A dispute against the English-popish ceremonies, obtruded vpon the Church of Scotland Wherein not only our ovvne argumemts [sic] against the same are strongly confirmed, but likewise the ansvveres and defences of our opposites, such as Hooker, Mortoune ... Forbesse, &c. particularly confuted.
         Gillespie, George, 1613-1648.
      
       
         
           1637
        
      
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             A dispute against the English-popish ceremonies, obtruded vpon the Church of Scotland Wherein not only our ovvne argumemts [sic] against the same are strongly confirmed, but likewise the ansvveres and defences of our opposites, such as Hooker, Mortoune ... Forbesse, &c. particularly confuted.
             Gillespie, George, 1613-1648.
          
           [22], 36, 54, 202, [2], 47, [1] p.
           
             Printed [by W. Christiaens],
             [Leiden] :
             in the yeare of our Lord 1637.
          
           
             By George Gillespie.
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           Church of Scotland -- Controversial literature -- Early works to 1800.
        
      
    
     
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           A
           DISPVTE
           AGAINST
           THE
           ENGLISH-POPISH
           CEREMONIES
           ,
           O●●RVDED
           VPON
           THE
           CHVRCH
           OF
           SCOTLAND
           .
           WHEREIN
           Not
           only
           our
           owne
           ●…RG●…MEMTS
           against
           the
           same
           are
           strongly
           〈◊〉
           〈◊〉
           likewise
           the
           ANSVVERES
           and
           DEFENC●●
           of
           our
           Opposites
           ,
           SVCH
           AS
           HOOKER
           ,
           MORTOVNE
           ,
           BVRGES
           ,
           SPRINT
           ,
           PAYBODY
           ,
           ANDREWES
           ,
           SARAVIA
           ,
           TILEN
           ,
           SPOTSWOOD
           ,
           LINDSEY
           ,
           FORBESSE
           ,
           &c.
           particularly
           confuted
           .
        
         
           
             JEREM.
             Chap.
             9.
             vers
             .
             12.
             13.
             14.
             
          
           
             VERS
             .
             12.
             
             
               Who
               is
               the
               wise
               man
               that
               hee
               may
               understand
               this
               ,
               and
               who
               is
               hee
               to
               whom
               the
               mouth
               of
               the
               LORD
               hath
               spoken
               ,
               that
               hee
               may
               declare
               it
               ,
               for
               what
               the
               Land
               perisheth
               .
               13.
               
               And
               the
            
             LORD
             
               saith
               ;
               Because
               they
               have
               forsaken
               my
               Law
               ,
               which
               I
               set
               before
               them
               ,
               and
               have
               not
               obeyed
               my
               voyce
               ,
               neither
               walked
               therein
               .
               14.
               
               But
               have
               walked
               after
               the
               Imagination
               of
               their
               owne
               heart
               ,
               and
               after
               Idolls
               .
            
          
        
         
           Printed
           in
           the
           yeare
           of
           our
           Lord
           1637.
           
        
      
       
         
         
         
           
             TO
             ALL
          
           AND
           EVERY
           ONE
           IN
           THE
           REFORMED
           CHVRCHES
           OF
           
             SCOTLAND
             ,
             ENGLAND
          
           ,
           AND
           IRELAND
           ,
           vvho
           love
           the
           LORD
           IESVS
           ,
           and
           meane
           to
           adhere
           unto
           the
           Reformation
           of
           Religion
           :
           
             Grace
             ,
             Mercy
             ,
             and
             Peace
             ,
             from
             GOD
             our
             Father
             ,
             and
             from
             the
             Lord.
             IESVS
             CHRIST
             .
          
        
         
           AS
           Sathans
           malice
           ,
           and
           mans
           wickednesse
           ,
           cease
           not
           to
           molest
           the
           thrice
           happy
           estate
           of
           the
           Church
           of
           CHRIST
           ,
           so
           hath
           the
           eternall
           councell
           of
           the
           only
           wise
           GOD
           ,
           predetermined
           the
           comming
           of
           Offences
           ,
           Persecutions
           ,
           Heresies
           ,
           Schismes
           ,
           and
           Divisions
           ,
           that
           Professors
           may
           be
           proved
           before
           a
           they
           be
           as
           approved
           ,
           &
           made
           manifest
           .
           And
           hence
           ,
           b
           
             it
             must
             needs
             be
             that
             offences
             come
             :
          
           neither
           hath
           the
           Church
           ever
           enjoyed
           both
           purity
           and
           peace
           any
           long
           time
           togither
           .
           But
           whiles
           the
           Church
           of
           God
           thus
           disquieted
           ,
           as
           well
           with
           dangerous
           alterations
           ,
           as
           with
           dolefull
           altercations
           ,
           is
           presented
           in
           the
           Theatre
           of
           this
           World
           ,
           and
           crieth
           out
           to
           beholders
           ,
           c
           
             Have
             yee
             no
             regard
             ,
             all
             yee
             that
             passe
             by
             ?
          
           A
           pitty
           it
           is
           to
           see
           the
           crooked
           and
           sinistrous
           courses
           of
           the
           greattest
           part
           ,
           every
           man
           moving
           his
           period
           within
           the
           enormous
           confines
           of
           his
           owne
           exorbitant
           desires
           .
           The
           Atheisticall
           Nullifidian
           ,
           nothing
           regardeth
           the
           assoyling
           of
           Ecclesiasticall
           controversies
           :
           he
           is
           of
           d
           Gallio's
           humour
           ,
           and
           cares
           for
           none
           of
           those
           things
           .
           The
           sensuall
           Epicurean
           and
           riotous
           Russian
           ,
           (
           goe
           Church
           matters
           as
           they
           will
           )
           eates
           and
           drinkes
           ,
           and
           takes
           him
           pleasure
           .
           The
           Cynicall
           Critick
           spe●…eth
           out
           bitter
           aspersions
           ,
           gybeth
           ,
           and
           justleth
           at
           every
           thing
           that
           can
           be
           said
           or
           done
           in
           the
           cause
           of
           
           Religion
           .
           The
           Scenicall
           Iester
           playeth
           fast
           and
           loose
           ,
           and
           can
           utter
           anything
           in
           sport
           ,
           but
           nothing
           in
           earnest
           .
           The
           a
           varitious
           worldling
           hath
           no
           tune
           but
           
             Give
             ,
             Give
          
           ,
           and
           no
           antheme
           pleaseth
           him
           but
           
             Have
             ,
             Have
          
           .
           The
           aspyring
           Diotrephes
           puffeth
           downe
           every
           course
           which
           can
           not
           puffe
           up
           .
           The
           lofly
           Favourite
           taketh
           the
           patterne
           of
           his
           religion
           from
           the
           Court
           ●…chnographie
           ,
           and
           if
           the
           Court
           swimme
           ,
           he
           cares
           not
           though
           the
           Church
           sinke
           .
           The
           subdolous
           Machiavellian
           accounteth
           the
           shew
           of
           religion
           profitable
           ,
           but
           the
           substance
           of
           it
           troublesome
           :
           he
           studieth
           not
           the
           Oracles
           of
           God
           ,
           but
           the
           Principles
           of
           Satanicall
           guile
           ,
           which
           he
           learneth
           so
           well
           ,
           that
           he
           may
           goe
           to
           the
           Divell
           to
           be
           Bishopped
           .
           The
           turne-coa●…
           Temporizer
           wagges
           with
           every
           winde
           ,
           and
           (
           like
           Diogenes
           turning
           about
           the
           mouth
           of
           his
           voluble
           hoggeshead
           ,
           after
           the
           course
           of
           the
           sunne
           ,
           )
           wheresoever
           the
           bright
           beames
           of
           corruscant
           Authority
           doe
           shine
           and
           cherish
           ,
           thither
           followeth
           and
           flitteth
           he
           .
           The
           gnathonick
           Parasite
           sweareth
           to
           all
           that
           this
           benefactor
           holdeth
           .
           The
           mercenary
           Pensioner
           will
           bowe
           before
           he
           breake
           .
           He
           ,
           who
           only
           studieth
           to
           have
           the
           praise
           of
           some
           witty
           invention
           can
           not
           stricke
           upon
           another
           anwile
           .
           The
           silly
           Idiote
           ,
           (
           with
           e
           Absolons
           two
           hundreth
           )
           goeth
           in
           the
           simplicity
           of
           his
           heart
           ,
           after
           his
           perverse
           leaders
           .
           The
           lapped
           Nicodemite
           ,
           holdes
           it
           enough
           to
           yeeld
           some
           secret
           assent
           to
           the
           trueth
           ,
           though
           neither
           his
           profession
           nor
           his
           practise
           testify
           so
           much
           .
           He
           ,
           whose
           minde
           is
           possessed
           with
           praejudicate
           opinions
           against
           the
           truth
           ,
           when
           convincing
           light
           is
           holden
           forth
           to
           him
           ,
           looketh
           asquint
           ,
           and
           therefore
           goeth
           aw●…y
           .
           The
           Pragmaticall
           A
           diaphorist
           with
           his
           spanne-broad
           faith
           ,
           and
           elve-broad
           conscience
           ,
           doth
           no
           small
           harme
           :
           the
           poore
           pandect
           of
           his
           plagiary
           profession
           ,
           in
           matters
           of
           faith
           ,
           reckoneth
           litle
           for
           all
           ,
           and
           in
           matters
           of
           practise
           all
           for
           litle
           .
           Shortly
           ,
           if
           an
           expurgatory
           Index
           were
           compiled
           of
           those
           ,
           and
           all
           other
           sortes
           of
           men
           ,
           who
           either
           through
           their
           carelesse
           and
           newtrall
           on
           looking
           ,
           make
           no
           help
           to
           the
           troubled
           and
           disquieted
           Church
           of
           Christ
           ,
           or
           through
           their
           nocent
           accession
           ,
           and
           overthwart
           intermedling
           ,
           worke
           out
           her
           greater
           harme
           !
           alas
           .
           How
           few
           feeling
           members
           were
           there
           to
           be
           found
           behind
           ,
           who
           truly
           lay
           to
           heart
           her
           estate
           and
           condition
           ?
           Neverthelesse
           in
           the
           worst
           times
           ,
           either
           of
           raging
           persecution
           ,
           or
           prevailing
           defection
           ,
           as
           God
           Almighty
           hath
           ever
           hitherto
           ,
           so
           both
           now
           and
           to
           the
           end
           he
           will
           reserve
           to
           himself
           a
           remnant
           according
           to
           the
           election
           of
           Grace
           ,
           who
           cleave
           to
           his
           blessed
           Trueth
           ,
           &
           to
           the
           purity
           of
           his
           holy
           worship
           ,
           and
           are
           grieved
           for
           the
           affliction
           of
           Ioseph
           ,
           as
           beeing
           themselves
           also
           in
           the
           body
           .
           In
           confidence
           whereof
           ,
           I
           take
           Boldnesse
           to
           stirre
           you
           up
           at
           this
           time
           ,
           by
           putting
           you
           in
           remembrance
           .
           If
           you
           would
           be
           rightly
           informed
           of
           the
           present
           estate
           of
           the
           reformed
           Churches
           ,
           you
           must
           not
           acquiesce
           ,
           in
           the
           parge
           ting
           verdict
           of
           those
           who
           are
           wealthy
           and
           well
           at
           ease
           ,
           and
           mounted
           aloft
           upon
           the
           uncogged
           wheeles
           of
           prosperous
           fortune
           (
           as
           they
           call
           it
           .
           )
           
           Those
           whom
           the
           love
           of
           the
           world
           hath
           not
           inhaunced
           to
           the
           serving
           of
           the
           time
           ,
           can
           give
           you
           the
           soundest
           Iudgment
           .
           It
           is
           f
           noted
           of
           
             Dionysius
             Halicarnasseus
          
           (
           who
           was
           never
           advanced
           to
           magistracie
           in
           the
           Romane
           Republike
           ,
           )
           that
           he
           hath
           written
           farre
           more
           truly
           of
           the
           Romans
           ,
           then
           
             Fabius
             ,
             Salustius
          
           ,
           or
           Cato
           ,
           who
           flourished
           among
           them
           with
           riches
           and
           honours
           .
        
