CHAP.
I.
Of
submission
of
judgement
,
and
externall
peaceable
subjection
due
to
the
Church
,
Nationall
or
Universall
,
from
the
respective
Members
thereof
.
WHat
relation
this
point
hath
to
the
peace
and
unity
of
a
Church
,
in
preserving
it
from
Error
,
and
to
the
Reformation
of
a
Church
when
Error
hath
prevailed
upon
it
,
was
insinuated
in
the
Preface
:
and
in
those
respects
there
was
occasion
in
the
former
Treatise
,
Of
the
Division
of
English
and
Romish
Churches
upon
the
Reformation
,
Sect.
9
,
10
,
13.
to
touch
upon
it
.
1.
There
,
due
Submission
,
with
all
peaceable
external
subjection
,
was
required
:
and
so
it
was
a
Limited
,
not
Absolute
submission
which
we
required
:
the
limits
of
it
arising
from
the
condition
and
concernment
of
the
Autority
to
which
,
and
of
the
Matter
in
which
this
Submission
is
to
be
yeilded
.
The
Autority
is
publick
,
and
(
though
not
Infallible
,
yet
)
guiding
others
by
an
Infallible
rule
,
and
most
highly
concerned
to
guide
them
accordingly
,
as
being
answerable
for
their
souls
.
The
condition
of
the
Matter
also
was
observed
to
be
diverse
,
according
to
the
difference
of
Belief
and
Practice
,
and
in
each
kind
to
be
of
more
or
lesse
concernment
,
according
to
the
Nature
of
the
things
propounded
to
us
,
to
be
believed
or
practised
by
us
.
The
generall
result
was
,
that
we
ought
to
yeild
all
the
Submission
of
Judgment
,
and
peaceable
subjection
,
which
such
Autority
may
require
,
and
all
that
the
condition
of
the
matter
will
admit
of
.
Thus
much
was
insinuated
in
the
former
book
.
2.
Now
to
make
a
supply
to
that
,
a
dominion
over
our
Faith
,
and
if
we
follow
them
in
a
blind
obedience
and
resignation
of
judgment
wholly
,
we
are
sure
to
transgresse
in
giving
to
them
,
what
is
due
to
God
;
So
also
must
this
Submission
be
carryed
even
between
Man
and
Man
,
by
declining
the
Romish
excess
of
arrogating
too
much
to
the
publick
Autority
,
and
avoiding
the
other
extreme
of
giving
too
much
Liberty
to
Private
Judgment
,
into
which
Anabaptists
and
other
Sectaries
run
,
and
thereby
make
void
the
Autority
and
Office
of
the
Pastors
of
the
Church
.
3.
Therefore
that
we
may
better
discover
the
bounds
of
due
Submission
,
we
must
take
aim
,
as
abovesaid
,
from
the
consideration
.
First
,
Opinion
or
belief
,
which
being
inward
need
not
happily
discover
it self
:
Some
are
in
Practice
,
as
Worship
,
Discipline
,
Rites
,
Ceremonies
;
which
being
outward
must
needs
appear
.
Now
in
reference
to
both
Autority
and
Matter
,
we
shall
have
occasion
to
consider
the
Extent
of
Submission
,
from
Judgment
and
belief
(
which
begin
within
)
to
external
compliance
and
conformity
of
Practise
;
and
accordingly
,
in
the
Manner
of
performance
,
this
submission
either
stayes
our
judgment
and
belief
within
,
when
it
dissents
,
or
discovers
it
without
,
but
so
as
not
to
a
disturbance
of
peace
.
4.
Judgment
and
Reason
is
that
Light
,
which
he
that
lighteth
every
one
that
comes
into
the
World
,
Joh.
1.9
.
puts
into
the
minde
of
Man
,
in
order
to
his
yeilding
assent
and
belief
to
that
which
is
propounded
;
This
light
,
as
it
shines
inwardly
to
the
aforesaid
purpose
,
may
not
be
put
out
,
by
absolute
submission
,
or
resignation
of
judgment
to
Man
,
or
any
company
of
Men
;
but
as
it
is
a
light
to
shine
outward
for
direction
of
others
,
so
it
may
be
concealed
.
For
though
a
Man
doth
not
acquiesce
inwardly
to
that
which
is
propounded
,
yet
may
he
be
silent
in
some
cases
,
and
forbear
to
publish
his
judgment
to
others
.
These
things
being
premised
,
come
we
to
some
conclusions
touching
this
submission
.
5.
From
the
consideration
of
Autority
,
to
which
submission
is
due
,
we
may
say
,
I.
They
sit
in
Moses
chair
—
and
He
,
that
despiseth
you
,
despiseth
me
,
saith
our
Saviour
.
Submit
and
obey
,
saith
S.
Paul
,
Heb.
13.17
.
All
which
is
spoken
of
the
Pastors
and
Teachers
of
the
Church
,
not
as
joyned
in
Councel
,
but
severally
taken
,
and
so
teaching
what
the
Church
has
learnt
of
Christ
,
and
what
it
declares
and
commands
agreeable
to
the
voice
of
the
great
Pastor
,
speaking
in
the
Word
.
This
Conclusion
is
against
Anabaptists
and
Sectaries
,
that
make
void
the
Office
and
Authority
of
the
Pastors
of
the
Church
;
and
against
all
others
,
that
,
acknowledging
the
Office
,
do
too
much
weaken
the
Autority
,
receiving
what
they
teach
and
declare
,
with
little
or
no
other
respect
,
then
if
the
same
were
spoken
to
them
by
any
other
Men.
They
of
the
Romish
Church
,
as
they
are
not
behind
hand
in
giving
Autority
to
their
Priests
or
Pastors
,
so
do
they
acknowledg
it
not
secured
from
error
;
and
the
submission
due
to
it
not
to
be
absolute
but
limited
.
We
need
not
therefore
quarrel
with
them
here
.
Al
the
business
wil
be
,
to
conclude
upon
that
submission
,
which
is
due
to
the
Pastors
of
the
Church
joyned
or
met
in
Councel
,
to
give
out
the
Judgment
of
the
Church
.
6.
II.
gathered
together
in
the
Name
of
Christ
,
they
have
the
promise
of
his
presence
among
them
,
which
is
by
the
assistance
of
his
Spirit
,
S.
Mat.
18.20
.
This
is
the
onely
place
,
as
it
seems
to
me
,
which
delivers
a
promise
immediately
appliable
to
Councels
,
though
not
to
them
only
;
other
places
so
much
beaten
upon
by
the
Romanists
;
I
am
with
you
to
the
end
—
S.
Mat.
28.
Tel
the
Church
—
S.
Mat.
18.
The
gates
of
Hel
shall
not
prevail
—
S.
Mat.
16.
The
spirit
of
Truth
shall
guide
you
into
all
Truth
.
S.
Joh.
16.
and
the
like
,
cannot
be
drawn
to
concern
Councels
,
but
by
many
consequences
;
and
not
at
all
to
concern
them
in
such
an
Infallible
guidance
as
the
Romanists
would
have
.
7.
being
in
the
midst
of
them
,
is
made
as
we
see
,
to
two
or
three
,
even
to
the
meanest
Ecclesiastical
meeting
or
Synod
,
and
therefore
cannot
assure
that
infallible
guidance
,
which
among
the
Romanists
is
applied
only
to
General
Councels
,
or
to
the
Pope
with
his
Consistory
.
What
then
?
It
must
needs
imply
such
assistance
as
is
needful
and
sufficient
:
Such
,
as
we
acknowledg
there
can
be
no
danger
for
any
in
the
Church
,
in
submitting
to
her
Definitions
,
when
and
where
such
assistance
is
given
.
8.
But
for
that
we
must
look
to
the
Condition
required
:
to
be
gathered
together
in
the
name
of
Christ
;
viz.
With
due
Autority
from
him
,
and
with
mindes
answerable
to
the
end
and
purpose
of
their
meeting
,
that
is
,
with
mindes
free
from
worldly
intents
and
designs
,
and
from
all
factious
engagements
,
seeking
unfeinedly
the
glory
of
God
,
and
the
propagation
of
the
true
Catholick
faith
;
and
therefore
setting
before
them
the
only
Infallible
Rule
of
Faith
and
Truth
,
Gods
Word
,
attending
to
it
with
due
heed
and
submission
,
and
with
prayer
(
for
that
is
express
in
the
Text
,
to
ask
)
for
assistance
.
To
such
,
so
gathered
in
the
name
of
Christ
,
the
promise
wil
be
made
good
,
and
the
issue
wil
be
a
declaration
of
the
Truth
in
all
matters
of
Belief
and
Worship
.
9.
Now
for
our
Submission
;
III.
It
is
not
certain
,
that
they
which
meet
in
Councels
are
so
gathered
together
;
Sometimes
it
is
certain
and
notorious
,
that
they
are
not
;
as
,
in
the
second
Councel
of
Ephesius
,
a
packed
faction
prevailed
to
the
advancing
of
the
Entychian
Heresy
;
and
in
the
Romish
Councels
for
these
later
Ages
,
the
Papall
power
and
faction
hath
managed
and
over-ruled
all
:
so
apparently
in
their
glorious
Councel
of
Trent
,
that
it
was
often
and
openly
complained
of
,
while
the
Councel
was
sitting
,
and
the
decrees
of
that
Councel
not
received
in
France
for
about
40.
years
after
it
was
concluded
.
Can
we
say
such
Councels
are
gathered
in
the
Name
of
Christ
?
or
that
the
promise
can
belong
to
such
,
and
the
Infallible
assistance
of
Gods
Spirit
(
which
the
Romanists
pretend
)
can
be
given
to
such
a
company
of
Men
,
so
gathered
together
,
so
overswayed
with
factious
interests
?
or
to
a
Pope
,
be
he
what
he
wil
be
for
person
,
so
he
be
Pope
?
For
such
to
say
Visum
est
Spiritui
sancto
,
&
nobi
—
It
hath
seemed
good
to
the
Holy
Ghost
,
and
to
us
,
what
wants
it
of
blasphemous
arrogancy
?
and
what
wants
it
of
Simon
Magus
his
sin
,
to
think
the
Holy
Ghost
can
be
bought
with
Money
?
or
bound
to
a
Pope
that
hath
bought
his
Chair
and
enters
Simoniacally
?
or
to
a
company
of
Men
,
whose
Votes
in
Councel
are
purchased
with
Gold
,
or
golden
hopes
of
preferment
,
as
it
fared
with
a
great
part
of
them
that
met
at
Trent
,
being
either
Titulars
,
Popes
Pensioners
,
or
bound
to
him
upon
like
worldly
concernments
?
10.
But
at
the
best
,
where
there
is
not
evident
cause
of
exception
,
yet
can
there
not
be
certainty
,
that
they
which
meet
in
Councel
,
are
so
gathered
in
the
Name
of
Christ
,
with
such
minds
,
purposes
and
endeavours
,
as
above
required
.
Now
the
Issue
of
the
promise
depends
upon
performance
of
the
Condition
:
of
which
performance
though
we
may
have
a
great
presumption
,
in
regard
of
their
learning
and
judgment
,
and
their
high
concernment
,
as
being
answerable
for
mens
souls
,
(
besides
the
care
and
respect
that
God
hath
towards
his
Church
)
yet
can
we
not
have
such
a
certainty
,
as
simply
and
absolutely
to
ground
submission
of
judgment
and
belief
upon
it
;
and
therefore
we
receive
their
Definitions
concerning
Faith
,
and
Worship
,
not
finally
or
chiefly
upon
the
presumption
we
have
of
their
performance
,
or
conformity
to
the
condition
of
the
promise
,
but
upon
the
evidence
of
that
conformity
,
which
their
Definitions
have
to
the
Infallible
Rule
.
It
was
the
care
of
S.
Paul
and
of
the
true
Apostles
(
and
so
it
should
be
of
all
the
Pastors
of
the
Church
)
by
the
demonstration
of
the
Truth
,
to
commend
themselves
to
every
Mans
Conscience
,
that
they
have
not
handled
the
word
of
God
deceitfully
,
2
Cor.
4.2
.
Upon
this
evidence
or
demonstration
of
Truth
,
the
Four
first
general
Councels
have
been
so
generally
submitted
to
,
so
readily
received
by
all
good
Christians
.
11.
Evidence
and
demonstration
of
Truth
from
Gods
Word
,
in
order
to
assent
or
Faith
,
be
mistaken
to
a
slighting
of
publick
Autority
and
submission
due
to
it
,
because
it
may
be
also
said
(
and
truly
)
that
such
evidence
made
out
of
Gods
Word
by
any
man
whatsoever
,
requires
and
obtains
such
Assent
:
we
must
know
,
there
is
an
Assent
and
belief
properly
due
to
the
proposals
of
the
Church
,
or
Doctrine
of
the
Pastors
and
Teachers
in
it
,
and
that
by
vertue
of
their
Office
and
Commission
which
they
have
to
teach
and
rule
others
,
and
that
under
so
great
a
concernment
,
as
the
giving
account
for
their
souls
:
Only
this
Assent
or
belief
is
not
at
first
absolute
but
conditional
,
not
final
but
previous
and
preparatory
,
and
so
remains
in
the
learner
as
a
preparation
,
till
that
Evidence
or
Demonstration
come
and
advance
it
into
a
Divine
Assent
,
and
final
resolution
,
grounded
upon
the
revelation
of
Gods
Word
:
Or
else
it
is
Cashired
upon
the
like
Evidence
to
the
contrary
;
for
we
ought
to
submit
and
obey
them
,
til
upon
such
Evidence
we
can
say
,
It
is
more
right
to
hearken
unto
God
,
then
unto
them
.
Act.
4.
and
good
reason
,
seeing
our
submission
to
them
stands
upon
their
Autority
and
Commission
which
they
have
to
teach
and
guide
us
,
therefore
we
must
have
a
greater
Autority
against
them
from
Gods
word
,
and
seeing
our
judgment
is
not
to
be
compared
with
theirs
,
whose
profession
is
the
study
or
interpretation
of
Gods
Word
,
and
whose
lips
preserve
knowledge
,
therefore
we
must
have
such
Evidence
of
that
greater
Authority
on
our
side
;
that
is
apparent
to
any
that
can
use
his
reason
,
before
we
deny
our
submission
to
them
.
But
some
may
say
,
if
we
cannot
yeild
submission
of
judgment
and
belief
,
yet
ought
we
to
submit
so
far
as
not
to
publish
it
,
not
to
oppose
Authority
:
It
is
true
,
submission
,
as
above
was
insinuated
,
extends
it self
so
far
even
to
a
suffering
for
our
judgment
and
belief
,
and
such
submission
is
due
to
the
Pastors
and
Governors
of
the
Church
,
by
vertue
of
their
publick
Autority
;
but
the
consideration
of
submission
in
the
several
extent
of
it
much
depends
upon
the
several
condition
of
the
Maiter
,
in
which
we
submit
unto
Autority
,
of
which
presently
;
here
we
are
upon
the
submission
of
judgment
due
unto
Autority
,
as
to
the
unward
belief
;
which
submission
we
affirm
to
be
not
absolute
but
limited
,
and
may
conclude
it
upon
the
Apostles
warrant
,
who
,
in
one
place
,
gives
us
the
precept
of
it
,
and
the
reason
of
it
,
Obey
,
Submit
;
Why
!
they
have
the
rule
over
you
;
that
is
,
their
Commission
and
Autority
for
teaching
and
guiding
you
;
and
they
watch
for
your
souls
,
and
must
give
account
,
(
Heb.
13.17
.
)
there
's
the
high
concernment
.
But
this
Obedience
and
submission
cannot
be
absolute
,
unless
they
alone
were
concerned
to
give
account
for
our
souls
:
if
we
must
also
,
then
are
we
also
concerned
to
watch
over
our
own
souls
,
to
see
and
judg
what
we
do
;
and
therefore
the
Apostle
,
as
he
tels
us
in
this
place
,
they
have
the
rule
over
us
,
so
in
another
place
adds
the
limitation
,
Not
as
having
dominion
over
your
faith
,
2
Cor.
1.24
.
and
Not
as
Lords
over
Gods
heritage
,
saith
S.
Peter
1.5.3
.
how
then
?
as
Ministers
by
whom
ye
believe
,
1
Cor.
3.9
.
as
helpers
of
your
joy
.
2
Cor.
1.24
.
Ministers
,
Helpers
,
Guides
they
are
in
the
way
of
Salvation
;
but
as
it
is
one
thing
for
a
Man
to
follow
a
Guide
,
til
he
see
apparent
danger
,
another
thing
to
be
led
by
him
blindfold
:
So
is
it
one
thing
to
follow
our
spiritual
Guides
with
a
conditional
belief
,
or
reservation
to
Gods-Word
,
yea
and
to
follow
them
to
a
mistrust
of
our
own
judgment
,
or
knowledge
we
have
of
the
way
;
another
thing
to
resign
up
judgment
and
belief
to
them
,
and
put
out
that
light
of
reason
which
God
hath
put
in
us
,
in
order
to
our
receiving
direction
for
the
way
of
Salvation
.
The
first
we
allow
and
require
,
the
other
let
the
Church
of
Rome
exact
,
and
gain
where
she
can
.
Thus
far
from
the
consideration
of
Autority
to
which
Submission
is
due
:
We
may
receive
more
particular
directions
for
the
extent
and
manner
of
performing
this
Submission
,
if
we
now
add
the
Consideration
of
the
Matter
or
things
,
in
which
Submission
is
yeilded
.
12.
Opinion
or
belief
only
;
and
these
,
as
they
are
of
different
condition
from
matters
of
Practise
,
and
outward
exercise
,
so
are
they
to
be
distinguished
one
from
the
other
in
the
Declarations
of
the
Church
:
for
it
is
considerable
in
our
yeilding
of
Submission
,
to
know
what
things
are
Credenda
or
matters
of
belief
,
strictly
taken
for
Catholick
Faith
,
such
as
the
prime
Articles
,
Christ
God
and
Man
,
and
the
like
,
or
their
immediat
and
apparent
consequences
,
Two
wills
in
Christ
,
Natures
distinct
and
unconfounded
:
and
what
things
again
are
Credibilia
;
Credible
Truths
or
Matters
of
Opinion
,
or
belief
largely
taken
.
Also
it
is
considerable
,
What
the
Church
hath
declared
as
Articles
of
Faith
,
and
what
she
hath
shewed
her
judgement
in
,
as
Credible
Truths
,
but
not
imposing
them
as
Articles
of
Catholick
Faith
:
for
in
case
she
should
mistake
in
these
,
the
danger
in
conforming
our
judgment
to
hers
is
the
less
;
as
if
a
Church
upon
mistake
should
(
as
many
of
the
Ancients
thought
)
judg
it
Credible
,
That
the
souls
of
just
men
are
not
admitted
into
the
glorious
presence
of
God
,
til
the
Resurrection
,
or
that
there
may
be
some
kind
of
purgatory
after
this
life
,
turning
S.
Augustines
Non
incredibile
,
into
a
Credibile
,
but
not
imposing
it
as
an
Article
of
Faith
,
as
the
Church
of
Rome
hath
boldly
done
.
So
likewise
Matters
of
Practice
are
of
divers
forts
,
and
of
greater
or
less
concernment
.
Some
of
Worship
and
Adoration
,
some
of
Discipline
,
Rites
,
Cercmony
:
Under
matters
of
Discipline
,
the
observing
of
set
Times
for
Fasting
,
works
and
performances
of
publick
Penance
,
single
life
of
Priests
and
the
like
,
are
considerable
in
the
Canons
or
Declarations
of
the
Church
concerning
them
.
In
matters
of
Belief
or
Opinion
,
our
subjection
to
a
publick
judgment
stands
in
a
conformity
of
our
judgment
and
belief
to
the
publick
,
and
in
the
publishing
or
not
publishing
of
our
judgment
.
In
Matters
of
practice
,
our
Submission
stands
in
the
conformity
of
judgment
,
if
we
judge
of
Worship
and
other
matters
determined
,
as
the
Church
judges
,
or
in
the
outward
exercise
,
if
we
do
in
these
things
as
the
Church
does
and
practises
.
13.
Having
premised
thus
much
,
14.
15.
Whether
it
be
more
right
to
hearken
to
you
or
to
God
,
&c.
Acts
4.
And
to
this
case
I
refer
that
other
erroneous
principle
of
belief
(
the
mother
of
Error
and
Apostacie
)
that
al
the
Members
of
the
Church
are
bound
to
receive
for
Catholike
Faith
and
Christian
Worship
all
that
the
Church
whereof
they
are
Members
proposes
to
them
for
such
;
herein
we
had
,
and
all
that
are
stil
of
the
Roman
Communion
,
have
cause
to
complain
of
that
Church
,
and
to
declare
dissent
of
judgment
from
it
,
which
not
only
imposes
Purgatory
,
Transubstantiation
,
and
such
novel
errors
for
Articles
of
the
Catholike
faith
,
and
commands
Image-worship
as
lawful
and
pleasing
to
God
;
but
also
holds
all
the
Members
thereof
bound
to
that
former
principle
of
mis-belief
,
in
a
blind
receiving
all
for
faith
and
worship
,
that
shal
be
so
proposed
to
them
.
16.
17.
Jo:
Frith
(
a
yong
Man
,
but
Learned
and
Moderate
)
in
his
Reply
to
Sir
Thomas
Moor
,
concerning
Transubstantiation
:
Let
it
not
(
saith
he
)
be
Worshiped
,
and
think
what
you
will
,
for
then
is
the
Peril
past
.
Difference
of
judgment
may
be
in
a
Church
without
disturbance
;
(
Worship
,
Adoration
,
Discipline
,
Order
,
Ceremony
)
and
then
we
have
a
double
Caution
,
1.
According
to
the
indifferencie
of
the
matter
,
or
the
greater
,
but
evident
concernment
of
it
,
either
to
yeeld
conformity
for
Peace
sake
,
or
forbear
for
Conscience
sake
.
2.
That
such
forbearance
of
any
practice
be
an
Act
of
simple
and
bare
Omission
without
clamour
and
contempt
of
Autority
,
without
tumult
or
resistance
,
with
a
readines
to
suffer
rather
;
then
is
there
peaceable
subjection
,
when
private
judgment
keeps
within
these
bounds
.
For
such
conscionable
forbearance
of
many
practices
in
the
Church
of
Rome
,
(
of
high
concernment
and
very
evident
)
they
have
good
cause
,
that
are
within
her
Communion
;
Such
practice
is
the
exercise
of
Religious
Worship
,
many
wayes
applyed
in
that
Church
to
the
Creature
;
such
also
are
some
superstitious
Rites
and
Ceremonies
,
having
a
kind
of
Sacramental
vertue
,
and
real
holiness
affixed
to
them
.
18.
He
that
doubteth
is
damned
,
if
he
eat
.
and
,
what
is
not
of
Faith
,
is
sin
,
have
been
abused
to
maintain
a
dissenting
from
the
Judgment
of
the
Church
,
and
a
forbearance
of
the
Practice
.
We
say
therefore
,
those
places
are
misapplyed
to
matters
determined
by
publick
Autority
:
against
which
it
is
not
doubting
or
want
of
Faith
(
i.e.
perswasion
of
the
Lawfulness
or
indifferency
of
the
thing
so
determined
)
that
can
take
place
,
or
bear
out
disobedience
,
but
evident
demonstration
of
the
thing
out
of
Gods
Word
to
the
contrary
;
and
the
Reason
is
plain
,
the
command
of
Gods
Word
for
Obedience
and
Submission
to
them
that
are
over
us
is
evident
,
and
therefore
against
them
we
must
have
evidence
from
Gods
Word
,
to
shew
they
are
mistaken
in
their
Judgment
or
determination
of
that
particular
.
Now
when
a
Church
professes
the
thing
determined
by
her
to
be
indifferent
in
it self
,
or
of
a
middle
Nature
,
neither
commanded
by
God
nor
forbidden
,
and
that
she
neither
affixes
any
Sacramental
or
Spiritual
vertue
or
hollness
to
it
,
nor
enjoyns
it
as
Worship
,
but
only
out
of
respect
to
Order
and
Discipline
:
no
man
can
have
any
evident
demonstration
,
but
only
a
doubting
or
mixt
perswasion
of
the
unlawfulness
of
such
a
thing
;
and
although
a
Man
of
doubting
of
a
thing
,
in
it self
indifferent
,
but
not
determined
,
or
enjoyned
by
Authority
,
may
by
reason
of
his
doubting
have
cause
to
forbeare
it
:
yet
not
in
this
case
of
the
supposed
determination
and
injunction
of
Autority
;
for
he
that
will
then
urge
[
He
that
doubteth
is
damned
]
must
remember
,
that
he
that
disobeyeth
is
damned
too
:
that
former
place
of
doubting
,
having
many
exceptions
,
of
which
this
predetermination
of
Autority
is
one
,
but
this
disobeying
of
Autority
hath
only
one
,
viz.
when
there
is
sufficient
evidence
of
L.
vine
Autority
against
the
thing
determined
by
humane
,
and
so
it
becomes
an
Obeying
of
God
rather
then
Man
.
19.
Honourable
in
all
men
,
but
in
Order
to
their
better
discharge
of
their
Duty
and
Priestlie
or
Ministerial
function
;
and
I
do
not
now
dispute
the
difference
of
that
antient
injunction
from
the
now
Roman
exaction
of
single
life
,
nor
question
with
what
fulness
of
Autority
it
was
enjoyned
,
or
how
far
,
or
how
long
binding
,
(
which
I
shall
have
more
fit
occasion
to
touch
a
little
20.
Thus
have
I
endeavoured
as
neer
as
I
can
,
to
discover
and
fixe
the
bounds
of
Submission
of
Privat
Judgment
and
Practice
,
according
to
the
several
condition
of
the
matter
,
wherein
it
is
shewn
,
and
according
to
the
divers
extent
and
manner
of
performing
or
shewing
it
;
either
to
a
direct
conformity
and
compliance
with
the
publick
,
or
if
dissenting
,
yet
to
a
yeilding
of
all
possible
,
peaceable
Subjection
,
and
that
,
if
need
be
,
to
a
suffering
under
Autority
.
If
Privat
Judgment
keep
it self
within
the
former
bounds
of
Submission
,
there
can
be
no
harm
to
the
Church
.
21.
I
should
now
speak
the
respect
,
de
verâ
Relig.
and
de
Vtiltate
credend
.
It
is
his
purpose
there
,
to
shew
how
Autority
goes
before
Reason
,
in
our
believing
or
receiving
the
Christian
Faith
,
which
by
the
Romanists
is
sometimes
misapplyed
to
the
purpose
of
that
Church
,
requiring
belief
to
rest
upon
her
Autority
.
We
may
therefore
take
notice
,
that
the
writing
of
those
books
was
occasioned
by
the
Manichees
,
who
reproached
the
Catholiques
,
for
requiring
belief
of
their
Scholars
or
Auditors
,
before
they
shewed
them
reason
;
and
boasted
,
Se
terribili
Autoritate
separatâ
,
&c.
that
laying
aside
all
supercilious
Autority
,
they
would
by
simple
and
plain
reason
bring
Men
to
God
.
cap.
1.
de
util.
cred.
.
Had
this
Romish
Infallible
Autority
(
which
exacts
belief
simply
and
finally
)
been
then
pretended
to
in
the
Church
,
they
might
well
have
call'd
it
terrible
Autority
,
and
S.
Augustine
could
not
but
have
spoken
to
it
.
Whereas
it
is
his
only
work
in
both
books
to
shew
that
Men
are
first
moved
by
Autority
to
a
belief
of
things
,
before
they
see
the
Reason
of
the
things
themselves
.
Now
the
belief
upon
this
Autority
is
but
previous
and
preparatory
(
as
I
call'd
it
)
in
order
to
that
which
S.
Augustine
calls
Reason
,
or
evident
knowledg
of
the
truth
.
For
he
tels
us
this
Autority
(
viz.
of
the
Church
proposing
the
Catholick
Faith
)
stands
upon
Miracles
,
confirming
that
Faith
,
and
Multitude
of
believers
that
have
embraced
it
;
and
this
indeed
is
the
first
motive
to
induce
a
Man
to
seek
,
and
believe
he
may
have
the
true
Faith
and
Religion
in
such
a
Church
,
such
a
company
of
Relievers
.
Again
,
he
pleads
for
belief
due
to
the
Autority
of
Pastors
and
Teachers
of
the
Church
,
whom
he
cals
Antistites
Dei
,
whom
God
hath
set
in
his
Church
as
Governours
and
Teachers
,
cap.
10.
de
Vtil
Cred.
and
this
is
but
according
to
the
Rule
,
common
to
the
teaching
of
other
Sciences
:
Oportet
discentem
credere
,
He
that
is
taught
must
give
credit
to
him
that
teacher
him
.
Lastly
,
we
find
him
every
where
speaking
the
end
of
that
Autority
and
teaching
in
the
Church
;
it
is
praecolere
,
procurare
animum
or
idoneum
facere
percipiendae
veritati
,
to
mould
and
fit
the
mind
for
perceiving
and
embracing
the
Truth
,
and
preparare
illuminaturo
Deo
,
to
prepare
it
for
the
enlightning
of
Gods
Spirit
;
which
he
calls
sometimes
the
punging
of
the
mind
,
(
viz.
from
Natures
ignorance
,
self-conceit
,
love
of
Worldly
pleasures
)
that
it
may
be
fit
to
behold
the
clear
Truth
;
and
this
is
it
which
he
calls
Reason
,
and
gives
it
the
chiefest
Authority
,
Summa
est
ipsius
veritatis
jam
cognitae
&
perspicuae
Autoritas
.
(
cap.
14.
de
verâ
Relig.
)
this
was
calld
Evidence
above
,
or
Demonstration
of
Truth
:
and
cap.
25.
of
the
same
book
,
Purgatioris
animae
rationi
quae
ad
veritatem
pervenit
,
nullo
modo
preponitur
humana
Autoritas
.
Humane
Autority
must
give
way
to
Reason
,
and
Evident
truth
,
which
a
Soul
purified
by
Faith
knows
and
believes
▪
Thus
much
in
reference
to
that
which
had
been
spoken
above
of
preparatory
,
conditional
belief
due
to
,
and
beginning
from
Autority
,
but
finally
resting
in
the
Evidence
and
Demonstration
of
Truth
:
Like
as
the
belief
of
the
Samaritans
given
first
to
the
Testimony
of
the
Woman
that
had
been
with
Christ
,
brought
them
out
unto
him
,
but
stayed
at
last
upon
A●divimus
ipsi
,
we
have
heard
him
our selves
,
S.
John
4.42
.
22.
pride
brings
no
man
;
quae
si
non
esset
nec
Haeretici
,
nec
Schismatici
essent
,
but
for
this
Pride
and
self-conceit
(
the
cause
why
privat
Judgments
do
not
keep
within
bounds
)
there
would
be
no
Hereticks
or
Schismaticks
;
for
it
comes
not
to
this
but
when
nimiâ
levitate
(
as
he
speaks
sometimes
)
through
too
much
lightness
of
judgment
they
are
driven
tanquam
palea
vento
Superbiae
,
as
chaff
by
the
puff
of
their
own
pride
from
the
Lords
floor
,
or
Visible
Church
.
23.
de
verâ
Rel.
Divine
Providence
(
saith
he
)
suffers
sometimes
Viros
bonos
per
turbulentas
sed
tiones
carnalium
hominum
expelli
de
Congregatione
Christianâ
,
Good
men
to
be
cast
out
of
the
Communion
of
the
Visible
Church
,
through
the
turbulent
Seditions
of
carnal
Men
;
sine
Conventiculorum
segregratione
,
(
without
making
Conventicles
apart
)
&
testimonio
suo
juvantes
eam
fidem
,
quam
in
Ecclesiâ
—
(
and
by
their
witness
and
profession
helping
that
Faith
,
which
they
know
is
still
taught
in
the
Church
.
)
These
,
saith
he
,
thus
serving
God
in
secret
(
Pater
viaens
in
occulto
coronat
)
their
Father
which
sees
in
secret
,
crowns
and
rewards
.
Observe
,
he
speaks
here
of
privat
Men
,
and
so
do
we
hitherto
;
but
he
supposes
them
cast
out
of
the
Church
,
in
which
the
Catholick
Faith
is
truly
professed
,
with
due
Christian
Worship
,
and
therefore
saith
,
Examples
of
such
expelled
good
men
are
rare
:
Whereas
we
supose
such
to
be
cast
out
from
the
Visible
Communion
,
upon
the
cause
of
Faith
and
Worship
,
and
those
turbulent
persons
to
be
the
chief
Rulers
casting
them
out
upon
that
account
;
and
therefore
with
more
advantage
may
conclude
,
it
is
well
with
such
in
the
sight
of
God
that
sees
in
secret
.
Indeed
the
condition
of
the
Catholick
Church
being
such
as
it
was
in
S.
Augustine
his
dayes
,
it
could
not
but
be
rare
to
find
such
examples
;
but
if
he
had
seen
these
latter
Ages
,
and
the
corruption
of
Faith
and
Worship
upheld
by
pride
and
Tyranny
of
the
chief
Rulers
(
especially
within
the
Communion
of
the
Romish
Church
)
he
might
have
seen
examples
great
store
,
of
good
men
and
pious
,
for
peaceable
dissenting
or
desiring
Reformation
,
cast
out
and
persecuted
.
24.
Now
in
the
last
place
,
25.
Priests
single
life
,
because
they
clamor
against
us
as
receding
therein
from
the
Catholick
Church
)
I
may
say
generally
of
such
points
that
the
Church
in
them
went
upon
prudential
Motives
and
Reasons
,
with
respect
to
conveniences
and
inconveniences
in
those
Times
considerable
:
and
therefore
we
find
it
sometimes
letting
loose
the
Reins
of
Discipline
,
sometimes
drawing
them
streiter
according
to
the
Exigency
of
Times
,
or
condition
of
Persons
.
Single
life
,
if
we
look
into
the
practise
of
it
in
several
Ages
and
Countreys
.
Nor
was
it
necessary
,
that
this
Remission
or
relaxation
should
alwayes
expect
the
like
Autority
of
Councels
,
to
decree
it
,
but
it
might
be
lawfully
done
by
any
National
Church
within
it self
upon
long
experience
of
the
inconveniences
;
and
that
especially
,
when
a
free
General
Councel
cannot
be
expected
.
26.
As
to
this
point
of
Priests
single
life
,
I
shall
have
occasion
to
speak
more
below
against
Champny
,
cap.
6.
here
only
I
will
hint
these
particulars
.
I.
It
was
conformable
to
the
former
Reason
;
that
Aeneas
Sylvius
(
afterwards
Pope
)
acknowledged
often
,
As
at
first
they
saw
cause
to
forbid
Priests
Marriage
,
so
now
there
was
greater
cause
to
leave
it
free
to
them
again
.
Plat.
in
Pio.
2.
II.
The
sixt
General
Councel
in
Trullo
,
held
in
the
seventh
Century
,
was
the
first
General
Councel
that
forbad
Bishops
to
have
or
retein
their
Wives
.
Can.
12.
Where
they
excuse
themselves
for
varying
from
the
5.
Canon
of
the
Apostles
(
which
forbad
Bishops
to
put
them
away
)
by
a
pretence
conformable
stil
to
the
former
reason
,
viz.
because
stricter
Discipline
was
fitter
for
their
times
,
then
it
was
for
the
beginnings
of
Christianity
.
III.
That
General
Councel
doth
permit
Priests
and
Deacons
to
keep
their
Wives
,
decreeing
those
to
be
deposed
,
that
cause
them
to
forsake
their
Wives
after
ordination
.
Can.
13.
where
the
Councel
expresly
&
by
name
sets
a
black
note
upon
the
Roman
Church
for
doing
so
:
and
Can.
55.
censures
that
Church
again
for
their
custom
of
Fasting
on
Saturdayes
.
For
this
cause
some
Romanists
quarrel
at
and
make
exceptions
against
this
Councel
as
not
General
or
Lawful
,
yet
the
more
reasonable
among
them
admit
of
it
;
and
so
we
leave
them
to
answer
for
their
dissenting
from
a
General
Councel
upon
a
double
score
,
as
appears
by
the
13.
and
55.
Canons
.
27
But
what
tell
we
them
of
answering
it
to
any
Councel
,
viz.
Infallible
guidance
.
In
other
things
not
Defined
she
requires
submission
of
silence
,
which
she
imposes
on
both
parties
,
as
the
heat
of
the
controversie
between
them
seems
to
require
.
And
this
Submission
we
acknowledg
due
to
Autority
in
every
Church
,
not
only
to
the
Autority
of
the
chief
Pastors
in
that
Church
,
but
also
of
the
Supreme
Civil
power
:
this
imposing
of
silence
,
being
not
a
Definitive
sentence
for
determination
of
Doctrine
,
but
a
suspending
sentence
for
ceasing
of
the
debate
,
and
providing
for
publick
peace
.
28.
Haec
est
fides
Catholica
,
extra
quam
—
this
is
the
Catholick
Faith
,
without
which
none
can
be
saved
.
So
that
they
which
joyn
themselves
to
that
Church
stand
bound
to
believe
all
,
which
that
Church
at
present
doth
,
or
shall
hereafter
propose
to
be
believed
:
Let
them
place
the
judgment
of
that
Church
where
they
will
,
in
the
Pope
or
Councel
.
29.
Card.
Bel.
who
according
to
the
Divinity
professed
at
Rome
,
and
more
generally
obtaining
in
that
Church
,
reduces
all
to
the
judgment
of
the
Pope
,
is
very
strict
in
exacting
this
submission
of
belief
.
In
his
fourth
book
,
de
Pontif
Rom.
he
disputes
of
the
Popes
Infallibility
,
and
there
c.
3.
and
5.
We
find
Non
esse
subditorum
de
hac
re
dubitare
,
sed
simpliciter
ob●dir●
—
It
is
not
for
Subjects
or
Inferiours
to
doubt
of
this
matter
(
viz.
Whether
the
Pope
can
or
doth
erre
)
but
simply
to
obey
.
And
to
shew
the
strength
of
this
obligation
,
&
the
inconvenience
that
would
fall
upon
the
Church
,
if
the
Pope
be
subject
to
erre
in
defining
or
commanding
any
thing
to
the
Church
,
he
lets
not
to
express
it
thus
.
Si
papa
erraret
praecipiendo
,
&c.
If
the
Pope
should
erre
,
in
commanding
Vice
and
forbidding
Vertue
,
the
Church
were
bound
to
believe
,
Vitia
esse
bona
,
&
Virtutes
malas
,
nisi
vellet
contra
conscientiam
peccare
,
that
Vice
was
good
,
Vertue
evill
,
unlesse
it
would
sin
against
conscience
.
To
mollifie
the
harshnesse
of
this
he
inserts
presently
(
in
rebus
dubiis
)
as
if
this
Submission
belonged
only
to
his
Commands
and
Definitions
in
doubtfull
Matters
;
which
as
it
is
not
all
they
say
,
so
is
it
to
little
purpose
:
for
if
he
please
to
judg
the
most
apparent
thing
to
be
doubtful
(
as
whether
our
Saviour
appointed
the
Cup
to
be
received
by
the
people
)
and
define
against
it
,
then
are
all
in
the
Church
bound
to
believe
so
,
or
sin
against
Conscience
.
30.
And
indeed
it
necessarily
follows
upon
their
ground
and
reason
of
believing
all
things
,
viz.
the
Papal
Infallibility
.
Now
considering
,
what
Popes
have
been
,
and
may
be
,
how
readily
may
all
of
that
perswasion
be
brought
under
the
Wo
denounced
by
the
Prophet
,
Isa.
5.20
.
against
those
that
call
Good
Evill
,
Light
Darkness
,
Truth
Errour
,
Vertue
Vice
.
Thus
have
the
people
been
put
off
with
half-Communion
,
contrary
to
our
Saviours
institution
,
and
made
to
believe
it
is
not
so
:
thus
brought
to
bow
down
to
graven
Images
and
to
Worship
them
,
contrary
to
the
express
words
of
Gods
command
,
and
yet
bound
to
believe
it
is
not
so
:
thus
have
they
been
raised
here
into
Rebellions
and
Treasons
against
their
Natural
Prince
,
upon
Pope
Pius
5.
his
Bulls
,
and
thereupon
to
believe
Rebellion
was
good
service
to
God
and
his
Church
:
thus
Princes
themselves
have
been
brought
to
incestuous
Marriages
,
and
to
believe
them
not
sinful
upon
the
Popes
dispensation
:
as
our
Hen.
8.
many
yeers
believed
,
till
,
upon
better
examination
,
he
saw
how
vain
and
ungrounded
the
Judgment
and
Sentence
of
the
Pope
was
.
31.
(
Papal
infallibility
)
for
though
it
be
publickly
professed
,
and
maintained
in
their
Schools
,
especially
where
the
Jesuits
are
in
the
Chaire
,
and
none
within
the
Popes
reach
dare
openly
gainsay
it
;
yet
is
it
not
every
where
believed
within
the
Romish
Communion
.
A
fair
pretence
it
carries
to
advance
the
work
of
that
Church
,
or
Court
of
Rome
rather
,
and
the
Romish
Emissaries
make
good
advantage
of
it
,
when
they
have
to
deal
with
the
unwary
,
and
more
simple
sort
of
Christians
;
but
when
it
falls
under
conscionable
examination
,
what
submission
of
belief
it
gains
from
those
of
that
Communion
,
we
may
see
by
these
examples
.
Clement
the
7.
was
resolute
in
his
sentence
for
the
incestuous
marriage
of
Henry
the
8.
yet
both
Universities
of
this
Land
,
with
many
abroad
,
some
of
Italy
it self
,
declared
against
it
.
Pope
Paul
5.
was
as
peremptory
in
his
definitive
sentence
against
the
Venetians
,
yet
was
resisted
by
that
whole
State
and
their
Subjects
,
and
in
the
end
forced
to
recall
it
.
And
many
now
living
can
remember
,
what
difference
there
was
among
the
Romish
Catholikes
here
,
upon
the
same
Popes
Breves
sent
out
against
the
Oath
of
Allegiance
;
some
urging
obedience
to
them
,
some
refusing
,
and
shewing
their
Reasons
for
their
dissenting
;
which
may
be
seen
drawn
up
in
a
book
set
out
by
Mr.
William
Howard
,
one
of
the
Romish
Communion
,
and
do
speak
the
reasonableness
of
what
is
said
by
us
,
for
the
judgment
of
discretion
allowed
to
private
persons
,
or
Inferiours
.
32.
When
there
comes
shame
upon
any
Papal
sentence
,
as
in
the
former
examples
,
they
have
excuses
from
the
condition
of
the
Matter
defined
,
or
the
concernment
of
it
to
the
Church
,
or
the
intention
of
the
Pope
in
defining
it
,
with
a
distinction
of
in
and
out
of
his
Chair
,
to
play
fast
and
loose
by
;
for
they
can
shift
him
into
it
,
or
out
of
it
,
according
to
the
event
and
success
of
his
definitive
Judgment
.
But
those
examples
will
not
admit
of
such
exceptions
,
for
though
in
Hypothesi
they
were
in
and
about
particular
Actions
and
Persons
,
yet
in
Thesi
they
were
of
general
concernment
as
may
be
easily
made
to
appear
;
and
whether
the
Pope
was
in
his
chair
or
no
,
when
he
sent
forth
such
definitive
sentence
,
I
know
not
;
but
me
thinks
,
in
business
of
such
concernment
to
the
Church
and
Christian
people
,
it
should
have
beseemed
him
to
give
his
judgment
not
car
elesly
as
a
private
Doctor
,
but
as
the
Pastor
,
General
of
the
Church
,
and
it
had
been
worth
his
pains
to
go
up
to
his
chair
for
infallible
determination
;
and
if
he
did
it
not
then
,
when
so
much
cause
,
so
much
time
to
do
it
,
when
shall
any
man
ever
know
certainly
that
the
Pope
defined
or
spake
such
or
such
a
thing
in
his
chair
,
that
there
may
be
sure
ground
for
belief
and
obedience
?
33.
Bel.
in
the
place
above
cited
,
That
the
Pope
may
be
an
Heretick
and
teach
Heresie
;
This
opinion
he
will
not
say
is
fully
Heretical
,
because
they
are
tolerated
in
the
Church
that
hold
it
,
but
Haeresi
proxima
,
at
next
door
to
Heresie
:
Yet
as
neer
as
it
is
to
Heresie
,
it
is
the
sentence
generally
of
the
Popish
Church
in
France
,
and
other
places
too
:
and
see
their
agreement
.
This
may
not
be
taught
at
Rome
,
nor
the
contrary
of
it
at
Paris
.
Now
albeit
this
Party
hath
unanswerable
reasons
and
arguments
for
rejecting
the
Infallibility
of
the
Papal
judgment
,
and
setting
up
a
General
Councel
above
him
,
which
would
be
good
out
of
the
mouth
of
a
Protestant
:
Yet
they
also
when
they
have
to
deal
with
Protestants
,
tell
of
the
Infallible
guidance
of
the
Roman
Church
,
of
the
Pope
as
Vicar
of
Christ
,
and
the
visible
Head
of
his
Church
,
and
boast
of
their
Church
as
built
upon
the
Rock
;
in
all
which
they
thwart
themselves
;
for
what
privilege
(
of
Infallibility
or
other
)
can
the
Roman
Church
pretend
to
above
other
,
but
by
S.
