We
call
then
the
Ecclesiasticall
Ministrie
a
sacred
Action
,
Publick
,
Zanch
in
.
4.
Prec
.
Cap.
19.
pag.
654.
Instituted
of
Christ
in
the
Church
of
God
,
for
the
saluation
of
the
elect
,
&
his
own
glory
,
vntill
the
end
of
the
world
,
wherein
some
seuerall
men
,
Lawfully
elected
,
called
,
and
ordained
to
this
function
,
Externallie
and
Visiblie
,
serue
both
to
offer
vp
the
Publick
and
Common
praiers
of
any
one
Church
,
and
by
the
pure
Preaching
of
the
word
,
and
the
lawfull
administration
of
the
Sacraments
,
and
holy
Discipline
,
they
serue
Instrumentallie
to
Christ
,
who
Inwardly
and
Inuisiblie
,
by
his
holy
Spirit
,
doth
Teach
,
Correct
,
Comfort
,
Nourish
with
his
flesh
and
bloud
,
his
misticall
Bodie
,
which
wee
call
the
Church
.
The
consideration
it
is
like
of
this
office
,
hath
neither
fully
possest
all
who
are
desireous
to
enter
into
this
calling
,
(
because
whom
all
other
worldlie
hopes
haue
forsaken
they
commonly
reserue
ministeriall
vocation
as
their
last
and
surest
refuge
,
euer
open
to
forlorne
men
)
nor
those
who
blame
some
part
of
the
Clergie
of
this
land
;
whereas
in
deed
the
greatnesse
of
the
haruest
,
and
the
scarsetie
of
able
workmen
hath
made
it
necessarie
that
Law
should
yeelde
to
admit
numbers
of
men
,
but
slenderlie
and
meanlie
qualified
;
now
as
wee
cannot
excuse
the
former
fault
,
whether
it
bee
the
corruption
in
their
owne
desires
,
or
the
greedinesse
of
those
who
are
the
Patrons
of
Church
liuings
,
making
that
the
Church
,
that
should
nourish
them
,
whose
seruice
shee
needeth
,
hath
obtruded
vpon
her
their
seruice
that
know
not
otherwise
how
to
liue
,
and
sustaine
themselues
.
Yet
surely
for
the
other
neither
is
the
fault
so
common
,
Apollos
preached
diligently
and
knew
only
the
Bap.
of
Iohn
Act.
18.
Nec
ignoro
maxim
●s
honore
;
ad
parum
dignos
penuria
meliorum
s●lere
defferri
.
Māmertius
Panager
.
ad
Iulianum
.
as
it
hath
beene
in
times
past
,
nor
altogether
so
great
,
(
if
these
Reformers
who
haue
so
much
knowledge
themselues
could
but
with
patience
indure
a
smaller
proportion
in
other
menn●
)
for
it
fareth
with
the
Church
as
with
a
common
wealth
,
where
manie
gouernours
are
needfull
,
and
they
not
many
whom
their
qualitie
can
commend
▪
the
penu●ie
of
worthier
,
must
needs
make
the
meaner
sort
capable
,
who
notwithstanding
are
not
altogether
so
vnfit
as
some
men
thinke
to
discharge
the
greatest
if
not
the
principallest
part
which
is
committed
to
them
.
For
seeing
no
man
of
sound
Iudgement
,
can
doubt
but
that
Sacraments
,
where
the
Ministers
haue
lawfull
ordination
(
nay
peraduenture
Baptisme
wher
they
haue
not
)
is
as
auaileable
to
saluation
,
as
administred
by
the
best
Preacher
;
and
that
preaching
it selfe
,
is
not
onely
to
make
,
and
frame
of
themselues
(
which
manie
doe
foolishly
,
which
are
thought
by
their
followers
that
they
preach
well
)
but
also
to
reade
the
Scriptures
,
and
those
learned
Homelies
of
other
men
,
My
L.
Grace
.
M.
Hooker
.
Perkins
vpon
the
L.
praier
.
as
some
vnanswerably
haue
confirmed
vnto
vs
,
and
that
not
the
least
part
of
this
dutie
is
the
publike
offering
vp
of
the
praiers
of
the
whole
Congregation
,
which
themselues
confesse
to
bee
Praiers
,
though
the
other
to
bee
no
Sermon
;
we
may
boldly
say
(
which
they
hitherto
are
both
to
confesse
)
that
Ministers
vnable
to
preach
in
that
manner
as
they
vnderstand
preaching
,
and
of
lesse
profound
learning
then
these
great
Reformers
haue
in
themselues
,
and
doe
wish
in
others
,
are
notwithstanding
True
Ministers
,
Lawfully
ordain●d
,
and
that
the
Church
is
not
simplie
faultie
,
for
admitting
of
these
men
,
to
the
performance
of
those
duties
.
Hereunto
we
add
,
that
seing
Priuate
Instruction
,
and
Exortation
,
was
the
most
vsuall
kinde
of
teaching
in
the
Apostles
time
;
Into
what
house
soeuer
ye
enter
say
Pax
huic
dom●
Luk.
10.
both
because
Publicke
authoritie
did
not
fauour
publicke
Assemblies
to
this
end
,
and
that
simple
men
are
better
informed
by
priuate
conference
,
and
considering
the
nature
of
profound
Schollers
,
is
not
altogether
so
easilie
framed
to
goe
from
house
to
house
to
this
purpose
,
nor
can
if
they
had
inclination
and
leasure
▪
probablie
frame
themselues
to
the
small
capacities
of
the
poore
people
,
which
(
notwithstanding
)
greater
imployments
of
the
Church
,
if
they
were
willing
would
denie
vnto
them
;
we
rather
chuse
to
haue
them
receiue
Instruction
,
from
meane
Schollers
,
such
as
our
Church
admitteth
(
not
vnprofitably
)
to
that
vse
,
Maximum
viu●di
impedunētū
est
expectatio
que
pende●
ex
crastino
pe●
dis
hodiernum
.
Sene.
de
breu●●
vitae
.
1.
Tim.
3.2
.
Titus
.
19.
2.
Tim
2.15
.
Hos.
4.6
.
then
wholie
in
expectation
of
great
learned
men
,
to
liue
and
die
with
no
other
Information
then
they
heare
at
Se●mons
.
So
that
touching
those
Arguments
taken
from
the
Principles
of
common
right
,
to
proue
that
Ministers
should
bee
learned
,
as
likewise
those
authorities
of
the
Apostle
aledged
to
that
end
,
because
S.
Paul
req●ireth
in
a
Minister
abilitie
to
teach
,
to
conuince
,
to
distribute
the
word
rightly
,
because
also
the
Lord
himselfe
,
hath
protested
they
shall
bee
no
Priests
to
him
,
which
haue
reiected
knowledge
,
and
because
if
the
blind
lead
the
blind
,
they
must
both
needs
fall
into
the
ditch
,
wee
hold
it
iust
,
and
requisite
,
according
to
the
lawes
and
statutes
which
the
Scripture
hath
the
Cannons
that
are
taken
out
of
auncient
Sinods
,
Math.
15.14
.
the
decrees
and
constitutions
of
sincerest
times
;
the
sentences
of
all
antiquitie
,
and
the
conscience
of
men
;
that
Ign●rance
is
a
great
sinne
,
in
those
that
haue
taken
vpon
them
the
cure
of
soules
.
But
seing
to
furnish
all
places
of
Cure
in
this
Realme
,
it
is
not
an
armie
of
twelue
thousand
men
,
A
true
obseruation
of
M.
Hookes
.
that
would
suffiice
,
nor
two
Vniuersities
(
though
both
well
stored
)
can
alwaies
supply
so
many
as
decay
in
so
great
number
;
nor
the
fourth
pa●t
of
the
liuings
with
Cure
able
when
they
fall
to
giue
maintenance
to
learned
men
;
It
must
needs
in
reason
bee
allowed
(
vnlesse
the
greatest
part
of
the
people
should
bee
altogether
left
voide
of
the
vse
and
exercise
of
Religion
)
that
a
number
must
bee
admitted
into
Ecclesiasticall
Order
,
which
doubtlesse
for
learning
,
are
but
meanely
furnished
.
For
whatsoeuer
wee
may
conceiue
in
our
plots
,
priuatlie
in
our
studies
,
or
vtter
to
others
to
maintaine
argument
,
yet
surely
reason
will
tell
vs
,
that
(
all
vneuitable
necessities
considered
)
besids
eminent
and
competent
learning
,
wee
shall
bee
forced
,
for
supply
of
this
calling
,
to
discend
a
step
,
which
is
neither
,
but
onely
tollerable
.
Wherein
if
hee
that
is
Iudge
,
for
the
allowance
of
those
men
,
shall
finde
them
able
to
performe
the
seruice
of
publike
Praier
,
to
minister
the
Sacraments
vnto
the
people
,
to
solemnize
Marriage
,
to
visit
the
Sick
,
and
burie
the
Dead
,
(
which
some
fondly
think
to
bee
no
part
of
the
Ministers
dutie
)
to
instruct
by
reading
(
although
by
more
learned
preaching
as
yet
they
cannot
)
wee
hold
in
this
case
,
Titus
.
1.9
.
that
the
law
of
the
Apostle
is
not
altogether
broken
.
In
this
respect
we
obey
necessitie
,
which
we
know
not
how
possiblie
to
auoide
otherwise
,
and
of
two
euils
make
choice
of
that
,
which
is
lesse
dangerous
:
seeing
some
inconueniences
being
tollerated
in
this
,
it
may
notwithstanding
be
recompenced
with
greater
good
;
and
if
euen
these
men
(
the
lowest
almost
of
the
Clergie
which
our
Church
hath
)
who
are
accounted
by
others
to
bee
dumb
and
silent
,
may
and
doe
in
some
degree
,
as
profitably
instruct
their
Parishioners
as
some
others
,
who
of
as
meane
gifts
but
of
more
audacitie
then
they
,
dare
take
vpon
them
to
expound
and
deuide
the
Scriptures
by
Preaching
vpon
some
text
,
whervnto
notwithstanding
they
come
nothing
neere
:
Que
Prophetae
vaticinati
sunt
populis
predicare
hoc
est
legere
.
Gloss
▪
in
verb.
predicare
dist.
25.
C.
perlectis
●●
.
ad
Lectorem
.
whereas
the
onely
reading
of
Scripture
in
the
other
,
is
properly
to
bee
termed
a
Preaching
,
what
reason
haue
they
with
disdaine
so
to
think
and
to
speake
of
them
?
for
surely
when
the
world
most
abounded
with
iust
,
righteous
,
and
perfect
men
,
their
chiefe
studie
was
the
exercise
of
pietie
,
wherein
for
the
safest
direction
they
reuerently
harkened
to
the
reading
of
the
law
of
God
,
they
kept
in
minde
the
Oracles
and
Aphorismes
of
wisedome
,
which
tended
vnto
vertuous
life
,
if
any
scruple
of
conscience
did
trouble
them
for
matter
of
actions
,
which
they
tooke
in
hand
,
nothing
was
attempted
before
counsell
and
aduice
were
had
,
for
feare
least
rashlie
they
might
offend
,
wee
are
now
more
confident
,
M.
Hook.
lib.
5.
pag.
263
:
not
that
our
knowledge
is
more
,
but
because
our
desires
are
an
other
way
,
their
Scope
was
Obedience
,
ours
is
Skill
,
their
Indeuour
was
reformation
of
life
,
our
Vertue
nothing
but
to
here
gladlie
the
reproofe
of
Vice
,
they
in
the
practice
of
religion
wearied
chieflie
their
knees
and
hands
,
wee
especiallie
our
eares
and
tongues
,
wee
haue
grown
to
an
intemperancie
(
as
one
noteth
)
that
the
desire
of
Sermons
,
hath
brought
almost
all
other
duties
of
religion
out
of
tast
:
and
in
these
wee
think
onelie
such
,
to
bee
most
excellent
,
who
are
aptest
to
mislike
what
superiors
in
their
wisedome
aloweth
,
and
what
the
giddinesse
of
our
fancies
desire
to
haue
chaunged
.
These
compared
with
the
other
,
which
doe
onelie
read
,
and
yet
are
obedient
to
the
Princes
lawes
,
are
to
receiue
incouragement
and
alowance
,
when
as
the
other
,
(
better
learned
paraduenture
in
small
measure
)
for
their
vurulie
disobedience
deserue
neither
.
For
it
is
much
better
that
the
Church
should
want
altogether
the
benefit
of
such
mens
labours
,
then
indure
the
mischiefe
of
their
inconformitie
to
good
lawes
.
In
which
case
if
any
by
beeing
put
to
silence
,
repine
at
the
course
and
proceedings
of
Iustice
,
they
must
learne
to
content
themselues
,
M.
Curlus
.
with
the
answere
of
that
wise
Roman
,
which
hauing
occasion
to
cut
off
one
from
the
bodie
of
the
common
wealth
,
in
whose
beehalfe
because
it
might
haue
bene
pleaded
,
that
the
partie
was
a
man
seruiceable
,
he
therefore
beegan
his
Iudiciall
sentence
,
with
this
preface
;
Non
est
opus
rcip
.
eo
ciue
qui
parite
nesciret
.
Val.
Max●
lib.
6.
cap.
3.
The
common
wealth
needeth
men
of
qualitie
,
yet
neuer
those
men
,
which
haue
not
learned
how
to
obey
.
Now
because
neither
any
man
in
our
Church
taketh
vpon
him
the
defence
of
vnlearned
Ministers
,
nor
the
lawes
of
our
land
inclyne
not
to
the
fauoring
of
that
defect
,
(
as
if
wee
expected
no
more
of
any
then
we
allow
in
some
.
)
It
must
needs
bee
a
slander
in
them
,
who
think
there
are
worthie
men
enough
,
Nichols
in
the
plea.
pag.
145.
Lin
12.
if
they
wer
sought
after
,
both
in
the
Vniuersities
&
other
where
;
but
while
men
are
suffered
to
run
,
and
ride
,
and
catch
before
they
fall
,
many
worthie
men
are
passed
ouer
&
not
knowne
,
some
are
faine
to
bee
schoolemaisters
,
and
some
beecause
of
these
troubles
,
change
their
Audies
.
First
I
desire
this
man
to
remember
his
owne
words
in
another
place
;
If
hee
think
there
are
worthie
men
enough
,
why
doth
he
complaine
of
the
silencing
of
some
as
a
great
wrong
to
the
Church
,
which
in
this
great
scarsitie
of
good
,
and
lawfull
Ministers
,
Nichols
.
pag.
171.
Lin.
1.1
.
Tim.
5.
did
much
want
their
seruice
.
Secondly
,
that
the
Apostle
described
,
the
qualities
required
in
men
of
this
calling
,
doth
not
say
,
that
if
none
can
bee
found
,
or
not
a
sufficient
man
,
in
whome
all
these
qualities
concur
,
that
then
the
Church
shal
rather
be
destitute
of
Ministers
,
then
haue
such
.
For
there
were
in
the
Apostles
time
,
that
swarued
from
this
rule
,
and
yet
he
was
glad
that
they
preached
the
Gospell
.
Heerein
we
differ
not
from
the
confession
of
the
Heluetian
church
,
(
which
it
is
like
our
aduersaries
in
this
cause
doe
more
reuerence
then
they
doe
our
owne
)
who
say
,
Confess
.
Heluet
.
wee
condemne
all
vnmeet
Ministers
not
indued
with
guifts
necessarie
for
a
shepheard
,
that
should
feed
his
flock
,
how
bee
it
wee
acknowledge
that
the
harmlesse
simplicitie
of
some
shepheards
in
the
ould
Church
,
did
sometime
more
profit
the
Church
then
the
great
exquisit
,
but
a
little
to
proude
learning
of
some
others
.
Wherefore
we
reiect
not
now
a
daies
the
good
simplicities
of
certaine
so
that
they
bee
not
altogether
vnskilfull
of
God
and
his
word
;
and
yet
for
all
this
,
let
no
man
think
,
but
there
are
as
many
learned
,
godlie
,
graue
,
and
worthy
Ministers
of
the
word
in
this
Church
of
England
at
this
day
,
(
bee
it
spoken
without
pride
to
Gods
honour
and
the
ioy
of
our
whole
land
)
as
in
any
one
realme
,
or
perticuler
Church
in
all
Christendome
,
that
either
is
now
,
or
hath
beene
before
vs
.
But
for
the
scarsetie
(
not
of
our
owne
in
comparison
of
others
)
but
rather
in
respect
of
the
multitude
of
our
parish
Churches
,
Which
are
aboue
8000.
I
hope
they
will
giue
vs
leaue
to
render
them
better
,
and
truer
reasons
then
as
yet
wee
haue
receiued
at
their
hands
,
who
onely
with
out
cause
to
make
it
the
Bishops
fault
,
are
willing
to
tell
the
world
that
if
these
,
vrging
of
order
and
obedience
,
which
it
pleaseth
them
to
tea●●●e
beggerlie
trifle
of
mans
deuise
were
not
)
that
then
learning
and
religion
would
not
bee
of
so
little
account
,
Nichols
plea.
Pag.
171.
Lin.
14.
and
estimation
amongst
vs
.
But
I
hope
all
men
see
,
that
the
defect
of
prouision
in
this
kind
,
(
and
yet
I
wish
that
most
reformed
Churches
were
but
so
well
furnished
)
is
neither
from
religion
professed
,
nor
from
the
gouernment
that
is
vsed
,
nor
from
the
gouernours
of
the
Church
,
but
the
crueltie
of
the
times
past
,
wherein
numbers
of
meete
Ministers
haue
beene
consumed
,
the
vnwillingnesse
of
manie
at
this
present
,
who
seeing
the
contentions
amongst
our selues
,
and
by
reason
of
these
the
contempt
of
the
Clergie
,
are
vnwilling
to
enter
into
this
calling
,
the
schismes
and
deuisions
which
haue
made
a
number
renounce
this
office
,
others
worthilie
to
bee
suspended
and
depriued
,
from
all
which
the
Church
(
which
ought
to
haue
had
the
vse
of
the
labour
and
learning
of
men
of
abilitie
)
is
forced
to
craue
a
supply
at
their
hands
,
who
are
not
altogether
so
sufficient
to
performe
that
charge
.
But
the
greatest
occasion
of
this
euill
,
is
where
law
and
reason
haue
giuen
authoritie
to
some
to
be
patrons
to
present
,
their
consciences
haue
beene
corrupt
,
and
they
haue
failed
of
that
trust
which
former
times
haue
iustlie
reposed
in
them
.
Wherein
if
the
people
complaine
,
that
their
authoritie
to
choose
is
defeated
by
this
meanes
,
surely
it
is
but
vnthankfulnesse
in
them
,
to
mislike
a
thing
begun
with
so
great
reason
for
their
good
,
continued
now
more
then
a
thousand
yeeres
,
warranted
by
lawes
,
and
practised
with
the
liking
of
all
nations
,
the
beeginning
of
patronages
is
not
expreslie
mentioned
in
the
lawes
of
this
land
,
Magna
Charta
33.
&
.
13.
Aduocations
&
Presentations
are
remembred
in
Magna
Charta
,
as
currant
by
the
lawes
before
that
time
,
the
plea
of
Quare
Impedit
,
Ann.
52.
Hen.
3
Ansegisus
legum
.
Franciae
.
lib.
1.
cap.
84.
Anno.
827.
when
Bishops
refuse
the
patrons
clarke
,
is
mentioned
long
since
,
for
this
custome
was
most
vsuall
,
that
the
patron
might
not
place
a
Clarke
without
the
Bishop
,
nor
the
Bishop
refuse
the
Clarke
of
the
patron
,
if
hee
were
such
as
were
alowable
by
the
Canons
of
the
Church
.
Anno.
654.
Concilij
Tol.
9.
cap.
2.
In
Spaine
before
that
time
,
the
councell
of
Toledo
made
this
Canon
;
wee
decree
that
so
long
as
the
founders
of
Churches
remaine
in
this
life
,
they
shall
bee
suffered
to
haue
the
chiefe
and
continuall
care
of
the
said
place
,
and
themselues
shall
offer
meete
Rectors
,
vnto
the
Bishop
to
bee
ordained
in
those
Churches
,
and
if
the
Bishop
(
neglecting
the
founders
)
shall
presume
to
place
any
other
let
him
know
that
this
admission
,
shal
bee
voide
and
to
his
shame
,
others
shal
be
placed
in
their
steads
,
euen
such
as
the
founders
shall
choose
,
beeing
not
vnworthy
.
Long
before
this
the
like
was
determined
by
the
Roman
lawes
,
Nouella
Constit
▪
123.
cap.
18
strictlie
to
bee
obserued
through
the
Roman
Empire
.
If
any
build
a
Church
or
house
of
praier
,
and
would
haue
Clarks
to
bee
placed
there
,
hee
or
his
heires
,
if
hee
alow
maintenance
for
those
Clarks
,
and
name
such
as
are
worthy
,
let
them
bee
ordained
vpon
his
nomination
,
but
if
such
as
they
choose
bee
prohibited
by
the
Canons
,
as
vnworthy
,
then
let
the
Bishop
take
care
to
promote
some
whom
hee
thinketh
to
bee
more
worthy
.
It
seemeth
this
law
had
two
reasons
,
for
the
patronage
,
which
doubtlesse
are
not
the
least
ground
of
that
intrest
which
they
now
haue
.
The
first
the
building
of
the
Church
,
a
work
which
while
the
world
was
in
loue
,
with
religion
gaind
greatest
reuerence
,
to
those
of
whom
it
could
point
and
say
,
these
are
the
men
that
haue
built
vs
Sinagogs
.
Heerein
if
any
fraudulentlie
discharge
,
that
vertuous
trust
which
through
many
discents
is
deriued
vnto
them
,
Omnia
ista
ta●●
propitius
aspiciet
quam
aegros
suos
medicus
.
Sen.
lib.
2.
de
Ira.
1.
Sam.
30.
I
hope
God
will
looke
vpon
them
in
mercie
to
amendment
,
as
the
carefull
Phisition
vpon
sick
persons
:
in
the
meane
time
I
must
tell
them
what
I
heare
,
that
the
church
by
their
meanes
is
like
the
body
of
the
Amalekite
,
sicke
,
and
vnlesse
it
bee
refreshed
,
like
spedily
to
die
for
famine
.
For
whilst
meaner
men
,
content
with
lesse
alowance
hauing
beene
important
suters
for
places
in
the
Church
,
obtaine
them
;
the
Patrons
haue
deuided
the
maintenance
of
the
Clergie
,
and
the
small
alowance
hath
depriued
them
peraduenture
of
a
better
teacher
.
And
howsoeuer
good
lawes
haue
beene
made
,
to
auoide
the
corruptions
of
Patrons
in
this
kinde
,
yet
the
couetous
desires
of
such
,
as
hardly
satisfied
,
are
able
to
finde
meanes
to
escape
the
danger
,
and
yet
falselie
notwithstanding
to
defraud
the
Church
.
For
humane
lawes
(
how
vertuous
or
religious
soeuer
)
where
the
vprightnesse
of
conscience
is
wanting
,
serueth
for
the
most
part
,
not
to
make
the
sinne
to
bee
lesse
common
,
but
the
sinner
in
the
fact
to
bee
more
secret
:
seeing
betwixt
God
and
man
,
this
is
the
difference
,
that
the
law
of
man
,
what
it
seeth
doth
account
sinne
;
but
God
punisheth
as
a
fault
what
no
man
can
reueale
,
sauing
onely
the
conscience
of
him
that
sinneth
.
In
the
one
Confession
is
a
way
to
obtaine
pardon
,
but
in
the
other
a
meanes
to
procure
punishment
;
T.
C.
aloweth
onely
readers
.
pag.
104.
Sect
3
Some
godly
graue
man
which
can
doe
nothing
else
but
read
,
may
be
appointed
to
be
reader
in
the
church
.
They
onely
are
vertuous
,
who
without
all
respects
in
respect
of
Conscience
,
are
onely
vertuous
.
To
conclude
then
this
point
,
we
say
our
lawes
,
&
our
tongues
desire
that
our
Ministrie
may
be
learned
,
through
the
whole
land
:
that
the
hinderance
of
this
is
not
wholy
in
the
gouernours
of
the
Church
:
that
a
lesse
portion
of
learning
may
serue
,
then
some
men
exact
in
all
;
&
vntill
better
supply
may
be
had
,
we
Reuerence
,
Vse
,
and
Esteeme
,
the
meanest
of
these
,
as
the
Ministers
of
Iesus
Christ
.
CHAP.
XI
.
Of
the
maintenance
of
the
Ministers
,
and
of
Tythes
.
AS
it
is
of
all
vertuous
considerations
to
a
Prince
not
one
of
the
lest
moment
,
(
if
both
for
the
safetie
of
his
subiects
,
for
remouing
of
scandall
,
and
the
discharge
of
his
owne
conscience
in
the
day
of
account
,
it
bee
not
the
greatest
)
to
prouide
for
a
learned
Ministerie
in
all
parts
of
his
kingdome
;
so
it
is
not
either
of
least
difficultie
or
least
vse
,
to
ordaine
a
conuenient
and
bountifull
allowance
for
them
;
neither
can
this
(
how
wisely
soeuer
gouernd
)
bee
a
perpetuall
maintenance
,
if
it
shall
depend
vpon
the
voluntary
contribution
of
rich
men
;
or
to
be
thought
an
allowance
fit
and
conuenient
for
them
,
if
it
be
not
.
So
that
the
wisdome
of
deuout
men
in
times
past
,
from
their
religion
,
were
as
carefull
to
haue
alotted
a
perpetuitie
of
liuing
to
them
whose
continuall
successors
could
not
dye
,
and
were
not
lykely
to
be
very
euill
;
as
naturall
parents
,
for
that
race
,
which
proceeding
out
of
their
owne
bodies
,
(
more
subiect
both
to
ende
and
miscarry
)
are
notwithstanding
desirous
,
that
they
may
be
richly
furnished
,
and
plentifully
maintained
for
a
long
tyme
.
Vertue
working
as
strongly
and
prouidently
in
the
one
,
as
nature
and
affection
in
the
other
.
So
that
what
care
those
that
were
beefore
vs
,
vertuously
imployed
in
this
kinde
,
by
indowing
both
Churches
,
and
other
places
,
1
Vniuersities
(
both
to
furnish
and
giue
rest
to
the
Clergie
)
with
honorable
,
2
&
Cathedral
Churches
.
&
perpetuall
alowance
to
this
end
,
serueth
both
to
make
the
labour
now
far
easier
,
to
prouide
maintenance
for
a
learned
Ministrie
,
the
greatest
part
whereof
their
religious
deuotion
hath
performed
vnto
vs
;
as
also
to
make
vs
,
so
holily
to
esteeme
of
those
things
which
their
wisedome
did
consecrate
to
this
end
;
that
pollicie
cannot
thinke
alterations
or
diminutions
in
this
kind
to
bee
safe
,
euen
where
vnhallowed
,
Prophane
,
and
cruell
Sacriledge
,
were
accounted
to
bee
no
sinne
.
For
seeing
the
Chruch
peraduenture
doth
now
want
,
what
authoritie
thought
fit
,
to
take
from
her
,
because
Superstition
had
made
her
too
rich
,
and
Alterations
onely
might
haue
giuen
some
hope
,
that
time
would
haue
brought
those
religious
houses
and
lands
into
their
possessions
againe
,
whose
erronious
blindnesse
deserueth
an
euerlasting
banishment
:
it
is
wisedome
rather
to
tollerate
some
things
,
for
the
maintenance
of
the
Clergie
,
which
a
few
wandring
person
(
made
rich
by
contributions
,
whilst
a
great
number
zealously
blind
are
made
poore
to
maintaine
them
)
think
and
write
against
with
great
bitternesse
,
(
as
the
meanes
of
idlenesse
and
a
superfluous
pompe
)
then
stirred
vp
by
the
inconsiderate
enuie
of
these
men
,
being
vpon
the
Church
such
vnnecessarie
want
,
that
if
the
deuotion
of
the
Apostles
time
,
wherein
they
sould
their
possessions
,
and
laid
the
price
at
their
feete
,
faile
,
(
as
no
doubt
they
doe
)
the
Church
must
either
bee
desperately
poore
,
or
beg
her
reliefe
from
those
kingdomes
that
are
next
vnto
her
.
Wherein
besides
the
iniurie
to
God
,
which
is
no
lesse
then
a
boulde
prophanation
of
holy
things
▪
the
Church
receiueth
at
their
hands
a
double
wrong
.
First
an
apparant
discouragement
from
entring
into
that
calling
,
wherein
how
faithfully
soeuer
they
imploy
themselues
,
&
with
how
great
sinceritie
soeuer
it
be
vndertaken
by
them
,
yet
few
or
none
(
doubtles
)
wil
be
willing
to
vndergoe
either
the
labour
or
the
contempt
,
wher
so
slender
recompence
,
&
so
small
rewards
,
are
alotted
to
them
.
Both
which
of
necessity
must
be
,
seeing
almes
,
seldom
,
when
it
is
no
matter
of
extraordinarie
zeale
,
floweth
with
so
great
a
streame
from
worldly
men
,
that
it
hath
or
can
haue
,
any
possibility
to
effect
either
:
the
other
is
the
intollerable
burden
of
the
poore
,
which
now
lieth
vpon
the
shoulders
of
the
laitie
;
in
former
times
whilst
the
church
was
rich
,
beeing
chiefely
the
humble
almes-men
of
religious
houses
,
and
now
because
both
the
charity
,
and
the
meanes
faile
,
the
Clergie
(
who
for
the
most
part
are
fitter
to
receiue
then
to
giue
reliefe
)
haue
referred
this
waight
to
the
laitie
,
which
neither
they
can
well
beare
,
nor
easely
put
off
.
And
yet
an
extremitie
in
this
kind
,
hath
bene
the
originall
of
good
lawes
,
for
the
redresse
of
it
.
Anno.
39.
Elizab.
Now
surelie
all
this
must
of
necessitie
bee
more
desperatlie
euill
,
if
either
our
owne
couetousnesse
,
or
the
clamorous
zeale
of
some
inconsiderat
men
,
cause
vs
to
make
a
diuision
,
(
as
of
pray
)
(
whatsoeuer
our
pretences
are
)
of
that
last
,
and
least
portion
of
the
Churches
wealth
.