         
           After
           that
           it
           pleased
           God
           ,
           by
           the
           light
           of
           his
           glorious
           Gospell
           to
           dispell
           the
           more
           then
           Cimmerian
           darknesse
           of
           Antichristianisme
           ,
           and
           by
           the
           antidote
           of
           Reformation
           ,
           to
           avoide
           the
           poyson
           of
           Poperie
           ;
           for
           as
           much
           as
           in
           England
           and
           Ireland
           ,
           every
           noysome
           weed
           which
           Gods
           hand
           had
           never
           planted
           ,
           was
           not
           pulled
           up
           ,
           therefore
           we
           now
           see
           the
           faces
           of
           those
           Churches
           overgrowne
           with
           the
           repullulating
           twigges
           and
           sprigges
           of
           Popish
           superstition
           .
           g
           
             Mr.
             Sprint
          
           aknowledgeth
           the
           Reformation
           of
           England
           to
           have
           beene
           defective
           ,
           and
           saith
           ,
           
             It
             is
             easie
             to
             imagine
             of
             what
             difficulty
             it
             was
             ,
             to
             reforme
             all
             things
             at
             the
             first
             ,
             where
             the
             most
             part
             of
             the
             privy
             Councell
             ,
             of
             the
             Nobility
             ,
             Bishops
             ,
             Iudges
             ,
             Gentry
             ,
             and
             People
             ,
             were
             open
             or
             close
             Papists
             :
             where
             few
             or
             none
             of
             any
             countenance
             stood
             for
             Religion
             at
             the
             first
             ,
             but
             the
             Protector
             and
             Cranmer
             .
          
           The
           Church
           of
           Scotland
           was
           blessed
           with
           a
           more
           glorious
           and
           perfect
           Reformation
           ,
           then
           any
           of
           our
           nighbour
           Churches
           .
           The
           Doctrine
           ,
           Discipline
           ,
           Regiment
           ,
           and
           Policie
           established
           here
           by
           Ecclesiasticall
           and
           Civill
           Lawes
           ,
           and
           sworne
           and
           subscribed
           unto
           by
           the
           Kings
           Majesty
           ,
           the
           severall
           Presbetries
           ,
           and
           Parish
           Churches
           of
           the
           Land
           ;
           as
           it
           had
           the
           applause
           of
           forraine
           Divines
           ,
           so
           was
           it
           in
           all
           points
           agreeable
           unto
           the
           Word
           ;
           neither
           could
           the
           most
           rigid
           Aristarchus
           of
           these
           times
           ,
           challenge
           any
           irregularity
           in
           the
           same
           .
           But
           now
           alas
           ,
           even
           this
           Church
           ,
           which
           was
           once
           so
           great
           a
           praise
           in
           the
           earth
           ,
           is
           deeply
           corrupted
           ,
           and
           hath
           h
           
             turned
             aside
             quickely
             out
             of
             the
             way
             .
          
           So
           that
           this
           is
           the
           Lords
           controversie
           against
           Scotland
           :
           i
           
             I
             had
             planted
             thee
             a
             noble
             vine
             ,
             wholly
             a
             right
             seed
             :
             How
             then
             art
             thou
             turned
             into
             the
             degenerat
             plant
             of
             a
             strange
             vine
             unto
             mee
             ?
          
        
         
           It
           is
           not
           this
           day
           feared
           but
           felt
           ,
           that
           the
           rotten
           dregges
           of
           Poperie
           ,
           which
           were
           never
           purged
           away
           from
           England
           and
           Ireland
           ,
           and
           having
           once
           beene
           spewed
           out
           with
           detestation
           ,
           are
           licked
           up
           againe
           in
           Scotland
           ;
           prove
           to
           be
           the
           unhappy
           occasions
           of
           a
           woefull
           recidivation
           .
           Neither
           is
           there
           need
           of
           Lyncean
           eyes
           ,
           for
           if
           we
           be
           not
           pore-blind
           ,
           it
           can
           not
           be
           hid
           from
           us
           ,
           what
           dolefull
           and
           disasterous
           mutation
           (
           to
           be
           bewailed
           with
           teares
           of
           blood
           )
           hath
           happened
           to
           the
           Church
           and
           Spouse
           of
           Christ
           in
           these
           Dominions
           ?
           Her
           comely
           countenance
           is
           miscoloured
           with
           the
           farding
           lustre
           of
           the
           mother
           of
           Harlotes
           .
           Her
           shamefaste
           forehead
           hath
           received
           the
           marke
           of
           the
           Beast
           .
           Her
           lovely-lockes
           are
           frizled
           with
           the
           crisping
           pins
           of
           Antichristian
           fashions
           .
           Her
           chaste
           Eares
           are
           made
           to
           listen
           to
           the
           friends
           of
           the
           great
           Whoore
           ,
           who
           bring
           the
           bewitching
           Doctrine
           of
           enchaunting
           Traditions
           .
           Her
           doves
           Eyes
           looke
           pleasantly
           upon
           the
           
           well
           attired
           Harlot
           .
           Her
           sweet
           Voice
           is
           mumming
           and
           muttering
           some
           missall
           and
           magicall
           Liturgies
           .
           Her
           faire
           Necke
           beareth
           the
           halter-like
           tokens
           of
           her
           former
           captivity
           ,
           even
           a
           burden
           some
           chaine
           of
           superfluous
           and
           superstitious
           Ceremonies
           .
           Her
           undefiled
           Garments
           are
           stained
           with
           the
           meretricious
           braverie
           of
           Babylonish
           ornaments
           ,
           and
           with
           the
           symbolizing
           badges
           of
           conformity
           with
           Rome
           .
           Her
           harmelesse
           Hands
           reach
           bricke
           and
           mortare
           to
           the
           building
           of
           Babel
           .
           Her
           beautifull
           Feet
           with
           shooes
           ,
           are
           all
           besmeared
           ,
           whiles
           they
           returne
           apace
           in
           the
           way
           of
           Egypt
           ,
           and
           wade
           the
           ingruent
           brookes
           of
           Popery
           .
           Oh
           transformed
           Virgine
           !
           whether
           is
           thy
           beauty
           gon
           from
           thee
           ?
           Oh
           forlorne
           Princes
           Daughter
           !
           how
           art
           thou
           not
           ashamed
           to
           looke
           thy
           Lord
           in
           the
           face
           ?
           Oh
           thou
           best
           beloved
           among
           Women
           what
           hast
           thou
           to
           doe
           with
           the
           inveagling
           appurtenances
           and
           abilement
           of
           Babylon
           the
           Whoore
           ?
           —
           But
           among
           such
           things
           as
           have
           beene
           the
           accursed
           meanes
           of
           the
           Churches
           desolation
           ,
           those
           which
           peradventure
           might
           seeme
           to
           some
           of
           you
           to
           have
           least
           harme
           or
           evill
           in
           them
           ,
           are
           the
           Ceremonies
           of
           kneeling
           in
           the
           act
           of
           receiving
           the
           Lords
           Supper
           ,
           Crosse
           in
           Baptisme
           ,
           Bishopping
           ,
           Holy-dayes
           ,
           &c.
           which
           are
           pressed
           under
           the
           name
           of
           things
           indifferent
           .
           Yet
           if
           you
           survey
           the
           sundry
           inconveniences
           and
           grievous
           consequences
           of
           the
           same
           ,
           you
           will
           thinke
           farre
           otherwise
           .
           The
           vame
           shewes
           and
           shaddowes
           of
           these
           Ceremonies
           have
           ●…id
           and
           obscured
           the
           substance
           of
           Religion
           .
           The
           true
           life
           of
           godlinesse
           is
           smoared
           downe
           and
           suppressed
           by
           the
           burthen
           of
           these
           human
           inventions
           .
           For
           their
           sakes
           ,
           many
           ,
           who
           are
           both
           faithfull
           Servants
           to
           Christ
           ,
           and
           loyall
           Subjects
           to
           the
           King
           ,
           are
           evill
           spoken
           of
           ,
           mocked
           ,
           reproached
           ,
           menaced
           ,
           molested
           .
           For
           their
           sakes
           ,
           Christian
           brethren
           are
           offended
           ,
           and
           the
           weake
           are
           greatly
           scandalized
           .
           For
           their
           sakes
           ,
           the
           most
           powerfull
           &
           painfull
           Ministers
           in
           the
           Land
           ,
           are
           either
           thrust
           out
           ,
           or
           threatned
           to
           be
           thrust
           out
           from
           their
           callings
           .
           For
           their
           sakes
           ,
           the
           best
           qualified
           and
           most
           hopefull
           Exspectants
           are
           debarred
           from
           entering
           into
           the
           Ministery
           .
           For
           their
           sakes
           ,
           the
           Seminaries
           of
           Learning
           are
           so
           corrupted
           ,
           that
           few
           or
           no
           good
           plants
           ▪
           can
           come
           forth
           from
           thence
           .
           For
           their
           sakes
           ,
           many
           are
           admitted
           into
           the
           sacred
           Ministery
           ,
           who
           are
           either
           Pop
           shand
           Arminianized
           ,
           who
           minister
           to
           the
           flocke
           poyson
           in
           stead
           of
           food
           ;
           or
           silly
           ignorants
           ,
           who
           can
           dispense
           no
           whollesome
           food
           to
           the
           hungry
           ;
           or
           else
           vitious
           in
           their
           lives
           ,
           who
           draw
           many
           with
           them
           into
           the
           dangerous
           p●…ecipies
           of
           Soule-perd●…ion
           ;
           or
           lastly
           ,
           ●…o
           ●…rthly
           minded
           ,
           that
           they
           savour
           only
           the
           things
           of
           this
           earth
           ,
           not
           the
           things
           of
           the
           Spirit
           of
           God
           ,
           who
           feed
           them selves
           ,
           but
           not
           the
           flock
           ,
           &
           to
           whom
           the
           great
           Sheepheard
           of
           the
           Sheepe
           will
           say
           .
           k
           
             The
             deseased
             have
             ye
             not
             strengthened
             ,
             neither
             have
             ye
             healed
             that
             which
             was
             sicke
             ,
             neither
             have
             ye
             bound
             up
             that
             which
             was
             broken
             ,
             neither
             have
             ye
             brought
             againe
             that
             which
             was
             driven
             away
             ,
             neither
             have
             ye
             sought
             that
             which
             was
             lost
             .
          