Peter
,
and
then
must
it
be
derived
by
his
supposed
successors
the
Bishops
of
that
Church
?
or
how
can
they
affirm
the
Pope
to
be
Head
,
and
deny
him
the
Supremacy
,
or
say
a
Councel
is
above
him
?
or
how
apply
that
promise
of
the
Rock
to
their
Church
,
but
by
allowing
S.
Peter
,
and
so
his
successors
to
be
that
Rock
,
and
consequently
to
give
the
stability
and
infallibility
to
their
Church
,
if
that
place
prove
any
to
be
in
it
?
This
Party
indeed
will
say
,
they
make
the
Pope
but
a
Ministerial
Head
to
the
Church
.
Which
how
it
reconciles
the
premises
,
or
saves
all
they
pretend
to
by
the
Pope
,
I
see
not
;
but
surely
it
sets
them
at
a
wide
difference
with
their
fellow
Catholicks
who
are
of
a
contrary
perswasion
.
Let
them
agree
it
among
themselves
:
yet
note
we
their
disagreement
in
points
of
such
high
concernment
,
as
touch
the
very
ground-work
of
their
Faith
;
and
consequently
their
uncertainty
where
to
state
the
infallibility
:
and
thereupon
their
unreasonableness
in
exacting
(
upon
that
pretence
of
infallible
guidance
)
absolute
submission
of
belief
to
all
things
defined
and
propounded
by
that
Church
:
and
lastly
,
their
vanity
in
thinking
to
satisfie
us
with
saying
,
They
all
agree
in
yeilding
submission
to
all
,
that
is
defined
by
General
Councels
;
and
that
the
Differences
we
object
to
them
about
Pope
and
Councel
are
not
defined
.
34.
For
first
,
they
must
not
here
put
us
off
with
Submission
of
Silence
or
external
peaceable
subjection
(
which
requires
not
that
infallible
guidance
the
Church
of
Rome
boasts
of
,
but
an
Autoritative
judgment
,
or
unappealeable
Autority
,
which
we
quarrel
not
,
if
well
stated
,
as
will
appear
presently
)
but
they
must
speak
that
agreement
of
theirs
in
yeilding
Submission
of
belief
,
and
then
it
will
not
serve
their
turns
to
tell
us
,
when
we
charge
them
with
disagreement
in
the
grounds
of
their
belief
,
that
they
all
agree
in
yeilding
Submission
,
&c.
For
seeing
Infallible
judgment
is
the
ground
with
them
of
that
submission
of
belief
,
and
they
cannot
agree
how
that
infallibility
accrews
,
or
where
it
is
to
be
stated
in
Councel
,
Pope
,
or
partly
in
both
(
the
reasons
of
the
one
part
being
sufficient
to
destroy
the
other
)
it
must
needs
appear
how
much
they
disagree
in
and
about
the
very
ground-work
of
their
belief
.
They
would
think
it
strange
to
hear
us
say
,
We
and
they
do
not
disagree
in
the
grounds
of
our
belief
,
because
we
both
agree
in
these
Generals
,
That
all
Divine
Revelation
is
to
be
believed
,
yea
,
All
that
is
revealed
in
Scripture
ought
to
be
believed
;
for
if
we
enquire
farther
into
the
Means
of
conveying
Divine
Revelation
,
we
cannot
admit
Tradition
in
so
careless
and
uncertain
a
sense
,
as
they
do
:
or
if
look
into
the
Meaning
of
Scripture
,
we
cannot
allow
of
their
pretended
Infallible
Judg
or
Interpreter
;
and
they
stick
not
to
call
us
Hereticks
for
our
disagreement
with
them
.
So
for
their
Principle
in
which
they
boast
of
their
Universall
agreement
,
(
Submission
to
all
that
is
defined
)
if
we
enquire
into
the
reason
and
ground
of
it
(
Infallible
Judgment
in
their
definitions
)
we
find
wide
differences
and
contrary
perswasions
among
them
;
and
Bell.
could
find
in
his
heart
to
make
them
Hereticks
,
that
are
against
stating
the
Infallibility
in
the
Pope
,
and
therefore
call'd
their
Perswasion
Haeresi
Proxima
,
next
door
to
Heresie
,
as
we
heard
above
:
and
mark
his
reason
there
why
it
is
not
propriè
haeretica
,
fully
and
properly
so
,
Nam
adhuc
ab
Ecclesiâ
tolerantur
—
They
are
still
tolerated
of
the
Church
,
that
hold
it
:
A
reason
why
he
might
not
speak
as
he
thought
;
He
thought
it
Heresie
no
question
,
but
might
not
call
it
so
,
for
saving
the
Union
of
their
Church
.
Union
and
Agreement
among
Christians
is
to
be
sought
for
by
all
fair
means
,
and
to
be
held
upon
all
just
grounds
:
and
in
order
to
it
,
Submission
unto
Autority
is
necessary
,
and
Toleration
again
from
Autority
may
be
sometime
and
in
some
things
needful
;
But
the
Church
of
Rome
boasting
of
her
Unity
,
and
the
means
she
hath
for
it
(
Infallible
Judgment
in
her
Definitions
)
and
thereupon
requiring
not
only
external
or
peaceable
subjection
,
but
submission
of
belief
,
may
be
ashamed
for
preserving
of
her
Unity
to
tolerat
such
different
perswasions
or
Doctrines
,
so
neer
unto
Heresie
.
And
this
also
shews
the
Vanity
of
what
they
farther
say
,
that
the
points
they
differ
in
(
as
whether
a
Pope
be
above
a
Councel
,
whether
Infallible
,
&c.
)
are
not
defined
,
and
therefore
general
submission
of
belief
,
or
uniform
agreement
is
not
required
:
Why
then
say
we
,
is
that
Doctrine
tolerated
amongst
them
,
that
is
proxima
Haeresi
,
so
neer
to
Heresie
,
as
we
heard
above
?
Why
is
not
that
defined
and
stated
,
which
is
the
ground
of
believing
all
other
things
that
are
defined
?
The
reason
is
plain
;
The
Pope
knows
well
enough
if
those
points
were
defined
one
way
,
they
would
not
be
generally
believed
,
and
that
it
is
better
to
have
them
instilled
in
privat
into
the
minds
of
Men
by
his
trusty
Emissaries
,
then
to
have
them
publickly
defined
,
and
more
for
his
advantage
to
have
men
brought
to
a
perswasion
of
them
in
favoar
of
his
power
,
then
to
hazard
the
peremptory
belief
of
them
either
way
.
Other
means
there
are
,
the
chains
of
force
and
policy
to
hold
all
together
,
and
I
doubt
not
,
but
many
are
kept
from
revolting
,
whose
Learning
and
Conscience
shews
them
a
more
excellent
way
,
then
that
of
the
Romish
Church
.
35.
Some
there
are
,
as
I
hear
,
Infallible
Judgment
in
their
Church
,
but
to
be
content
with
an
unappealable
Autority
.
This
may
be
good
Doctrine
at
Paris
,
but
not
at
Rome
;
and
we
may
farther
say
,
that
such
Autority
or
Autoritative
Judgment
,
being
rightly
stated
(
for
it
must
be
placed
some where
)
as
it
hurts
not
us
,
so
doth
it
not
help
them
.
For
1.
they
forsake
the
ground-work
or
formall
reason
of
their
belief
,
which
is
the
Autority
and
Testimony
of
their
Church
;
and
it
must
be
either
Infallible
,
or
not
that
thing
into
which
their
Faith
can
beresolved
;
for
albeit
such
an
anappealable
Autority
may
in
some
sort
provide
for
External
peace
,
yet
can
it
not
certainly
and
finally
stay
belief
.
2.
There
may
the
same
Objections
be
made
against
it
,
which
they
usually
reproach
us
with
for
want
of
that
pretended
Infallibility
:
viz.
That
men
are
so
left
to
their
own
reason
,
That
there
is
not
without
it
sufficient
means
for
Peace
and
Unity
;
(
of
which
Sect.
8
,
9
,
10
,
11
,
13
,
14.
of
the
former
book
)
for
although
when
we
dissent
from
that
unappealable
Autority
,
in
matter
of
Belief
and
Opinion
,
we
be
not
happily
bound
to
discover
it
,
at
least
to
the
disturbance
of
the
Peace
of
the
Church
as
above
said
:
Yet
if
the
error
be
in
commanding
somthing
for
Religious
Worship
(
as
adoration
of
Sacrament
or
Images
)
that
must
needs
discover
and
shew
it self
in
outward
practise
,
the
unappealable
Autority
cannot
secure
the
external
Submission
or
compliance
.
In
Civil
affairs
indeed
Vnappealable
Autority
may
absolutely
require
externall
Submission
,
because
by
submitting
to
the
wrong
Judgment
or
Sentence
of
such
Autority
,
the
things
we
recede
from
for
peace
sake
,
are
but
Temporals
,
and
in
our
own
power
to
dispose
of
;
but
it
is
not
so
in
the
Matters
of
the
Soul
and
Conscience
,
in
the
poims
of
Belief
and
Worship
,
in
which
we
must
have
the
Evidence
of
that
,
which
is
confessedly
Infallible
,
to
stay
upon
.
36.
But
what
if
men
will
be
perverse
(
as
we
have
seen
in
these
dayes
)
to
pretend
error
&
superstition
in
Worship
,
where
there
is
none
?
Who
shall
judge
?
To
conclude
.
This
Vnappealable
and
not
Infallible
Autority
,
as
it
cannot
consist
with
the
main
Principle
of
Romish
belief
,
so
may
it
well
enough
stand
with
any
thing
asserted
by
us
:
and
were
it
stated
aright
(
not
in
the
Pope
,
but
in
every
National
Church
immediately
,
and
in
a
General
Councel
finally
)
I
suppose
,
there
needed
not
be
any
matter
of
difference
about
it
.
And
hitherto
of
Submission
of
Judgment
and
Practise
to
the
Definitions
and
Constitutions
of
a
Church
.
CHAP.
II.
Of
Reformation
begun
under
Hen.
8.
advanced
under
King
Edward
,
perfected
under
Queen
Elizabeth
,
and
the
warrantableness
of
it
.
THat
the
English
Reformation
was
not
regular
and
warrantable
,
but
carried
against
the
consent
of
the
Bishops
of
this
Land
,
is
the
usual
reproach
of
the
Romanists
.
It
was
insinuated
in
the
4.
Section
of
the
former
book
,
That
the
Reformation
was
begun
under
Hen.
and
perfected
under
Q.
Elizabeth
,
not
without
a
just
National
Synod
;
and
that
in
the
Reformation
under
Hen.
8.
there
was
no
displacing
of
Bishops
,
but
all
was
passed
by
general
consent
.
That
late
Romish
Convert
,
as
he
pretends
himself
to
be
,
that
wrote
the
reproachful
Pamphlet
,
Entituled
,
The
Obit
of
Prelatic
Protestancie
,
took
notice
of
what
I
had
said
,
and
returns
the
reproach
double
upon
us
,
saying
:
All
the
Bishops
of
this
Nation
were
excluded
and
imprisoned
when
the
Doctors
party
first
decreed
the
breach
—
so
that
they
had
no
more
a
National
Synod
,
then
Those
,
that
could
congregate
when
they
pleased
,
as
many
of
their
own
party
,
and
style
it
a
Synod
,
as
the
Presbyterians
did
.
So
he
.
pag.
136.
We
will
consider
then
,
how
the
Reformation
was
begun
,
carried
on
and
perfected
;
which
will
appear
to
be
so
done
as
the
Romanist
can
have
no
just
cause
to
reprove
,
nor
the
Presbyterian
or
any
Sectaries
to
pretend
to
the
like
.
1.
first
breach
followed
;
and
so
Saunders
calls
it
Schisma
Henricianum
,
King
Henries
Schisme
.
2.
Now
if
Romanists
will
say
;
Those
Bishops
and
the
rest
of
the
Clergy
assembled
in
that
Synod
were
of
their
party
,
because
most
of
the
Romish
Doctrine
was
still
reteined
;
then
let
them
say
,
that
their
Party
first
made
the
Breach
,
and
cease
to
lay
any
imputation
upon
us
for
it
,
or
for
doing
the
like
upon
greater
cause
under
Queen
Elizabeth
:
however
,
their
Party
or
Ours
,
they
must
confess
the
first-breach
was
then
made
,
and
the
Reformation
then
begun
,
and
that
by
full
consent
of
the
Bishops
of
this
Nation
,
in
full
Synod
.
3.
If
again
they
say
,
as
usually
it
is
said
by
them
of
the
Romish
party
,
That
Synod
was
not
free
,
the
Bishops
and
the
rest
being
compelled
by
fear
,
to
vote
that
,
which
they
after
repented
of
and
retracted
under
Queen
Mary
.
To
say
nothing
of
the
liberty
of
Papal
Councels
,
where
none
can
speak
freely
,
without
note
of
Heresie
or
danger
of
Inquisition
;
it
is
apparent
,
they
voted
the
like
again
three
years
after
,
and
it
is
strange
that
the
Passion
of
Fear
should
continue
so
long
,
or
that
so
many
learned
men
should
not
in
16.
years
more
see
their
error
and
retract
it
,
till
there
came
a
Queen
that
discovered
her self
to
be
of
another
mind
.
But
if
they
were
compelled
through
fear
so
to
Vote
,
what
compelled
them
so
to
write
,
and
to
make
good
by
such
forcible
Arguments
what
they
had
Voted
,
as
the
most
learned
of
them
did
?
what
compelled
them
,
I
say
,
but
the
Evidence
of
Truth
?
and
if
they
voluntarily
retracted
what
they
Voted
in
Synod
,
why
did
they
not
as
voluntarily
answer
their
own
Arguments
?
They
are
yet
to
be
seen
,
and
will
remain
as
a
clear
Evidence
of
the
warrantableness
of
that
Synodicall
Vote
,
upon
which
the
first
Breach
followed
.
4.
Boner
,
Gardiner
,
Heath
.
Day
,
Vessey
)
None
of
them
were
imprisoned
till
the
third
year
of
the
King
,
except
Gardiner
and
Boner
,
who
for
some
Misdemeanors
felt
a
short
restraint
,
from
which
upon
Submission
being
released
,
they
enjoyed
their
Bishopricks
,
till
the
end
of
the
Kings
third
year
.
Neither
can
I
find
that
any
of
them
,
during
that
time
,
was
excluded
from
sitting
in
Parliament
,
there
being
indeed
no
cause
for
it
;
for
They
had
all
taken
the
Oath
of
Supremacy
,
to
the
renouncing
of
Papal
power
and
Jurisdiction
,
the
form
of
which
Oath
is
set
down
in
Fox
his
Acts
and
Monuments
.
They
did
also
generally
receive
those
few
injunctions
,
sent
out
for
Reformation
,
as
we
shall
hear
presently
.
I
find
in
the
first
and
second
Parliaments
in
King
Edwards
Time
,
the
Lords
Spiritual
and
Temporal
sitting
and
enacting
:
and
John
Stow
gives
us
a
Copy
of
Stephen
Gardiners
letter
sent
out
of
the
Tower
,
(
in
the
third
year
of
the
King
,
for
then
he
was
imprisoned
)
to
the
Lords
of
the
Councel
;
5.
without
the
judgment
of
a
National
Synod
,
did
chiefly
relate
to
the
Synod
under
King
Henry
,
which
,
as
I
said
,
began
the
Reformation
,
and
to
the
Synod
under
Queen
Elizabeth
which
perfected
it
.
In
the
first
was
the
main
Annoyance
,
and
cause
of
Corruption
in
the
Church
,
removed
by
casting
out
the
usurped
Papal
Jurisdiction
,
with
some
dependances
of
it
;
but
in
the
latter
Synod
,
the
whole
work
(
carried
on
under
King
Edw:
according
to
the
difficulties
and
shortness
of
his
reign
)
was
compleated
,
shewing
it self
in
an
Uniform
body
of
Doctrine
,
voted
and
published
in
the
39.
Articles
of
this
Church
.
6.
II.
Supreme
Head
,
stretched
a
little
,
perchance
,
by
some
beyond
his
Line
,
the
thanks
are
first
due
to
Those
,
whom
they
of
the
Popish
party
account
theirs
:
I
mean
those
Bishops
and
Clergy
under
Hen.
8.
who
may
seem
at
least
in
words
and
expression
to
have
over-done
their
work
,
not
in
that
part
which
they
denyed
to
the
Pope
,
(
for
none
could
have
written
better
against
that
usurped
Papal
Supremacie
then
Bishop
Gardiner
,
Tonstal
and
others
)
but
in
that
which
they
attributed
to
the
King
.
And
therefore
the
Parliament
declaring
for
the
Crown
in
this
point
of
Ecclesiasticall
Jurisdiction
,
did
relate
to
the
Vote
and
Acknowledgment
of
the
Clergie
,
[
Seeing
that
all
Autority
of
Jurisdiction
is
derived
from
the
Kings
Highness
,
as
Supreme
Head
,
and
so
acknowledged
by
the
Clergie
of
this
Realm
:
Be
it
therefore
Enacted
,
&c.
1
EDW:
6.
c.
2.
]
that
if
they
of
the
Parliament
went
too
far
in
their
attributions
and
expressions
,
we
may
see
whom
they
followed
.
7.
Liturgie
in
a
known
Tongue
,
and
Communion
in
both
kinds
,
with
that
which
followed
thereupon
,
the
abolishing
of
Romish
Massings
;
for
herein
was
the
main
of
K.
Edwards
Reformation
)
was
warrantably
advanced
,
and
carryed
on
.
For
the
clearing
of
which
,
as
to
the
Authority
that
did
it
,
I
have
these
things
to
say
.
8.
First
,
Greg.
Nazianzen
,
That
he
saw
no
good
end
of
Councels
,
which
he
spoke
not
absolutely
,
but
with
respect
to
the
Times
and
Persons
as
they
stood
then
affected
,
by
reason
of
the
prevailing
faction
of
the
Arrians
,
who
by
their
number
and
cunning
made
advantage
often
of
the
Councels
held
in
those
times
.
Now
seeing
the
office
of
Bishops
and
Pastors
of
the
Church
,
as
to
this
point
of
Reformation
,
is
directive
,
either
in
or
out
of
Synod
,
and
the
more
convenient
way
of
the
two
for
giving
out
that
direction
,
is
by
their
meeting
and
consulting
in
Synod
,
therefore
the
Prince
,
whose
power
or
office
is
Imperative
and
Coactive
for
establishing
by
Laws
and
Penalties
,
what
is
evidenced
to
Him
,
hath
great
reason
to
receive
his
direction
from
the
Pastors
of
the
Church
assembled
in
Synod
.
But
he
is
not
simply
and
always
bound
,
to
take
his
direction
thus
,
by
any
Law
of
God
or
Man
;
for
if
by
the
Law
of
God
he
stand
bound
to
establish
within
his
own
Dominions
,
whatsoever
is
evidenced
to
him
by
faithful
Bishops
,
and
learned
men
of
the
Church
,
to
be
the
Law
of
Christ
(
such
as
were
the
forementioned
points
of
Reformation
,
apparently
consonant
to
Scripture
and
primitive
Antiquity
)
shall
he
not
perform
his
known
duty
,
till
the
Vote
of
a
Major
part
of
a
Synod
give
him
leave
to
do
it
?
The
change
of
Religion
for
the
worse
is
stil
charged
upon
the
evil
Kings
in
the
Old
Testament
,
and
the
Reforming
it
again
is
recorded
to
the
praise
of
good
Kings
:
which
shews
this
Obligation
of
Duty
upon
every
Prince
,
and
the
examples
of
Hezekiah
and
Josiah
,
who
were
more
forward
in
the
Reformation
of
Gods
Worship
then
the
Priests
,
do
warrant
the
forward
piety
of
our
yong
Josiah
,
K.
Edward
.
And
this
is
also
approved
by
that
,
which
many
Christian
Emperors
,
and
Kings
have
,
to
their
great
praise
,
done
in
the
business
of
Religion
,
without
or
before
the
calling
of
a
Councel
,
though
not
without
the
counsel
and
advice
of
faithful
Bishops
,
and
learned
Men.
Of
this
point
more
below
,
when
to
speak
of
Regal
Supremacy
in
Ecclesiastical
things
.
Neither
can
we
say
,
the
Sovereign
Prince
is
bound
in
the
way
of
Prudence
alwaies
to
receive
his
direction
from
a
Vote
in
Synod
,
especially
when
there
is
just
cause
of
fear
,
as
above
said
;
but
he
may
have
greater
reason
to
take
advice
from
persons
free
from
the
exceptions
of
Factions
Interests
,
to
which
the
most
of
them
,
that
should
meet
,
are
apparently
obnoxious
.
And
how
far
this
was
considerable
in
the
beginning
of
King
Edwards
reign
,
or
whether
such
fear
made
them
forbear
to
put
it
at
first
to
a
Synodical
vote
I
cannot
say
;
but
this
I
have
farther
to
say
—
9.
provisional
Injunctions
sent
out
for
the
publick
exercise
of
Religion
or
Worship
,
and
the
Body
or
comprehension
of
Doctrine
,
or
Uniformity
in
points
of
Religion
.
In
order
to
the
latter
(
a
Body
of
Doctrine
)
I
find
there
was
a
Synod
held
under
King
Edward
.
The
Acts
of
it
I
have
not
seen
,
but
it
appears
to
have
provided
for
Doctrinals
:
for
it
is
spoken
of
in
the
Convocation
held
1.
Mariae
.
Where
in
the
Act
of
the
second
day
(
as
Fox
in
his
Acts
and
Monuments
hath
related
)
a
dispute
arises
about
a
Catechism
published
in
the
name
of
the
Synod
under
King
Edward
:
the
Popish
party
renouncing
it
,
and
on
the
Protestant
part
John
Philpot
,
Archdeacon
of
Winchester
,
maintaining
it
to
be
Synodical
,
because
compiled
by
Autority
and
Commission
from
the
Synod
;
for
,
saith
he
,
this
House
granted
Autority
to
make
Ecclesiastical
and
spiritual
Laws
,
unto
certain
persons
to
be
appointed
by
the
Kings
Majesty
—
and
concludes
,
that
the
Catechisme
and
such
Laws
were
truly
said
to
be
done
by
the
Synod
,
since
they
had
,
saith
he
,
our
Synodal
Autority
unto
them
committed
.
Now
as
all
Catechisms
do
,
so
this
did
contein
the
Body
of
Doctrine
answerable
to
the
Articles
of
Reformation
,
which
no
doubt
were
agreed
on
in
that
Synod
,
and
therefore
rejected
by
the
Popish
party
.
10.
This
Synod
,
as
I
suppose
,
was
not
held
till
the
fift
of
King
Edward
.
But
the
Injunctions
,
that
went
out
in
the
first
year
,
were
provisional
for
the
public
exercise
of
Religion
and
Worship
,
(
which
was
necessarily
to
be
provided
for
in
present
)
and
went
no
farther
then
those
evident
points
above
mentioned
.
Like
Injunctions
we
find
sent
out
by
Queen
Mary
in
her
own
name
and
Autority
;
for
,
having
suddenly
dissolved
the
Convocation
by
her
peremptory
Mandate
to
Bishop
Boner
for
that
purpose
,
in
December
,
She
sent
out
,
the
March
following
,
Injunctions
(
not
upon
any
Vote
of
the
former
Convocation
)
touching
Papal
Supremacy
,
Sacraments
,
Priests-Marriage
,
&c.
as
we
have
them
in
Fox
his
Acts
and
Monuments
,
1.
Mariae
.
If
it
be
said
,
as
usually
they
reply
,
that
she
did
but
restore
what
was
before
established
in
the
Church
;
so
we
may
say
,
by
the
Injunctions
of
King
Edward
was
restored
the
due
Worship
of
God
,
accordingly
as
it
was
established
and
used
in
the
Ancient
Church
,
in
a
known
tongue
,
with
Communion
in
both
kindes
,
without
Image-worship
,
—
all
which
were
ruled
cases
in
the
Ancient
Church
.
And
of
those
few
Injunctions
we
may
say
farther
for
the
warrant
of
them
;
11.
Stephen
Gardiner
Bishop
of
Winchester
,
(
extant
in
Fox
his
Acts
and
Monuments
)
to
shew
that
he
was
the
only
Bishop
,
that
did
not
so
readily
conform
as
the
rest
did
.
This
also
appears
by
the
Letters
of
the
Archbishop
Cranmer
to
Boner
Bishop
of
London
,
to
whom
he
sent
the
said
Injunctions
,
and
by
the
letters
of
Boner
to
the
Bishop
of
Westminster
(
who
then
was
Thirlby
,
twice
promoted
in
King
Edwards
dayes
)
to
other
Bishops
,
for
the
execution
of
the
same
.
Which
Letters
are
to
be
seen
also
in
Fox
his
Acts.
12.
Vniformity
of
Public
prayer
,
and
Administration
of
the
Sacraments
expressing
thus
much
,
That
for
the
drawing
up
such
an
Order
and
Form
,
the
King
appointed
the
Arch-bishop
of
Canterbury
,
and
certain
of
the
most
Learned
and
discreet
Bishops
,
and
other
learned
men
of
this
Realm
(
there
's
the
fitness
of
the
Persons
for
the
Work
)
having
respect
to
the
pure
and
sincere
Christian
Religion
taught
in
the
Scriptures
,
and
to
the
Vsages
in
the
Primitive
Church
(
there
's
the
fitness
of
the
rule
they
went
by
)
The
which
at
this
time
,
by
the
aid
of
the
Holy
Ghost
,
and
with
one
Vniform
agreement
,
is
by
them
concluded
.
Wherefore
the
Lords
Spiritual
(
note
that
)
and
Temporal
,
and
the
Commons
in
this
present
Parliament
assembled
,
considering
the
godly
travel
of
the
King
and
the
Lord
Protector
,
in
gathering
the
said
Archbishop
and
Bishops
and
Learned
men
together
,
the
godly
Prayers
,
Orders
,
and
Rites
in
the
said
Book
,
and
the
considerations
of
altering
those
things
that
be
altered
,
and
reteining
those
things
which
be
reteined
in
the
said
book
,
and
also
the
honour
of
God
,
and
the
great
quietness
which
is
like
to
ensue
upon
the
same
:
do
give
his
Highness
most
lowly
thanks
for
the
same
,
and
humbly
pray
it
may
be
enacted
,
&c.
What
could
be
more
sweetly
begun
by
the
King
,
carried
on
by
the
Bishops
,
received
by
all
the
Estates
,
then
this
work
was
?
Now
if
there
wanted
a
formal
Synodical
Vote
,
yet
was
there
in
effect
that
which
is
equivalent
to
it
,
the
general
reception
of
the
thing
done
;
yea
the
Bishops
not
only
received
and
put
in
practice
what
was
commanded
,
but
did
actually
in
Parliament
give
their
consent
;
there
we
find
them
all
sitting
,
and
if
all
did
not
consent
(
which
is
more
then
any
can
say
)
yet
the
major
part
by
far
did
undoubtedly
,
for
they
continued
,
as
I
observed
above
(
Num.
4.
)
in
their
places
unmolested
all
King
Edwards
dayes
.
Neither
can
it
make
any
real
difference
,
as
to
the
justness
of
a
Reformation
,
whether
it
begin
from
a
Vote
of
Bishops
in
Synod
,
and
so
proceeding
to
the
Sovereign
Prince
be
by
him
received
and
established
:
or
take
beginning
from
the
Piety
of
the
Prince
,
moved
by
advice
of
faithful
Bishops
,
and
so
proceeding
to
the
whole
body
of
the
Clergy
,
or
Pastors
of
the
Church
,
be
by
them
generally
received
and
put
in
practice
,
according
to
the
command
of
the
Sovereign
Autority
.
It
is
true
indeed
that
some
of
the
Bishops
were
deprived
:
but
,
as
I
insinuated
before
,
their
number
was
inconsiderable
to
the
other
,
and
their
deprivation
was
not
till
the
end
of
the
Kings
third
year
at
soonest
,
which
shews
their
compliance
at
first
.
13.
either
through
the
iniquity
of
the
Times
,
or
the
carelesness
and
wickedness
of
Men
have
crept
in
,
far
unmeet
for
the
worthiness
of
so
great
a
sacrifice
:
and
what
were
those
things
?
quae
Avaritia
vel
superstitio
induxit
,
which
covetousness
or
superstition
hath
brought
in
.
Then
they
give
order
for
redress
,
That
the
ordinary
Bishops
of
the
Place
should
de
medio
tollere
,
take
them
clean
away
.
This
was
well
spoken
,
had
they
done
it
throughly
.
Now
what
they
thought
fit
to
be
done
,
and
did
it
but
slightly
,
was
done
fully
in
the
Protestant
Reformation
,
and
particularly
in
that
under
King
Edward
;
for
the
shameful
nundination
of
Masses
,
which
Covetousness
had
brought
in
,
was
clean
taken
away
,
by
taking
away
the
manner
and
Trade
of
Romish
Massings
,
and
reducing
the
free
Ministration
of
the
Sacrament
:
&
the
many
abuses
,
which
Superstition
had
brought
in
,
were
removed
by
restoring
the
public
Liturgy
in
a
known
Tongue
,
&
the
celebration
of
the
Communion
in
both
kinds
,
and
by
taking
clean
away
the
Worship
of
Images
;
And
all
this
was
done
by
the
advice
and
travel
of
Bishops
and
chief
Pastors
of
the
Church
,
under
a
Pious
King
.
What
exception
then
can
there
be
?
It
may
perchance
be
said
,
that
,
in
the
close
of
that
Decree
,
this
power
of
reforming
is
allowed
to
the
Bishops
of
the
place
,
ut
Delegatis
sedis
Apostolicae
,
as
to
the
Delegates
of
the
Apostolic
See
:
Yea
,
there
is
stil
the
mischief
,
and
hinderance
of
all
good
Reformation
in
the
Christian
Church
.
Deus
non
erit
Deus
,
&c.
God
shall
not
be
God
except
man
please
,
as
Tertul.
said
in
his
Apol.
and
Truth
shall
not
be
Truth
except
the
Pope
please
,
nor
God
Worshipped
after
his
own
Will
,
unless
the
Pope
will
too
.
14.
which
were
crept
in
by
the
corruption
of
the
Times
,
by
the
carelesness
and
iniquity
of
Men
;
Things
,
which
Covetousness
and
Superstition
(
the
two
Breeders
of
all
Popish
abuses
)
had
brought
in
:
Things
for
the
particular
so
evident
by
Scripture
,
and
usage
of
Primative
Church
(
the
warrantable
Rule
of
Reformation
,
which
they
went
by
as
above
noted
in
the
statute
of
Parliament
,
Num.
12.
)
that
nothing
can
be
more
.
So
for
the
Autority
,
by
which
this
was
done
.
It
was
begun
by
a
good
and
gracious
King
,
upon
the
advice
and
direction
of
sundry
learned
and
discreet
Bishops
;
was
carried
on
and
managed
by
divers
Bishops
and
other
learned
Men
of
this
Realm
(
as
was
also
said
in
the
forementioned
Statute
)
and
generally
received
by
all
the
Estates
of
the
Land
,
and
accordingly
confirmed
and
Established
by
King
and
Parliament
.
Such
was
the
Condition
and
Warrant
of
that
Reformation
,
which
as
no
Romanist
can
justly
reprove
,
15.
Matthew
Parker
were
directed
)
and
many
Bishopricks
actually
void
at
Queen
Maries
death
,
which
being
supplied
,
there
was
no
fear
that
the
Popish
Bishops
(
who
were
very
suddenly
reduced
to
Nine
,
by
death
or
quitting
the
Land
)
should
make
the
Major
part
,
had
the
business
of
Reformation
been
put
at
first
to
a
Synodical
Vote
.
16.
Persons
doubtful
should
have
satisfaction
,
and
be
brought
to
some
good
and
charitable
agreement
(
as
in
her
Declaration
,
set
down
in
Stow
)
that
for
this
very
purpose
,
before
any
thing
of
Religion
should
be
established
by
Parliament
,
she
appointed
a
Conference
to
be
held
publickly
at
Westminster
,
between
learned
Persons
of
both
sides
:
as
more
amply
will
be
shewn
below
,
against
Champny
,
cap.
9.
)
Again
,
those
Injunctions
were
but
provisional
Orders
(
as
I
may
call
them
)
for
the
present
exercise
of
Religion
:
the
whole
Doctrine
being
after
concluded
and
drawn
up
in
a
just
and
Lawful
Synod
.
17.
18.
advising
,
counselling
,
and
the
Prince
commanding
,
appointing
,
convocating
them
to
the
work
:
then
again
Bishops
with
other
learned
Men
,
(
so
appointed
and
convocated
)
managing
the
business
,
and
concluding
what
was
to
be
done
in
it
,
and
the
soveraign
Prince
,
with
Parliament
,
confirming
and
giving
public
establishment
to
that
which
was
so
concluded
,
and
agreed
upon
by
them
;
)
Seeing
also
Champny
doth
largely
insist
upon
this
point
of
the
Supremacy
(
in
his
15
,
16.
Cha.
)
upon
occasion
of
deprivation
of
Popish
Bishops
for
refusing
the
Oath
of
Supremacy
under
Q.
Elizabeth
;
we
will
defer
farther
prosecution
of
this
point
,
til
we
meet
with
him
below
.
CAP.
III.
Of
the
lawful
calling
of
our
English
Protestant
Bishops
,
against
Doctor
Champny
a
Sorbonist
;
and
of
the
first
prejudice
from
other
Reformed
Churches
,
that
have
not
Bishops
.
1.
THis
Writer
having
spent
8.
Chap.
of
his
book
,
against
the
Vocation
of
Ministers
in
the
Reformed
Churches
which
want
Bishops
,
advanceth
in
the
9.
against
our
English
Protestant
Bishops
,
and
labours
what
he
can
(
more
indeed
then
all
his
fellows
beside
)
to
make
their
Vocation
or
Ordination
unlawful
.
To
that
end
,
That
Ordination
,
which
gives
lawful
calling
to
the
Pastors
of
the
Church
,
must
be
valid
and
right
,
in
respect
of
the
Ordainer
,
of
the
Ordained
,
and
of
the
Ordination
it self
,
or
Form
of
it
:
and
that
a
defect
in
any
of
these
renders
the
Ordination
,
and
so
the
calling
of
the
Party
Ordained
unlawful
,
cap.
9.
pag.
308.
We
admit
the
consideration
of
those
three
respects
as
proper
and
pertinent
to
the
business
in
hand
:
and
do
grant
that
there
may
be
such
a
defect
in
any
of
them
,
as
wil
render
the
ordination
either
Unlawful
for
the
use
,
or
plainly
Void
or
Nul
for
the
substance
of
it
.
2.
The
Romish
Ordainers
he
(
as
he
must
needs
)
allows
of
and
approves
the
Orders
given
by
them
,
as
good
and
lawful
,
but
would
make
our
plea
from
thence
void
,
by
our
own
judgment
,
and
according
to
the
Protestant
doctrine
concerning
them
and
the
Orders
received
from
them
.
The
summ
of
his
Reasonings
is
briefly
this
,
1.
From
the
judgment
and
practice
of
other
Reformed
Churches
,
which
renounce
Ordination
by
Bishops
,
especially
from
Rome
,
pleading
their
vocation
upon
other
grounds
;
and
therefore
either
they
or
we
can
have
no
lawful
Pastors
,
no
Church
.
2.
From
the
judgment
and
doctrine
generally
of
all
English
Protestants
;
by
whom
the
Pope
is
held
to
be
Antichrist
,
or
Antichristian
:
therefore
we
must
acknowledg
we
received
our
Ordination
and
calling
(
if
from
Rome
)
from
the
Ministers
of
Antichrist
;
by
whom
also
they
of
the
Church
of
Rome
are
accounted
Heretikes
;
therefore
we
can
have
no
lawful
calling
from
such
;
by
whom
also
the
Orders
there
given
are
accounted
Antichristian
,
abominable
,
Sacrilegious
,
and
therefore
cannot
be
lawfully
received
by
us
;
Lastly
,
by
whom
the
Sacramental
Character
is
exploded
,
and
therefore
no
power
of
Order
can
be
received
by
us
.
All
this
he
wil
have
follow
upon
Protestant
doctrine
,
to
defeat
us
of
our
plea
from
Romish
Ordainers
.
This
is
the
summ
of
his
Reasonings
in
the
9.
and
10.
Chapt.
We
shall
examine
them
in
order
as
briefly
as
we
can
.
3.
Puritans
,
Brownists
,
Anabaptists
,
all
which
defie
these
Ordinations
,
and
that
plea
)
wil
be
too
too
narrow
.
To
this
purpose
he
,
cap.
9.
pag.
315
,
316.
&c.
4.
Now
although
the
different
condition
of
some
Reformed
Churches
doth
not
immediatly
concern
us
,
who
have
retained
the
regular
way
of
Ordination
by
Bishops
,
yet
because
the
Romanists
make
it
a
matter
of
reproach
to
us
,
and
some
in
these
Times
(
who
covenanted
the
extirpation
of
Episcopal
Government
)
sought
a
defence
in
it
for
such
Schismatical
attempts
;
we
wil
answer
to
the
former
charge
,
and
try
what
may
be
duly
concluded
upon
the
judgment
and
practice
of
other
Reformed
Churches
.
First
therefore
we
may
say
in
general
;
However
it
stands
with
the
Reformed
Churches
,
which
want
Ordination
by
Bishops
,
and
whatever
be
concluded
on
them
by
Champny
and
others
,
as
to
the
point
of
having
lawful
Pastors
,
or
being
Churches
;
yet
his
last
inference
of
our
restraining
the
Catholic
Church
within
such
narrow
compass
as
this
Kingdom
,
is
altogether
inconsequent
;
for
we
do
not
exclude
the
Roman
Church
out
of
the
bounds
of
the
Catholic
Church
,
neither
doth
it
follow
upon
our
division
,
or
want
of
externall
Communion
between
us
,
that
either
it
or
we
should
be
wholly
severed
from
the
Catholic
.
Much
less
do
we
exclude
the
Greek
and
Eastern
Churches
,
who
have
their
Ordination
and
Succession
of
Pastors
from
the
Apostles
,
as
well
as
the
Romish
Church
.
Yea
and
we
may
add
here
;
We
cannot
exclude
those
Reformed
,
which
want
the
regular
way
of
Ordination
,
from
belonging
to
the
Catholic
Church
.
5.
That
in
this
plea
of
Ordination
by
Bishops
,
and
that
derived
from
the
Romish
Church
,
we
of
England
stand
alone
,
is
also
false
.
6.
Now
3.
France
,
Geneva
,
Germany
,
which
Champny
names
c.
9.
what
their
judgment
was
of
our
Bishops
and
Ordination
by
them
(
though
derived
to
us
from
the
Church
of
Rome
)
appears
sufficiently
by
Bucer
,
Peter
Martyr
,
and
other
Protestants
being
here
in
England
,
and
assisting
our
Bishops
in
the
work
of
Reformation
;
also
by
the
Letters
of
the
chief
and
best
Learned
in
those
Churches
,
Calvin
,
Zanchy
,
&c.
to
our
Bishops
,
and
to
others
concerning
them
;
whose
Testimonies
,
collected
by
the
Bishop
of
Durham
,
were
published
in
these
Times
,
and
opposed
to
our
Covenanters
,
and
all
other
Sectaries
that
attempted
the
extirpation
of
Episcopacy
as
Antichristian
.
7.
As
for
the
sayings
which
Champny
gives
us
out
of
Luther
,
Calvin
,
Mornaeus
—
to
whom
he
adds
Fulk
and
Whitaker
,
rejecting
and
condemning
the
Romish
Ordinations
,
as
Antichristian
,
corrupt
and
unlawful
;
he
might
remember
,
that
elsewhere
he
tels
us
of
their
pleading
by
them
,
their
alledging
,
that
Luther
,
Bucer
.
Oecolampad
,
&c.
were
ordained
in
the
Church
of
Rome
,
c.
4.
and
9.
and
he
could
not
but
know
,
that
Fulk
,
and
Whitaker
allowed
of
Bishops
here
,
and
were
ordained
by
them
.
But
hence
he
concludes
them
all
to
be
taken
in
a
contrary
tale
,
and
put
to
a
miserable
shift
;
For
ask
them
,
saith
he
,
Whence
came
ye
?
who
sent
you
?
they
will
tell
us
they
came
from
the
same
stock
and
originall
as
the
Pastors
of
the
Catholic
(
Roman
)
Church
did
;
for
their
first
Doctors
,
Luther
,
Bucer
,
Zuinglius
,
were
by
them
ordained
Priests
;
ask
them
again
,
how
can
they
account
that
to
be
a
lawfull
calling
,
which
is
derived
from
the
Ministers
of
Antichrist
?
they
will
not
stick
to
defy
those
Orders
and
Ordinations
,
and
presently
flie
to
an
extraordinary
vocation
.
So
he
c.
9.
p.
323.
324.
And
yet
this
seeming
contradiction
is
very
reconcilable
.
For
when
they
reject
the
Ordinations
received
from
Romish
Bishops
as
corrupt
and
Antichristian
,
they
do
it
not
simply
,
as
if
they
were
Null
or
none
at
all
;
but
in
regard
of
the
additionall
abuses
,
especially
that
great
and
sacrilegious
depravation
of
giving
such
a
sacrificing
power
,
and
placing
the
Priestly
function
chiefly
in
it
.
Therefore
so
far
as
the
Romish
Ordinations
pretend
to
give
that
power
(
with
other
superadded
abuses
)
they
are
justly
condemned
and
rejected
:
but
in
as
much
as
they
retain
withall
the
words
of
the
Evangelicall
commisson
,
Receive
the
holy
Ghost
,
whose
sins
ye
remit
,
&c
(
which
give
the
power
of
the
Ministery
of
reconciliation
,
in
the
dispensing
of
the
Word
and
Sacraments
of
the
Gospel
)
they
are
valid
and
good
,
and
not
to
be
reiterated
where
they
are
given
.
8.
By
this
power
of
Order
received
in
the
Roman
Church
,
Luther
,
Zuinglius
,
Oecolamp
.
and
others
had
lawfull
calling
to
preach
the
Word
;
yea
,
to
preach
against
the
very
Errors
of
that
Church
;
which
(
considering
the
condition
of
that
Church
and
the
Errors
of
it
)
they
might
do
(
and
for
any
thing
I
know
,
they
did
)
lawfully
,
without
transgressing
the
bounds
and
limits
of
submission
due
to
a
Church
,
which
I
endevoured
to
fix
at
the
beginning
of
this
Treatise
.
9.
10.
Hitherto
of
their
judgment
in
the
point
;
from
whence
we
infer
,
that
the
present
Reformed
Churches
,
if
they
follow
the
judgment
of
the
first
Reformers
,
and
of
the
most
sober
and
learned
men
that
have
been
in
them
,
since
must
allow
of
our
plea
of
Ordinations
by
Bishops
,
and
those
derived
from
the
Church
of
Rome
;
and
Champny
must
acknowledg
an
agreement
so
far
between
us
.
Now
for
their
Practise
not
conformable
to
that
Judgment
,
as
we
cannot
approve
of
it
,
so
are
we
ready
to
excuse
their
failing
so
far
,
as
the
necessity
,
they
plead
,
will
bear
:
leaving
it
to
the
Romanists
desperatly
to
cut
off
Nations
and
People
from
the
Church
for
failings
and
wants
in
such
things
,
as
do
not
immediatly
touch
the
very
life
and
being
of
a
Church
,
or
of
the
Members
of
it
.
11.
Visible
Catholic
Church
,
and
the
true
belief
and
practise
of
which
makes
him
a
lively
Member
of
the
true
Symbolical
Catholic
Church
,
that
which
we
believe
in
the
Creed
,
that
which
is
the
true
mystical
body
of
Christ
.
2.
The
order
of
Ministery
and
Government
in
the
Church
,
for
bringing
of
Men
to
that
due
profession
of
Doctrine
,
and
so
on
to
be
true
&
lively
Members
of
the
body
of
Christ
,
and
for
holding
them
in
the
Unity
of
faith
.
To
this
end
Pastors
and
Teachers
(
in
whom
that
Ministery
and
Government
rests
)
are
given
by
our
Saviour
,
Eph.
4.11
,
12
,
13.
12.
Concerning
these
,
two
things
are
clear
.
First
,
that
although
Apostles
,
Prophets
,
Evangelists
there
mentioned
,
and
taken
in
a
stricter
sense
,
were
only
then
given
and
for
those
Times
,
yet
Pastors
and
Teachers
were
given
,
to
continue
to
the
worlds
end
.
The
purpose
for
which
he
gave
them
,
expressed
Eph.