Now
because
the
first
ground
of
that
plentifull
alowance
,
which
the
Church
had
,
was
the
religious
consecrating
of
a
portion
of
our
goods
to
his
seruice
,
who
had
reserued
a
part
of
our
time
meerelie
to
that
end
:
and
seeing
our
liberall
dealing
with
God
,
was
the
best
and
most
thankfull
acknowledgment
,
of
his
bountifull
and
liberall
dealing
with
vs
,
holy
men
did
confesse
,
(
as
well
in
the
one
as
in
the
other
)
that
in
mercy
,
they
did
receiue
both
their
time
and
their
riches
from
his
hand
:
so
that
by
a
part
(
and
that
small
in
comparison
of
what
wee
allot
vnto
other
vses
)
we
confesse
his
absolute
dominion
,
by
whose
fatherlie
goodnesse
,
wee
receiue
the
whole
.
Wherein
through
couetousnesse
,
or
any
other
sinister
occasion
to
bee
defectiue
,
were
to
denie
vnto
God
,
that
which
belongs
vnto
him
,
seeing
neuer
any
nation
in
the
world
did
honour
him
,
and
not
account
it
a
speciall
part
of
their
dutie
,
to
doe
him
honor
with
their
verie
goods
.
A
part
doubtlesse
in
christianitie
of
our
Morall
dutie
,
seeing
for
the
sway
riches
carrie
in
the
world
,
and
for
that
inclination
which
mens
minds
haue
to
cleaue
fast
vnto
these
things
,
wee
are
naturallie
more
apt
,
to
honor
our
riches
as
God
,
then
to
honour
as
wee
ought
God
with
our
riches
.
So
that
vnlesse
this
tribute
(
as
it
were
)
daylie
put
vs
in
minde
whose
subiects
we
bee
,
wee
are
apt
to
make
our selues
Kings
,
and
the
world
to
bee
our
owne
free
,
and
independant
inheritance
.
Now
seeing
what
wee
offer
vnto
God
,
serueth
vs
well
for
the
perpetuitie
of
religion
,
(
which
cannot
possiblie
continue
without
a
conuenient
alowance
for
such
as
are
necessarilie
to
bee
imployed
in
the
Ministerie
thereof
)
as
it
doth
to
expresse
our
thankfull
acknowledgement
,
of
his
mercie
from
whence
wee
receiue
all
that
wee
haue
,
in
all
ages
both
the
gift
hath
beene
refused
,
and
the
giuers
reproued
,
whensoeuer
the
coldnesse
and
want
of
deuotion
in
the
people
,
made
their
oblations
to
bee
sparing
,
and
little
worth
:
for
there
ought
to
be
some
proportion
,
both
betwixt
him
whom
wee
desire
and
hope
that
he
will
accept
our
oblations
,
as
likewise
betwixt
the
principalest
end
,
and
the
things
themselues
:
wherein
whatsoeuer
either
our
errour
or
defect
bee
,
the
burden
of
that
euill
,
must
in
the
end
fall
vpon
our
owne
heads
.
In
which
respect
,
euen
the
heathen
themselues
:
thought
it
vnmeete
,
to
offer
that
vnto
God
,
Purum
,
probum
,
prophanum
,
suum
fest.
lib
▪
14.
which
was
impure
,
or
vnsound
,
or
alreadie
giuen
,
or
else
not
truely
their
owne
to
bestow
.
Now
concerning
the
vse
of
those
riches
,
whether
in
moueables
,
or
lands
,
which
out
of
mens
deuotions
were
consecrated
to
holy
ends
,
their
bestowing
is
not
for
God
;
who
hath
no
neede
of
any
thing
that
is
ours
,
seeing
the
earth
is
the
Lords
,
Psal.
24
.
1●
and
all
that
therein
is
;
but
because
it
is
our
good
and
aduantage
to
bee
exercised
with
donations
of
that
kinde
,
&
he
accepteth
them
to
no
other
end
,
but
to
haue
them
imployed
to
the
endles
continuance
of
religion
it selfe
.
So
the
,
inexcusable
is
the
sacriledge
of
those
men
,
who
robbing
the
Church
,
seeke
by
that
pollicie
to
ouerthrow
religion
;
and
their
opinion
is
not
altogether
sound
,
who
think
no
more
fit
to
bee
the
possession
of
the
church
,
then
may
serue
by
a
false
proportion
of
theirs
;
to
make
a
naked
,
and
bare
allowance
to
some
inferiour
,
worthlesse
men
of
the
Clergie
;
to
whom
notwithstanding
whilst
necessitie
&
want
of
due
prouision
inforceth
them
to
beg
their
maintenance
from
the
Layetie
,
they
vnproportionably
commit
the
greatest
&
weightiest
authorities
in
the
church
,
wholly
or
principally
,
to
be
ruled
by
them
;
as
if
naturall
and
politick
wise
men
did
not
think
that
they
might
iustly
challenge
an
ouerswaying
of
their
Counsells
,
whose
verie
liuing
,
food
,
&
rayment
,
must
be
deducted
out
of
their
coffers
;
to
whome
they
will
be
content
,
so
long
to
be
beneficiall
and
liberall
,
as
nothing
by
the
Clergie
,
either
in
doctrin
,
or
discipline
,
shal
bee
performed
contrary
to
the
liking
of
these
men
.
So
that
the
complaint
of
the
pride
&
authoritie
in
church-men
,
is
onely
from
hence
,
not
that
in
deede
their
riches
are
too
great
,
but
that
the
maintenance
which
they
haue
alotted
from
antiquitie
,
(
and
happely
by
good
lawes
confirmed
vnto
them
)
is
a
free
,
and
absolute
right
,
and
possession
,
no
wayes
depending
vpon
the
courtesie
and
fauour
of
laye
men
;
who
for
the
most
part
expect
obedience
,
and
seruice
,
where
they
are
voluntarily
content
,
to
afford
alowance
.
Men
seldome
being
willing
to
be
reprooued
by
those
men
,
whose
condition
is
absolutely
,
to
depend
vpon
their
maintenance
.
This
being
the
ordinarie
effect
of
liberalitie
in
this
kinde
,
beesides
that
patrons
to
the
Clergie
may
grow
poore
,
&
that
all
men
at
the
length
become
wearie
to
be
continuall
giuers
.
Seeing
then
we
can
haue
no
exemption
from
publishing
of
that
gospel
,
without
a
woe
;
by
which
the
earth
hath
men
vertuous
,
and
the
heauen
glorious
,
and
that
without
maintenance
all
the
fathers
are
of
opinion
,
it
is
lawfull
to
substract
our
labour
;
and
that
this
maintenance
can
neither
bee
conuenient
nor
perpetual
,
if
it
be
Almes
;
wisdom
hath
found
it
out
,
(
which
our
Fathers
beefore
vs
haue
practised
)
that
it
was
not
(
thought
a
great
honor
to
those
that
did
it
)
enough
onely
to
build
churches
,
&
to
furnish
them
with
rich
ornaments
,
(
not
so
much
to
further
deuotion
as
to
bee
a
treasurie
for
what
want
soeuer
the
church
might
haue
)
as
also
because
these
moueables
,
were
subiect
to
casualtie
,
to
prouide
that
the
church
might
haue
for
perpetuitie
,
a
large
indowment
of
inheritance
,
1.
Cor.
9.7.8
.
in
lands
:
so
that
seeing
wee
goe
not
a
warfare
vpon
our
owne
expence
,
nor
plant
not
those
vineyards
wherof
wee
are
,
or
can
be
debarred
to
eate
the
fruit
;
nor
feed
not
those
flocks
,
whose
milk
ought
not
to
bee
our
foode
;
and
seeing
all
that
wee
doe
,
is
accompanied
with
a
hope
,
which
seldome
faileth
to
aunswere
the
sowing
,
&
the
reaping
of
other
men
;
It
were
a
thing
vnreasonable
,
and
vnhonest
,
to
crie
so
much
for
either
learning
,
or
paines
,
extraordinarie
in
the
Clergie
,
vntill
first
we
had
in
all
parts
of
the
land
,
sufficiently
prouided
for
the
maintaining
of
them
.
For
doubtlesse
seeing
their
function
deserueth
honor
,
(
wh●ch
seldome
amongst
men
is
performed
what
worth
soeuer
bee
in
the
persons
where
their
abilities
are
small
)
(
this
beeing
the
common
fault
of
our
corruption
to
think
a
want
of
desert
whersoeuer
there
is
a
want
of
reward
)
It
is
fit
that
the
maintenance
for
all
(
though
not
for
all
alyke
)
were
such
,
that
the
reuerent
and
estimation
which
many
desire
,
&
ouergreedely
hunt
after
,
[
](A19461-e18040-b)a
a
Honores
quos
expetunt
multi
Cato
petere
non
debuit
sed
eos
ciuitas
ob
eius
virtutem
non
petenti
dare
.
Aust.
lib.
5.
de
ciui
Dei
.
Cato
might
not
aske
but
the
common
wealth
should
bestow
it
vpon
him
for
his
vertuous
merit
without
sute
.
And
doubtlesse
without
conuenient
liuing
,
vertue
shall
want
honor
,
and
contempt
must
needs
follow
wher
that
is
wanting
.
[
](A19461-e18060-b)b
b
Praedicatores
boni
&
honorem
propter
elationem
sugiunt
&
honorari
tamen
propter
imitationem
volunt
.
Greg.
in
moral
.
For
howsoeuer
the
best
preachers
ought
to
shun
it
,
to
auoide
pride
,
yet
they
are
willing
to
be
honored
,
that
they
may
be
followed
;
and
though
wee
preach
not
to
receiue
reward
,
or
recompence
,
which
wee
ought
to
bee
willing
,
if
wee
were
able
to
doe
without
others
;
[
](A19461-e18070-b)c
c
Vetus
predicatornō
ideo
hic
predicare
debet
vt
in
hoc
tempore
mercedem
recipiat
sed
ideo
debet
mercedem
recipere
vt
predicare
sufficiat
,
Greg.
yet
wee
receiue
recompence
,
and
reward
,
that
wee
may
preach
.
Neither
in
this
doe
wee
demaund
,
what
nature
and
reason
can
deny
vnto
vs
;
for
the
labourer
is
worthie
of
his
hyer
.
Now
seeing
the
Clergie
ought
to
haue
a
fit
maintenance
,
and
that
some
cause
,
ther
was
in
all
ages
,
why
besides
sundry
other
more
rare
Donations
of
vncertaine
rate
,
the
tenth
should
be
thought
a
reuenew
so
natural
to
be
alotted
out
vnto
God
;
let
vs
consider
a
litle
without
offence
both
the
conueniencie
of
this
proporcion
,
and
what
some
reformers
displeased
with
the
name
of
Tythes
,
Nescio
quid
habet
sordidi
singulorum
agros
aestimare
Trauers
,
in
discipt
.
Eccl.
fol.
95.96
.
(
a
thing
in
their
opinion
Iewish
and
Cerimoniall
)
haue
in
stead
thereof
offered
by
way
of
aduise
vnto
the
church
,
as
a
conuenient
meanes
of
allowance
for
her
.
Where
seeing
maintenance
for
the
Clergie
is
all
that
wee
stand
for
;
wee
hope
their
indifferencie
cannot
but
graunt
vs
this
fauour
,
that
it
may
arise
out
of
that
proportion
,
and
in
that
manner
as
all
antiquitie
before
vs
,
haue
thought
fit
;
vntill
they
shall
finde
out
some
other
meanes
whereby
the
allowance
may
be
certaine
and
much
better
.
And
herein
though
wee
make
not
the
practice
of
Abraham
,
Gen.
14.20
.
who
gaue
the
tithes
of
what
hee
had
taken
in
war
vnto
Melchisedech
,
to
bee
a
rule
of
an
absolute
necessitie
to
all
men
,
that
any
way
are
increased
,
and
shall
liue
now
,
yet
seeing
it
was
then
done
by
him
,
who
it
is
like
knew
better
,
what
was
fit
then
wee
doe
,
and
paraduenture
was
to
bee
an
example
to
the
faithfull
,
as
well
in
this
as
in
other
things
:
(
who
therefore
amongst
other
reasons
are
called
the
sonnes
of
Abraham
)
and
at
that
time
,
when
the
cerimoniall
law
was
not
commaunded
with
so
great
strictnesse
,
it
may
bee
a
better
warrant
for
the
children
of
the
Church
to
prouide
for
her
allowance
by
example
,
then
to
hazard
,
such
new
inuentions
of
our
owne
,
as
beeing
reiected
in
this
respect
onelie
that
they
are
new
,
wherein
they
are
subiect
to
much
preiudice
,
are
not
altogether
so
like
to
afford
vnto
the
Church
a
maintenance
either
of
that
indifferencie
,
or
continuance
as
tithes
doe
.
For
doubtlesse
euen
these
,
would
bee
much
diminished
,
and
detaind
if
antiquitie
,
and
custome
,
did
not
tell
vs
,
that
were
fit
which
lawes
and
ordinations
commaund
to
bee
done
by
vs
,
wherein
to
refuse
what
hath
beene
the
practice
of
former
times
,
(
onelie
because
it
was
proportionable
to
that
age
)
is
ouer
well
to
esteeme
of
our selues
,
and
rather
to
hazard
an
opinion
of
singularitie
,
then
to
bee
thought
wise
.
Besids
if
Iacobs
vowe
,
at
such
time
,
as
hee
tooke
his
Iorney
towards
Haran
was
,
Gen.
20.28
.
that
if
God
will
bee
with
mee
,
and
will
keepe
me
in
this
voyage
,
which
I
am
to
goe
,
and
will
giue
me
bread
to
eate
,
and
clothes
to
put
on
,
so
that
I
may
returne
,
to
my
fathers
house
in
safetie
,
then
shall
the
Lord
bee
my
God
,
and
this
Stone
which
I
haue
set
vp
as
a
Piller
,
the
same
shall
bee
Gods
house
,
and
of
all
thou
shalt
giue
mee
,
I
will
giue
vnto
thee
,
the
tithe
:
be
a
rule
not
onely
of
prescription
,
but
an
example
of
warrant
(
what
ought
and
is
fit
to
bee
done
by
vs
in
the
like
case
.
Doubtlesse
wee
are
no
sooner
to
think
of
Gods
protection
and
his
blessing
of
our
increase
,
but
withall
to
think
of
the
furtherance
of
his
worship
,
and
that
not
the
least
effectuall
to
this
end
,
is
our
iust
and
liberall
paying
of
our
tithes
.
Wherein
if
vowes
,
be
but
a
more
speciall
obligation
of
our
dutie
,
in
those
things
which
religion
generallie
doth
require
at
our
hands
,
it
must
needs
seeme
equall
and
iust
,
(
both
for
others
who
are
free
in
the
like
case
for
to
vow
the
like
)
and
for
those
who
alreadie
by
lawes
stand
boud
to
the
same
duties
,
to
performe
them
sincerelie
and
with
much
truth
.
Now
this
which
nature
taught
,
vnto
the
heathen
themselues
,
making
tenne
that
portion
which
they
paid
for
deuine
tribute
,
the
law
after
by
Moses
imposing
equally
vpon
all
(
euen
by
this
meanes
the
poorest
among
them
yeelded
equallie
the
same
proportion
as
the
greatest
did
)
in
affection
peraduenture
much
more
.
It
was
to
them
an
vndoubted
assurance
that
in
Gods
sight
,
from
whom
all
good
is
expected
concerning
acceptation
,
and
protection
,
they
were
all
one
:
and
that
this
thus
bestowed
was
not
lost
,
but
that
the
remainder
was
sanctified
by
this
meanes
,
and
that
God
receiuing
a
part
,
vndertaketh
to
blesse
all
.
And
doubtlesse
if
we
were
as
vertuously
inclined
,
either
to
depend
vpon
God
for
new
blessings
or
humbly
to
giue
thanks
for
those
we
haue
alreadie
receiued
(
as
sometimes
the
Iewes
were
)
wee
must
needs
account
our
tithes
,
a
hedge
and
a
wall
to
the
rest
wee
possesse
besides
.
Diuitiarum
sepes
decimae
R.
Aquila
in
pirk
.
Aboth
.
Malach.
3.
For
these
being
truely
brought
into
the
storehouse
,
that
there
may
be
meate
in
my
house
,
proue
if
I
will
not
(
saith
God
)
open
vnto
you
the
windowes
of
heauen
,
and
powre
downe
vpon
you
,
an
vnmeasurable
blessing
.
So
that
although
the
Church
bee
now
free
from
the
law
of
Moyses
,
yet
because
nature
hath
taught
men
to
honour
God
withall
that
they
possesse
,
and
the
scripture
hath
left
vs
an
example
of
that
particuler
proportion
,
which
for
Morall
considerations
hath
ben
thought
fittest
by
him
that
could
best
iudge
;
and
seeing
the
Church
hath
entred
into
the
like
obligation
long
since
;
it
must
needs
bee
a
question
altogether
supersluous
to
dispute
whether
tithes
bee
a
matter
of
diuine
right
.
For
doubtlesse
that
which
lawfully
(
whilst
it
was
ours
)
wee
might
retaine
,
now
being
once
by
our
own
consent
for
that
which
our
fathers
did
,
the
law
accounteth
to
bee
our
act
)
alienated
from
our selues
,
wee
can
no
more
warrantablie
retaine
backe
,
then
Ananias
the
price
of
those
possesions
,
whereof
voluntarilie
hee
made
sale
for
the
Apostles
vse
:
for
they
no
sooner
by
alienation
passe
from
vs
,
but
the
propertie
being
altered
,
God
for
euer
after
,
doth
account
them
and
recken
them
to
bee
his
owne
.
Whose
tribute
either
to
diminish
,
or
to
wash
and
to
clip
that
coyne
,
whervpon
God
hath
placed
his
owne
marke
,
must
in
the
end
proue
heauie
,
and
shal
be
punished
as
the
robbing
of
God
himselfe
.
And
therefore
least
any
man
should
challenge
a
proprietie
,
by
any
interest
in
these
things
,
the
lawes
doe
account
,
them
the
possessions
of
none
.
[
](A19461-e18270-b)a
a
Nullius
autem
res
sa●rae
&
religiose
&
sacte
quod
enim
diuini
iurisest
id
nullius
in
bonis
est
lustini
.
lib
2.
T
it
1.
The
vertuous
consideration
whereof
,
made
those
princes
memorable
and
famous
,
which
tooke
vpon
them
inuiolablie
to
defend
the
Churches
right
;
whereas
the
bold
prophanation
in
others
,
puld
downe
the
wals
of
their
kingdome
,
[
](A19461-e18280-b)b
b
Nouimus
multa
regna
&
regeseorum
propte●eac●cidisse
quia
Eecle●ias
spoliaue●●t
●esque
earum
vastauerunt
,
alienauerūt
,
veldirupuerūt
Episcopisque
&
sacerdo
.
●ib●
at●
;
quod
maius
est
Ecclesijs
conīabstulerūt
&
pugnanti●●
dedenīt
Verba
.
Caroli
Magni
.
and
their
hands
were
ouer
weake
to
rule
those
scepters
committed
to
them
,
because
before
they
were
vnhallowed
and
poluted
,
by
presumptuouslie
aduenturing
for
to
robbe
the
Church
.
Wherein
the
resistance
of
some
inferiours
in
this
case
,
were
of
a
little
merit
,
if
nature
had
not
taught
all
men
to
abhor
Sacriledge
.
For
this
alone
ouerturneth
Kingdomes
,
when
souldiers
are
made
rich
by
the
churches
spoiles
;
And
these
for
the
most
part
as
a
[
](A19461-e18300-b)c
c
Hook
lib.
5.
pag.
,
249.
wise
man
noteth
,
suffer
both
the
miserie
of
beggers
and
the
infamie
of
robbers
;
seeing
then
the
indowment
of
our
church
,
for
the
continuall
supplye
and
reward
of
the
Clergie
,
aryseth
from
some
lands
,
but
principally
from
Tythes
,
and
these
well
and
conueniently
alotted
,
by
former
Kings
,
to
giue
maintenance
both
to
Colledges
,
which
may
breed
deuines
,
as
to
Cathedrall
Churches
,
where
deuines
after
their
paines
may
well
rest
,
(
both
places
beeing
the
rich
storehouses
of
learned
men
seruiceable
to
the
Church
for
many
vses
)
it
cannot
bee
but
an
intention
of
ouermuch
enuie
,
and
violence
,
to
seeke
inconsideratlie
an
alteration
,
and
impouerishing
of
these
honourable
allowances
for
these
places
,
by
which
in
the
end
all
feruent
studie
of
deuinitie
in
the
best
dispositions
must
needs
perish
,
so
that
if
men
had
as
much
freedome
to
alter
,
and
diminish
the
liuing
of
the
Church
,
as
of
other
persons
,
yet
no
man
can
think
it
safe
,
nor
possible
for
a
Ministrie
to
continue
learned
in
that
kingdome
long
,
when
other
professions
grow
rich
,
and
the
reueneues
of
the
Church
faile
.
Tithes
then
beeing
a
dutie
wherevnto
all
men
are
now
bound
,
both
by
law
of
nature
,
deuine
positiue
,
and
a
vertuous
voluntarie
obligation
to
the
Church
,
wee
can
see
no
great
reason
in
the
refusers
of
them
,
why
they
shoud
either
altogether
bee
kept
back
,
or
else
bee
alienated
to
other
ends
.
For
where
the
law
of
nature
requireth
a
sufficient
maintenance
for
the
Minister
,
the
law
positiue
being
a
determination
of
the
former
,
alloweth
the
tenth
to
bee
the
best
proportion
,
wheerein
if
this
bee
remembred
,
that
the
maintenance
bee
sufficient
,
we
doubt
not
but
the
prince
may
determine
the
tenth
,
or
the
fift
,
or
any
other
number
,
to
bee
the
measure
.
Yet
surelie
stronger
reasons
,
and
of
more
equalitie
in
all
ages
,
haue
beene
found
,
for
the
tenth
,
then
for
any
other
number
besides
,
that
tenne
being
the
perfection
of
all
number
,
and
this
dutie
(
as
it
were
)
a
quit
rent
to
him
that
is
the
author
of
all
perfection
,
as
it
is
,
or
hath
beene
moderatlie
conuenient
to
maintaine
those
,
whom
hee
imployeth
in
that
businesse
,
so
most
fitly
,
it
is
answereable
to
his
owne
perfection
.
And
if
the
bond
of
allowance
arise
from
the
benefit
which
wee
receiue
at
their
hands
,
whom
Gods
ordination
for
our
good
,
imployeth
in
that
kind
,
it
must
needs
follow
,
that
the
tenth
vnder
the
law
,
being
the
proportion
which
the
Clergie
had
,
there
is
small
reason
why
now
,
(
their
seruice
being
more
honorable
and
the
benefits
more
singuler
)
their
maintenance
and
allowance
should
be
made
lesse
.
In
all
things
surely
,
this
being
the
rule
of
our
sauiour
Christ
,
Math.
5.
that
our
righteousnesse
should
exceede
theirs
:
so
that
though
Christians
now
be
all
freed
from
the
burthen
of
ceremoniall
precepts
,
yet
from
oblations
,
and
tenths
,
they
are
not
.
Maiores
nostri
adeo
copijs
omnibus
abundabant
quia
deo
decimas
dabant
&
Caesari
censum
reddebát
modo
autem
quia
disces●it
deuotio
de●acces●it
indictio
fiscal
noluimus
partiri
cum
Deo
decimas
modo
autem
totum
tollitur
.
Aust.
Homel
48
.
cx
lib.
50.
Homel
.
And
whereas
in
S.
Austins
time
,
some
part
of
Africa
,
were
not
accustomed
to
pay
Tithes
,
hee
exhorteth
them
to
this
dutie
,
from
the
consideration
of
those
blessings
which
came
vpon
their
labours
,
whilst
they
were
not
slack
in
these
,
which
once
beginning
to
faile
,
they
found
by
experience
,
that
they
lost
all
.
A
dutie
as
tribute
vnto
Kings
,
not
onely
to
bee
paid
there
where
the
Prince
is
vertuous
,
but
also
(
with
as
much
conscience
)
where
they
are
not
:
for
duties
belonging
vnto
callings
,
are
not
dispensable
for
the
vnworthinesse
of
the
persons
:
seeing
Gods
ordinations
,
must
not
be
altred
without
his
warrant
:
neither
are
these
therefore
to
bee
retained
or
diminished
,
because
the
abilities
of
some
persons
,
is
able
to
liue
without
them
(
which
hath
beene
the
heresie
of
some
men
)
but
being
the
recompence
of
their
charge
,
&
labour
,
to
those
that
are
appointed
,
(
whether
poore
or
rich
)
they
are
due
vnto
both
alike
.
Whereunto
though
we
leane
not
either
so
strongly
(
as
some
Canonists
)
to
make
ten
,
●Error
fratri
cellorum
.
Ioh.
de
Turre
cremat
.
lib
4.
pact
.
2.
cap.
57.
S̄amae
.
an
absolute
neccessitie
of
the
maintenance
for
the
Clergie
;
or
so
weakely
to
make
Tithes
(
as
some
doe
)
either
Almes
,
or
Ceremoniall●
yet
we
thinke
,
as
a
mainetenance
for
the
Ministerie
is
necessarie
,
so
the
Tithes
are
the
fittest
,
from
whence
this
maintenance
may
arise
vnto
them
;
which
being
in
many
places
either
small
,
or
otherwise
imploied
,
so
that
a
conuenient
allowance
can
not
arise
from
thence
,
to
maintaine
the
Clergie
,
some
other
meanes
must
bee
thought
of
,
by
those
whom
it
may
concerne
fitlie
,
and
without
iniurie
,
to
supplie
that
want
.
And
if
Counsell
to
that
purpose
may
seeme
needefull
,
this
Church
(
God
bee
thanked
)
is
not
destitute
of
men
in
both
the
Vniuersities
and
else
where
,
indued
with
ripe
iudgement
,
whensoeuer
any
such
thing
shall
bee
thought
necessarie
,
who
as
their
care
is
originally
the
greatest
,
for
the
continuall
supply
of
a
learned
Ministrie
(
the
rest
without
them
for
the
most
part
being
but
troublers
of
the
Churches
peace
)
it
shall
be
a
consideration
(
if
so
it
may
stand
with
his
maiesties
most
Royall
,
vertuous
,
&
Princelie
wisedome
)
in
all
reason
fitest
to
bee
thought
of
by
their
care
.
For
which
end
at
this
present
,
to
propose
any
speciall
inuentions
of
my
owne
,
might
argue
in
a
man
of
my
place
and
calling
,
more
presumption
perhaps
then
wit
.
But
seeing
there
are
some
who
though
they
can
bee
content
,
that
the
Clergie
should
haue
a
maintenance
,
yet
think
notwithstanding
,
that
the
tenth
is
no
fit
proportion
,
because
the
reason
for
the
Leuites
and
our
Clergie
is
far
different
,
they
being
the
twelfth
or
the
thirtenth
part
of
the
people
,
ours
not
the
hundreth
,
it
is
fit
though
all
men
see
that
this
proportion
is
to
many
but
a
meane
liuing
,
to
giue
some
reason
to
satisfie
these
men
,
why
with
equall
conuenience
,
the
tenth
is
a
number
,
as
proportionable
to
vs
,
as
it
wasto
the
Leuites
in
the
old
time
.
To
omit
then
,
what
some
of
the
schoolmen
write
,
that
the
Clergie
are
to
maintaine
the
poore
,
Caiat
.
in
22.
quest.
87.
which
are
without
number
,
(
a
burden
now
wee
are
not
vnwilling
,
but
vnable
to
beare
)
yet
wee
answere
further
,
first
that
the
Leuites
were
not
the
thirtenth
part
of
the
Iewes
,
and
ours
the
hundred
,
for
the
Hebrewes
are
numbred
,
Numb.
1.46
.
(
without
Leuites
)
from
twenty
yeeres
olde
vpward
;
Sixe
hundred
and
three
thousand
,
fiue
hundred
and
fiftie
men
fit
to
goe
to
warre
,
(
children
and
olde
men
not
reckoned
)
all
which
being
added
to
the
former
,
it
may
bee
thought
likelie
,
that
the
number
might
arise
to
a
million
and
three
hundred
thousand
.
Numb.
3.36
.
Now
the
Leuites
,
all
from
the
infant
to
the
old
men
,
were
but
two
&
twentie
thousand
,
so
that
adding
these
to
the
rest
,
and
deuiding
the
whole
by
two
and
twentie
thousand
,
the
parts
deuided
are
threescore
:
Which
was
much
about
that
proportion
which
the
Leuites
were
,
in
respect
of
the
other
people
;
which
number
peraduenture
some
thinke
,
when
all
religious
places
did
stand
(
as
now
in
other
countries
)
was
not
any
great
difference
,
from
the
proportionate
number
betwixt
the
Clergie
and
the
Laitie
at
this
day
.
But
this
is
not
the
whole
reason
,
for
seeing
the
christian
Clergie
,
are
liable
to
greater
labour
,
and
more
cost
,
then
the
tribe
of
Leuie
amongst
the
Iewes
,
then
but
one
Temple
,
one
high
Priest
,
and
a
few
priests
,
of
the
house
of
Aaron
,
which
in
their
course
serued
in
the
Temple
(
the
rest
being
allotted
to
inferiour
vses
)
whereas
now
the
temples
are
innumerable
to
bee
maintained
,
from
the
Church
,
many
Bishops
,
and
prelates
,
whose
places
are
more
needfull
to
the
benefit
of
religion
,
then
the
inferiour
Clergie
,
many
Ministers
,
and
learned
deuins
,
whose
labour
,
and
expences
are
infinit
to
gaine
knowledge
,
and
afterward
they
serue
not
by
turns
,
but
continuallie
attend
vnto
their
charge
,
where
it
is
fit
they
should
liue
able
to
maintaine
hospitalitie
,
in
a
bountifull
manner
(
which
is
not
so
much
for
their
owne
families
as
for
the
entertainment
of
strangers
)
(
the
former
being
House
keeping
the
latter
Hospitalitie
)
wherevnto
if
wee
add
,
that
manie
are
free
,
from
tithes
,
and
that
tenthes
and
other
payments
,
are
a
part
of
the
Clergies
cost
,
wee
see
no
great
reason
,
but
as
a
maintenance
is
fit
for
the
Clergie
now
,
so
this
proportion
of
tenne
,
(
if
it
bee
not
too
little
)
is
as
agreeable
to
vs
,
as
it
was
to
the
Leuites
in
old
time
.
Suruay
.
pag.
117.
Neither
doe
we
heereby
bring
vnto
all
parishes
,
that
superfluous
charge
,
(
which
they
of
the
new
discipline
doe
)
as
first
besides
in
euerie
parish
a
Pastor
or
two
,
there
must
bee
a
Doctor
at
the
least
,
M.
Beza
.
contr.
Erast.
lib.
script
T.
C.
lib.
1.
pag.