           Simple
           ones
           ,
           who
           have
           some
           
           taste
           and
           relish
           of
           Popish
           superstition
           ,
           (
           for
           many
           such
           there
           be
           in
           the
           Land
           )
           doe
           sucke
           from
           the
           intoxicate
           dugs
           of
           Conformity
           ,
           the
           foster-milke
           which
           makes
           them
           grow
           in
           Error
           .
           And
           who
           can
           be
           ignorant
           ,
           what
           a
           large
           spread
           ,
           Poperie
           ,
           Arminianisme
           ,
           and
           reconciliation
           with
           Rome
           ,
           have
           taken
           among
           the
           Arch-urgers
           of
           the
           Ceremonies
           ?
           What
           marvell
           ,
           that
           Papists
           clap
           their
           hands
           ?
           for
           they
           see
           the
           day
           comming
           which
           they
           wish
           for
           .
           W●…e
           to
           thee
           O
           Land
           ,
           which
           beares
           professed
           Papists
           and
           avouched
           A
           heists
           ,
           but
           can
           not
           beare
           them
           who
           desire
           to
           l
           
             abstaine
             from
             all
             appearance
             of
             evill
             :
          
           For
           m
           ●…ruth
           and
           equity
           are
           fallen
           in
           thee
           ,
           and
           
             he
             that
             departeth
             from
             evill
             maketh
             himself
             a
             prey
             .
          
        
         
           These
           are
           the
           best
           wares
           which
           the
           bigge
           hulke
           of
           Conformity
           ,
           favoured
           with
           the
           prosperous
           gale
           of
           mighty
           Auctority
           ,
           hath
           imported
           amongst
           us
           .
           And
           whiles
           our
           Opposites
           so
           quiverly
           goe
           about
           to
           spread
           the
           bad
           wares
           of
           these
           encombring
           inconveniences
           ,
           is
           it
           time
           for
           us
           luskishiy
           to
           ●…it
           still
           ,
           and
           to
           be
           silent
           ?
           n
           
             Woe
             unto
             us
             ,
             for
             the
             day
             goeth
             away
             ,
             for
             the
             shaddowes
             of
             the
             evening
             are
             stretched
             out
             .
          
        
         
           Moreover
           ,
           besides
           the
           prevailing
           inconveniency
           of
           the
           controverted
           Ceremonies
           ,
           the
           unlawfulnesse
           of
           them
           is
           also
           plainly
           evinced
           in
           this
           ensuing
           Dispute
           ,
           by
           such
           convincing
           Arguments
           ,
           as
           beeing
           duely
           pondered
           in
           the
           equall
           ballance
           of
           an
           attentive
           mind
           ,
           shall
           by
           Gods
           grace
           afforde
           satisfaction
           to
           so
           many
           as
           purpose
           to
           buy
           the
           Trueth
           ,
           and
           not
           to
           sell
           it
           .
           Wherefore
           referring
           to
           the
           Dispute
           the
           points
           themselves
           which
           are
           questioned
           ,
           I
           am
           in
           this
           place
           to
           beseech
           you
           all
           by
           the
           mercies
           of
           God
           ,
           that
           remembring
           the
           word
           of
           the
           Lord
           ;
           o
           
             Them
             that
             honour
             me
             I
             will
             honour
             ,
             and
             they
             that
             〈◊〉
             me
             shall
             be
             lightly
             esteemed
             :
          
           remembring
           also
           the
           p
           curse
           and
           condemnation
           of
           Meroz
           ,
           which
           came
           not
           to
           help
           the
           Lord
           against
           the
           mighty
           :
           q
           of
           the
           nobles
           of
           Tekoa
           ,
           who
           put
           not
           their
           necks
           to
           the
           worke
           o●…
           the
           Lord
           :
           and
           shortly
           ,
           of
           all
           such
           as
           r
           have
           no
           courage
           for
           the
           Truteh
           ,
           but
           s
           seeke
           their
           owne
           things
           ,
           not
           the
           things
           which
           are
           Iesus
           Christs
           :
           and
           finally
           ,
           taking
           to
           heart
           how
           the
           Lord
           Iesus
           ,
           when
           he
           commeth
           in
           the
           Glory
           of
           his
           Father
           with
           his
           holy
           Angels
           ,
           t
           will
           be
           ashamed
           of
           every
           one
           who
           hath
           beene
           ashamed
           of
           him
           and
           his
           words
           ,
           in
           the
           midst
           of
           a
           sinfull
           and
           crooked
           generation
           ;
           you
           would
           with
           a
           holy
           zeale
           &
           invincible
           courage
           ,
           against
           all
           contrary
           error
           ,
           superstition
           ,
           and
           abuse
           whatsoever
           ,
           set
           your selves
           both
           to
           speake
           and
           doe
           ,
           and
           likewise
           (
           having
           a
           calling
           )
           to
           suffer
           for
           the
           True●…h
           of
           Christ
           ,
           and
           for
           the
           purity
           of
           his
           worship
           ,
           w
           beeing
           in
           nothing
           terrified
           by
           your
           Adversaries
           .
           Which
           that
           ye
           may
           the
           better
           perform
           ,
           I
           commend
           to
           your
           thoughts
           these
           wholesome
           Admonirions
           which
           follow
           .
        
         
           I.
           When
           you
           see
           so
           much
           diversity
           both
           of
           opinion
           and
           practise
           in
           things
           pertaining
           to
           Religion
           ,
           the
           rather
           you
           ought
           to
           give
           all
           diligence
           ,
           
           x
           for
           trying
           the
           things
           which
           are
           different
           .
           If
           you
           Iudge
           us
           
           before
           you
           heare
           us
           ,
           then
           y
           doe
           you
           contrary
           to
           the
           very
           Law
           of
           Nature
           and
           Nations
           .
           Neither
           will
           it
           help
           you
           at
           your
           reckoning
           ,
           to
           say
           ,
           we
           believed
           our
           spirituall
           Guides
           ,
           our
           Prelates
           and
           Preachers
           whom
           God
           had
           set
           over
           us
           .
           Nay
           :
           What
           if
           your
           Guides
           be
           blind
           ?
           Then
           they
           doe
           not
           only
           fall
           in
           the
           ditch
           themselves
           ,
           but
           z
           you
           with
           them
           .
           a
           Our
           Master
           would
           not
           have
           the
           Iewes
           to
           rest
           upon
           the
           Testimony
           of
           
             Iohn
             Baptist
          
           himselfe
           ,
           but
           would
           have
           them
           to
           search
           the
           Scriptures
           :
           by
           which
           touch-stone
           b
           the
           Bereans
           tryed
           the
           Apostles
           owne
           Doctrine
           ,
           and
           are
           commended
           for
           so
           doing
           .
           But
           as
           we
           wish
           you
           not
           to
           condemne
           our
           cause
           ,
           without
           examining
           the
           same
           by
           the
           Word
           ,
           so
           neither
           doe
           we
           desire
           you
           blindly
           to
           follow
           us
           in
           adhereing
           unto
           it
           .
           For
           what
           if
           your
           seeing
           Guides
           be
           taken
           from
           you
           ?
           How
           then
           shall
           you
           see
           to
           keep
           out
           of
           the
           ditch
           ?
           We
           would
           neither
           have
           you
           to
           fight
           for
           us
           ,
           nor
           against
           us
           ,
           like
           the
           blind
           swordeplayers
           Andabatae
           ,
           a
           people
           who
           were
           said
           to
           fight
           with
           their
           eyes
           closed
           .
           c
           Consider
           therefore
           what
           we
           say
           ,
           and
           the
           Lord
           give
           you
           understanding
           in
           all
           things
           .
        
         
           II.
           Since
           the
           God
           of
           Heaven
           is
           the
           greatest
           King
           ,
           who
           is
           to
           rule
           and
           raigne
           over
           you
           by
           his
           Word
           ,
           which
           he
           hath
           published
           to
           
           the
           world
           ,
           and
           
             tunc
             vere
          
           ,
           &c.
           
           
             Then
             is
             God
             truly
             said
             to
             raigne
             in
             us
             when
             no
             wordly
             thing
             is
             harboured
             and
             haunted
             in
             our
             soules
             ,
          
           saith
           d
           Theophylactus
           :
           since
           al●…o
           e
           the
           wisedome
           of
           the
           flesh
           is
           enimi●…y
           against
           God
           ,
           f
           who
           hath
           
             made
             foolish
             the
             wisedome
             of
             this
             world
             :
          
           Therefore
           never
           shall
           you
           rightly
           deprehend
           the
           truth
           of
           God
           ,
           not
           submit
           your
           selves
           to
           be
           guided
           by
           the
           same
           ,
           unlesse
           laying
           aside
           all
           the
           high
           soaring
           fancies
           and
           presumptuous
           conceits
           of
           naturall
           and
           worldly
           wisdome
           ,
           you
           come
           in
           a
           unfained
           humility
           and
           babe-like
           simplicity
           ,
           to
           be
           edifyed
           by
           the
           Word
           of
           righteousnesse
           .
           And
           farre
           lesse
           shall
           you
           ever
           take
           up
           your
           crosse
           and
           follow
           Christ
           ,
           (
           as
           you
           are
           required
           ,
           )
           g
           except
           first
           of
           all
           you
           labour
           &
           learne
           to
           deni●…
           your selves
           ,
           that
           is
           ,
           to
           make
           no
           reckoning
           what
           come
           of
           your selves
           and
           of
           all
           that
           you
           have
           in
           the
           world
           ,
           so
           that
           God
           have
           glory
           ,
           and
           your selves
           a
           good
           conscience
           ,
           in
           your
           doings
           or
           sufferings
           .
        