4.1
.
doth
imply
so
much
,
and
so
doth
his
Commission
given
to
them
,
As
my
Father
sent
me
,
so
I
send
you
,
S.
Jo.
20.
by
vertue
whereof
they
were
to
send
others
;
and
so
doth
his
promise
given
them
imply
as
much
,
I
am
with
you
to
the
end
of
the
world
.
S.
Math.
28.
Secondly
,
That
this
giving
or
sending
.
of
Pastors
,
was
to
be
continued
by
such
as
our
Saviour
appointed
,
and
his
Apostles
after
him
;
I
send
you
,
saith
he
:
and
accordingly
they
committed
this
power
,
of
sending
or
ordaining
Pastors
,
unto
the
hands
of
special
men
,
such
as
Timothy
,
Titus
,
Sylvanus
,
Sosthenes
,
Clemens
,
Epaphroditus
,
&c.
Whom
we
find
either
written
to
by
the
Apostle
,
or
joyned
with
him
in
the
inscription
of
his
Epistles
to
the
Churches
,
or
honourably
mentiond
for
special
labour
and
care
in
the
affairs
of
the
Church
;
whom
Antiquity
also
witnesseth
to
have
been
chief
Pastors
or
Bishops
in
governing
the
Churches
planted
by
the
Apostles
.
Such
also
and
no
other
could
be
the
Angels
of
the
Asian
Churches
written
to
by
S.
John
,
or
by
our
Saviour
rather
.
12.
Body
fitly
joyned
together
,
&c.
That
which
joyns
the
body
of
the
Church
to
Christ
the
head
,
and
knits
one
joynt
or
part
to
another
,
is
Faith
,
mentioned
ver.
13.
and
Love
or
charity
ver.
16.
and
He
gave
Apostles
,
Pastors
,
Teachers
,
for
the
perfecting
and
edifying
of
this
body
,
ver.
12
,
13.
and
that
not
carried
away
with
every
wind
of
doctrine
,
ver.
14.
The
other
similitude
is
of
a
Building
,
1.
Cor.
3.
The
Foundation
is
Christ
,
that
which
joyns
us
to
it
is
Faith
,
and
knits
us
as
stones
,
to
one
another
,
is
Charity
,
the
builders
are
Pastors
and
Teachers
,
who
lay
us
upon
the
Foundation
by
bringing
us
to
the
Faith
,
Ministers
by
whom
ye
believed
,
ver.
9.
So
then
Faith
and
Charity
joyn
men
formally
,
intrinsecally
to
Christ
the
Head
,
and
Foundation
:
Pastors
and
Teachers
serve
to
that
end
,
and
do
that
work
ministerially
and
extrinsecally
.
The
first
is
the
chief
,
and
the
doctrine
that
contains
it
necessarily
concerns
all
the
Members
of
that
body
in
particular
,
as
to
their
being
such
;
concerns
them
,
I
say
,
simply
and
indispensably
,
as
to
the
holding
of
the
the
Foundation
,
or
Doctrines
immediatly
fundamental
,
and
also
necessarily
,
as
to
the
consectary
doctrines
according
to
the
revelation
or
means
they
have
of
knowing
them
;
but
the
latter
,
viz.
the
having
of
Pastors
so
sent
and
ordained
,
serves
unto
the
former
;
yet
so
,
as
the
Order
left
and
established
in
the
Church
for
the
perfecting
of
it
,
is
strictly
to
be
observed
,
where
it
can
possibly
be
had
and
kept
;
for
wilful
omission
,
or
rejection
of
it
is
not
only
a
great
sin
and
Sacrilege
committed
against
the
commandement
,
and
appointment
of
Christ
and
his
Apostles
,
but
also
such
a
breach
of
charity
in
them
who
are
guilty
of
it
,
that
it
renders
them
Schismatical
,
and
so
far
disjoyned
from
the
body
of
Christ
,
which
is
his
Church
,
as
they
stand
guilty
of
it
.
14.
15.
Peter
Moulin
saith
in
behalf
of
the
French
Churches
,
and
I
add
it
chiefly
for
their
sakes
,
that
gave
him
the
occasion
;
they
were
the
Soottish
and
English
Presbyterians
,
who
,
at
the
beginning
of
these
Troubles
,
rejected
Bishops
,
and
Ordination
by
them
,
and
sought
to
justifie
themselves
by
the
example
of
the
French
Churches
.
He
therefore
shews
them
,
in
his
book
then
set
out
,
what
judgment
and
desire
the
best
in
those
Churches
have
expressed
concerning
Bishops
,
and
that
their
not
having
them
,
was
not
of
choice
,
but
necessity
:
which
he
endeavours
to
demonstrat
by
several
reasons
drawn
from
the
consideration
of
that
Kingdome
,
and
of
their
condition
under
the
Soveraign
Power
there
.
And
to
shew
,
if
they
might
have
their
choice
,
they
would
willingly
have
Bishops
,
he
tells
us
,
that
the
Bishop
of
Troyes
,
having
abjured
Popery
,
began
to
preach
the
pure
Word
of
God
,
and
sent
for
the
Elders
of
the
Reformed
Church
,
to
know
,
whether
they
would
confirm
and
acknowledg
him
for
their
Bishop
:
which
they
all
with
one
consent
did
,
submitting
themselves
to
his
obedience
.
And
then
adds
:
There
is
none
I
dare
say
,
of
all
the
Churches
of
France
,
but
would
do
as
much
in
the
like
case
.
None
but
would
obey
Bishops
,
if
Bishops
would
reform
and
obey
God
.
Till
God
extend
so
much
mercy
upon
that
Kingdome
,
the
poor
Churches
will
stay
for
the
leisure
of
the
Bishops
(
viz.
which
now
possess
the
Sees
,
and
are
not
Reformed
)
keeping
themselves
in
an
estate
fit
for
Obedience
.
Or
,
as
he
had
said
before
,
The
Church
of
France
,
being
under
the
Cross
,
and
without
Bishops
,
is
a
body
prepared
for
Obedience
,
whensoever
the
Popish
Bishops
shall
reform
,
in
the
25.
and
26.
pag.
of
his
book
.
But
for
those
that
reject
Bishops
when
they
may
have
them
,
he
shews
how
they
fall
under
the
severe
censures
of
Zanchy
and
Calvin
,
Testor
me
coram
Deo
—
saith
Zanchy
,
I
protest
before
God
and
in
my
Conscience
,
that
I
hold
them
no
better
then
Schismaticks
,
that
account
or
make
it
a
part
of
Reformation
of
the
Church
to
have
no
Bishops
,
&c.
Yea
,
they
are
worthy
(
saith
Calvin
)
of
any
execration
that
will
not
submit
themselves
unto
that
Hierarchy
,
that
submitteth
it self
unto
the
Lord
—
These
censures
he
cites
(
in
his
13.
pag.
)
out
of
their
Tracts
De
Reform
.
Eccles
.
for
both
wrote
of
that
Argument
.
16.
Now
to
Champny's
Argument
(
A
true
Church
is
not
without
true
Pastors
,
for
(
as
Cyprian
saith
)
Ecclesia
est
populus
Pastori
conjunctus
;
and
again
,
Ecclesia
est
in
Episcopo
,
&
Episcopus
in
Ecclesia
.
But
those
Reformed
Churches
have
not
true
Pastors
lawfully
called
,
but
only
pretended
Elders
,
which
are
made
by
those
that
have
no
power
to
ordain
or
send
others
,
therefore
they
are
no
Churches
.
)
Moulin
would
answer
,
and
first
grant
with
Calvin
,
That
the
World
may
be
as
wel
without
the
Sun
,
as
the
Church
without
true
Pastors
.
l.
4.
Inst.
c.
3.
And
farther
,
take
the
word
True
Pastors
,
(
that
there
be
no
ambiguity
in
it
)
for
such
as
are
called
lawfully
,
after
the
originall
and
ordinary
way
of
the
Church
,
viz.
for
Bishops
,
and
those
that
are
ordained
by
Bishops
;
He
wil
grant
the
proposition
true
,
of
the
whole
Church
,
which
is
never
without
such
;
and
also
true
of
particular
Churches
,
completed
,
perfected
,
and
regularly
formed
.
Such
Churches
he
acknowledgeth
the
French
are
not
,
but
in
a
state
imperfect
,
yet
capable
of
a
regular
completion
,
and
as
it
were
,
expecting
of
it
.
And
therefore
wil
deny
,
that
they
are
concluded
by
the
former
argument
,
to
be
no
Churches
,
or
not
to
belong
to
the
Church
of
Christ
,
because
of
that
want
or
defect
in
the
Vocation
or
Ordination
of
their
Pastors
.
17.
Those
companies
indeed
of
Christians
,
who
believed
in
India
upon
the
preaching
of
Frumentius
,
belonged
to
the
Church
of
Christ
,
before
they
received
Pastors
from
the
Bishop
of
Alexandria
:
and
that
multitude
which
believed
in
Samaria
upon
the
preaching
of
Philip
,
and
were
baptized
by
him
,
were
indeed
of
the
Church
,
and
a
Church
of
Christ
,
though
not
completed
,
til
Peter
and
John
went
down
with
due
Autority
,
to
set
all
in
order
there
.
Accordingly
we
may
account
of
those
Reformed
Churches
(
which
have
not
their
Pastors
sent
and
ordained
as
from
the
beginning
)
as
of
Congregations
not
regularly
formed
,
as
Churches
not
completed
:
not
indeed
without
Pastors
altogether
,
as
those
of
India
and
Samaria
at
the
first
were
,
but
having
such
as
they
can
,
viz.
such
as
have
(
if
we
wil
speak
properly
)
the
Vocation
on
Election
of
their
respective
Churches
,
(
which
is
one
thing
in
the
calling
of
Pastors
)
but
not
due
Ordination
,
(
which
is
the
main
thing
in
impowering
them
to
the
exercise
of
the
office
,
)
and
so
are
Pastors
by
a
moral
designation
to
the
Office
,
rather
then
any
real
or
due
consecration
,
which
only
is
by
those
hands
,
that
have
received
the
power
of
sending
or
Ordaining
Pastors
,
from
the
Apostles
.
18.
It
must
be
granted
,
that
the
Vocation
of
such
Pastors
is
deficient
,
and
their
Ordination
irregular
,
and
that
not
only
by
the
Ecclesiastical
Canons
in
that
behalf
,
but
also
by
Apostolical
Order
and
practice
:
Yet
,
because
they
hold
the
Faith
which
is
the
chief
point
in
the
constitution
of
the
Church
,
and
have
not
wilfully
departed
from
that
Apostolical
Order
,
and
way
of
the
Church
,
by
the
breach
of
Charity
,
in
condemning
and
rejecting
it
,
but
do
approve
of
it
where
it
may
be
had
,
we
cannot
say
that
irregularity
,
or
deficiency
infers
a
plain
Nullity
in
their
Pastors
and
Churches
(
as
Champny
will
have
it
)
but
stands
in
a
condition
of
receiving
a
supply
or
completion
,
and
is
in
the
mean
time
so
far
excusable
,
as
the
want
or
not
having
of
that
Supply
is
of
Necessity
,
and
not
of
Choice
.
19.
But
Champny
will
admit
of
no
excuse
,
either
of
irregularity
confessed
in
the
calling
so
their
Pastors
,
or
of
Necessity
pleaded
as
the
cause
enforcing
it
.
But
proceeds
to
prove
such
a
nullity
in
their
Ordinations
,
that
it
concludes
them
to
have
no
Pastors
at
all
,
and
no
Church
.
This
argument
he
pursues
chiefly
against
Doctor
Field
,
Confirmation
,
public
absolution
,
&c.
are
reserved
:
also
that
,
when
the
antient
Church
declared
Ordination
by
Presbyters
to
be
void
and
null
,
it
is
to
be
understood
according
to
the
rigour
of
the
Canons
;
not
that
all
such
Ordinations
were
simply
null
,
ex
naturâ
rei
,
and
in
themselves
,
or
not
to
be
born
with
in
any
Case
.
20.
See
we
now
what
Champny
replies
to
all
this
,
and
then
consider
what
may
be
reasonably
allowed
,
and
said
as
to
this
point
.
His
answer
is
to
this
purpose
,
That
those
Schoolmen
,
if
they
hold
not
Episcopacy
to
be
a
distinct
Order
,
yet
say
it
is
a
distinct
power
;
if
not
a
different
Character
,
yet
a
new
Extension
of
the
former
Sacerdotal
Character
;
and
that
the
Argument
from
Ordination
per
saltum
doth
not
disprove
the
latter
way
.
Lastly
that
such
Presbyterian
Ordinations
were
,
in
the
judgment
of
the
Ancient
Church
,
Null
ex
naturâ
rei
,
and
not
by
the
Ecclesiastical
Canons
only
;
for
that
judgment
or
sentence
of
the
Church
was
not
a
Constitutive
decree
(
for
then
the
beginning
of
it
would
appear
in
the
Canons
of
the
Ancient
Councels
)
but
only
Declarative
of
what
was
so
in
it self
from
the
beginning
of
the
Church
.
This
he
in
his
7.
Chap.
21.
Here
something
is
doubtful
and
questionable
,
something
clear
and
apparent
.
That
Bishops
had
a
power
or
faculty
to
do
something
which
Presbyters
could
not
(
namely
to
ordain
)
is
clear
in
Schoolmen
and
Fathers
;
but
whether
that
power
make
the
Episcopal
function
a
distinct
Order
from
the
Priestly
,
or
imprint
a
different
sacramental
character
,
we
leave
it
to
the
Schoolmen
to
dispute
.
Also
we
grant
that
Bishops
receive
and
exercise
that
power
(
as
Champny
saith
truly
)
not
by
a
Moral
designation
only
(
as
Judges
and
Officers
in
a
State
do
for
the
time
of
their
office
,
or
as
those
among
the
Presbyters
seem
to
do
,
who
are
assigned
to
ordain
others
)
but
by
Real
consecration
,
or
sacred
devoting
them
to
that
office
or
work
of
ordaining
and
sending
others
.
Which
consecration
,
though
it
imprint
not
a
Sacramental
Character
on
the
Soul
(
as
the
Romanists
express
it
)
yet
it
gives
to
the
Person
so
ordained
&
devoted
such
a
faculty
or
habitude
to
that
action
or
work
,
as
cannot
be
taken
from
him
;
the
reason
of
which
we
shall
enquire
below
,
where
occasion
is
given
to
speak
more
of
that
which
the
Romanists
call
Character
indelible
,
in
this
point
of
Holy
Orders
.
Furthermore
,
whether
this
office
of
Ordaining
imply
a
power
wholly
superadded
to
the
Priestly
function
,
extention
of
the
Sacerdotal
Character
,
if
it
have
any
sense
,
speaks
as
much
,
viz.
the
dilating
of
that
which
was
before
in
the
Sacerdotal
Order
radically
,
by
extending
that
Radical
power
unto
a
proxima
potentia
,
or
immediat
faculty
in
certain
persons
consecrated
to
the
exercise
of
it
,
and
keeping
it
restrained
in
all
others
of
that
Order
,
who
are
not
so
consecrated
and
devoted
to
that
great
work
of
Ordaining
and
sending
others
.
Lastly
,
whether
we
conceive
of
it
as
a
power
wholly
superadded
,
or
as
the
restraint
of
a
power
diffused
,
it
is
clear
that
the
exercise
of
that
power
,
the
performance
of
Ordination
was
setled
upon
certain
and
speciall
persons
(
who
were
properly
Bishops
and
Chief
Pastors
)
by
Apostolical
appointment
and
practice
.
Of
which
there
are
so
clear
footsteps
in
Scripture
,
suchapparent
Monuments
and
Records
in
Antiquity
,
that
it
is
no
less
then
a
wonder
,
any
Learned
Judicious
Man
should
think
it
could
be
otherwise
:
or
conceive
(
as
the
Presbyterians
generally
)
that
this
Order
was
afterwards
set
in
the
Church
,
as
an
humane
(
though
prudent
)
invention
to
avoid
Schism
and
preserve
Unity
,
and
not
withall
conceive
it
reasonable
to
think
the
Apostles
did
foresee
that
Reason
,
and
provide
against
it
,
when
as
we
hear
Saint
Paul
complaining
of
it
,
1
Cor.
1.
and
Saint
Hierom
refers
that
Order
of
setting
Bishops
over
Presbyters
to
that
very
cause
,
pointing
out
that
very
time
,
when
some
said
,
I
am
of
Paul
,
I
of
Cephas
.
—
22.
If
therefor
Doctor
Field
,
when
he
answered
that
Ordinations
without
Bishops
were
void
according
to
the
rigor
of
the
ancient
Canons
,
did
mean
that
such
Ordinations
offended
only
against
Ecclesiastical
Constitutions
,
we
grant
that
Champny
duly
proves
it
otherwise
,
and
do
acknowledg
them
transgressions
not
only
of
Ecclesiastical
but
Apostolical
Constitution
and
Practice
;
but
we
are
not
therefore
bound
to
yeild
an
utter
nullity
of
them
in
all
cases
,
&
ex
naturâ
rei
(
as
he
contends
)
unless
he
can
clearly
demonstrat
this
faculty
or
office
of
ordaining
to
stand
in
a
distinct
power
wholly
superadded
,
and
not
in
the
extension
of
the
Priestly
Order
,
or
limiting
of
the
exercise
of
that
power
,
conceiv'd
to
be
radically
diffus'd
with
it
.
Thus
indeed
Doctor
Field
,
as
I
said
,
seems
to
conceive
it
,
and
thereupon
to
deny
such
Ordination
to
be
Null
in
themselves
,
ex
naturâ
rei
,
yet
withal
to
hold
,
as
may
be
gathered
out
of
his
5.
book
,
cap.
27.
that
this
Order
or
limiting
of
the
Power
in
the
exercise
of
it
to
certain
special
persons
,
was
by
Apostolical
appointment
.
23.
And
no
question
the
antient
Church
had
respect
to
that
Apostolical
constitution
,
when
she
pronounced
such
Ordinations
without
Bishops
,
to
be
void
and
Null
,
as
repugnant
to
that
constitution
;
not
defining
whether
they
were
void
,
ex
naturâ
rei
,
but
declaring
she
had
good
cause
to
account
them
void
,
and
not
to
admit
any
to
officiate
,
that
did
so
wilfully
transgress
against
Apostolical
order
and
practice
,
and
could
have
(
there
being
Bishops
then
at
hand
in
every
Nation
,
where
Christian
Faith
was
professed
)
no
pretence
of
necessity
or
of
loosing
the
band
,
by
which
the
Apostles
had
restrained
the
exercise
of
that
power
to
certain
persons
thereunto
consecrated
.
And
if
any
Presbyter
should
have
heretofore
presumed
to
ordain
within
the
Church
of
England
,
their
Ordinations
had
deserved
to
be
accounted
of
no
otherwise
then
as
void
.
And
so
within
every
Church
completed
,
and
regularly
formed
according
to
Apostolical
Order
,
ought
they
to
be
accounted
.
24.
Now
that
I
may
draw
to
a
Conclusion
,
and
freely
speak
what
I
think
of
the
two
forementioned
wayes
of
conceiving
the
Ordaining
power
to
be
estated
by
the
Apostles
upon
special
and
select
men
,
properly
called
Bishops
or
chief
Pastors
;
I
suppose
the
first
way
,
(
which
conceives
it
superadded
as
a
distinct
power
to
their
Priestly
function
)
to
be
the
clearer
for
securing
the
Episcopal
function
,
and
distinguishing
it
from
the
other
:
but
the
second
way
(
which
conceives
that
power
radically
diffused
,
and
communicated
in
the
very
order
of
the
Priestly
function
,
and
restrained
to
such
select
persons
in
the
exercise
of
it
,
the
faculty
or
immediate
power
whereof
they
received
by
consecration
)
I
suppose
to
be
more
easie
and
expedient
for
a
peaceable
accord
of
the
difference
in
hand
,
and
yet
safe
enough
for
Episcopal
Ordination
.
25.
The
first
way
conceives
the
Apostles
,
who
had
the
whole
power
given
them
by
Christ
,
(
both
the
extraordinary
Apostolical
power
,
and
that
which
was
ordinary
and
to
continue
in
the
Church
)
did
communicate
this
power
severally
:
That
,
which
belonged
to
the
office
of
Deacons
,
to
persons
chosen
for
that
purpose
:
That
,
which
belonged
to
the
Ministery
of
reconciliation
,
to
all
Pastors
or
Presbyters
:
So
likewise
,
That
power
of
sending
and
ordaining
others
to
these
Offices
was
communicated
entirely
unto
special
persons
,
appointed
and
consecrated
to
that
work
.
This
,
as
I
said
,
is
more
clear
in
the
distinguishing
of
the
several
Functions
of
holy
Order
.
But
the
second
way
,
which
estates
the
power
or
faculty
of
Ordaining
upon
special
persons
,
by
restraining
the
exercise
of
it
to
them
,
seems
(
as
above
said
)
to
be
more
fair
and
easie
for
the
making
up
this
business
of
the
Reformed
Churches
,
which
have
Ordination
without
Bishops
;
and
yet
to
afford
safety
enough
to
Episcopal
function
and
Ordination
.
For
it
first
supposes
that
to
be
established
and
secured
by
Apostolical
Order
,
which
none
can
transgress
wilfully
without
Sacrilege
:
and
consequently
it
acknowledges
such
Ordinations
without
Bishops
to
be
irregular
and
deficient
in
regard
of
Apostolical
order
and
constitution
,
and
that
they
ought
to
receive
a
supply
,
completion
,
and
confirmation
by
the
imposing
of
Bishops
hands
,
before
the
persons
so
Ordained
can
be
admitted
to
officiat
in
a
Church
completed
,
and
regularly
formed
.
Lastly
,
by
this
way
,
whatsoever
is
spoken
by
S.
Hierom
in
appearance
favourable
to
the
Presbyterian
pretence
,
may
be
cleared
and
reconciled
to
Truth
:
and
by
it
may
be
answered
also
whatever
is
brought
by
Champny
or
others
,
to
prove
such
Ordinations
utterly
or
ex
naturâ
rei
null
,
and
void
in
all
cases
.
26.
I
will
not
trouble
the
Reader
to
hear
any
long
Scholastick
contest
with
Champny
in
the
business
;
only
I
shal
shew
by
one
instance
how
well
he
hath
acquitted
himself
in
the
defense
of
his
assertion
against
the
former
argument
,
of
a
Bishop
ordained
per
saltum
,
and
therefore
not
having
power
to
ordain
others
,
or
consecrate
the
Sacrament
,
because
he
wants
the
Priestly
Order
.
That
which
he
replies
to
it
returns
more
forcibly
upon
himself
:
Even
as
,
saith
he
,
because
the
Priestly
function
is
exercised
both
about
the
Mystical
body
of
Christ
,
in
absolving
and
binding
,
and
also
about
the
Natural
body
of
Christ
in
consecrating
of
it
,
it
doth
not
therefore
follow
there
is
a
diverse
Order
,
but
a
diverse
power
of
the
same
Order
.
So
the
power
of
Ordaining
,
though
it
make
not
a
distinct
Order
from
that
of
the
Priestly
Function
,
yet
is
it
a
distinct
power
of
Order
—
To
this
purpose
he
,
cap.
7.
pag.
183
,
184.
But
this
comes
not
home
to
Ordination
,
per
saltum
,
where
it
is
supposed
that
the
power
of
Ordaining
is
not
given
at
all
;
because
the
Priestly
Order
is
wanting
.
This
also
returns
more
forcibly
upon
him
by
applying
it
thus
according
to
his
reasoning
:
Even
as
the
Powers
of
absolving
and
consecrating
are
distinct
,
yet
both
conteined
within
one
Order
of
the
Priestly
function
,
so
may
the
power
of
Ordaining
,
though
distinct
from
the
other
,
be
formally
and
immediately
conteined
within
the
Priestly
function
;
and
this
is
more
then
is
required
,
more
then
is
true
;
but
thus
much
at
least
he
must
by
his
own
reasoning
allow
,
that
it
may
be
radically
founded
in
that
Order
;
and
for
want
of
that
foundation
it
may
be
,
that
a
Bishop
ordained
per
saltum
cannot
ordain
others
.
27.
Again
,
The
reason
saith
he
,
why
a
Bishop
so
ordained
cannot
Ordain
or
Consecrate
,
is
not
quia
Episcopatus
non
sit
distincta
potestas
à
sacerdotio
,
sed
quia
essentialiter
illud
praesupponit
,
ut
potestas
absolvendi
necessariò
praesupponit
potestatem
consecrandi
:
not
because
Episcopacy
is
not
a
distinct
power
from
the
Priesthood
,
but
because
that
doth
essentially
pre-suppose
this
(
which
is
very
neer
to
the
founding
of
the
power
of
Ordination
in
the
Priestly
Order
)
even
as
the
power
of
absolving
doth
necessarily
praesuppose
the
power
of
consecrating
.
So
he
,
ibid.
pag.
184.
Now
albeit
this
latter
assertion
be
false
(
as
being
grounded
upon
their
placing
the
whole
perfection
of
the
Priestly
Order
(
so
Champny
there
)
in
the
Sacrificing
of
the
Body
of
Christ
,
when
as
the
power
of
Absolving
is
as
immediat
to
that
Order
or
Function
,
as
the
power
of
Consecrating
can
be
;
yea
,
the
Ministery
of
reconciliation
doth
express
the
whole
power
of
that
function
in
Scripture
,
2
Cor.
5.18
.
to
which
this
phansie
of
Romish
Sacrificing
is
a
stranger
:
Albeit
,
I
say
,
that
instance
speaks
what
is
false
,
yet
stil
it
returns
in
the
application
more
forcibly
upon
him
,
if
we
reason
thus
;
As
the
power
of
Absolution
necessarily
supposes
the
power
of
consecrating
(
which
he
laies
down
for
a
Truth
)
and
yet
are
conteined
in
the
same
Order
of
the
Priestly
Function
,
so
(
for
any
thing
that
he
sayes
)
may
the
power
of
Ordaining
which
necessarily
&
essentially
presupposes
,
as
he
sayes
,
the
power
of
Consecrating
,
be
conteined
also
with
it
in
the
Priestly
Order
;
though
not
formally
and
immediatly
as
the
power
of
Absolution
is
,
for
that
is
stil
more
then
is
required
or
can
be
maintained
,
yet
radically
founded
in
it
,
and
diffused
with
it
.
28.
The
true
reason
,
as
I
conceive
,
why
Ordination
of
a
Bishop
per
saltum
doth
not
give
him
power
to
consecrate
the
Sacrament
,
or
to
absolve
or
to
ordain
others
to
those
Offices
,
is
because
the
Power
of
the
Keyes
,
which
includes
all
those
Powers
and
Offices
,
is
received
in
the
Priestly
Function
;
which
made
me
say
,
it
is
the
more
peaceable
way
,
and
may
probably
be
defended
,
that
the
power
of
Ordaining
is
diffused
with
the
Priestly
Office
,
or
founded
in
it
:
and
is
in
it
,
not
immediatly
and
formally
as
a
power
ready
for
Act
and
exercise
(
as
the
power
of
Absolving
and
Ministring
Sacraments
is
in
it
,
to
which
the
Priest
hath
particular
and
express
Ordination
)
but
radically
,
and
as
in
primâ
potentiâ
,
the
remote
power
;
so
as
the
faculty
of
exercising
it
,
or
the
proxima
potentia
of
it
,
is
given
to
special
men
by
Consecration
to
the
work
,
and
that
by
Apostolical
constitution
.
And
in
this
sense
the
extension
of
the
Sacerdotal
Character
,
(
which
Champny
allows
)
may
stand
.
Now
that
first
and
radical
power
can
never
be
lawfully
reduced
to
Act
or
exercise
in
them
that
have
not
lawful
consecration
to
it
,
but
by
extreme
necessity
,
through
the
utter
failing
of
them
that
have
;
which
whether
it
be
possible
I
leave
it
to
Champny
to
dispute
.
29.
As
for
the
necessity
,
which
those
Reformed
Churches
have
pleaded
in
excuse
of
this
irregularity
in
their
Ordinations
,
I
shall
not
now
enquire
into
it
;
Only
I
wish
heartily
,
that
they
which
have
chief
rule
in
those
Churches
,
did
not
think
themselves
so
far
engaged
to
continue
where
they
are
;
but
that
they
would
entertain
a
stronger
apprehension
of
the
necessary
concernment
of
that
Order
,
which
was
left
in
the
Church
by
the
Apostles
,
and
continued
alwayes
and
in
all
places
,
where
the
Christian
faith
was
received
,
till
the
last
Age.
30.
As
for
those
false
Inferences
which
either
Papist
or
Sectarie
hath
made
from
the
different
condition
of
those
Churches
,
to
the
seeming
prejudice
of
the
English
Church
,
it
was
my
work
to
discover
them
;
and
now
I
shal
give
the
Reader
a
brief
of
what
hath
been
said
against
them
,
in
recompence
of
the
trouble
he
hath
been
hitherto
put
to
by
a
tedious
perplexity
.
I.
That
we
Protestants
of
the
English
Church
stand
not
alone
in
this
point
of
Ordination
by
Bishops
,
received
at
first
from
Rome
;
Other
Churches
,
severed
from
the
Romish
Communion
,
have
reteined
Bishops
,
and
Ordination
by
them
,
and
that
derived
from
Rome
;
and
those
Reformed
Churches
that
have
not
,
yet
approve
it
in
us
,
and
have
acknowledged
their
own
deficiency
,
joyning
with
us
in
judgment
,
but
differing
in
practice
,
for
which
necessity
is
alleged
.
II.
We
must
not
for
that
deficiency
quit
all
fellowship
with
them
or
disclaim
them
as
no
Churches
,
because
of
Consanguinit
as
Doctrine
(
as
Tertul.
phrases
it
)
the
Kindred
and
alliance
of
Doctrine
which
is
between
us
;
for
the
bond
or
agreement
in
Faith
and
Charity
binds
the
body
of
Christ
together
,
Eph.
4.16
.
and
that
is
the
main
in
the
constitution
of
the
Church
.
And
although
the
other
point
of
Order
,
as
it
concerns
the
sending
and
ordaining
of
those
that
should
teach
and
publish
that
Doctrine
,
and
build
up
the
body
of
the
Church
,
ought
most
carefully
to
be
observed
according
to
Apostolical
practice
,
which
fixed
that
office
upon
special
Select
Persons
,
called
Bishops
,
yet
because
it
is
not
so
clear
,
whether
it
was
fixed
to
their
Persons
as
a
superadded
power
,
or
as
the
faculty
of
exercising
that
power
,
which
,
being
conteined
in
the
power
of
the
Keyes
,
might
with
them
be
radically
received
in
their
Priestly
Order
;
we
cannot
pronounce
absolute
Nullity
upon
their
Ordinations
,
especially
the
case
standing
with
them
as
they
plead
.
And
because
it
doth
not
appear
that
a
bare
want
,
or
Deficiency
,
in
the
appointed
Order
of
the
Church
,
should
forfeit
their
belonging
to
the
Church
,
where
the
main
(
viz.
the
Doctrine
of
Faith
and
Life
)
is
preserved
,
and
the
other
of
Order
not
wilfully
perverted
to
a
breach
of
Charity
with
those
Churches
that
have
preserved
it
:
therefore
we
cannot
judg
them
to
be
no
Churches
or
Congregations
of
Christians
;
but
we
look
upon
them
as
Churches
not
completed
or
regularly
formed
,
and
excuse
their
defects
so
far
as
they
are
enforced
on
them
by
necessity
,
and
conclude
them
bound
to
seek
their
Completion
,
and
a
supply
of
their
defects
from
those
that
have
Bishops
,
and
hold
the
ancient
Apostolike
way
of
the
Church
.
Lastly
seeing
their
judgment
concerning
Bishops
and
Ordination
by
them
,
where
it
may
be
had
,
is
such
,
and
their
excuse
of
the
want
of
it
pleaded
by
necessity
,
their
example
can
in
no
wise
be
alleged
in
defence
of
those
,
who
of
late
have
rejected
Bishops
and
Ordination
by
them
,
nay
ejected
them
,
when
they
had
them
.
We
bless
God
,
that
we
had
the
happy
means
of
a
regular
Reformation
;
the
more
they
have
to
answer
for
,
that
disturbed
our
established
Order
;
but
as
for
those
Churches
which
approve
of
that
Order
where
it
is
,
and
want
it
by
necessity
,
rather
then
choice
,
we
leave
it
to
Champny
and
other
Romanists
to
conclude
desperatly
upon
them
,
and
all
that
are
not
in
their
way
,
enclosing
the
whole
Church
within
their
Communion
;
and
judg
of
Christians
not
so
much
by
their
Union
to
Christ
by
the
bands
of
faith
and
charity
,
Eph.
4.13.16
.
as
to
his
pretended
Vicar
by
subjection
to
him
;
for
so
they
conceive
of
the
Church
of
Christ
as
of
a
Society
joyned
together
under
one
Pastor
,
the
Pope
or
Bishop
of
Rome
,
and
do
accordingly
define
it
,
and
acknowledg
the
Members
of
it
,
making
themselves
thereby
Papists
rather
then
Christians
,
and
cutting
off
from
the
Church
,
not
only
for
defects
in
ritu
Apostolico
the
Order
left
by
our
Saviour
and
his
Apostles
(
which
is
the
charge
they
have
against
the
Reformed
Churches
that
are
without
Bishops
)
but
also
for
failing
ritu
Romano
,
the
not
observing
in
this
point
of
Ordination
,
the
additional
Rites
and
Papal
Inventions
used
there
;
which
is
the
charge
they
have
against
us
,
and
for
which
they
conclude
we
have
no
Bishops
nor
lawful
Pastors
:
as
will
appear
below
.
CHAP.
IV.
Of
the
second
Prejudice
,
From
the
Protestants
Opinion
of
the
Pope
being
Antichrist
,
and
the
Church
of
Rome
Heretical
.
1.
NOw
proceed
we
to
his
second
Argument
,
against
our
pleading
of
Ordination
derived
from
the
Church
of
Rome
.
It
is
grounded
upon
the
Judgment
of
our
own
Writers
,
and
amongst
them
some
Bishops
,
that
hold
the
Pope
is
Antichrist
,
and
therefore
that
we
fall
by
our
own
sentence
and
doctrine
;
For
how
can
the
Ministers
of
Christ
,
saith
he
,
receive
due
and
lawful
Ordination
from
the
Ministers
of
Antichrist
?
Or
how
can
we
think
,
that
Christ
should
leave
the
power
of
Ordaining
Pastors
for
the
feeding
of
his
Church
,
which
he
bought
with
his
precious
bloud
,
and
for
the
dispensing
of
his
holy
Word
and
Sacraments
,
in
the
hand
of
his
sworn
Enemy
?
c.
9.
p.
320.
&c.
To
this
Argument
I
answer
the
more
willingly
,
because
I
see
how
Presbyterians
generally
,
with
those
of
other
Sects
,
suffer
themselves
by
such
inconsequencies
and
mistakes
to
be
abused
into
many
inconveniencies
,
to
the
great
disturbance
of
the
Church
.
Here
are
two
points
to
be
spoken
to
.
1.
The
Judgment
of
the
Popes
being
Antichrist
.
2.
The
Inference
against
our
Ordinations
.
2.
the
Antichrist
,
is
no
point
of
our
faith
,
none
of
the
Articles
of
our
Religion
.
Prophecies
indeed
are
matter
of
Faith
,
and
ought
to
be
believed
,
that
they
shall
be
fulfilled
,
before
they
come
to
pass
,
and
that
they
are
fulfilled
when
the
Scripture
assures
us
they
are
;
but
when
it
leaves
us
to
gather
the
event
,
by
signs
delivered
in
Prophetick
expressions
,
and
more
general
terms
,
such
as
is
the
description
of
Antichrists
comming
;
then
to
say
such
a
prophecie
is
now
fulfilled
,
or
such
a
State
or
Person
is
that
Antichrist
,
is
not
the
act
of
Faith
,
but
the
work
of
Reason
,
making
a
Conclusion
or
Inference
,
upon
application
of
the
signs
and
marks
,
describing
him
in
the
prophecy
,
to
such
or
such
a
Person
or
State
.
3.
de
fine
Seculi
,
that
,
whatever
is
done
already
in
the
working
of
the
Mystery
of
Iniquity
,
the
Antichrist
will
be
revealed
in
that
Seat
,
and
sit
in
that
Papal
Chair
.
4.
Many
Antichrists
,
in
a
large
and
more
remiss
sense
,
there
have
been
,
and
will
go
before
the
appearing
of
that
great
One
;
and
a
great
appearance
of
such
there
hath
been
in
the
Popedome
already
.
Bernard
and
many
other
that
lived
within
the
Communion
of
the
Roman
Church
,
discovered
the
appearance
of
Antichrist
in
the
Papal
Court
and
spoke
it
.
Indeed
the
Spirit
of
Antichrist
,
which
Saint
John
saith
,
did
work
in
the
Hereticks
of
his
time
,
(
1.
Ep.
c.
4.
v.
3.
)
who
by
Tertul.
are
called
Praecursores
illius
Antichristi
Spiritus
,
the
forerunners
of
that
great
Antichrist
,
advers.
Marc.
l.
5.
c.
16.
that
Spirit
,
I
say
,
of
Antichrist
,
hath
long
wrought
in
the
chief
Rulers
of
the
Romish
Church
;
not
only
by
reason
of
Heretical
and
Antichristian
doctrine
there
taught
,
(
especially
that
Principle
of
mis-belief
,
Papal
Infallibility
,
the
ground
of
their
faith
or
believing
,
then
which
no
one
can
better
fit
the
turn
of
Antichrist
,
or
be
a
readier
way
to
Apostacy
from
Christ
)
but
also
by
reason
of
exorbitant
power
there
challenged
and
usurped
,
first
over
all
Bishops
in
the
Church
of
Christ
(
for
which
by
Saint
Gregories
warrant
we
may
stile
the
Pope
the
forerunner
of
Antichrist
)
then
,
over
Kings
and
all
that
are
called
Gods
.
5.
Now
in
the
second
place
,
ad
impossibile
,
or
to
this
Absurdity
:
Therefore
Christ
left
his
Church
in
the
hand
of
his
sworn
Enemy
,
giving
him
the
power
of
Ordaining
,
or
providing
Pastors
for
his
Church
—
and
tels
us
,
The
Reformed
Churches
do
therefore
abhor
the
Orders
,
and
reject
all
things
else
,
that
come
from
Rome
.
Answ.
First
supposing
the
Popes
to
be
such
Antichrists
or
Antichristian
Rulers
,
it
was
but
part
of
the
Christian
Church
,
that
they
ruled
in
;
and
why
should
it
seem
so
strange
to
any
,
that
Christ
should
leave
part
of
his
Church
under
Antichristian
Tyranny
,
when
it
is
foretold
plainly
,
that
Antichrist
must
sit
in
the
Temple
of
God
?
or
why
should
it
seem
so
strange
and
impossible
to
Champny
,
that
Christ
should
suffer
his
sworn
Enemy
to
sit
as
chief
Pastor
in
the
Roman
Chair
,
those
Antichrists
to
be
,
which
we
say
are
to
be
found
in
that
Seat
,
if
any
where
yet
in
the
World
?
Such
Popes
as
Champny
himself
must
needs
acknowledg
to
have
been
,
not
so
much
Christs
Vicars
,
as
the
Devils
Chaplans
,
preferred
by
him
,
advanced
to
that
Chair
by
all
Divellish
means
,
Murders
,
Whoredoms
,
Sorceries
,
and
by
the
like
Arts
and
Divellish
Practises
holding
it
,
and
ruling
in
it
;
as
Platina
and
other
of
their
own
Historians
testifie
.
Genebrard
,
who
is
not
forward
to
acknowledg
such
disparagements
to
that
Seat
,
yet
complains
of
almost
50.
Popes
together
in
the
9.
and
10.
Centuries
,
calling
them
Apostaticos
potiùs
quàm
Apostolicos
,
and
saying
they
came
not
in
by
the
door
.
Baronius
,
who
alwayes
employed
the
utmost
of
his
skil
to
excuse
,
is
here
forced
to
confess
the
Papal
impieties
,
and
to
lament
the
condition
of
the
Church
under
such
Heads
,
particularly
Joh.
12.
and
some
other
Popes
notoriously
abhominable
about
the
10.
Century
.
6.
Bell.
in
his
Praephatique
Oration
to
his
books
de
Pontif.
Rom.
could
not
pass
this
by
in
filence
or
deny
it
;
but
sets
a
good
countenance
on
it
,
and
by
the
fineness
of
a
Jesuit
Wit
(
which
it
seems
Baronius
,
Genebrard
,
&
Champny
had
not
learnt
within
their
Societies
)
turns
all
to
the
advantage
of
that
Seat
,
as
testifying
the
Sanctity
and
perpetuity
of
it
,
notwithstanding
the
iniquity
of
them
that
sate
in
it
.
Nihil
est
quod
Haeretici
,
&c.
It
is
to
no
purpose
for
the
Hereticks
to
take
so
much
pains
in
searching
out
the
Vices
of
Popes
,
for
we
confess
they
were
not
few
.
But
,
Tantùm
abest
,
&c.
This
is
so
far
from
diminishing
the
glory
of
this
Seat
,
that
it
is
thereby
exceedingly
amplified
;
for
thereby
we
may
perceive
it
consisteth
by
the
special
providence
of
God
.
What
Bell.
speaks
of
the
Seat
,
i.e.
the
Papal
Autority
and
power
,
had
he
spoken
it
of
the
Church
of
God
oppressed
under
that
usurped
power
,
it
had
been
a
very
sober
,
rational
,
and
Christian-like
acknowledgment
of
Gods
special
providence
,
which
did
preserve
a
Church
under
such
confusion
and
iniquity
of
Antichristian
Rulers
.
7.
special
providence
over
his
Church
,
that
notwithstanding
such
Wolves
,
that
entred
,
He
preserved
his
sheep
;
notwithstanding
such
Antichristian
Rulers
,
He
continued
and
propagated
a
saving
Truth
,
by
transmitting
down
his
Word
and
Scriptures
,
and
a
succession
of
Teachers
and
Pastors
by
Ordination
stil
continued
;
Yea
his
special
providence
farther
,
in
as
much
as
by
that
Word
of
Truth
transmitted
and
received
from
them
that
had
the
chief
Rule
,
many
have
discovered
their
Errors
and
Tyranny
,
and
cast
them
of
:
and
by
Ordination
derived
and
received
by
their
hands
,
have
a
lawful
succession
of
Pastors
to
declare
that
Truth
,
and
to
continue
the
Church
so
purged
and
Reformed
,
without
running
stil
to
them
for
Ordination
or
confirmation
in
the
Pastoral
charge
.
8.
Let
us
heare
what
S.
Augustine
saith
appliable
to
this
point
,
in
his
165.
Ep.
Etiamsi
quisquam
Traditor
subrepsisset
,
although
some
Traitor
had
crept
into
that
Chair
,
(
he
means
the
Roman
,
and
after-Ages
have
seen
many
Judasses
or
Traitors
in
it
as
above
said
)
nihil
praejudicaret
Ecclesiae
&
innocentibus
Christianis
,
quibus
providens
Deus
,
&c.
He
should
nothing
hurt
the
Church
or
innocent
Christians
,
for
whom
our
Lord
hath
provided
,
saying
of
Evil
Prelats
,
What
they
say
,
do
ye
.
Mat.
23.
as
if
he
had
said
,
be
their
Persons
what
they
wil
it
doth
not
prejudice
the
work
of
their
Function
or
Ministry
,
no
more
then
it
did
in
those
to
whom
our
Saviour
there
relates
,
viz.
the
Scribes
and
Pharisees
,
professed
enemies
to
Christ
,
yet
in
Moses
chair
,
and
to
be
heard
and
obeyed
.
The
Leper
also
is
sent
to
the
Priests
,
because
they
were
in
place
,
though
generally
Enemies
to
Christ
.
Yea
the
Ministerial
Acts
of
Judas
himself
,
who
was
Traditor
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
Traitor
and
a
Devil
,
were
good
and
valid
when
he
was
sent
,
as
were
other
Disciples
,
abroad
to
perform
them
.
If
then
the
Iniquity
of
Rulers
or
Pastors
do
not
prejudice
the
Church
in
the
Ministry
of
the
Word
and
Sacraments
,
which
are
of
nearer
concernment
to
the
Salvation
of
Christians
,
much
less
doth
it
in
the
transmitting
of
Orders
.
9.
Lastly
,
Cranmer
,
Latimer
or
others
,
for
the
Pope
was
then
ejected
and
the
Ordainers
of
those
Bishops
sworn
against
him
:
and
so
not
to
be
accounted
Ministers
of
the
supposed
Antichrist
.
To
conclude
;
considering
what
was
said
above
of
the
ministerial
acts
of
Judas
,
and
others
that
were
in
place
and
office
,
the
charge
of
Antichristianisme
(
taken
in
any
sense
,
strictly
or
remisly
)
cannot
prejudice
our
judgment
of
the
now
Romish
Ordinations
,
which
we
allow
to
be
valid
still
,
as
to
the
substance
of
the
Order
appointed
and
setled
in
the
Church
by
our
Saviour
and
his
Apostles
.