1●7
.
manie
Elders
,
(
two
and
twentie
some
say
)
(
though
Geneua
haue
but
twelue
)
certaine
Deacons
,
a
colledge
of
widowes
,
and
all
these
(
as
they
say
)
must
bee
found
,
by
the
parish
charge
.
Now
what
were
conuenient
seuerallie
to
bee
allowed
vnto
their
maintenance
,
(
though
wee
cannot
finde
,
The
humble
motion
.
an
Vnitie
in
their
diuersitie
of
opinions
)
yet
for
the
Pastor
they
are
cleare
two
hundred
pound
yeerelie
,
in
chieffer
places
more
,
and
in
none
lesse
then
two
hundred
marks
;
this
with
the
rest
amounting
to
so
great
a
summe
,
and
all
from
the
maintenance
of
the
Church
,
which
yet
experience
telleth
vs
is
scarse
able
to
maintaine
one
learned
diuine
in
euerie
parish
)
we
demaund
(
without
offence
at
their
hands
)
from
whence
they
can
hope
or
imagin
,
such
maintenance
to
arise
,
to
bee
the
strength
and
the
sineues
of
their
new
discipline
?
but
because
in
this
to
follow
any
other
coniectures
then
their
owne
words
,
were
perhaps
to
wrong
them
,
(
which
willingly
we
would
not
)
it
shall
not
bee
amisse
to
consider
that
aduice
,
which
they
haue
giuen
,
how
for
the
expence
of
all
this
,
in
their
wisedomes
,
the
maintenance
of
the
Church
,
may
bee
made
sufficient
.
First
one
saith
(
if
it
were
but
the
act
of
one
as
commonly
in
this
case
they
pretend
number
)
The
2
Admonit
.
pag.
12.
If
no
other
way
may
be
found
then
haue
the
Bishops
,
and
Cathedrall
Churches
,
Temporalties
enough
,
to
redeeme
those
liuings
,
that
be
impropriated
;
other
counsel
the
same
author
giueth
,
which
haue
bene
all
answered
;
The
humble
motion
.
pag.
40.
another
saith
the
same
which
the
Lord
B.
B.
and
the
Cathedral
Churches
doe
possesse
,
if
it
be
taken
in
time
,
beefore
it
be
to
much
scambled
,
how
well
would
it
serue
,
to
redeeme
Impropriations
,
and
augment
the
smaller
things
,
&
with
the
ouerplus
to
serue
to
other
good
vses
for
his
Maiesties
wars
,
and
increase
of
learning
;
and
a
litle
after
,
(
as
if
his
counsell
were
worthie
twise
to
be
repeated
)
he
addeth
the
same
:
nay
he
wisheth
all
to
be
taken
from
the
Bishops
.
Yet
still
they
must
remaine
to
the
Ministerie
,
Pag.
97.
and
the
common
wealth
:
onely
to
change
the
order
,
and
manner
of
the
applying
,
that
wheras
before
they
serued
to
vphold
a
Lordly
pompe
,
Idlenes
,
and
brauerie
in
some
few
,
they
might
now
by
a
wise
,
&
godly
distribution
bee
communicated
vnto
many
,
for
the
benefit
of
many
Churches
:
Pag.
98.
Lin.
3.
Pag.
103.
and
if
Bishops
liuings
be
to
litle
,
a
free
beneuolence
,
and
as
it
were
an
offering
of
all
sorts
of
people
,
young
and
ould
,
through
this
land
,
ought
to
bee
.
Heereunto
I
might
ad
the
counsell
which
others
giue
,
all
tending
to
this
end
,
that
whatsoeuer
the
church
hath
,
and
is
not
bestowed
according
to
the
fancie
of
these
men
,
should
presently
be
altered
,
and
vndoubtedly
by
many
degrees
lamentably
,
be
imployed
to
worse
vse
.
It
pleased
that
wisdome
and
Maiestie
which
then
ruled
ouer
vs
,
to
discerne
the
cruell
purpose
of
these
men
,
&
to
hold
it
vnsafe
to
aduenture
a
worse
maintenance
for
the
clergie
,
by
a
worse
meanes
.
And
surely
wee
doubt
not
,
but
this
great
vnderstanding
,
to
whome
God
for
our
happinesse
,
hath
committed
the
gouernment
of
the
church
and
the
common
wealth
,
whose
dayes
wee
desire
may
continue
,
as
the
dayes
of
heauen
,
will
throughly
vnderstand
,
that
a
maintenance
thus
procured
,
can
bring
litle
aduantage
vnto
Gods
church
,
when
by
this
meanes
colledges
,
Bishops
,
or
cathedrall
churches
,
are
puld
downe
.
For
if
the
fountaines
be
dryed
vp
,
a
generall
thirst
,
must
be
the
disease
of
our
whole
land
.
If
the
clergie
want
gouernours
,
better
to
be
without
maintenance
,
then
without
order
.
And
last
of
all
if
recompence
be
taken
away
,
wherwith
the
clergie
maintained
,
may
take
rest
,
not
ease
,
for
the
time
to
come
,
benefiting
the
church
peraduenture
in
another
manner
,
lamentable
experience
must
needs
tell
vs
,
that
in
short
space
,
the
number
of
diuines
wil
be
very
few
.
In
tymes
past
there
was
in
euery
citie
a
Colledge
of
Ministers
,
ouer
whome
the
Bishop
bate
rule
,
the
which
Sainct
Hierom
termeth
the
Senat
of
the
Church
,
and
with
vs
it
is
called
a
Collegiat
,
or
Cathedrall
church
:
wherein
for
the
most
part
(
for
wee
cannot
excuse
all
)
after
their
labour
in
the
vniuersitie
,
in
the
Kings
house
,
in
Bishops
pallaces
,
in
their
painefull
imployment
,
either
by
writing
or
teaching
in
other
places
,
are
plentifully
maintained
(
as
it
is
most
fit
)
the
best
,
the
wisest
,
and
the
most
learned
of
the
clergie
in
this
land
,
which
not
onely
(
as
that
most
reuerend
Archbishop
worthy
of
all
honor
sometimes
said
)
My
L.
his
grace
of
Cant.
in
the
defence
of
the
answere
to
the
Admonit.
pag
747.
in
respect
of
their
soundnesse
in
religion
,
profoundnesse
in
learning
,
diligence
in
preaching
:
but
wisdome
also
,
experience
,
and
dexteritie
in
gouerning
,
are
not
onely
a
singuler
ornament
to
the
Realme
,
profitable
to
the
church
,
an
honor
to
the
prince
,
but
also
a
stay
from
barbarisme
,
a
bridle
to
sects
and
heresies
,
and
a
bulwark
against
confusion
.
From
whence
I
doubt
not
(
next
vnto
those
two
famous
noursing
places
of
learning
the
Vniuersities
)
but
when
our
kingdome
shall
haue
cause
to
send
to
the
greatest
councell
,
that
the
church
shall
haue
,
men
of
wisest
moderation
,
best
liues
,
and
deepest
iudgements
,
that
these
places
,
shal
be
able
to
furnish
them
,
with
much
honor
:
&
therfore
as
it
is
a
bold
presumption
in
those
men
,
who
(
without
degrees
)
for
some
commendable
paines
in
preaching
,
think
it
merit
enough
,
to
aduance
them
to
that
honor
,
so
the
sacrilegious
impietie
of
those
is
without
excuse
,
who
wish
&
desire
all
places
of
that
nature
,
to
be
pulled
downe
,
or
their
reuenues
to
bee
altered
to
some
other
vse
:
make
them
(
O
Lord
)
and
their
Princes
like
Oreb
and
Zeb
,
yea
all
their
princes
like
Zeba
,
Psal.
82
,
11
,
12
13.
and
Zalmana
,
which
haue
said
,
let
vs
take
the
houses
of
God
in
possession
:
O
my
God
make
them
lyke
vnto
a
wheel
,
&
as
the
stubble
before
the
winde
.
To
conclude
then
this
point
,
as
wee
hartely
wish
the
Ministerie
of
England
to
be
learned
,
so
wee
hope
the
wisdome
&
vertue
of
those
whome
it
doth
concerne
,
without
iniurie
of
any
person
,
state
,
or
condition
wil
in
due
time
,
think
of
conuenient
allowance
for
them
:
Vrban●
prim●
epist.
ad
omnes
Episcopos
.
and
this
not
by
selling
,
or
changing
of
any
thing
to
a
stock
of
money
,
(
which
was
the
manner
of
the
maintenance
in
the
primatiue
Church
)
seeing
wee
are
taught
by
experience
,
that
things
of
that
nature
are
vncertaine
,
and
are
not
so
likely
to
carrie
to
those
that
come
after
a
perpetuitie
with
them
,
it
may
bee
that
if
any
age
were
so
prophane
,
or
authority
were
carried
away
with
the
violence
of
these
spirits
,
by
the
wounds
of
the
Church
,
to
cure
the
Wants
of
some
few
,
and
meane
persons
(
a
thing
God
bee
thanked
not
much
to
bee
feared
in
this
religious
and
vnderstanding
age
vnder
the
gouernment
of
so
vertuous
and
so
wise
a
King
)
the
Church
paraduenture
might
keepe
a
Festiuall
day
of
solemnitie
,
plentie
,
and
all
aboundance
,
for
some
few
yeeres
,
and
for
euer
after
,
Lament
her
desolation
and
ruin
,
in
want
,
Penurie
,
Ignorance
,
and
Contempt
,
vnto
the
worlds
end
.
And
whereas
the
ages
before
vs
gaue
this
deserued
honor
to
some
few
,
These
were
those
holie
and
religious
men
that
did
build
vs
Temples
,
Colledges
,
Cathedrall
Churches
,
and
gaue
ample
reueneues
vnto
them
all
,
for
the
continuall
supply
,
of
a
learned
Ministrie
,
our
posterity
in
the
vnfortunat
times
,
of
fasting
and
mourning
,
after
so
vnhallowed
a
feast
,
and
so
prophane
a
surfet
,
should
haue
cause
to
bemoane
their
losse
,
and
lament
the
times
,
where
vnto
they
were
reserued
,
cursing
these
sacrilegious
Reformers
,
that
haue
spoild
the
Churches
,
the
riches
whereof
being
put
to
saile
,
haue
serued
but
to
satisfie
the
couetous
pollicie
of
some
few
,
&
those
neither
of
much
worth
,
not
for
long
time
)
it
wil
be
a
most
vertuous
consideration
,
wherein
his
Maiestie
shall
giue
perfection
to
the
happie
beginnings
of
our
late
Queene
Elizabeth
,
(
the
nursing
mother
of
our
Church
whose
memorie
shal
be
sacred
to
all
posterities
)
by
prouiding
that
the
allowance
for
the
Clergie
may
be
good
,
&
conuenient
and
that
those
onelie
bee
suffered
to
enter
into
,
and
to
execute
that
function
,
who
haue
learned
themselues
,
and
will
teach
others
,
in
thankfull
obedience
,
to
be
gouerned
by
those
whom
reason
and
religion
haue
placed
ouer
them
,
the
other
course
must
needs
breed
confusion
,
contempt
of
authoritie
,
needlesse
discontentments
,
indiscret
reprehensions
,
ignorant
teachers
,
and
the
disorder
of
all
states
,
whereas
the
wisedome
,
and
counsell
of
those
,
who
are
alreadie
aduaunced
in
our
Church
,
conspiring
with
so
learned
,
and
so
wise
a
King
shall
fill
his
landfull
of
good
subiects
;
his
Vniuersities
full
of
good
schollers
;
all
Churches
(
in
time
)
with
excellent
Deuines
,
and
in
one
word
our
whole
land
,
with
men
of
singuler
worthinesse
in
all
professions
.
CHAP.
XII
.
Of
Non
Residencie
,
Pluralities
,
and
Dispensations
.
WEE
cannot
but
commend
the
religious
disposition
of
those
men
,
if
their
intentions
be
as
good
,
as
their
care
doubtlesse
seemeth
to
bee
great
,
who
awaking
that
Idle
Ministerie
,
which
in
their
opinion
sleepeth
in
our
church
,
cal
all
men
to
a
necessarie
consideration
of
those
duties
,
which
beelong
vnto
them
:
which
either
ease
,
or
other
imployments
,
might
paraduenture
,
cause
them
to
forget
.
Negligence
which
in
other
cases
,
runneth
not
either
into
that
hazard
,
or
can
be
likelie
to
bee
the
originall
of
so
great
daungers
,
being
in
the
calling
of
the
Clergie
,
ouer
that
flock
,
wherof
the
holy
ghost
hath
made
them
ouerseers
,
the
verie
downefall
(
so
far
as
mans
,
reason
is
able
to
discerne
)
into
an
euerlasting
woe
;
both
vnto
themselues
,
&
vnto
those
soules
,
which
are
committed
to
their
care
.
So
that
the
same
spirit
,
which
in
other
cases
,
and
at
other
times
,
vttereth
those
comfortable
promises
,
of
the
greatest
loue
,
beegetting
in
man
,
by
his
blessed
working
,
an
assured
hope
of
an
endlesse
mercie
,
heapeth
vpon
him
in
this
kinde
,
and
for
this
sinne
,
euen
vpon
those
,
who
aboue
others
he
hath
honored
with
these
titles
,
to
bee
watchmen
,
Shepheards
,
and
the
leaders
of
Christs
flock
,
the
names
of
blinde
watchmen
,
dumb
doggs
,
which
can
neuer
haue
enough
,
Idle
Shepheards
,
that
leaue
their
flocks
:
the
sword
shal
be
vpon
his
right
arme
,
and
vpon
his
right
eye
:
woe
vnto
the
shepheards
which
feed
themselues
,
should
not
the
shepheard
feede
the
flock
?
Ef.
56
10.
11.
Zachar.
11.
17.
Ezech.
34
2.
Math.
15.
14.
Act.
20
18.
Act.
20
2.
they
bee
the
blinde
leaders
of
the
blinde
,
imposing
this
dutie
vpon
all
,
to
take
heede
vnto
themselues
and
to
all
the
flock
whereof
the
holie
Ghost
hath
made
them
ouerseers
to
feed
the
Church
of
God
which
hee
hath
purchased
with
his
owne
blood
,
so
that
Teachers
being
those
Shephards
,
whose
flocks
cannot
at
any
time
be
without
daunger
,
Elezh
.
23.
those
Watchmen
whom
the
most
malicious
enemie
,
doth
alway
beseege
,
those
labourers
in
that
Haruest
,
which
neither
can
haue
end
or
Intermission
in
this
life
,
those
liuing
Oracles
of
God
,
to
whom
men
must
resort
in
all
doubts
,
2.
Sam.
1.
19.
those
Spirituall
fathers
,
which
must
bee
alwaies
readie
in
priuate
conference
to
admonish
,
to
reproue
,
to
Exhort
,
to
Instruct
,
to
Comfort
,
as
well
as
to
teach
in
publike
,
it
cannot
bee
but
an
intollerable
,
inexcusable
fault
in
those
men
,
whose
care
is
onely
to
be
rich
,
by
the
multitude
of
Cures
,
whose
absence
,
and
negligence
is
all
one
with
ignorance
and
want
of
abilitie
to
teach
,
sauing
that
the
sinne
is
greater
in
them
,
who
are
able
with
learning
(
if
they
were
diligent
)
greatlie
to
benefit
Gods
Church
.
And
doubtlesse
it
is
to
bee
feared
,
(
vnlesse
their
Consciences
bee
without
feeling
)
that
this
secure
,
negligence
in
them
,
is
but
like
a
heauie
Lethargy
,
which
commends
them
as
it
were
by
certaine
steps
,
to
a
dangerous
and
eternall
sleepe
:
so
that
as
all
the
fathers
of
former
ages
,
haue
filled
their
writings
,
with
eloquent
inuectiues
against
these
men
,
and
all
the
Councels
almost
haue
sharplie
decreed
against
them
,
the
Canonists
likewise
and
Scholemen
,
haue
concluded
their
offences
to
bee
great
sinnes
,
and
their
drousie
negligence
without
excuse
,
couetously
rather
heaping
vp
the
liuings
of
manie
,
then
conscionably
performing
the
dutie
of
any
one
:
wee
can
with
as
much
patience
and
thanks
bee
content
to
heare
,
the
loud
declamations
against
non
Residents
,
and
Pluralities
,
by
some
in
our
Church
,
onelie
if
it
please
them
to
remember
,
their
owne
vsuall
absence
,
lesse
warranted
,
and
to
looke
with
what
sinceritie
of
Conscience
and
Zeale
,
vnto
Christs
flock
,
they
haue
vndertaken
,
the
Vehement
,
continuall
,
loud
,
and
intemperate
reprehension
of
these
faults
,
as
if
they
onelie
in
our
Church
,
had
a
tender
care
of
the
peoples
instruction
and
none
else
,
and
that
all
besides
them
,
(
some
few
conscionable
Ministers
who
can
bee
content
with
one
flock
)
were
nothing
but
a
number
of
proud
ambitious
,
Lu●
.
13.7
.
and
idle
Prelates
,
like
that
vnprofitable
fig-tree
,
seruing
to
little
vse
sauing
onelie
to
bee
cut
downe
,
or
that
these
were
that
euill
and
slothfull
seruant
,
which
must
be
cast
into
vtter
darknesse
,
Math.
25.
30.
Nichols
in
the
plea
pag.
212.
Lin.
23.
where
shall
bee
weeping
and
gnashing
of
teeth
.
And
further
which
ought
least
of
all
to
bee
indured
by
any
well
affected
to
the
credit
and
estimation
of
this
Church
,
which
doubtlesse
for
Reformation
is
,
&
shall
be
famous
through
all
parts
of
the
christian
world
,
that
our
state
did
vnresonablie
&
vnconscionably
by
their
owne
lawes
,
graunt
Dispensations
,
both
for
pluralities
,
and
absence
,
Ezech.
34.2
.
onelie
to
further
the
corrupt
desires
of
some
few
,
to
the
infinit
wrong
of
the
whole
Clergie
,
besides
the
hazard
of
many
thousand
soules
,
the
intollerable
dishonor
of
Gods
truth
,
and
the
exceeding
disaduantage
of
Christs
Church
.
Doubtlesse
we
cannot
but
confesse
,
that
learning
is
of
little
vse
in
the
Ministerie
,
vnlesse
they
bee
faithfull
to
discharge
that
dutie
:
and
that
abilitie
to
teach
,
bringeth
small
profit
,
where
care
and
indeuour
are
both
wanting
,
to
further
that
good
which
our
place
exacteth
:
wee
neither
doe
,
nor
can
stop
our
eares
,
against
the
whole
booke
of
God
,
which
requireth
labour
at
our
hands
,
and
diligence
in
our
Ministerie
;
neither
doe
we
think
,
that
all
places
alike
,
may
challenge
our
paines
,
seeing
it
is
in
this
,
as
in
all
other
things
besides
,
which
are
through
priuate
interest
,
dearer
then
that
which
concerneth
either
others
wholie
,
or
vs
but
in
part
,
&
at
our
owne
pleasure
:
or
if
in
dutie
,
onely
according
to
the
rate
of
a
Generall
regard
.
Yet
I
hope
these
men
,
will
giue
vs
leaue
to
tel
them
without
offence
that
the
no●
Residencie
&
Pulralities
warranted
by
the
positiue
lawes
of
this
land
,
M.
Hooker
.
lib.
●
.
pag.
251.
are
neither
of
them
,
so
cleerely
conuicted
as
incurring
the
penaltie
of
so
high
displeasure
,
but
that
indifferent
minds
may
finde
peraduenture
good
reason
as
yet
to
defend
them
both
:
which
if
neither
wee
much
attempt
,
nor
bee
thought
sufficiently
performed
by
vs
,
we
are
preuented
(
as
they
know
)
by
the
most
learned
,
and
reuerend
indeauours
of
other
men
,
and
are
not
greatly
willing
,
that
either
Idlenesse
,
or
Ambition
,
should
couer
it selfe
vnder
that
shadow
in
a
great
number
,
which
is
in
a
true
intention
,
a
Priuiledge
and
Dispensation
,
the
lawfull
and
vertuous
merit
,
of
some
few
.
But
because
it
seemeth
that
the
originall
of
this
errour
,
is
from
the
not
iustlie
considering
,
either
what
Benefices
are
,
or
the
first
limitation
of
them
(
wherof
whilst
some
are
ignorant
they
rigorously
conclude
,
all
duties
required
in
a
Minister
,
necessarily
to
be
performed
in
one
particuler
parish
,
)
Anno.
112.
Gloss.
in
verbo
aut
in
elect
.
cap.
nec
Numer●
.
10.
q.
3.
Anno.
636.
Camde●
.
we
must
put
them
in
minde
,
that
either
Euaristus
Bishop
in
the
sea
of
Rome
,
or
as
some
others
say
Dionisius
,
first
assigned
the
Precincts
to
euery
parish
,
and
appointed
to
each
Presbiter
,
a
certaine
compasse
,
whereof
himselfe
should
take
charge
alone
;
&
in
this
kingdome
,
one
Honorius
somtime
Archbishop
of
Canterburie
,
did
first
deuide
them
,
so
that
from
hence
,
was
vnderstoode
by
the
name
of
a
Benefice
,
A
pastorall
cure
of
soules
,
ouer
the
people
of
some
parish
,
whereas
formerly
it
signified
some
standing
Ecclesiasticall
reuenue
,
taken
out
of
the
treasure
of
God
,
and
alotted
to
a
spirituall
person
to
the
end
hee
may
vse
the
same
,
and
inioy
it
as
his
owne
for
tearme
of
life
,
vnlesse
his
default
cause
depriuation
.
And
wee
know
that
the
Clergie
for
manie
yeeres
after
Christ
,
had
no
other
Benefices
,
but
onely
their
Canonicall
portions
,
or
monethlie
Diuidends
,
allowed
vnto
them
according
to
their
seuerall
degrees
,
and
qualities
,
out
of
the
common
stock
of
such
guifts
,
oblations
,
and
Tythes
,
as
the
feruor
of
christian
pietie
did
then
yeeld
.
In
the
Apostles
time
Churches
were
onelie
in
the
cities
,
in
regard
whereof
those
that
liued
in
villages
,
beeing
without
instruction
,
were
called
Pagans
,
which
after
by
the
example
of
others
,
both
intertaining
and
giuing
allowance
,
for
the
maintenance
of
the
same
truth
,
those
to
whom
principall
care
was
committed
in
this
kind
,
appointed
meaner
men
of
lesse
learning
,
and
lower
qualitie
,
to
vndertake
the
instruction
of
those
places
,
who
were
desirous
and
willing
,
This
the
Lords
did
for
which
they
were
allowed
to
bee
patrons
.
to
yeelde
after
the
example
of
others
;
oblations
and
tithes
for
maintenance
of
those
,
that
were
placed
ouer
them
.
Now
to
say
that
either
seuerall
parishes
thus
distinguished
,
might
by
no
permission
bee
allotted
to
the
care
and
instruction
of
one
man
,
or
that
it
were
not
lawfull
for
any
reason
,
how
beneficiall
soeuer
to
Gods
Church
to
bee
absent
from
that
particuler
care
committed
to
him
,
were
in
the
former
to
denie
all
better
trust
,
and
reward
to
men
of
more
worth
and
greater
abilities
and
desert
:
and
in
the
latter
to
bee
ouer
Tirannous
in
considering
,
and
allowing
the
cause
of
absence
,
and
peraduenture
in
a
true
construction
,
ouer
rigorouslie
seuere
in
both
.
But
seing
all
men
know
which
wee
doubt
but
our
aduersaries
in
this
cause
will
conffesse
that
this
limitation
of
particuler
parishes
was
meerlie
positiue
,
and
the
inuentions
of
men
,
thought
,
and
found
better
,
for
the
better
performance
of
the
Clergies
dutie
,
it
cannot
bee
the
absolute
transgression
of
a
deuine
ordination
in
that
sence
,
as
if
either
to
haue
moe
parishes
then
one
,
or
from
one
to
be
absent
at
somtime
,
were
a
direct
,
&
vnexcusable
breach
of
the
morall
law
.
For
the
duties
commanded
not
to
bee
done
in
them
,
are
by
no
meanes
(
not
for
a
moment
)
euer
allowed
to
be
done
at
all
:
which
thraldome
if
in
seueritie
they
bring
vpon
Gods
church
,
let
them
take
heede
what
dangers
they
fall
into
themselues
,
&
that
by
this
meanes
,
the
church
receiue
not
a
greater
harme
,
whilst
peraduenture
in
this
case
,
their
remedie
is
worse
,
then
the
disease
is
.
Now
to
allow
absence
vpon
reason
,
without
appointing
those
causes
,
and
such
as
must
iudge
which
are
reasonable
,
were
to
make
all
men
to
think
that
they
had
reason
that
were
willing
:
neither
is
there
any
great
force
from
the
nature
of
Relatiues
,
(
if
that
were
all
)
why
one
may
not
as
well
haue
diuers
parishes
,
as
one
parish
haue
diuers
Pastors
.
And
howsoeuer
wee
hold
not
the
reason
good
,
that
beecause
Tymothie
,
&
Titus
had
manie
congregations
committed
to
their
charge
,
therefore
others
may
:
This
M
Rogers
Martir
wisned
Anno.
1554.
Act.
&
Monu
.
fol
1492.
yet
the
reason
in
their
opinion
,
from
this
example
ought
not
to
want
strength
,
who
think
a
Bishop
,
and
a
Minister
is
all
one
.
In
this
first
distribution
for
the
best
discharge
of
their
calling
,
and
the
greatest
benefit
to
the
church
of
Christ
,
if
some
vnder
the
Bishops
&
aboue
their
bretheren
,
M.
Hooper
and
he
wisht
they
might
haue
.
10
which
had
moe
and
more
distant
parishes
then
any
in
our
church
,
&
all
termed
by
one
name
though
some
were
Suffraganes
to
Bishops
,
it
ought
not
to
seeme
a
matter
of
vnreasonable
fauour
;
Chore
Piscopi
villarum
Episcopi
.
Damas.
epist.
3.
and
vnlawfull
,
to
commit
seuerall
churches
,
to
the
instruction
and
gouernment
of
some
men
,
whose
learning
,
discretion
,
&
care
,
is
more
eminent
,
Concit
.
Neocesar
.
cau
.
13.
&
Antioch
.
cau
8
Some
of
these
being
Suffraganes
did
ordaine
Presbiters
.
Concil.
Antio
.
cau
.
10
and
that
these
may
whilst
their
labours
are
vsed
for
the
benefit
of
Christs
flock
,
lawfully
bee
absent
,
and
haue
inferiour
men
of
the
Clergie
for
a
tyme
to
supply
,
and
to
execute
their
roomes
:
so
that
doubtlesse
a
zeale
in
these
reprouers
did
carrie
them
to
far
,
when
alledging
those
extrauagant
reasons
against
Pluralities
,
they
yeeld
them
,
to
tend
to
couetousnesse
,
that
one
man
had
the
stipend
of
many
;
that
they
make
non
Residents
;
that
it
maintaines
Ambition
;
that
it
is
the
occasion
of
a
gadding
and
roaguing
ministerie
;
Reasons
all
edged
in
the
Abstract
,
out
of
the
Extragauants
.
no
small
cause
why
others
want
;
and
lastly
a
taking
away
of
that
recompence
,
which
belongs
to
others
,
these
reasons
in
their
opinion
of
some
force
,
(
howsoeuer
they
haue
alreadie
bene
profoundly
answered
with
much
iudgement
)
yet
beecause
they
still
please
themselues
,
By
D.
Cosen
.
in
the
rehearsall
of
them
,
we
can
bee
content
both
with
patience
to
giue
them
hearing
,
and
withall
to
hope
for
this
fauour
at
their
hands
,
that
they
will
yeeld
thus
much
to
vs
,
that
many
things
may
occasionally
bee
the
accidentall
procurers
of
much
euill
,
which
are
originally
no
causes
,
nor
iustly
can
suffer
a
reproofe
as
vnlawfull
things
.
Neither
are
these
onely
the
occasions
of
the
euills
which
they
lay
vpon
them
,
seeing
either
all
,
or
most
are
commonly
to
bee
found
amongst
them
,
who
notwithstanding
would
seeme
to
be
furthest
from
this
sin
.
But
seeing
whatsoeuer
in
our
Church
is
practised
in
either
of
these
two
(
Pluralities
or
non
Residencie
)
is
not
the
corruption
of
some
priuate
man
,
but
(
the
approbation
and
allowance
of
the
Court
of
Parliament
,
wherein
what
soeuer
is
established
,
all
men
in
the
eie
and
construction
of
the
law
,
are
thought
and
deemed
to
haue
consented
,
we
cannot
but
thinke
it
vnreasonable
and
vnreuerend
for
these
men
,
4.
Hen.
7.10
.
to
disanull
or
make
question
,
of
an
Act
of
their
owne
making
;
and
withall
wee
hope
it
both
hath
and
shall
appeare
,
to
the
world
,
that
as
it
is
not
lawfull
without
dispensation
to
haue
,
or
to
doe
either
,
so
that
authoritie
to
dispence
in
both
,
is
most
agreeable
to
reason
,
and
Gods
truth
.
For
seeing
the
disposition
and
limitation
of
priuate
parishes
,
extendeth
no
further
,
but
to
be
the
wise
,
Positiue
inuention
,
and
ordination
of
those
,
who
formerlie
haue
gouerned
in
Gods
Church
,
and
that
all
humane
lawes
,
Dispensatio
estiuris
commumis
relaxatio
facta
cum
causae
cognitione
ab
eo
qui
ius
habet
dispensandi
.
Dispensare
est
diuersa
pensare
;
which
they
doe
not
who
disallow
all
dispensations
.
Lex
humana
quam
vis
Iusta
sit
commutari
tamen
pro
tempore
iustè
potest
.
Aust.
lib.
1.
de
liber
arb.
are
dispensable
by
supreame
authoritie
(
a
dispensation
being
but
the
relaxation
of
a
common
right
,
made
vpon
knowledge
of
the
cause
by
him
that
hath
right
to
dispence
)
wee
hope
that
likewise
these
may
,
and
that
the
lawes
forbidding
non
Residencie
&
Pluralities
are
in
force
still
,
notwithstanding
by
Priuiledge
,
some
particulers
are
,
and
are
fit
to
bee
exempted
from
the
common
right
.