         
           III.
           If
           you
           would
           not
           be
           drawen
           away
           after
           the
           error
           of
           the
           wicked
           ,
           
           neither
           fall
           from
           your
           owne
           stedfastnesse
           ,
           h
           the
           Apostle
           Peter
           teacheth
           you
           ,
           that
           ye
           must
           grow
           both
           in
           Grace
           and
           in
           Knowledge
           .
           For
           if
           either
           your
           minds
           be
           darkened
           through
           want
           of
           Knowledge
           ,
           or
           your
           affections
           frozen
           through
           want
           of
           the
           love
           of
           God
           ,
           then
           are
           you
           naked
           and
           not
           guarded
           against
           the
           tentations
           of
           the
           time
           .
           Wherefore
           ,
           as
           the
           perverters
           of
           the
           Truth
           and
           simplicity
           of
           Religion
           ,
           doe
           dayly
           multiply
           errors
           ,
           so
           must
           you
           (
           shunning
           those
           shelfes
           and
           quicke-sands
           of
           deceiving
           errors
           ,
           which
           witty
           ,
           make-bates
           designe
           for
           you
           ,
           )
           labour
           dayly
           for
           increase
           of
           Knowledge
           .
           And
           as
           they
           to
           their
           errors
           in
           opinion
           doe
           adde
           the
           overplus
           of
           a
           licentious
           practise
           and
           lewd
           conversation
           ,
           so
           must
           you
           (
           having
           so
           much
           the
           
           more
           adoe
           to
           flee
           from
           their
           impietie
           )
           labour
           still
           for
           a
           greater
           measure
           of
           the
           lively
           worke
           of
           sanctifying
           Grace
           .
           In
           which
           respects
           i
           Augustine
           saith
           well
           ,
           that
           the
           Adversaries
           of
           the
           Trueth
           doe
           this
           good
           to
           the
           true
           members
           of
           the
           Church
           ,
           that
           the
           fall
           of
           those
           makes
           these
           to
           take
           better
           hold
           upon
           God.
           
        
         
           IV.
           Be
           not
           deceived
           ,
           to
           thinke
           that
           they
           who
           so
           eagerly
           presse
           
           this
           course
           of
           Conformity
           ,
           have
           any
           such
           end
           as
           Gods
           glory
           ,
           or
           the
           good
           of
           his
           Church
           and
           profit
           of
           Religion
           .
           When
           a
           violent
           urger
           of
           the
           Ceremonies
           pretendeth
           religious
           respects
           for
           his
           proceedings
           ,
           It
           may
           be
           well
           answered
           in
           k
           Hilaries
           words
           ;
           
             Subrepis
             nomine
             blandienti
             ,
             occidis
             specie
             religionis
             :
             thou
             privily
             creeps
             in
             with
             an
             entising
             title
             ,
             thou
             kills
             with
             the
             pretense
             of
             religion
             .
          
           For
           ,
           1.
           
           It
           is
           most
           evidently
           true
           of
           these
           Ceremonies
           ,
           which
           l
           our
           Divines
           say
           of
           the
           gestures
           and
           Rites
           used
           in
           the
           Masse
           :
           
             They
             are
             all
             frivolous
             and
             hypocritical
             ,
             stealing
             away
             true
             dovotion
             from
             the
             heart
             ,
             and
             making
             men
             to
             rest
             in
             the
             outward
             gestures
             of
             the
             body
             .
          
           There
           is
           more
           sound
           religion
           among
           them
           who
           refuse
           ,
           then
           among
           them
           who
           receive
           the
           same
           ,
           even
           our
           enemies
           themselves
           beeing
           Iudges
           .
           The
           reason
           whereof
           let
           me
           give
           in
           the
           words
           of
           m
           one
           of
           our
           Opposites
           :
           
             Supervacua
             haec
             occupatio
             circa
             traditiones
             humanas
             ,
             gignit
             semper
             ignorantiam
             &
             contemptum
             praeceptorum
             divinorum
             .
             This
             needlesse
             businesse
             about
             humaine
             traditions
             ,
             doth
             ever
             beget
             the
             ignorance
             and
             contempt
             of
             divine
             commandements
             .
          
           2.
           
           Where
           read
           we
           that
           the
           servants
           of
           God
           have
           at
           any
           time
           sought
           to
           advance
           Religion
           ,
           by
           such
           hideous
           courses
           of
           sterne
           violence
           ,
           as
           are
           intended
           and
           assayed
           against
           us
           by
           those
           who
           presse
           the
           Ceremonies
           upon
           us
           ?
           The
           girking
           and
           gnibling
           of
           their
           unformall
           huggermugger
           ,
           commeth
           nearer
           to
           Sycophaucy
           then
           to
           Sincerity
           ,
           and
           is
           sibber
           to
           appeaching
           Hostility
           ,
           then
           fraternall
           Charity
           .
           For
           just
           so
           they
           deale
           with
           us
           ,
           as
           the
           Arrians
           did
           with
           the
           Catholikes
           of
           old
           .
           n
           
             Sin●…ros
             ,
             &c.
             The
             sincere
             teachers
             of
             the
             Churches
             they
             delated
             and
             accused
             before
             Magistrates
             ,
             as
             if
             they
             alone
             did
             continually
             perturbe
             the
             Churches
             peace
             and
             tranquillity
             ,
             and
             did
             only
             labour
             that
             the
             divided
             Churches
             might
             never
             againe
             piously
             grow
             togither
             :
             and
             by
             this
             calumny
             they
             persuaded
             politick
             and
             civill
             men
             (
             who
             did
             not
             well
             enough
             understand
             thu
             busines
             )
             that
             the
             godly
             teachers
             of
             the
             Churches
             should
             be
             cast
             forth
             into
             exile
             ,
             and
             the
             Arrian
             wolfes
             should
             be
             sent
             into
             the
             sheepfolds
             of
             Christ.
          
           Now
           ,
           forasmuch
           as
           God
           hath
           said
           ,
           o
           
             they
             shall
             not
             burt
             nor
             destroy
             in
             all
             my
             holy
             montaine
             ,
          
           And
           will
           not
           have
           his
           flocke
           to
           be
           ruled
           p
           
             with
             force
             and
             with
             cruelty
             :
             Nec
             potest
          
           (
           saith
           q
           
             Lactantius
             )
             aut
             veritas
             cum
             vi
             ,
             aut
             Iustitia
             cum
             crudelitate
             conjungi
             :
             Neither
             can
             either
             trueth
             be
             conjoyned
             with
             violence
             ,
             or
             righteousnesse
             with
             cruelty
             :
          
           Therefore
           ,
           if
           our
           Opposites
           would
           make
           it
           evident
           ,
           that
           they
           are
           in
           very
           deed
           ledde
           by
           religious
           aimes
           ,
           let
           them
           refile
           from
           their
           violent
           proceedings
           ,
           and
           deale
           with
           us
           in
           the
           spirit
           of
           meeknesse
           ,
           shewing
           us
           from
           Gods
           Word
           and
           good
           reason
           ,
           
           the
           equity
           of
           their
           cause
           ,
           &
           iniquity
           of
           ours
           .
           Wherein
           we
           require
           no
           other
           thing
           of
           them
           ,
           then
           that
           which
           
             (
             r
             )
             Lactantius
          
           required
           of
           the
           Adversaries
           of
           his
           profession
           ,
           even
           that
           they
           would
           debate
           the
           matter
           
             verbis
             potius
             quam
             verberibus
             :
             by
             words
             rather
             then
             by
             whippes
             .
             Distringant
             aciem
             ingeniorem
             suorum
             :
             si
             ratio
             eorum
             vera
             est
             ,
             asseratur
             :
             parati
             sumus
             audire
             ,
             si
             doceant
             .
             Let
             them
             draw
             out
             the
             sharpenesse
             of
             their
             ingines
             :
             If
             their
             reason
             be
             true
             let
             it
             be
             averred
             :
             we
             are
             ready
             to
             heare
             ,
             if
             they
             teach
             us
             .
          
           3.
           
           If
           their
           aimes
           were
           truly
           for
           the
           advancement
           of
           Religion
           ,
           how
           comes
           it
           to
           passe
           ,
           that
           whiles
           they
           make
           so
           much
           adoe
           ,
           and
           move
           every
           stone
           against
           us
           for
           our
           modest
           refusing
           of
           obedience
           to
           certaine
           ordinances
           of
           men
           ,
           which
           in
           our
           consciences
           we
           are
           perswaded
           to
           be
           unlawfull
           ,
           they
           manumisse
           &
           set
           free
           the
           Simony
           ,
           Lying
           ,
           Swearing
           ,
           prophanation
           of
           the
           Sabbath
           ,
           Drunkennesse
           ,
           Who
           ordome
           ,
           with
           other
           grosse
           and
           scandalous
           vices
           ,
           of
           some
           of
           their
           owne
           side
           ,
           by
           which
           Gods
           owne
           Commandements
           are
           most
           fearfully
           violated
           ?
           This
           just
           recrimination
           we
           may
           well
           use
           for
           our
           owne
           most
           lawfull
           defence
           .
           Neither
           doe
           we
           hereby
           intend
           any
           mans
           shame
           (
           God
           knowes
           )
           but
           his
           reformation
           rather
           .
           We
           wish
           from
           our
           hearts
           we
           had
           no
           reason
           to
           challenge
           our
           Opposites
           of
           that
           superstition
           taxed
           in
           the
           Pharisees
           ,
           
             quod
             argnebant
          
           ,
           &c.
           
             that
             they
             accused
             the
             Disciples
             of
             litle
             things
             ,
             and
             themselves
             were
             guilty
             in
             great
             things
          
           ;
           saith
           s
           
             Nicolaus
             Gorranus
          
           .
        