And
I
wish
,
the
pretended
Reformers
of
these
later
Times
had
not
been
so
strong
in
their
Zeal
against
the
Church
of
Rome
,
and
so
weak
in
their
reasoning
,
as
out
of
fear
of
such
seeming
prejudices
,
to
decline
and
reject
not
only
Ordination
thence
derived
,
but
even
many
Truths
there
professed
,
and
from
that
Church
received
.
10.
11.
That
we
may
more
fairly
proceed
in
the
clearing
of
this
difficulty
,
we
must
premise
,
that
we
admit
the
distinction
here
between
Legitimum
and
Legitimè
,
between
Lawful
or
valid
Orders
,
and
Orders
Lawfully
given
or
received
:
the
first
implyes
the
power
of
given
,
which
Romanists
acknowledg
to
remain
in
Hereticks
and
Schismaticks
,
the
other
speaks
the
due
and
lawful
use
of
that
power
,
which
is
denyed
to
be
in
those
,
that
are
in
Heresie
or
Schisme
.
The
reason
is
,
because
Hereticks
and
Schismaticks
being
actually
divided
from
the
Unity
of
the
Church
must
needs
lose
the
lawful
use
of
that
power
,
and
all
other
Ecclesiastical
ministration
,
but
not
the
power
it self
,
which
follows
a
Character
that
is
indelible
,
as
the
Romanists
express
it
;
We
admit
though
not
a
Sacramental
character
stampt
upon
the
Soul
of
the
Ordained
,
as
they
wil
have
it
,
yet
such
a
disposition
or
power
,
cleaving
to
his
person
,
for
the
doing
of
that
he
is
ordained
to
,
that
it
is
not
lost
by
Heresie
or
Schism
,
nor
to
be
reiterated
upon
the
return
,
or
restoring
of
that
Person
.
12.
This
premised
we
have
two
points
to
speak
to
;
First
,
how
the
charge
of
Heresies
laid
on
those
of
the
Church
of
Rome
;
then
how
the
lawful
use
of
Orders
may
be
supplyed
by
the
restoring
of
the
Person
,
though
at
first
they
were
not
lawfully
given
:
and
so
by
both
these
,
we
shall
have
a
double
answer
to
the
Argument
above
.
For
the
first
,
we
must
note
,
that
Heresie
is
considered
in
regard
of
the
Matter
,
A
man
that
is
an
Heretick
—
is
so
first
,
before
he
be
rejected
,
or
declared
so
.
Heresies
also
much
differ
in
regard
of
the
Matter
,
by
which
some
may
be
so
immediatly
fundamental
,
as
the
Heresie
of
the
Arrians
and
some
other
,
that
it
doth
ipso
facto
,
before
any
sentence
or
declaration
of
the
Church
,
cut
off
or
divide
the
Person
so
Heretical
from
the
Union
of
the
true
Catholic
Church
,
(
because
it
divides
him
from
the
Foundation
)
&
from
being
actual
Member
of
the
Visible
Church
,
upon
the
Notoriety
of
such
Heresie
,
so
contrary
to
the
Foundation
;
and
also
long
since
declared
against
by
the
Ancient
Church
in
the
four
first
General
Councels
:
and
therefore
the
lawful
exercise
of
that
power
he
had
to
administer
Sacraments
or
Orders
in
the
Church
,
ceases
upon
such
discovery
,
or
as
I
may
say
,
Self-condemnation
.
We
need
not
stand
here
to
dispute
,
when
or
how
soon
it
ceases
upon
such
Heresie
:
for
we
do
not
charge
such
Heresie
upon
those
of
Rome
,
i.e.
Heresie
immediatly
Fundamental
,
or
those
main
Heresies
declared
against
by
the
first
General
Councels
;
but
then
we
must
say
,
that
many
of
their
New
Articles
of
Belief
and
Practise
,
are
in
themselves
Heretical
,
and
as
much
or
more
,
then
were
many
Tenets
of
former
Hereticks
,
declared
against
by
the
Ancient
Church
;
whether
we
consider
the
matter
,
and
concernment
of
those
Romish
Articles
,
or
the
Obstinacy
and
Tyranny
with
which
they
asserted
and
imposed
;
so
that
,
if
there
could
be
a
full
General
Councel
of
the
whole
Catholic
Church
,
they
would
undoubtedly
be
declared
many
of
them
Heretical
.
13.
From
whence
it
follows
,
that
Heresie
thus
lying
upon
them
,
might
give
us
just
cause
to
renounce
their
Errors
,
and
quit
their
Communion
so
far
,
as
it
was
necessitated
by
renouncing
their
Errors
:
though
not
just
cause
to
condemn
or
renounce
the
Orders
given
by
them
or
received
from
them
.
This
may
give
answer
to
all
the
Places
alleged
by
Doctor
Champny
(
in
his
ninth
cap.
pag.
335
,
336.
)
out
of
the
Fathers
,
against
Orders
given
by
Hereticks
;
for
they
concern
either
Hereticks
in
fundamentals
,
or
such
as
were
declared
so
,
and
actually
separated
from
the
Unity
of
the
Church
.
14.
It
is
to
be
noted
farther
,
that
,
when
our
first
reformed
Bishops
were
ordained
by
them
,
the
grand
Heresie
and
mother
of
their
other
Errors
,
as
to
the
obstinate
an
heretical
defending
of
them
,
I
mean
the
Papal
Power
and
Autority
,
was
abjured
:
and
therefore
their
Ordainers
,
however
yet
in
Romish
Errors
could
not
be
properly
heretical
,
or
peremptorily
engaged
to
defend
the
same
,
as
afterward
they
were
:
especially
since
the
Councel
of
Trent
hath
made
them
Errors
established
,
and
sworn
to
.
But
,
after
that
,
we
went
not
to
them
for
Orders
,
yet
do
acknowledg
they
have
Ordination
still
substantially
valid
,
and
therefore
we
do
not
re-ordain
Priests
that
return
from
them
to
us
,
because
the
substance
or
Evangelical
institution
is
by
those
words
(
Receive
the
holy
Ghost
,
whose
sins
ye
remit
,
&c.
)
reteined
still
in
the
Roman
Ordination
,
though
clogged
and
depressed
by
additional
corruptions
;
but
cause
them
to
renounce
those
additionals
and
other
Romish
Errors
.
So
then
the
summ
of
our
first
answer
is
,
We
do
account
them
to
be
in
Heresie
,
and
deeper
then
when
we
received
Ordination
from
them
;
yet
so
,
as
not
actually
and
wholly
cut
off
from
the
Catholic
Church
,
either
by
the
nature
of
the
Heresie
it self
casting
off
from
the
foundation
,
or
by
declaration
of
the
Catholic
Church
,
casting
them
out
of
the
Unity
of
it
:
and
therefore
it
doth
not
follow
upon
our
accounting
them
Hereticks
,
that
we
could
not
lawfully
receive
Orders
from
them
.
15.
16.
Champny
did
foresee
this
might
be
answered
by
us
,
and
therefore
seeks
to
cut
us
off
from
this
plea
,
by
replying
:
That
defect
of
lawful
Ordination
and
Vocation
,
which
was
in
Cranmer
by
supposed
Heresie
in
his
Ordainers
,
could
not
be
supplyed
,
but
by
his
reunion
to
the
true
Church
and
Pastors
thereof
;
but
,
besides
the
Church
of
Rome
,
there
was
no
other
Church
or
Lawful
Pastors
,
by
reconciliation
to
which
,
he
could
have
that
defect
supplyed
:
Not
other
Reformed
Churches
,
for
they
can
less
prove
themselves
to
be
Churches
,
or
to
have
Lawful
Vocation
of
Pastors
,
then
the
Church
of
England
can
:
Not
the
Grecian
,
Russian
,
or
Ethiopic
Churches
,
for
they
also
are
in
Schism
and
Heresie
,
and
our
English
Reformers
pretend
not
to
receive
their
calling
from
them
,
or
to
have
it
supplyed
by
them
;
therefore
they
can
no
wayes
have
their
defect
supplyed
or
recover
the
Lawful
use
of
Ordination
.
So
he
,
p.
337.
&c.
Thus
having
argued
against
our
Vocation
,
upon
our
supposal
of
Heresie
in
those
we
acknowledge
our
Ordainers
,
and
boasted
of
it
as
an
indissoluble
Argument
,
pag.
335.
he
is
now
fain
to
take
away
the
supposal
it self
,
by
affirming
them
to
be
the
only
lawful
Pastors
,
and
that
none
else
in
all
the
Christian
world
could
give
lawful
Ordination
,
or
make
a
supply
of
what
was
wanting
.
The
issue
indeed
of
this
point
of
Heresie
,
either
charged
by
us
upon
them
,
that
gave
Orders
,
or
by
them
on
us
who
received
them
,
(
which
wil
be
his
Argument
below
)
comes
to
this
,
Whether
the
Church
of
Rome
be
the
only
Church
,
in
whose
Communion
the
Unity
of
the
Church
is
confined
,
and
Ordination
to
be
had
,
and
therefore
we
and
all
other
out
of
it
,
are
in
Schism
and
Heresie
,
and
can
have
no
lawful
Ordination
?
To
this
hold
,
after
all
the
Velitation
and
light
skirmishing
upon
our
supposals
,
it
was
necessary
he
should
retire
himself
.
17.
Now
the
strength
of
this
Hold
stands
but
upon
their
unreasonable
phansying
of
the
whole
Church
,
as
of
one
society
in
subjection
to
the
Bishop
of
Rome
,
as
Pastor
General
,
or
Vicar
of
Christ
,
by
which
they
judge
of
Heresie
and
Schism
,
and
admit
none
,
as
returning
from
it
,
but
by
actual
reconciliation
and
submission
to
the
Bishop
of
Rome
,
as
in
Queen
Maries
time
.
What
he
sayes
of
our
not
pretending
to
receive
our
calling
from
other
Churches
,
For
privat
men
indeed
and
particular
companies
of
men
returning
from
Heresie
or
Schism
,
actual
reconciliation
to
the
Church
of
which
they
were
Members
,
or
from
which
they
departed
is
necessary
:
but
not
so
for
a
National
and
independing
Church
.
Such
actual
reconciliation
,
when
it
hath
been
performed
,
was
but
of
the
Solemnity
of
the
business
,
and
may
be
to
good
purpose
done
,
when
the
whole
body
of
the
Catholic
Church
stands
entire
in
a
condition
fit
to
receive
it
,
but
the
soul
of
Unity
with
the
Church
,
is
in
the
deposing
of
Heresie
,
and
professing
the
true
Faith
,
and
consequently
Communion
with
all
others
that
do
it
,
not
perhaps
with
a
ful
agreement
in
all
things
with
us
,
yet
with
a
charitable
compliance
,
in
not
condemning
us
therefore
,
as
no
Church
.
18.
What
he
saith
of
the
Roman
Church
,
as
the
only
true
Church
,
to
the
concluding
of
all
other
Churches
under
Schism
and
Heresie
,
is
only
said
,
and
not
proved
;
being
but
the
product
of
the
forementioned
Phansie
,
that
the
whole
Church
of
Christ
is
one
society
bound
together
in
subjection
to
the
Bishop
of
Rome
,
as
Head
and
general
Pastor
,
and
therefore
Hereticks
and
Schismaticks
cannot
be
restored
but
by
reconciliation
to
him
.
This
he
urges
more
properly
(
though
to
as
little
purpose
)
below
,
cap.
11.
where
he
strives
to
fasten
Heresie
upon
us
,
because
divided
from
that
Church
,
and
not
yet
reconciled
to
it
:
telling
us
,
the
Ancient
Councels
of
Nice
,
Sardica
,
and
others
did
so
esteem
and
conclude
of
Heretical
Bishops
of
the
Arrians
,
Donatists
and
Novatians
,
as
no
Bishops
till
received
,
and
reconciled
to
the
Church
.
It
will
be
sufficient
in
this
place
to
say
,
I.
That
this
comes
not
home
to
their
purpose
:
for
those
Councels
did
not
appoint
reconciliation
to
Rome
,
and
for
some
time
of
the
Arrian
Heresie
,
reconciliation
to
that
Church
could
not
be
good
;
when
as
Liberius
the
ejected
Bishop
had
subscribed
to
that
Heresie
for
the
recovering
of
his
See
,
and
Faelix
that
possessed
it
,
was
advanced
by
compliance
with
the
Arrian
faction
,
which
then
prevailed
every
where
.
II.
Although
such
actual
and
solemn
reconciliation
of
a
National
Church
,
with
the
Bishops
thereof
,
to
the
body
of
the
Catholic
Church
,
was
fit
to
be
performed
,
whilest
that
body
stood
stil
conspicuously
in
good
proportion
,
as
it
did
in
the
beginning
of
the
Arian
Heresie
,
yet
when
once
that
Heresie
had
overborn
all
,
and
almost
all
Bishops
with
their
flocks
turned
Arrian
,
in
so
much
that
Constantius
the
Emperour
told
Liberius
,
(
as
the
Romanists
do
usually
reproach
us
)
that
the
whole
world
was
against
Athanasius
,
and
Liberius
,
as
yet
Catholic
,
answered
for
their
paucity
.
Time
was
when
three
only
stood
for
the
true
Worship
of
God
against
the
King
.
Dan.
3.
(
as
appears
in
1.
Tom.
Concil
.
)
when
,
I
say
,
it
was
thus
with
the
Church
,
how
could
such
actual
and
solemn
reconciliation
of
any
Arian
Bishops
,
or
Nation
,
returning
from
Heresie
,
be
wel
made
?
enough
it
was
for
such
to
depose
their
Heresie
,
and
profess
communion
with
all
Christians
wheresoever
that
held
the
true
faith
.
So
was
it
enough
for
our
Bishops
and
this
Nation
to
forsake
the
Heresie
,
and
profess
communion
with
all
other
Churches
not
guilty
of
the
Romish
errour
,
and
not
imposing
the
belief
or
practice
of
that
we
differ
in
,
as
the
condition
of
their
Communion
.
And
thus
far
in
answer
to
his
Inferences
from
our
charging
Antichristianisme
or
Heresie
upon
the
Church
of
Rome
.
CHAP.
V.
Of
the
third
prejudice
,
from
our
Iudgment
of
their
Orders
,
that
they
are
sacrilegious
—
and
do
not
give
an
indelible
Character
.
1.
HIs
next
Argument
is
drawn
from
our
Doctrine
or
Judgment
touching
their
Orders
,
which
we
hold
Sacrilegious
,
abhominable
,
unlawful
,
and
therefore
cannot
be
lawful
in
us
,
who
confess
we
received
Orders
from
them
.
This
is
the
Title
and
Work
of
his
10.
Chapter
:
and
here
he
begins
his
contest
with
M.
Mason
,
whom
he
chiefly
undertakes
,
through
the
remainder
of
his
book
,
to
refute
.
Touching
the
Argument
we
must
note
by
the
way
,
that
the
charge
of
Sacrilege
and
abhomination
laid
upon
their
Ordinations
by
Protestants
,
Mason
had
framed
the
like
Argument
by
way
of
Objection
to
himself
,
and
given
this
Answer
,
That
their
Order
consisted
of
two
parts
;
The
one
expressed
in
these
words
,
Take
thee
power
to
offer
sacrifice
—
The
other
in
these
,
Receive
the
Holy
Ghost
,
whose
sins
thou
remittest
,
&c.
The
first
part
,
which
stands
in
offering
up
Chrift
gain
,
is
altogether
abhominable
;
The
second
,
which
is
in
the
Ministry
of
reconciliation
,
is
good
for
the
substance
,
though
depraved
by
the
Abuse
of
Auricular
Confession
.
To
this
purpose
he
.
2.
Champny
replyes
.
I.
By
cavilling
at
his
making
the
Order
to
have
two
parts
,
and
runs
into
a
needless
disputation
,
to
shew
that
the
Order
being
simple
and
like
the
Soul
standing
in
indivisibili
,
hath
not
Parts
but
several
Powers
from
one
character
in
the
Soul
.
But
seeing
he
will
be
so
subtil
,
he
should
remember
,
how
he
allowed
above
,
an
Extension
of
the
Character
,
which
,
now
he
telsus
,
stands
in
indivisibili
:
Well
,
let
him
enjoy
his
Philosophical
notions
and
Sholastick
terms
,
and
let
him
call
the
different
offices
of
Sacrificing
and
Absolving
,
not
Parts
but
Powers
:
this
we
say
still
,
that
the
first
power
they
give
to
their
Priests
of
offering
again
(
really
and
properly
)
the
body
and
blood
of
Christ
,
is
Sacrilegious
,
without
any
warrant
from
Scripture
;
nay
against
it
plainly
,
and
exceedingly
derogatory
to
the
Sacrifice
of
the
Cross
,
and
therefore
abominable
,
unlawful
altogether
:
The
other
power
of
reconciliation
,
or
ministring
the
Word
and
Sacraments
,
they
give
for
the
substance
of
it
according
to
the
Evangelical
institution
;
but
deal
not
so
sincerely
in
it
as
they
should
.
3.
II.
He
replies
.
The
Protestants
,
though
they
hold
Order
no
Sacrament
,
I
Baptize
thee
in
the
name
of
the
Father
who
is
greater
then
the
Son
,
or
the
like
]
the
Baptism
is
null
.
Answ.
It
is
true
,
that
unto
lawful
Ordination
,
though
not
a
Sacrament
properly
,
a
lawful
and
certain
form
is
required
,
such
as
may
express
the
institution
of
the
Order
,
and
the
function
and
power
of
it
,
with
application
to
the
person
receiving
it
.
Now
if
it
be
so
changed
and
depraved
,
that
it
doth
not
in
a
sufficient
manner
express
so
much
,
it
renders
the
Ordination
invalid
;
but
if
the
Form
be
preserved
,
as
to
the
substance
of
it
,
and
only
other
Additions
made
to
it
by
way
of
aggregation
:
they
however
unlawful
do
not
void
what
is
given
according
to
the
right
form
reteined
;
as
in
Baptism
,
where
the
due
Element
and
Form
are
reteined
,
though
there
be
additionals
,
of
marking
the
child
with
fire
too
,
as
the
Ethiopian
Christians
are
said
to
do
,
or
of
Salt
,
Spitle
,
and
other
trumperies
,
with
forms
of
words
belonging
to
them
,
as
in
the
Church
of
Rome
,
the
Baptism
,
notwithstanding
,
is
valid
,
and
good
.
So
in
this
of
Orders
,
that
which
we
call
abominable
and
unlawful
is
an
addition
of
mans
invention
;
yet
seeing
the
words
of
Christ
are
reteined
(
receive
the
holy
Ghost
,
and
whose
sins
ye
remit
;
&c.
)
in
which
the
lawful
and
certain
form
of
conveying
the
power
of
the
Ministry
of
reconciliation
is
conteined
,
we
say
the
Ordination
is
so
far
valid
and
good
,
and
may
stand
without
the
corrupt
additionals
wherewith
it
is
clogged
in
the
Romish
Church
;
yea
doth
stand
the
clearer
being
freed
from
them
,
as
it
is
in
the
Church
of
England
.
And
therefore
we
do
not
re-ordain
those
Priests
that
come
from
them
,
but
cause
them
to
renounce
the
corrupt
additionals
,
&
confirm
what
was
validly
received
in
their
Ordination
.
We
may
say
in
this
point
as
Aug.
answered
Potil
.
concerning
Baptism
administred
by
the
Donatists
,
Non
vestrum
est
quod
destruere
metuimus
,
sed
Christi
,
quod
&
Sacrilegis
per
se
Sanctum
est
;
nam
venientes
à
vobis
recipere
non
possumus
nisi
quod
vestrum
est
destruamus
.
We
fear
to
destroy
the
Baptism
given
by
you
,
not
as
yours
,
but
as
it
is
Christs
,
which
is
holy
even
among
them
that
are
Sacrilegious
;
for
we
could
not
else
receive
those
that
come
from
you
except
we
destroyed
that
which
is
yours
:
Contra
lit
.
Petil.
lib.
2.
So
of
Romish
Orders
,
we
destroy
what
is
theirs
,
not
what
is
Christs
in
them
,
for
that
is
yet
holy
and
good
,
notwithstanding
their
Sacrilegious
additions
;
and
when
we
receive
any
that
come
from
them
,
it
is
necessary
we
destroy
and
cause
them
to
renounce
what
is
theirs
,
but
admit
what
they
have
reteined
of
Christs
institution
.
4.
That
we
confess
it
to
be
of
Christs
institution
,
and
yet
make
their
Priests
guilty
of
Treason
and
execute
them
,
for
exercising
of
it
:
So
is
it
decreed
,
23.
Eliz.
●
—
to
reconcile
to
the
Church
of
Rome
,
&c.
cap.
10.355
.
Answ.
It
is
not
for
that
very
work
of
the
ministry
,
as
it
is
a
reconciling
of
Penitents
to
God
,
no
more
then
for
Baptizing
,
which
is
another
work
of
the
ministry
of
reconciliation
:
which
if
a
Romish
Priest
do
,
he
is
not
therefore
obnoxious
to
the
Law
.
But
because
one
of
these
is
abused
to
Treasonable
attempts
,
and
made
very
fit
for
it
,
by
their
kind
of
practising
Sacramental
confession
;
the
other
is
not
,
neither
can
be
so
abused
,
being
admmistred
to
Infants
:
therefore
it
comes
to
pass
,
that
the
former
is
forbidden
to
be
practised
within
this
Land
,
not
directly
,
but
so
far
as
it
is
a
reconcileing
to
the
Bishop
or
Church
of
Rome
;
So
the
Statute
expresses
it
,
and
what
that
reconciliation
means
,
our
State
before
it
made
that
Statute
had
learnt
experimentally
,
viz.
the
instilling
of
many
Treasonable
Principles
into
the
Party
reconciled
,
and
moving
them
upon
all
occasions
to
answerable
practises
by
vertue
of
the
Obligation
that
was
upon
them
by
their
reconciliation
to
the
Pope
.
5.
All
this
is
most
plain
in
the
Story
of
those
Times
,
wherein
we
may
see
the
beginning
and
progress
of
the
boldness
of
Romish
Priests
in
their
Treasonable
Practises
,
and
accordingly
the
first
rise
and
advance
of
the
severity
of
Laws
made
against
them
.
Til
the
thirteenth
year
of
the
Queen
,
there
was
no
Law
,
that
touched
them
in
this
point
of
their
Priestly
function
;
They
did
baptize
and
absolve
,
and
both
unpunished
,
because
it
was
supposed
they
did
only
exercise
their
function
in
absolving
people
from
their
sins
,
not
in
absolving
Subjects
from
obedience
to
their
Soveraign
.
But
after
Pius
Quintus
sent
out
his
Bulls
of
Excommunication
against
the
Queen
,
pronouncing
her
deprived
of
all
rule
and
dignity
,
and
her
Subjects
absolved
from
the
Oath
of
their
Subjection
,
and
from
all
manner
of
Obedience
;
(
So
the
Sentence
ran
)
and
the
Romish
Priests
began
to
stickle
&
work
busily
thereupon
:
then
was
it
high
time
for
the
Queen
&
State
to
look
to
themselves
,
and
therefore
An.
13.
made
it
Treason
to
disperse
such
Bulls
,
and
to
reconcile
or
be
reconciled
upon
them
.
6.
If
any
person
shall
by
colour
of
such
Bull
,
or
Instrument
,
or
Autority
take
upon
him
to
absolve
or
reconcile
any
person
,
&c.
and
therefore
they
are
called
Bulls
of
absolution
and
reconciliation
in
that
Statute
.
2.
This
reconciling
or
absolving
was
so
far
from
the
ministry
of
reconciliation
,
which
we
acknowledg
to
pertein
to
the
Prieftly
function
by
our
Saviours
institution
,
that
the
very
intent
.
and
purpose
of
it
was
formally
Treason
;
which
also
is
plain
by
the
same
Statute
in
these
words
,
The
effect
whereof
(
viz.
of
those
Bulls
and
Instruments
from
Rome
)
hath
been
,
and
is
,
to
absolve
and
reconcile
all
those
,
that
wil
be
content
to
forsake
their
due
Obedience
to
our
Sovereign
Lady
,
the
Queen
,
and
to
yeild
and
subject
themselves
to
the
usurped
Autority
of
the
Bishop
of
Rome
.
Is
this
Evangelical
or
Priestly
reconciliation
of
Penitents
to
God
?
Had
the
Apostles
preached
such
Gospel
,
or
practised
such
Reconciliation
,
admitting
none
into
the
Christian
Church
,
but
such
as
would
be
willing
to
forsake
their
Obedience
to
their
Heathen
Princes
,
unless
they
also
would
embrace
the
Christian
Religion
,
had
they
not
deserved
to
be
forbidden
entrance
into
their
Kingdoms
,
or
to
be
cast
out
of
them
?
The
Romish
Priests
then
are
justly
ejected
,
punished
,
whose
absolving
of
Penitents
from
sin
is
proved
a
pretence
of
absolving
Subjects
from
their
due
obedience
;
whose
reconciling
men
to
God
or
his
Church
,
a
cloak
for
their
Reconciling
to
a
forrein
jurisdiction
of
Papal
usurped
Autority
;
and
what
that
brings
after
it
,
who
knows
not
?
If
we
go
on
in
our
story
we
shall
see
what
were
the
Consequents
of
it
;
Seditions
,
stirring
up
the
People
(
which
S.
Paul
was
most
careful
to
clear
himself
and
the
Gospel
of
,
Act.
24.12
.
and
throughout
his
Epistles
)
thence
Insurrections
,
Rebellions
,
and
,
because
these
suceeded
not
,
secret
attempts
upon
the
life
of
the
Prince
,
by
Pystoes
,
Poysonings
,
and
what
not
?
Therefore
came
out
,
after
ten
years
more
,
the
Statute
which
Champny
cites
out
of
An.
23.
Eliz.
This
in
the
preamble
thus
reflects
upon
the
former
Statute
,
An.
12.
Whereas
,
sithence
the
Statute
made
in
the
13.
year
of
the
Queen
—
divers
evil
affected
persons
have
practised
by
other
means
,
then
by
Bulls
or
Instruments
Written
or
Printed
,
to
withdraw
her
Majesties
Subjects
from
their
Natural
Obedience
,
to
obey
the
said
usurped
Autority
of
Rome
:
For
Reformation
whereof
,
be
it
enacted
;
That
all
persons
,
who
shall
pretend
to
have
power
,
or
by
any
means
shall
put
in
practice
(
though
by
pretence
of
Priestly
function
)
to
absolve
,
perswade
or
withdraw
,
any
of
her
Majesties
Subjects
,
from
their
Natural
Obedience
,
or
shall
to
that
intent
(
that
's
noted
stil
in
the
drift
of
Romish
practises
,
and
the
ground
of
the
Laws
provision
against
them
)
withdraw
them
from
the
Religion
established
,
to
the
Romish
Religion
—
7.
8.
Some
secular
Priests
were
so
ingenuous
,
as
to
confess
and
complain
of
the
Seditious
practises
,
which
those
of
the
Society
advanced
,
and
acknowledge
the
just
provocation
which
the
State
had
against
Romish
Priests
,
in
their
book
set
out
in
the
latter
end
of
the
Queens
Reign
;
thus
pag.
10.
Amongst
many
things
,
that
give
her
Majesty
and
the
State
very
just
cause
to
think
more
hardly
of
us
all
,
this
is
one
,
that
the
pretended
Brethren
of
that
Society
(
Jesuites
)
and
such
as
follow
their
steps
do
calumniate
the
Actions
of
the
State
,
&c.
and
afterward
entring
upon
the
story
of
Father
Parsons
his
Seditious
practises
,
which
he
,
together
with
the
rest
of
his
society
,
set
on
foot
,
they
thus
write
,
pag.
56.
He
inveighs
bitterly
(
in
a
seditious
book
set
out
by
him
)
against
the
cruelty
of
her
Highness
Lawes
,
which
we
wish
had
been
more
mild
;
but
he
never
mentions
,
that
he
and
his
fellows
have
been
the
occasion
of
them
by
their
traiterous
courses
against
her
Crown
and
Life
.
Againe
,
pag.
57.
If
these
things
(
viz.
their
endeavours
to
advance
the
Infanta's
Title
to
this
Crown
)
should
come
to
the
knowledg
of
the
State
,
who
will
blame
the
same
,
if
such
Priests
as
come
either
from
Spain
or
Rome
,
be
not
wel
entertained
here
?
Thus
they
,
truly
and
ingenuously
,
of
the
practises
of
Romish
Emissaries
,
and
of
the
justness
of
the
Laws
against
them
.
9.
I
wil
not
say
,
nor
do
I
think
,
that
all
their
Priests
,
which
suffer
here
,
were
Politicians
,
or
acquainted
with
all
the
devices
of
their
Superiors
;
I
believe
the
forementioned
Seculars
were
not
such
,
and
do
suppose
there
are
some
,
who
in
the
simplicity
of
their
hearts
,
and
out
of
meer
Conscience
of
Religion
,
do
labour
the
propagation
of
it
,
whilst
others
more
directly
are
guilty
of
Seditious
and
Treasonable
Practises
.
It
is
my
wish
there
could
be
a
distinction
made
between
the
one
and
the
other
,
that
the
punishment
(
which
the
Law
adjudges
all
Priests
to
,
that
are
found
within
the
Land
)
might
only
fall
upon
them
,
who
are
indeed
guilty
of
such
practises
,
which
being
so
frequently
found
in
their
predecessors
(
and
the
State
being
not
able
to
distinguish
between
them
,
who
are
all
Missionaries
of
Rome
)
caused
those
Lawes
to
be
made
for
the
security
of
Prince
and
State
.
And
if
they
that
come
into
the
Land
,
without
any
treasonable
intent
,
do
suffer
for
it
,
they
must
thank
their
Fellows
,
(
as
the
above
mentioned
Seculars
do
the
Jesuits
)
whose
restless
attempts
forced
the
State
to
forbid
them
all
entrance
into
the
Land
under
pain
of
Treason
.
Doctor
Champny
,
one
would
think
,
should
not
be
a
stranger
in
France
,
by
the
wisdome
of
which
State
,
the
whole
Order
of
the
Jesuites
was
upon
this
score
banished
,
1594.
as
Corrupters
of
Youth
,
troublers
of
the
public
quiet
,
and
as
Enemies
to
the
Kings
state
;
and
not
to
return
under
pain
of
High-Treason
;
so
the
Sentence
ran
.
In
like
manner
they
were
not
long
after
driven
out
of
the
Territories
of
the
Venetian
Republic
,
and
never
since
received
in
.
To
conclude
;
It
is
not
Religion
,
nor
the
Function
,
nor
any
ministerial
Act
belonging
to
it
,
that
is
punished
in
Romish
Priests
,
but
Treason
and
Seditious
Practises
,
to
which
Religion
,
Sacraments
,
Ministery
of
Reconciliation
,
and
all
that
is
reputed
Holy
,
are
made
to
serve
;
and
all
this
to
advance
and
secure
the
Papal
Usurpation
.
And
thus
much
in
answer
to
Champny's
reasonings
against
our
condemning
their
Orders
,
and
yet
pleading
by
them
—
also
against
our
condemning
them
in
one
part
,
and
admitting
them
in
another
.
10.
Indelible
character
;
which
seeing
we
deny
,
we
consequently
must
hold
,
we
receive
no
Order
from
them
,
no
power
to
ordaine
;
it
being
not
possible
(
saith
he
)
to
conceive
how
a
Heretic
declared
,
(
in
whom
the
designation
of
the
Church
ceaseth
,
and
all
lawful
use
of
Order
)
stil
hath
the
power
&
the
Act
,
if
done
,
is
valid
,
but
only
by
reason
of
the
Indelible
character
remaining
in
him
.
This
Argument
he
doth
not
insist
on
,
but
hints
it
several
times
,
cap.
9.
and
elsewhere
,
and
in
courtesie
passes
it
over
,
suffering
us
to
help
our selves
by
the
Catholic
Doctrine
(
as
he
saith
)
of
the
Character
,
when
we
are
put
to
shew
,
how
those
of
the
Church
of
Rome
being
faln
into
Heresie
could
give
us
Orders
,
or
why
the
Antient
Church
received
Bishops
returning
from
Heresie
,
and
restored
them
without
Ordination
.
To
this
purpose
he
.
11.
indelible
Character
,
of
which
,
as
they
phansy
it
,
they
can
give
no
solid
reason
:
yea
,
we
can
help
them
with
a
better
reason
,
why
the
power
of
Ordination
remains
,
notwithstanding
Heresie
or
other
irregularity
.
Their
Character
(
as
they
phansie
it
,
to
be
a
Sacramental
effect
,
and
real
quality
imprinted
upon
the
soul
)
we
have
cause
to
deny
;
but
we
grant
,
as
was
above
insinuated
,
there
remaines
in
the
person
such
a
disposition
or
habitude
to
the
End
or
Office
,
he
is
ordained
to
,
which
is
not
by
Heresie
or
Schism
so
lost
or
broken
off
,
but
that
stil
he
hath
a
power
to
the
work
or
Ministerial
Acts
of
that
office
.
And
this
if
any
will
call
a
Character
or
mark
remaining
,
he
may
:
Only
,
it
is
not
a
Sacramental
effect
properly
,
a
or
real
quality
impressed
on
the
soul
,
as
they
will
have
it
,
but
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
habitude
consisting
in
respect
and
relation
,
as
Dur.
in
4.
Distin.
4.
seems
plainly
to
acknowledg
.
12.
Now
if
we
put
them
to
give
a
reason
of
their
indelible
Character
,
either
in
Baptisme
or
Orders
,
they
use
very
poor
shifts
,
catching
at
the
word
,
Seal
and
Sealing
,
where-ever
they
meet
with
it
,
as
2
Cor.
1.22
.
Eph.
1.13
.
and
4.30
.
which
is
most
plainly
meant
of
the
graces
of
the
spirit
;
and
as
we
see
the
impertinency
,
so
the
unreasonableness
of
it
:
They
hold
the
graces
of
the
spirit
(
which
are
real
infused
qualities
,
and
do
seal
indeed
)
may
be
blotted
out
or
lost
,
yet
the
supposed
Character
,
they
would
prove
by
them
,
is
indelible
.
Again
they
set
it
out
,
rather
then
prove
it
,
by
the
indelible
mark
that
Circumcision
left
upon
the
Person
receiving
it
:
but
here
are
many
impertinencies
,
for
Circumcision
was
a
mark
in
the
flesh
only
,
and
imprinted
none
upon
the
soul
,
as
the
Romanists
must
hold
of
the
Sacraments
of
the
Old
Testament
;
but
this
mark
of
theirs
is
only
in
the
soul
,
and
only
marks
a
man
out
in
respect
of
Gods
knowledg
,
who
only
can
look
into
the
Soul
.
Besides
,
that
of
Circumcision
was
not
indelible
,
but
by
Art
they
could
recover
the
praeputium
,
as
we
read
some
Apostate
Jews
did
;
to
which
device
the
Apostle
relates
,
and
gives
us
the
word
for
it
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Let
him
not
become
uncircumcised
.
1
Cor.
7.18
.
Lastly
,
Women
had
not
that
mark
in
the
flesh
;
yet
as
they
were
born
to
God
,
Ezek.
16.20
.
so
they
remained
his
,
notwithstanding
the
Idolatry
in
which
their
Parents
lived
,
and
brought
them
up
in
:
and
this
not
by
reason
of
any
such
Character
or
stamp
set
upon
them
,
but
because
of
the
Covenant
of
God
,
into
which
that
people
were
entred
,
and
caused
a
relation
,
that
could
not
wholly
be
broken
off
.
13.
Wel
we
may
help
them
from
hence
with
a
reason
of
that
,
which
so
remains
of
Baptism
,
that
it
need
not
be
reiterated
,
and
that
is
the
entring
of
Covenant
with
God
,
a
Covenant
indeed
of
Salt
(
as
that
which
is
so
called
,
2
Chron.
12.
)
upon
which
such
a
relation
ariseth
,
as
cannot
be
quite
lost
,
as
appears
by
the
forenamed
place
of
Ezek.
where
God
speaks
to
the
Idolatrous
Israelites
,
the
Sons
and
Daughters
,
thou
bearest
to
me
.
Also
we
know
,
what
is
consecrate
to
holy
use
may
not
be
alienated
;
Now
Baptism
is
a
consecrating
,
a
devoting
of
the
party
to
God
,
and
so
is
Ordination
too
;
That
according
to
the
general
profession
and
service
of
a
Christian
:
This
according
to
the
special
vocation
or
calling
of
a
Minister
of
the
Gospel
;
and
in
both
,
he
that
puts
his
hand
to
the
plough
,
i.
e.
admitted
to
be
a
Disciple
generally
or
specially
taken
must
not
look
back
.
We
may
see
then
a
reason
,
why
the
power
received
in
Ordination
remains
:
not
because
of
the
designation
or
deputation
of
the
Church
,
(
which
ceaseth
in
Hereticks
actually
broken
off
from
the
Unity
of
the
Church
,
and
so
doth
the
lawful
use
of
that
power
so
long
as
they
continue
in
Heresie
,
for
the
Church
intends
not
to
make
use
,
or
allow
of
the
ministry
of
such
)
but
by
vertue
of
their
consecration
to
God
and
his
service
,
and
that
in
such
an
office
,
as
by
our
Saviours
institution
may
not
be
cast
off
by
him
,
that
is
once
admitted
into
it
.
Thus
far
in
answer
to
Champneys
several
Arguments
against
our
Ordinations
,
or
the
Lawful
calling
of
our
Pastors
or
Bishops
,
in
regard
of
supposed
Defects
in
the
Ordainers
(
viz.
those
of
the
Church
of
Rome
)
according
to
our
Doctrine
and
judgment
of
them
,
and
the
Orders
given
by
them
.
Now
proceed
to
his
other
general
Heads
,
Defects
in
the
Ordained
,
or
in
the
Form
of
Ordination
.
CHAP.
VI.
Of
Archbishop
Cranmers
Ordination
,
and
the
pretended
defects
of
it
,
Bigamie
,
and
Heresie
.
DOcter
Champny
,
examining
the
Ordination
of
the
Reformed
Bishops
,
begins
with
the
Archbishop
and
Metropolitan
Cranmer
,
and
it
is
the
work
of
his
11.
Chapter
.
With
the
Form
of
his
Ordination
he
quarrels
not
,
it
being
done
ritu
Romano
,
though
with
some
protestation
interposed
on
Cranmers
part
:
but
he
charges
him
with
these
Personal
irregularities
or
Defects
,
Bigamie
,
Heresie
,
Schism
.
So
that
however
by
vertue
of
his
Ordination
he
received
the
substance
and
power
of
the
Order
,
yet
by
reason
of
those
defects
in
his
person
,
he
did
not
receive
the
Lawful
use
or
exercise
of
that
power
,
nor
could
he
lawfully
Ordain
others
.
This
is
the
summe
of
what
he
saith
.
1.
We
begin
with
that
of
Bigamie
:
of
which
M.
Mason
took
no
notice
in
his
defence
of
Bishop
Cranmers
Ordination
;
and
Doctor
Champny
only
proves
he
was
twice
marryed
,
which
is
not
denyed
;
but
brings
nothing
to
prove
,
that
such
Bigamie
,
or
Digamie
rather
,
infers
such
an
irregularitie
,
as
deprives
a
Bishop
of
the
lawful
use
of
his
power
of
Ordaining
.
To
this
charge
it
may
be
said
,
I.
That
the
Bigamy
which
the
Apostle
speaks
of
in
his
Canon
,
1
Tim.
3.2
.
and
implicitly
forbids
,
when
he
saith
,
Let
a
Bishop
be
the
Husband
of
one
Wife
,
was
a
superinduction
of
a
Second
Wife
upon
the
former
,
either
kept
still
or
put
away
;
a
Polygamy
both
ways
,
either
direct
by
cohabitation
with
two
Wives
,
or
that
which
followed
upon
unjust
Divorce
,
and
was
indeed
the
having
of
two
Wives
at
once
,
a
licentious
Custome
frequent
among
Jews
and
Gentiles
.
Now
such
a
person
that
had
done
so
,
before
his
Conversion
to
Christianity
or
after
,
was
justly
debarred
by
the
Apostle
from
Holy
Orders
,
but
of
this
Cranmer
was
not
guilty
.
As
for
that
Digamy
,
which
is
the
taking
of
a
second
Wife
after
the
first
being
dead
;
or
the
taking
of
a
Widow
to
wife
at
first
,
we
acknowledg
it
forbidden
by
some
Canons
of
the
Church
,
&
that
for
the
most
part
the
former
place
of
the
Apostle
was
by
the
Ancients
applyed
to
this
Digamy
;
for
no
marvel
if
being
earnest
in
the
commendation
of
single
life
,
they
should
so
readily
receive
the
Apostles
words
in
that
sense
which
most
answered
to
their
purpose
.
But
some
of
the
Ancients
better
considering
it
,
do
acknowledg
the
meaning
of
the
Apostle
to
be
according
to
the
former
interpretation
:
amongst
whom
are
reckoned
Justin
Martyr
,
Chrysostome
,
and
Theodoret.
Yea
that
parallel
place
,
1
Tim.
5.9
.
of
a
Widow
,
having
been
the
Wife
of
one
Man
,
doth
most
reasonably
receive
the
like
interpretation
:
notwithstanding
that
the
Romanists
cry
out
of
it
as
a
thing
unheard
of
,
that
a
Woman
should
have
two
Husbands
at
once
;
which
is
true
of
two
by
cohabitation
,
not
by
desertion
;
for
so
it
was
often
seen
that
the
Woman
either
forsaking
her
Husband
or
forsaken
of
him
,
married
another
,
the
first
being
yet
alive
.
Such
a
Widow
the
Apostle
rejects
as
one
of
ill
fame
;
and
thus
Theodoret
,
and
Theophylact
are
known
to
interpret
the
Apostle
of
a
Widow
that
hath
been
coupled
but
to
one
Husband
at
once
.
Lastly
,
it
is
wel
known
how
Tertullian
after
he
was
Montanist
reproached
the
Catholicks
with
their
twice
marryed
Bishops
,
in
his
book
de
Monogam
.
cap.
12.
Quot
apud
vos
praesident
Digami
?
How
many
that
have
been
twice
marryed
preside
among
you
?
Yet
doth
that
practice
tell
us
,
the
Apostles
words
were
not
taken
to
be
against
Digamy
,
but
that
which
is
properly
Bigamy
.
He
that
would
see
more
of
this
phrase
(
the
Husband
of
one
Wife
,
and
the
Wife
of
one
Husband
)
he
may
please
to
look
the
places
in
Fulkes
Rhemish
Testament
,
where
the
meaning
is
debated
,
and
Antiquity
consulted
.
2.
II.
Therefore
we
may
say
,
That
Digamy
forbidden
by
Eccles.
Canon
,
and
found
in
Cranmer
,
doth
not
make
a
Bishop
so
far
irregular
,
as
to
spoil
him
of
the
lawful
use
of
his
Order
.
This
rests
upon
the
consideration
of
the
purpose
and
binding
force
of
such
Canons
.
And
here
it
need
not
much
trouble
us
in
our
proceeding
that
we
meet
with
this
Canon
against
Digamy
among
those
which
bear
the
name
of
the
Apostles
.
Whatever
may
be
thought
of
some
of
them
,
this
seems
plainly
crept
into
that
number
(
if
we
consider
the
liberty
of
those
firster
Ages
in
this
point
of
Marriage
)
from
after-Times
,
and
so
of
no
other
Autority
,
then
are
after-Ecclesiastical
Canons
.
But
let
that
be
what
it
will
for
the
present
,
the
Church
of
Rome
stands
bound
to
answer
to
the
Autority
of
them
,
as
wel
as
we
,
and
hath
transgressed
against
them
,
especially
the
sixt
Canon
,
in
a
matter
forbidden
not
only
by
these
Canons
,
but
by
the
Law
of
God
,
and
the
Judgment
of
the
Apostle
indeed
:
and
that
is
the
putting
away
of
Wife
,
or
forcing
a
Man
to
put
her
away
,
in
pretence
of
Religion
,
or
holy
Orders
.
As
for
Canons
Ecclesiastical
,
they
deserve
to
have
their
due
respect
and
obedience
,
answerable
to
the
Autority
by
which
made
,
Provincial
,
National
,
General
;
and
according
to
the
Matter
in
which
,
and
the
Purpose
to
which
they
are
decreed
.
The
Canons
which
concern
Digamy
,
Marriage
,
Single
life
,
Penance
and
the
like
,
are
for
Discipline
,
and
of
such
we
may
say
,
3.
Honourable
in
all
Men.
4.