Doubtlesse
neuer
meere
human
law
,
was
either
made
with
that
wisedome
,
or
was
in
execution
of
so
necessarie
vse
,
but
that
sometimes
,
it
was
fitter
to
receiue
Dispensation
,
then
to
stand
in
force
;
for
seeing
the
best
lawes
of
men
are
but
the
euidences
of
Humane
reason
,
which
wee
finde
by
experience
groweth
from
a
weakenesse
to
bee
more
strong
,
and
from
imperfection
to
bee
more
absolute
;
wee
cannot
in
reason
(
without
inthralling
our selues
in
too
great
a
bondage
)
deny
Abrogation
and
Dispensation
to
humane
lawes
,
which
are
not
to
bee
like
those
of
the
Medes
and
Persians
that
might
not
be
changed
.
For
though
reason
,
from
whence
lawes
of
this
kind
haue
their
originall
,
be
but
that
voice
of
nature
,
which
neuer
changeth
,
concerning
generals
,
Aquinas
.
12.
qu
97.
act.
1.
fol.
1.
yet
lawes
shall
follow
reason
,
reason
follow
nature
,
(
both
immutably
)
and
nature
euer
the
same
,
and
yet
lawes
concerning
particulers
,
shall
change
often
.
But
if
any
man
thinke
,
that
Priuiledges
and
Dispensations
,
either
are
to
bee
graunted
often
,
or
when
they
are
graunted
vpon
iust
cause
are
contrarie
to
common
right
,
doubtlesse
hee
erreth
in
both
;
for
the
first
,
surelie
we
owe
that
reuerence
to
those
that
haue
beene
before
vs
,
Ridiculum
est
&
●atis
abominabile
dedec'
vt
traditiones
quas
antiquitus
a
patribus
accipimus
infringi
patimur
Decret.
dist.
12
ca.
ridiculum
est
Euidens
debet
esse
vtilitas
vt
rectarecedatur
ab
eo
iure
quod
diu
aequum
visum
est
.
Aqui.
12.
q.
97.
Act.
2.
that
it
is
an
iniurie
to
them
,
and
for
our selues
ridiculous
,
to
alter
ouer
easilie
the
lawes
,
which
antiquitie
hath
commended
to
vs
.
Yet
if
aduantage
apparantlie
,
and
without
question
redound
vnto
that
societie
,
whose
benefit
is
principally
intended
in
those
lawes
,
wee
haue
as
little
cause
,
to
wish
them
perpetuall
,
as
otherwise
to
dispence
or
to
breake
them
when
there
is
not
;
for
in
abrogating
of
ould
,
or
establishing
of
new
,
the
commoditie
ought
to
be
euident
,
which
must
warrant
vs
to
depart
from
that
which
long
custome
hath
found
to
bee
right
:
for
seeing
to
the
obseruation
of
all
lawes
,
Custome
hath
not
the
least
force
to
procure
obedience
,
whatsoeuer
is
depriued
of
this
strength
,
is
seldome
regarded
with
so
much
care
,
so
for
the
second
either
neuer
to
dispence
,
or
not
then
,
when
the
measure
of
the
common
good
,
shal
bee
euidentlie
proportioned
to
a
priuate
case
,
is
to
make
lawes
for
to
want
life
,
and
those
which
were
in
the
first
intendiment
a
benefit
to
all
,
to
make
them
a
captious
Tirannie
to
some
,
and
those
neither
of
worst
,
nor
of
least
merit
:
which
as
ouer
easely
to
graunt
in
some
Princes
,
could
not
but
bee
iniurious
to
the
publike
state
,
so
in
others
ouer
rigorously
to
denie
,
(
hauing
princelie
wisedome
to
discerne
a
particuler
worthinesse
in
a
common
right
)
could
but
bee
,
that
vnwarranted
seueritie
,
which
surely
in
the
end
,
would
doe
great
hurt
.
Seeing
then
all
humane
lawes
,
are
onely
the
conclusions
of
the
law
of
nature
,
such
as
reason
hath
fitted
for
the
benefit
of
some
societie
,
either
the
church
,
or
the
common
wealth
,
and
that
all
these
are
and
euer
must
be
subiect
to
dispensation
,
and
priueledge
,
from
those
that
haue
supreame
authoritie
,
and
that
(
as
wee
think
)
limitation
of
Cures
,
either
for
many
,
or
attendance
vpon
some
one
,
is
meerlie
a
law
positiue
,
wee
hope
,
that
what
the
vehemencie
of
some
mens
zeale
accounteth
a
great
offence
,
reason
and
deuinitie
,
will
warrant
to
bee
no
sinne
.
For
seing
as
well
in
the
Church
as
the
common
wealth
,
honors
and
rewards
are
to
bee
giuen
,
not
by
an
Arithmeticall
,
but
a
Geometricall
proportion
,
and
that
honour
and
maintenance
for
the
Clergie
being
from
the
law
of
God
,
Benefices
and
Cures
are
by
the
law
positiue
,
surelie
it
cannot
well
bee
denied
,
but
that
how
much
of
either
shall
bee
giuen
to
this
,
or
that
particuler
person
,
must
be
in
the
Prince
to
dispose
onely
;
now
because
lawes
haue
alreadie
set
downe
how
much
may
or
ought
to
be
graunted
to
any
one
man
,
and
what
Residence
and
attendance
hee
ought
to
performe
there
if
more
then
this
,
(
for
the
good
of
the
Church
)
by
Priuiledge
and
Dispensation
ouer
and
besides
(
not
Contrarie
or
against
the
common
right
)
be
graunted
to
some
one
,
can
wee
think
it
vnwarrantable
and
to
bee
a
fault
?
Dispensations
for
Pluralites
haue
bene
in
all
times
;
Abstract
.
pag.
128.
and
the
necessitie
and
vtilitie
of
the
Church
are
confessed
by
themselues
to
bee
the
onely
iust
causes
,
to
make
them
lawfull
;
neither
doth
our
Church
require
other
allowance
at
their
hands
,
then
that
in
these
cases
it
would
please
them
to
think
,
and
to
write
,
that
the
dispensations
which
are
giuen
,
are
not
contrarie
,
and
repugnant
to
common
right
.
If
any
think
or
speake
otherwise
,
in
cases
dispensable
,
it
is
their
error
;
for
it
is
the
voice
of
Equitie
,
&
Iustice
,
that
a
generall
Law
doth
neuer
derogate
from
a
speciall
Priuiledge
:
and
that
a
Priuiledge
is
not
opposit
,
vnto
the
principles
of
common
right
;
because
it
dispenseth
with
that
,
which
common
right
doth
prohibit
,
for
in
the
one
it
is
respected
by
way
of
generalitie
,
in
the
other
beset
with
limited
and
speciall
circumstances
,
so
that
in
the
eie
of
law
,
and
reason
,
they
seeme
to
bee
the
same
,
though
they
bee
not
,
wherein
because
men
often
times
(
as
one
noteth
)
waigh
things
stripped
of
some
particuler
circumstances
,
which
add
waight
vnto
them
,
they
waigh
them
vneuenlie
,
and
thereupon
oftentimes
pronounce
that
to
bee
to
light
,
which
is
not
in
truth
,
if
they
had
skill
to
waigh
it
.
Now
seeing
the
absence
of
all
Priuiledges
Non
Residencie
and
Pluralities
,
is
in
the
intendement
of
the
law
for
the
aduantage
of
the
Church
,
whether
it
be
by
parties
aboade
in
the
Vniuersitie
,
to
get
more
learning
,
or
attendance
in
the
families
of
noble
men
,
in
Princes
Courts
;
or
Cathedrall
Churches
:
it
ought
not
to
seeme
vnreasonable
,
that
some
part
of
the
reuenues
of
the
Church
is
allotted
to
their
vse
,
who
though
yet
in
person
they
bring
not
that
benefit
to
some
particuler
flock
,
which
in
time
they
may
,
yet
the
Church
at
their
hands
shall
receiue
no
losse
:
for
if
the
whole
riches
of
the
Church
were
a
stock
of
monie
(
as
some
Deacons
paraduenture
desire
it
might
bee
)
it
can
bee
in
reason
no
greater
fault
to
giue
maintenance
now
from
some
parish
to
some
one
absent
for
a
time
,
and
in
that
absence
profitable
to
the
Church
,
then
in
their
diuision
to
giue
that
allowance
,
which
seldome
they
bestow
for
so
good
desert
.
Yet
whatsoeuer
vnder
pretence
of
Priuiledge
is
practised
by
any
,
for
to
wrong
the
Church
,
in
a
true
construction
,
is
neither
defended
by
vs
at
this
time
,
nor
fit
to
bee
suffered
in
admitting
(
as
I
think
it
is
not
)
often
meane
persons
,
to
haue
the
benefit
either
of
Non
Residencie
or
Pluralities
,
which
were
in
the
first
intendement
,
onely
for
men
of
better
degree
,
of
more
worth
,
and
of
some
speciall
imployment
in
some
other
kind
,
for
the
singuler
benefit
and
aduantage
of
the
Church
of
Christ
.
Which
as
wee
cannot
excuse
,
if
it
bee
graunted
with
ouer
much
facilitie
to
all
those
,
whom
either
idlenesse
shal
make
absent
,
or
couetousnesse
make
them
desire
Pluralities
,
so
wee
are
not
as
yet
of
their
opinion
,
who
think
all
dispensation
,
and
priuiledge
in
this
kinde
,
to
bee
against
law
,
or
if
not
,
yet
both
the
law
,
and
the
priuiledge
to
be
against
truth
.
Wee
desire
them
without
offence
,
who
vrge
so
strictly
the
lawes
of
our
land
for
both
these
,
to
consider
this
,
which
is
not
altogether
impertinent
to
this
cause
:
that
if
a
strict
law
were
made
for
a
citie
,
that
were
beeseeged
,
that
no
man
vpon
any
occasion
might
open
the
gates
of
the
same
citie
,
(
whereby
the
keeping
of
them
shut
,
was
intended
to
be
for
the
good
and
safetie
of
the
whole
citie
,
)
now
if
afterward
some
of
the
armie
be
without
the
gates
,
Zanch
in
decat
.
lib.
1.
cap.
10.
pag.
180.
who
vnlesse
they
be
receiued
in
,
neither
they
,
nor
the
citie
can
remaine
in
safetie
,
shall
wee
think
the
verie
meaning
of
the
law
,
is
that
the
gates
should
not
bee
opened
to
receiue
them
,
which
is
the
very
end
of
that
law
which
forbad
it
to
bee
done
,
and
the
law
of
nature
?
it
cannot
but
bee
a
seueritie
in
those
,
that
denie
it
,
which
must
needes
in
the
other
be
excusable
,
furthering
that
end
,
for
which
the
law
was
made
.
Ocatus
ad
scopum
.
In
all
lawes
as
in
all
actions
the
end
is
the
mark
;
and
this
commonly
is
the
publick
good
,
of
that
societie
,
for
which
the
law
is
made
,
now
if
the
same
publick
end
,
wherat
the
church
aymeth
,
in
prohibiting
either
Pluralities
,
or
non
Residencie
,
may
be
procured
best
by
graunting
dispensation
,
for
both
these
,
Intelligentia
distorū
ex
causa
est
assum
enda
quia
non
sermoni
res
sed
rei
debet
esse
sermo
subiectis
.
Hilar.
in
lib.
4.
de
Trinit.
14
to
some
particuler
men
,
wee
hold
the
law
in
forbidding
,
intendeth
so
much
,
and
therefore
in
this
case
,
to
dispense
is
not
to
breake
the
law
of
common
right
,
but
rightly
to
apply
it
to
his
proper
and
peculiar
vse
:
wherein
captiously
to
cleaue
ouer
strictly
to
the
letter
of
it
,
is
rather
to
vnderstand
lawes
by
the
words
,
then
the
intents
of
them
:
which
practise
if
wee
shall
vse
,
in
those
lawes
which
had
the
best
author
,
and
doubtlesse
was
able
to
set
them
best
downe
,
wee
shall
Iewishly
keepe
a
Sabboth
,
in
abstayning
from
all
things
,
Waldenses
&
some
of
the
Cathari
.
Alph.
de
Castr
lib.
8
Haeres
.
Iuramentum
.
Ma●h.
5.
by
the
vertue
of
that
law
,
which
commandeth
thou
shalt
doe
no
manner
of
work
;
&
fall
into
the
heresie
of
some
,
who
held
it
vnlawfull
vpon
any
occasion
to
sweare
,
beecause
our
sauiour
sayd
,
thou
shalt
not
sweare
at
all
:
and
yet
in
both
whilst
wee
cleaue
vnto
the
letter
,
vtterly
dissent
from
that
which
the
law
requireth
.
Now
so
farre
as
lawes
are
Positiue
,
and
meerely
humane
,
it
is
in
the
power
of
their
makers
,
to
dispense
with
them
,
by
vertue
whereof
whatsoeuer
is
done
,
is
not
contrarie
to
the
precept
,
Quod
fit
authoritate
superioris
non
fit
contra
preceptum
.
because
for
the
doing
hee
hath
the
superiors
warrant
;
which
if
wee
allow
not
in
Gods
lawes
,
many
things
must
bee
sinne
,
which
doubtlesse
were
none
.
Heerein
if
these
men
can
proue
that
that
which
man
dispenseth
withall
God
doth
not
,
we
will
be
content
to
heare
them
,
and
must
needes
graunt
,
that
they
haue
not
the
authoritie
of
the
superiour
,
and
that
such
Dispensations
are
without
warrant
.
But
wee
are
and
shall
bee
euer
readie
by
the
grace
of
him
vpon
whose
mercie
wee
relie
in
all
that
wee
doe
,
to
iustifie
and
maintaine
,
the
religious
practise
of
our
late
Soueraigne
in
this
,
against
those
who
are
willing
vnthankfully
,
vnnaturallie
,
and
irreligiouslie
,
to
depraue
and
traduce
her
most
vertuous
,
blessed
,
&
happy
gouernment
:
For
seeing
that
Dispensations
are
some
meerely
of
grace
,
wherein
the
Prince
may
lawfully
respect
one
aboue
another
,
as
in
Legitimations
,
Pardoning
of
heynous
faults
,
and
such
like
,
in
which
for
the
dispensed
,
or
the
dispenser
,
ther
is
no
other
necessitie
,
either
in
the
court
of
man
,
or
the
court
of
conscience
,
sauing
onely
grace
;
because
(
it
is
to
be
thought
the
people
and
the
lawes
of
euery
countrie
in
these
and
other
such
matters
,
Arg.
L.
Scio.
ff.
de
minoribus
.
haue
yeelded
this
power
vnto
their
Soueraigne
Princes
,
euen
where
they
cannot
by
prerogatiue
as
with
vs
challenge
so
much
right
)
wee
doubt
not
,
but
their
assertion
is
to
manacle
the
Kings
hands
,
and
to
binde
them
in
these
chaines
of
their
owne
making
,
who
teach
the
world
that
Lawes
must
haue
that
force
,
that
all
Dispensations
,
are
vnlawfull
,
and
transgressions
of
them
.
Now
touching
other
dispensations
which
are
called
of
iustice
,
they
are
conuersant
either
about
the
law
of
God
and
nature
,
or
about
the
positiue
law
of
man
,
in
the
first
there
is
no
dispensation
from
man
,
yet
interpretations
are
allowed
,
to
show
that
the
generallitie
of
the
words
,
do
not
indeede
extend
to
some
speciall
cases
,
and
that
of
those
thinges
which
strong
and
manifest
arguments
teach
vs
that
God
himselfe
would
not
haue
included
,
in
the
generalitie
of
his
law
,
Interpretation
,
Declaration
,
and
Limitation
,
may
bee
made
,
and
this
by
the
lawyers
is
called
one
kinde
of
dispensation
of
iustice
,
whereby
the
bond
of
the
law
is
not
released
,
but
the
law
is
interpreted
in
such
case
,
not
to
haue
force
,
according
to
the
true
meaning
of
it
.
Now
in
the
other
dispensations
of
Iustice
,
which
are
bestowed
about
the
positiue
lawes
of
man
,
we
must
obserue
two
things
,
first
that
the
law
remaining
,
yet
the
reason
in
some
particuler
case
doth
cease
,
which
ought
by
the
prince
,
or
the
inferiour
Iudge
,
in
dispensing
to
bee
so
declared
:
the
second
is
when
the
law
is
grounded
vpon
diuers
reasons
,
whereof
some
ceasing
,
and
some
continuing
,
the
law
is
notwithstanding
in
force
,
vnlesse
a
dispensation
of
Iustice
,
bee
graunted
to
vs
.
There
are
also
besides
these
dispensations
mixt
partlie
of
grace
and
partlie
of
Iustice
,
because
that
he
graunteth
it
,
it
is
grace
&
fauour
,
&
yet
it
is
Iustice
,
because
he
granteth
it
to
none
but
vpon
iust
cause
;
so
that
when
a
King
dispenseth
with
any
positiue
law
of
man
,
the
law
teacheth
vs
to
intend
and
presume
both
,
that
there
is
a
cause
why
hee
should
so
doe
,
and
that
the
same
cause
is
iust
and
sufficient
,
and
doubtlesse
hee
that
receiueth
such
dispensation
sinneth
not
against
the
law
,
nor
his
own
conscience
,
because
hee
is
by
the
same
authoritie
deliuered
from
the
bond
of
that
law
,
by
the
which
hee
stood
bound
.
So
that
if
the
Church
ought
to
honour
learned
personages
,
Panormit
.
in
C.
de
multa
extr.
de
Preb.
vlt.
notab
.
Aunswere
to
the
Abstract
.
pag.
230.
My
L.
his
grace
of
Cant.
in
the
defence
of
the
answere
to
the
Admo
.
Tract
.
cap.
1.
diuis.
1.
pag.
236.
D.
Bridges
.
pag.
488.
not
onely
in
word
,
but
indeed
,
as
in
prouiding
more
liberallie
to
help
,
and
releeue
them
,
by
the
Church
reueneues
,
then
for
others
not
so
learned
,
(
because
learning
doth
not
onelie
profit
the
owner
,
but
the
Vniuersall
Church
)
and
that
causes
of
absence
from
their
seuerall
Cures
,
may
bee
such
as
shal
be
beneficiall
to
the
Church
and
iust
,
as
for
recouerie
of
Health
,
if
called
by
his
Superiours
authoritie
;
if
for
repulsing
of
greeuous
Iniuries
;
if
sent
vpon
ambassage
,
or
to
giue
attendance
,
if
his
help
bee
required
for
pacifiing
of
Scismes
in
other
places
,
if
his
paines
bee
necessarie
for
the
confirming
of
the
doctrine
of
the
Church
either
by
speaking
or
writing
;
if
his
presence
be
necessarie
for
consultation
about
Church
matters
at
some
Sinode
particuler
,
prouinciall
,
Nationall
,
or
generall
,
if
some
other
parts
of
the
Church
were
in
more
need
,
and
whollie
destitute
of
a
Pastor
;
or
for
any
other
such
cause
allowed
by
those
whom
the
lawes
haue
trusted
with
the
examination
of
these
things
,
shall
wee
that
are
inferiours
out
of
enuie
towards
other
mens
respect
and
grace
,
Nichol.
in
tho
plea.
pag.
210.
Lin.
14.
(
the
due
merit
of
their
worthinesse
)
whereof
wee
are
far
short
,
make
the
world
beleeue
,
that
the
great
Sinne
of
Non
Residencie
,
hath
three
goodlie
vndersetters
,
which
are
also
broad
figge
leaues
,
to
couer
the
nakednesse
of
these
learned
men
,
whereby
many
are
vpholden
in
their
sinne
,
first
rewardes
of
learning
,
secondlie
the
power
of
the
state
to
order
the
liuing
of
the
Church
,
thirdlie
that
so
they
preach
they
are
not
to
b●e
charged
although
they
Preach
not
in
their
owne
parish
,
Pag
221.
and
make
this
onelie
the
originall
of
the
ignorance
of
the
whole
land
,
Pag
35.
whom
to
reproue
(
say
they
)
was
to
bee
accounted
a
conuentickler
,
a
Puritan
,
an
enemie
to
the
state
:
could
any
thing
in
the
eares
of
wisemen
,
haue
sounded
more
sharplie
,
or
bee
vttered
more
vnreuerentlie
,
against
that
mother
that
hath
giuen
them
suck
,
against
those
men
who
haue
bene
the
fathers
of
our
faith
,
through
the
whole
land
,
against
that
Prince
whose
blessed
gouernment
,
procured
them
and
many
thousands
peace
,
which
peace
made
them
something
(
if
they
bee
any
thing
)
could
I
say
,
any
words
bee
vttered
with
more
follie
,
and
lesse
truth
?
We
hope
that
neither
they
themselues
nor
the
world
wil
beleeue
,
that
the
church
of
England
,
so
happely
reformed
,
so
mercifully
blest
,
so
wisely
gouerned
,
so
sufficiently
supplyed
,
so
honorably
esteemed
,
both
at
home
,
and
abroad
,
either
doth
,
or
will
maintaine
and
defend
,
the
sinnes
of
non
Residencie
,
and
idle
absence
,
or
couetous
heaping
vp
of
many
things
vnconscionably
,
Canon
Residentia
.
1571.
&
1597.
and
without
desert
;
seeing
they
are
faults
controwled
,
&
forbidden
by
so
many
good
lawes
of
the
realme
,
and
the
vertuous
constitutions
and
Canons
of
our
church
;
wherin
if
they
vnderstand
(
as
they
ought
)
what
a
cure
is
,
what
Residencie
is
required
;
what
absence
tollerated
by
the
law
of
God
:
when
and
how
long
:
what
rewards
of
learning
are
due
in
the
church
to
men
of
better
qualitie
:
what
disposition
of
these
things
resteth
in
the
power
of
the
prince
:
what
vnion
,
or
limitation
of
parishes
is
meerely
positiue
:
what
dispensations
are
conscionable
and
agreeing
to
Gods
law
:
what
priuiledges
are
the
right
application
,
and
not
the
violent
breach
of
the
lawes
.
Lastly
what
is
fit
,
and
what
is
holden
,
in
our
Church
,
(
for
things
forbidden
,
neither
doe
we
nor
doth
our
church
defend
)
we
are
&
wil
be
readie
,
to
giue
them
the
right
hand
of
fellowship
,
in
the
reproofe
of
these
sins
,
which
we
doubt
not
may
be
daungerous
,
to
the
soules
of
many
.
But
if
they
,
desirous
to
outrunne
vs
in
an
vnlearned
zeale
,
teach
the
world
,
that
all
absence
is
vnlawfull
:
that
diuision
of
parishes
are
from
diuine
right
:
and
so
one
onely
for
one
Pastor
;
that
princes
cannot
Dispence
:
that
the
inioying
of
these
,
is
Couetousnes
,
Idlenesse
,
Theft
,
and
the
ground
of
all
ignorance
:
then
wee
must
tell
them
(
which
wee
haue
proued
alreadie
)
that
these
reprouers
themselues
are
not
onely
Idle
,
1.
Tim.
5.13
.
but
also
pratlers
,
and
busie
bodies
,
speaking
things
which
are
not
comely
;
and
that
our
conclusion
is
this
,
that
all
dispensations
for
non
Residencie
and
Pluralities
,
are
not
against
law
,
nor
that
law
that
giueth
dispensations
against
conscience
;
and
that
neither
all
giuing
,
or
taking
of
them
is
so
great
a
fault
,
as
it
pleaseth
some
▪
men
,
to
make
the
world
beeleeue
that
they
both
are
.
CHAP.
XIII
.
Of
Publike
Praier
and
of
the
defects
supposed
to
bee
in
the
Liturgye
of
the
Church
of
England
.
IF
our
praiers
were
onely
the
performance
of
our
owne
dutie
,
and
not
a
Religious
act
,
whereby
our
mindes
beeing
lift
vp
to
heauen
,
euen
all
graces
both
Spirituall
&
Temporall
discend
vpon
our
heads
,
1.
Tim.
4.
●
.
Godlinesse
hauing
the
promise
both
of
this
life
and
the
life
to
come
)
it
might
bee
paraduenture
of
some
doubt
,
whether
they
were
any
part
of
our
religious
seruice
,
or
onely
the
pollitick
inuention
of
the
church
,
to
breed
a
superstitious
opinion
in
the
simple
people
,
of
that
almightie
power
,
whom
because
they
see
not
,
Atheisme
laboureth
to
parswade
that
they
need
not
feare
.
But
seing
the
intercourse
betwixt
heauen
and
earth
to
vs
in
Doctrine
,
from
vs
in
praier
,
is
the
assured
euidence
of
that
mercifull
loue
,
which
desireth
to
make
vs
conquerours
in
the
day
of
victorie
,
it
must
needes
bee
(
if
assistance
doe
want
to
obtaine
this
)
the
onely
fault
of
man
himselfe
not
to
aske
,
seeing
the
promise
is
past
,
and
sealed
,
that
whatsoeuer
yee
aske
the
father
,
Ioh.
16.23
.
in
my
name
,
hee
will
giue
it
you
.
Which
if
euer
wee
finde
not
come
to
passe
,
(
measuring
things
by
our
weaknesse
which
is
not
alwaies
able
to
discerne
what
mercie
denieth
and
iustice
graunteth
)
after
our
Asking
wee
must
Seeke
,
if
that
faile
crie
aloude
,
and
with
Importunitie
knock
,
not
doubting
of
his
promise
,
yee
shall
receiue
,
Luk.
11.9
.
yee
shall
finde
,
it
shall
bee
opened
vnto
you
.
Thus
wee
sanctifie
in
this
Principall
Act
of
our
Religion
,
and
offer
vnto
the
Trinitie
,
the
three
especiall
parts
of
our
bodie
,
as
an
acceptable
sacrifice
,
correcting
our
tongues
,
beeing
commaunded
because
God
some
time
seemeth
not
to
heare
to
aske
;
erecting
our
harts
and
beecause
God
seemeth
to
bee
lost
,
bidding
vs
Seeke
,
directing
our
hands
,
and
because
God
(
as
it
were
)
sometimes
shutteth
the
dore
against
vs
,
willing
vs
to
Knock
,
in
the
first
our
praiers
doe
awake
him
,
who
seemeth
to
sleepe
as
Elias
said
of
Baall
,
(
but
hee
that
keepeth
Israell
shall
neither
slumber
nor
sleepe
.
)
In
the
second
to
deale
as
our
Sauiour
whom
Ioseph
and
Marie
thought
to
be
lost
,
whilst
hee
tarried
to
doe
the
will
of
his
father
.
In
the
third
like
the
Pharisies
,
who
shut
the
kingdome
of
Heauen
,
least
any
man
should
enter
,
but
hee
saith
as
the
Psalmist
,
Psa.
24.9
.
Lift
vp
your
heades
O
yee
gates
,
and
bee
yee
lift
vp
yee
euerlasting
dores
,
and
the
King
of
glory
shall
come
in
;
and
not
onely
hee
himselfe
,
Psal.
118.
but
all
the
righteous
:
for
this
is
the
gate
of
the
Lord
,
and
the
Righteous
shall
enter
into
it
,
so
that
then
euery
faithfull
man
performing
this
dutie
as
he
ought
,
may
say
with
Dauid
,
I
will
thanke
thee
,
for
thou
hast
heard
mee
,
and
art
become
my
saluation
;
for
the
promise
is
without
exception
,
Luk.
11.10
.
Euerie
one
that
asketh
receiueth
,
he
that
seeketh
findeth
,
and
to
him
that
knocketh
it
shall
bee
opened
.
So
that
though
Wine
bee
strong
,
though
Women
bee
likewise
strong
,
1.
Esdr.
3.11
.
though
the
King
bee
strong
,
and
aboue
all
things
the
trurth
bee
strong
;
yet
doubtlesse
the
Praier
of
the
Righteous
(
especiallie
if
it
bee
feruent
)
is
stronger
then
all
these
.
The
Earth
is
strong
which
supporteth
all
this
great
waight
of
creatures
and
sinne
;
and
is
so
made
by
the
mouth
of
truth
,
that
it
neuer
should
moue
at
any
time
▪
yet
the
Praier
of
Moses
&
Aaron
,
was
so
strong
and
so
powerfull
that
shee
deuided
her selfe
,
and
rent
a
sunder
,
like
the
vaile
of
the
Temple
,
and
opened
her
mouth
,
like
the
great
Whale
to
swallow
vp
Dathan
,
and
the
congregation
of
Abiram
.
The
Sea
is
strong
,
which
supporteth
the
burden
of
all
this
(
for
thou
hast
founded
it
vpon
the
flouds
)
but
the
praier
of
Moses
made
it
to
flie
,
that
Israell
might
passe
on
drie
land
;
What
aild
thee
thou
sea
,
that
thou
fleddest
,
and
thou
Iordan
that
thou
wast
driuen
backe
?
Psa.
114.5
.
surely
Iuda
was
his
sanctuarie
,
and
Israell
his
dominion
,
and
his
seruant
Moses
praied
for
their
safetie
,
and
the
Sea
answered
,
as
Adam
,
Gen.
3.
I
heard
thy
voice
,
and
I
was
affraied
.
Like
effects
euen
weakenesse
hath
had
,
from
the
strength
of
Praier
,
ouer
the
Fire
,
the
Aire
,
and
the
Sunne
:
But
why
doe
I
speake
of
these
,
seeing
the
Almightie
seemeth
to
be
bound
by
our
praiers
?
Exod.
32.10
.
that
hee
asketh
leaue
of
Moses
,
Let
mee
alone
that
my
wrath
may
wax
hot
against
them
:
To
whom
the
humble
suppliant
,
hauing
fastned
his
praiers
,
as
with
a
chaine
to
the
throne
of
mercie
,
Gen.
32
,
26.
may
answere
confidentlie
with
out
presumption
,
as
Iacob
to
the
Angell
,
I
will
not
let
thee
goe
except
thou
blesse
mee
.
Yet
let
not
our
importunitie
exclude
humilitie
,
but
that
still
wee
pray
(
as
if
the
smallest
grashopper
vpon
earth
(
a
worme
and
no
man
)
were
to
speake
with
feare
,
and
reuerence
,
before
the
maiestie
of
God
himselfe
.