         
           V.
           Doe
           not
           account
           Ceremonies
           to
           be
           matters
           of
           so
           small
           importance
           ,
           
           that
           we
           need
           not
           stand
           much
           upon
           them
           ,
           for
           as
           t
           Hooker
           observeth
           ,
           a
           Ceremony
           ,
           through
           custome
           worketh
           very
           much
           with
           people
           .
           w
           Dr.
           Burgesse
           alledgeth
           for
           his
           writing
           about
           Ceremonies
           ,
           that
           the
           matter
           is
           important
           ,
           for
           the
           consequence
           of
           it
           .
           x
           Camero
           thinketh
           so
           much
           of
           Ceremonies
           ,
           that
           he
           holdeth
           our
           simplicity
           to
           notifie
           ,
           that
           we
           have
           the
           true
           Religion
           ,
           and
           that
           the
           Religion
           of
           Papists
           is
           superstitious
           ,
           because
           of
           their
           Ceremonies
           .
           To
           say
           the
           truth
           ,
           a
           Church
           is
           in
           so
           farre
           true
           or
           hypocriticall
           ,
           as
           it
           mixeth
           or
           not
           mixeth
           humane
           inventions
           with
           Gods
           holy
           worship
           .
           And
           hence
           ,
           y
           the
           Magdeburgians
           professe
           ,
           that
           they
           write
           of
           the
           Ceremonies
           ,
           for
           making
           a
           difference
           betwixt
           a
           true
           and
           a
           hypocriticall
           Church
           .
           
             Vera
             enim
             Ecclesia
             ,
             &c.
             For
             a
             true
             Church
             as
             it
             retaines
             pure
             Doctrine
             ,
             so
             also
             it
             keeps
             simplicity
             of
             Ceremonies
             ,
             &c.
             but
             a
             hypocriticall
             Church
             ,
             as
             it
             departs
             from
             pure
             Doctrine
             ,
             so
             for
             the
             most
             part
             ,
             it
             changeth
             and
             augmenteth
             the
             Ceremonies
             instituted
             of
             God
             ,
             and
             multiplieth
             its
             owne
             Traditions
             ,
          
           &c.
           
           And
           as
           touching
           our
           controverted
           Ceremonies
           in
           particular
           ,
           if
           you
           consider
           what
           we
           have
           written
           against
           them
           ,
           you
           shall
           easily
           perceive
           that
           they
           are
           matters
           of
           no
           small
           ,
           but
           very
           great
           consequence
           .
           Howbeit
           these
           be
           but
           the
           beginnings
           of
           evills
           ,
           and
           there
           is
           a
           worse
           galamafrie
           gobbet-wise
           prepared
           .
           It
           hath
           beene
           z
           observed
           of
           the
           warring
           Turkes
           that
           often
           
           they
           used
           this
           notable
           deceit
           ,
           to
           send
           a
           lying
           rumour
           and
           a
           vaine
           tumult
           of
           warre
           to
           one
           place
           ,
           but
           in
           the
           meane
           while
           to
           addresse
           their
           true
           forces
           to
           another
           place
           ,
           that
           so
           they
           might
           surprize
           those
           who
           have
           beene
           unwarrily
           ledde
           by
           pernicious
           credulity
           .
           So
           have
           we
           manifest
           (
           alas
           too
           too
           manifest
           )
           reasons
           ,
           to
           make
           us
           conceive
           ,
           that
           whiles
           the
           chief
           urgers
           of
           the
           course
           of
           Conformity
           ,
           are
           skirmishing
           with
           us
           about
           the
           triffeling
           Ceremonies
           (
           as
           some
           men
           count
           them
           ,
           )
           they
           are
           but
           labouring
           to
           hold
           our
           thoughts
           so
           bent
           and
           intent
           upon
           those
           smaller
           quarrells
           ,
           that
           we
           may
           forget
           to
           distinguish
           betwixt
           evills
           immanent
           and
           evills
           imminent
           ,
           and
           that
           we
           be
           not
           too
           much
           awake
           to
           espie
           their
           secre●…t
           slight
           in
           compassing
           further
           aimes
           .
        
         
           VI.
           Neither
           let
           the
           pretence
           of
           Peace
           and
           Vnity
           coole
           your
           fervour
           ,
           or
           make
           you
           spare
           to
           oppose
           your selves
           unto
           those
           idle
           and
           idolized
           Ceremonies
           ,
           against
           which
           we
           dispute
           .
           For
           whiles
           our
           Opposites
           make
           a
           vaine
           shew
           and
           pretence
           of
           Peace
           ,
           they
           doe
           like
           the
           a
           Romans
           ,
           who
           built
           the
           Temple
           of
           Concord
           just
           in
           the
           place
           where
           the
           seditious
           outrages
           of
           the
           two
           
             Gracchi
             Tiberius
             and
             Cajus
          
           had
           beene
           acted
           :
           b
           which
           Temple
           ,
           in
           the
           subsequent
           times
           ,
           did
           not
           restraine
           ,
           but
           by
           the
           contrary
           ,
           give
           further
           scope
           unto
           more
           bloudie
           seditions
           .
           So
           that
           they
           should
           have
           built
           Discord
           a
           Temple
           in
           that
           place
           rather
           then
           Concord
           ,
           as
           Augustine
           pleasantly
           tickleth
           them
           .
           Doe
           our
           Opposites
           thinke
           that
           the
           bane
           of
           Peace
           ,
           is
           never
           in
           yeelding
           to
           the
           course
           of
           the
           time
           ,
           but
           ever
           in
           refuising
           to
           yeeld
           ?
           or
           will
           they
           not
           rather
           aknowledge
           ,
           that
           as
           a
           man
           c
           is
           said
           to
           be
           made
           drunke
           by
           drinking
           the
           water
           of
           Lyncestus
           a
           river
           of
           Macedonia
           ,
           no
           lesse
           then
           if
           he
           had
           filled
           himself
           with
           the
           strongest
           wine
           ,
           so
           one
           may
           be
           inebriat
           with
           a
           contentious
           humour
           ,
           in
           standing
           stifly
           for
           yeelding
           ,
           as
           well
           as
           in
           standing
           stedfastly
           for
           refuising
           ?
           Peace
           is
           violated
           by
           the
           Oppugners
           of
           the
           Trueth
           ,
           but
           established
           by
           the
           Professors
           of
           the
           same
           .
           For
           (
           as
           was
           rightly
           said
           d
           by
           
             Georgius
             Scholarius
          
           in
           the
           Councell
           of
           Florence
           )
           the
           Churches
           Peace
           
             can
             neither
             stay
             among
             men
             ,
             the
             trueth
             beeing
             unknowen
             ;
             neither
             can
             it
             but
             needs
             returne
             ,
             the
             trueth
             beeing
             knowen
             .
             Nec
             veritate
             ignorata
             manere
             inter
             homines
             potest
             ,
             nec
             illa
             agnita
             necessario
             non
             redire
             .
          
           We
           must
           therefore
           be
           mortaised
           togither
           ,
           not
           by
           the
           subscudines
           of
           Error
           ,
           but
           by
           the
           bands
           of
           Trueth
           and
           unity
           of
           Faith.
           And
           we
           goe
           the
           true
           way
           to
           regaine
           Peace
           ,
           whiles
           we
           sue
           for
           the
           removall
           of
           those
           Popish
           Ceremonies
           ,
           which
           have
           both
           occasioned
           and
           nourished
           the
           Discord
           :
           We
           only
           refuse
           that
           Peace
           (
           falsely
           so
           called
           )
           which
           will
           not
           permit
           us
           to
           brooke
           Purity
           :
           and
           that
           because
           (
           as
           e
           
             Ioseph
             Hall
          
           noteth
           )
           f
           
             S.
             Iames
          
           describeth
           the
           wisdome
           which
           is
           from
           above
           ,
           to
           be
           
             first
             pure
             ,
             then
             peaceable
          
           .
           Whence
           it
           commeth
           that
           g
           there
           can
           be
           no
           concord
           betwixt
           Christ
           and
           Antichrist
           ,
           nor
           any
           communion
           betwixt
           the
           Temple
           of
           God
           and
           Idolls
           .
           
             Atque
             
             ut
             Caelum
             ,
             &c.
             And
             though
             Heaven
             and
             Earth
             should
             happen
             to
             be
             mingled
             togither
             ,
             yet
             the
             sincere
             worship
             of
             God
             and
             his
             sacred
             Trueth
             ,
             wherein
             eternall
             Salvation
             is
             laid
             up
             for
             us
             ,
             should
             irorthily
             be
             unto
             us
             of
             more
             estimation
             then
             a
             hundreth
             worlds
             ,
             saith
          
           h
           Calvine
           .
           i
           
             Iohn
             Foxe
          
           judgeth
           it
           better
           ,
           to
           contend
           against
           those
           who
           preferre
           their
           owne
           Traditions
           to
           the
           Commandements
           of
           God
           ,
           then
           to
           be
           at
           peace
           with
           them
           .
           True
           it
           is
           ,
           
             —
             Pax
             optima
             rerum
             ,
             Quas
             homini
             novisse
             datum
             est
             .
             —
          
           Yet
           I
           trust
           ,
           we
           may
           use
           the
           words
           of
           that
           great
           Adiap●…orist
           k
           
             Georgius
             Cassander
             .
             Ea
             demum
             vera
             ,
             &c.
             That
             alone
          
           (
           saith
           he
           )
           
             is
             true
             and
             solid
             Christian
             Peace
             ,
             which
             is
             conjoyned
             with
             the
             glory
             of
             God
             ,
             and
             the
             obedience
             of
             his
             will
             ,
             and
             is
             sejoyned
             from
             all
             depravation
             of
             the
             Heavenly
             Doctrine
             and
             divine
             worship
             .
          
        
         
           VII
           .
           Beware
           also
           you
           be
           not
           deceived
           with
           the
           pretence
           of
           the
           
           Churches
           consent
           ,
           and
           of
           uniformity
           as
           well
           with
           the
           auncient
           Church
           ,
           as
           with
           the
           now-reformed
           Churches
           ,
           in
           the
           formes
           and
           customes
           of
           both
           .
           For
           ,
           1.
           our
           Opposites
           can
           not
           shew
           that
           the
           signe
           of
           the
           Crosse
           was
           received
           and
           used
           in
           the
           Church
           before
           Tertullian
           ,
           except
           they
           alleadge
           either
           the
           Montanists
           or
           the
           Valentinian
           Heretickes
           for
           it
           .
           Neither
           yet
           can
           they
           shew
           ,
           that
           apparrell
           proper
           for
           Divine
           Service
           ,
           and
           distinguished
           from
           the
           common
           ,
           is
           more
           auncient
           then
           the
           dayes
           of
           Pope
           Caelestinus
           .
           Nor
           lastly
           ,
           that
           kneeling
           in
           the
           act
           of
           receiving
           the
           Communion
           was
           ever
           used
           before
           the
           time
           of
           Pope
           Honorius
           the
           3.
           