Secondly
,
we
must
tell
them
,
the
same
Canons
which
forbid
Marriage
or
Digamy
,
forbid
also
Concubinage
under
the
like
punishment
or
irregularity
;
and
though
there
be
a
wide
difference
between
Fornication
and
Marriage
,
yet
we
appeal
to
them
,
whether
these
be
equally
dealt
with
in
the
Church
of
Rome
?
whether
the
like
severity
be
used
against
the
Concubinary
,
as
against
the
Married
Man
?
Marriage
in
their
Priests
or
Bishops
causeth
deprivation
indispensably
,
but
if
a
Priest
that
is
accused
of
having
a
wife
,
plead
she
is
his
Concubine
,
i.
e.
his
Whore
,
doth
he
not
escape
deposing
by
it
?
it
was
the
plea
of
the
Priest
of
Placentia
,
as
P.
Moulin
tells
it
for
a
known
story
in
his
book
of
Purgatory
.
And
seeing
in
most
Ages
,
since
Marriage
was
restrained
,
we
meet
with
sad
complaints
of
the
frequent
incontinency
of
their
Clergy
,
let
them
tell
us
how
many
in
so
many
Ages
have
been
deposed
,
or
made
irregular
for
it
?
If
we
look
into
the
constitutions
of
Otho
the
Popes
Legat
in
England
,
which
are
as
severe
against
Concubines
as
any
they
have
,
yet
see
much
difference
in
the
proceeding
against
the
Concubinary
and
the
Married
Clergy
,
The
constitution
against
the
Married
runs
,
Si
clam
vel
palam
Matrimonium
contraxerint
,
omnino
sunt
amovendi
,
if
contracted
Marriage
secretly
or
openly
,
they
are
by
all
means
to
be
removed
,
that
's
peremptory
,
and
though
the
Marriage
be
secretly
carried
;
but
the
Constitution
against
the
Concubinary
,
si
publicè
Concubinas
detinent
,
if
they
keep
Concubines
publickly
,
they
are
to
be
admonisht
,
and
after
a
Month
to
put
them
away
,
or
els
to
be
suspended
—
And
in
the
comment
or
gloss
upon
it
,
ob
simplicem
Fornicationem
de
Canonicâ
benignitate
Clericus
non
debet
deponi
,
licèt
secùs
fortè
de
Canonis
rigore
;
for
simple
Fornication
a
Clergy-man
is
not
deposeable
through
the
Courteste
,
but
Rigor
of
the
Canons
.
Thus
have
they
extended
the
Courtesie
of
the
Canons
to
Concubinage
and
Fornication
,
but
reserved
the
Rigor
of
them
for
Marriage
.
As
for
Penances
,
which
their
Canons
adjudge
Concubinaries
to
,
who
knows
not
how
easily
that
may
be
satisfied
,
and
in
extremity
it
is
no
other
censure
then
a
Lay-man
incurs
upon
the
like
offence
,
doth
not
imply
or
carry
with
it
Deposition
,
or
such
an
irregularity
,
as
they
charge
upon
Marriage
or
Digamy
.
Nor
will
it
boot
to
say
(
as
they
will
be
ready
to
reply
)
that
if
the
Married
Clergy
put
away
their
Wives
,
they
are
not
deposed
,
and
accordingly
it
is
required
of
Concubinaries
that
they
put
away
their
Concubines
;
for
as
Marriage
and
Fornication
stand
not
upon
equal
terms
in
themselves
,
the
first
being
an
indissoluble
Conjunction
,
so
neither
are
they
with
equal
severity
entertained
by
the
Romanists
,
as
appears
by
their
practice
,
hinted
in
the
premisses
.
5.
Lastly
,
we
can
answer
to
those
Canons
in
behalf
of
Marriage
or
Digamy
,
what
they
cannot
say
in
regard
of
Concubinage
or
Harlo●ry
:
that
in
respect
of
the
first
,
those
Canons
were
only
disciplinary
,
as
was
said
above
,
grounded
on
prudential
motives
,
that
seemed
reasonable
in
those
times
,
and
therefore
in
time
might
,
through
the
exigencie
of
contrary
experience
,
cease
to
binde
:
which
cannot
be
said
of
them
,
as
they
forbid
and
censure
Harlotry
.
And
accordingly
we
find
,
that
however
those
prudential
motives
of
the
restraint
of
Marriage
for
the
advancement
of
Discipline
and
stricter
attendance
upon
the
holy
Function
,
seemed
reasonable
to
Them
that
made
the
Canons
,
yet
did
they
not
to
all
or
most
in
the
Church
,
which
was
to
receive
them
:
for
if
we
look
to
the
reception
of
the
Catholic
Church
(
which
is
very
considerable
in
the
approbation
of
such
Canons
)
we
meet
with
a
general
dislike
of
them
,
and
reluctancy
against
them
:
So
that
where
they
did
obtain
,
they
were
rather
forcibly
imposed
,
then
willingly
received
;
as
is
apparent
in
the
passages
of
History
,
which
concerns
the
Western
Church
,
in
which
those
Canons
were
violently
prosecuted
.
After-ages
still
found
less
cause
to
receive
,
or
continue
them
,
where
received
:
and
now
long
experience
of
many
and
great
inconveniences
and
mischiefs
by
the
exacting
of
them
,
perswades
and
enforces
the
restoring
of
the
Clergy
to
that
liberty
of
Marriage
,
which
is
left
them
by
the
Law
of
God
,
yea
to
the
use
of
that
Remedy
,
which
is
prescribed
them
by
that
Law
,
when
need
requires
it
.
If
we
look
into
the
History
of
this
Church
and
Kingdom
,
we
find
that
before
the
times
of
Lanfrank
and
Anselm
,
the
Clergy
were
free
,
and
enjoyed
the
liberty
of
Marriage
;
but
when
they
were
compelled
by
those
hot
Italians
to
forgo
that
freedome
,
what
success
had
it
,
but
the
begetting
of
a
licentious
uncleanness
,
even
unto
Sodomy
?
which
in
few
years
grew
so
notorious
,
that
the
same
Anselm
who
by
Synod
in
London
had
severely
forbidden
Marriage
,
and
caused
those
that
had
wives
to
put
them
away
,
was
forced
to
call
another
Synod
,
before
he
dyed
,
for
the
repressing
of
that
filthy
uncleanness
,
as
it
is
observed
in
story
.
6.
The
Councels
therefore
,
that
made
those
Canons
anciently
(
be
they
General
or
National
)
could
not
in
reason
intend
to
bind
the
Church
for
all
Ages
,
at
least
could
not
in
justice
do
it
:
when
experience
found
those
Canons
served
not
to
the
end
,
for
which
they
were
intended
,
but
occasioned
far
more
mischiefs
and
inconveniences
;
and
that
this
is
no
pretended
plea
(
which
is
not
fit
to
be
made
against
Ecclesiastical
Canons
)
the
complaint
and
sad
trial
of
many
Ages
doth
sufficiently
prove
.
To
conclude
,
seeing
those
of
the
Roman
Church
,
think
they
have
reason
to
be
favourable
to
Concubinage
,
and
connive
at
it
,
and
plead
such
excuse
for
it
,
as
we
finde
in
the
Glosses
of
their
Canon
Law
,
—
Such
Canons
are
not
exacted
,
quia
onerosi
sunt
,
because
they
are
burthensome
,
and
quia
corpora
hodie
fragiliora
sunt
,
because
our
bodies
now
more
frail
,
and
as
the
Gloss
upon
the
forementioned
Constitution
of
Otho
(
which
it
seems
appeared
too
quick
in
putting
the
Concubinary
to
give
satisfaction
)
saith
,
quod
nimis
esset
rigorosum
attentâ
fragilitate
nostri
Temporis
,
it
is
too
rigorous
considering
the
frailty
of
our
times
;
If
they
,
I
say
,
can
think
it
reasonable
thus
to
plead
against
the
Rigor
of
the
Canons
in
behalf
of
Harlotry
,
how
much
more
have
we
cause
to
plead
for
the
necessity
of
using
that
Remedy
of
Honest
Marriage
,
which
God
hath
allowed
and
prescribed
?
7.
That
to
renounce
the
Pope
is
not
Schisme
or
Heresie
:
All
this
is
neglected
by
Champny
,
who
sets
himself
to
prove
,
that
Heresie
deprives
a
Bishop
of
the
lawfull
use
of
his
power
,
because
the
lawfull
use
of
it
requires
union
with
the
Catholic
Church
;
which
is
but
what
he
insisted
upon
in
his
9.
Chap.
as
we
heard
above
,
and
yeilded
it
to
him
.
But
now
for
the
application
of
it
to
Crunmer
.
8.
His
first
Argument
to
prove
him
Heretick
,
is
from
his
own
recantation
,
and
renouncing
the
Protestant
Doctrine
as
Heretical
;
But
this
Champny
stands
not
much
upon
,
knowing
it
was
not
the
confession
of
Cranmers
Faith
,
but
of
his
Frailty
;
and
that
recantation
made
in
expectance
of
life
,
he
recanted
and
repented
of
in
the
sight
of
Death
;
That
hand
,
that
wrought
it
,
first
felt
&
was
consumed
in
the
flames
,
which
yet
could
not
seize
upon
his
heart
which
consented
not
to
it
.
Therefore
being
dead
he
yet
spake
,
God
himself
by
that
miracle
(
which
had
sufficient
attestation
)
bearing
witness
to
him
,
and
to
the
Faith
wherein
he
dyed
:
&
giving
the
Lie
to
all
the
reproaches
,
wherewith
Champny
in
this
11.
Chap.
and
other
Romanists
upon
all
occasions
load
the
memory
of
that
learned
,
humble
sober
,
and
godly
Bishop
,
known
so
to
be
unto
all
,
that
knew
him
living
.
9.
That
Doctrine
which
was
condemned
as
Heretical
by
due
Autority
,
and
due
form
of
judgment
is
Heretical
;
but
the
Doctrine
which
Cranmer
after
his
departure
from
Rome
professed
,
was
so
—
That
it
was
so
condemned
by
due
Autority
,
he
thus
endeavours
to
prove
.
That
which
was
condemned
by
the
same
Autority
and
judgment
,
by
which
the
Arrian
and
other
Heresies
were
in
the
General
Councels
of
the
Church
is
condemned
by
due
Autority
:
But
the
Protestant
Doctrine
,
which
Cranmer
and
the
rest
embraced
,
was
so
condemned
,
viz.
by
the
Councell
of
Trent
;
against
which
(
saith
he
)
nothing
can
be
objected
by
the
Protestants
,
which
might
not
as
well
been
said
against
the
Nicene
;
Nothing
be
said
by
them
for
their
doctrine
condemned
at
Trent
,
which
might
not
as
well
by
the
Arrians
,
for
their
Heresie
condemned
at
Nice
.
Thus
he
,
cap.
11.
pag.
384
,
385.
Answ.
to
the
Prosyllogisme
;
If
by
due
Autority
and
form
of
Judgment
,
be
meant
not
only
lawful
Autority
,
but
Autority
also
lawfully
and
duly
used
,
(
that
is
,
that
in
such
Councels
the
judgment
be
passed
or
given
by
those
that
have
Autority
,
and
do
use
it
accordingly
,
giving
their
Judgment
,
according
to
the
rule
of
Gods
Word
,
which
is
the
Chief
Autority
in
such
Judgments
)
then
we
grant
,
that
whatever
is
so
condemned
of
Heresie
to
be
Heretical
,
but
deny
the
Protestant
Doctrine
to
be
ever
so
condemned
.
And
therefore
we
say
,
the
Assumption
or
second
proposition
in
the
second
Syllogisme
is
false
,
For
the
Protestant
Doctrine
was
not
condemned
at
all
in
Trent
Councel
,
when
Cranmer
forsook
the
Romish
error
,
which
was
before
any
Councel
held
at
Trent
:
Nor
yet
so
condemned
there
(
when
that
Councel
was
held
)
as
the
Arrian
Heresie
was
in
the
Nicene
Councel
.
19.
This
and
much
more
we
can
say
against
that
Councel
,
wherefore
it
should
not
have
the
like
Autority
with
that
of
Nice
or
any
lawful
General
Councel
:
but
stand
in
the
same
rank
with
the
second
of
Ephesus
,
with
that
of
Syrmium
,
and
the
like
factious
Heretical
Councels
.
So
that
we
may
justly
retort
his
argument
thus
:
That
Doctrine
which
was
condemned
by
no
better
Autority
,
then
was
the
Catholic
Doctrine
in
the
Syrmian
Councel
by
the
Arrians
,
or
in
the
second
of
Ephesus
by
the
Eutychians
,
cannot
be
therefore
Heretical
;
but
the
Protestant
Doctrine
was
condemned
by
no
better
Autority
in
Trent
—
for
what
can
they
object
against
those
factious
Councels
,
but
may
as
well
against
that
of
Trent
?
Or
what
can
they
say
for
their
Doctrine
(
I
mean
the
main
points
of
direct
Popery
)
but
those
Hereticks
might
for
theirs
?
Saying
,
that
the
Romish
Doctrines
are
not
so
immediatly
against
the
Foundation
,
and
may
plead
a
longer
continuance
,
then
the
other
could
;
which
yet
is
no
prescription
against
Truth
,
that
was
before
them
.
Lastly
,
by
Champnyes
Argument
,
so
far
as
it
applyed
to
the
Church
of
Rome
,
may
be
concluded
,
that
our
Saviour
and
his
Doctrine
was
as
rightly
condemned
,
as
Judas
of
Galile
or
any
false
Prophet
,
that
went
before
him
;
for
he
was
condemned
by
the
same
Autority
of
the
great
Councel
or
Consistory
,
by
which
that
Judas
and
other
false
Prophets
were
before
condemned
.
Let
Champny
or
any
other
Romanist
answer
this
(
which
must
be
by
requiring
(
as
above
said
)
not
only
the
same
Autority
,
but
also
the
lawful
use
of
it
,
according
to
the
Rule
they
are
to
judg
by
)
and
he
may
have
an
answer
to
the
like
Argument
,
proceeding
in
behalf
of
the
Church
of
Romes
Sentence
and
Judgment
against
Protestants
,
and
Protestant
Doctrine
.
11.
His
third
Argument
runs
thus
.
He
that
forsakes
or
goes
out
of
that
Church
,
in
which
he
received
Baptisme
,
and
knowingly
opposes
it
,
is
an
Heretick
,
unless
he
can
shew
that
Church
to
have
gone
out
of
a
more
ancient
Church
;
for
to
go
out
of
the
Church
is
the
Character
set
upon
all
Hereticks
by
S.
John
,
1.
Ep.
2.19
.
But
Cranmer
and
the
rest
that
followed
him
,
went
out
of
the
Church
,
in
which
they
were
Baptized
,
and
cannot
shew
that
Church
to
have
gone
out
of
a
more
antient
one
—
Answer
,
going
out
from
the
Communion
of
a
Church
determined
to
such
a
place
or
succession
,
is
not
always
a
going
out
of
the
Church
(
for
that
Church
may
happily
usurp
a
Jurisdiction
,
and
require
an
unlawful
subjection
,
and
pervert
the
Doctrine
of
Faith
)
and
that
a
Church
continuing
the
same
for
place
and
succession
,
may
yet
go
out
from
it self
,
i.
e.
from
what
it
was
anciently
,
by
taking
to
it self
a
new
unwarrantable
power
of
Jurisdiction
,
and
forsaking
the
Doctrine
it
anciently
professed
.
12.
For
a
Church
to
go
out
of
it self
,
and
return
to
it self
,
needs
not
seem
any
strange
thing
or
phrase
:
it
is
what
we
see
in
every
Penitent
Sinner
,
and
read
of
that
unthrifty
Son
,
S.
Luk.
15.17
.
that
he
came
to
himself
;
he
was
gone
out
of
himself
before
.
But
to
clear
it
in
regard
of
the
Church
by
instances
.
When
the
Arrians
possessed
all
the
Bishops
Sees
,
and
ruled
the
whole
Church
,
as
to
the
more
Visible
state
of
it
,
the
true
Catholicks
driven
into
corners
,
and
so
few
or
so
little
seen
,
that
the
Emperour
Constantius
thought
he
had
cause
to
say
the
whole
Christian
World
was
against
Athanasius
:
What
could
be
judged
of
Heresie
&
Schism
then
,
according
to
this
Argument
,
without
taking
in
the
Doctrine
of
Faith
?
For
first
,
Champny
will
not
say
,
that
they
which
were
Baptised
in
the
Communion
of
the
Arrian
Church
were
bound
to
continue
in
it
;
nor
will
he
judg
them
Hereticks
or
Schismaticks
for
going
out
of
it
.
If
he
say
,
they
could
shew
the
Arrian
Church
gone
out
of
a
more
Antient
:
it
is
very
true
,
but
they
could
not
shew
this
by
local
succession
,
but
by
forsaking
of
antient
Doctrine
.
For
the
same
Bishops
for
the
most
part
,
which
before
was
Catholic
,
did
with
their
flocks
turn
Arrian
,
and
so
the
place
and
persons
were
the
same
,
only
the
Doctrine
or
Faith
was
changed
;
by
reason
of
which
,
they
might
truly
be
said
to
go
out
of
the
more
Antient
Church
,
not
by
change
of
place
and
persons
,
(
in
regard
of
which
the
face
and
visible
Communion
of
the
Arrian
Churches
was
stil
the
same
)
but
of
Christian
Faith
and
Doctrine
.
It
was
elegantly
said
of
Nazianzen
,
Orat.
21.
in
the
case
of
Athanasius
,
that
he
was
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
agreeing
both
in
Seat
and
Doctrine
with
the
Catholic
Bishops
that
went
before
him
;
but
not
so
with
the
Arrian
Bishops
who
(
though
no
intruders
,
as
those
that
of
Catholicks
turn'd
Arrian
)
held
the
same
Seats
with
those
that
sat
before
them
,
but
not
the
same
Doctrine
.
13.
Arrians
,
Eutychians
,
or
Monothelites
,
converted
and
Baptized
,
bound
to
continue
in
those
prevailing
Heresies
,
when
once
brought
to
a
knowledg
of
them
.
II.
That
our
going
out
from
the
Church
of
Rome
was
a
going
out
(
in
regard
of
the
Papal
Jurisdiction
)
from
under
a
yoke
and
Tyranny
,
which
that
Church
had
usurped
over
this
Nation
,
greater
and
heavier
,
then
any
of
the
former
Hereticks
laid
upon
Christian
people
,
over
whom
they
prevailed
:
&
in
regard
of
the
Doctrine
,
it
was
a
going
out
of
that
Church
,
no
otherwise
then
we
went
out
of
our selves
,
i.e.
out
of
our
errors
in
which
we
were
before
:
a
going
out
of
that
Church
,
so
far
as
it
had
gone
out
from
it self
,
what
antiently
it
was
,
by
Errors
and
Superstition
in
the
Belief
,
and
Worship
,
which
it
required
of
all
within
her
Communion
.
14.
And
thus
Cranmer
shewed
,
that
the
Church
of
Rome
was
so
gone
out
,
when
for
three
dayes
together
he
boldly
and
learnedly
argued
before
the
whole
Parliament
against
the
six
Articles
:
to
the
admiration
,
but
grief
of
his
Adversaries
;
shewing
plainly
how
the
Church
of
Rome
,
in
the
Doctrine
of
Transubstantiation
,
Half
Communion
,
Priests
Marriage
,
Image-Worship
,
was
departed
or
gone
out
of
it self
.
Which
also
,
as
to
the
main
point
of
Papal
Jurisdiction
or
Supremacie
,
Gardiner
,
Tunstal
,
Stokesly
,
and
the
most
learned
of
that
party
,
did
demonstrate
by
Scripture
,
Fathers
,
Councels
,
Reasons
.
Here
is
all
the
difference
,
that
when
the
Arrian
or
Eutychian
Heresie
prevailed
,
it
was
more
clear
and
notorious
,
because
it
was
a
change
of
Doctrine
by
one
singular
Heresie
;
whereas
the
Romish
change
of
Doctrine
,
was
not
by
one
,
or
so
immediat
to
the
foundation
,
or
at
once
comming
in
,
but
by
many
errors
creeping
in
successively
and
by
degrees
;
also
the
continuance
of
the
other
Heresies
in
their
prevailing
condition
,
was
not
so
long
,
but
Men
could
remember
it
had
been
otherwise
:
whereas
the
Errors
of
the
Church
of
Rome
,
have
had
the
happiness
(
or
unluckiness
rather
)
in
these
Western
parts
,
to
continue
longer
,
and
,
to
be
upheld
and
propagated
with
more
Policy
and
force
,
though
complained
of
and
professed
against
more
or
less
in
all
Ages
since
they
became
Notorious
.
But
this
continuance
of
Time
is
only
the
Pharisees
Dictum
Antiquis
,
it
was
said
by
them
of
old
,
(
S.
Mat.
25.
)
No
prescription
against
Truth
that
was
before
the
Error
,
or
against
our
Saviours
caution
,
Non
sic
ab
initio
,
it
was
not
so
from
the
beginning
.
15.
He
adds
a
fourth
Argument
.
He
that
joyns
himself
to
that
Society
,
which
cannot
shew
it self
Christian
,
but
by
the
Tradition
and
Succession
of
that
Church
which
he
hath
forsaken
and
Opposed
,
is
an
Heretick
.
But
Cranmer
joyned
himself
to
that
Society
or
Congregation
,
which
cannot
shew
it self
to
be
Christian
,
but
by
—
&c.
Answer
,
16.
But
if
the
proving
of
our
Christianity
,
be
meant
of
proving
the
Truth
of
it
,
as
that
the
Faith
we
profess
,
and
the
Baptism
we
received
is
Catholic
,
and
truly
Christian
;
or
that
the
Ordination
which
our
Pastors
have
is
good
and
Apostolical
;
then
we
deny
the
Assumption
,
for
Cranmer
and
the
English
Church
were
able
to
prove
all
this
by
other
,
and
better
means
,
that
the
Lineal
(
that
is
Champny's
word
)
succession
of
that
Church
which
they
had
forsaken
,
viz.
by
the
written
Word
of
God
,
and
the
Uniform
consent
of
Antiquity
.
Lineal
or
local
succession
is
but
an
empty
conveiance
of
Christianity
without
truth
of
Doctrine
assured
by
Gods
Word
;
for
were
Lineal
succession
the
only
or
a
good
argument
to
prove
a
Man
or
Nation
truly
Christian
,
then
the
Arrian
or
other
Hereticks
,
whose
Bishops
were
not
intruders
but
of
Catholicks
turned
Hereticks
,
might
have
passed
for
good
Christians
and
true
Catholicks
.
17.
Lineal
Succession
from
those
first
Catholic
Roman
Bishops
,
from
whom
they
have
departed
,
only
keeping
the
same
Place
and
Seat
which
they
held
.
Having
concluded
,
as
he
thinks
,
by
the
former
Arguments
that
Cranmer
and
the
rest
were
in
Heresie
and
Schism
,
and
therefore
could
not
receive
or
lawfully
use
the
power
of
Ordination
:
he
then
excludes
them
from
receiving
all
supply
of
that
defect
;
for
,
saith
he
,
that
must
be
by
reconciliation
to
the
Church
,
&
confirmation
by
it
,
as
we
see
in
the
practice
of
the
Ancient
Church
,
restoring
Bishops
that
returned
from
Heresie
.
But
Granmer
cannot
shew
any
such
reconciliation
—
which
indeed
(
saith
he
)
was
impossible
;
there
being
no
other
Church
in
the
World
to
which
he
could
be
reconciled
,
but
only
that
which
he
had
forsaken
,
viz.
the
Roman
,
so
he
.
Answ.
This
is
nothing
else
but
what
he
said
above
in
his
ninth
cap.
endeavouring
to
reduce
our
English
Bishops
to
his
impossibility
of
having
the
defect
of
their
Ordination
supplied
,
which
he
said
they
were
under
by
being
ordeined
by
those
we
account
Hereticks
,
viz.
Romish
Bishops
:
and
the
Answer
to
it
was
given
[
*
](A85228-e29410-b)
*
Cap.
4.
Num.
16
,
17
,
18.
above
.
The
summ
of
it
was
this
,
That
Cranmer
if
he
contracted
that
Defect
by
being
Ordained
of
Hereticks
,
then
he
recovered
the
due
use
of
his
Orders
by
deposing
the
Heresie
of
his
Ordainers
:
That
Cranmer
was
not
alone
but
with
him
a
whole
National
Church
;
and
that
the
actual
and
solemn
reconciliation
of
such
a
Church
with
the
Bishops
of
it
,
to
the
whole
body
of
the
Catholic
Church
was
fitting
,
and
of
good
use
and
example
,
when
the
Catholic
Church
remained
in
such
entire
body
and
condition
,
as
was
fit
to
receive
such
reconciliation
.
But
when
it
is
otherwise
with
the
state
of
the
Catholic
Church
,
as
it
was
when
Arrians
prevailed
,
and
now
in
the
distracted
condition
of
the
whole
Church
such
reconciliation
is
,
as
not
well
feizable
,
so
not
so
necessary
for
a
National
Church
.
Only
it
is
necessary
such
a
Church
depose
the
Errors
or
Heresie
it
had
contracted
,
and
profess
Communion
with
all
that
do
hold
the
Catholic
Faith
undefiled
,
in
such
a
measure
as
is
needful
,
not
imposing
any
different
doctrine
they
hold
,
as
condition
of
Communion
with
them
.
CHAP.
VII
.
Of
Bishops
ordained
under
King
Edward
,
and
the
essential
defect
pretended
to
be
in
the
form
of
their
ordination
,
and
of
presumption
against
it
.
HIs
12.
Chapter
proceeds
against
those
Bishops
that
were
ordained
in
K.
Edwards
daies
:
whom
he
charges
not
only
with
the
same
Heresie
,
he
did
Bishop
Cranmer
,
(
as
true
indeed
of
the
one
,
as
the
other
)
but
with
a
special
,
and
that
an
essential
defect
in
their
Ordination
;
what
is
that
?
The
Form
of
their
Ordination
,
by
which
they
were
consecrated
,
was
new
,
and
invented
by
certain
Commissioners
appointed
by
the
King
:
and
therefore
the
Ordination
was
altogether
nul
and
invalid
.
We
grant
the
Form
was
altered
,
and
different
from
that
,
which
before
was
used
in
the
Roman
Church
;
but
not
new
or
changed
,
as
to
that
which
concerned
the
substance
of
the
Order
.
1.
Six
Prelates
;
and
Six
other
learned
in
Gods
Law
:
as
we
find
them
in
the
Statute
of
3.4
.
Edward
6.
c.
12.
It
is
too
light
,
that
Champny
laies
hold
on
the
word
devise
in
their
Commission
,
and
bids
the
Reader
mark
it
,
as
if
they
had
power
or
went
about
to
devise
or
invent
a
new
Form
on
their
own
heads
:
their
work
being
to
devise
and
consult
,
what
Romish
additionals
might
be
cut
off
,
what
depravations
purged
out
,
that
so
we
might
have
a
pure
and
just
Form
expressing
more
simply
the
substance
,
and
purpose
,
and
collation
of
the
Order
given
.
2.
Mr.
Mason
having
set
down
the
Form
,
together
with
the
Prayers
used
,
challenges
them
to
shew
what
they
can
except
against
it
:
Vnless
(
saith
he
)
it
be
,
because
we
reteined
not
your
Oil
,
Pall
,
Staff
,
&c.
which
we
account
as
humane
inventions
,
and
not
to
belong
to
the
substance
or
Essence
of
Ordination
,
unless
you
can
shew
us
them
by
the
Word
of
God
.
—
Champny
answering
the
challenge
,
first
gives
him
a
note
in
the
Margent
,
Scipsum
jugulat
,
He
cuts
his
own
throat
;
and
then
tels
us
why
:
because
(
saith
he
)
Mason
requires
Scripture
for
these
and
all
other
things
of
us
,
and
yet
cannot
shew
us
their
Forms
in
Scripture
;
for
where
hath
he
in
Scripture
the
words
of
their
Ordering
of
Deacons
,
Take
thee
power
of
executing
the
Office
of
a
Deacon
in
the
Church
of
God
,
and
so
recites
something
of
the
Forms
of
the
other
two
Orders
.
p.
40●
.
&c.
Answ.
Our
requiring
of
them
Scripture
for
their
whole
Form
,
doth
not
give
us
,
but
them
only
the
wound
;
for
they
that
make
Order
a
Sacrament
of
the
New
Testament
are
bound
to
shew
both
the
Matter
and
Form
of
their
Sacrament
in
the
writing
of
that
Testament
.
As
for
us
,
it
is
enough
to
prove
our
Forms
by
Scripture
,
to
be
answerable
to
the
institution
and
purpose
of
the
Order
conferred
:
either
reteining
the
very
Form
of
words
delivered
in
Scripture
,
as
,
Receive
the
Holy
Ghost
,
whose
sins
ye
remit
,
—
or
applying
from
thence
what
may
fitly
express
the
intention
and
purpose
of
the
Office
,
and
the
designation
of
the
Person
Ordeined
to
it
;
as
in
the
ordering
of
a
Bishop
,
after
Accipe
Spiritum
Sanctum
—
is
added
out
of
Saint
Paul
,
Remember
to
stir
up
the
grace
which
is
in
thee
by
imposition
,
&c.
3.
We
grant
,
Imposition
of
hands
,
and
that
a
certain
Form
is
to
be
used
;
not
certain
for
Words
and
Syllables
(
it
being
not
necessary
to
have
it
,
in
all
places
and
all
times
,
so
certainly
the
same
)
but
for
substance
and
meaning
;
that
,
in
the
conferring
of
Orders
,
such
Words
be
used
as
do
aptly
express
the
Institution
,
purpose
and
intention
of
the
Office
,
and
the
designation
of
the
person
to
it
,
and
such
prayers
withall
,
as
do
expresly
concern
that
sacred
action
,
in
the
imploring
of
help
and
grace
.
And
thus
we
maintain
our
Forms
of
Ordination
to
be
conformable
to
Scripture
,
and
the
Antient
Church
;
Neither
hath
Champny
shewed
,
nor
can
it
be
shewn
,
that
any
thing
is
said
or
done
in
the
whole
action
of
our
Ordinations
,
not
allowable
by
Scripture
and
purer
Antiquity
.
All
that
he
can
except
is
,
that
we
cannot
shew
our
Words
and
Forms
wholly
set
down
in
Scripture
,
or
punctually
so
used
by
Antiquity
,
(
which
as
we
heard
,
we
are
not
bound
to
shew
,
or
that
we
have
left
off
their
Unction
and
other
Ceremonies
,
which
(
what
Antiquity
soever
some
of
them
may
pretend
to
)
we
say
belong
not
to
the
substance
of
Ordination
,
and
therefore
we
stand
not
bound
to
use
them
for
making
our
Orders
valid
;
but
are
at
liberty
,
for
other
good
reasons
to
omit
them
,
as
also
many
other
things
,
which
being
anciently
well
and
conveniently
used
,
were
after
abused
by
Popish
innovation
.
And
let
them
shew
us
if
they
can
,
either
that
the
Ceremonies
they
have
clogged
Baptism
with
,
were
used
by
the
Antient
Church
,
or
that
they
now
use
all
those
which
the
Antient
Church
did
:
Or
let
them
say
,
if
they
dare
,
that
either
their
Baptism
is
invalid
because
it
hath
not
those
Ceremonies
the
Antient
Church
used
,
or
that
our
Baptism
is
invalid
,
because
freed
from
many
of
the
Romish
Ceremonies
;
Till
then
,
we
may
take
leave
to
use
the
like
freedom
in
refusing
their
Ceremonies
in
and
about
Ordination
,
they
being
not
of
the
essence
and
substance
of
it
.
4.
Imposition
of
hands
,
and
the
Words
,
Receive
the
Holy
Ghost
,
&c.
which
is
all
that
we
use
.
This
is
the
Brief
of
his
13.
Chap.
But
foreseeing
,
that
he
must
acknowledg
their
own
Authors
agree
not
among
themselves
about
the
Matter
and
Form
wherein
their
Sacrament
of
Order
doth
consist
essentially
,
he
therefore
first
seeks
to
clear
his
way
by
laying
down
two
Propositions
.
First
,
That
the
determinate
Matter
and
Form
of
the
Sacraments
,
is
not
fully
expressed
in
Scripture
.
So
pag.
412.
Which
how
false
it
is
of
Baptisme
and
the
Eucharist
,
who
sees
not
?
yet
he
instances
in
both
;
In
Baptisme
,
saith
he
,
the
Form
of
the
Western
Church
is
,
I
Baptize
thee
in
the
name
—
but
of
the
Eastern
Church
thus
,
Let
the
Servant
of
the
Lord
be
Baptized
in
the
name
—
how
impertinently
this
is
,
who
sees
not
?
for
,
that
difference
toucheth
not
that
part
of
the
Form
,
which
concerns
the
Essence
of
the
Sacrament
,
viz.
Baptized
in
the
name
of
the
Father
,
Son
,
and
Holy
Ghost
,
which
as
it
is
fully
expressed
in
Scripture
,
so
reteined
in
both
Churches
.
So
,
saith
he
,
about
the
Form
required
in
the
Eucharist
,
several
questions
have
and
may
be
moved
.
What
then
,
if
men
will
be
either
obstinatly
perverse
to
question
what
is
most
plain
in
the
Institution
,
as
the
Romanists
are
in
giving
Bread
only
for
the
whole
Matter
of
that
Sacrament
?
it
makes
not
his
proposition
true
.
Or
what
if
some
use
several
Words
for
the
Form
in
delivering
that
Sacrament
,
so
they
amount
to
no
greater
difference
then
the
several
expressions
of
it
in
the
several
Evangelists
?
(
This
is
my
blood
of
the
New
Testament
,
Mat.
26.
and
,
This
Cup
is
the
New
Testament
in
my
blood
,
Luk.
22.
)
they
touch
not
that
which
concerns
the
essence
of
the
Sacrament
.
5.
His
second
Proposition
.
The
Determinat
Matter
and
Form
of
some
Sacraments
(
for
example
,
of
Order
)
is
not
so
clearly
delivered
in
Councels
,
or
the
Monuments
and
Writings
of
the
Fathers
,
but
that
divers
Opinions
may
arise
about
them
,
and
be
defended
with
probability
.
This
whether
true
or
false
doth
not
greatly
concern
us
.
But
see
we
,
how
he
will
make
it
concern
us
.
His
Inference
from
it
is
this
:
Therefore
we
must
trust
the
Tradition
of
the
Church
(
he
meanes
the
present
Church
of
Rome
)
for
the
whole
Matter
and
Form
;
and
because
we
know
not
certainly
in
or
by
which
Words
or
Actions
the
Sacrament
is
essentially
perfected
,
therefore
we
must
not
omit
any
of
those
words
,
things
,
or
actions
,
which
the
Church
uses
,
and
in
the
whole
comprehension
of
which
,
their
Authors
all
agree
the
whole
Matter
and
Form
of
that
Sacrament
to
consist
,
pag.
413
,
414.
But
first
,
This
doth
not
prove
,
that
our
Ordinations
are
certainly
null
and
invalid
,
(
as
he
pretended
)
because
we
omit
some
things
and
Words
which
they
use
,
(
for
they
are
not
agreed
,
whether
it
essentially
consists
in
those
we
use
,
or
in
those
we
omit
)
but
only
concludes
,
we
cannot
(
in
their
judgment
)
be
certain
that
our
Ordinations
are
ful
and
perfect
;
For
having
acknowledged
,
that
Vasques
with
others
hold
the
immediat
Matter
of
Ordination
to
be
Imposition
of
Hands
,
and
the
Form
to
be
in
those
Words
,
Receive
the
Holy
Ghost
(
which
is
to
confess
the
Substance
or
Essence
,
and
so
the
Validity
of
Ordination
to
consist
in
that
which
we
retein
and
use
)
he
makes
but
a
Scholastick
dispute
of
it
,
the
issue
whereof
is
,
that
Vasques
his
opinion
can
but
amount
to
a
probability
,
and
therefore
we
are
not
certainly
but
probably
ordained
,
pag.
423.
&c.
Let
it
be
so
in
his
opinion
,
(
which
yet
comes
short
of
a
certainly
Null
)
it
is
enough
for
us
that
we
certainly
know
,
that
our
way
of
Ordination
is
according
to
,
and
warrantable
by
Scripture
,
and
can
give
reason
(
as
a
little
below
)
why
we
omit
many
things
that
they
use
.
6.
Secondly
,
Seeing
the
Inference
he
made
,
and
the
resolution
he
gave
concerning
their
compounded
Ordinations
,
comes
but
to
a
juncta
juvant
,
such
as
the
advice
of
a
friend
to
use
all
the
ingredients
of
a
Recipe
not
being
able
to
tell
,
which
giveth
force
to
the
Medicine
:
we
may
spare
surely
some
of
their
Mixtures
,
when
we
have
better
directions
to
tell
us
they
are
superfluous
,
and
noxious
to
the
purpose
they
are
used
for
.
But
we
would
advise
them
to
follow
this
resolution
or
advise
in
using
the
whole
Matter
of
the
undoubted
Sacrament
of
the
Eucharist
:
7.
In
Sacraments
we
are
to
look
at
that
which
is
signified
,
or
conferred
;
(
not
to
be
ashamed
of
Christ
crucified
,
but
manfully
to
fight
under
his
banner
)
and
to
mind
him
of
it
.
A
second
sort
are
such
,
as
signifie
Gods
act
in
the
Sacrament
,
his
imparting
of
Grace
;
and
to
this
purpose
,
it
is
like
they
that
first
used
Chrism
in
Baptism
and
so
in
Ordination
meant
it
,
to
signifie
(
not
confer
)
that
Charisma
Spiritus
,
of
which
the
Fathers
often
:
This
sort
comes
very
neer
to
intrenching
upon
Gods
institution
who
appoints
his
Sacramental
Symbols
to
signifie
his
grace
,
as
also
to
confer
it
;
Lastly
therefore
,
when
Ceremonies
are
added
by
man
,
not
only
to
signifie
,
but
with
a
kind
of
Sacramental
vertue
to
confer
or
derive
the
grace
or
work
of
God
upon
us
,
it
is
high
presumption
.
And
to
this
sort
perteins
the
Romish
Unction
,
which
makes
the
most
of
them
so
earnestly
contend
to
have
it
the
very
Matter
of
their
Sacrament
of
Order
,
and
made
us
in
the
Reformation
of
Popish
abuses
,
to
leave
it
off
:
and
we
reteined
the
sign
of
the
Cross
in
Baptism
,
though
abused
in
some
measure
by
Popish
Superstition
,
because
the
native
importance
of
it
is
the
innocent
and
useful
signification
(
as
I
said
)
of
duty
in
the
party
baptised
:
the
like
whereof
cannot
be
said
of
Vnction
.
8.
9.
There
he
thus
argues
.
Quemadmodum
si
aliâ
formâ
&
ritu
,
&c.
Even
as
if
Parker
(
for
there
he
disputes
against
his
Ordination
from
the
Form
of
it
)
had
been
baptized
after
any
other
form
or
manner
then
Augustine
delivered
,
he
had
not
received
true
Baptism
:
so
neither
true
Ordination
,
being
ordeined
by
another
Form
,
then
Austin
was
ordeined
and
did
ordein
by
.
—
And
pag.
483.
he
thus
again
argues
against
our
Answering
,
that
we
retein
in
our
Form
of
Ordination
what
is
essential
,
and
according
to
Scripture
,
Si
nihil
aliud
ad
essentiam
,
&c.
If
nothing
else
pertein
to
the
Essence
of
Baptism
or
Holy
Order
,
but
what
is
expressed
in
Scripture
,
then
the
Form
both
of
Baptism
and
Ordination
used
in
the
Church
of
England
is
to
be
rejected
,
because
no where
expressed
in
Scripture
.
How
false
this
(
no where
expressed
in
Scripture
)
is
of
the
Form
of
Baptism
I
noted
above
,
under
his
first
proposition
;
and
how
the
Form
of
Ordination
is
in
Scripture
either
expresly
conteined
,
or
deducible
and
approveable
by
it
,
was
also
there
declared
.
But
by
both
these
reasonings
it
appeares
,
that
to
him
Baptism
and
Order
are
of
like
consideration
,
and
therefore
I
would
require
a
Reason
,
why
they
pronounce
not
our
Baptism
null
,
because
not
after
their
manner
,
as
well
as
our
Orders
.
A
man
would
think
that
Champny
in
both
these
reasonings
did
imply
we
had
not
true
Baptism
,
but
durst
not
say
it
positively
;
for
that
had
directly
contradicted
the
practice
of
their
Church
,
which
doth
not
re-baptize
those
,
that
are
baptized
after
our
Form
;
yea
,
the
doctrine
and
practice
of
the
Catholic
Church
,
which
required
no
more
to
the
Essentiall
Form
,
then
what
is
expresly
in
Scripture
,
Baptize
in
the
Name
of
the
Father
,
Son
,
and
Holy
Ghost
;
and
therefore
did
not
re-baptize
Hereticks
that
used
the
Form
.
It
is
enough
for
us
(
notwithstanding
any
thing
that
Champny
hath
said
)
to
Baptize
as
our
Saviour
appointed
,
and
to
Ordein
,
as
we
find
the
Apostles
(
whom
he
sent
,
as
his
Father
had
sent
him
)
to
have
done
and
taught
,
though
not
altogether
Ritu
Romano
,
as
the
Church
of
Rome
doth
,
and
teaches
most
imperiously
.
10.
But
we
must
here
take
leave
to
look
back
to
that
he
said
above
of
Parker
being
not
ordeined
as
Augustin
(
the
first
Arch-Bishop
)
was
,
which
,
if
taken
with
the
occasion
of
it
,
may
at
first
sight
appear
a
seeming
prejudice
.
The
occasion
of
it
was
from
Mr.
Masons
saying
,
That
Mat.
Parker
,
the
79.
Arch-Bishop
after
Austin
,
had
the
happiness
to
be
the
first
of
that
Number
,
that
was
consecrated
without
the
Popes
Bul
,
Pall
,
and
other
superfluous
accoutrements
.
Hence
Champny
to
the
seeming
disparagement
of
our
Reformation
infers
,
Therefore
his
Ordination
(
and
so
theirs
that
followed
him
)
cannot
be
derived
from
the
Apostles
if
not
the
same
,
that
Austin
delivered
together
with
the
Christian
Faith
to
this
Nation
,
above
a
thousand
years
ago
—
and
as
well
,
saith
he
,
they
may
cast
off
Baptism
,
which
the
same
Austin
delivered
,
&c.
p.
479
,
480.
But
we
may
answer
,
That
the
Popes
Bul
,
and
Pall
,
and
other
superfluities
which
Mason
reflected
on
,
were
of
later
date
,
then
Austins
time
;
for
long
it
was
after
that
,
ere
the
Popes
Bulls
and
wild
Beasts
roared
within
this
Land
,
viz.
after
Gregory
the
7.
for
then
began
the
contention
with
Princes
about
investiture
of
Bishops
;
from
which
time
those
Bulls
also
began
to
rage
,
and
did
very
much
trouble
this
Land
in
that
one
particular
of
appointing
the
Arch-Bishop
of
Canterbury
:
in
which
regard
we
may
well
say
with
Mr.
Mason
,
it
was
a
happiness
to
Mathew
Parker
to
be
the
first
that
was
consecrated
without
the
Popes
Bull
,
not
implying
that
all
from
Austin
were
so
invested
by
the
Pope
,
but
of
all
in
that
number
,
who
were
consecrated
after
that
usurped
Papal
investiture
began
,
he
was
the
first
that
was
clearly
without
it
.
11.
As
for
that
which
Austin
delivered
,
(
either
Baptism
or
Ordination
)
we
retein
fully
for
substance
,
and
do
thankfully
acknowledg
the
benefit
;
indeed
some
Ceremonies
(
as
in
that
Age
the
Church
of
Rome
began
to
abound
in
them
)
which
he
brought
in
and
delivered
in
both
,
we
happily
omit
to
use
,
not
because
he
delivered
or
used
them
,
but
because
the
Church
of
Rome
hath
since
abused
them
,
as
above
said
.
This
shews
the
vanity
of
Champny's
inference
,
that
our
Baptism
and
Ordination
is
not
good
,
or
derived
from
the
Apostles
,
because
not
after
the
same
form
and
manner
(
peradventure
according
to
some
additional
Ceremonies
)
that
Austin
delivered
to
this
Nation
together
with
the
Christian
Faith
.
Yea
by
vertue
of
that
Ordination
received
,
which
he
delivered
to
us
,
we
can
better
prove
our
Ordination
Apostolical
,
then
they
can
theirs
;
for
the
Succession
of
Lawful
Romish
Bishops
was
much
broken
by
unlawful
intrusion
of
many
Popes
about
the
9.
and
10.
Ages
,
and
after
(
as
appeared
above
,
when
we
spoke
of
Papal
Antichristianism
)
whereas
our
succession
of
Bishops
being
by
Gregory
the
first
derived
to
us
from
the
Apostles
,
(
before
that
unlawful
usurpation
,
and
intrusion
of
many
of
their
Popes
together
)
hath
been
continued
among
us
without
interruption
.