Seeing
then
praier
is
that
name
,
which
expresseth
all
that
seruice
,
that
our
religion
can
performe
,
beeing
the
best
meanes
both
to
testifie
our
dutifull
affection
,
and
most
effectuall
to
obtaine
,
what
soeuer
wee
wanting
can
desire
at
Gods
hands
;
seeing
it
is
the
easiest
and
most
comfortable
almes
,
which
all
men
haue
power
to
giue
,
and
no
man
to
refuse
,
seeing
it
is
that
office
from
performance
whereof
,
neither
time
,
nor
place
(
violent
circumstances
in
other
things
)
are
able
to
hinder
vs
,
seeing
it
is
and
ought
to
be
the
first
dutie
,
wherewith
a
religious
soule
,
beginneth
his
life
,
and
the
last
wherwith
hee
endeth
it
,
seeing
it
is
the
seruice
of
all
Saints
,
aswell
those
that
Triumph
in
heauen
,
as
that
are
Militant
on
earth
(
the
one
praising
God
for
their
glorie
,
the
other
praying
for
their
victorie
)
and
seeing
amongst
all
praiers
those
are
most
powerfull
,
and
effectuall
,
which
hauing
the
feruour
of
manie
,
and
the
promise
of
presence
,
are
rather
powred
out
in
the
Temple
then
our
priuate
chambers
;
for
in
a
congregation
a
house
of
praiers
,
there
may
bee
amongst
manie
,
some
Moses
,
or
Samuell
,
which
shall
bee
heard
both
for
themselues
and
others
(
one
righteous
in
the
middest
of
a
froward
,
and
crooked
generation
)
let
from
henceforth
all
impietie
stop
her
mouth
,
Zwengfeldiā●
which
heeretofore
hath
blasphemed
a
holy
ordination
of
so
much
vse
,
(
thrusting
it
out
of
our
Churches
,
Brownists
.
vnder
pretence
of
preaching
)
and
that
open
prophanes
by
seueritie
of
lawes
,
bee
taught
obedience
,
which
either
in
puritie
,
or
superstition
haue
refused
in
our
Temples
,
to
offer
vp
their
Praiers
,
as
the
rest
doe
.
It
is
no
small
blessing
,
to
haue
the
libertie
of
the
sonnes
of
God
,
to
enter
into
the
house
of
the
Lord
,
the
house
of
prayer
,
the
place
where
his
Honour
dwelleth
(
for
in
his
temple
doth
euery
man
speake
of
his
honour
)
yet
we
denie
not
but
in
the
most
desolate
,
and
solitariest
place
,
more
voide
of
resort
then
the
ransackt
sanctuarie
of
Hierusalem
,
in
the
vncomfortablest
vault
that
euer
was
entred
,
his
eares
shall
bee
open
vnto
our
Praiers
,
that
goe
not
out
of
fained
lippes
;
Basil.
Epist.
6●
but
euen
praier
it selfe
(
as
one
noteth
)
when
it
hath
not
the
comforts
of
many
voices
to
strengthen
it
,
is
not
it selfe
.
So
that
wheras
secret
neglect
of
our
dutie
in
this
kinde
,
is
but
onely
our
owne
hurt
,
one
mans
contempt
of
the
Common
prayer
of
the
Church
of
God
,
may
bee
(
and
often
times
is
)
preiudiciall
,
&
hurtfull
vnto
many
thousands
:
and
doubtlesse
in
time
of
persecution
,
when
wee
are
in
exile
,
the
principall
griefe
to
any
Christian
soule
must
bee
this
,
euen
the
vncomfortable
absence
from
the
house
of
God
,
that
wee
cannot
praise
God
in
the
great
Congregation
,
that
euen
in
this
respect
,
the
Sparrow
and
the
Swallow
are
in
better
case
then
wee
are
;
That
all
our
Melodie
is
buried
in
this
one
euill
:
for
how
should
wee
sing
the
Lords
song
in
a
strange
land
?
For
if
there
be
in
the
Lords
Sanctuary
,
in
the
Courts
of
the
house
of
our
God
,
the
holy
Angels
mix●
amongst
vs
,
it
ought
surely
to
be
our
care
(
euen
for
praier
)
to
refort
thether
,
with
ioy
aboue
all
other
places
whatsoeuer
:
&
ther
to
powre
out
our
praiers
,
with
that
solemnitie
,
&
deuotion
,
as
those
vertuous
&
humble
requests
,
which
the
Church
appointeth
,
the
Saints
vpon
earth
powre
out
,
the
almightie
sitteth
to
heare
,
&
the
Angels
attend
to
further
.
Now
for
the
religious
performance
of
this
dutie
,
no
wise
man
can
doubt
,
but
that
solemnitie
of
place
,
is
a
circumstance
neither
indifferent
,
nor
of
small
force
:
the
authoritie
of
their
calling
,
whome
the
Church
imployeth
to
offer
vp
the
praiers
for
the
whole
people
,
is
no
small
assurance
of
obtaining
,
what
is
presented
by
their
meanes
:
in
whom
if
zeale
and
feruencie
of
spirit
concur
,
with
a
vertuous
lyfe
,
they
are
no
small
aduantages
to
make
the
rest
of
the
multitude
to
bee
more
holy
,
and
to
teach
all
the
people
of
God
,
both
what
reuerence
they
owe
vnto
such
,
whom
God
vouchsafeth
to
bee
mediatours
beetwixt
him
and
them
,
and
with
what
deuotion
and
reuerence
,
they
are
to
esteeme
and
frequent
,
those
holy
places
,
for
the
performance
of
those
duties
,
which
out
of
all
circumstances
rightly
are
termed
by
the
Church
,
holy
and
deuine
Seruice
.
Heerevnto
if
wee
ad
the
strongest
motiue
vnto
a
minde
sober
and
humble
,
that
these
prayers
are
not
the
voluntarie
,
suddaine
,
&
extemporal
supplications
of
one
man
,
who
(
though
zealous
and
honest
)
yet
may
easily
faile
in
asking
what
is
behoueful
for
the
whole
Church
(
for
wee
know
not
how
to
pray
as
wee
ought
)
but
that
they
are
those
holy
sacrifices
of
our
lippes
,
Rom.
8.26
.
made
and
allowed
by
the
considerate
deliberation
of
men
vertuous
,
and
duely
proportioned
with
the
sacred
,
and
solemne
Lyturgies
of
the
Church
in
all
ages
:
he
must
needs
think
the
iniurie
offered
by
some
men
,
to
bee
vnsufferable
,
who
esteeme
all
corners
equall
to
the
church
for
this
vse
,
all
persons
as
conuenient
as
those
who
are
elected
and
appointed
to
this
end
,
and
sencelesse
effusions
of
idle
,
reiterated
,
vnhallowed
,
indigested
prayers
,
as
auaileable
in
the
eares
of
God
,
as
the
best
either
places
,
persons
,
or
order
,
that
the
Church
hath
.
This
beeing
the
dangerous
pollicie
of
sathan
,
to
frustrate
the
Church
of
so
great
a
benefit
:
and
beecause
no
man
d●●st
bee
so
impious
as
absolutely
to
condemne
publick
prayer
,
to
stir
vp
those
who
should
draw
the
people
,
both
by
example
and
precept
to
a
contempt
of
that
forme
,
which
taken
from
the
puritie
of
all
times
,
is
worthely
thought
by
the
Church
,
a
Lyturgie
most
reformed
,
whereby
,
wee
must
serue
God
:
and
doubtlesse
not
to
lay
vpon
them
a
greater
burden
,
then
the
weight
of
this
sinne
doth
necessarilie
impose
vpon
the
consciences
of
such
,
who
are
and
haue
bene
,
the
authors
of
this
contempt
,
wee
cannot
easily
be
perswaded
otherwise
;
But
what
prophanes
hath
crept
into
our
church
,
what
vnhallowing
of
the
Sabboth
,
what
want
of
reuerence
in
diuine
Seruice
,
what
loathing
of
praiers
without
Sermons
:
in
one
word
what
Athisme
,
or
Hippocresie
is
in
al
states
in
this
kingdome
,
hath
(
originally
)
proceded
from
this
fountain
,
the
bould
and
vnhallowed
despising
of
the
Communion
Booke
;
Anno.
27.
Eliz.
whilst
in
the
meane
time
,
they
haue
offred
vnto
the
Parliament
in
the
dayes
of
our
late
Soueraigne
,
a
Booke
of
the
forme
of
Common
prayers
,
of
which
,
wee
dare
not
(
as
yet
)
giue
that
testimonie
,
which
truth
compelleth
them
to
giue
of
ours
;
T.
C.
lib.
1.
pag.
131.
That
grose
errors
&
manifest
impieties
is
taken
from
it
.
But
seeing
all
of
vs
agree
in
this
,
that
a
Prescript
forme
of
praier
is
conuenient
and
necessarie
for
the
Church
(
they
onely
permitting
a
greater
libertie
,
for
vs
then
wee
doe
)
both
because
it
bringeth
much
aduantage
to
haue
the
people
familiar
with
those
praiers
,
which
concerne
all
;
and
that
they
may
not
say
Amen
,
to
any
thing
that
is
vnsound
(
a
thing
iustlie
to
bee
feared
whilst
men
haue
no
better
direction
but
the
sodaine
motion
(
as
they
call
it
)
of
the
spirit
,
and
lastlie
because
vniformitie
in
this
worship
,
is
best
befitting
,
them
,
whose
doctrine
and
religion
is
all
one
,
wee
cannot
but
both
meruaile
at
them
who
deuise
continuallie
new
formes
of
praier
,
in
their
publike
seruice
,
iniuriouslie
depraue
in
sundry
points
,
that
Liturgie
,
which
in
the
iudgements
of
moderate
,
and
wise
men
,
is
both
least
different
from
antiquitie
,
and
withall
most
absolute
for
perfection
,
of
any
that
is
vsed
in
the
Churches
reformed
at
this
day
;
and
how
soeuer
it
lieth
not
in
the
power
of
any
one
Prince
to
prescribe
an
Vniformitie
of
worship
,
ouer
all
Christendome
(
a
thing
happie
to
be
praied
for
that
the
whole
Visible
Church
in
doctrine
and
Cerimonies
as
it
hath
but
one
faith
,
one
Lord
,
so
it
had
but
one
hart
,
and
one
mouth
:
yet
doubtlesse
in
the
limits
of
the
same
kingdome
,
it
is
possible
,
easie
and
verie
necessarie
,
Conci
.
Lat.
sub
Inno.
3
cap.
13
Concil.
Lugil
.
a
Grego
.
10.
Concil.
Carth.
3.
can.
23.
that
the
manner
of
diuine
Seruice
bee
preciselie
one
.
For
seeing
wise
men
before
vs
,
feeling
those
harmes
which
wee
feare
haue
euer
accounted
(
which
the
common
people
doe
now
)
a
new
Liturgie
to
bee
a
new
religion
,
(
the
forme
of
worship
beeing
diuers
though
the
doctrine
bee
the
same
)
and
therefore
euer
prohibited
all
new
manner
of
assemblies
,
it
ought
not
to
seeme
strange
,
if
our
maiestrates
heeretofore
haue
forbidden
all
Conuenticles
,
(
and
such
are
all
those
who
assemble
to
worship
God
after
a
manner
not
allowed
by
the
lawe
of
the
land
)
or
that
in
this
they
haue
dealt
either
rigorously
,
or
against
law
,
for
as
one
saieth
to
the
furtherance
of
religion
,
men
may
and
ought
to
assemble
together
,
Martianus
Iurisconsul
.
in
lib.
1.
de
Colleg
.
Illic
.
so
long
as
it
is
not
against
that
Law
,
whereby
vnlawfull
societies
are
forbidden
;
but
when
danger
may
arise
from
the
hazard
of
a
new
worship
(
by
the
example
of
him
,
that
forbad
all
priuate
Sacrifices
,
Nouel
.
58
ca
8
siquid
in
sua
domo
.
Ne
forte
aliquid
contrafidem
aut
p
minus
studium
fit
cōpositum
Concil.
mileuit
sub
Inno
1.
can
.
2.
Leu.
17.
Deut.
12.
13.
Magistri
erroris
existunt
quia
veritatis
discipuli
non
fuerunt
.
Nemo
priuatim
deos
habes
fit
.
Lex
.
12.
tab
Amil.
pro
Plutarch
Thacid
.
in
priuate
places
)
wise
men
haue
thought
it
not
safe
,
for
euerie
man
to
take
libertie
to
haue
priuate
Chappells
.
The
counsell
before
this
hauing
made
this
Canon
,
that
all
Clarkes
which
minister
or
baptise
in
priuate
Chappels
without
the
allowance
of
the
Bishop
,
were
to
be
depriued
:
the
equitie
of
this
for
preuention
of
all
new
Worship
being
from
that
law
,
Take
heed
that
thou
offer
not
thy
burnt
offerings
in
euery
place
that
thou
seest
:
a
facilitie
in
permission
of
which
abuse
hath
filled
the
Church
of
God
with
Contempt
,
Prophanation
,
and
Confusion
of
all
worship
:
This
being
in
Iustice
the
punishment
of
these
men
,
that
because
they
wanted
Modestie
to
bee
Schollers
of
Truth
,
they
were
filled
with
Pride
to
bee
Maisters
of
Errour
.
Antiquitie
thought
Alcibiades
worthely
condemned
for
this
fault
,
that
hee
tooke
vpon
him
the
vse
of
those
sacred
misteries
in
priuate
,
which
the
Athenians
thought
vnlawfull
;
thinking
him
by
this
meanes
rather
to
vse
coniuration
,
then
to
exercise
Deuotion
:
the
wisedome
of
all
,
ayming
at
this
,
Seperatim
nemo
habessit
deos
neue
nouos
siue
aduenas
nisi
publice
ascitos
priuatim
colunto
12
▪
Tabul
.
that
Innouation
in
Religion
,
was
no
way
safe
:
and
that
libertie
for
priuate
assemblies
,
to
the
contempt
of
publike
,
was
in
all
likelihoode
a
meanes
to
inuent
,
as
manie
sundry
religions
,
as
men
had
fancies
.
And
howsoeuer
the
number
is
not
manie
,
which
misliked
all
set
formes
of
Praier
,
and
their
reasons
not
much
stronger
that
refuse
ours
,
and
so
consequently
whether
we
take
account
of
our
aduersaries
,
in
this
cause
,
either
by
waight
or
number
,
there
can
be
no
great
danger
:
yet
for
a
further
satisfaction
to
all
such
,
whom
either
ignorance
,
or
credulitie
hath
made
our
opposits
,
Sundry
Martirs
in
Q.
Maries
time
.
Diuers
Bish.
of
our
nation
in
Germ.
wee
are
willing
first
to
let
them
vnderstand
,
what
the
Liturgie
of
the
Church
of
England
is
,
and
then
that
in
our
opinion
,
there
is
nothing
either
superstitious
,
or
vnsound
contained
in
it
.
And
howsoeuer
sundrie
times
,
by
men
of
great
learning
(
whom
I
presume
not
to
mention
without
honor
)
this
Booke
heretofore
hath
ben
strongly
defended
,
My
L.
his
grace
in
def.
of
the
answere
to
the
Adm.
M.
Hook
,
lib.
5
against
al
her
aduersaries
,
yet
it
shall
not
I
hope
,
be
offensiue
to
any
,
to
let
the
world
vnderstand
,
that
the
greatest
&
most
bitter
reprehentions
of
this
booke
,
haue
ben
stirred
vp
(
through
want
of
Charitie
,
misaplying
some
places
)
euen
for
matters
of
small
waight
;
at
what
time
the
vertuous
King
Edward
had
restored
this
Church
from
the
burden
of
those
Ceremonies
,
wherewith
shee
lay
grieuouslie
opprest
,
the
care
and
consultation
of
the
most
learned
and
religious
in
that
age
,
framed
by
authoritie
A
publick
order
for
prayer
and
the
Sacraments
to
bee
vsed
in
this
Church
.
This
continued
not
long
(
good
things
for
the
sins
of
the
people
being
shewed
vnto
the
world
but
they
not
suffred
to
enioy
them
)
beefore
the
most
religious
in
this
kingdome
,
whom
persecution
pursued
,
and
opportunitie
gaue
meanes
to
escape
,
beetooke
themselues
to
the
mercie
of
that
Lord
,
whose
truth
they
desired
might
bee
kept
inuiolate
,
and
planted
the
Church
in
a
strange
land
:
for
that
fauour
which
they
found
as
a
comfortable
refreshing
in
so
great
a
storme
,
wee
and
our
posteritie
shall
say
(
for
sauing
the
bodies
of
the
liuing
,
as
Dauid
to
the
men
of
Iabis
Gilead
for
burying
of
the
dead
)
Blessed
are
ye
of
the
Lord
that
ye
haue
shewed
such
kindnesse
vnto
your
Lord
Saul
,
2.
Sam.
2.5
.
6
that
ye●
haue
buried
him
,
therefore
now
the
Lord
shew
mercie
and
truth
vnto
you
,
and
I
will
recompence
you
this
benefit
,
because
yee
haue
done
this
thing
.
1554
Iune
.
72.
The
first
place
of
their
aboade
where
they
found
fauour
to
plant
an
English
Church
was
at
Francford
;
where
ioyned
with
the
French
and
others
they
ouerhastely
fell
in
loue
with
the
orders
and
Liturgye
of
those
Churches
:
which
beecause
the
English
at
Zurick
,
and
Strausburge
,
did
not
;
but
rather
with
wisdome
and
moderation
(
as
they
were
)
so
desired
to
retaine
the
shape
and
the
fashion
of
an
English
Church
.
Knox
&
others
Bitter
contentions
arise
amongst
them
,
onely
for
retaining
or
reiecting
of
the
Communion
booke
;
Those
who
came
from
Geneua
,
being
desirous
to
rest
vppon
Caluins
iudgement
,
who
was
in
a
manner
,
as
the
oracle
of
God
to
all
Churches
that
were
reformed
,
translated
into
latin
the
Liturgie
of
the
Church
of
England
,
Discourse
of
the
trouble
at
Franckford
.
pag
28.
Knox
&
Whittingam
.
Discour
.
pa.
35
and
sent
it
to
him
to
haue
his
Censure
of
it
.
Neither
did
their
discription
much
differ
,
from
that
which
is
vsed
at
this
day
:
wherevnto
it
pleased
Maister
Caluin
to
giue
this
answere
;
In
the
Liturgie
(
saith
hee
)
I
see
there
were
many
tollerable
foolish
things
;
by
these
words
I
meane
(
a
strange
meaning
)
that
there
was
not
that
puritie
which
was
to
be
desired
;
these
vices
though
they
could
not
at
the
first
day
bee
amended
,
yet
seeing
there
was
no
manifest
Impietie
(
mark
it
)
they
were
for
a
season
to
be
tollerated
;
Therefore
it
was
lawfull
to
begin
off
such
rudiments
,
or
Abcedaryes
;
but
so
that
it
behoued
the
learned
Graue
and
Godly
Ministers
of
Christ
,
to
enterprise
further
and
to
set
forth
some
thing
more
field
from
rust
,
and
purer
;
If
godly
religion
had
florished
till
this
day
in
England
,
there
ought
to
haue
bene
a
thing
better
corrected
,
and
many
things
cleane
taken
away
;
now
when
these
principles
be
ouerthrowne
and
a
Church
must
bee
set
vp
in
an
other
place
,
where
ye
may
freely
make
an
order
againe
,
From
Geneua
Ian.
20
,
1555.
which
shal
be
apparent
to
bee
most
commodious
to
the
vse
&
edification
of
the
Church
&c.
We
wil
not
take
vpon
vs
to
censure
this
letter
,
onely
we
see
not
how
the
same
things
could
be
thought
in
his
iudgement
Foolish
,
&
yet
tearmed
Tollerable
in
a
Church
Liturgie
,
or
how
they
are
called
vices
,
which
notwithstanding
hee
freeth
from
manifest
Impietie
,
or
if
that
this
libertie
of
reformation
were
to
bee
giuen
where
a
Church
was
to
bee
new
set
vp
,
how
it
could
bee
agreable
to
them
who
still
I
think
desired
,
to
bee
a
part
euen
for
outward
cerimonies
,
of
that
Visible
Church
,
which
then
suffered
persecution
in
England
.
But
it
sufficeth
in
these
troubles
all
were
not
of
one
minde
,
the
most
and
the
best
were
before
their
departure
and
in
their
banishment
,
after
their
returne
,
Zealous
,
discreet
and
learned
maintainers
of
the
Communion
Booke
.
D.
Horn.
D.
Leuer
.
D.
Humphry
.
D.
Sands
.
D.
Grindall
.
D.
Cox
.
D.
Scorie
.
D.
Iewell
.
And
most
of
them
afterward
became
worthily
worthy
gouernors
in
this
Church
.
For
God
who
sawe
their
Fidelitie
,
constancie
,
and
truth
,
rewarded
them
seauen fould
into
their
bosome
,
this
booke
then
(
but
somewhat
purer
and
more
reformed
then
at
that
time
)
is
that
huge
volume
of
Ceremonies
(
for
I
vse
their
owne
words
)
which
is
in
their
opinion
vnlawfull
,
&
Idolatrous
but
in
ours
a
most
holie
,
and
chast
forme
of
Church
Seruice
,
and
least
in
this
case
,
our
opinion
and
defence
,
In
his
conference
betwixt
him
&
B.
Gardiner
.
Ianu.
22.
1555.
Act
&
Monu
▪
fo.
1521
Note
that
this
censure
of
D.
Tailour
martir
was
giuen
in
England
within
2
daies
of
that
censure
which
M.
Caluin
gaue
at
Geneua
.
should
be
thought
but
the
corrupt
flatterie
of
those
,
who
are
or
hope
to
bee
aduanced
by
the
present
time
,
the
wise
and
graue
approbation
of
the
holie
Martire
Doctor
Tailour
,
is
fit
by
vs
to
bee
alledged
in
this
place
.
There
was
(
saith
hee
)
set
foorth
by
the
most
innocent
King
Edward
(
for
whom
God
bee
praised
euerlastinglie
)
the
whole
Church
seruice
with
great
deliberation
and
the
aduice
of
the
best
learned
men
of
the
Realme
,
and
authorised
by
the
whole
Parliament
,
and
receiued
and
published
gladly
by
the
whole
Realme
,
which
Booke
,
was
neuer
reformed
but
once
and
yet
by
that
one
reformation
it
was
so
fully
perfected
,
according
to
the
rules
of
our
Christian
religion
in
euerie
behalfe
,
that
no
christian
conscience
,
can
bee
offended
with
any
thing
therein
contained
,
I
meane
of
the
Booke
reformed
.
Thus
farre
Doctor
Tailour
,
Vide
Bucerum
Cranmerum
.
Ridleum
.
and
shall
wee
now
make
light
account
of
so
honorable
a
Testimonie
,
or
alter
these
things
onelie
to
satisfie
the
vnreasonable
fancies
of
some
men
?
nay
surelie
in
that
most
memorable
Act
,
of
our
gracious
and
dread
Soueraingne
,
(
whose
wisdome
appeares
in
these
Importunate
sutes
,
like
the
wisdome
of
Salomon
)
there
is
no
one
thing
which
shal
heape
more
honourable
and
euerlasting
glorie
vnto
his
name
,
which
is
,
or
can
bee
a
greater
blessing
,
to
this
land
,
a
more
religious
dutie
towards
God
,
a
more
thankfull
requitall
of
all
the
fauours
that
Queene
Elizabeth
did
performe
vnto
him
,
Vide
librum
nuperim●ressum
then
without
any
alteration
or
change
in
the
strict
commaundement
of
publishing
this
order
of
common
praier
,
in
any
matter
of
substance
.
Let
thy
dew
(
O
Lord
)
from
aboue
fall
downe
vpon
his
head
to
make
him
wise
in
the
councells
of
thy
law
,
sanctifie
his
hart
with
the
reuerend
and
holie
estimation
of
thy
truth
,
make
his
wisdome
powerfull
against
all
Achitophells
;
perfect
(
O
Lord
)
and
blesse
these
beginnings
,
that
wee
and
our
posteritie
(
without
chaunge
)
may
worship
thee
in
this
land
,
so
long
as
the
sonne
is
before
thee
;
that
it
may
neuer
sound
in
tents
of
our
enemies
,
that
thy
worship
(
as
erronious
)
is
now
altered
which
in
mercie
thou
hast
protected
fourtie
and
foure
yeeres
in
the
happie
daies
of
Queene
Elizabeth
.
And
surelie
reason
must
needs
tell
vs
,
that
if
wee
should
ouer
easilie
yeeld
to
alter
what
paraduenture
they
wish
,
doubtlesse
the
same
reproofe
,
must
iustlie
fall
vpon
our
own
Liturgie
,
of
Varietie
,
vncertaintie
and
Inconstancie
,
which
one
laieth
verie
truelie
vpon
the
Romane
Missall
.
Sutlif
.
de
mis●a
.
pag
146
▪
This
letter
was
sent
Nouem.
28
,
and
subscribed
with
16
hands
to
them
of
Franckford
.
Besides
it
were
as
they
of
Strausburge
wrote
of
them
of
Francford
,
to
condemne
the
chiefest
authors
therof
who
most
of
them
suffered
as
Martirs
,
it
would
giue
occasion
to
our
aduersaries
to
accuse
our
doctrine
of
imperfection
,
and
vs
of
mutabilitie
,
and
the
godlie
to
doubt
in
that
truth
,
wherein
beefore
they
were
perswaded
,
and
to
hinder
their
comming
hether
which
beefore
they
had
purposed
.
Thus
far
did
they
of
Strausburg
wiselie
answere
to
them
of
Francford
,
Si
per
omnia
precationum
sanctorum
verba
discurras
quantum
existimo
nihil
inuenies
quod
non
ista
dominica
contineat
&
concludat
oratio
,
&c.
Aust.
epist
12.
ad
probam
viduam
.
so
that
wee
may
safelie
conclude
,
and
say
of
this
Booke
,
as
S.
Austin
doth
in
another
case
,
if
thou
runnest
through
all
the
words
of
the
holie
Praiers
,
I
suppose
thou
shalt
finde
nothing
which
the
Lords
praier
doth
not
containe
and
comprehend
,
therefore
we
may
in
other
words
speake
the
same
things
in
our
praiers
,
but
wee
may
not
speake
contrarie
things
.
Yet
because
reason
hath
not
beene
sufficient
to
restraine
the
intemperate
proceedings
of
some
men
,
&
they
thinke
this
Church
is
little
beholding
vnto
them
(
vnlesse
they
traduce
the
gouernment
and
the
Liturgie
which
she
vseth
)
for
which
notwithstanding
others
out
of
greater
wisedome
and
conscience
haue
made
against
the
common
aduersarie
this
challenge
;
Looke
if
any
Line
bee
blameable
in
our
Seruice
and
take
hold
of
your
aduantage
:
Deering
against
Hard.
in
a
booke
called
a
sparing
restraint
,
&c.
I
think
M.
Iewell
will
accept
it
for
an
Article
;
our
Seruice
is
good
and
Codly
,
euery
title
grounded
vpon
holie
Scriptures
,
and
with
what
face
doe
you
call
it
darknesse
:
Wee
are
content
after
the
learned
indeauours
of
other
men
,
to
adde
some
thing
to
those
principall
points
,
which
in
the
Communion
booke
is
,
and
hath
beene
misliked
by
them
,
that
to
whose
hands
the
writings
of
other
peraduenture
come
not
,
this
short
answere
to
such
,
may
giue
some
satisfaction
in
the
principall
things
which
they
doe
mislike
.
1
The
forme
of
the
Liturgie
of
the
Church
of
England
,
is
taken
from
Antichrist
.
Wee
are
sorie
that
their
weakenesse
taketh
offence
at
that
which
wee
hold
as
an
honour
,
and
a
vertue
in
the
Church
of
England
;
namely
that
wee
haue
so
sparingly
and
as
it
were
vnwillingly
disented
,
from
the
Church
of
Rome
(
for
surely
by
Antichrist
they
meane
her
)
with
whom
if
the
corruptions
of
that
Church
would
haue
giuen
vs
leaue
,
we
would
haue
willingly
consented
in
their
whole
seruice
:
which
being
vnsafe
and
vnlawfull
,
wee
follow
them
notwithstanding
in
all
,
wherin
they
follow
those
holie
,
and
auncient
fathers
which
first
planted
the
truth
amongst
them
;
And
as
we
acknowledge
them
our
fathers
in
the
Faith
,
so
wee
are
willing
euen
to
borrow
that
from
them
,
which
vertuouslie
was
vsed
in
that
Church
,
when
it
was
worthie
to
bee
called
our
mother●
and
if
now
the
holie
Citie
bee
become
an
harlot
,
E●
.
1.
●
.
yet
we
(
as
most
Churches
)
haue
receiued
light
from
them
,
for
there
was
a
time
,
that
their
Faith
was
published
ouer
all
the
world
,
and
if
now
they
bee
at
enmitie
with
God
,
Rom.
1.8
.
and
vs
,
yet
wee
had
rather
follow
the
perfections
of
whom
wee
like
not
,
then
the
defects
and
Imperfections
of
those
wee
loue
,
nay
the
spoiles
of
the
heathe●
taken
from
the
Deuill
,
Mil.
in
psa.
67.
are
deuided
to
the
furniture
and
ornament
of
the
Church
of
God
.
For
doubtlesse
as
one
saith
all
true
Godlie
men
may
vertuouslie
vse
those
rites
,
M.
Bucer
in
a
letter
to
Archbish.
Cranmer
.
which
wicked
men
haue
abused
,
howsoeuer
vngodlie
.
2
It
is
vnlike
the
Reformed
.
If
they
meane
Geneua
,
we
cannot
but
acknowledge
both
the
great
mercies
of
God
toward
them
,
and
the
singuler
benefit
from
them
to
the
whole
Church
.
But
wherin
wee
differ
as
there
may
bee
reasons
in
respect
of
place
and
people
warrantable
for
both
,
and
without
offence
,
so
if
difference
were
a
fault
it
may
bee
as
well
in
them
,
not
to
follow
vs
,
as
in
vs
not
to
follow
them
,
but
the
strife
for
preheminence
of
example
,
is
a
weake
contention
,
wheras
for
Antiquitie
there
is
no
great
difference
;
wee
thanke
God
for
them
,
and
reuerence
that
truth
which
is
taught
amongst
them
,
In
arg.
in
Epist
ad
Galat.
Pauli
res
ipsas
sequntur
plures
nomina
rerum
plurimi
magistrorum
.
but
it
is
(
saith
Maister
Caluin
)
a
pestilent
mischiefe
,
when
wee
will
haue
the
manner
of
one
Church
to
bee
in
place
of
an
Vniuersall
law
.
And
doubtlesse
if
we
were
as
willing
to
giue
them
our
reasons
,
why
wee
cannot
conforme
our selues
to
the
orders
of
that
Church
,
(
as
some
amongst
vs
haue
be●
violentlie
bold
,
for
to
vrge
vs
to
it
)
suretie
the
world
woulde
thinck
,
wee
had
rather
a
desire
to
reproue
them
,
then
to
amend
our selues
:
an
Vniformitie
in
all
Churches
were
to
bee
wished
,
but
it
is
not
euer
absolutelie
necessary
,
Consentimus
in
eo
quod
conuenit
non
in
eo
quod
receptum
est
.
wher
the
forme
of
the
common
wealth
is
not
all
one
;
in
this
case
all
being
lawfull
,
that
is
best
that
is
fittest
for
vs
.