           They
           can
           not
           prove
           any
           one
           of
           the
           controverted
           Ceremonies
           to
           have
           beene
           in
           the
           Church
           the
           first
           two
           hundreth
           years
           after
           Christ
           ,
           except
           the
           feast
           of
           Easter
           (
           which
           yet
           can
           neither
           be
           proven
           to
           have
           beene
           observed
           in
           the
           Apostels
           owne
           age
           ,
           nor
           yet
           to
           have
           beene
           established
           in
           the
           after
           age
           by
           any
           Law
           ,
           but
           only
           to
           have
           crept
           in
           by
           a
           certaine
           privat
           custome
           )
           and
           for
           some
           of
           them
           they
           can
           not
           find
           any
           cleare
           Testimony
           for
           a
           long
           time
           thereafter
           :
           Now
           ,
           in
           the
           3.
           
           Centurie
           ,
           l
           Histeriographers
           observe
           ,
           that
           
             Paulatim
             Ceremoniae
             auctae
             sunt
             ,
             hominum
             superstitiosorum
             opinionibus
             :
             Vnde
             in
             Baptismo
             unctionem
             Olei
             ,
             Crucis
             Signaculum
             ,
             &
             Osculum
             addiderunt
             .
             Ceremonies
             were
             by
             litle
             and
             litle
             augmented
             ,
             by
             the
             opinions
             of
             superstitious
             men
             :
             whence
             it
             was
             that
             they
             added
             the
             unction
             of
             Oyle
             ,
             the
             signe
             of
             the
             Crosse
             ,
             and
             a
             Kisse
             in
             Baptisme
             .
          
           And
           in
           the
           Fourth
           Centurie
           m
           they
           say
           ,
           
             Subinde
             magis
             magisque
             ,
             Traditiones
             humanae
             cumulatae
             sunt
             .
             Forth
             with
             humane
             Traditions
             were
             more
             and
             more
             augmented
             .
          
           And
           so
           from
           that
           time
           forward
           ,
           vaine
           and
           idle
           Ceremonies
           were
           still
           added
           to
           the
           worship
           of
           God
           ,
           till
           the
           same
           was
           under
           Poperie
           wholy
           corrupted
           with
           superstitious
           Rites
           .
           Yea
           and
           n
           
             Mr.
             Sprint
          
           hath
           told
           us
           even
           of
           the
           first
           two
           hundereth
           years
           after
           Christ
           ,
           that
           
             the
             Divell
             in
             those
             dayes
             beganne
             to
             sow
             his
             tares
             (
             as
             the
             watchmen
             beganne
             to
             sleep
             )
             both
             of
             false
             Doctrine
             and
             corrupt
             Ceremonies
             .
          
           And
           now
           ,
           though
           some
           of
           the
           controverted
           Ceremonies
           have
           beene
           kept
           and
           reserved
           in
           many
           (
           not
           all
           )
           the
           reformed
           
           Churches
           ,
           yet
           they
           are
           not
           therefore
           to
           be
           the
           better
           liked
           of
           .
           For
           the
           reason
           of
           the
           reservation
           ,
           was
           ,
           because
           some
           reverend
           Divines
           who
           dealt
           and
           laboured
           in
           the
           reformation
           of
           those
           Churches
           ,
           perceaving
           the
           occurring
           lets
           and
           oppositions
           which
           were
           caused
           by
           most
           dangerous
           Shismes
           and
           Seditions
           ,
           and
           by
           the
           raging
           of
           bloudy
           warres
           ,
           scarcely
           exspected
           to
           effectuat
           so
           much
           as
           the
           purging
           of
           the
           Church
           from
           fundamentall
           errors
           and
           grosse
           Idolatry
           :
           which
           wrought
           them
           to
           be
           content
           ,
           that
           lesser
           abuses
           in
           Discipline
           and
           Church
           policie
           should
           be
           then
           tollerated
           ,
           because
           they
           saw
           not
           how
           to
           overtake
           them
           all
           at
           that
           time
           .
           In
           the
           meane
           while
           they
           were
           so
           farre
           from
           desiring
           any
           of
           the
           Churches
           to
           retaine
           these
           Popish
           Ceremonies
           ,
           which
           might
           have
           convenient
           occasion
           of
           ejecting
           them
           ,
           (
           farre
           lesse
           to
           recall
           them
           beeing
           once
           ejected
           ,
           )
           that
           they
           testifyed
           plainly
           their
           dislike
           of
           the
           same
           ,
           and
           wished
           ,
           that
           those
           Churches
           wherein
           they
           lived
           ,
           might
           have
           some
           blessed
           opportunity
           to
           be
           rid
           of
           all
           such
           rotten
           Relicks
           ,
           riven
           Ragges
           ,
           and
           rotten
           Remainders
           of
           Poperie
           .
           All
           which
           ,
           since
           they
           were
           once
           purged
           away
           from
           the
           Church
           of
           Scotland
           ,
           and
           cast
           forth
           as
           things
           accursed
           into
           the
           Iakes
           of
           eternall
           detestation
           ,
           how
           vile
           and
           abominable
           may
           we
           now
           call
           the
           resuming
           of
           them
           ?
           Or
           what
           a
           piacular
           prevarication
           is
           it
           ,
           to
           borrow
           from
           any
           other
           Church
           which
           was
           lesse
           reformed
           ,
           a
           patterne
           of
           policie
           for
           this
           Church
           which
           was
           more
           reformed
           .
           But
           ,
           2.
           though
           there
           could
           be
           more
           alledged
           for
           the
           Ceremonies
           ,
           then
           truly
           there
           can
           be
           ,
           either
           from
           the
           customes
           of
           the
           Auncient
           ,
           or
           Reformed
           Churches
           ,
           yet
           doe
           our
           o
           Opposites
           themselves
           professe
           ,
           that
           they
           will
           not
           Iustify
           all
           the
           Ceremonies
           either
           of
           the
           Auncient
           or
           Reformed
           Churches
           .
           And
           inded
           who
           dare
           take
           this
           for
           a
           sure
           rule
           ,
           that
           we
           ought
           to
           follow
           every
           auncient
           and
           universaly
           receaved
           custome
           ?
           For
           as
           Casaubone
           p
           sheweth
           ,
           though
           the
           Churches
           consent
           ought
           not
           to
           be
           contemned
           ,
           yet
           we
           are
           not
           alwayes
           to
           hold
           it
           for
           a
           Law
           or
           a
           right
           rule
           .
           And
           doe
           not
           our
           q
           Divines
           teach
           ,
           that
           
             nihil
             faciendum
             est
             ad
             aliorum
             exemplum
             ,
             sed
             juxta
             Verbum
             ,
             Nothing
             is
             to
             be
             done
             according
             to
             the
             example
             of
             others
             ,
             but
             according
             to
             the
             Word
             Vt
             autem
             ,
             &c.
             
             As
             the
             multitude
             of
             them
             who
             erre
          
           (
           saith
           r
           
             Osiander
             ,
             )
             so
             long
             prescription
             of
             time
             purchaseth
             no
             patrociny
             to
             error
             .
          
        
         
           VIII
           .
           Moreover
           ,
           because
           the
           foredecke
           and
           hindecke
           of
           all
           our
           
           Opposites
           probations
           ,
           doe
           resolve
           and
           rest
           finally
           into
           the
           Auctority
           of
           a
           Law
           ,
           and
           Auctority
           they
           use
           as
           a
           sharpe
           knife
           to
           cut
           every
           Gordian
           knot
           which
           they
           can
           not
           unloose
           ,
           and
           as
           a
           dreadfull
           pale
           to
           sound
           so
           loud
           in
           all
           ears
           ,
           that
           reason
           can
           not
           be
           heard
           :
           therefore
           we
           certiorat
           you
           with
           s
           Calvine
           ,
           that
           
             Si
             acquievistis
             imperio
             ,
             pessimo
             laqueo
             vos
             induistis
             .
             If
             you
             have
             acquiesced
             in
             Auctority
             ,
             you
             have
             wrapped
             your selves
             in
             a
             very
             evill
             snare
             .
          
           As
           touching
           any
           ordinance
           of
           the
           Church
           ,
           we
           say
           with
           t
           
             Whittakers
             ,
             Obediendum
             Ecclesiae
             est
             ,
             sed
             
             jubenti
             ac
             docenti
             recta
             .
             We
             are
             to
             obey
             the
             Church
             ,
             but
             commmanding
             and
             teaching
             right
             things
             .
          
           Surely
           ,
           if
           we
           have
           not
           proven
           the
           controverted
           Ceremonies
           ,
           to
           be
           such
           things
           as
           are
           not
           right
           to
           be
           done
           ,
           we
           shall
           straight
           obey
           all
           the
           Ceremoniall
           Lawes
           made
           thereanent
           .
           And
           as
           for
           the
           Civill
           Magistrates
           parte
           ,
           is
           it
           not
           holden
           ,
           
             (
             w
          
           )
           that
           he
           may
           not
           injoyne
           us
           
             to
             doe
             that
             ,
             whereof
             we
             have
             not
             good
             ground
             to
             doo
             it
             of
             faith
             ?
          
           And
           that
           ,
           
             although
             all
             thy
             externall
             condition
             is
             in
          
           
           
             the
             power
             of
             the
             Magistrate
             ,
             yet
             internall
             things
             ,
             as
             the
             keeping
             of
             faith
             and
             obedience
             and
             a
             good
             conscience
             ,
             are
             not
             in
             his
             power
             .
          
           For
           x
           every
           one
           of
           us
           
             shall
             give
             account
             of
             himself
             to
             God.
          
           But
           untill
           you
           heare
           more
           in
           the
           Dispute
           of
           the
           power
           which
           either
           the
           Church
           or
           the
           Magistrate
           hath
           to
           enact
           Lawes
           anent
           things
           belonging
           to
           the
           worship
           of
           God
           ,
           and
           of
           the
           binding
           power
           of
           the
           same
           ,
           let
           me
           adde
           here
           touching
           humane
           Lawes
           in
           generall
           ,
           that
           where
           we
           have
           no
           other
           reason
           ,
           to
           warrand
           unto
           us
           ,
           the
           doing
           of
           that
           which
           a
           humane
           Law
           prescribeth
           ,
           beside
           the
           bare
           will
           and
           auctority
           of
           the
           Law-maker
           ,
           in
           this
           case
           a
           humane
           Law
           can
           not
           bind
           us
           to
           obedience
           .
           y
           Aquinas
           holdeth
           with
           Isidore
           ,
           that
           a
           humane
           Law
           (
           among
           other
           conditions
           of
           it
           )
           must
           both
           be
           necessary
           for
           removing
           of
           some
           evill
           ,
           and
           likewise
           profitable
           for
           guiding
           us
           to
           some
           good
           .
           z
           
             Gregorius
             Sayrus
          
           following
           them
           herein
           ,
           saith
           ,
           
             debet
             lex
             homines
             a
             malo
             retrahere
             ,
             &
             ideo
             dicitur
             necessaria
             :
             debet
             etiam
             promovere
             in
             bonum
             ,
             &
             ideo
             dicitur
             utilis
             .
             A
             Law
             ought
             to
             draw
             back
             men
             from
             evill
             ,
             and
             therefore
             is
             called
             necessary
             :
             it
             ought
             also
             te
             promove
             them
             unto
             good
             ,
             and
             therefore
             is
             called
             profitable
             .
          