12.
a
posteriori
,
beginning
at
pag.
428.
—
Let
us
fee
what
weight
there
is
in
such
not
Demonstrations
,
but
Presumptions
.
I
should
abuse
the
Reader
too
much
to
repeat
and
answer
them
all
;
blowing
therefore
away
the
lightest
,
I
shall
speak
to
those
,
that
may
seem
to
carry
any
shew
of
probability
.
And
first
,
he
will
prove
it
,
such
is
the
strength
of
his
presumption
,
by
the
Judgment
of
Protestants
themselves
.
Ridley
,
saith
he
,
at
the
stake
humbly
begged
,
the
Queen
would
be
pleased
to
confirm
the
Leases
,
he
had
letten
as
Bishop
of
London
,
therefore
he
held
himself
not
Lawful
Bishop
.
True
:
it
was
his
humble
supplication
to
the
Lord
Williams
of
Thame
,
that
he
would
be
a
means
to
the
Queen
to
do
it
;
and
this
was
a
Demonstration
of
his
charity
,
and
conscionable
respect
to
the
Tenants
,
not
of
his
thinking
himself
not
lawful
Bishop
;
he
knew
what
they
thought
and
judged
of
him
,
not
only
that
no
Bishop
,
but
also
no
Bishop
of
London
because
of
Boner
then
living
,
and
thereupon
would
be
ready
to
quarrel
at
those
Leases
demised
by
him
.
And
so
the
Words
which
Champny
cites
out
of
Brook
his
reports
,
do
not
contein
the
Sentence
of
judgment
in
this
case
,
but
the
plea
that
was
pretended
against
such
Leases
,
because
the
Bishops
that
let
them
,
were
not
Ordained
.
13.
His
next
Demonstration
,
14.
The
former
presumption
he
enforces
from
the
statute
of
Parliament
the
year
following
,
which
provided
indemnity
for
all
that
had
refused
the
Oath
tender'd
by
Archbishop
or
Bishop
till
that
time
,
Anno
8.
Eli.
cap.
1.
Which
,
saith
he
,
evidently
proves
Boners
plea
to
be
good
,
that
they
were
not
Bishops
indeed
and
that
the
Parliament
so
judged
of
them
.
This
is
still
the
fallacy
,
à
non
causâ
;
for
the
cause
or
reason
of
this
was
not
because
the
Parliament
,
of
which
the
Bishops
themselves
were
a
good
part
,
doubted
of
their
lawful
Ordination
(
for
how
could
that
be
after
so
many
years
practice
of
it
,
as
had
run
in
King
Edwards
and
this
Queens
reigne
?
)
but
because
they
had
respect
to
the
doubtings
,
which
others
had
of
it
.
For
considering
the
condition
of
the
Kingdom
,
some
years
before
turned
from
Popery
,
they
had
reason
to
think
(
and
so
they
had
found
it
by
the
reproaches
of
some
,
and
the
surmises
of
others
,
as
they
plainly
signifie
in
that
Statute
)
that
many
were
not
satisfied
concerning
the
Canonical
and
lawful
Ordination
of
our
Bishops
and
Priests
,
measuring
it
by
the
way
of
the
Romish
Church
,
and
as
they
had
seen
it
performed
in
Queen
Maries
dayes
:
or
thinking
it
not
provided
for
by
the
Law
of
this
Land
since
Queen
Maries
repeal
;
and
therefore
the
Parliament
in
respect
to
such
as
offended
upon
such
scruple
,
decreed
Indempnity
for
the
seven
years
past
,
notwithstanding
that
such
were
punishable
by
the
Statute
of
the
first
yeare
of
Queen
Elizabeth
for
refusing
the
Oath
so
tender'd
.
And
this
is
a
Demonstration
of
the
great
equity
of
our
Protestant
Reformers
,
which
Champny
is
loath
to
allow
them
in
this
decree
,
judging
of
them
,
it
seems
,
by
the
Romish
severity
against
all
offenders
.
15.
And
to
the
intent
that
every
Man
,
that
is
willing
to
know
the
Truth
,
may
understand
plainly
,
that
the
same
evil
speech
and
talk
is
not
grounded
upon
any
just
Matter
or
Cause
,
It
is
thought
fit
to
touch
such
Authorities
as
do
allow
and
approve
the
making
and
consecrating
of
the
same
Archbishops
,
and
Bishops
:
and
then
is
repeated
,
what
was
ordained
in
25.
Hen.
8.
touching
the
Election
of
Bishops
,
and
in
5.
of
Edw.
6.
touching
the
book
of
Common-Prayer
,
with
the
Order
and
Form
of
Consecration
annexed
to
it
;
Lastly
in
1
Eliz.
c.
2.
touching
the
Authorizing
of
that
book
again
,
after
Queen
Maries
Repeal
.
Then
it
followes
in
that
Statute
,
Wherefore
,
for
the
plain
Declaration
of
all
the
premises
,
to
the
intent
the
same
may
be
better
known
to
all
her
Majesties
Subjects
,
whereby
such
evil
speech
,
as
heretofore
hath
been
used
against
the
High
State
of
Prelacy
,
may
hereafter
cease
;
Be
it
declared
and
enacted
;
&c.
Can
any
thing
be
more
clearly
spoken
?
And
this
the
very
place
also
,
which
Champney
cites
out
of
Cambden
,
doth
plainly
speak
,
In
hos
Ordinum
conventu
(
saith
he
)
declaratum
est
unanimi
consensu
,
legitimam
esse
Consecrationem
—
In
that
Parliament
was
unanimously
declared
,
that
their
consecration
was
Lawful
.
And
why
so
declared
?
because
Nonnulli
calumniando
in
quaestionem
vocarunt
—
and
after
,
Pontificii
illis
tanquam
pseudo-Episcopis
obtrectarunt
.
The
Papists
reproached
them
as
no
Bishops
.
16.
Nay
but
the
peremptory
decree
of
that
Parliament
,
which
no
Law
humane
or
divine
(
for
it
saies
,
any
Statute
Law
,
Canon
,
notwithstanding
)
can
hinder
,
sounds
more
then
a
declaration
;
such
a
singular
Autority
or
power
of
an
English
Parliament
,
greater
then
that
of
the
whole
Church
,
was
necessary
,
not
to
declare
,
but
make
that
Ordination
good
.
So
he
,
p.
443.
and
then
p.
444.
Are
they
not
truly
called
Parliament
Bishops
?
for
take
away
this
Statute
of
Q.
Elizab.
and
that
other
of
K.
Edward
,
which
first
authorized
the
New
invented
Form
of
their
Ordination
,
and
I
do
not
see
,
whence
or
from
what
institution
Mason
can
derive
their
Ordinations
;
or
by
what
Autority
,
Divine
or
humane
,
he
can
possibly
prove
them
good
and
lawful
.
So
he
.
To
answer
this
latter
charge
first
;
It
stands
upon
a
false
supposal
that
they
invented
and
made
a
New
Form
,
which
they
did
not
,
as
to
any
thing
that
concerned
the
substance
of
Ordination
;
See
above
Num
1
,
2
,
3
,
4.
of
this
7.
Chap.
this
business
in
Queen
Maries
daies
,
when
King
Edward's
Statutes
were
repealed
;
and
Canon
there
also
mentioned
,
relates
to
the
Popes
Canon
Law
,
which
not
long
before
was
wholly
in
force
,
and
was
still
reteined
with
limitation
:
from
the
supposed
binding
of
which
,
arose
,
as
it
seems
,
the
scruples
&
doubtings
,
which
many
had
in
those
daies
of
the
Validity
of
our
Ordinations
;
And
to
this
cause
must
be
referred
the
reason
of
the
clause
of
dispensation
in
the
Queens
Letters
:
not
implying
any
essential
defect
,
which
she
knew
was
not
in
her
,
or
the
Parliaments
power
to
supply
,
but
such
as
might
accrew
by
some
point
or
nicety
of
Canon
Law
not
expresly
and
in
particular
provided
against
.
17.
But
such
a
ful
dispensation
(
saith
he
)
had
been
needless
,
had
there
been
no
defects
of
moment
indeed
;
For
no
prudent
Prince
wil
spend
his
Autority
in
dispensing
aforehand
with
imaginary
and
possible
defects
.
—
Such
it
seems
was
the
importunity
of
Popish
slanderers
,
that
the
Queen
in
prudence
thought
best
to
take
away
the
occasion
,
by
taking
away
the
ground
on
which
any
suspition
might
be
vaised
,
viz.
the
supposed
force
of
any
such
pretended
Canon
,
that
might
be
thought
to
concern
their
Consecration
.
Thus
Champny
trifles
again
and
again
with
his
furmises
and
seeming
probabilities
of
real
and
essential
defect
in
the
Ordination
of
our
Bishops
;
I
will
not
trouble
the
ingenuous
Reader
any
farther
with
them
.
Only
one
thing
I
must
take
notice
of
,
which
he
speaks
positively
,
That
the
Queen
had
no
power
to
dispense
in
rebus
Ecclesiasticis
,
and
after
sets
it
on
thus
:
She
had
no
more
power
to
dispense
in
such
things
,
then
her
Subjects
had
to
dispense
with
her
Laws
,
pag.
451.455
.
And
there
he
requires
One
approved
example
for
1500.
years
,
to
justifie
such
a
power
.
Though
we
extend
not
this
power
to
all
Ecclesiastical
things
or
Canons
,
yet
say
we
truly
that
a
Soveraign
Prince
hath
power
to
dispense
in
and
about
Ecclesiastical
things
:
yea
,
hath
power
to
forbid
the
Popes
Law
to
be
received
or
obeyed
within
his
Dominions
.
If
Champny
,
as
he
shews
himself
in
the
next
Chap.
to
be
well
acquainted
with
Tortus
or
Bellarm.
so
had
looked
into
the
Answer
to
Tortus
,
he
might
have
seen
examples
brought
there
by
B.
Andrews
of
Councels
submitting
their
decrees
to
the
Emperors
Autority
,
that
he
would
be
pleased
,
ea
corrigere
,
supplere
,
perficere
;
to
correct
or
supply
them
.
Now
what
power
the
Emp.
had
in
Orbe
Romano
,
that
every
Soveraign
Prince
hath
in
his
own
Dominions
.
But
Champny
,
me
thinks
,
should
not
be
such
a
stranger
in
France
as
not
to
hear
,
or
so
forgetful
,
as
not
to
remember
,
how
many
years
the
King
kept
out
the
decrees
of
the
Trent
Councel
;
and
when
the
Clergy
by
the
mouth
of
the
Archbishop
of
Tours
petitioned
the
King
1598.
to
admit
them
,
they
did
it
with
restriction
and
modification
of
them
.
to
the
privileges
and
Laws
of
the
Land
;
and
what
did
that
want
of
a
dispensation
?
It
need
not
therefore
seem
strange
that
the
Qu.
should
use
her
power
in
dispensing
against
any
Papal
Canon
,
that
(
however
hitherto
obteining
)
should
any
way
contrary
the
Laws
established
concerning
Ordinations
.
18.
Chap.
Harding
in
his
first
reply
had
told
the
Bishop
,
that
he
was
neither
Bishop
nor
Priest
,
&
put
divers
interrogatories
to
him
concerning
his
Ordination
.
The
Bishop
briefly
answered
his
impertinent
Adversary
as
he
saw
fitting
;
Harding
replyes
again
with
the
like
or
greater
importunity
;
and
because
the
Bishop
did
not
enter
here
a
dispute
with
him
and
satisfie
all
his
questions
in
particular
,
and
withall
produce
the
Records
;
therefore
Champny
,
according
to
his
wonted
presumption
concludes
the
Ordination
of
our
Bishops
could
not
be
maintained
,
and
the
Records
were
justly
suspected
,
for
who
could
better
defend
the
lawfulness
of
their
Ordination
,
or
better
know
those
Records
(
if
any
such
had
been
)
then
Jewel
,
who
was
one
of
those
pretended
Bishops
?
To
this
purpose
he
.
There
is
a
time
when
,
as
the
wise
man
tells
us
,
some
men
are
not
to
be
answered
in
their
folly
.
Half
of
M.
Hardings
importunity
came
to
this
,
why
Jewel
being
no
Priest
medled
in
Holy
things
?
and
how
could
he
be
a
Priest
that
could
not
offer
Sacrifice
?
This
the
Bishop
well
knew
to
be
fully
answered
,
in
disproving
their
Sacrifice
of
the
Mass
;
which
he
largely
and
solidly
did
:
and
consequently
evinced
that
we
may
be
Priests
in
the
Gospel
sense
,
without
taking
to
our selves
such
a
power
,
and
that
they
are
no
Priests
indeed
,
but
Sacrilegious
Impostors
in
assuming
to
themselves
such
a
power
.
The
rest
of
M.
Hardings
importunity
questioned
his
being
Bishop
;
and
because
he
enters
not
a
dispute
about
the
Form
by
which
he
was
consecrated
,
why
should
Champny
conclude
he
could
not
defend
it
,
when
as
Harding
said
not
so
much
against
it
,
as
Champny
himself
hath
done
to
invalidate
it
?
and
what
that
was
we
heard
above
,
and
found
it
too
weak
to
disprove
this
our
Assertion
,
That
the
form
we
reteined
doth
contein
all
that
essentially
belongs
to
Ordination
,
and
that
which
we
cast
out
,
was
either
superfluous
addition
,
or
superstitious
abuse
.
Lastly
,
as
for
producing
the
Records
to
justifie
his
consecration
,
he
knew
it
was
to
little
purpose
,
having
to
deal
with
Master
Harding
,
who
had
often
in
this
Reply
call'd
him
a
Forger
and
Falsary
,
and
would
certainly
have
accounted
him
so
in
producing
the
Records
.
19.
But
he
tells
us
farther
;
Not
only
Master
Harding
,
but
many
other
English
Catholicks
,
objected
to
those
pretended
Bishops
,
the
defect
of
Lawful
calling
and
Ordination
,
and
yet
were
not
the
Records
produced
by
any
of
them
,
nor
by
any
other
in
their
behalf
,
till
Mason
now
after
50.
years
gave
us
a
view
of
them
;
So
he
,
p.
47●
.
Naming
their
Catholic
Writers
,
that
objected
this
,
Bristo
,
Sanders
,
Stapleton
,
Rainolds
—
The
objections
of
those
Writers
,
and
generally
of
those
Times
,
chiefly
touched
the
Form
of
Ordination
;
to
the
answering
of
which
,
the
producing
of
the
Records
had
not
been
proper
.
But
Champny
,
as
he
brought
Rainolds
objecting
,
so
he
might
have
met
with
Rainolds
answering
as
to
that
point
,
if
he
had
thought
fit
to
take
notice
of
that
which
Mason
in
the
conclusion
of
his
third
book
relates
,
from
Doctor
Rainolds
himself
,
who
told
him
,
that
in
his
conference
with
Hart
,
he
satisfied
him
concerning
our
Bishops
by
Authentick
Records
,
in
so
much
that
Hart
would
needs
have
that
whole
point
(
viz.
touching
the
Ordination
of
our
Bishops
)
left
out
of
the
Conference
,
confessing
he
thought
no
such
thing
could
be
shown
,
and
that
he
had
been
born
in
hand
otherwise
.
Born
in
hand
by
such
Objectors
as
these
,
whom
Champny
named
.
Now
had
the
Romanists
that
Candor
and
Conscience
,
which
Hart
shewed
(
who
indeed
seemed
to
be
one
of
the
most
ingenuous
of
that
Society
,
as
appears
by
many
passages
of
the
Conference
)
they
would
also
receive
satisfaction
,
and
not
thus
contend
to
make
good
such
foolish
reports
,
by
opposing
such
far-fetcht
surmises
and
presumptions
against
publick
Records
.
Champny
also
,
might
have
taken
notice
,
how
in
that
very
Statute
of
8.
Eliz.
which
he
so
narrowly
sifted
,
there
are
Records
spoken
of
,
that
declare
the
due
consecration
of
the
Bishops
made
in
her
Time
.
Every
thing
requisite
and
material
for
that
purpose
(
viz.
the
Elections
,
Confirmations
,
and
Consecrations
of
Bishops
)
hath
been
done
as
precisely
and
with
as
much
care
and
diligence
,
as
ever
before
her
Majesties
time
,
(
i.
e.
since
the
time
the
Papal
Autority
was
cast
out
)
as
the
Records
of
her
Majesties
Father
,
and
Brothers
time
,
and
also
of
her
own
time
will
plainly
testifie
and
declare
.
These
are
the
Words
of
that
Statute
,
and
do
expresly
,
as
we
see
,
witness
there
were
Public
Acts
,
which
did
shew
the
Elections
and
Consecrations
of
the
Bishops
made
from
the
beginning
of
the
Queens
reign
,
as
of
those
Bishops
,
which
were
made
before
.
CHAP.
VIII
.
Of
Archbishop
Parkers
Ordination
,
and
of
the
pretended
defects
from
the
New
Form
,
and
the
incapacity
of
his
Ordainers
.
IN
his
14.
Chapter
,
he
begins
with
Archbishop
Parkers
Ordination
,
where
his
first
exception
is
against
the
Form
as
new
,
and
so
acknowledged
by
Mason
,
saying
that
Matthew
Parker
had
the
happiness
to
be
the
first
of
so
many
Bishops
since
Austin
,
that
received
consecration
without
Popes
Bull
,
Pall
,
&c.
p.
478.
479.
But
this
,
because
it
belonged
to
the
form
of
Ordination
,
I
referred
it
thither
,
and
answered
to
it
above
in
the
former
Chapter
.
1.
calumniando
fortiter
,
ut
aliquid
adhaereat
,
their
custome
in
raising
and
nourishing
any
manner
of
Reports
to
discredit
their
Adversary
.
That
I
may
not
be
thought
to
slander
them
in
so
weighty
a
business
,
hear
what
they
say
,
The
pretended
brethren
(
say
they
)
of
that
Society
,
and
such
as
follow
their
steps
,
do
in
their
Writings
so
calumniat
the
Actions
and
Doings
of
the
State
,
be
they
never
so
judicially
and
publickly
proceeded
in
,
never
so
apparently
proved
true
,
and
known
of
many
to
be
most
certain
—
and
after
of
Father
Parsons
that
he
was
a
great
Master
in
this
Art
.
I
find
also
Jo:
Copley
,
sometime
Priest
among
them
,
but
returning
to
the
Church
of
England
in
King
James
his
time
,
to
acknowledg
this
to
be
usual
among
their
Priests
,
and
that
it
was
one
Motive
to
him
of
forsaking
them
;
This
he
spoke
upon
occasion
of
lying
reports
raised
by
their
Priests
,
and
spread
among
their
Proselytes
,
to
make
them
believe
the
whole
carriage
of
that
fearful
plot
was
but
a
Trick
of
State
,
John
Goe
Master
of
Arts
,
returning
from
them
upon
the
downfal
of
the
Black
Friers
,
in
acknowledgment
(
as
he
saith
in
his
Preface
)
of
Gods
mercy
,
by
which
he
escaped
with
life
,
discovers
the
several
and
close
practices
,
damnable
dissimulations
and
Artifices
of
their
Priests
about
London
(
naming
the
persons
and
place
)
to
ensnare
and
delude
unwary
Protestants
,
or
hold
on
their
credulous
disciples
;
and
this
is
one
;
Their
confident
denying
,
or
misreporting
and
discrediting
of
evident
Truth
.
At
the
end
of
his
book
he
gives
in
a
Catalogue
of
neer
200.
Priests
in
and
about
London
,
their
Names
,
and
the
Characters
and
Lodgings
of
most
of
them
;
in
which
Number
this
Doctor
Champny
was
one
,
and
then
trading
for
Rome
.
Now
let
us
see
how
well
he
plaies
this
part
against
the
evident
Truth
of
public
Records
;
So
passionately
,
that
he
will
not
abate
us
the
fond
story
of
the
Naggs
head
in
Cheapside
,
but
strives
all
he
can
to
make
it
probable
,
as
we
shall
see
presently
.
2.
His
first
conjecture
or
presumption
against
Matthew
Parkers
Ordination
is
,
because
according
to
Masons
Records
(
saith
he
)
the
Ordainers
here
are
set
down
with
their
bare
Names
,
whereas
in
all
other
consecrations
the
Ordainers
are
named
with
the
Titles
of
their
Bishopricks
;
Now
what
reason
can
there
be
of
this
difference
,
but
that
his
Ordainers
were
not
indeed
Bishops
consecrated
,
but
Elect
only
?
But
Champny
might
have
seen
them
set
down
in
the
Queens
Letters
Patents
with
the
Titles
of
those
Bishops
Se●s
they
before
held
,
and
also
of
those
they
now
were
elected
to
;
and
the
Registers
of
those
Sees
shew
their
enstalment
,
as
Godwin
hath
set
them
down
.
His
second
,
Arthur
Buckley
Bishop
of
Bangor
in
King
Hen.
8.
his
time
,
which
evidently
shews
he
was
himself
consecrated
,
or
could
not
els
been
admitted
to
assist
in
that
Action
.
Champny
excepts
,
that
is
alike
,
as
if
a
man
should
thus
reason
,
Such
a
man
hath
a
woman
and
children
,
therefore
he
is
a
Lawful
Husband
and
Father
.
That
is
not
alike
,
but
thus
:
Such
a
man
in
all
public
Actions
,
Deeds
,
Instruments
,
was
by
Law
permitted
to
do
towards
that
Woman
and
those
Children
unquestionably
,
as
a
Lawful
Husband
and
Father
,
she
accordingly
enjoying
her
Dowry
,
and
they
their
inheritance
so
demised
by
him
,
therefore
he
was
a
Lawful
Husband
,
and
Father
;
so
it
follows
evidently
that
Barlo
being
without
question
admitted
to
that
public
Action
,
was
a
Lawful
consecrated
Bishop
:
Whereas
Champnies
Negative
Argument
against
him
runs
thus
weakly
,
according
to
the
former
instance
,
such
a
Mans
Marriage
cannot
be
found
in
the
Register
of
the
Parish
Church
,
therefore
he
is
no
Lawful
Husband
.
But
Godwin
a
diligent
searcher
of
the
Registers
of
Bishops
,
finds
him
consecrated
Bishop
of
Asaph
,
Feb.
22.
1535.
and
the
next
year
translated
to
S.
Davids
where
he
sate
ten
years
in
King
Henry's
reign
,
besides
the
time
of
King
Edward
.
Now
what
reason
can
be
imaginable
,
why
he
should
continue
Bishop
,
doing
all
the
Offices
and
duties
of
a
Bishop
,
so
long
without
consecration
,
or
that
he
should
be
suffered
so
to
do
?
Furthermore
,
that
he
may
say
something
rather
then
nothing
,
he
observes
,
pag.
494.
that
Landaff
,
who
was
consecrated
some
years
after
Barlo
,
is
pretended
to
be
set
before
him
in
the
Queens
Letters
Patent
for
the
Consecration
of
Mat.
Parker
;
and
why
,
(
saith
he
)
but
that
Landaff
was
consecrated
indeed
,
and
Barlo
only
Elect
?
Also
at
the
solemnizing
of
the
Funerals
of
Henry
the
second
of
France
,
related
by
Stow
,
he
finds
Parker
,
Barlo
,
Scory
,
assisting
as
Bishops
,
and
Parker
in
the
first
place
,
who
then
was
but
Elect
,
which
ought
not
to
have
been
so
,
if
the
other
two
had
been
Bishops
consecrated
.
They
are
goodly
doubts
,
fit
for
a
Doctor
of
the
Sorbon
to
dispute
,
but
to
solve
them
if
they
fall
not
in
pieces
of
themselves
,
we
leave
to
Heralds
or
the
Master
of
the
Ceremonies
to
do
it
at
their
Leasure
.
3.
That
our
first
Bishops
in
the
Queens
time
were
made
at
the
Naggs-head
Tavern
in
Cheapside
.
That
Scory
alone
(
Landaff
failing
)
Ordained
Parker
,
Grindal
,
&c.
and
after
this
manner
,
They
kneeled
down
before
him
,
and
he
laying
the
Bible
upon
their
heads
severally
,
said
,
Receive
the
power
of
Preaching
Gods
Word
sincerely
,
and
so
they
all
rose
up
Bishops
,
pag.
497.
and
this
he
saith
,
he
received
from
Father
Bluet
,
and
Bluet
from
Master
Neale
,
and
Master
Neale
from
I
know
not
whom
,
nor
he
neither
:
Only
he
tells
us
that
one
Master
Constable
received
it
from
Stow
himself
,
who
acknowledged
so
much
in
private
,
but
durst
not
publish
it
.
Be
it
on
Master
Constables
account
,
whether
he
wrongs
Stow
or
no
;
We
know
what
advantage
they
make
of
such
stories
confidently
reported
to
entertain
and
confirm
their
Proselytes
withall
.
But
setting
aside
the
public
Records
that
shew
the
place
and
manner
of
their
Ordination
and
how
they
were
at
several
times
Ordained
:
this
story
betrayes
it self
many
wayes
;
First
,
in
that
it
pretends
Scory
alone
to
have
Ordained
them
,
for
as
Master
Mason
here
noted
,
who
can
imagine
that
the
other
three
,
Barlo
,
Coverdale
,
and
Hodskinson
,
who
desired
the
advancement
of
the
cause
,
should
decline
the
Action
,
especially
when
the
Penalty
was
a
Premunire
according
to
the
25.
of
Hen.
8.
cap.
20.
or
that
Parker
an
Archbishop
Elect
would
have
been
Ordained
by
one
,
when
the
other
three
were
in
the
Queens
Letters
for
his
Consecration
,
as
well
as
Scory
,
and
as
willing
,
and
at
hand
?
Secondly
,
that
they
should
make
choice
of
such
a
place
,
a
Tavern
for
so
sacred
an
Action
,
which
would
shew
them
to
be
Madmen
,
and
fitter
for
Bedlam
,
then
Bishopricks
,
when
as
Churches
and
Chappels
were
open
to
them
,
as
Mason
noted
Champny
pretends
,
they
knew
Landaff
would
not
be
brought
to
their
Churches
;
Very
like
,
when
he
notwithstanding
continued
in
the
Church
of
England
,
all
his
life
time
after
,
and
held
his
Bishoprick
to
his
death
:
but
if
he
scrupled
to
come
into
our
Churches
,
why
should
they
think
he
would
meet
them
at
a
Tavern
?
or
why
make
choice
of
a
Tavern
rather
then
some
other
privat
,
though
common
place
?
The
question
then
is
,
whether
Landaff
was
so
good
a
fellow
to
approve
of
a
meeting
there
?
or
whether
Champney
was
in
Wine
,
when
he
wrote
this
?
or
the
Reader
will
be
such
a
Fool
as
to
believe
it
?
As
for
Parker
,
Grindal
,
and
the
other
,
who
are
thus
defamed
,
their
lives
and
manner
of
Conversation
before
and
after
,
did
sufficiently
recommend
them
to
all
men
,
for
persons
Learned
,
Grave
,
Sober
,
Temperat
.
Lastly
,
let
me
observe
,
how
this
story
betrays
it self
in
the
strange
Form
of
their
Ordination
,
and
must
either
conclude
those
grave
Personages
to
be
Madmen
again
,
that
having
the
Form
of
Ordination
used
in
King
Edwards
dayes
,
and
commanded
by
the
Law
,
would
or
durst
use
any
other
,
especially
so
ridiculous
one
,
as
is
here
reported
:
or
els
condemn
the
raisers
of
this
report
,
of
sensless
impudency
,
and
the
believers
of
it
,
of
notorious
folly
.
4.
But
we
are
yet
again
call'd
back
to
answer
a
Negative
argument
from
John
Stow
,
who
hath
omitted
to
speak
any
thing
of
the
consecration
of
this
Archbishop
.
And
why
should
that
be
so
strange
?
Because
Stow
doth
not
usually
admit
any
memorable
thing
done
at
London
,
and
all
Chroniclers
use
to
be
very
diligent
in
Recording
all
Innovations
in
States
—
and
this
Stow
was
punctual
in
describing
the
reception
,
consecration
and
enstalment
of
Card.
Pool
,
which
yet
was
but
after
the
wonted
manner
;
it
is
then
very
strange
he
should
say
nothing
of
the
Consecrating
of
this
new
Archbishop
after
the
New
Fashion
;
not
seen
in
England
before
;
and
the
more
strange
this
,
because
Stow
is
known
to
have
born
great
respect
to
Mat.
Parker
.
There
must
needs
be
other
cause
of
such
wilful
silence
,
besides
forgetfulness
,
to
this
purpose
he
,
pag.
503
,
&c.
As
for
Card.
Pools
reception
,
and
consecration
,
Stow
doth
not
fuse
describere
,
describe
it
at
large
,
as
Champny
sayes
,
but
only
mentions
it
as
done
;
and
considering
that
Chroniclers
use
to
be
punctual
in
describing
all
the
Pageants
that
are
shewn
at
the
entrance
or
entertainment
of
Princes
,
I
marvel
he
did
not
enlarge
himself
in
relating
the
manner
how
this
great
Cardinal
(
such
a
special
person
,
comming
upon
such
a
special
errand
,
with
Legatine
power
to
reconcile
and
bring
back
the
whole
Kingdome
to
the
Chu
.
of
Rome
)
was
received
,
consecrated
and
enstalled
,
which
no
question
was
set
off
with
all
the
holy
Pageantry
of
the
Romish
pomp
.
Whereas
the
Consecration
of
Protestant
Bishops
,
being
now
more
simply
and
homely
(
though
more
Apostolical
)
with
few
,
but
innocent
Ceremonies
,
did
not
afford
matter
so
much
for
a
Chronicle
,
as
a
Register
.
One
thing
more
was
special
in
the
Cardinals
entrance
,
which
Stow
notes
:
The
same
day
(
saith
he
)
that
Docter
Cranmer
(
his
predecessour
)
was
burnt
,
the
Cardinal
sang
his
first
Mass
.
A
good
beginning
!
One
was
burning
,
the
other
singing
.
But
what
if
Stow
professed
so
much
respect
to
Archbishop
Parker
?
was
this
the
only
kindness
he
could
do
his
friend
,
to
tell
the
Kingdom
what
it
knew
,
that
he
was
Archbishop
?
That
respect
and
honour
he
bore
the
Archbishop
,
if
he
had
meant
to
shew
it
,
would
have
rather
invited
him
to
be
copious
in
setting
out
his
personal
vertues
and
endowments
,
which
seeing
he
hath
not
once
mentioned
,
why
should
we
marvell
at
his
silence
in
the
other
?
And
could
there
be
done
any
thing
at
London
,
more
memorable
,
and
of
more
concernment
in
the
way
of
the
Church
,
(
or
a
greater
innovation
in
Champney's
judgment
)
then
the
first
Synod
held
in
the
Queens
reign
,
where
Uniformity
of
Doctrine
and
Religion
drawn
up
in
39.
Articles
,
was
concluded
and
published
;
yet
is
it
not
once
mentioned
by
Stow.
It
is
the
business
of
State
,
not
of
the
Church
,
which
affords
work
for
this
and
other
Chroniclers
.
5.
inevitably
it
is
concluded
,
that
those
two
were
never
consecrated
indeed
,
and
therefore
not
Parker
,
as
is
pretended
;
whereupon
he
concludes
Masonum
protervum
&
inverecundum
,
that
Mason
was
obstinately
shameless
in
avouching
Parkers
due
consecration
,
pag.
511.
But
I
shall
easily
make
appear
the
weakness
of
this
argument
as
raised
upon
a
meer
mistake
,
either
through
his
inadvertency
of
what
he
might
have
observed
in
the
Statutes
,
or
his
wilfull
concealment
of
what
he
did
see
.
The
case
stands
thus
.
It
is
true
that
the
Ordinals
are
named
with
other
superstitious
books
,
and
with
them
abolished
in
the
Parliament
of
2.
and
3.
of
Edward
6.
and
true
also
,
that
the
form
of
Ordination
,
after
agreed
on
was
confirmed
in
the
Parliament
of
the
5.
and
6.
of
Edward
6.
but
here
is
the
mistake
.
That
form
was
not
then
first
published
,
or
then
received
the
first
Autority
,
but
was
in
force
before
,
by
vertue
of
a
provisionall
Ordinance
,
of
the
former
Parliament
which
abolished
the
old
Ordinals
.
For
look
into
the
12.
Chap.
of
that
Parliament
and
see
it
there
ordained
,
that
12
Commissioners
,
six
Prelats
and
six
other
learned
in
Gods
Law
,
should
be
chosen
by
the
King
to
draw
up
such
a
Form
,
and
that
to
be
set
out
under
the
Great-Seale
before
April
next
following
;
and
that
it
should
be
used
and
no
other
.
So
that
from
that
time
it
was
in
force
,
and
accordingly
was
used
in
the
consecration
of
the
forementioned
Bishops
,
(
Scory
and
Coverdal
)
Aug.
30.
which
followed
that
April
,
and
went
before
the
Parliament
of
the
5.
and
6.
of
Edward
.
In
which
Parliament
,
that
Form
was
again
confirmed
,
by
adjoyning
it
to
the
book
of
Vniformity
of
Divine
Service
or
publick
Prayer
,
under
the
like
provisions
,
exceptions
,
penalties
,
and
with
the
same
clauses
,
as
that
book
Of
Vniformity
of
publick
Prayer
,
was
Provided
for
in
the
2.
of
Edw.
6.
This
was
the
purpose
of
that
Parliament
,
as
by
the
express
words
of
the
Statute
appears
;
not
to
give
the
first
force
to
Autority
of
that
Form
which
it
received
by
the
Act
(
as
I
said
)
of
the
former
Parliament
,
as
soon
as
it
was
set
forth
under
the
Great-Seal
)
but
to
secure
it
by
like
provisions
and
penalties
,
as
the
book
of
public
prayer
was
,
to
which
they
annexed
it
.
This
is
the
issue
of
Champneys
confidence
,
who
,
out
of
the
strength
thereof
,
often
over-shoots
his
Mark.
6.
Mat:
Parker
)
there
comes
to
his
hand
Bishop
Godwins
book
de
praesul
.
Angl.
of
the
English
Bishops
;
Where
,
in
the
life
of
Matthew
Parker
,
that
story
is
set
down
;
The
particulars
of
it
stand
thus
;
Upon
occasion
of
Thomas
Fitzherberts
speech
,
who
seeing
Masons
Tables
of
our
Bishops
,
gave
out
,
he
would
thank
that
man
,
that
could
certainly
inform
him
,
there
were
such
Records
indeed
:
Wherefore
Archbishop
Abbot
taking
to
him
4.
Bishops
,
London
,
Ely
,
Lincoln
,
Rochester
(
who
then
were
King
,
Andrews
,
Neil
,
and
Buckridge
)
sent
for
4.
Priests
out
of
Prison
,
whose
names
are
set
down
in
Godwin
,
and
caus'd
the
Records
to
be
produced
,
shewing
them
the
consecration
of
Archbishop
Parker
,
suffering
them
to
look
farther
,
and
as
long
as
was
convenient
for
the
purpose
,
they
were
sent
for
,
and
wishing
them
to
write
what
they
saw
to
Fitzherbert
;
which
they
also
did
.
Champny
would
not
take
notice
(
as
I
observed
above
)
of
that
satisfaction
,
which
Doctor
Reinolds
had
given
Hart
the
Jesuite
,
touching
these
Records
,
and
related
by
Mason
upon
his
own
knowledg
;
but
this
other
was
so
home
,
that
he
could
neither
overlook
it
,
nor
deny
it
.
Only
he
saith
,
they
had
a
sleight
view
of
such
a
book
,
but
not
permitted
to
peruse
it
as
it
was
requisite
,
and
when
those
Priests
by
letter
to
the
Archbishop
,
begged
leave
to
have
a
farther
sight
of
it
,
they
could
not
obtein
it
,
pag
,
527.
If
saying
,
or
unsaying
can
blemish
so
public
an
Action
,
there
will
never
want
some
among
the
Romish
Priests
to
do
it
confidently
.
But
is
it
likely
,
that
so
many
Prelats
,
Persons
of
great
severity
and
gravity
,
should
in
so
solemn
an
action
,
play
boyes
play
with
their
Adversaries
,
to
give
them
a
sight
of
the
Records
,
and
then
presently
withdraw
them
?
to
put
the
book
into
their
hands
,
and
then
presently
snatch
it
from
them
?
Or
that
such
Prelats
should
meet
to
act
a
part
in
countenancing
forged
Records
?
To
say
nothing
of
the
severe
gravity
of
all
those
Bishops
,
Bishop
Andrewes
of
all
men
living
was
least
,
fit
to
do
it
,
who
I
dare
say
,
would
have
cast
off
his
Bishoprick
,
rather
then
held
it
by
such
a
pretended
warrant
,
and
so
will
all
those
think
and
say
,
that
either
know
the
autority
of
that
learned
man
,
or
read
his
Epistles
to
Molinaeus
touching
the
Episcopal
Order
.
And
thus
much
,
if
not
too
much
to
the
trouble
of
the
Reader
,
in
refutation
of
Doctor
Champney's
presumptions
against
the
due
ordination
of
Arch-Bishop
Parker
and
the
truth
of
the
publick
Records
.
CHAP.
IX
.
Of
the
other
Bishops
ordained
in
the
beginning
of
the
Queens
reign
;
and
the
pretence
of
special
defect
by
reason
of
Intrusion
.
Where
,
of
the
Deprivation
of
the
former
Bishops
,
and
the
Oath
of
Supremacy
as
a
cause
of
it
.
HIs
15.
and
16.
Chap.
proceed
against
the
rest
of
the
Bishops
in
the
beginning
of
the
Queens
reign
,
whom
he
charges
with
a
special
defect
or
failance
,
the
want
of
lawful
succession
,
in
regard
,
of
their
places
and
Sees
not
void
:
and
therefore
,
entring
by
intrusion
and
usurpation
,
could
not
be
Lawful
Pastors
or
Bishops
.
1.
2.
Mason
,
lib.
3
,
and
by
Docter
Champny
in
answer
to
him
;
but
I
find
not
,
that
they
were
imprisoned
,
much
less
deprived
till
after
they
had
declared
their
obstinacy
in
all
three
particulars
,
and
must
conclude
,
the
two
latter
did
add
much
to
the
cause
of
their
deprivation
,
and
render'd
them
high
offenders
against
the
Queens
Majesty
,
and
their
own
Office
.
3.
for
the
satisfying
of
persons
doubtful
,
and
for
the
knowledg
of
the
Truth
in
matters
of
difference
,
that
so
there
might
be
some
good
and
charitable
agreement
:
These
are
the
words
of
the
Queens
Declaration
:
Also
that
Conference
was
to
be
held
before
the
Lords
and
other
Members
of
Parliament
;
for
the
better
satisfying
their
judgments
in
concluding
such
Laws
as
might
depend
thereupon
:
as
it
is
there
also
specified
.
4.
The
Popish
Partie
thought
it
at
first
reasonable
,
and
by
the
Arch-bishop
of
York
gave
their
answer
,
that
they
were
ready
to
render
an
account
of
their
faith
,
and
did
accordingly
choose
some
Bishops
with
other
Doctors
to
be
Actors
in
the
Conference
,
The
Catholic
Faith
is
not
to
be
call'd
in
question
.
And
this
was
the
issue
of
that
Conference
;
the
passages
of
which
are
punctually
set
down
in
Stow.
5.
Now
if
it
be
the
Office
of
Bishops
to
teach
all
things
commanded
by
Christ
,
(
as
we
find
Champny
arguing
for
them
,
out
of
S.
Mat.
28.20
.
against
the
Regal
Supremacy
,
in
his
6.
chap.
)
and
to
shew
us
,
that
he
hath
commanded
them
:
If
a
Bishop
must
be
by
Saint
Pauls
Canon
(
1
Tim.
3.2
.
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
apt
to
teach
,
which
implies
not
only
Ability
,
of
which
other
Bishops
,
who
ordain
him
,
must
judg
,
but
also
Readiness
to
teach
,
of
which
the
Queen
and
whole
Parliament
who
in
vain
expected
it
from
them
might
very
well
judg
:
what
then
should
we
conclude
of
those
Bishops
who
were
not
ready
,
nay
obstinately
refused
to
do
it
,
when
their
Soveraign
Prince
and
the
Estates
of
the
Realm
were
ready
,
and
desirous
to
hear
,
For
the
satisfying
of
their
judgments
and
consciences
,
and
for
the
bringing
about
some
good
and
charitable
agreement
?
What
can
we
(
I
say
)
conclude
of
them
,
but
that
they
highly
offended
against
the
Queen
and
whole
Kingdome
,
and
against
the
duty
of
their
own
Office
,
being
also
self-condemned
in
wilful
receding
from
the
Orders
they
had
agreed
to
as
most
reasonable
?
The
Protestant
party
were
ready
to
say
with
Saint
Paul
,
we
commend
our selves
to
every
mans
conscience
by
the
manifestation
of
the
Truth
,
2.
Cor.
4.7
.
But
the
Popish
party
did
in
effect
say
with
the
proud
Pharisees
,
This
people
know
not
the
Law
,
are
cursed
,
S.
Jo.
7.49
.
and
so
leave
them
in
their
ignorance
.
6.
Add
to
this
their
obstinate
opposition
to
all
reforming
of
Worship
and
Religion
,
from
such
evidenced
Errors
and
corruptions
,
as
Image-Worship
,
Prayers
in
an
unknown
tongue
,
Communion
under
one
kind
.
If
any
of
the
Preists
had
withstood
the
reforming
and
purging
of
the
Temple
undertaken
by
Hezekiah
and
Josiah
,
and
not
consented
to
the
restoring
of
the
due
worship
of
God
,
or
to
serve
in
the
Temple
according
to
that
Form
of
Worship
,
had
it
been
just
to
continue
them
in
the
Priests
Office
,
or
to
remove
them
?
And
was
there
any
reason
that
the
Queen
,
according
to
the
power
given
Her
of
God
,
undertaking
the
reformation
of
Religion
and
Worship
,
should
continue
those
as
Pastors
in
the
Church
,
which
refused
to
teach
or
give
a
reason
of
their
Doctrine
,
or
to
accord
to
any
reformation
of
the
known
abuses
in
Gods
Worship
,
or
to
serve
in
the
Church
according
to
the
form
of
Worship
duly
established
?
7.
Now
lest
any
should
think
,
the
like
might
be
answered
by
those
that
some
years
ago
cast
out
our
Bishops
as
opposers
of
their
Reformation
,
I
must
still
remember
the
Reader
,
they
cannot
make
the
like
defence
for
their
pretended
Reformation
;
whether
we
consider
the
Abuses
to
be
Reformed
,
or
the
Autority
by
which
;
in
neither
of
these
was
their
attempt
answerable
to
that
just
Reformation
that
cast
out
Popery
,
and
some
of
the
Popish
Bishops
;
as
above
seen
,
c.
2.
To
these
two
particulars
of
their
not
Crowning
the
Queen
and
nor
holding
the
Conference
,
Champny
in
his
15.
Chap.
pag.
534.
replies
,
1.
That
neither
of
these
was
objected
to
them
,
and
therefore
no
cause
of
their
deprivation
.
But
this
is
more
then
he
can
affirm
,
and
altogether
improbable
,
considering
their
presumptuous
disobedience
:
and
I
find
in
Stow
,
that
upon
their
abrupt
breaking
up
the
Conference
,
White
,
and
Watson
,
the
two
Bishops
of
Winchester
and
Lincoln
,
were
immediatly
sent
to
the
Tower
for
their
extraordinary
peremptoriness
,
and
all
the
rest
bound
daily
to
attend
the
pleasure
of
the
Queens
Councel
,
save
Feckenham
Abbot
of
Westminster
,
who
only
shewed
himself
reasonable
,
and
very
willing
to
have
the
Conference
go
orderly
and
peaceably
on
:
and
therefore
had
his
Liberty
.
Neither
is
the
question
here
what
was
objected
to
them
,
but
what
they
deserved
.
The
objecting
of
their
refusal
of
the
Oath
was
enough
for
their
deprivation
by
the
Statute
newly
Enacted
:
yet
their
presumptuous
demeanour
in
the
other
particulars
was
no
small
aggravation
of
their
offence
,
and
might
be
too
of
the
Queens
just
displeasure
against
them
2.
Champny
allegeth
two
examples
,
the
One
in
relation
to
the
Conference
,
the
Other
to
the
Crowning
;
the
first
is
of
Saint
Ambrose
,
that
refused
to
dispute
with
the
Arrians
.
But
this
is
far
wide
from
the
business
in
hand
;
whether
we
look
at
the
Subject
Matter
of
the
dispute
,
which
with
Saint
Ambrose
was
a
chief
fundamental
point
,
the
Deity
of
our
Saviour
Christ
,
and
newly
declared
in
a
General
Councel
:
with
us
the
Subject
of
the
Conference
were
certain
points
;
which
as
held
by
Protestants
are
so
far
from
being
against
the
definition
of
any
General
Councel
,
that
they
are
most
clearly
according
to
the
judgment
of
the
Ancient
Church
.