3
The
reading
of
Epistles
and
Gospels
so
cut
and
mangld
.
That
we
read
them
at
all
is
that
which
they
do
mislike
,
but
seeing
men
are
easilie
wearied
in
those
duties
,
that
are
best
,
and
Praier
making
vs
apt
to
fall
into
Speculations
.
concerning
God
both
that
our
wearinesse
may
bee
lesse
,
and
our
thoughts
more
sound
,
and
more
agreeable
to
the
present
businesse
,
those
wise
men
that
haue
beene
before
vs
,
haue
chosen
lessons
,
for
the
Church
,
as
also
Epistles
,
and
Gospells
,
sutable
to
the
present
time
and
occasion
,
that
as
Praier
maketh
vs
fitter
to
heare
;
Iust.
Martir
.
2.
Apol.
Tertul.
in
apol.
cap.
39.
so
the
hearing
of
these
,
may
make
vs
likewise
fitter
to
pray
.
To
read
Scriptures
in
the
time
of
diuine
Seruice
,
wee
hope
(
being
auncient
and
of
such
vse
)
their
wisdome
will
not
much
mislike
,
and
if
the
name
of
Epistle
and
Gospell
doe
offend
,
they
cannot
but
know
that
the
originall
of
this
both
for
the
name
and
the
thing
was
from
Paul
himselfe
,
commaunding
the
same
Epistle
,
Colos.
4.16
.
which
hee
sent
vnto
the
Collossians
to
bee
read
in
the
Church
of
the
Laoditians
.
And
of
that
to
the
Thessalonians
he
saith
,
1.
Thes.
5.27
.
S.
Aust.
in
many
places
mentioneth
this
custome
to
be
ancient
and
vsuall
.
De
ciuit
.
lib.
22
Ser.
236.
I
charge
you
in
the
Lord
that
this
Epistle
bee
read
vnto
all
the
Brethren
,
the
Saints
.
From
which
custome
the
Church
hauing
appointed
that
portion
of
Scripture
(
which
circumstances
being
weighed
)
is
then
fittest
to
be
read
vnto
the
people
,
as
if
it
were
directlie
sent
vnto
them
(
thereby
procuring
their
attention
)
is
not
vnfitlie
tearmed
by
the
name
of
Epistle
,
to
these
as
S.
Chrisostome
noteth
,
the
Minister
stood
vp
,
and
with
a
loud
voice
cried
(
let
vs
attend
.
)
Stat
minister
,
comunis
minister
alta
voce
clamat
attendamus
.
Chris.
Hom.
9.
in
cap
9.
Act.
Luk.
4.
Act.
13.15.17.18
.
In
one
word
the
originall
of
this
custome
which
so
much
offends
them
,
hath
better
likelihood
of
warrant
from
the
Hebrewes
(
then
their
Sanadrin
)
seeing
it
was
the
custome
amongst
them
,
euerie
Sabboth
(
which
continueth
yet
in
their
Sinagogues
)
that
some
thing
is
read
out
of
Moses
or
the
Prophets
.
And
we
hope
the
name
of
the
Gospell
shall
not
displease
them
,
vnlesse
they
be
offended
with
Glad
tidings
,
and
if
to
read
onelie
so
much
as
fitteth
with
the
present
occasion
,
bee
to
cut
and
mangle
,
their
wisdome
can
tell
that
diuision
of
Chapters
,
is
not
so
auncient
,
that
it
may
not
bee
altered
,
and
their
practise
is
vsuallie
to
read
sometime
,
but
a
part
of
a
chapter
,
sometimes
two
,
as
the
matter
it selfe
hath
dependance
with
it
.
4
It
maintaineth
an
vnpreaching
Ministerie
,
by
banishing
preaching
vnder
the
coulour
of
long
prayer
.
To
accuse
vs
of
long
prayer
,
will
litle
beeseeme
them
,
who
are
long
and
tedious
.
If
we
esteeme
not
of
Sermons
,
as
wee
ought
it
is
our
fault
;
And
doubtlesse
if
there
had
but
bene
that
respect
in
them
,
which
was
in
vs
,
to
a
thing
of
so
great
vse
,
surely
many
of
their
sermons
,
would
bee
shorter
,
and
much
better
:
wee
are
content
that
they
shall
extoll
either
them
,
or
themselues
,
but
withall
let
them
remember
,
that
the
Church
of
God
hath
as
much
neede
,
sensibly
and
orderly
to
pray
,
as
to
heare
a
Sermon
,
wherein
if
it
shall
bee
onely
ouer-short
,
M.
Hook
.
(
beeing
a
dutie
solemne
and
publick
)
the
world
will
learne
to
think
that
we
make
litle
account
of
that
,
wherevnto
wee
allow
so
litle
tyme
:
words
surely
how
few
soeuer
are
then
long
and
paraduenture
tedious
,
when
they
benefit
not
the
hearer
,
but
whosoeuer
speaketh
much
,
and
by
much
speaking
doth
much
edifie
,
doubtlesse
is
vndeseruedly
blamed
for
much
speaking
.
It
is
likely
that
they
who
labour
for
much
time
,
to
bee
long
in
preaching
,
are
of
more
singular
abilitie
then
other
men
,
or
intend
to
trouble
their
hearers
with
impertinent
discourses
:
Nemo
paucis
explicat
quod
●on
recte
intelligit
.
Eras.
in
praef.
in
Arnob
in
Psalt
.
or
else
that
they
cannot
expresse
in
few
words
which
themselues
beefore
doe
not
rightly
vnderstand
.
But
seeing
the
generall
fault
is
,
that
wee
are
swift
to
speake
,
and
had
rather
that
the
people
should
heare
vs
,
then
God
himself
;
the
time
which
wee
think
ouerlong
for
deuine
seruice
,
is
accounted
ouershort
for
to
vtter
our
own
fancies
:
but
such
Sermons
are
farre
lesse
then
praiers
,
to
the
Edification
of
Gods
Church
.
The
Collect
on
Trinitie
Sunday
.
5
That
wee
praye
(
without
faith
hauing
no
promise
)
that
wee
may
euermore
bee
defended
from
all
aduersitie
.
If
either
wee
know
some
aduersitie
against
which
wee
may
not
lawfully
praye
,
or
that
there
bee
some
aduersitie
which
is
not
euill
in
it
owne
nature
,
or
some
euill
that
is
not
to
bee
shunned
by
vs
,
or
what
wee
would
shun
that
prayer
is
not
a
meanes
for
to
escape
it
:
Aliud
est
petere
liberationem
presentem
aliud
est
petere
liberaria
male
pen●presentis
if
all
these
or
any
of
these
can
bee
proued
,
wee
refuse
not
to
forbeare
to
aske
;
That
wee
may
bee
defended
from
all
aduersities
But
seeing
that
the
same
things
which
when
they
happen
both
wee
indure
with
patience
,
and
God
is
able
to
turne
them
to
our
great
aduantage
,
yet
because
we
neither
know
our
strength
(
vnable
of
it selfe
to
ouercome
the
least
tryall
)
and
that
God
hath
promised
,
Psal.
91.
Math.
6.
that
no
euill
shall
come
nigh
our
dwelling
,
wee
pray
but
deliuer
vs
from
euill
,
that
is
,
defend
vs
from
all
aduersitie
:
to
think
we
may
pray
for
nothing
for
which
wee
haue
not
warrant
in
Scripture
is
paraduenture
an
errour
.
6
Which
for
our
vnworthinesse
wee
dare
not
aske
;
12
Sunday
after
Trinitie
.
a
note
of
a
seruile
feare
.
There
is
no
vertue
that
better
beeseemeth
suters
then
humilitie
,
no
humilitie
better
beeseemeth
suters
to
God
then
the
vnfaigned
acknowledgement
of
our
owne
vnworthinesse
,
wherein
if
wee
should
rest
,
it
were
needlesse
to
aske
,
seeing
there
must
bee
a
hope
to
receiue
,
aswell
as
a
sence
of
our
want
:
so
that
whilst
wee
haue
confidence
to
obtaine
that
in
Christs
name
,
which
for
our
owne
vnworthinesse
wee
dare
not
aske
,
wee
rather
expresse
the
louing
humilitie
of
Sonnes
,
then
the
feare
of
seruants
;
but
it
is
maruell
how
they
can
say
,
T.C.
&
think
;
That
there
is
nothing
which
in
his
name
wee
dare
not
aske
,
beeing
needfull
for
vs
,
seeing
they
denye
that
it
is
vnlawfull
to
pray
to
bee
deliuered
from
all
aduersitie
.
7
To
bee
deliuered
from
Lightning
and
Tempest
(
which
T.C.
calleth
Thundring
)
when
none
is
nigh
.
Doubtlesse
wee
haue
greater
reason
to
feare
,
and
so
consequently
to
pray
against
these
,
then
any
other
daunger
of
this
life
:
Si
quoties
homines
peccant
It
is
the
fearefull
executioner
of
Gods
wrath
,
manifested
in
the
giuing
of
the
law
,
to
teach
the
transgresser
,
what
hee
must
expect
,
wee
want
not
examples
;
The
Heathen
knew
it
,
dangers
aboue
the
meanes
of
mans
wisdome
to
preuent
,
are
onely
to
bee
escaped
by
praier
.
8
The
Singing
nunc
Dimittis
,
Benedictus
,
Magnificat
,
wee
know
not
to
what
purpose
.
You
cannot
but
know
to
what
purpose
they
were
first
made
,
and
that
the
occasion
of
their
first
making
,
was
the
memorie
of
a
benefit
,
not
fit
euer
to
bee
forgotten
:
the
Church
in
this
performeth
,
and
learneth
a
dutie
;
by
the
same
reason
we
may
not
reade
the
Psalmes
of
Dauid
,
vnlesse
wee
were
in
Dauids
case
:
In
Scripture
the
fence
is
one
,
but
the
vse
&
application
is
diuers
,
&
yet
warrantable
.
9
The
Letanie
all
Popish
.
Wee
cannot
doe
our
aduersaries
a
greater
honour
,
then
to
make
them
the
founders
of
these
Praiers
.
Whether
Mamercus
or
Gregorie
,
made
them
it
skilleth
not
.
The
generall
callamitie
of
the
Church
was
the
cause
,
and
seeing
the
presumptuous
iniquities
of
these
times
,
may
i●stly
cause
vs
feare
what
wee
feele
not
,
wee
haue
as
much
reason
to
pray
to
bee
kept
from
them
before
they
happen
,
as
to
haue
them
remoued
when
they
doe
happen
.
10
Gloria
Patri
and
Athanasius
creed
to
what
vse
?
To
giue
honor
to
the
Trinitie
;
for
as
they
were
made
to
teach
the
Arrians
to
confesse
what
they
beleeued
not
,
so
they
are
for
vs
to
praise
&
expresse
what
we
doe
beleeue
.
11
To
say
after
the
Minister
is
a
losse
of
time
.
Iust.
Martir
2.
Apol.
That
Scripture
which
commandeth
the
people
to
say
Amen
,
doth
not
forbid
them
to
say
more
:
custome
and
example
tell
vs
that
this
losse
is
to
the
people
an
aduantage
,
Basil.
Haxame
.
whose
vniuersall
consent
exprest
by
their
voices
,
is
like
the
roaring
of
the
waues
against
the
sea
banck
.
12
Baptisme
by
women
commanded
and
allowed
.
Nay
rather
forbidden
,
and
the
action
not
allowed
,
though
the
act
be
.
Wee
are
sorie
if
any
inconsiderately
and
presumptuouslie
doe
it
;
but
being
done
(
wee
hold
a
greater
necessity
of
Baptisme
)
then
that
we
dare
thinke
them
,
fit
to
be
baptised
againe
.
Heerein
if
there
bee
any
fault
,
surely
it
is
not
a
fault
in
the
Communion
booke
.
13
Priuate
Communions
to
the
sick
.
If
the
Minister
and
the
sick
person
communicate
,
how
can
they
call
it
priuate
?
for
there
bee
not
many
,
yet
there
are
two
:
and
where
two
or
three
are
assembled
as
they
ought
,
they
need
not
doubt
of
the
blessing
of
a
Congregation
:
but
seldome
so
few
are
,
and
things
of
that
vse
,
in
such
extremitie
desired
,
it
is
Tirrannie
to
denie
them
,
for
the
not
concurring
of
some
solemne
,
and
conuenient
circumstance
.
14
Churching
of
women
.
And
that
Psalm●
appointed
.
Psa.
12●
.
If
that
Childbirth
bee
a
curse
for
the
labour
,
and
sorrow
in
it
;
because
then
(
naturally
)
an
enemie
is
borne
to
Gods
kingdome
:
if
many
hardly
escape
those
daungers
,
which
fitly
are
called
by
vs
labour
and
trauell
;
how
can
w●
but
thinke
it
conuenient
to
giue
thanks
and
in
that
to
acknowledge
the
author
of
their
safe
deliuerance
to
bee
the
Lord
,
who
protecteth
his
owne
day
&
night
:
they
looke
not
at
any
meanes
vpon
earth
,
but
vnto
the
hils
from
whence
commeth
their
help
.
15
Holidayes
a
superstitious
honour
to
Saints
.
No
,
a
memoriall
of
that
benefit
which
the
Church
hath
receiued
by
that
particular
occasion
;
which
therefore
it
wanteth
not
warrant
to
appoint
,
as
occasions
of
mercies
,
and
deliuerances
are
new
,
so
new
solempnities
:
and
therefore
wee
will
euer
say
,
This
is
the
day
of
the
Lord
;
Psa.
118.
and
sing
prayses
vnto
the
Lord
:
the
fifte
of
August
,
and
the
foure
&
twentie
of
March
;
for
in
them
the
Lord
hath
done
great
things
for
vs
alreadie
,
whereof
wee
reioyce
.
2.
Kings
7
9.
Let
the
leprosie
of
those
foure
lepers
cleaue
vnto
vs
,
if
wee
hould
our
peace
,
from
Psalmes
,
and
thanksgiuing
,
Luk
▪
19.
seeing
it
is
a
day
of
good
tydings
:
for
surely
as
Zachous
heard
Christ
speake
,
so
God
shall
heare
vs
thankfully
confesse
,
that
this
day
Saluation
is
come
vnto
this
land
:
Luk.
2.
for
he
that
is
mightie
hath
magnified
him
and
holy
is
his
name
.
16
Reading
of
Homelies
and
Apocrypha
.
If
they
serue
to
edifie
,
why
doe
they
refuse
them
;
if
they
bee
not
Canonicall
,
neither
are
they
so
esteemed
.
If
nothing
bee
to
bee
read
in
the
church
but
Scripture
,
Discourse
of
the
troubles
pag.
133.
why
is
it
a
law
amongst
them
,
to
haue
their
orders
for
gouerning
the
church
,
reade
publickly
,
once
euery
quarter
▪
the
supposed
errours
in
the
Apocrypha
maketh
vs
with
the
warrant
of
the
Church
,
to
refuse
them
;
for
Canonicall
scripture
to
informe
our
faith
:
but
the
excellent
precepts
that
are
in
them
,
make
vs
by
the
same
warrant
think
them
profitable
,
to
bee
read
for
to
reforme
our
manners
.
17
The
Ring
in
Marriage
Superstitious
.
To
finish
an
act
of
that
solemnitie
without
some
visible
and
significant
assurance
,
as
it
were
no
wisdome
(
seeing
vowes
were
neuer
thought
so
firme
as
when
they
receaued
a
strength
from
some
outward
action
,
)
so
many
reasons
are
giuen
,
why
this
cerimonie
is
most
fit
,
and
lesse
harmelesse
,
both
betokening
the
affection
of
the
hart
,
the
linking
them
together
vnchangeablye
,
the
continuance
of
their
affection
,
without
end
,
the
puritie
of
that
ordinance
which
is
heauenlie
,
and
last
of
all
,
an
humble
submission
to
the
ordinance
of
that
Chrurch
,
which
hath
authoritie
to
appoint
cerimonies
,
and
hath
appointed
this
as
one
most
fitting
to
the
grauitie
of
this
action
.
18
In
Baptismo
regeneramur
ad
vitam
post
Baptismum
confirmamur
ad
pugnam
Euse.
Emissen
.
Confirmation
vnlawfull
.
What
wee
promise
by
others
in
our
Baptisme
,
that
wee
then
vndertake
in
our
owne
names
;
and
remembring
the
conflict
wee
haue
vndertaken
,
we
come
for
an
addition
of
new
forces
,
in
Baptisme
wee
are
regenerate
to
life
,
but
in
confirmation
wee
are
strengthned
to
battaile
:
memorialls
to
this
are
not
,
nor
are
not
to
be
thought
needlesse
,
for
many
know
they
haue
names
,
who
little
remember
that
they
are
Baptised
,
but
whom
the
Church
on
earth
hath
once
receaued
to
bee
her
children
,
she
ceaseth
not
to
pursue
with
fauours
and
helps
,
vntill
she
deliuereth
them
to
their
father
,
which
is
in
heauen
.
19
Burialls
are
heathnish
,
and
superstitious
,
either
in
meeting
the
dead
bodie
with
praiers
,
mourners
,
and
such
like
.
It
is
well
beseeming
that
hope
which
wee
haue
of
the
Resurrection
,
and
in
this
the
liuing
receaue
profit
,
though
the
dead
doe
not
.
Wee
esteeme
the
bodies
of
the
faithfull
,
as
sometimes
the
vessells
of
the
holie
Ghost
,
wee
hold
them
fit
to
bee
layd
vp
,
Non
amissi
sed
premissi
fulgent
.
Disperandi
sunt
vt
absentes
non
deplorandivt
mo●●ul
.
not
to
bee
cast
away
,
and
though
they
are
not
lost
but
sent
before
vs
,
yet
wee
sadlie
lament
our
want
,
and
their
absence
,
though
ouer
vehementlie
wee
mourn
not
as
those
that
had
no
hope
,
we
may
wish
for
them
,
because
they
are
not
with
vs
,
but
not
too
much
lament
for
them
,
because
they
are
with
God
.
This
stoicall
age
,
need
not
this
doctrine
,
it
is
sinne
to
forget
that
wee
are
friends
,
and
christians
.
20
The
Priest
praieth
for
the
Prince
,
and
the
people
answere
of
another
matter
.
That
praier
which
wee
offer
vp
for
that
power
vpon
earth
which
doth
rule
ouer
vs
,
if
the
people
answere
with
this
voice
(
and
mercifully
heare
vs
when
wee
call
vpon
thee
)
is
no
fault
to
bee
done
,
and
peraduenture
were
a
fault
not
to
bee
done
.
Litle
things
will
offend
them
,
who
can
bee
so
curious
to
mislike
this
.
21
Crossing
in
Baptisme
Popish
.
And
yet
to
Baptise
vsing
the
signe
of
the
Crosse
is
not
popish
.
Standon
in
the
Register
.
pag
409.
Wee
are
not
of
their
mind
who
thinke
the
crosse
whereupon
Christ
suffered
was
like
Pithagoras
letter
,
neither
is
this
crossing
a
sacrament
though
it
put
vs
in
mind
of
our
manfull
fight
vnder
the
banner
of
Christ
crucified
,
wee
vse
it
not
as
bestowing
a
grace
vpon
vs
but
thankfullie
remembring
what
was
done
for
vs
:
a
Signe
that
may
be
vsed
amisse
,
wee
can
forbeare
if
it
please
the
Church
,
but
in
the
meane
time
wee
can
and
doe
vse
it
with
obedience
,
beecause
wee
doe
know
how
.
22
That
all
may
bee
saued
,
all
trauailing
by
land
,
or
by
water
.
It
were
pittie
but
their
mouthes
were
stopt
who
forbid
vs
to
pray
that
all
men
may
bee
saued
.
It
is
the
reuealed
will
of
God
;
and
although
wee
know
that
all
are
not
,
yet
beecause
wee
know
not
exactly
who
are
,
and
that
our
desire
is
extended
without
exclusion
,
equally
to
all
,
in
that
sence
,
as
our
sauiour
willeth
,
so
wee
wish
and
desire
,
that
all
men
may
bee
saued
;
for
those
that
trauell
if
a
blessing
come
vpon
them
,
whilst
they
trauel
to
good
ends
by
land
,
or
by
water
(
and
this
for
our
prayer
)
the
church
hath
an
interest
by
the
communion
of
Saints
;
if
they
trauel
to
euil
ends
,
and
finde
successe
,
this
mercie
serueth
to
make
them
better
;
and
therfore
as
wee
pray
that
God
would
strike
through
the
loynes
of
those
,
who
rise
vp
against
him
and
against
his
annoynted
,
so
whilst
wee
know
not
definitiuely
who
are
such
,
Indeffinitly
wee
pray
for
his
defence
,
to
all
those
(
which
trauell
by
land
or
by
water
)
where
politick
respects
,
or
Gods
reuealed
will
particularly
forbid
not
,
ther
Charitie
commandeth
for
to
pray
for
all
.
23
Bells
and
Organs
are
from
Popes
.
To
refuse
them
for
that
reason
were
rather
mallice
then
wisdome
:
for
seeing
the
one
calleth
by
the
sound
the
people
to
the
Temple
,
the
other
by
sounding
,
furthereth
the
prayse
of
God
in
the
temple
,
it
is
not
their
author
,
that
can
be
a
reason
to
make
vs
mislike
either
:
they
ayme
at
some
other
end
whom
so
harmelesse
inuentions
can
so
much
displease
.
That
wee
worthely
lamenting
our
sinnes
,
may
obtaine
of
thee
perfect
remission
;
In
the
Collect
for
the
first
day
of
Lent
.
Regist.
Pag.
82
they
tell
vs
not
in
this
,
what
they
doe
mislike
,
and
therefore
wee
will
accept
of
their
gentle
allowance
,
wherein
they
say
this
requireth
a
fauorable
exposition
,
&
that
the
words
were
well
ment
,
as
they
were
appointed
for
vs
.
24
On
Christmas
day
it
is
said
thou
hast
giuen
vs
thy
Sonne
this
day
to
bee
borne
of
a
Virgin
;
the
same
words
wee
vse
all
the
weeke
after
,
as
if
Christ
vpon
euery
day
,
had
bene
borne
a
new
.
I
hope
it
is
not
the
memorie
of
his
Natiuitie
that
doth
displease
them
:
If
this
day
,
when
perhaps
it
was
not
,
be
that
which
in
this
they
do
mislike
,
the
Church
tyeth
no
man
to
so
strict
an
acception
of
this
day
,
as
if
it
were
ment
this
verie
particuler
day
,
but
that
it
may
without
offence
,
bee
vnderstood
of
the
solemnitie
of
that
feast
,
if
they
haue
learned
to
think
and
to
speake
otherwise
,
wee
haue
no
such
custome
,
neither
the
Church
of
God
.
25
Scripture
openly
abased
to
shew
a
necessitie
of
Baptisme
,
from
that
place
(
except
a
man
be
borne
againe
of
water
and
of
the
Spirit
.
)
Wee
hope
a
necessitie
they
will
not
deny
of
Baptisme
and
if
this
place
bee
not
sufficient
to
proue
it
,
wee
will
be
,
readie
to
afford
them
other
;
if
this
be
that
which
offends
them
,
our
interpretation
of
it
;
other
haue
told
them
concerning
this
,
(
wherein
their
negatiue
is
all
that
is
alledged
)
that
in
expositions
of
Sacred
Scripture
,
where
a
litterall
construstion
will
stand
,
the
farthest
from
the
letter
is
commonly
the
worst
.
26
That
wee
pray
for
the
dead
when
wee
say
remember
not
O
Lord
our
offences
nor
the
offences
of
our
forefathers
.
No
,
but
because
God
punisheth
temporallie
sonnes
euen
for
the
iniquities
and
transgressions
of
their
fathers
:
as
the
infants
in
the
flood
,
Iohn
.
9.
&
in
Sodome
(
which
they
well
knew
who
asked
our
Sauiour
(
who
had
sinned
this
man
or
his
father
)
and
that
wee
goe
on
for
the
most
part
to
fill
vp
the
measure
of
our
fathers
sinnes
,
which
must
fall
heauie
vpon
vs
,
when
it
commeth
with
a
double
force
,
therefore
not
for
them
but
our selues
wee
say
:
Remember
not
O
Lord
our
offences
,
nor
the
offences
of
our
forefathers
.
27
Out
of
the
Collect
vpon
Sainct
Michaels
day
,
prayer
is
made
for
the
help
of
Angells
.
And
why
not
?
doth
any
man
think
that
they
doe
not
help
vs
(
beeing
ministring
spirits
?
)
and
seeing
he
hath
giuen
his
Angells
charge
ouer
vs
,
may
not
wee
pray
to
haue
their
assistance
:
wee
onely
aske
them
as
Christ
,
thinkst
thou
that
I
cannot
pray
to
my
father
,
Math.
26.
53.
and
hee
will
giue
moe
then
twelue
legions
of
Angells
.
If
any
thing
bee
misliked
beesides
these
,
(
these
being
but
small
occasions
of
so
great
a
difference
)
our
Church
doubtlesse
hath
many
which
are
able
and
wil
be
willing
,
to
giue
them
what
satisfaction
they
can
demaund
:
but
if
it
offend
them
beecause
it
is
auncient
,
or
solemne
,
or
sober
,
or
charitable
,
wee
are
sory
for
their
weaknesse
,
but
wee
had
rather
offend
them
,
then
the
whole
Church
of
God
.
CHAP.
XIIII
.
¶
Of
Tolleration
of
diuers
Religions
and
how
far
discenting
opinions
from
the
true
Christian
faith
may
and
ought
to
bee
permitted
in
one
and
the
same
kingdome
.
THere
are
few
kingdomes
in
the
world
which
haue
not
at
some
times
diuersities
of
religion
nourished
and
brought
vp
in
the
bosome
of
them
:
for
the
enuious
man
whilst
others
sleep
,
is
watchfull
and
diligent
to
sow
Tares
:
&
these
vsually
either
in
mercie
,
or
for
their
nearenesse
,
to
that
which
is
good
,
are
suffered
to
grow
,
till
the
time
of
haruest
.
If
naturall
bodies
of
men
either
had
no
diseases
,
or
that
rest
were
not
sometimes
auaileable
to
procure
their
health
;
Wisdome
were
a
vertue
in
Phisitions
of
litle
vse
,
and
vndoubtedly
patience
would
bee
thought
Sloth
.
But
seeing
the
eyes
of
councell
in
all
euills
that
are
,
looke
not
so
much
what
they
be
,
as
what
they
may
bee
:
and
that
the
best
perfection
which
humane
indeuours
doe
,
or
can
receiue
,
is
from
that
leysurable
maturitie
,
that
times
affoord
,
(
moments
and
instants
being
onely
fit
either
for
powres
infinit
,
or
for
weaknesse
that
is
furthest
from
them
)
all
men
haue
as
much
reason
not
ouer
hastely
to
censure
what
the
wisest
doe
,
as
the
wisest
haue
warrant
and
example
,
not
ouer
hastelie
to
performe
what
they
doe
intend
.
Few
doe
or
can
doubt
,
but
that
the
foundation
of
all
happinesse
to
a
realme
is
true
religion
:
it
is
the
wals
of
defence
to
the
greatest
kingdomes
,
Princes
haue
their
best
securitie
from
this
,
both
for
Crowne
and
Scepter
,
and
their
aduersaries
shall
all
faile
,
in
the
iustice
of
the
highest
,
that
doe
rise
against
it
.
The
power
how
to
ordaine
that
worship
which
God
requireth
and
man
oweth
(
which
wee
call
Religion
)
is
neither
in
our
weaknesse
to
inuent
,
nor
being
taught
and
instructed
in
it
,
haue
wee
willingnesse
or
strength
to
yeeld
an
outward
obedience
without
lawes
.
As
the
care
then
of
this
in
all
kingdomes
chieffly
concerneth
the
Prince
,
so
the
best
enterance
and
assurance
to
the
well
performing
of
this
dutie
,
is
the
sanctification
of
of
the
Lords
Rest.
Without
this
,
the
slumber
of
peace
shall
bee
no
prosperitie
,
health
shal
be
but
a
sweet
poison
to
make
vs
distaste
what
doubtlesse
would
be
better
for
vs
,
and
in
the
end
,
the
felicitie
of
such
states
,
shall
but
resemble
the
grasse
vpon
the
house
top
which
withereth
before
it
be
pulled
vp
,
and
their
faire
day
shal
bee
suddenlie
ouer
cast
,
or
concluded
and
shut
vp
,
with
a
blacke
and
a
long
night
.
Where
it
is
easie
to
erre
,
seldome
doe
men
looke
at
vices
with
so
much
seueritie
,
as
where
it
is
not
:
custome
haueing
both
the
Priuiledge
of
a
multitude
to
bee
without
shame
,
and
the
lenitie
of
a
pardon
,
because
few
men
think
it
a
dutie
to
bee
honest
,
where
the
most
are
not
,
or
that
to
bee
an
offence
in
one
,
which
is
the
fault
of
all
.
Now
the
persons
of
men
being
swaied
many
times
to
error
,
by
lighter
occasions
then
meere
fancie
,
and
all
men
des●ring
a
Religion
,
yet
most
carelesse
of
the
meanes
that
doe
lead
vnto
it
,
and
nothing
surer
to
finde
more
resistance
,
then
that
counsell
that
crosseth
affection
or
custome
:
it
must
bee
a
consideration
of
great
consequence
,
to
further
(
by
an
absolute
vnitie
)
the
true
Religion
:
no
examples
being
suffered
that
doe
lead
from
it
,
and
all
men
to
bee
truelie
taught
,
that
they
neither
can
with
happinesse
want
this
,
nor
without
miserie
think
this
to
bee
any
other
,
sauing
onelie
one
.
But
because
all
men
traduse
(
euen
without
respect
of
nature
)
that
deuotion
which
they
see
in
others
,
who
looke
not
the
same
way
that
they
doe
,
it
shall
not
bee
amisse
,
to
consider
,
who
,
and
what
they
are
,
that
vsuallie
dissent
in
religion
in
any
kingdome
.
And
from
the
Prince
and
the
state
,
what
fauour
,
tolleration
,
or
respect
is
to
bee
had
towards
them
:
for
seeing
all
men
(
though
their
Religion
bee
false
)
haue
reason
both
to
loue
,
and
to
bee
earnest
for
the
religion
which
they
pro●esse
,
it
cannot
bee
in
a
realme
where
diuers
stand
diuersly
affected
towards
this
,
but
that
all
wil
looke
with
a
iealous
eie
at
the
state
,
and
either
obtaine
or
procure
equall
freedome
of
that
which
they
call
their
conscience
,
to
themselues
,
or
complaine
as
suffering
a
harder
persecution
,
and
paraduenture
bee
readie
when
oportunitie
shall
serue
,
to
become
Traitors
.