           Humane
           Lawes
           (
           in
           a
           
             Mr.
             Hookers
          
           judgment
           )
           must
           teach
           what
           is
           good
           ,
           and
           be
           made
           for
           the
           benefite
           of
           men
           .
           b
           Demosthenes
           describeth
           a
           Law
           ,
           to
           be
           such
           a
           thing
           
             cui
             convenit
             omnibus
             parere
             ,
             which
             it
             is
             convenient
             for
             every
             one
             to
             obey
             .
          
           c
           Camero
           not
           only
           alloweth
           us
           to
           seeke
           a
           reason
           of
           the
           Churches
           Lawes
           
             (
             non
             enim
          
           (
           saith
           he
           )
           
             verae
             Ecclesiae
             libet
             leges
             ferre
             quarum
             non
             reddat
             rationem
             .
             It
             pleaseth
             not
             the
             true
             Church
             to
             make
             and
             publish
             Lawes
             whereof
             shee
             giveth
             not
             a
             reason
             :
             )
          
           but
           d
           he
           will
           likewise
           have
           us
           ,
           in
           such
           things
           as
           concerne
           the
           glory
           and
           honour
           of
           God
           ,
           not
           to
           obey
           the
           Lawes
           of
           any
           Magistrate
           ,
           blindly
           and
           without
           a
           reason
           .
           
             There
             was
             one
          
           saith
           e
           the
           Bishop
           of
           
             Winchester
             ,
             that
             would
             have
             his
             will
             stand
             for
             reason
             .
             And
             was
             there
             none
             such
             among
             the
             people
             of
             God
             ?
             Yes
             :
             we
             find
          
           1.
           
           Sam.
           2.
           
             one
             of
             whom
             it
             was
             said
             ,
             Thus
             it
             must
             be
             ,
             for
             Hophni
             will
             not
             have
             it
             so
             ,
             but
             thus
             .
             His
             reason
             is
             ,
             for
             he
             will
             not
             .
             And
             God
             graunt
             none
             such
             be
             found
             among
             Christians
             .
          
           From
           Scripture
           we
           learne
           that
           f
           neither
           hath
           the
           Magistrate
           any
           power
           ,
           but
           for
           our
           good
           only
           ,
           g
           nor
           yet
           hath
           the
           Church
           any
           power
           ,
           but
           for
           our
           edification
           only
           .
           Law-makers
           therefore
           may
           not
           injoyne
           quod-libet
           ,
           that
           which
           liketh
           them
           ,
           nay
           nor
           allwayes
           
             quod
             licet
          
           ,
           that
           which
           is
           in
           it self
           lawfull
           ,
           but
           only
           
             quod
             expedit
          
           ,
           that
           which
           is
           expedient
           and
           good
           for
           edifying
           .
           And
           to
           them
           we
           may
           well
           say
           with
           h
           
             Tertullian
             ,
             Iniquam
             exercetis
             dominationem
             si
             ideo
             negatis
             licere
             ,
             quia
             
             vultis
             ,
             non
             quia
             debuit
             non
             licere
             .
             You
             exercise
             unjust
             dominion
             ,
             if
             therefore
             you
             denie
             any
             thing
             to
             be
             free
             ,
             because
             you
             will
             so
             ,
             not
             because
             it
             ought
             not
             to
             be
             free
             .
          
           Besides
           all
           this
           ,
           there
           is
           nothing
           which
           any
           way
           pertaineth
           to
           the
           worship
           of
           God
           left
           to
           the
           determination
           of
           humane
           Lawes
           ,
           beside
           the
           mere
           circumstances
           ,
           which
           neither
           have
           any
           holinesse
           in
           them
           ,
           forasmuch
           as
           they
           have
           no
           other
           use
           and
           praise
           in
           Sacred
           ,
           then
           they
           have
           in
           Civill
           things
           ;
           nor
           yet
           were
           particularly
           determinable
           in
           Scripture
           ,
           because
           they
           are
           infinite
           .
           But
           sacred
           significant
           Ceremonies
           such
           as
           Crosse
           ,
           Kneeling
           ,
           Surplice
           ,
           Holy
           dayes
           ,
           Bishopping
           ,
           &c.
           which
           have
           no
           use
           and
           praise
           except
           in
           Religion
           only
           ,
           and
           which
           also
           were
           most
           easily
           determinable
           (
           yet
           not
           determined
           )
           within
           those
           bounds
           which
           the
           wisedome
           of
           God
           did
           set
           to
           his
           written
           Worde
           ,
           are
           such
           things
           as
           God
           never
           left
           to
           the
           determination
           of
           any
           humane
           Law.
           Neither
           have
           men
           any
           power
           to
           burthen
           us
           with
           those
           or
           such
           like
           ordinances
           :
           For
           i
           saith
           not
           our
           Lord
           himselfe
           to
           the
           Churches
           ,
           
             I
             will
             put
             upon
             you
             none
             other
             burden
             :
             but
             that
             which
             ye
             have
             allready
             hold
             fast
             till
             I
             come
             .
          
           Wherefore
           
             pro
             hac
             ,
             &c.
          
           k
           
             For
             this
             liberty
             we
             ought
             stoutly
             to
             fight
             against
             false
             Teachers
             .
          
           Finally
           ,
           it
           is
           to
           be
           noted
           .
           that
           though
           in
           some
           things
           we
           may
           and
           doe
           commendably
           refuse
           obedience
           to
           the
           Lawes
           of
           those
           whom
           God
           hath
           set
           over
           us
           ,
           yet
           are
           we
           ever
           obliged
           (
           and
           accordingly
           intend
           )
           still
           to
           subject
           our
           selves
           unto
           them
           .
           For
           to
           be
           subject
           ,
           doth
           signify
           (
           as
           l
           Zanchius
           sheweth
           )
           to
           be
           placed
           under
           ,
           to
           be
           subordinat
           ,
           and
           so
           to
           give
           honour
           and
           reverence
           to
           him
           who
           is
           above
           ,
           which
           may
           well
           stand
           without
           obedience
           to
           every
           one
           of
           his
           Lawes
           .
           Yea
           and
           m
           
             Dr.
             Field
          
           also
           tells
           us
           ,
           that
           
             subjection
             is
             generally
             and
             absolutely
             required
             ,
             where
             obedience
             is
             not
             .
          
        
         
           IX
           .
           Forasmuch
           as
           some
           ignorant
           ones
           are
           of
           opinion
           ,
           that
           when
           
           they
           practise
           the
           Ceremonies
           neither
           perceiving
           any
           unlawfulnesse
           in
           them
           ,
           (
           but
           by
           the
           contrary
           beeing
           perswaded
           in
           their
           consciences
           of
           the
           Lawfullnesse
           of
           the
           same
           )
           nor
           yet
           having
           any
           evill
           meaning
           (
           but
           intending
           Gods
           glory
           and
           the
           peace
           of
           the
           Church
           )
           therefore
           they
           practise
           them
           with
           a
           good
           conscience
           .
           Be
           not
           ye
           also
           deceived
           ,
           but
           rather
           advert
           unto
           this
           ,
           that
           a
           peaceable
           conscience
           allowing
           that
           which
           a
           man
           doth
           ,
           is
           not
           ever
           a
           good
           conscience
           ,
           but
           often
           times
           an
           Erring
           ,
           Bolde
           ,
           Presuming
           ,
           Secure
           ,
           yea
           perhaps
           a
           Seared
           conscience
           .
           A
           good
           Conscience
           ,
           the
           testimony
           whereof
           giveth
           a
           man
           true
           peace
           in
           his
           doings
           ,
           is
           ,
           and
           is
           only
           such
           a
           one
           ,
           as
           is
           rightly
           informed
           out
           of
           the
           Word
           of
           God.
           Neither
           doth
           a
           good
           meaning
           excuse
           any
           evill
           action
           ,
           or
           else
           they
           who
           killed
           the
           Apostles
           were
           to
           be
           excused
           ,
           because
           in
           so
           doing
           m
           they
           thought
           they
           did
           God
           good
           service
           .
           It
           is
           the
           observation
           even
           of
           n
           Papists
           ,
           that
           men
           may
           commit
           many
           a
           soule-ruinating
           scandall
           ,
           though
           they
           intend
           no
           such
           thing
           as
           the
           ruine
           of
           soules
           .
        
         
         
           X.
           If
           once
           you
           yeeld
           to
           these
           English
           Ceremonies
           ,
           think
           not
           that
           thereaf●…er
           you
           can
           keep
           yourselves
           backe
           from
           any
           greater
           
           evills
           or
           grosser
           corruptions
           which
           they
           draw
           after
           them
           .
           For
           as
           it
           is
           just
           with
           God
           o
           to
           give
           such
           men
           over
           to
           strong
           delusions
           ,
           as
           have
           not
           receaved
           the
           love
           of
           the
           Trueth
           ,
           nor
           taken
           pleasure
           in
           the
           sincerity
           of
           his
           worship
           :
           so
           there
           is
           not
           a
           more
           deceitfull
           and
           dangerous
           tentation
           then
           in
           yeelding
           to
           the
           beginnings
           of
           evill
           .
           
             He
             that
             is
             unjust
             in
             the
             least
             ,
             is
             unjust
             also
             in
             much
          
           p
           sai●…h
           he
           who
           could
           not
           lye
           .
           When
           Vrijah
           the
           Priest
           had
           once
           pleased
           King
           Ahaz
           ,
           in
           making
           an
           Altar
           like
           unto
           that
           of
           Damascus
           ,
           he
           was
           afterward
           ledde
           on
           to
           please
           
           him
           in
           a
           greatter
           matter
           ,
           even
           in
           forsaking
           the
           Altar
           of
           the
           Lord
           ,
           and
           in
           offering
           all
           the
           Sacrifices
           upon
           the
           Altar
           of
           Damascus
           .
           All
           your
           winning
           or
           losing
           of
           a
           good
           conscience
           ,
           is
           in
           your
           first
           buying
           :
           for
           such
           is
           the
           deceitfullnesse
           of
           sinne
           ,
           and
           the
           cunning
           convoyance
           of
           that
           old
           Serpent
           ,
           that
           if
           his
           head
           be
           once
           entering
           in
           ,
           his
           whole
           body
           will
           easily
           follow
           after
           ,
           and
           if
           he
           make
           you
           handsomely
           to
           swallow
           gnats
           at
           first
           ,
           he
           will
           make
           you
           swallow
           Camells
           ere
           all
           be
           done
           .
           O
           happy
           they
           ,
           r
           who
           dash
           the
           litle
           ones
           of
           Babylon
           against
           the
           stones
           !
        