Or
look
we
at
the
End
or
purpose
of
the
dispute
,
which
with
us
was
public
satisfaction
to
all
persons
doubting
,
and
to
bring
about
a
good
and
charitable
agreement
;
and
this
upon
the
command
of
the
Prince
,
the
desire
and
expectation
of
the
whole
Kingdom
;
but
no
such
good
purpose
,
intent
,
or
expectation
,
in
the
dispute
or
alteration
unto
which
Saint
Ambrose
was
provoked
.
8.
His
other
Example
relates
to
their
not
Crowning
of
the
Queen
;
Euphemius
(
saith
he
)
Patriarch
of
Constantinople
,
refused
to
acknowledg
Anastasius
for
Emperour
,
but
repell'd
him
as
an
Heretick
,
till
he
promised
to
admit
the
Councel
of
Chalcedon
.
Here
again
is
another
fundamental
point
,
and
the
Declaration
of
an
undoubted
General
Councel
:
which
notwithstanding
could
not
give
Euphemius
warrant
to
do
any
more
then
:
express
his
judgment
of
the
unworthiness
of
the
Emperour
.
But
what
is
this
to
their
refusal
of
Crowning
the
Queen
,
whose
right
they
had
acknowledged
,
whose
faith
they
could
not
question
,
as
contrary
to
any
approved
Councel
?
For
what
are
the
Novel
Articles
of
Romish
faith
to
the
Fundamental
Christian
Faith
declared
in
the
Ancient
Councels
?
And
yet
must
Princes
,
by
the
judgment
(
it
seems
)
of
Romanists
,
not
have
their
Crowns
,
if
they
will
not
first
admit
that
faith
;
or
else
lose
them
,
if
after
by
due
Reformation
they
cast
it
off
.
Thus
far
of
the
offence
of
those
Bishops
,
as
to
the
business
of
Crowning
and
Conference
,
of
which
offence
the
Queen
might
well
be
a
competent
judg
,
it
being
so
apparant
for
the
fact
,
and
against
so
known
a
duty
.
9.
Whether
Queen
Elizabeth
with
her
Councel
or
Parliament
could
deprive
those
.
Bishops
,
because
they
refused
to
swear
,
that
she
was
the
Supreme
Head
of
the
Church
of
England
,
pag.
536.
and
thereupon
makes
his
Argument
thus
.
That
Judgment
is
unjust
,
which
is
given
by
an
incompetent
Judg.
—
Now
to
prove
the
Queen
and
Parliament
were
not
competent
Judges
,
he
supposes
it
as
clear
,
that
this
was
a
Cause
ad
fidem
&
Religionem
directe
pertinentem
,
directly
perteining
to
Faith
and
Religion
—
and
then
assumes
,
that
neither
the
Queen
nor
any
Lay-persons
could
be
competent
Judges
of
Bishops
in
such
a
Cause
.
—
This
he
largely
pursues
,
by
places
of
Scripture
which
shew
that
Bishops
and
Pastors
are
set
in
the
Church
to
teach
all
others
(
of
what
degree
and
rank
soever
)
in
matters
of
Faith
and
Religion
,
and
therefore
cannot
be
judged
by
them
in
such
matters
.
Luke
16.16
.
He
that
heareth
you
,
heareth
me
,
and
Heb.
13.17
.
Obey
those
that
have
the
rule
over
you
and
submit
—
and
the
like
.
Also
by
the
Testimony
of
Emperours
,
Constantine
,
Valentinian
,
Theodosius
,
professing
the
judgment
of
such
matters
did
not
belong
to
them
.
Also
of
Bishops
,
Athanasius
,
Hosius
,
Ambrose
,
plainly
telling
other
Emperors
,
as
much
.
Yea
calls
King
James
himself
to
witness
,
citing
out
of
his
Declaration
against
Card.
Perrouns
Oration
,
these
words
:
It
is
true
that
Emperours
did
not
bear
themselves
,
as
Supreme
Judges
in
matters
of
Faith
and
Doctrine
.
Lastly
,
adds
the
testimony
of
Calvin
,
Kemnitius
and
the
Centurists
,
against
that
title
of
Supreme
Head
.
Then
in
his
16.
Chapter
undertakes
to
answer
what
Master
Mason
had
brought
for
Regal
Supremacy
in
Ecclesiastical
things
and
Causes
.
10.
swear
the
Q.
was
Supreme
Head
of
the
Church
of
England
;
there
are
no
such
words
in
the
Oath
of
Supremacy
,
but
,
that
the
Q.
was
Supreme
Governor
of
the
Realm
of
England
and
all
other
her
Majesties
Dominions
in
spiritual
and
ecclesiastical
things
and
Causes
—
For
upon
notice
of
offence
taken
at
the
title
of
Supreme
Head
of
the
Church
,
which
her
Father
and
Brother
had
used
,
the
Queen
was
graciously
pleased
to
wave
it
,
and
put
it
,
as
above
said
,
Supreme
Governour
of
the
Realm
,
&c.
But
Champny
wittingly
reteins
the
former
Title
,
as
obnoxious
to
more
reproach
and
Envy
.
II.
His
Argument
touches
not
the
whole
cause
,
or
the
main
part
of
it
,
which
concerned
the
renouncing
of
forrein
Jurisdiction
.
III.
The
cause
rightly
stated
is
not
a
matter
directly
perteining
to
faith
and
religion
,
as
he
takes
for
granted
.
IV.
Albeit
such
a
Judgment
of
matters
perteining
to
Faith
and
Religion
,
as
those
Emperors
denyed
,
doth
not
indeed
belong
unto
them
or
any
Lay-Persons
,
yet
may
Kings
and
Emperors
have
such
a
judgment
,
as
is
necessary
for
the
due
exercising
their
supreme
power
in
and
about
matters
and
causes
of
Faith
and
Religion
.
11.
The
exemption
of
all
Ecclesiastical
Persons
,
which
in
effect
makes
them
none
or
but
half
Subjects
,
The
deposing
of
Kings
,
and
disposing
of
their
Kingdoms
upon
Excommunication
,
which
makes
them
no
Kings
,
or
but
at
the
Popes
pleasure
:
and
according
to
the
same
Doctrine
,
the
Oath
of
Allegeance
is
pronounced
by
Pope
Paul
V.
in
his
first
Breve
,
to
contein
many
things
flat
contrary
to
the
Catholic
Faith
,
and
to
the
salvation
of
Souls
,
and
therefore
by
no
means
to
be
taken
by
any
of
his
Catholicks
.
And
have
not
Princes
good
cause
to
look
to
themselves
upon
this
point
of
Supremacy
,
to
the
excluding
of
such
forrein
Jurisdiction
,
so
dangerous
,
so
injurious
?
12.
Now
that
Security
from
this
usurped
power
and
jurisdiction
is
chiefly
sought
and
aimed
at
in
this
Oath
,
appears
by
the
Oaths
which
all
the
Bishops
under
King
Henr.
8.
and
King
Edw:
6.
made
,
in
which
the
first
main
thing
is
their
renouncing
of
the
Papal
Jurisdiction
,
and
their
swearing
never
to
admit
it
again
within
this
Land
:
and
by
the
Statutes
under
.
Queen
Eliz.
inforcing
this
Oath
;
in
which
the
end
is
expressed
,
wherefore
the
Oath
is
required
,
and
former
Acts
concerning
the
Supremacy
revived
.
For
repressing
the
said
usurped
power
.
1.
Eliz:
1.
For
preservation
of
the
Queens
Highness
,
and
dignity
of
this
imperial
Crown
,
and
for
avoiding
such
Hurts
,
Perils
,
dishonours
,
and
inconveniences
,
as
have
befaln
to
the
Queens
Noble
Progenitors
,
the
Kings
and
Queens
of
this
Realm
,
and
to
the
whole
estate
thereof
,
by
meanes
of
the
Jurisdiction
and
power
of
the
See
of
Rome
,
unjustly
claimed
and
usurped
within
this
Land
.
5.
Eliz.
1.
13.
Title
of
Supremacy
attributed
to
the
Queen
,
the
renouncing
of
Papal
jurisdiction
,
hath
not
(
by
this
mistake
)
once
touched
the
main
point
of
the
Oath
,
or
of
their
offence
who
were
deprived
:
which
if
he
had
considered
,
he
would
not
have
taken
it
for
granted
,
as
he
doth
,
that
this
cause
directly
pertained
to
Faith
and
Religion
.
Neither
can
he
or
any
Romanist
ever
prove
,
that
Princes
are
bound
to
receive
for
points
of
faith
,
what
ever
Popish
Bishops
or
Priests
,
according
to
their
own
and
the
Popes
Interests
,
shall
tell
them
,
are
Points
of
Faith
,
(
however
prejudicial
to
their
Crowns
and
Dignities
)
such
as
is
the
Papal
Jurisdiction
,
with
all
the
branches
of
Hildebrandine
doctrine
depending
thereupon
.
14.
All
those
sayings
of
Emperors
and
Bishops
cited
before
by
Champny
,
were
well
and
piously
spoken
,
and
may
well
stand
with
that
knowledg
,
judgment
,
or
Supremacy
which
we
attribute
to
the
Prince
in
and
about
matters
of
Faith
and
Religion
,
as
we
shall
see
presently
;
but
as
to
this
Papal
Supremacy
and
Jurisdiction
,
which
we
renounce
,
they
speak
nothing
that
may
confirm
it
.
For
had
there
risen
up
a
Bishop
in
the
dayes
of
those
Pious
and
Moderat
Emperors
,
and
made
such
an
Oration
,
as
Card
Perroun
did
before
all
the
Estates
of
France
(
which
King
James
declared
against
,
and
refuted
)
for
the
Papal
Supremacy
;
or
told
those
Emperors
,
that
it
belonged
not
to
them
to
convocate
Synods
,
and
command
Bishops
to
assemble
,
or
to
confirm
their
Decrees
,
but
all
this
and
much
more
belonged
to
the
Bishop
of
Rome
to
do
,
to
whom
their
Crowns
in
order
to
Spiritual
things
were
subject
,
and
Bishops
exempt
from
their
Judicature
:
those
Emperors
would
have
told
such
Bishops
another
tale
,
and
not
suffered
such
spiritual
persons
under
pretence
of
preaching
Heaven
,
to
win
upon
them
in
the
Earth
(
as
the
Pope
hath
done
for
divers
Ages
upon
Christian
Princes
)
or
under
shew
of
teaching
the
Faith
to
disoblige
their
Subjects
from
their
fidelity
,
as
Pope
Paul
V.
did
by
his
Breve
against
the
Oath
of
Allegiance
.
15.
in
Spirituall
and
Ecclesiasticall
things
,
He
were
made
Supreme
Judg
of
Faith
,
&
decider
of
all
controversies
thereunto
belonging
,
and
might
ordain
what
he
thought
fit
in
matters
of
Religion
.
This
mistaken
sense
of
the
Kings
Supremacy
was
first
broached
in
Germany
by
the
cunning
of
Stephen
Gardiner
,
who
being
there
among
the
Protestants
,
and
chalenged
by
them
for
the
Six
Articles
,
to
decline
the
Odium
of
them
from
himself
upon
the
Regal
Supremacy
,
told
them
the
King
might
Ordain
so
,
and
what
he
thought
fit
being
Supreme
Head
of
the
Church
.
Calvin
speaks
of
this
,
upon
Amos
7.
as
Bishop
Bilson
in
his
book
of
Subjection
hath
noted
:
and
it
is
clear
,
that
all
,
which
he
or
Kemnitius
or
others
,
cited
above
by
Champny
,
spoke
against
that
Title
of
Supreme
Head
,
they
spoke
it
against
that
mistaken
sense
.
16.
Seeing
all
Autority
and
Jurisdiction
is
derived
from
the
Kings
Highness
,
as
Supreme
Head
,
and
so
acknowledged
by
the
Clergy
of
this
Realm
—
1.
Edw.
6.
cap.
2.
Also
Jurisdiction
for
Visitation
of
the
Ecclesiastical
State
,
and
Persons
,
and
for
Reformation
and
correction
of
the
same
,
and
of
all
manner
of
errors
,
Heresies
,
Schismes
,
—
1.
Eliz.
1.
Now
see
what
hath
been
declared
for
the
explaining
and
bounding
this
Supremacy
.
The
Queen
upon
knowledge
of
offence
taken
at
the
Title
of
Supreme
Head
of
the
Church
,
waved
it
,
but
to
have
a
Soveraignty
and
Rule
,
under
God
,
over
all
Persons
born
within
her
Realms
of
what
Estate
soever
,
Ecclesiastical
or
Temporal
,
so
as
no
other
forrein
power
shall
or
ought
to
have
Superiority
over
them
:
and
that
nothing
else
was
,
is
,
or
shall
be
intended
by
the
Oath
.
So
Article
37.
of
our
Church
,
is
thus
declared
,
We
give
to
our
Princes
that
Prerogative
which
we
see
in
Scripture
alwayes
given
to
all
godly
Princes
by
God
himself
,
to
rule
all
states
and
degrees
committed
to
their
charge
by
God
,
whether
they
be
Ecclesiastical
or
Temporal
,
and
to
restrain
with
the
Sword
all
stubborn
and
evil
doers
.
So
then
we
see
by
these
Declarations
,
what
is
meant
by
this
Supremacy
:
viz.
a
Soveraignty
over
all
persons
&
estates
(
though
Ecclesiastical
)
to
rule
them
,
&c.
If
it
be
said
the
Supremacy
is
not
only
over
all
Persons
,
but
also
in
all
Causes
and
Things
Ecclesiastical
,
we
bound
this
latter
by
the
former
,
saying
,
that
Kings
have
and
necessarily
must
have
a
Supreme
power
in
and
about
Causes
and
things
Ecclesiastical
,
so
far
as
is
necessary
to
the
ruling
all
Persons
of
what
estate
soever
,
moving
and
commanding
them
to
act
according
to
their
several
stations
and
offices
for
the
service
of
God
and
his
Church
,
keeping
them
to
their
known
duty
,
and
,
as
occasion
may
require
,
punishing
them
for
transgressing
against
it
.
17.
In
Causes
Ecclesiastical
,
full
power
to
render
justice
and
finall
Determination
in
all
Debates
,
Contentions
,
&c.
and
upon
this
ground
were
made
many
and
sundry
Lawes
before
Hen.
8.
in
the
time
of
Edw.
1.
Edw.
3.
Rich.
2.
Hen.
4.
and
of
other
Kings
for
the
entire
and
sure
conservation
of
the
prerogatives
and
preeminencies
of
the
Imperial
Crown
of
this
Realm
,
and
of
the
Jurisdiction
Spiritual
and
Temporal
of
the
same
;
to
keep
it
from
the
annoyance
of
the
See
of
Rome
.
ibid.
Accordingly
King
James
,
in
his
Premonition
to
Christian
Princes
against
the
Usurped
power
of
the
Pope
,
gives
us
many
examples
of
former
Kings
punishing
Clergy-men
for
citing
others
to
Rome
,
in
Ecclesiastical
causes
;
Yea
we
have
stories
of
Ecclesiastical
causes
wherein
the
Bishops
of
Rome
have
been
Parties
,
judged
and
determined
by
Emperors
and
Kings
.
In
that
great
contention
twixt
Symmachus
and
Laurence
about
the
Place
(
which
made
the
fourth
Schism
in
the
Roman
Church
)
King
Theodorick
,
who
then
ruled
in
Italy
,
took
the
cause
into
his
own
cognizance
,
and
judged
it
for
Symmachus
.
Afterward
,
in
that
contention
twixt
John
of
Constantinople
and
Gregory
the
first
of
Rome
,
about
the
Title
of
Universal
Bishop
,
Gregory
himself
refers
the
cause
to
the
Emperour
(
as
appears
in
his
Epistle
to
Mauritius
,
)
to
put
end
to
it
,
by
repressing
the
ambition
of
John
,
and
nothing
more
known
in
History
then
the
Elections
of
the
Bishops
of
Rome
,
frequently
ordered
,
judged
and
determined
by
the
Emperours
.
18.
Furthermore
all
that
Judicial
process
of
the
Outward
Court
,
with
which
Bishops
were
enabled
for
the
better
and
more
powerful
exercise
of
their
spiritual
Censures
,
was
derived
from
the
Supremacy
of
the
Regal
power
;
and
to
this
sense
was
it
said
,
All
Autority
and
Jurisdiction
is
derived
from
the
Kings
Highness
,
—
Edw.
6.
cap.
2.
that
is
,
All
external
Jurisdiction
,
or
Coactive
,
which
indeed
is
properly
Jurisdiction
,
when
there
is
not
only
a
power
and
ability
to
declare
what
is
Law
and
just
,
but
force
also
to
procure
execution
:
and
therefore
in
that
very
Statute
,
and
as
an
acknowledgment
of
all
such
Jurisdiction
derived
from
the
King
,
All
process
Ecclesiastical
is
ordained
to
go
forth
in
the
Kings
Name
,
and
the
Teste
in
the
Bishops
name
:
also
the
Kings
Arms
to
be
graven
upon
the
Seal
of
the
Bishops
Office
.
19.
that
it
belongs
to
Spiritual
Prelats
,
Pastors
,
and
Curats
,
to
Minister
,
do
,
or
cause
to
be
done
all
Sacraments
,
Sacramentals
,
and
divine
services
to
the
people
(
that
for
their
Office
)
but
if
for
any
censure
from
Rome
,
or
any
such
cause
,
they
refuse
to
Minister
as
before
,
they
are
liable
to
Fine
and
Imprisonment
during
the
Kings
pleasure
:
that
for
his
Supremacy
over
all
Estates
to
rule
them
,
and
cause
them
to
do
their
duty
,
and
punish
them
,
when
there
is
cause
,
for
not
doing
it
.
20.
If
we
consider
the
Defining
of
Matters
of
Doctrine
,
we
said
the
Pastors
of
the
Church
are
the
proper
and
ordinary
judges
there
,
though
called
to
the
work
by
the
Prince
,
and
accountable
to
him
how
they
do
it
:
and
therefore
the
judging
of
Heresie
is
restrained
to
the
Declaration
of
the
first
General
Councels
,
for
Heresies
past
:
and
for
such
as
shall
arise
,
to
the
Assent
of
the
Clergy
in
their
●onvocation
.
1.
Eliz.
1.
The
defining
of
Doctrine
,
demonstration
of
Truth
,
and
the
Evidencing
of
it
,
is
the
Office
and
work
of
the
Pastors
of
the
Church
,
but
the
Autority
which
at
first
commands
them
to
the
work
,
and
after
gives
public
establishment
to
it
,
when
so
done
and
evidenced
,
is
of
the
Sovereign
Prince
:
Which
establishment
is
not
in
order
to
our
believing
,
(
as
the
Romanists
use
fondly
to
reproach
us
,
in
saying
our
belief
follows
the
State
,
and
our
Religion
is
Parliamentary
)
but
to
our
secure
and
free
profession
and
exercise
of
Religion
.
For
Kings
and
Princes
are
not
Ministers
,
by
whom
we
believe
,
as
the
Pastors
of
the
Church
are
.
1
Cor.
3.9
.
but
Ministers
of
God
for
good
or
evill
,
Rom.
13.4
.
i.e.
for
reward
or
punishment
according
to
our
doing
or
not
doing
duty
:
and
therefore
they
bear
the
Sword
;
of
the
Keys
,
or
the
Sword
of
the
Spirit
in
the
hand
of
Ecclesiastical
Governors
or
Pastors
.
Princes
have
not
the
conduct
of
Souls
,
but
government
of
men
,
as
making
a
Visible
Society
to
be
kept
in
order
for
Gods
service
and
glory
,
and
for
the
good
of
the
whole
Community
.
21.
But
Princes
and
Sovereign
Powers
are
not
meer
Executioners
(
as
the
Romanists
would
have
them
)
of
the
Determinations
and
Decrees
of
the
Church
Pastors
:
nor
bound
blindly
or
peremptorily
to
receive
and
establish
as
matter
of
Faith
and
Religion
,
what
ever
they
define
and
propound
for
such
.
For
the
Power
of
the
Sovereign
is
not
Ministerial
,
but
Autoritative
,
commanding
and
calling
together
the
Clergy
to
the
work
of
Religion
or
Reformation
,
which
command
it
is
their
duty
to
execute
,
by
meeting
and
doing
the
work
so
,
as
it
may
by
the
demonstration
of
Truth
be
evidenced
to
the
Sovereign
power
,
and
receive
again
the
Autority
of
the
same
power
for
public
establishment
.
private
Judgment
of
discretion
,
which
we
must
allow
every
man
,
in
order
to
his
own
believing
,
but
also
a
publick
Judgment
,
answerable
to
the
publick
care
and
office
he
bears
;
Yet
is
it
not
that
immediat
and
ordinary
Judgment
of
Matters
of
Religion
,
which
belongs
to
Bishops
and
Pastors
of
the
Church
,
in
order
to
our
believing
,
but
that
secundary
Judgment
(
as
I
may
call
it
)
which
is
necessary
in
the
Sovereign
,
for
his
establishing
by
Lawes
,
that
which
is
evidenced
to
him
upon
the
Judgment
and
advise
of
the
Pastors
of
the
Church
.
This
Judgment
in
matters
of
Religion
in
order
to
public
establishment
,
the
Sovereign
ought
to
have
upon
a
double
reason
:
I.
In
respect
of
his
duty
to
God
,
whose
Lawes
and
worship
He
is
bound
to
establish
by
his
own
Laws
within
his
Dominions
,
and
is
accountable
for
it
,
if
he
do
it
amiss
,
as
the
Kings
of
Israel
and
Juda
were
.
II.
In
respect
of
his
own
and
his
peoples
security
,
to
judg
that
nothing
be
concluded
or
broached
prejudicial
thereunto
,
under
pretence
of
Religion
and
Ecclesiastical
Autority
,
as
many
points
of
Popery
are
.
Now
for
this
reason
of
the
Princes
concernment
,
I
suppose
the
Clergy
under
Hen.
8.
saw
there
was
cause
,
they
should
bind
themselves
,
as
they
did
in
their
convocation
,
by
promise
,
in
verbo
sacerdotis
,
Not
to
Enact
or
promulge
or
execute
any
New
Canons
or
Constitutions
without
the
Kings
Assent
.
But
if
it
be
asked
,
What
if
the
Sovereign
be
wilful
in
following
his
own
judgment
,
rather
then
the
evidence
of
Truth
given
in
by
the
Pastors
of
the
Church
?
That
will
not
concern
our
belief
or
Religion
,
but
the
free
and
safe
profession
and
exercise
of
it
.
For
the
establishment
of
Princes
is
not
as
I
said
,
in
order
to
our
believing
,
but
our
free
and
public
exercise
of
Religion
;
we
must
attend
to
the
evidence
of
Truth
given
in
or
propounded
by
the
Pastors
of
the
Church
,
who
have
commission
to
do
it
in
order
to
our
believing
;
and
yeild
obedience
to
the
establishment
or
Law
of
the
Sovereign
,
either
by
doing
and
conforming
thereunto
,
or
by
suffering
for
not
doing
accordingly
.
22.
Supremacy
in
Ecclesiastical
things
,
it
may
appear
how
the
Sovereign
Prince
may
have
and
use
his
Supreme
Power
,
and
his
Judgment
,
in
and
about
such
things
,
without
invading
that
spiritual
power
,
and
that
immediat
and
ordinary
judgment
,
which
belongs
to
the
Pastors
of
the
Church
;
how
also
he
may
be
said
truly
to
Reform
and
Correct
Errors
,
Heresies
,
&c.
without
taking
to
himself
the
office
of
those
Pastors
;
For
when
he
doth
it
by
them
,
commanding
them
to
the
work
,
and
taking
account
of
them
,
he
doth
it
truly
,
and
doth
it
by
a
Supremacy
of
power
.
So
did
Hezekiah
and
Josiah
truly
reform
all
the
errors
and
abuses
about
Gods
Worship
,
when
they
called
and
commanded
the
Priests
to
that
work
of
purging
the
Temple
and
Ministring
again
in
it
,
according
to
the
right
way
of
Gods
service
.
Justinian
in
his
Epistle
to
the
5.
Councel
,
reckons
up
what
his
predecessors
had
done
for
the
preservation
of
the
true
Faith
.
Semper
studium
fuit
,
&c.
it
was
alwaies
their
care
and
endeavour
,
Exortas
haereses
amputare
—
to
cut
off
Heresie
as
it
sprung
up
.
How
?
or
by
whom
?
per
Congregationem
—
by
gathering
together
Religious
Bishops
—
and
causing
them
to
preach
the
right
faith
.
Then
having
instanced
in
those
Emperors
that
called
the
4.
General
Councels
,
he
concludes
,
Nos
sequentes
—
&
Volentes
—
We
following
their
examples
,
and
willing
the
right
Faith
be
preached
,
do
,
&c.
Nothing
is
more
obvious
in
Antiquity
then
the
care
and
pains
,
which
good
Emperors
and
Kings
have
used
in
employing
their
Sovereign
power
and
Autority
,
for
repressing
and
reforming
Errors
and
Heresies
.
One
of
Justinians
predecessors
was
Theodosius
the
second
,
who
did
repress
the
Heresie
of
Eutyches
then
prevailing
,
and
newly
advanced
by
the
factious
Councel
of
Ephesus
;
and
how
did
he
do
it
?
by
nulling
or
forbidding
the
decrees
of
that
Councel
to
be
received
,
—
and
to
do
this
,
he
was
advised
and
entreated
by
Leo
Bishop
of
Rome
and
other
Bishops
.
But
of
this
example
more
largely
below
,
when
we
shall
examine
Champneys
answer
to
it
;
to
whom
it
is
now
high
time
to
return
.
23.
His
Arguments
,
above
insinuated
,
are
easily
solved
by
what
is
already
said
,
to
rectifie
the
mistakes
about
the
Oath
of
Supremacie
.
His
Testimonies
from
the
acknowledgments
of
Emperors
,
and
sayings
of
Bishops
,
telling
them
their
duty
,
as
he
borrows
them
from
Tortus
or
Bellarmine
,
so
he
might
have
seen
particular
answers
to
the
chiefest
of
them
in
the
Bishops
Tortura
;
But
these
,
and
the
places
of
Scripture
which
he
brought
,
and
King
James
his
saying
,
and
the
Testimonies
of
other
Protestants
,
which
he
alledged
,
do
all
fall
to
the
ground
,
as
impertinent
and
of
no
force
,
through
those
failings
I
noted
at
the
beginning
,
and
were
made
more
apparent
by
what
is
said
since
,
that
they
touch
not
the
main
part
of
the
Oath
of
Supremacie
,
and
cause
of
the
deprivation
of
the
Popish
Bishops
,
viz.
their
refusing
to
renounce
the
forrein
jurisdidiction
and
Supremacie
of
the
Papal
usurped
power
;
also
that
those
Arguments
and
Testimonies
proceed
onely
against
the
mistaken
sense
of
the
other
part
of
the
Oath
,
viz.
of
that
Supremacie
which
is
attributed
to
the
Sovereign
Prince
:
and
are
easily
satisfied
by
distinguishing
the
spiritual
power
of
Bishops
and
Pastors
from
the
Sovereign
power
of
Princes
in
and
about
Ecclesiastical
matters
;
which
powers
though
they
have
the
same
objects
sometimes
,
yet
their
manner
of
proceeding
about
them
is
different
;
so
by
distinguishing
the
immediate
and
ordinary
cognizance
or
judgment
of
matters
of
Religion
,
which
belongs
to
the
Pastors
of
the
Church
,
defining
and
proposing
them
in
order
to
our
believing
,
from
that
secundary
judgment
of
the
Sovereign
Power
in
order
to
publick
Establishment
,
and
free
exercise
of
what
we
beleeve
and
receive
upon
the
former
evidence
.
The
judgment
requisite
to
make
the
demonstration
of
truth
out
of
Gods
Word
,
and
to
give
out
the
Evidence
,
belongs
to
the
Ecclesiastick
Pastors
;
but
the
judgment
requisite
in
receiving
the
Evidence
is
needful
in
all
:
especially
and
upon
a
publick
concernment
in
Princes
,
that
they
may
discern
that
nothing
is
propounded
prejudicial
to
their
just
Rights
,
or
hurtful
to
their
Subjects
.
Also
that
they
may
be
satisfied
,
what
is
propounded
as
Faith
and
Worship
to
be
according
to
the
Law
of
Christ
before
they
use
or
apply
their
Autority
to
the
publick
establishment
of
it
.
This
Judgment
of
the
Prince
I
called
Secundarie
,
not
to
the
prejudice
of
his
Supremacie
,
but
to
the
acknowledgment
of
the
immediat
and
ordinary
judgment
in
matters
of
Religion
belonging
to
the
Pastors
of
the
Church
.
Secundary
in
the
consideration
of
Direction
,
which
it
supposes
to
be
received
from
the
Pastors
of
the
Church
,
not
Secundary
in
consideration
of
Autority
,
which
commands
them
first
to
the
work
,
requires
an
account
of
it
,
and
confirms
publicly
what
is
evidenced
by
them
to
be
according
to
Christs
law
.
24.
We
should
now
see
what
he
answers
to
Masons
instances
of
Emperours
and
Kings
dealing
in
Ecclesiastical
matters
;
but
first
examine
we
a
reasoning
of
his
in
the
latter
part
of
his
16.
Chapter
,
which
he
falls
upon
by
occasion
of
an
objection
,
that
Mason
had
made
to
himself
,
and
improves
so
far
,
in
his
own
conceit
,
that
he
challenges
any
Protestant
to
return
him
an
answer
:
which
notwithstanding
may
well
be
answered
out
of
that
which
hath
been
said
already
.
Out
of
the
Objection
,
which
Mason
had
made
,
If
Princes
be
Supreme
in
spirituall
things
,
then
are
their
Subjects
bound
to
obey
their
command
in
all
matters
of
Faith
and
Religion
:
for
as
S.
Paul
saith
,
every
soul
must
be
subject
to
the
higher
(
or
Supreme
)
Powers
;
and
bound
to
obey
in
all
things
in
which
they
are
supreme
—
who
sees
not
the
absurdity
that
would
follow
?
But
it
is
easie
to
answer
,
by
distinguishing
active
and
passive
obedience
—
for
should
we
make
them
as
supreme
in
Ecclesiastical
things
(
which
we
do
not
)
as
they
are
(
and
as
Champny
will
acknowledg
them
to
be
)
in
civil
matters
,
we
could
no
more
be
bound
to
obey
them
in
all
their
commands
about
matters
of
Religion
,
then
we
are
in
all
their
commands
in
and
about
Civil
things
;
but
in
these
if
they
should
command
a
Subject
to
bear
false
witness
,
that
Subject
is
not
bound
to
obey
actively
,
but
to
subject
passively
.
25.
Much
to
this
purpose
had
Master
Mason
solved
the
like
Objection
:
and
Champny
goes
on
to
improve
his
Reasoning
,
and
replyes
;
So
to
answer
is
altogether
impertinent
,
because
the
Protestants
cannot
give
any
certain
Rule
,
whereby
Subjects
may
know
whether
the
Prince
,
in
rebus
Controversis
,
in
controverted
points
of
Religion
,
command
,
according
to
Truth
or
no.
For
example
,
The
King
of
England
forbids
the
Mass
,
&c.
The
King
of
France
commands
it
.
How
shall
the
Subjects
of
either
know
,
whether
of
the
two
commands
for
the
Truth
?
and
how
could
the
Protestants
know
,
that
Hen.
8.
commanded
against
Truth
,
when
he
enjoyned
the
Six
Articles
?
If
they
say
,
as
usually
,
his
Commands
are
according
to
Truth
,
that
are
conformable
to
the
holy
Seriptures
,
they
stil
stick
in
the
same
dirt
,
as
not
able
to
give
any
certain
Rule
,
whereby
to
know
,
which
Commands
are
conformable
to
Scripture
.
Answer
;
sat
in
Moses
Chair
:
S.
Mat.
23.
those
whose
Lips
were
to
preserve
knowledg
,
and
at
whose
Mouth
they
were
to
seek
the
Law
.
Mal.
c.
7.
The
same
,
that
our
Saviour
left
in
his
Church
for
that
purpose
,
Pastors
and
Teachers
,
that
we
should
not
be
carried
about
with
every
wind
of
Doctrine
,
Eph.
3.4
.
The
same
,
that
Champny
&
the
Romanists
pretend
to
contend
for
in
this
business
.
These
we
say
are
not
the
Rule
,
but
the
Means
,
or
Ministers
by
which
we
believe
,
Cor.
3.9
.
according
to
the
demonstration
of
Truth
,
commending
themselves
to
every
mans
Conscience
.
2
Cor.
4.2
.
26.
Now
seeing
our
Saviour
bids
them
do
what
those
which
sate
in
Moses
Chair
said
unto
them
.
S.
Mat.
23.
and
it
is
certain
they
did
not
teach
infallibly
or
truly
in
all
things
,
for
which
Stella
,
and
Maldonate
on
the
Gospel
,
and
Espensaeus
once
a
Docter
of
the
Sorbon
,
on
Mal.
2.7
.
give
us
this
limitation
,
Eatenuus
audiendi
,
quatenus
legem
Mosis
docent
,
They
were
so
far
to
be
heard
and
obeyed
,
as
they
taught
what
indeed
was
the
Law
of
Moses
:
I
would
ask
of
Champny
,
what
Rule
then
had
men
to
know
whether
the
Scribes
and
Pharisees
taught
that
,
or
their
own
Traditions
,
but
the
evidence
they
made
of
the
thing
taught
,
out
of
the
Law
?
He
must
answer
according
to
the
Romish
way
,
The
Doctrine
of
the
Church
was
their
Rule
;
But
then
the
forementioned
Authors
should
have
said
,
quatenus
docent
secundùm
doctrinam
Ecclesiae
,
so
far
forth
,
as
they
teach
according
to
the
Doctrine
of
the
Church
,
and
not
have
limited
the
matter
,
as
we
Protestants
do
,
quatenus
legem
Mosis
docent
,
so
far
forth
as
they
teach
according
to
the
Law
of
Moses
:
Also
those
teachers
(
Scribes
&
Pharisees
)
could
say
,
they
taught
according
to
the
Doctrine
then
obteining
in
the
Church
,
yea
and
could
say
,
Dictum
Antiquis
,
it
was
so
said
by
them
of
old
,
S.
Mat.
5.
as
well
as
any
Romanist
can
;
yet
our
Saviour
did
not
admit
that
Rule
,
but
refuted
their
corrupt
Doctrines
by
Evidencing
the
true
meaning
of
the
Law
,
S.
Mat.
5.
27.
Supreme
Head
of
the
Church
(
as
he
often
insinuates
in
this
discourse
)
which
should
imply
the
Supreme
judgment
in
him
,
according
to
Champney's
arguing
against
that
Title
here
attributed
to
the
Kings
of
this
Realm
.
Let
them
place
their
supposed
certain
Rule
,
where
they
please
,
we
finde
those
of
the
Romish
Communion
following
the
evidence
they
had
of
Truth
against
the
Popes
judgment
or
any
pretended
Hildebrandine
Doctrine
or
determination
of
their
Church
.
The
Venetians
stood
out
resolutely
against
the
Interdict
of
Pope
Paul
5.
maintaining
their
right
in
that
cause
,
(
though
Ecclesiastical
)
which
was
a
branch
of
the
Supremacy
belonging
to
Sovereign
Princes
and
States
;
And
what
Rule
had
they
to
go
by
,
in
disobeying
the
Pope
,
or
their
Subjects
in
obeying
them
,
but
the
Evidence
of
the
Truth
of
the
thing
manifested
to
them
by
learned
men
,
Bishops
and
Pastors
among
them
?
So
when
the
same
Pope
by
his
several
Breves
forbad
the
taking
of
the
Oath
of
Allegiance
,
as
contrary
to
the
Catholic
faith
,
and
many
Priests
notwithstanding
,
with
most
of
the
Romish
Catholicks
in
this
Land
held
it
Lawful
,
and
accordingly
took
it
;
What
Rule
had
they
to
go
by
in
obeying
their
Prince
against
the
Pope
,
but
the
evidence
of
the
thing
or
duty
,
they
naturally
owed
to
their
Sovereign
?
which
evidence
,
with
all
the
reasons
of
it
,
is
drawn
up
by
Master
William
Howard
,
an
English
Catholic
(
as
he
stiles
himself
)
and
published
,
An.
1634.
28.
Now
for
a
general
Councel
,
when
it
can
be
had
indeed
,
we
grant
it
to
be
the
greatest
and
highest
means
of
direction
,
which
Kings
,
or
any
other
can
have
in
matters
of
Religion
;
but
still
the
limitation
afore
mentioned
,
Quatonus
docent
,
&c.
takes
hold
of
the
Pastors
of
the
Church
gathered
in
Councel
,
it
being
possible
the
major
part
should
be
swayed
by
factious
or
worldly
interests
(
as
above
in
the
first
Chapter
,
n.
9.
)
and
so
give
Kings
and
Emperours
,
upon
evidence
of
things
unduly
carried
,
cause
to
use
their
Supreme
power
,
not
for
the
confirming
but
forbidding
of
the
Decrees
,
as
we
shall
presently
see
done
by
Theodosius
against
the
second
Councel
of
Ephesus
;
and
as
Champny
could
not
but
know
the
Kings
of
France
did
against
the
Conventicle
of
Trent
(
so
Hen.
call'd
it
)
forbidding
the
Decrees
of
it
to
be
received
for
the
space
of
40.
years
;
For
Anno
1598.
we
finde
the
Clergy
assembled
at
Paris
(
as
the
French
History
relates
)
and
the
Archbishop
of
Tours
,
in
their
name
petitioning
the
King
(
Hen.
4.
)
to
reform
several
disorders
in
the
Church
,
and
that
he
would
be
pleased
,
the
Councel
of
Trent
might
be
received
and
published
in
France
,
with
certain
qualifications
.
This
was
not
at
that
time
granted
:
the
King
answering
them
in
brief
to
this
purpose
;
that
by
the
help
of
God
he
would
settle
the
Church
,
admonishing
them
in
the
mean
time
to
look
to
their
duty
,
and
he
would
study
his
.
In
all
this
we
have
an
evident
demonstration
of
Regal
Supremacy
,
and
that
allowed
by
the
French
Clergy
;
and
this
done
upon
no
other
Rule
,
then
the
evidence
of
the
thing
,
that
packing
and
faction
,
which
was
apparent
in
that
Councel
.
There
may
be
then
Exceptions
against
the
Romanists
certain
Rule
.
And
much
was
spoken
tending
to
this
pupose
,
above
cap.
1.
Of
Submission
due
to
the
Church
.
29.
None
of
them
ever
excluded
the
Jurisdiction
of
the
Bishop
of
Rome
out
of
their
Realms
,
as
this
Oath
doth
.
pag.
557.
True
,
that
none
of
them
denyed
him
his
Patriarchal
Primacy
known
and
bounded
by
the
first
general
Councels
,
neither
would
it
have
been
denyed
him
in
this
Realm
,
could
he
have
conteined
himself
within
the
due
bounds
thereof
;
but
such
a
Papal
Jurisdiction
,
as
was
usurped
by
the
Bishop
of
Rome
for
some
Ages
past
,
those
good
Emperors
never
knew
,
never
would
have
endured
.
If
he
can
shew
us
they
admitted
such
Jurisdiction
,
or
that
the
General
Councels
acknowledged
it
,
we
will
also
acknowledg
the
Popish
Bishops
were
unjustly
deprived
as
to
that
point
.
Secondly
,
Those
Emperors
by
their
Laws
did
but
confirm
,
and
in
their
doings
about
Church-affairs
,
did
but
follow
the
Canons
and
judgment
of
former
Councels
.
This
is
the
summe
of
his
second
answer
.
And
this
is
true
of
many
of
them
:
but
derogats
nothing
from
their
Supremacy
;
for
it
only
implyes
Direction
received
,
which
we
acknowledg
Kings
and
Emperours
ought
in
Ecclesiastical
matters
to
receive
from
the
Pastors
of
the
Church
,
in
or
out
of
Councel
:
It
doth
not
infringe
the
Autority
which
they
have
both
in
commanding
the
Pastors
of
the
Church
to
meet
in
Councel
,
in
taking
an
account
of
what
is
done
,
and
how
;
and
lastly
in
confirming
their
decrees
and
Canons
;
as
was
before
insinuated
.
30.
Again
,
That
answer
is
not
true
of
all
the
Laws
and
Actions
of
pious
and
good
Emperors
in
and
about
matters
of
Religion
or
the
Church
,
as
may
appear
by
that
which
is
cited
by
Mr.
Mason
,
by
Bishop
Bilson
,
in
his
book
of
true
subjection
,
by
Bishop
Andrews
against
Tortus
,
and
by
other
Writers
.
To
instance
in
one
,
which
being
urged
by
Mason
,
Champny
thought
himself
concerned
to
labour
in
the
solving
it
.
The
second
Councel
of
Ephesus
had
,
by
the
prevalency
of
a
stirring
faction
in
it
,
passed
judgment
for
deposing
the
good
Bishop
Flavianus
,
and
advanced
the
Eutychian
Error
.
Hereupon
Leo
Bishop
of
Rome
,
with
other
Bishops
,
humbly
supplicated
the
Emperour
Theodosius
,
that
all
things
might
stand
in
the
same
condition
in
which
they
were
before
any
of
those
judgments
,
till
a
greater
number
of
Bishops
could
be
gathered
out
of
the
whole
World
,
Ep.
43.
and
in
another
Epistle
,
he
thus
bespeaks
the
Emperor
,
The
second
Councel
of
Ephesus
,
which
cannot
be
called
a
Councel
(
because
held
to
the
subversion
of
the
Faith
,
)
You
most
glorious
Emperour
,
aliud
statuendo
cassabis
,
will
make
void
or
null
by
a
contrary
Decree
,
for
the
love
you
bear
the
Truth
,
&c.
In
all
this
,
Three
things
are
evident
,
I.
That
a
King
or
Emperour
may
and
ought
(
as
he
tenders
the
Truth
of
God
)
reform
or
extirpate
an
Error
or
Heresie
prevailing
,
when
it
is
made
manifest
to
him
by
the
information
and
advice
of
godly
Bishops
,
as
here
by
Leo
Bishop
of
Rome
,
and
other
his
fellow-Bishops
,
who
as
he
said
joyned
with
him
in
the
supplication
,
although
there
be
no
foregoing
Synodical
judgment
against
the
same
Error
,
as
there
had
not
yet
been
against
the
Eutychian
Heresie
.
II.
That
He
may
Null
and
make
void
the
Judgment
or
Decree
(
i.
e.
forbid
it
to
be
received
)
of
a
Synod
when
manifested
to
him
,
that
it
was
carryed
by
faction
to
the
subversion
of
the
Faith
;
as
this
of
Ephesus
was
;
upon
which
reason
the
Kings
of
France
,
as
was
said
,
refused
to
receive
the
Decrees
of
Trent
:
III.
That
the
Emperour
might
and
ought
to
call
a
greater
number
of
Bishops
together
for
the
confirmation
of
the
Truth
,
and
so
the
Councel
of
Calcedon
was
gathered
by
the
Emperour
Martianus
.
Now
see
we
how
Champny
bestirs
himself
to
get
through
the
passages
of
this
story
.
Leo
saith
,
he
,
did
Paternè
hortari
,
fatherly
exhort
the
Emperor
to
defend
the
Truth
,
as
every
good
Prince
should
—
pag.
568.
This
(
though
short
of
an
humble
supplication
made
to
the
Emperour
)
is
fair
,
and
we
desire
no
more
,
then
that
it
be
granted
,
Princes
may
and
should
do
so
much
within
their
Realms
,
as
the
Emperour
is
here
supplicated
or
exhorted
to
do
.
And
accordingly
(
saith
he
)
this
good
Emperour
did
,
praescriptum
Leonis
secutus
,
following
the
praescript
of
Leo.
pag.
565.
Now
he
makes
the
good
Bishop
speak
and
take
upon
him
like
one
of
the
later
Popes
.
Well
this
agrees
not
with
the
humble
supplication
made
to
the
Emperour
;
but
what
saith
he
to
the
thing
supplicated
for
,
that
the
Emperour
would
make
void
that
Councel
by
a
Decree
to
the
contrary
?
I
cannot
find
any
thing
in
Champney
that
answers
to
it
,
but
that
Leo
desired
a
suspension
of
the
Decree
and
Judgment
of
the
former
Councel
—
Which
,
(
though
short
of
that
which
is
desired
)
is
enough
to
establish
that
Autority
which
we
desire
to
vindicate
to
Kings
and
Emperours
in
matters
of
the
Church
,
without
wronging
or
invading
the
Office
of
the
Pastors
of
the
Church
:
for
both
the
Emperour
and
they
had
their
parts
in
this
Action
.
Champny
in
stead
of
giving
us
a
good
account
of
the
former
point
,
thinks
to
cross
us
with
another
passage
of
the
story
:
Flavianus
,
saith
he
,
the
deposed
Bishop
,
appeals
from
the
unjust
sentence
,
not
to
the
Emperor
but
the
Bishop
of
Rome
,
and
delivers
his
appellation
to
his
Legats
,
which
was
an
acknowledgment
of
his
being
supreme
Judg
,
pag.