But
because
euen
the
most
absolute
Monarchs
,
haue
not
an
vndependant
libertie
,
to
incline
with
mercie
towards
these
in
this
case
,
as
much
and
as
far
as
their
princely
Grace
could
bee
content
to
yeeld
:
it
shall
not
bee
amisse
for
the
satis●action
of
those
,
who
importune
&
hope
for
fauour
in
this
kinde
,
if
wee
let
them
vnderstand
,
who
they
are
that
doe
hold
diuersitie
of
opinion
,
concerning
Religion
in
any
kingdome
,
and
what
fauour
and
tolleration
may
and
ought
by
the
Prince
to
bee
graunted
toward
them
.
And
because
wee
haue
heard
,
the
greatest
Prince
in
the
world
tell
vs
,
that
Kings
are
Phisitions
in
this
kind
,
wee
may
safely
resolue
that
where
Patients
&
Diseases
are
not
all
one
,
ther
the
remedie
&
the
cure
is
not
all
alike
.
There
may
be
in
a
kingdome
(
for
we
are
not
now
to
speake
either
of
Hippocrits
,
or
open
prophane
persons
)
Heathen
,
Idolatours
,
Heretickes
,
those
that
erre
and
faile
in
some
points
of
Religion
publickly
professed
in
that
state
,
and
lastlie
vpright
and
true
Christians
.
Toward
all
these
(
if
all
happen
to
bee
in
one
kingdome
)
as
paraduenture
Poland
can
tell
they
are
)
the
state
is
to
carry
a
diuers
respect
,
both
for
the
curing
of
them
that
are
thus
sicke
,
and
for
the
safegard
of
those
that
are
yet
whole
.
Heathens
or
Infidels
wee
call
them
who
professe
not
at
all
the
Christian
Faith
,
as
Iewes
and
Turks
:
Idolatours
such
as
haue
in
doctrine
and
worship
Superstitiously
fallen
backe
,
from
the
true
Religion
of
Christ
:
in
place
wherof
either
Saints
,
or
reliquies
,
haue
a
great
part
of
that
honor
which
is
due
vnto
God
onelie
,
such
are
a
great
number
of
the
Church
of
Rome
;
these
vsuallie
wee
call
by
the
name
of
Papists
,
and
so
wee
must
tearme
them
in
this
Chapter
.
Hereticks
are
they
who
strike
through
the
verie
foundation
of
religion
,
and
directlie
gainsay
some
article
of
our
faith
,
and
are
or
haue
beene
condemned
,
by
some
generall
councell
,
as
Arrians
,
Eunomians
,
Seruetians
,
Anabaptists
,
and
such
like
.
Yet
in
these
all
are
not
alike
,
some
beeing
Seducers
,
and
others
by
them
simplie
seduced
.
The
next
are
those
that
erre
,
beeing
or
seeming
to
bee
infected
with
some
errour
,
but
such
a
one
as
yet
is
not
condemned
as
an
heresie
:
as
betwixt
the
Lutherans
and
the
Zwinglyans
,
about
the
Sacrament
,
both
holding
each
other
to
erre
,
wheras
neither
sentence
as
yet
hath
bene
lawfullie
condemned
.
To
these
may
bee
referred
all
those
erronious
opinions
,
which
take
not
away
the
foundation
of
faith
.
Lastlie
those
whom
the
Prince
knoweth
to
be
vertuous
,
and
sound
:
not
infected
with
any
heresie
or
error
,
a
seuerall
respect
is
fit
to
be
carried
toward
all
these
.
Concerning
the
Iewes
a
Prince
may
lawfullie
permit
them
to
dwell
in
his
Kingdome
,
and
to
traffick
in
it
,
so
that
marriages
with
Christians
,
communicating
with
their
religion
and
all
nearer
familiaritie
betwixt
such
,
bee
denied
vnto
them
:
these
were
the
limitations
which
were
set
betwixt
them
and
the
heathen
,
by
the
law
of
Moses
,
the
lawes
of
Emperours
haue
permited
the
like
;
some
of
the
fathers
but
especiallie
S.
Austin
,
was
so
fauourable
toward
them
,
that
hee
alledgeth
seuerall
reasons
,
for
the
doeing
of
it
;
first
that
aboue
others
they
had
the
promise
of
Saluation
,
and
though
their
case
bee
lamentable
,
yet
it
is
not
desperate
,
for
euen
at
this
present
,
there
is
a
remnant
according
to
the
election
of
Grace
;
for
God
is
able
to
graft
them
in
againe
.
For
I
would
not
brethren
that
you
should
bee
ignorant
of
this
secret
,
least
ye
should
bee
arrogant
in
your selues
,
that
partly
obstinacie
is
come
to
Israell
,
vntill
the
fulnesse
of
the
Gentils
bee
come
in
;
for
that
prayer
sayth
Sainct
Austin
,
was
made
for
them
:
Slay
them
not
least
my
people
forget
it
,
but
scatter
them
abroad
among
the
people
,
&
put
them
downe
O
Lord
our
defence
.
Pf.
59.
11.
There
cannot
bee
doubtlesse
(
and
so
they
are
dispersed
in
most
kingdomes
)
better
obiects
to
consider
the
iustice
&
the
mercie
of
God
,
then
they
are
Iustice
to
them
,
mercie
to
vs
:
and
that
wee
vnlesse
wee
repent
,
wee
shall
likewise
perish
.
But
concerning
the
permission
of
Sinagogues
vnto
them
,
all
men
are
not
of
one
minde
:
seeing
dayly
in
them
blasphemies
are
vttered
against
our
sauiour
Christ
;
yet
wee
doubt
not
to
affirme
,
that
these
may
be
graunted
with
some
cautions
,
as
onely
to
reade
the
Scriptures
,
and
to
pray
,
but
not
to
teach
,
where
the
reason
for
them
,
and
the
Turks
to
haue
Temples
,
is
not
all
one
:
seeing
these
both
haue
the
promise
;
Concil
4.
Tolet
▪
sub
Honorio
primo
.
can
.
56.
De
Cret.
dist.
45.
can.
5.
Call
vpon
God
,
reade
the
Byble
,
but
the
Turks
doe
not
.
If
Kings
for
intollerable
exactions
,
as
hurtful
to
their
state
,
banish
them
out
of
their
realmes
,
it
is
lawfull
,
and
yet
if
otherwise
they
permit
them
,
surely
in
neither
they
offend
God
.
Charitie
ought
to
make
vs
carefull
to
instruct
them
in
the
way
of
truth
,
but
vnwillingly
wee
dare
not
compell
either
them
,
or
their
children
,
to
be
Baptised
.
2
The
next
are
Idolatours
,
to
whom
wee
denie
not
,
but
permission
if
it
please
the
state
,
may
lawfullie
bee
graunted
to
liue
amongst
vs
.
Yet
euen
these
with
the
same
limitation
as
the
former
were
,
neither
that
wee
communicate
in
their
Idolatrie
,
nor
bee
of
too
great
a
familiaritie
and
nearnesse
with
them
,
nor
bee
suffered
(
as
some
think
)
with
such
to
contract
marriage
,
for
seeing
the
Infection
of
Idolatrie
creepeth
as
a
contagious
disease
,
and
that
all
neere
conuersing
,
must
gaine
at
length
,
if
wee
cannot
alter
them
,
an
approbation
or
tolleration
of
what
they
like
,
it
is
not
euer
safe
(
though
to
permit
them
in
a
kingdome
)
yet
to
conuerse
any
nearer
with
them
,
then
with
meere
strangers
.
But
I
see
not
how
this
can
be
the
opinion
of
those
men
,
who
thinke
it
vnlawfull
to
shun
the
plague
.
But
we
thinke
not
as
they
doe
,
who
hold
it
lesse
safe
to
haue
any
nearenesse
with
an
Idolatrous
Church
,
than
with
Turkes
or
Iewes
.
Imitating
the
blindnesse
of
the
Israelites
in
times
past
,
which
had
the
Iewes
in
greater
detestation
,
than
the
Idumaeans
,
the
Aegiptians
or
the
Assyrians
;
but
the
wrath
of
God
,
was
kindled
against
them
for
this
sinne
,
and
the
comparison
betwixt
these
,
is
not
all
one
,
where
the
disstance
from
true
Religion
is
not
all
alike
.
Now
a
greater
question
,
concerning
Idolatours
is
this
,
Whether
a
Prince
may
tollerate
and
graunt
Churches
to
Idolatours
for
Idolatrous
worship
?
One
of
the
best
learned
in
our
age
,
Zanch.
in
decal
.
pag.
727.
thinketh
that
to
say
,
it
might
,
so
that
they
abstaine
from
balsphemous
Doctrine
,
and
Idolatrous
worshippe
,
were
in
his
opinion
not
to
aunswere
ill
;
but
seeing
the
custody
of
both
the
tables
,
is
committed
by
God
vnto
vertuous
Kings
,
and
that
pure
Religion
,
is
or
ought
to
be
,
Deut.
17.18.19
the
principall
part
of
their
care
;
seeing
they
beare
the
sworde
of
authoritie
to
make
such
to
feare
as
doe
euill
;
and
that
few
euils
are
worse
than
Idolatrie
,
we
say
it
is
not
lawfull
to
permit
Churches
to
Idolatours
,
but
rather
to
ouerthrowe
their
Idols
,
&
superstitious
worship
;
yet
not
their
Temples
,
but
to
conuert
them
to
a
holy
and
a
better
vse
,
a
du●tie
surely
well
performed
as
it
hath
and
shall
be
the
honor
,
and
happinesse
of
vertuous
Kings
,
so
it
is
not
a
worke
to
bee
permitted
to
the
audatious
,
violent
,
and
vnruly
multitude
.
Neither
doe
we
thinke
all
ouerthrowing
of
Idolatrous
Temples
to
be
vnlawfull
,
seeing
those
which
vertuously
Constantine
the
great
did
only
shut
,
and
Iulian
afterward
did
set
open
,
Valentinian
and
Theodosius
did
worthely
pull
downe
.
It
was
fatall
To
Dauids
house
,
But
we
pleade
not
as
that
harlot
before
Salomon
,
diuidatur
.
All
or
none
.
Pag.
117.
Henr.
3.
Salomons
promission
of
two
religions
;
and
we
will
require
no
better
testimonie
to
disproue
this
,
than
the
eloquent
oration
of
the
league
,
to
the
King
of
Fraunce
;
a
speech
surely
as
fit
for
vs
if
either
there
were
daunger
or
feare
of
so
much
euill
.
Your
Maiestie
(
saith
hee
)
looking
into
the
memorie
of
things
past
,
may
sufficiently
perceiue
,
that
as
long
as
France
hath
been
vnited
vnder
one
Christian
religion
,
she
hath
made
her
glory
&
renoun
spread
through
all
countries
:
she
hath
caused
her
valour
in
armes
to
be
proued
&
felt
in
all
places
of
the
world
,
she
hath
alwaies
been
victorious
ouer
all
the
enemies
of
Catholicke
religion
and
hath
done
so
many
honorable
actions
,
and
atchiued
so
great
and
happy
conquests
against
Infidel●
,
that
it
〈◊〉
such
glory
among
the
Asians
,
Africans
,
Indians
,
Persians
,
Tartarians
,
Moores
,
Sarrazins
and
others
,
that
al
the
Christians
in
Europe
by
them
are
called
Frenchmen
,
for
that
because
those
strange
Nations
,
haue
only
felt
the
armes
of
Frenchmen
,
they
haue
also
comprehended
all
the
Latin
Churches
vnder
the
name
of
France
&
Frenchmen
.
But
since
France
hath
been
diuided
and
rent
with
two
Religions
,
let
vs
see
how
much
it
hath
lost
of
her
auncient
renoun
she
that
commanded
a
great
part
of
Europe
,
that
conquered
countries
f●r
distant
from
her
,
that
at
her
only
name
,
made
diuers
warlike
nations
to
tremble
,
is
found
since
this
vnhappie
and
vnfortunat
diui●i●n
,
to
be
reduced
into
such
extremity
,
that
in
the
middle
of
her
brest
,
she
hath
receiued
forraine
powers
,
she
hath
in
a
manner
receiued
the
law
of
her
neighbours
,
and
of
her
enemies
:
&
that
cruel
turning
her
sword
against
her
own
Intrayles
:
&
although
she
was
Inuincible
in
respect
of
all
other
Nations
,
she
is
now
her self
so
Imbased
,
vanguished
&
ouerthrown
,
which
is
the
fruit
that
this
venemous
plant
of
new
opinion
hath
Induced
which
seemeth
to
be
at
the
poynt
ready
to
giue
more
dangerous
thrusts
,
if
according
to
to
the
expectation
which
we
all
haue
conceiued
of
your
wisedome
&
piety
,
It
pleseth
not
your
Maiesty
spedely
to
take
order
therein
;
much
more
was
vttered
to
this
effect
showing
the
opinion
which
they
haue
for
any
Tolleration
of
diuers
religions
,
which
since
some
of
them
in
other
places
haue
been
well
content
earnestly
to
sollicit
that
they
might
obtaine
,
it
was
the
error
of
S.
Austin
,
to
thinke
that
men
by
violence
ought
not
to
be
compelled
to
the
faith
▪
But
after
seing
many
cities
of
the
Donatists
conuerted
by
the
Imperiall
lawes
,
and
returning
to
the
true
Church
,
he
thought
seuerity
fit
to
be
vsed
,
where
linity
,
and
mercy
would
doe
no
good
.
The
next
are
Heretikes
who
are
neither
simple
Infidels
,
nor
Idolatours
,
but
obstinately
erring
in
some
fundamental
point
,
these
neither
faile
all
alike
nor
fall
all
at
once
For
the
beginnings
to
slide
in
this
case
are
easie
,
&
thought
to
be
without
danger
,
whereas
in
the
end
it
is
deadly
,
&
such
proue
Apostataes
from
the
whole
Church
.
The
Arrians
&
the
Nouatians
the
one
denying
the
diuinite
of
Christ
,
the
other
Repentance
vnto
those
that
sin
,
were
not
both
a
like
dangerous
,
although
both
by
the
Church
were
condemned
as
Hereticks
.
●
.
Cyprians
opinion
,
&
some
other
in
Africa
,
who
held
such
as
were
Baptised
by
Heretickes
,
that
they
ought
to
be
Baptized
againe
,
The
Reformer
boaste
▪
of
1000
hands
.
Danger
pos
,
pag.
137.
and
some
peraduenture
amongst
vs
,
whose
errors
concerning
our
Church
,
are
not
lesse
dangerous
,
are
to
be
respected
by
the
Magistrate
in
a
different
manner
,
from
such
Heresies
as
Arrius
held
;
with
these
,
perswasions
&
conferences
are
to
be
vsed
,
after
which
if
they
continue
obstinate
,
Excommunication
(
the
censure
of
the
Church
)
is
to
cut
them
off
,
wherein
notwithstanding
to
auoide
tumults
if
their
number
were
dangerous
,
like
the
Nouatians
in
S.
Chrisostomes
time
,
It
were
lawfull
&
conuenient
for
the
Gouernors
of
the
Church
to
be
at
peace
with
them
,
Phil.
3.15
.
Quisquis
post
veritatem
repertam
aliquid
vlterius
diseutit
,
mendacium
querit
.
Quorum
studium
in
expugnandis
heretecis
non
reprehenderem
,
si
non
studio
vi●endi
plus
quam
opertuit
certa●●ēt
.
Sulp.
Seuer
.
Epi.
27.
Seuire
se
nolle
aliquando
Donatistae
di●eba●t
,
ego
vero
non
potuisse
▪
●●bitror
Aust.
Nulla
●●stias●
nemanē
vulnerae
ma●
uetadicitur
,
quia
dentes
&
vngues
non
habet
.
the
ecclesiasticall
authoritie
ayming
at
this
scope
,
rather
to
build
than
to
pull
downe
.
Concerning
the
fourth
which
only
doo
,
or
seeme
to
erre
,
in
some
point
,
that
commeth
not
so
far
to
be
thought
an
heresie
,
doubtlesse
a
greater
moderation
is
befitting
such
,
and
violent
condemnations
are
vnlawfull
,
vntill
both
haue
bene
heard
with
indifferent
tryal
.
Inuectiues
,
alienations
of
minde
,
partaking
&
such
like
are
both
scandalous
to
the
Church
,
enemies
to
peace
,
and
in
the
end
are
little
auaileable
to
find
the
truth
.
It
were
fit
al
to
be
of
one
mind
vntil
more
warrantable
proceedings
might
resolue
our
doubts
;
let
vs
therfore
as
many
as
be
perfect
be
thus
minded
,
&
if
ye
be
otherwise
minded
,
God
shal
reueile
euen
the
same
vnto
you
&
after
this
whosoeuer
he
is
that
seeketh
further
,
hauing
found
a
truth
,
laboureth
but
with
paines
to
inuent
an
error
.
Their
diligence
if
it
were
vpright
,
the
church
cold
not
refuse
;
of
whom
now
it
is
like
shee
may
say
(
as
one
doth
of
the
accusers
of
Priscillian
)
their
desire
to
ouerthrowe
Heretikes
,
I
could
not
reprehend
,
if
they
had
not
contended
more
than
was
fitting
to
ouercome
;
What
mildnes
they
haue
vsed
,
we
take
it
as
the
speech
of
the
Donatists
,
who
as
S.
Austin
reporteth
,
said
they
wold
not
be
cruel
,
but
I
think
they
could
not
:
no
man
counteth
that
beast
meekest
which
hurteth
not
,
bccause
teeth
&
claws
are
denied
him
:
but
if
any
man
be
ignorant
,
and
desire
to
know
,
what
courses
haue
beene
taken
with
these
men
whom
we
cannot
defend
and
the
state
of
our
Church
hath
supposed
to
erre
;
whilst
ouer
eagerly
they
haue
sought
a
Reformation
of
some
things
we
are
content
for
defence
of
our selues
,
in
not
yeelding
to
all
which
they
demanded
of
vs
,
and
most
earnestly
from
the
purified
example
of
some
other
Church
,
to
let
them
know
,
that
the
Church
of
England
,
being
to
enter
into
a
considetion
of
those
lawes
,
which
were
thought
fit
to
bee
altered
,
concerning
matter
of
Religion
,
knew
by
experience
both
at
home
,
and
abroad
,
that
howsoeuer
the
best
humane
lawes
haue
much
imperfection
annexed
to
them
,
yet
ouergreat
or
ouerspeedy
alteration
,
could
neither
argue
much
wisedome
,
nor
be
thought
safe
.
For
to
alter
lawes
of
continuance
and
especially
in
this
kinde
,
must
needs
with
the
common
sort
,
Impaire
and
weaken
the
force
of
those
grounds
whereby
lawes
are
esteemed
to
haue
greatest
strength
.
For
if
we
haue
neither
voyce
from
heauen
(
the
ground
of
the
first
alteration
in
the
Apostles
time
)
that
pronounceth
them
fit
to
be
thus
chaunged
;
neither
sentence
of
wise
men
,
built
vpon
manifest
euil
;
nor
cleare
proofe
that
they
in
whose
hands
it
is
to
alter
them
,
may
likewise
infallibly
euen
in
hart
and
conscience
iudge
them
so
;
vpon
necessitie
to
vrge
alteration
,
is
without
necessitie
,
to
trouble
and
to
weaken
the
whole
stare
.
But
such
is
the
lot
of
all
that
deale
in
publike
affaires
,
whether
of
Church
or
commonwealth
,
that
which
men
list
to
surmise
of
their
doings
,
be
it
good
or
ill
,
they
must
before
hand
,
arme
their
minde
to
indure
it
with
much
patience
.
Now
if
it
were
a
fault
in
the
Church
of
Rome
,
through
a
loue
to
some
thing
that
is
harmles
,
obstinately
to
maintaine
what
is
not
lawfull
;
had
it
not
been
an
Imputation
to
our
church
from
the
dislike
of
those
things
,
which
were
neither
warrantable
,
nor
iust
,
to
proceede
to
an
alteration
of
such
,
as
in
the
iudgement
of
the
best
vndoubtedly
were
both
.
But
when
experience
shal
haue
showed
the
seueral
fruits
of
both
kinds
of
reformation
,
as
well
moderate
with
vs
,
as
violent
rigorous
and
extreame
in
other
Churches
,
it
is
the
voice
of
truth
wil
expresse
it selfe
,
euen
from
their
consciences
;
we
are
they
that
haue
hindered
the
happinesse
of
the
Church
of
England
;
for
the
way
of
peace
haue
we
not
knowne
.
In
the
meane
while
not
to
aduise
those
,
whose
authoritie
is
powerfull
,
and
their
wisedome
excellent
,
wee
canne
but
wish
suspence
of
iudgement
,
and
exercise
of
charitie
,
to
those
that
doe
thinke
otherwise
,
adutie
much
safer
and
seemelier
for
Christian
men
,
than
the
ouer
hote
,
and
violent
pursuit
,
of
these
controuersies
,
wherein
they
that
are
most
feruent
to
dispute
,
be
not
alwaies
the
most
able
to
determine
;
now
for
the
last
of
those
which
we
tearmed
professours
of
Religion
in
a
sound
manner
,
as
honor
and
respect
is
their
merit
,
so
doubtlesse
in
this
Kingdome
at
this
time
if
they
be
humble
,
obedient
,
and
patient
,
they
can
want
neither
.
Thus
much
we
haue
written
,
not
that
we
take
vpon
vs
either
to
prescribe
vnto
the
Prince
what
he
may
,
or
to
direct
the
State
what
they
ought
to
performe
in
this
case
,
but
plainely
to
deliuer
our
owne
weake
opinion
which
very
willingly
in
all
humilitie
we
submit
to
the
Censure
of
this
Church
.
An
humble
conclusion
,
to
his
Sacred
Maiestie
and
the
right
Honorable
Lords
of
his
Highnes
priuie
Counsell
together
with
the
rest
whom
it
may
concerne
to
defend
this
Church
.
CHAP.
V.
IT
is
not
the
least
happines
to
a
kingdome
(
if
it
be
not
of
temporal
felicities
the
greatest
)
to
haue
a
King
euery
way
so
inabled
,
that
euerie
mans
particular
case
is
like
enough
to
come
to
his
particular
view
;
for
nature
hath
made
all
men
to
beare
with
greater
moderation
that
done
,
which
proceedeth
from
those
who
doe
and
ought
to
gouern
,
than
from
others
;
&
grace
(
euen
that
grace
that
commeth
from
aboue
)
hath
inspired
a
greater
feeling
of
each
mans
particular
want
&
a
better
vnderstanding
of
some
mens
eminent
worthines
than
can
be
expected
from
those
(
how
wise
soeuer
)
who
act
but
the
parts
of
politicke
men
,
in
the
habits
of
obedient
and
moderate
aduisers
,
where
it
is
like
no
man
will
be
ouerforward
to
benefit
any
priuate
man
two
much
,
seeing
the
commendation
of
whatsoeuer
is
well
done
must
of
necessitie
be
equally
diuided
amongst
many
;
neither
hath
vertue
(
howe
well
soeuer
deseruing
)
in
all
kingdomes
,
found
alwaies
that
equal
fauour
at
vertuous
mens
hands
,
which
both
she
might
haue
expected
&
in
reason
was
due
vnto
her
,
because
a
timorous
disposition
in
al
,
maketh
euery
man
feare
,
that
nothing
can
be
added
to
another
mans
greatnes
,
which
must
needs
serue
at
the
length
,
to
make
his
seeme
lesse
,
because
of
lesse
vse
;
Now
the
greatest
burden
vpon
earth
(
Gracious
and
right
Honorable
)
(
next
the
burden
of
a
troubled
conscience
)
lyeth
(
as
ye
well
know
)
vpon
his
shoulders
who
gouerneth
a
Nation
,
rich
,
wise
,
valiant
and
by
reason
of
all
these
peraduenture
proud
,
surely
howsoeuer
wisemen
haue
thought
all
authoritie
a
care
(
because
many
must
of
necessitie
want
many
helpes
)
both
to
relieue
things
past
,
to
satisfie
things
present
,
&
to
preuent
things
to
come
;
(
which
no
man
without
care
can
doe
,
and
few
with
it
,
)
yet
surely
ouer
those
who
are
either
simple
,
or
poore
,
or
seruile
,
or
cowardly
,
the
gouernment
cannot
be
troublesome
,
seeing
he
commandeth
those
ouer
whom
a
litle
reason
is
much
,
&
weaknes
&
feare
haue
denied
them
libertie
to
examine
what
is
well
or
ill
done
;
this
alone
made
that
easie
passage
of
the
Portingales
and
the
Spaniards
into
the
Indiaes
,
which
against
a
nation
of
lesse
wealth
,
or
circuit
,
furnished
with
more
vnderstanding
,
had
doubtles
been
vnpossible
,
if
the
forces
of
both
kingdomes
had
been
vnited
;
such
is
the
willingnes
to
resist
in
the
defence
of
auncient
libertie
,
where
the
reason
of
man
by
ciuill
education
,
hath
power
to
discern
the
qualitie
of
that
which
it
doth
defende
.
But
in
those
who
are
of
a
contrarie
nature
,
&
will
dare
to
do
much
because
they
would
seeme
not
to
vnderstand
little
,
there
to
take
a
Crowne
,
is
to
take
a
heauie
burden
,
&
to
gouerne
is
to
rule
men
,
where
euerie
particular
danger
of
moment
must
haue
a
remedie
,
vnlesse
they
will
hazard
by
the
contempt
of
some
few
,
the
ruine
of
the
whole
state
;
this
consideration
made
Dioclesian
,
(
who
was
neither
the
best
nor
the
happiest
that
euer
gouernd
)
thinke
truely
,
that
there
was
nothing
harder
than
to
rule
well
.
For
if
they
shall
either
commit
all
to
others
(
which
no
King
whose
Nation
was
happie
euer
did
)
or
take
all
vpon
themselues
,
in
both
they
shall
finde
(
if
not
equall
)
yet
the
like
,
certaine
,
&
vnresistable
danger
,
therfore
well
said
Saturninus
to
those
that
put
on
his
kingly
ornaments
;
frends
,
ye
know
not
what
an
euil
it
is
to
rule
,
many
dangers
hang
ouer
our
heads
;
for
where
in
other
cases
feare
maketh
men
watch
,
in
this
men
vsually
feare
those
that
watch
ouer
them
.
I
know
not
a
better
securitie
in
this
for
the
kingdom
(
God
make
vs
all
thankefull
that
it
hath
beene
our
happines
)
than
a
good
Prince
,
nor
for
the
Prince
than
a
good
Counsell
,
nor
for
all
,
than
profitable
and
religious
lawes
.
These
only
are
left
vppon
earth
from
men
to
be
the
strength
and
supporters
to
those
that
Rule
ouer
greate
Kingedomes
.
It
is
true
which
Tacitus
saith
,
that
the
most
weightie
labours
of
a
Prince
stand
in
need
of
the
greatest
helps
;
therefore
as
tyrants
in
al
ages
haue
loathed
nothing
so
much
as
good
counsaile
,
Lib.
12.
Annal.
bestowing
the
greatest
honors
&
riches
(
the
iust
recompence
of
vertue
)
vpon
the
worst
persons
(
whose
vices
serued
only
to
make
them
forget
themselues
and
to
ruinate
the
kingdome
ouer
which
they
gouernd
(
so
the
best
&
wisest
,
haue
euer
made
choise
of
such
,
as
were
fit
to
be
eies
,
&
eares
,
nay
tongues
&
hands
,
all
to
be
imployed
for
the
common
good
;
for
seldome
(
saith
one
)
shall
we
see
great
men
,
Raro
eminentes
viros
non
magnis
adiutoribus
ad
gubernandam
fortunam
suam
vsos
inuenies
.
Velleius
paters
.
not
to
haue
the
assistance
of
great
Counsaile
;
to
gouerne
a
great
fortune
;
nay
there
cannot
be
in
a
Prince
,
a
greater
argument
of
wisedome
nor
a
greater
safetie
to
the
Church
and
the
common-wealth
,
than
in
making
his
choice
of
a
wise
Councill
;
some
are
of
opinion
that
the
chiefest
reason
why
Rome
florished
so
long
,
was
principally
this
,
because
they
that
gouernd
her
followed
not
their
owne
,
but
the
Counsaile
of
the
whole
Senate
.
Neither
saith
Augustus
,
could
any
of
these
thinges
(
meaning
the
troubles
of
his
house
that
break
out
)
haue
happened
vnto
me
,
Dionis
.
Halycar
.
lib.
2.
if
Agrippa
,
or
Maecenas
(
two
wise
Counsellours
)
had
now
liued
;
Senec.
de
Benef.
lib.
16.
cap.
32.
for
doubtles
there
is
not
a
better
instrument
of
a
happie
kingdome
than
a
wise
and
vertuous
Counsellour
,
who
not
vnfitly
may
be
tearmed
(
as
Tacitus
calleth
him
)
the
ornament
of
peace
.
Surely
no
lesse
necessarie
to
a
state
that
would
florish
,
than
the
soule
to
a
bodie
that
would
liue
.
T●tit
.
lib
4
:
Hist.
Dec●●
pasis
.
The
consideration
of
this
happines
at
this
time
maketh
both
the
Church
&
the
Commonwealth
(
dread
Souereigne
&
right
honorable
Lords
)
to
cast
themselues
at
your
feet
,
and
to
lay
open
before
your
eyes
,
the
daungers
which
they
feare
(
without
your
gracious
assistance
)
may
fall
vpon
them
.