561.
But
this
cannot
be
concluded
in
Champnys
sense
of
Supreem
Judg
,
for
it
sounds
nothing
but
the
primacy
of
Order
among
the
Patriarchs
.
Flavianus
delivered
his
appellation
to
the
Popes
Legats
,
because
they
were
present
,
the
Emperour
was
not
,
because
in
order
the
Bishop
of
Rome
was
the
first
,
and
because
he
knew
that
Leo
was
truly
favourable
to
his
cause
,
and
would
commend
it
to
the
Emperour
;
which
he
did
,
and
did
it
so
,
as
appealing
himself
to
the
next
general
Councel
,
which
the
Emperour
should
gahter
;
as
we
heard
in
his
supplication
to
Theodosius
.
Neither
had
the
Bishops
of
Rome
,
though
chief
Patriarchs
,
the
only
or
chief
presidence
in
all
the
General
Councels
,
but
according
as
the
Emperour
saw
fit
,
as
appears
by
the
acts
of
those
Councels
.
But
to
conclude
.
In
replication
to
that
common
answer
of
Romanists
,
that
Kings
and
Emperours
in
commanding
about
Church
affaires
did
but
follow
the
determinations
of
foregoing
Councels
,
Mason
had
told
them
,
that
Queen
Elizabeth
,
for
this
power
and
Supremacy
had
the
determination
of
a
Synod
under
Hen.
8.
by
unanimous
assent
acknowledging
it
.
To
this
Champny
replies
,
What
Authority
had
that
Synod
,
where
the
Bishops
were
compelled
by
fear
to
consent
to
that
,
which
they
after
voluntarily
revoked
under
Queen
Mary
?
Or
what
Autority
could
a
Snyod
of
the
Bishops
of
one
Kingdome
have
against
the
consent
of
the
whole
world
—
p.
549.
550.
But
this
of
the
consent
of
the
whole
world
is
only
a
brag
,
and
it
is
yet
to
be
proved
that
the
late
usurped
Jurisdiction
of
the
Pope
was
ever
known
to
the
Antient
Church
,
or
ever
received
since
,
through
all
the
Christian
world
.
As
for
compulsion
and
defect
of
freedom
,
which
he
notes
for
the
nulling
of
the
Autorty
of
a
Synod
,
we
acknowledg
the
Doctrine
good
,
and
say
he
gives
us
a
just
way
of
exception
to
the
Councel
of
Trent
,
and
all
or
most
of
the
Romish
Councels
that
have
been
held
under
that
usurped
Papal
Supremacy
since
Hildebrand
or
Gregory
the
seventh
his
time
.
But
we
deny
the
application
of
it
to
the
Synods
under
Hen.
8.
See
above
,
cap.
2.
Num.
3.
concerning
this
allegation
of
fear
and
compulsion
,
where
there
was
cause
to
think
,
the
evidence
of
Truth
compelled
them
,
considering
what
the
most
learned
amongst
them
did
voluntarily
write
against
the
Papal
Usurpation
.
And
I
cannot
but
here
acknowledg
the
Providence
of
God
,
so
disposing
of
this
business
,
that
the
Papal
supremacy
or
usurped
Jurisdiction
should
be
voted
out
of
this
Land
,
first
by
the
Popish
party
,
as
I
may
call
them
,
and
that
they
which
had
twice
been
sworn
against
the
admitting
of
it
again
into
this
Land
,
as
many
of
the
deprived
Bishops
had
been
under
King
Henry
and
King
Edward
,
and
then
voluntarily
broken
their
double
Oath
under
Queen
Mary
,
should
be
deposed
under
Queen
Elizabeth
,
for
that
very
cause
of
asserting
the
Papal
Supremacy
.
CHAP.
X.
The
Exception
against
our
Bishops
,
that
they
were
not
Priests
.
Of
the
Evangelical
Priesthood
or
Ministry
committed
to
us
men
,
and
of
the
Romish
Presumption
in
assuming
more
.
HIs
last
exception
against
the
Calling
of
our
Bishops
,
ever
since
the
beginning
of
the
queens
time
,
is
,
because
they
were
not
Veri
Sacerdotes
,
truly
made
Priests
:
Which
,
saith
he
,
is
such
an
Essential
defect
,
that
it
renders
their
Episcopal
Ordination
altogether
invalid
.
cap.
17.
We
grant
it
of
Veri
Presbyteri
;
those
that
are
not
truly
made
Presbyters
first
,
cannot
be
true
and
complete
Bishops
.
But
for
his
Veri
Sacerdotes
,
we
say
,
as
there
are
no
such
Priests
under
the
Gospel
,
so
is
there
no
need
,
that
Bishops
should
first
be
made
such
;
for
Priests
in
the
Romish
sense
are
such
as
in
their
Ordination
receive
a
power
of
Sacrificing
for
the
quick
and
the
dead
,
i.
e.
a
real
offering
up
again
the
Son
of
God
to
his
Father
.
And
because
we
presume
not
to
take
this
power
,
therefore
they
usually
reproach
us
,
that
we
have
no
Priests
,
none
that
can
consecrate
or
make
the
Lords
body
,
none
that
can
absolve
or
reconcile
Penitents
.
As
for
our selves
,
To
Teach
and
Baptize
,
S.
Mat.
28.
to
Binde
,
and
to
Loose
,
S.
Mat.
18.
or
,
to
Remit
and
retain
Sins
,
S.
John
20.
and
,
he
hath
given
or
committed
to
us
,
(
saith
Saint
Paul
2
Cor.
5.18
.
)
the
Ministry
of
reconciliation
,
which
stands
in
the
dispensation
of
the
Word
and
Sacraments
.
That
there
is
such
a
real
and
external
Sacrifice
under
the
Gospel
;
and
,
That
our
Saviour
Christ
did
really
and
truly
offer
himself
up
to
his
Father
in
his
last
Supper
;
from
whence
they
conclude
,
If
there
be
such
a
Sacrifice
,
then
are
there
Sacrificers
and
Priests
?
If
Christ
offered
up
himself
in
his
last
Supper
,
then
so
it
is
still
,
for
he
bad
Do
this
,
S.
Luk.
22.19
.
I
do
not
meane
to
follow
Champny
here
step
by
step
,
for
the
runs
into
the
controversie
of
the
Propitiatory
Sacrifice
of
the
Mass
,
heaping
up
the
sayings
of
the
Fathers
,
usually
alleged
by
their
Writers
,
and
as
often
answered
and
cleared
by
ours
.
I
shall
not
examine
those
savings
particularly
,
but
stay
upon
some
Generals
,
which
may
in
brief
shew
the
meaning
of
that
manner
of
speech
,
the
fathers
commonly
used
in
and
about
the
celebration
of
the
Eucharist
:
The
high
presumption
of
the
Romanists
in
taking
to
themselves
such
a
power
of
Sacraficing
;
and
Their
Vanity
in
reproaching
us
,
for
not
assuming
it
.
3.
Sacramentum
Dominici
Saerificii
,
Sacrament
of
the
Lords
Sacrifice
,
as
Saint
Cyprian
calls
it
,
Ep.
63.
ad
Cacil
.
The
Sacrament
then
,
at
his
Last
Supper
,
shewing
the
Lords
death
,
that
should
be
,
or
the
Sacrifice
that
should
be
offered
on
the
Cross
:
and
the
Sacrament
now
shewing
the
Lords
death
that
was
,
and
the
Sacrifice
that
was
Offered
.
All
the
wit
the
Romanists
have
,
cannot
make
the
Offering
up
of
himself
in
the
Last
Supper
(
as
they
phansy
it
)
and
after
upon
the
Cross
,
to
consist
upon
any
reasonable
terms
;
for
as
they
may
not
say
,
there
were
two
several
Offerings
up
of
the
Son
of
God
,
so
they
cannot
make
them
really
the
same
.
The
Apostle
tells
us
often
in
his
Epistle
to
the
Hebrews
,
cap.
7.
cap.
9.
cap.
10.
He
offered
once
to
take
away
Sin
:
and
the
Romanists
dare
not
say
he
offered
himself
twice
for
the
sins
of
the
World
;
Yet
saying
that
he
offered
himself
really
in
the
Supper
,
and
on
the
Cross
,
(
where
the
Time
and
Place
was
several
,
and
the
Manner
of
Offering
,
as
to
the
very
nature
of
a
real
external
Sacrifice
,
quite
diverse
:
for
it
was
without
bloodshed
and
death
in
the
Supper
,
but
with
both
on
the
Cross
)
they
must
needs
say
,
He
twice
Offered
himself
;
and
all
the
cunning
they
have
,
cannot
make
once
and
twice
here
to
be
really
the
same
,
or
to
consist
upon
any
terms
free
from
contradiction
.
4.
Champny
endevouring
to
clear
the
relation
,
which
the
Sacrifice
of
the
Eucharist
,
hath
to
that
of
the
Cross
,
is
forced
to
make
a
wide
difference
between
them
,
and
indeed
to
come
to
that
,
which
we
allow
in
the
Eucharist
,
as
it
is
a
Sacrament
,
without
placing
such
a
Sacrifice
in
it
as
they
vainly
contend
for
.
The
Sacrifice
of
the
Cross
(
saith
he
,
pag.
704.
)
is
absolute
and
independent
,
which
hath
his
effect
,
ex
propriâ
suâ
efficaciâ
,
valore
&
virtute
,
from
his
own
Efficacy
,
Value
and
Vertue
:
but
the
sacrifice
of
Eucharist
,
is
respectivum
dependens
&
applicativum
,
relative
to
that
Sacrifice
on
the
Cross
,
depending
on
it
,
and
borrowing
totamsuam
propitiandi
Vim
à
Sacrificio
crucis
,
all
the
propitiatory
force
it
hath
,
from
that
on
the
Cross
;
Lastly
,
it
is
applicative
of
the
Sacrifice
of
the
Cross
,
applicando
nobis
crucis
merita
&
Valorem
,
it
applyes
,
saith
he
,
unto
us
the
merits
of
that
Sacrifice
.
Again
,
for
the
dependencie
of
the
Sacrifice
of
the
Eucharist
upon
that
of
the
Cross
,
he
acknowledges
there
,
in
effectu
suo
non
minù
quam
●lim
Judeorum
sacrifisia
ab
eo
dependere
,
that
it
depends
no
less
upon
it
,
as
to
his
effect
and
force
,
then
the
Judaical
Sacrifices
did
.
And
pag.
707.
he
makes
the
effect
of
the
Sacrifice
of
the
Eucharist
,
in
and
by
the
vertue
of
the
Sacrifice
of
the
Cross
,
to
be
as
the
Working
of
the
Second
Cause
,
by
the
cooperation
of
the
First
.
And
endeavouring
to
shew
how
the
propitiatory
vertue
,
attributed
to
the
Sacrifice
of
the
Eucharist
,
doth
not
derogat
from
the
sufficiency
of
the
propitiatory
Sacrifice
of
the
Cross
,
he
cannot
do
it
,
but
by
making
the
one
medium
applicationis
,
a
means
appointed
to
apply
the
other
unto
us
;
and
this
he
proves
by
the
Acts
of
Faith
and
Repentance
,
which
besides
the
Sacrifice
of
the
Cross
are
required
in
us
,
to
make
it
effectuall
to
us
:
and
by
Baptisme
Ordained
of
God
to
apply
his
blood
to
us
;
and
neither
of
these
derogatory
to
the
sufficiency
of
the
propitiatory
Sacrifice
of
the
Cross
.
Thus
he
,
pag.
714
.
723.7●6
.
5.
Now
in
all
this
we
may
observe
what
a
wide
difference
is
made
between
the
Sacrifice
in
the
Eucharist
,
and
on
the
Cross
,
and
thereupon
how
impossible
it
is
to
make
them
one
and
the
same
;
also
how
sensless
it
is
,
to
affirm
this
of
Christ
offering
himself
up
in
the
Eucharist
,
whether
we
consider
the
dependency
acknowledged
,
to
say
Christs
offering
himself
up
in
the
Eucharist
had
not
efficacy
of
it self
but
dependently
of
an
other
offering
up
of
himself
:
or
whether
we
consider
the
application
spoken
of
,
to
say
that
Christ
offered
himself
up
in
the
Eucharist
,
to
apply
the
merit
of
his
Cross
unto
us
;
But
to
let
pass
these
and
many
more
Absurdities
which
follow
upon
their
saying
,
Christ
offered
himself
up
in
the
Last
Supper
,
we
may
farther
observe
,
how
the
Romanists
,
after
all
their
contending
for
a
real
,
proper
,
and
propitiatory
sacrifice
,
are
fain
to
make
it
but
applicative
,
and
that
is
it
which
we
ascribe
to
the
Eucharist
,
as
it
is
a
Sacrament
appointed
for
this
end
&
purpose
,
that
by
it
the
Sacrifice
of
the
Cross
may
be
applyed
to
us
.
The
greater
is
their
presumption
,
that
have
taken
off
this
applicative
vertue
from
the
Eucharist
,
as
a
Sacrament
appointed
of
God
to
that
end
,
and
ascribe
it
to
the
Eucharist
under
the
notion
of
a
Sacrifice
of
their
own
devising
;
have
drawn
off
the
people
from
seeking
it
in
the
Eucharist
,
of
which
they
are
made
partakers
,
to
expect
it
from
the
Mass
,
which
is
performed
by
the
Priest
alone
.
Do
this
.
So
finely
do
they
plead
for
this
their
Sacrifice
by
our
Saviours
bidding
us
Do
this
,
and
so
plainly
practice
against
it
;
for
whereas
our
Saviour
saying
,
Do
this
,
commands
the
whole
Action
of
the
Sacrament
,
viz.
Consecration
and
participation
,
that
which
belongs
to
the
Priest
to
do
,
to
bless
,
consecrate
,
distribute
,
and
that
which
belongs
to
Priest
and
people
to
do
,
to
take
,
eate
,
and
drink
,
as
the
Apostle
plainly
shews
,
1
Cor.
11.24
,
25
,
26.
the
Romanists
will
not
do
this
accordingly
,
but
in
the
Eucharist
suffer
not
the
people
to
drink
of
the
Cup
,
denying
them
therein
the
application
of
Christs
blood
shed
on
the
Cross
;
and
in
the
Sacrifice
of
their
Mass
,
they
restrain
,
[
do
this
]
to
that
only
which
the
Priest
doth
,
as
in
their
daily
private
Masses
.
6.
a
pure
offering
to
it
:
and
a
great
noyse
is
made
by
the
Romanists
of
the
sayings
of
Fathers
upon
these
places
,
and
all
to
no
purpose
.
For
what
if
some
Fathers
thought
,
Melchisedech
sacrificed
not
in
Beasts
as
the
Aaronical
Priests
did
,
And
for
that
other
place
of
Malachi
,
divers
Fathers
give
us
the
immediat
and
direct
sense
:
Tertullian
saith
,
It
is
Oratio
simplex
de
conscientiâ
purâ
,
unfeined
prayer
from
a
pure
Conscience
,
lib.
4.
contra
Marcionem
,
cap.
1.
Eusebius
in
his
first
book
de
demonstr.
Evangel
.
cap.
6.
makes
it
the
same
with
that
worship
,
our
Saviour
speaks
of
,
S.
John
4.23
.
in
spiritu
&
veritate
,
puròque
obsequio
,
a
Worshipping
of
God
in
Spirit
and
in
Truth
,
and
with
pure
obedience
.
Hierom
also
tels
us
it
is
here
foretold
that
the
prayers
of
the
Saints
were
to
be
offered
to
God
,
not
in
one
place
or
province
,
but
every
where
.
Now
the
usuall
exception
of
Romanists
(
which
Champny
also
pleads
here
)
is
,
that
such
prayer
,
and
spiritual
Offerings
were
required
under
the
Law
,
and
therefore
some
Other
external
Offering
,
and
divers
from
all
that
was
before
,
must
be
meant
by
the
Prophet
.
But
this
Exception
hath
no
force
for
sure
our
Saviour
spoke
pertinently
,
when
he
opposed
the
Worship
in
spirit
and
Truth
,
(
S.
John
4.23
.
)
to
the
Jewish
manner
of
Worshiping
,
notwithstanding
that
it
was
required
of
the
Jews
to
Worship
in
Spirit
and
Truth
.
For
there
is
a
double
difference
of
this
Christian
Worship
from
that
under
the
Law
;
One
in
the
Manner
of
performance
of
it
among
the
Gentiles
,
purely
without
mixture
of
external
Sacrifices
,
or
Legal
performances
,
in
respect
to
which
Saint
Paul
calls
it
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
reasonable
service
,
Rom.
12.1
.
and
Eusebius
,
lib.
1.
de
Demonstr.
Evang.
gives
us
this
reason
,
why
Malachi
calls
it
,
sacrificium
mundum
,
a
pure
offering
;
because
,
the
Gentiles
were
to
offer
to
the
high
God
,
non
per
cruores
,
not
with
the
blood
of
Beasts
as
under
the
Law
,
but
per
pias
actiones
by
holy
spiritual
Acts
and
Duties
:
Another
difference
was
in
the
place
;
The
whole
Worship
and
offerings
of
the
Gentiles
were
to
be
performed
to
God
in
every
place
:
Our
Saviour
tells
us
it
was
not
to
be
bound
either
to
Jerusalem
,
or
to
Samaria
,
S.
John
4.22
.
and
Saint
Paul
tells
us
of
lifting
up
pure
hands
in
every
place
,
2
Tim.
2.
and
Eusebius
in
the
place
forecited
,
shewing
how
the
Religion
of
the
Patriarchs
before
the
Law
agreed
with
the
Christians
,
makes
this
one
Instance
,
because
they
did
in
omni
loco
adorare
,
Worship
in
all
places
,
and
then
proves
it
by
this
place
of
Malchi
,
that
the
Christians
should
do
so
.
As
for
the
Fathers
that
applyed
this
pure
Offering
to
the
Eucharist
,
they
might
well
do
it
upon
the
former
account
:
the
Eucharist
having
his
name
,
from
the
Sacrifice
of
praise
,
and
being
that
great
and
solemn
performance
,
wherein
the
pure
Offering
of
Prayer
and
Praise
,
and
the
devoting
of
our selves
to
Gods
service
is
specially
made
.
But
it
will
be
said
,
the
Fathers
apply
this
Pure
Offering
of
Malachi
to
the
Eucharist
,
in
respect
of
the
body
and
blood
of
Christ
there
offered
up
:
It
is
true
,
that
some
of
them
so
express
it
,
and
it
is
no
more
,
then
what
they
often
say
,
without
relation
to
that
place
of
Malachi
,
according
to
their
usual
manner
of
speech
:
but
far
from
the
Romish
sense
or
purpose
;
as
it
remains
to
shew
in
the
next
place
.
7.
Memorial
,
Representation
,
and
shewing
in
the
Sacrament
what
was
done
upon
the
Cross
;
and
this
they
learnt
from
Saint
Paul
,
who
tells
us
,
1
Cor.
11.26
.
to
do
this
is
to
remember
,
and
to
shew
the
Lords
death
.
And
for
their
mystical
and
figurative
manner
of
speech
they
had
his
his
example
too
,
Gal.
3.1
.
Crucified
amongst
you
;
Was
Christ
really
and
properly
crucified
amongst
the
Galatians
?
No
,
but
by
description
,
setting
forth
,
or
representation
of
his
Death
and
Passion
often
made
among
them
in
the
Word
and
Sacraments
.
Now
for
this
explication
of
this
manner
of
speech
used
by
the
Fathers
,
I
shall
instance
only
in
three
of
them
.
First
,
in
Chrysostome
,
who
of
all
the
Fathers
speaks
most
high
and
Hyperbolically
in
this
matter
of
the
Eucharist
;
and
the
place
shall
be
that
which
Champny
here
cites
,
as
advantagious
to
his
cause
;
Homil.
17.
in
Hebr.
he
puts
these
questions
:
Do
we
not
offer
daily
?
Offerimus
quidem
,
(
saith
he
)
sed
mortem
ejus
in
memoriam
revocamus
,
we
offer
,
but
it
is
by
making
a
remembrance
of
his
death
.
Again
,
because
we
offer
often
,
quomodo
una
est
&
non
multae
?
how
is
his
death
or
offering
up
but
one
and
not
many
?
Hoc
est
,
saith
he
,
figura
illius
,
what
we
do
is
the
figure
of
that
.
And
because
,
he
is
offered
in
many
places
,
Multine
sunt
Christi
?
are
there
many
Christs
?
No
,
hoc
fit
in
recordationem
ejus
quod
tunc
factum
:
What
we
do
,
is
done
in
remembrance
of
what
was
then
done
by
him
.
Lastly
,
We
offer
not
aliam
Hostiam
,
another
Sacrifice
,
but
Eandem
semper
facimus
,
vel
potiùs
hostiae
,
seu
sacrificii
recordationem
facimus
,
we
offer
alwaies
the
same
that
Christ
did
,
or
rather
(
mark
this
correcting
of
himself
)
we
make
a
remembrance
of
his
oblation
or
Sacrifice
.
He
would
be
accounted
a
Lutheran
or
Heretick
in
the
Church
of
Rome
that
should
so
answer
to
these
questions
.
Next
,
S.
Augustine
,
Ep.
23.
solves
the
like
question
.
Christ
(
saith
he
)
was
once
immolatus
in
semetipso
,
offered
up
or
sacrificed
in
himself
,
but
is
he
not
also
daily
in
the
Sacrament
?
Non
Mentitur
qui
interrogatus
respondet
,
immolari
:
he
should
not
lye
,
that
being
asked
that
question
,
should
answer
,
He
is
offered
up
:
and
what
is
his
reason
?
quia
Similitudinem
,
because
of
that
neer
similitude
,
which
Sacraments
have
of
those
things
,
of
which
they
are
Sacraments
.
But
Champny
and
the
Romanists
do
lye
,
when
they
say
,
Immolatur
,
He
is
offered
up
in
their
sense
(
i.
e.
really
,
properly
)
and
when
they
say
,
the
Priest
hath
power
so
to
offer
him
up
.
But
we
do
not
lye
,
if
we
say
(
as
the
Fathers
did
)
Christ
is
offered
in
the
Eucharist
,
or
that
the
Eucharist
is
his
Death
and
Passion
,
or
that
the
Bread
and
Wine
is
his
Body
and
Blood
,
or
that
he
is
truly
present
in
the
Sacrament
.
Yea
in
such
attributions
of
the
thing
signified
to
the
Sacrament
,
contra
Faustum
,
cap.
21.
speaking
of
the
respect
which
the
Sacrifice
before
,
and
the
Eucharist
after
,
had
to
the
Sacrifice
of
the
Cross
,
in
those
saith
he
,
promittebatur
,
it
was
promised
:
in
his
Passion
the
flesh
and
blood
of
Christs
Sacrifice
per
ipsam
veritatem
reddebatur
;
was
truly
and
really
exhibited
;
but
after
his
ascension
per
sacramentune
memoriae
celebratur
,
it
is
celebrated
by
the
Sacrament
of
Remembrance
:
And
as
he
is
cited
by
Gratian
,
de
Consecr.
Dist.
2.
Vocatur
immolatio
—
that
offering
that
is
made
by
the
hands
of
the
Priest
is
called
the
Sacrifice
,
the
Passion
and
Crucifixion
of
Christ
,
non
rei
veritate
,
sed
significante
mysterio
,
not
that
it
is
so
in
truth
and
very
deed
,
but
in
a
mystery
signifying
and
representing
it
.
Lastly
,
let
Eusebius
speak
,
who
in
his
first
book
de
Demonstr.
Evang.
cap.
10.
accurately
sets
down
and
clears
this
whole
business
of
the
Eucharist
;
There
he
shews
why
Christians
do
not
offer
Beasts
in
Sacrifice
as
the
Patriarchs
did
before
the
Law
:
because
all
such
are
taken
away
in
Christs
Sacrifice
,
which
they
did
prefigure
;
also
,
because
Christians
have
Spirituall
Sacrifices
now
to
offer
unto
God
,
but
foretold
in
the
Psalms
,
and
the
Prophets
;
and
thereupon
he
tels
us
the
relation
of
the
Eucharist
to
the
Sacrifice
on
the
Cross
;
Christ
saith
he
,
offered
a
wonderful
Sacrifice
,
for
our
Salvation
to
his
Father
,
and
instituted
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
the
memory
thereof
to
be
offered
by
us
to
God
,
for
or
in
stead
of
a
Sacrifice
.
Again
,
Hujus
Sacrificii
memoriam
in
mensâ
per
Symbola
corporis
&
sanguinis
ipsius
—
The
remembrance
of
this
his
Sacrifice
at
the
Holy
Table
by
the
Symbols
of
his
body
and
blood
we
have
received
according
to
the
institution
of
the
New
Testament
,
and
thereupon
Incruentas
&
rationales
Victimas
,
we
offer
to
God
unbloudy
and
reasonable
Sacrifices
by
the
most
eminent
High
Priest
;
(
whereas
the
Romanists
will
have
us
offer
up
the
High
Priest
himself
.
)
And
what
are
those
unbloody
Sacrifices
,
by
celebrating
the
Memory
of
that
great
Sacrifice
on
the
Cross
;
by
giving
thanks
to
God
for
our
Redemption
;
by
offering
up
holy
prayers
and
Religious
Hymns
;
Lastly
,
by
dedicating
our selves
wholly
to
him
in
Word
,
body
and
Soule
.
So
that
Ancient
and
learned
Father
.
8.
Mysticall
signification
,
by
a
remembrance
,
by
representation
,
as
above
said
.
It
is
very
remarkable
what
Peter
Lombard
saith
to
this
purpose
.
The
Question
he
puts
is
the
same
we
have
in
hand
,
and
his
Resolution
the
same
we
give
to
it
;
Si
quod
gerit
Sacerdos
,
&c.
Whether
that
,
which
the
Priest
doth
be
properly
called
a
Sacrifice
or
offering
up
?
and
whether
Christ
is
daily
offered
up
,
or
was
but
once
?
To
the
first
he
answers
,
It
is
called
a
Sacrifice
,
quia
memoria
est
&
representatio
veri
Sacrificii
in
arâ
crucis
—
because
it
is
the
remembrance
and
representation
of
that
true
Sacrifice
on
the
Cross
;
To
the
second
,
Christ
once
died
on
the
Cross
,
ibique
immolatus
est
in
Semetipso
,
and
there
was
offered
up
in
himself
,
or
offered
up
himself
indeed
,
but
he
is
daily
offered
up
in
the
Sacrament
,
quia
in
Sacramento
fit
recordatio
illins
quod
factum
est
Semel
,
because
in
the
Sacrament
,
there
is
made
a
remembrance
of
that
,
which
was
done
once
upon
the
Cross
.
Bellarmines
answer
here
is
a
miserable
shift
;
That
the
Master
of
the
Sentences
by
this
doth
not
deny
a
real
Sacrifice
in
the
Sacrament
,
Real
Sacrifice
,
he
could
draw
out
of
them
no
other
resolution
then
what
we
have
heard
.
2.
Because
it
is
a
clear
evidence
,
how
this
present
Doctrine
of
the
Church
of
Rome
,
touching
a
real
Sacrifice
,
was
not
formed
or
believed
so
long
after
the
age
of
those
Fathers
,
they
so
much
boast
of
.
The
summ
of
all
is
this
.
The
Fathers
usually
expressed
the
Celebration
or
work
of
the
Eucharist
by
the
Words
of
Sacrifice
,
or
offering
up
the
Body
of
Christ
for
themselves
and
others
,
because
there
was
a
Representing
of
the
real
Sacrifice
of
the
Cross
,
and
a
Presenting
(
as
we
may
say
)
of
it
again
to
God
for
the
impetration
or
obtaining
of
the
benefits
thereof
for
themselves
,
and
for
all
those
,
they
remembred
in
the
Celebration
of
the
Eucharist
.
9.
Fourthly
,
Power
to
offer
Sacrifice
for
the
Quick
and
Dead
:
For
that
offering
for
the
Dead
,
which
the
Ancients
speak
of
,
in
the
Celebration
of
the
Eucharist
,
had
the
same
extent
,
purpose
and
meaning
,
that
their
prayers
there
for
the
dead
had
;
and
these
anciently
were
made
for
those
,
whom
they
judged
to
be
in
bliss
;
Apostles
,
Martyrs
,
Confessors
,
Holy
Bishops
,
&c.
and
the
purposes
of
the
Church
,
in
remembring
those
in
her
publick
prayers
,
were
many
:
as
we
find
in
the
Ancient
Writers
,
especially
Epiphanius
,
Haer.
75.
I
may
reduce
them
to
these
heads
.
First
,
They
were
Acknowledgments
of
the
honor
and
preheminence
of
Christ
above
all
men
,
that
all
they
stood
in
need
of
mercy
,
and
that
he
only
was
not
to
be
prayed
for
,
but
to
be
prayed
to
;
(
note
all
Invocation
of
Saints
stood
excluded
then
by
these
prayers
for
the
Dead
)
of
the
happy
estate
of
those
they
prayed
for
,
that
they
lived
with
God
;
Of
their
own
hope
,
that
they
trusted
to
attain
to
the
same
state
of
bliss
.
Secondly
,
they
were
Thanksgivings
for
their
sleeping
in
the
Lord
.
Thirdly
,
Petitions
for
that
which
was
yet
behind
,
for
their
consummation
:
that
which
Saint
Paul
calls
the
Redemption
of
the
body
,
Rom.
8.23
.
the
Crown
of
Righteousness
to
be
given
in
the
last
day
,
2
Tim.
4.8
.
the
Mercy
,
which
he
prayes
Onesiphorus
may
finde
in
that
day
,
2.
Tim.
1.18
.
The
Arcient
Prayer
,
which
is
yet
reteined
in
the
Canon
of
the
Mass
,
sounds
to
this
purpose
;
Remember
O
Lord
,
the
Soules
of
thy
Servants
,
which
rest
in
the
sleep
of
Peace
,
—
This
prayer
indeed
seems
to
be
framed
with
respect
to
that
opinion
,
which
anciently
was
very
common
in
the
Church
,
that
the
Souls
of
just
men
were
not
admitted
into
the
sight
and
presence
of
God
till
the
Resurrection
,
but
kept
in
Receptacles
of
Rest
,
Peace
and
Light
,
of
blessed
comfort
and
refreshment
:
yet
it
tells
us
,
that
which
they
prayed
for
them
,
was
in
regard
of
all
the
mercy
and
glory
that
was
behind
;
And
it
is
plain
by
the
Writers
of
those
times
,
that
this
remembring
of
the
Dead
,
thus
in
the
Celebration
of
the
Eucharist
(
which
was
the
representation
of
Christs
Sacrifice
)
was
that
which
the
Ancients
cald
Offering
for
them
,
or
as
in
Saint
Augustines
time
,
Offering
the
Sacrifice
of
the
Altar
,
or
the
Sacrifice
of
our
Saviour
for
them
,
i.e.
an
acknowledging
of
,
and
thanksgiving
for
their
sleeping
(
pro
dormitione
,
as
Saint
Cypr.
and
others
)
in
the
Lord
,
and
their
saving
by
the
merits
of
his
death
:
and
an
Impetration
(
by
his
Sacrifice
then
represented
)
of
all
that
mercy
,
redemption
and
glory
which
was
yet
behind
.
Thus
Saint
Augustine
in
his
Confessions
speaks
of
Offering
for
his
Mother
Monica
,
(
whom
he
doubted
not
to
be
in
bliss
)
i.
e.
remembring
her
upon
the
like
respects
.
The
Romanists
have
applyed
all
prayers
and
Offering
for
the
Dead
to
the
Souls
in
Purgatory
:
the
Mass
may
be
said
in
honour
of
Saints
,
and
with
invocation
of
them
,
lib.
2.
de
Mis.
cap.
8.
so
contrary
doth
the
Church
of
Rome
now
run
to
Antiquity
,
which
offered
for
and
prayed
for
the
Saints
,
and
both
in
the
honor
of
Christ
and
his
Sacrifice
—
Now
the
Offering
of
their
Mass
,
and
the
prayers
for
the
dead
are
made
for
the
souls
in
purgatory
:
and
in
regard
of
them
only
it
is
,
that
the
Romish
Priests
receive
power
to
offer
Sacrifice
for
the
Dead
.
And
accordingly
they
are
bound
to
apply
the
aforementioned
prayer
,
(
Remember
O
Lord
,
&c.
)
to
the
Souls
in
Purgatory
:
but
so
untowardly
,
that
Bellarmine
,
answering
for
the
Canon
of
the
Mass
,
could
not
with
all
his
wit
come
off
any
better
then
thus
;
They
rest
(
saith
he
)
from
the
works
of
sin
,
though
not
from
Torment
.
So
then
to
lie
in
Torment
,
is
to
rest
in
the
sleep
of
peace
.
10.
Indeed
in
the
fourth
Century
,
they
began
to
inquire
,
what
benefit
of
the
prayers
and
oblations
of
the
Church
might
redound
to
them
,
which
were
not
in
requie
,
in
rest
and
sleepe
of
peace
,
but
in
aerumnâ
,
in
trouble
and
grief
after
this
life
.
The
second
Quaere
ad
Dulcitium
,
is
to
that
purpose
;
where
Saint
Augustine
saith
,
that
Paulinus
had
also
consulted
him
about
it
.
Now
to
this
Quaere
,
they
spoke
their
private
opinions
,
such
as
their
compassion
to
the
dead
suggested
:
Saint
Augustine
delivers
his
in
that
place
,
ad
Dulcitium
;
in
his
Enchirid
c.
109.
and
in
his
book
de
curâ
pro
Mortuis
—
Which
book
was
also
occasioned
by
a
like
quaere
put
to
him
by
Paulinus
out
of
like
curiosity
:
Whether
it
was
any
help
to
the
dead
,
to
have
their
bodies
buried
neer
the
Memories
or
Tombs
of
Martyrs
?
Then
also
was
enquiry
made
after
some
kinde
of
purging
fire
to
help
such
as
held
the
Foundation
,
dying
in
the
profession
of
Christian
Faith
,
but
whose
lives
were
not
answerable
:
as
we
may
see
by
Saint
Augustine
,
Lib.
de
fide
&
oper
,
(
where
cap.
1.
and
15.
he
confutes
them
,
who
conceived
,
by
mistake
of
the
Apostles
words
,
1
Cor.
3.15
.
that
those
which
dyed
,
professed
of
the
Christian
saith
,
might
be
purged
from
all
their
evill
works
by
some
fire
,
and
so
come
to
salvation
,
merito
fundamenti
,
by
reason
of
the
foundation
held
)
also
in
his
Enchirid:
cap.
109.
and
in
1.
quest
.
ad
Dulcitium
,
and
in
his
20.
and
21.
books
,
de
Civ
.
Dei
.
Now
though
they
differed
in
their
conceits
about
this
fire
,
whether
it
was
immediatly
after
death
,
or
at
last
day
commonly
cald
Ignis
conflagrationis
;
and
about
the
Persons
to
be
purged
and
helped
by
it
;
yet
all
of
them
seem
to
conceive
it
to
be
a
fire
of
Passage
only
for
souls
to
go
through
to
their
appointed
receptacles
;
not
a
fire
of
Durance
,
for
souls
to
lie
in
,
as
in
a
receptacle
till
the
day
of
judgment
,
as
the
Romanists
believe
it
.
All
that
Augustine
concludes
upon
it
,
is
nothing
but
uncertainty
:
Tale
aliquid
,
some
such
thing
may
be
after
this
life
;
and
quaeri
potest
—
it
may
be
put
to
the
question
,
&
non
est
incredibile
,
it
is
not
incredible
,
and
forsitan
verum
est
,
perchance
it
may
be
true
,
so
he
of
it
,
in
the
forementioned
places
.
We
see
by
this
how
from
the
curiosity
of
some
of
the
Ancients
enquiring
after
relief
and
help
for
those
Dead
,
whose
state
was
of
more
uncertain
condition
,
Romish
superstition
hath
taken
her
rise
:
and
how
from
the
private
opinions
,
and
uncertain
conceits
of
some
of
the
Ancients
,
length
of
Time
and
strength
of
Romish
presumption
hath
framed
Articles
of
Faith
:
this
of
Purgatory
for
one
;
in
respect
to
which
and
relief
of
the
Souls
tormented
therein
,
their
Priests
receive
power
to
offer
Sacrifice
,
even
the
body
and
blood
of
our
Saviour
.
11.
Now
to
conclude
.
By
all
that
hath
been
said
,
it
appears
how
groundless
,
unwarrantable
,
and
presumptuous
this
power
is
,
which
the
Romish
Priests
pretend
to
;
and
how
that
power
which
our
Priests
or
Presbyters
receive
in
ordination
,
and
use
in
celebrating
the
Eucharist
,
is
warranted
by
the
express
Word
,
and
doth
the
whole
work
of
the
Sacrament
sufficiently
,
according
to
all
purposes
that
our
Saviour
intended
it
for
,
when
he
said
,
do
this
:
and
according
to
the
true
and
proper
meaning
of
the
Fathers
,
speaking
usually
of
a
Sacrifice
in
it
.
And
this
is
so
much
more
considerable
,
because
the
Romanists
place
the
highest
and
chiefest
act
of
Worship
Evangelicall
in
this
Sacrifice
of
the
Mass
,
and
account
the
chief
power
and
perfection
of
Evangelicall
Priesthood
or
ministration
,
(
totam
vel
maximam
perfectionem
sacri
Ordinis
,
saith
Champny
,
pag.
184.
)
to
be
in
this
reall
Sacrificing
,
or
offering
up
the
body
and
blood
of
Christ
.
And
therfore
it
is
most
strange
that
in
all
the
Evangelicall
Writings
,
there
should
be
no
Precept
for
such
a
Worship
,
no
institution
of
such
a
Sacrifice
,
no
commission
for
using
such
a
power
:
and
that
seeing
the
Apostle
had
often
just
occasion
to
speak
of
such
a
Sacrifice
and
Priesthood
in
his
Epistle
to
the
Hebrews
;
nay
,
had
all
the
reason
that
could
be
to
have
acquainted
them
with
it
,
had
there
been
any
such
;
whereas
we
shew
express
commands
for
that
way
of
Worship
we
retein
,
(
which
with
the
Romanists
is
nothing
in
comparison
of
their
Mass
.
)
We
shew
direct
commission
for
that
power
we
use
,
of
Preaching
,
Binding
,
Loosing
,
consecrating
and
celebrating
the
Sacraments
,
which
they
account
but
dependent
,
and
subservient
to
the
power
of
making
the
body
of
Christ
and
offering
it
up
.
As
for
their
pretence
by
our
Saviours
command
Do
this
,
we
found
them
thereby
engaged
to
affirm
that
Christ
offered
himself
up
to
his
Father
for
the
sins
of
the
world
in
the
Sacrament
,
flat
contrary
to
the
tenour
of
the
Gospel
which
yeilds
that
only
to
the
Cross
:
and
expresly
contrary
to
Saint
Paul
who
affirmes
,
he
offered
himself
but
once
for
sin
,
Heb.
cap.
7.
and
cap.
9.
see
above
Num.
3.
And
when
they
have
perswaded
themselves
of
this
untruth
,
that
Christ
offered
himself
up
in
the
Eucharist
,
how
can
they
assure
themselves
that
do
this
warrants
them
to
do
all
they
suppose
he
did
,
i.e.
to
offer
him
up
,
as
he
did
himself
?
It
is
enough
for
us
men
to
do
this
,
as
a
Sacramentall
action
,
blessing
,
distributing
,
eating
,
drinking
;
and
by
adding
to
it
in
remembrance
of
me
,
he
plainly
shews
he
meant
no
real
Sacrifical
action
,
by
offering
him
up
again
,
but
the
Sacramental
only
,
by
representing
and
remembring
his
once
offering
up
himself
to
death
,
and
so
the
Apostle
tells
us
,
Do
this
imports
,
1
Cor.
11.
How
great
presumption
is
this
for
Mortal
man
to
take
upon
him
thus
to
offer
up
the
Son
of
God
?
Bell
lib.
3.
de
Pontif.
Ro.
c.
19.
writing
of
Antichrist
,
and
answering
to
this
,
as
a
piece
of
Antichristianisme
charged
upon
the
Church
of
Rome
,
dare
not
simply
affirme
that
the
Priest
offers
up
Christ
,
but
that
Christ
offers
up
himself
,
per
manus
Sacerdotis
,
by
the
hands
of
the
Priest
.
Whether
Bellarmine
mend
or
marre
his
business
here
,
its
hard
to
say
;
This
,
we
know
,
that
Christ
our
High-Priest
(
according
to
the
Apostle
,
Heb.
7.25
.
and
9.24
.
)
is
in
Heaven
at
Gods
right
hand
,
executing
his
eternal
Priesthood
,
by
interceding
for
us
,
and
in
that
representing
still
what
he
hath
done
and
suffered
for
us
:
And
we
know
,
we
have
warrant
and
his
appointment
,
to
do
the
like
Sacramentally
here
below
,
i.e.
in
the
celebration
of
the
Eucharist
to
remember
his
Death
,
and
Passion
,
and
to
represent
his
own
Oblation
upon
the
Cross
,
and
by
it
to
beg
and
impetrate
,
what
we
or
the
Church
stand
in
need
of
:
We
know
also
,
that
as
He
gives
His
Ministers
Commission
and
Autority
to
do
this
,
so
he
assists
them
here
below
by
his
power
and
grace
;
But
that
Christ
should
daily
here
below
offer
himself
up
personally
(
for
this
Bellarmine
must
affirm
in
his
qualifying
of
the
Romis●
presumption
)
by
the
hands
of
the
Priest
,
is
inconsistent
with
that
once
offering
of
himself
on
the
Cross
,
and
with
the
present
performance
of
his
Priesthood
in
Heaven
,
where
he
is
ever
to
intercede
for
us
,
Heb.
7.25
.
and
to
appeare
in
the
sight
of
God
for
us
,
Heb.
9.24
.
This
also
would
turn
our
Saviours
command
Do
this
in
remembrance
of
me
(
by
which
the
Romanists
pretend
to
take
thus
much
upon
them
)
into
a
promise
,
I
will
do
this
in
remembrance
of
my self
,
by
your
hands
:
A
meaning
of
our
Saviours
words
,
which
the
Apostle
knew
not
,
when
he
told
the
Corinthians
,
what
it
was
to
do
this
;
so
oft
as
ye
eat
—
and
drink
this
—
1
Cor.
11.
Yea
,
the
Priest
saith
directly
in
order
of
their
Mass
:
Suscipe
Pater
—
hanc
Hostiam
—
quam
ego
indignus
servus
tuus
offero
tibi
—
Receive
,
O
Father
,
this
Sacrifice
—
which
I
thine
unworthy
servant
do
offer
up
unto
thee
—
They
that
composed
this
prayer
knew
not
that
Christ
(
as
the
Cardinal
contrives
it
)
offered
up
himself
there
by
the
hands
of
the
Priest
,
or
rather
knew
not
that
Christ
was
there
really
offered
;
but
by
the
(
Hanc
Hostiam
,
this
Sacrifice
)
meant
as
the
ancient
Fathers
did
,
as
shewn
above
.
Furthermore
it
is
considerable
,
that
to
maintain
this
presumptuously
assumed
power
the
Romanists
have
nothing
but
words
and
Figurative
speeches
,
used
by
the
Fathers
in
this
mystery
,
which
as
was
noted
above
,
N.
7.
cannot
bear
the
real
and
proper
Sacrificing
asserted
by
the
Church
of
Rome
.
Lastly
,
it
is
considerable
,
when
they
are
pressed
to
the
point
to
shew
how
this
offering
in
the
Eucharist
and
on
the
Cross
can
consist
,
&
how
his
daily
Offering
up
in
their
Mass
(
which
they
make
propitiatory
)
can
stand
without
derogation
to
his
propitiatory
Sacrifice
on
the
Cross
,
they
are
fain
to
make
the
one
absolute
,
the
other
but
relative
and
depending
wholly
on
the
other
,
and
to
acknowledg
this
their
real
and
propitiatory
Sacrifice
to
be
but
a
means
of
applying
the
benefit
,
and
that
Sacrifice
on
the
Cross
.
And
this
comes
home
to
that
we
say
of
the
Sacrament
,
for
God
hath
appointed
the
Sacraments
to
that
purpose
,
of
the
applying
the
benefit
of
Christs
passion
and
Sacrifice
,
and
to
that
purpose
we
use
them
as
is
noted
above
,
N.
4.5
.
All
this
considered
,
We
see
how
needless
,
unwarrantable
&
presumptuous
a
thing
this
their
Sacrifice
of
the
Mass
,
and
that
such
also
is
the
power
of
Sacrificing
given
to
their
Priests
,
&
how
vainly
they
reproach
us
for
not
assuming
,
&
as
vainly
question
the
lawful
calling
of
our
Bishops
.
THE
END
.