And
howsoeuer
many
other
things
of
vse
&
moment
,
are
like
wheeles
in
this
kingdome
,
to
stirre
at
your
Honors
motion
,
yet
Religion
it selfe
,
in
the
habit
of
the
Church
,
Religion
that
hath
infinitely
blest
you
,
&
this
kingdome
,
doth
earnestly
intreat
that
against
all
her
enemies
,
publike
,
or
priuate
,
shee
may
rest
,
florish
and
be
fruitfull
,
by
your
meanes
;
and
howsoeuer
the
Common-wealth
may
now
be
an
humble
suppliant
for
redresse
of
those
grieuances
that
offend
her
,
yet
aboue
all
other
the
Church
had
most
cause
to
feare
,
that
the
time
of
a
second
consultation
,
either
through
violence
importunitie
and
sleight
,
might
haue
beene
fatall
to
her
,
or
that
the
contempt
of
his
voyce
in
the
dayes
of
peace
,
might
haue
in
iustice
,
procured
a
scourge
from
the
almightie
to
cause
her
to
remember
whom
shee
had
despised
;
the
seuerall
times
for
all
states
(
either
to
vse
or
to
knowe
their
strength
)
are
peace
,
and
warre
,
and
the
two
professions
that
are
the
safetie
of
both
are
the
militarie
and
the
gowne
:
It
is
no
small
care
,
nor
wisedome
for
a
Realme
,
to
knowe
when
and
with
whom
to
fight
,
and
to
thinke
not
onely
vpon
defence
(
which
were
enough
had
it
as
much
honor
as
safetie
)
but
vpon
victorie
;
surely
in
a
kingdome
carelesse
of
these
men
,
the
King
may
oftener
fight
than
ouercome
;
and
in
his
best
successe
peraduenture
be
more
beholding
to
fortune
,
than
to
his
good
Counsaile
;
who
surely
of
all
other
howsoeuer
the
warre
be
ended
,
is
most
innocent
,
and
furthest
from
all
blame
,
yet
it
is
strange
to
see
how
all
men
lay
the
faults
of
their
inconsiderate
folly
,
rather
vpon
any
thing
than
vpon
themselues
.
So
that
ignorance
of
true
causes
,
giuing
the
name
to
fortune
,
men
are
willing
to
hide
that
with
obscuring
the
cause
(
calling
it
chaunce
)
which
only
proceeded
from
their
want
of
Counsaile
,
which
wheresoeuer
it
is
,
it
leaueth
no
power
either
in
peace
or
warre
,
vnto
that
which
they
call
Fortune
;
I
confesse
sometimes
there
is
a
higher
cause
(
that
Iustice
which
our
sins
awake
)
which
taketh
strength
from
the
best
meanes
,
and
maketh
the
errors
of
Princes
&
their
Counsell
,
the
foundation
of
publike
calamities
;
but
our
purpose
is
not
at
this
time
to
pleade
for
any
other
sauing
onely
for
this
Church
;
for
the
happinesse
whereof
it
seemeth
that
good
lawes
heretofore
haue
not
beene
so
much
wanting
to
vs
,
as
wee
to
them
.
In
penall
lawes
surely
there
is
the
greatest
wisedome
,
of
those
that
make
them
,
and
the
greatest
presumption
,
of
those
that
breake
them
;
so
that
for
the
safetie
of
all
states
,
but
especially
of
the
Church
,
there
are
few
things
of
greater
aduantage
than
the
seueritie
of
Iustice
in
the
strict
execution
of
penall
lawes
;
for
it
is
straunge
that
some
inconueniences
should
first
cause
them
seeme
fit
to
be
made
,
and
no
disorder
make
them
seeme
necessarie
to
be
obserued
;
I
thinke
no
other
reason
can
be
giuen
but
this
,
that
those
lawes
doe
hire
men
with
halfe
the
allowance
to
be
informers
,
which
makes
that
good
seruice
to
the
commonwealth
,
only
in
that
respect
odious
,
as
being
not
the
effect
of
iustice
,
and
zeale
,
but
the
vnconscionable
desire
of
some
couetous
promoter
,
the
best
remedie
in
this
,
will
be
to
referre
the
benefit
of
these
,
to
some
publike
vse
(
for
it
is
meete
that
vertue
be
maintained
from
the
penaltie
of
vice
)
and
that
such
be
seruants
to
the
state
in
the
execution
of
these
lawes
,
as
are
furthest
from
partialitie
and
pittie
,
&
yet
least
to
be
suspected
for
vnsatiable
desiring
of
their
own
gaine
.
But
there
is
a
greater
defect
in
most
kingdomes
,
(
wherein
this
Church
is
an
humble
suter
to
your
Highnesse
)
that
it
would
please
your
Grace
(
a
thing
absolutely
hoped
for
at
your
Maiesties
hands
)
as
well
to
reward
those
that
deserue
well
,
as
to
punish
those
that
are
dangerous
to
the
Church
or
the
commonwealth
;
doubtlesse
there
is
no
politike
consideration
of
greater
vse
,
in
a
kingdome
,
that
all
parts
of
it
may
florish
,
than
the
iust
bestowing
of
these
two
,
reward
and
punishment
;
seeing
they
are
the
spurre
and
the
bridle
,
absolutely
requisit
for
the
right
commanding
of
a
whole
Realme
.
And
surely
it
is
a
great
question
,
whether
to
the
happinesse
of
a
state
it
be
safer
to
want
punishment
for
the
euill
,
or
rewards
for
the
vertuous
;
But
seeing
all
kingdomes
haue
greater
feeling
,
and
can
better
iudge
of
what
is
euill
than
well
done
,
therefore
punishments
are
by
the
lawe
due
to
the
one
,
whereas
the
other
is
many
times
a
matter
of
great
suit
,
fauour
,
and
sometimes
of
infinite
corruption
,
which
the
best
and
most
worthy
obseruing
,
they
are
in
al
likelihood
furthest
from
being
preferred
,
because
least
subiect
to
such
corruption
.
It
was
an
Honorable
farewell
the
last
Deanry
that
was
giuen
by
Queene
Elizabeth
:
Honorab●e
to
him
that
procured
it
freely
(
as
I
heard
)
of
his
owne
motion
;
Honorable
to
him
that
had
it
without
al
corruption
(
neither
in
acquitting
of
him
do
I
condemn
al
others
)
and
most
Honorable
to
her
,
who
no
sooner
heard
of
a
man
worthy
but
was
most
willing
to
preferre
him
:
There
are
few
things
of
a
greater
aduantage
to
the
Church
,
than
to
haue
the
eyes
of
the
Prince
(
if
sometimes
his
occasions
diuert
him
otherwise
)
drawne
to
looke
at
men
of
very
speciall
and
singular
deserte
:
who
peraduenture
are
neither
so
corrupt
,
so
fortunate
,
so
seasonable
,
so
well
frended
,
nor
indeed
so
any
thing
(
sauing
only
worthy
)
that
they
can
obtaine
that
,
which
men
of
farre
meaner
deserts
(
if
not
easily
)
yet
commonly
doe
.
And
surely
for
vs
of
the
Church
there
is
not
out
of
the
Vniuersitie
(
excepting
the
Kings
Chappell
)
a
better
stand
for
the
nobilitie
,
to
take
●ew
of
such
,
than
the
Sermons
at
Pauls
Crosse
:
this
being
sincerely
lookt
at
,
vertue
shall
haue
incouragment
to
take
paines
,
because
vertuous
paines
shall
be
sure
to
haue
recompence
:
a
thing
,
where
it
wanteth
that
want
must
of
necessitie
fill
all
places
with
the
worst
,
and
the
worst
disposed
.
So
shall
men
that
are
worthy
,
and
very
excellent
,
be
preferred
either
slowly
,
or
not
at
all
,
whilst
euery
ignorant
,
vnhonest
,
vnprofitable
flatterer
,
shall
depart
loaden
with
the
best
preferments
,
(
the
due
recompence
that
belongs
to
vertue
:
)
for
redresse
whereof
I
dare
not
take
vpon
me
to
aduise
,
only
I
wish
that
they
(
especially
the
Honorable
and
reuerend
Bishops
,
Fathers
of
the
Church
)
who
haue
any
stroake
,
in
the
disposition
of
such
preferments
,
as
appertaine
vnto
learned
men
,
would
be
thinke
themselues
,
what
it
is
to
respect
any
thing
,
either
aboue
or
besides
merit
,
considering
(
as
one
well
noteth
)
how
hardly
the
world
taketh
it
,
Master
Hooker
when
to
men
of
commendable
note
and
qualitie
,
there
is
so
little
respect
had
,
or
so
great
vnto
them
whose
deserts
are
very
meane
,
that
nothing
doth
seeme
more
straunge
,
than
the
one
sort
because
they
are
not
accounpted
of
,
and
the
other
because
they
are
;
It
being
euery
mans
hope
,
and
expectation
that
the
only
purchase
of
greater
rewards
should
be
alwaies
greater
deserts
,
&
that
nothing
should
euer
be
able
to
plant
a
thorne
,
where
a
vine
ought
to
growe
,
or
to
commit
that
to
a
Fox
,
or
an
Asse
,
which
requireth
the
strength
&
the
toyle
of
the
painful
Ox
:
the
careful
obseruation
of
this
,
(
which
the
Church
humbly
intreateth
at
your
Graces
hands
)
shal
roote
out
all
Idolatours
from
your
lands
;
banish
all
Heretikes
from
Christs
fold
,
which
steale
in
like
rauenous
wolues
;
discouer
those
Anabaptists
who
stirre
vp
contentions
to
hinder
Religion
,
labour
to
haue
magistrates
contemned
,
inueying
against
the
lawfull
ordination
of
our
Clergie
,
accounting
them
to
be
but
Scribes
and
Pharisies
,
Idle
,
haue
too
great
liuings
:
flatterers
of
the
Ciuill
Magistrate
,
saying
the
reformation
of
the
Church
,
is
not
spirituall
enough
&
perfect
,
and
their
vnhallowed
&
priuate
conuenticles
are
more
holy
,
making
their
pretence
of
all
,
the
puritie
of
the
Gospell
;
these
pretend
grauitie
,
reprehend
seueritie
,
speake
gloriously
,
and
all
in
Hypocrisie
:
these
dayly
inuent
newe
opinions
,
and
run
from
error
,
to
error
:
their
wilfulnes
they
account
constancie
,
their
deserued
punishment
persecution
;
their
mouthes
are
euer
open
to
speake
euill
,
they
giue
neither
reuerence
,
nor
titles
,
to
any
in
place
aboue
them
;
in
one
word
the
Church
cannot
feare
a
more
dangerous
and
fatall
enemie
to
her
peace
and
happines
,
a
greater
cloud
to
the
light
of
the
Gospell
,
a
stronger
hand
to
pull
in
Barbarisme
,
and
pouertie
,
into
all
our
La●d
,
a
more
furious
monster
,
to
breed
contempt
,
and
disobedience
in
all
states
;
a
more
fretting
Cankar
to
the
very
marrowes
and
sinewes
of
this
Church
,
and
kingdome
,
than
the
Anabaptist
;
who
is
proud
without
learning
,
presumptuous
without
authoritie
,
Zealous
without
knowledge
,
holy
without
Religion
;
in
one
word
a
dangerous
and
malicious
Hypocrite
.
Sundrie
of
these
m●nifest
and
violent
disturbers
of
the
peace
of
this
Church
and
the
Common-wealth
,
were
banished
from
amongst
vs
in
the
dayes
of
out
late
Souereigne
,
we
heare
they
are
returnd
;
they
make
petitions
,
they
hope
for
fauour
.
Confided
(
great
and
mightie
Prince
)
(
right
Honorable
Lords
and
all
yee
whom
it
may
concerne
to
defend
this
state
)
that
now
is
the
time
to
make
and
execute
lawes
against
them
:
for
these
are
more
daungerous
than
other
Heretikes
,
because
they
are
transformed
into
the
shapes
of
some
amongst
vs
;
The
Church
of
England
,
which
lyeth
prostrate
at
your
Graces
feet
,
desireth
not
to
be
fauoured
in
her
errors
,
not
to
haue
her
corruptions
warranted
by
authoritie
,
to
haue
staines
not
washed
,
because
shee
hath
had
them
long
:
to
haue
idolatrie
and
superstition
harbored
in
her
bosome
:
to
be
loaden
in
her
Religion
with
the
inuentions
of
man
and
vnhalowed
Ceremonies
,
to
be
supported
with
a
prophane
Hierarchie
,
an
vsurping
dominion
:
to
bee
poysoned
with
humane
learning
,
to
be
murdered
with
Idle
,
and
vnpreaching
Ministers
;
but
she
humbly
intreats
,
(
showing
her
wounds
,
with
teares
in
her
eyes
,
sights
in
her
hart
,
humilitie
in
her
whole
behauiour
)
that
she
may
be
defended
,
protected
,
and
armed
in
that
truth
,
which
Christ
and
his
Apostles
haue
taught
her
;
which
Queene
Elizabeth
hath
Cherished
&
maintained
in
her
:
which
the
earth
hath
wondered
at
,
&
heauens
haue
blessed
;
that
her
beautie
may
not
be
defaced
vnder
pretence
of
washing
:
that
she
may
not
be
left
naked
of
her
comely
,
decent
,
and
Religious
ceremonies
:
that
the
gouernment
of
her
Bishops
,
(
auncient
,
warrantable
,
and
safe
,
)
may
not
be
taken
from
her
;
that
her
schooles
may
florish
with
all
sacred
,
and
Heathen
learning
:
that
her
Ministers
may
be
painefull
and
liberally
maintained
;
and
last
of
all
,
that
the
Liturgie
,
so
vertuous
,
so
holy
,
for
which
so
many
Martyrs
of
hers
haue
dyed
,
restored
in
the
dayes
of
King
Edward
,
continued
in
the
gratious
and
happie
dayes
of
Queene
Elizabeth
,
may
by
your
Princely
authoritie
(
seeing
all
the
learned
of
your
kingdome
are
readie
in
the
defence
of
it
)
be
strongly
and
vnresistably
maintained
against
her
enemies
;
so
shall
we
account
it
a
second
birth
day
to
our
countrie
:
Ps.
83.3
.
a
day
of
grace
and
saluation
wherein
God
hath
sworne
by
his
holinesse
that
hee
will
not
faile
you
:
and
therefore
to
this
ende
hath
preuented
you
with
the
blessings
of
goodnesse
and
set
a
crowne
of
pure
gold
vpon
your
head
,
Ps.
21.3
.
a
day
wherein
the
Nations
that
are
round
about
vs
,
shall
say
as
Hyram
when
hee
heard
the
words
of
Salomon
;
blessed
be
the
Lord
this
day
,
which
hath
giuen
vnto
Dauid
a
wise
Sonne
ouer
this
mightie
people
;
1.
King
.
5.7
,
Vnto
Queene
Elizabeth
an
Heire
of
her
owne
house
and
linage
,
full
of
Religion
,
wisedome
and
vnderstanding
;
so
that
we
may
truely
say
(
as
they
did
)
doubtlesse
we
haue
seene
straung
things
this
day
;
straunge
to
our
countrie
,
to
ourselues
,
to
our
enemies
,
to
haue
neighbours
,
Luke
.
5.26
.
to
our
prosteritie
;
for
which
our
harts
burne
within
vs
(
and
shall
for
euer
with
feruencie
of
deuotion
for
your
highnesse
safetie
)
our
mouthes
are
filled
with
laughter
,
and
our
tongues
with
ioy
;
and
we
must
needes
confesse
with
the
Prophet
Dauid
,
The
Lord
hath
done
great
things
for
vs
alreadie
whereof
we
reioyce
;
for
which
we
intreate
the
heauens
to
reioyce
with
vs
;
the
earth
to
be
glad
,
and
the
Sea
to
make
a
noyse
,
and
all
that
therein
is
,
the
compasse
of
the
round
World
and
they
that
dwell
therein
;
for
by
this
means
innumerable
benefits
are
common
vnto
them
;
to
the
Heauen
a
multitude
of
Saints
,
to
the
earth
peace
,
to
the
Sea
Treasure
,
to
the
fields
plentie
,
for
God
hath
broken
the
rod
of
the
wicked
,
and
the
whole
land
is
at
rest
:
and
surely
if
euer
Nation
of
the
world
had
cause
either
to
hope
for
happines
to
this
Church
and
Commonwealth
,
or
to
giue
thankes
vnto
the
Lord
,
and
to
that
ende
to
fall
low
vpon
our
knees
before
his
footestoole
,
it
is
we
;
to
haue
a
King
,
but
which
is
greater
happinesse
,
of
the
same
blood
:
nay
more
than
that
,
of
the
same
Religion
:
but
most
of
all
,
without
bloodshed
,
and
especially
(
Then
)
when
all
the
politikes
of
the
world
,
had
set
our
period
,
&
rung
our
passing
Bell
:
euen
then
by
your
Highnesse
meanes
the
Lord
himselfe
(
for
we
must
al
acknowledge
that
it
was
his
worke
)
deliuered
our
soule
from
death
,
our
eyes
from
teares
and
our
feet
from
falling
:
our
soule
from
bodily
,
and
spirituall
death
,
our
eyes
from
teares
,
arising
from
our
daunger
,
(
nay
from
our
holy
teares
for
our
late
Souereigne
:
)
&
our
feete
from
falling
into
troubles
,
which
then
were
present
:
into
sinne
,
which
then
was
likely
;
into
blindnesse
which
then
we
feared
:
into
shame
,
which
we
all
deserued
:
into
misery
,
which
many
hoped
:
but
we
say
againe
the
Lord
hath
done
great
things
for
vs
alreadie
:
and
greater
,
and
far
greater
shall
doe
,
if
we
be
not
vnthankefull
:
and
therefore
howsoeuer
thou
art
,
either
Iesuite
,
or
Preest
,
Anabaptist
,
Protestant
,
or
Atheist
,
which
sayst
in
thy
heart
,
let
vs
make
hauocke
of
them
altogether
,
thou
shalt
sodainly
consume
and
perish
,
and
come
to
a
fearefull
ende
:
and
the
Church
shall
continually
intreate
,
at
the
hands
of
the
Lord
of
heauen
,
and
humbly
before
the
Throne
of
your
gratious
Maiestie
,
for
protection
against
her
,
and
all
your
aduersaries
,
saying
,
O
deliuer
not
the
soule
of
the
Turtle
Doue
vnto
the
multitude
of
the
enemies
,
and
forget
not
the
congregation
of
the
poore
for
euer
;
Ps.
75.
looke
vpon
the
couenant
,
for
al
the
earth
is
full
of
darkenesse
and
cruell
habitations
;
O
let
not
the
simple
goe
away
ashamed
,
but
let
the
poore
and
needy
giue
praise
vnto
thy
name
:
A
rise
(
O
God
)
maintaine
thy
own
cause
,
remember
how
the
foolish
man
blasphemeth
thee
dayly
:
forget
not
the
voyce
of
thy
enemie
,
the
presumption
of
them
that
hate
thee
,
increaseth
euer
more
and
more
.
Amen
.
FINIS
.
This
Epistle
following
is
here
annexed
,
and
thought
fit
to
be
Printed
because
the
Dedication
of
this
booke
was
first
intended
vnto
the
late
right
Honorable
and
right
Reuerend
Father
the
Lord
Archbishop
of
Canterburie
his
Grace
.
To
the
most
Reuerend
Father
in
God
,
my
very
good
Lord
,
the
Lord
Archbishop
of
Canterburie
his
Grace
,
Primate
and
Metropolitan
of
all
England
.
WHat
benefit
(
Right
Reuerend
)
this
Church
hath
receiued
by
your
Graces
meanes
,
(
God
bessing
your
Counsell
vnder
the
gouernment
of
two
great
Princes
)
as
this
age
present
doth
sensiblie
perceiue
,
so
the
memorie
thereof
shal
be
honorable
in
the
time
to
come
.
For
when
the
vertuons
Gouernment
of
our
late
Souereigne
,
had
banished
from
all
parts
of
her
Kingdome
the
Tyrannie
and
superstition
of
the
Church
of
Rome
,
some
men
(
fit
instruments
to
disturbe
the
peacefull
happinesse
of
this
Land
)
fearefull
as
it
seemed
of
the
dangers
that
might
follow
,
and
impatient
of
that
forme
of
gouernment
which
mercy
and
wisedome
had
planted
for
the
Churches
safetie
,
laboured
by
meanes
,
ouer
violent
,
and
vnholy
,
to
bring
in
(
perhaps
from
the
partiall
loue
to
the
orders
of
those
Churches
which
comfortably
refresht
them
in
the
time
of
banishment
)
a
presbiteriall
Discipline
;
both
of
them
(
notwithstanding
)
following
a
diuers
shape
of
the
Ecclesiasticall
state
in
diuers
times
;
the
one
in
peace
,
the
other
in
persecution
,
neither
of
them
both
,
doubtlesse
,
(
circumstances
being
weighed
)
either
warranted
by
truth
or
answerable
to
these
times
;
The
one
labouring
,
to
ouerload
vs
,
with
an
intollerable
burden
of
humane
traditions
(
polliticke
inuentions
to
make
an
outward
greatnesse
whilst
inwardly
Religion
must
needs
●aile
)
the
other
to
strippe
her
,
as
naked
as
the
day
wherein
shee
was
first
borne
;
discouraging
her
teachers
,
by
robbing
them
of
honour
and
maintenaunce
;
traducing
that
learning
,
wherein
many
of
our
Reuerend
Fathers
were
equall
to
any
in
any
part
of
the
world
besides
,
and
in
steade
of
these
,
making
the
Church
to
doe
Pennance
for
her
wontonnesse
in
the
dayes
of
superstition
,
being
left
vnpitied
,
desolate
,
ignorant
,
and
without
honour
;
all
their
purposes
tending
to
this
end
,
to
make
vs
had
in
dirision
of
all
those
that
were
rounde
about
vs
;
Thus
these
two
enemies
in
our
owne
bosome
,
looking
both
of
them
with
enuie
at
your
happinesse
,
and
with
Ielosie
at
that
fauour
,
which
we
might
be
suspected
to
beare
towards
either
of
them
;
their
discentions
were
not
so
violent
to
each
other
,
as
they
both
were
cruell
and
daungerous
to
our
peace
;
as
if
Ephraim
,
and
Manasses
,
had
made
a
truce
,
and
both
of
them
concluded
to
deuour
Iuda
;
At
this
time
your
Lordship
(
for
lawes
and
authoritie
had
restrayned
the
one
)
vndertooke
the
defence
of
this
Church
Gouernment
,
against
the
other
;
wherein
doubtlesse
if
your
great
wisedome
and
moderation
,
had
not
like
another
Athanasius
,
indured
the
furie
and
rage
of
this
vnbridled
multitude
,
Wee
might
●●stly
haue
feared
,
that
disorder
and
barbarisme
would
haue
tyrannously
possest
long
since
,
the
worthiest
and
most
beautifull
parts
of
our
whole
land
.
And
as
doubtlesse
it
was
happie
for
the
Church
that
you
vndertooke
by
writing
,
the
defence
of
this
cause
,
(
seeing
no
man
could
haue
done
it
either
better
,
or
with
lesse
exception
)
so
the
day
of
your
admission
to
the
Sea
of
Canterburie
,
is
,
and
was
(
in
all
likelihood
)
(
next
vnto
our
late
Souereigne
)
the
forciblest
meanes
,
and
the
best
securitie
,
this
Church
then
could
hope
for
to
procure
her
peace
;
neither
can
the
Clergie
of
this
land
,
but
in
dutie
and
thankefulnesse
,
offer
vp
continually
,
their
Zealous
and
deuout
prayers
,
for
all
blessings
to
come
downe
,
and
light
,
and
rest
vpon
his
sacred
Maiestie
,
and
vpon
his
Royall
posteritie
to
many
thousand
generations
,
for
those
Princely
fauours
,
which
his
Highnesse
extending
to
you
,
giueth
,
as
vndoubted
assurance
to
all
vs
,
of
the
peace
,
prosperitie
and
happinesse
,
of
this
Church
;
I
haue
often
with
my selfe
thought
,
that
the
greatest
riches
and
most
to
be
valued
,
which
our
late
Souereigne
left
vnto
his
Princely
Maiestie
with
the
lawfull
inheritance
of
this
kingdome
,
was
a
learned
and
deuout
Clergie
;
A
wise
and
Religious
Counsell
;
An
Honorable
,
and
Auncient
Nobilitie
;
Valiant
and
discreet
leaders
;
rich
and
louing
Citizens
;
painfull
and
diligent
husbandmen
;
In
one
word
,
a
people
not
in
any
Vertue
Inferour
to
any
Nation
of
the
earth
;
and
for
Loyaltie
,
and
obedience
(
be
it
spoken
without
enuie
)
aboue
them
all
;
yet
in
the
happinesse
of
all
this
,
there
haue
not
beene
since
wanting
,
which
earnestly
haue
sought
to
ouerthrow
the
state
of
this
Church
;
We
know
not
their
Intentions
,
the
world
seeth
they
are
cunning
to
doe
,
and
to
speake
euill
;
and
whatsoeuer
may
seeme
auaileable
to
further
their
cause
,
wanteth
not
the
best
aduantage
,
that
any
opportunitie
can
giue
vnto
them
;
in
which
respect
it
is
all
our
duties
,
who
desire
the
peace
of
this
Church
,
&
prosperitie
of
the
Commonwealth
,
no
way
to
be
wanting
,
to
the
reasonable
,
Iust
,
and
honest
defence
of
a
good
cause
;
In
regard
whereof
,
though
by
many
degrees
I
am
the
vnworthiest
of
a
great
number
,
who
haue
,
and
are
readie
,
to
write
in
the
defence
of
this
Church
(
the
aduersaries
in
this
cause
hauing
receiued
the
first
&
greatest
Wounds
from
your
pen
)
yet
my
care
amongst
the
rest
was
,
to
imploy
my
labour
,
according
to
that
abilitie
which
God
hath
giuen
me
,
in
the
modest
defence
,
of
the
Gouernment
of
this
Church
.
Which
hauing
beene
handled
so
often
,
and
so
learnedly
heretofore
,
it
ought
not
to
seeme
straunge
to
any
,
and
I
hope
,
will
be
pardoned
at
your
hand
,
if
wee
gather
but
the
gleanings
after
those
,
that
plentifully
haue
sown
,
and
haue
reaped
before
vs
.
Whatsoeuer
my
labour
,
and
trauell
hath
beene
in
this
,
it
is
due
vnto
your
Grace
,
whose
manifold
,
continued
,
and
vndeserued
fauours
,
together
with
my
priuate
dutie
,
challengeth
me
&
my
whole
seruice
,
by
a
greater
nearenesse
,
Leu.
23.11
.
than
that
Law
;
yee
shall
bring
a
sheafe
of
the
first
fruites
of
your
haruest
vnto
the
Priest
.
Thus
hartely
desiring
your
Lordships
Fauourable
acceptance
of
this
paines
,
how
small
soeuer
,
with
my
continuall
prayers
,
for
the
long
preseruation
of
your
Graces
health
,
and
Honor
,
to
the
comfort
of
a
great
number
,
and
the
singular
blessing
of
this
Church
,
euen
through
the
mercies
of
him
,
in
whom
we
all
liue
,
moue
,
and
haue
our
being
,
I
humbly
take
my
leaue
.
Your
Graces
in
all
Dutie
.
WILLIAM
COVELL
.
Faults
Escaped
.
In
Epist.
Didte
.
Line
the
1.
for
the
Word
Read
the
World
.
Page
4
Line
.
●1
for
blould
〈◊〉
boldnesses
p
:
5
l.
2
:
for
Vsull
r.
Vsuall
p.
6
l.
●●
.
for
to
●amer
to
the
same
p
7.
〈◊〉
2.
for
A●henian
r.
Athenians
.
p
8.
l.
8
for
outward
r.
Outwardly
.
l.
〈◊〉
for
W●res
r
warres
.
l.
●7
for
these
word
r.
the
sword
.
p.
9.
l.
9.
for
as
1
is
.
l
22.
for
inhabit
r.
inable
,
l.
●3
for
to
r.
of
l.
38.
for
nor
least
r
nor
of
least
p
13.
l.
2.
for
putrified
r.
purified
p.
15.
l.
vlt
for
but
time
r.
but
in
time
.
p.
16
l
●
.
for
per●aps
.
r.
perhaps
.
l.
9
for
g●eauent
geauen
l.
26.
for
Cod
r.
God
p.
18.
l.
Vlt.
for
to
the
rest
r.
to
reft
p.
20
l.
1.
for
Eternall
r.
Externall
.
l.
30.
for
a
little
r.
so
litle
.
p.
11.
l.
21.
in
ma●g
for
Pennies
r.
Penries
p.
26.
l
12.
for
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r.
carefull
l.
14
for
continue
.
r.
conuince
.
p.
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l.
5.
for
were
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we
are
l.
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for
with
r
which
p.
50
l.
7
for
only
r.
one
.
l
24
for
receiue
.
r
rcuiue
.
l.
25.
for
dwiseome
r.
wisedome
p.
51.
l.
3.
fercentention
r.
contention
.
p.
52.
l.
6.
for
Propanenes
r.
Prophanenes
.
l
9.
for
Redemption
r.
repetition
p.
53.
l.
●1
for
fruction
r
,
function
l.
13.
for
their
r
her
p
56
l.
18.
for
them
r
t●en
.
p.
59.
l.
2.
for
her
r.
their
p
6●
.
l.
17.
for
continued
,
r.
contemned
.
p
62.
l
27.
for
of
r
and
p.
67.
l.
27.
for
vscan
r.
vs
●
can
.
p.
82.
l.
28.
for
Grayer
r.
Gray
.
p.
83.
l.
15.
for
they
that
r.
that
they
p.
85
l.
37.
for
giuen
r.
giuing
.
p.
124
l.
5.
for
mediation
r.
meditation
.
p.
125.
l.
11
for
disuict
.
r.
distinct
.
p.
16
l
9.
for
vluen
r.
when
.
p.
127.
l.
29.
for
exart
.
r.
exhort
.
p.
129.
l.
34
for
were
r.
we
are
.
p.
134.
l.
34.
for
both
.
r
loth
p.
137.
l.
34.
in
marg.
for
par●re
r
parere
.
p.
143.
l.
22.
for
person
r.
persons
.
l.
26.
fo●
be●ng
r●
bring
p.
144
l
6
,
for
either
the
other
r
either
,
the
other
.
l.
33.
for
occafion
r.
occasion
.
P.
145.
l.
8.
for
vs
r.
as
.
p.
146
,
l.
34.
for
thought
r.
though
.
p.
l.
147.
19.
for
reuerent
.
r.
reuerence
l.
29
for
others
r.
either
p.
162.
l
2.
for
Pulralities
r
Plural
;
p.
164.
l.
26.
for
Extragauants
r.
Extrauagants
p.
165.
l.
19.
in
marg.
for
commumis
r.
communis
l
29.
in
marg
,
for
quam
vis
r.
quamuis
.
p
189
l
13.
for
Codly
r
Godly
,
l.
17
,
for
disented
r.
dissented
l
,
vult
for
Ghurches
r.
Churches
,
p.
186.
l.
27.
for
Vgre
r.
●rge
p
,
187.
l.
23.
in
marg.
for
Cominis
r.
Communis
p.
190
l.
7.
for
Mamerces
r.
M●merc●s
,
p.
191.
l
,
17.
for
the
the
first
r.
the
fifth
,
p.
192
,
l.
33
in
ma●g
.
for
Disperandi
r.
desiderandi
,
p
,
194
,
l.
27
,
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