         
           XI
           .
           Doe
           not
           reckon
           it
           enough
           to
           beare
           within
           the
           inclosure
           of
           
           your
           secret
           thoughts
           ,
           a
           certaine
           dislike
           of
           the
           Ceremonies
           and
           other
           abuses
           now
           set
           afoot
           ,
           except
           both
           by
           profession
           and
           action
           you
           evidence
           the
           same
           ,
           and
           so
           shew
           your
           faith
           by
           your
           fact
           .
           We
           are
           constrained
           to
           say
           to
           some
           among
           you
           ,
           with
           
             Elijah
             ,
             (
             How
             long
             halt
             ye
          
           
           
             between
             two
             opinions
          
           ?
           and
           to
           call
           unto
           you
           with
           Moses
           ,
           t
           
             Who
             is
             on
             the
             Lords
             side
             ?
             Who
             ?
          
           (
           w
           )
           
             Be
             not
             deceived
             :
             God
             is
             not
             mocked
             .
          
           And
           x
           
             No
             man
             can
             serve
             two
             masters
             .
          
           Howsoever
           y
           he
           that
           is
           not
           against
           
           us
           ,
           protanto
           ,
           is
           with
           us
           ,
           that
           is
           ,
           in
           so
           farre
           ,
           as
           he
           is
           not
           against
           us
           ,
           in
           as
           farre
           he
           so
           obligeth
           himself
           unto
           us
           that
           he
           can
           not
           lightly
           speake
           evill
           of
           our
           cause
           ,
           and
           z
           we
           therein
           rejoyce
           ,
           &
           will
           rejoyce
           ;
           yet
           simpliciter
           ,
           a
           he
           that
           is
           not
           with
           us
           is
           against
           us
           ,
           that
           is
           ,
           he
           who
           by
           Profession
           and
           Practise
           sheweth
           not
           himself
           to
           be
           on
           our
           side
           ,
           is
           accounted
           before
           God
           to
           be
           our
           enemy
           .
        
         
           XII
           .
           Think
           not
           the
           wounds
           which
           the
           Church
           hath
           received
           by
           the
           meanes
           of
           these
           nocent
           Ceremonies
           to
           be
           so
           deadly
           and
           desperate
           ,
           
           as
           if
           there
           were
           no
           balme
           in
           Gilead
           .
           Neither
           suffer
           your
           minds
           so
           farre
           to
           miscarry
           ,
           as
           to
           thinke
           that
           ye
           wish
           well
           to
           the
           Church
           and
           are
           heartily
           sorry
           that
           matters
           frame
           with
           her
           as
           they
           doe
           ,
           whiles
           in
           the
           meane
           time
           you
           assay
           no
           meanes
           ,
           you
           take
           no
           paines
           and
           travell
           for
           her
           help
           .
           b
           When
           King
           Ahasswerus
           had
           given
           forth
           a
           decree
           for
           the
           utter
           extirpation
           of
           the
           Iewes
           ,
           Mordecay
           feared
           not
           to
           tell
           Esther
           that
           if
           shee
           should
           then
           hold
           her
           peace
           ,
           enlargement
           and
           deliverance
           should
           arise
           unto
           the
           Iewes
           from
           another
           place
           ,
           but
           shee
           and
           her
           fathers
           house
           should
           be
           destroyed
           .
           Whereupon
           shee
           ,
           after
           
           three
           dayes
           humiliation
           and
           Prayer
           to
           God
           ,
           put
           her
           very
           life
           in
           hazard
           by
           going
           in
           to
           supplicat
           the
           King
           ,
           which
           was
           not
           according
           to
           the
           Law.
           But
           now
           (
           alas
           )
           there
           are
           too
           many
           Professours
           who
           detract
           themselves
           from
           undergoing
           lesser
           hazards
           for
           the
           Churches
           liberty
           ,
           yea
           ,
           from
           using
           those
           very
           defences
           which
           are
           according
           to
           the
           Lawes
           of
           the
           Kingdome
           .
           Yet
           most
           certaine
           it
           is
           ,
           that
           without
           giving
           diligence
           in
           the
           use
           of
           the
           meanes
           ,
           you
           shall
           neither
           convince
           your
           Adversaries
           ,
           nor
           yet
           exoner
           your
           owne
           consciences
           ,
           nor
           lastly
           have
           such
           comfort
           in
           the
           day
           of
           your
           suffering
           as
           otherwise
           you
           should
           .
           I
           know
           that
           principally
           and
           above
           all
           we
           are
           c
           to
           offer
           up
           to
           God
           ,
           Prayers
           and
           Supplications
           with
           strong
           crying
           and
           teares
           ,
           which
           are
           the
           weapons
           of
           our
           spirituall
           warrefare
           :
           but
           as
           this
           ought
           to
           be
           done
           ,
           so
           the
           atchieving
           of
           other
           secundary
           meanes
           ,
           ought
           not
           to
           be
           left
           undone
           .
        
         
           If
           you
           misregard
           these
           things
           whereof
           in
           the
           name
           of
           God
           I
           have
           admonished
           you
           ,
           and
           draw
           back
           your
           helping
           hands
           from
           the
           reproached
           and
           afflicted
           cause
           of
           Christ
           ,
           for
           which
           we
           plead
           ,
           then
           doe
           not
           put
           evill
           farre
           from
           you
           ,
           for
           wrath
           is
           determined
           against
           you
           .
           And
           as
           for
           you
           ,
           my
           deare
           brethren
           ,
           and
           Country
           men
           of
           Scotland
           ,
           as
           d
           it
           is
           long
           ,
           since
           first
           Christianity
           was
           preached
           and
           professed
           in
           this
           Land
           :
           as
           also
           it
           was
           blessed
           with
           a
           most
           glorious
           and
           much
           renounned
           Reformation
           :
           and
           further
           ,
           as
           the
           Gospell
           hath
           beene
           longer
           continued
           in
           purity
           and
           peace
           with
           us
           then
           with
           any
           Church
           in
           Europe
           :
           Moreover
           ,
           as
           the
           Church
           of
           Scotland
           hath
           treacherously
           broken
           her
           bonds
           of
           oath
           and
           subscription
           ,
           wherewith
           other
           Churches
           about
           us
           were
           not
           so
           tied
           :
           and
           finally
           ,
           as
           Almighty
           God
           ,
           though
           he
           hath
           almost
           consumed
           other
           Churches
           by
           his
           dreadfull
           Iudgments
           ,
           yet
           hath
           shewed
           farre
           greater
           longsuffering-kindnesse
           toward
           us
           ,
           to
           reclaime
           us
           to
           repentance
           ,
           though
           (
           notwithstanding
           of
           all
           this
           ,
           )
           we
           goe
           on
           in
           a
           most
           dolefull
           security
           ,
           induration
           ,
           blindnesse
           ,
           and
           backsliding
           .
           So
           now
           in
           the
           most
           ordinary
           course
           of
           Gods
           Iustice
           ,
           we
           are
           certainly
           to
           exspect
           ,
           that
           after
           so
           many
           mercies
           ,
           so
           great
           long-suffering
           ,
           and
           such
           a
           long
           day
           of
           grace
           ,
           all
           despised
           ,
           hee
           is
           to
           send
           upon
           us
           such
           Iudgements
           as
           should
           not
           be
           believed
           though
           they
           were
           tolde
           .
           
             O
             Scotland
          
           !
           understand
           and
           turne
           againe
           ,
           or
           else
           as
           GOD
           lives
           ,
           most
           terrible
           Iudgements
           are
           abiding
           thee
           .
        
         
           But
           if
           you
           lay
           these
           things
           to
           heart
           ,
           if
           you
           be
           humbled
           before
           God
           for
           the
           provocation
           of
           your
           defection
           ,
           and
           turne
           back
           from
           the
           same
           ,
           if
           with
           all
           your
           hearts
           ,
           and
           according
           to
           all
           your
           power
           ,
           you
           bestow
           your
           best
           endeavours
           for
           making
           help
           to
           the
           wounded
           Church
           of
           Christ
           ,
           and
           for
           vindicating
           the
           cause
           of
           pure
           Religion
           ,
           yea
           though
           it
           were
           w●…th
           the
           losse
           of
           all
           that
           you
           have
           in
           the
           world
           e
           
             (
             augetur
             enim
             Religio
             Dei
             ,
             quo
             magis
             premitur
             ,
             Gods
             true
             Religion
          
           
           
             is
             enlarged
             ,
             the
             more
             it
             is
             pressed
             downe
             ;
             )
          
           then
           shall
           you
           not
           only
           escape
           the
           evills
           which
           shall
           come
           upon
           this
           generation
           ,
           but
           likewise
           ,
           be
           recompensed
           a
           hundreth
           folde
           with
           the
           sweet
           consolations
           of
           Gods
           Spirit
           here
           ,
           and
           with
           the
           immortall
           Crowne
           of
           never
           fading
           glory
           hence
           .
           Now
           ,
           our
           Lord
           Iesus
           Christ
           himself
           ,
           and
           God
           even
           our
           Father
           ,
           which
           hath
           loved
           us
           ,
           and
           hath
           given
           us
           everlasting
           consolation
           ,
           and
           good
           hope
           through
           grace
           ,
           stablish
           you
           and
           keep
           you
           from
           evill
           ,
           that
           ye
           may
           be
           presented
           before
           his
           Throne
           .
           The
           Grace
           of
           our
           Lord
           IESUS
           CHRIST
           be
           with
           you
           all
           .
        
         
           AMEN
           .
        
      
    
     
       
         
         
           
             A
             Dispute
             against
          
           The
           English-Popish
           Ceremonies
           ,
           OBTRVDED
           Vpon
           the
           CHVRCH
           of
           SCOTLAND
           ,
           
             Consisting
             of
             foure
             Partes
          
           .
        
         
           THE
           PROLOGVE
           .
        
         
           
             HOW
             good
             reason
             those
             Wisemen
             had
             for
             them
             ,
             who
             did
             not
             allowe
             of
             the
             English-Popish
             Ceremonies
             ,
             at
             the
             first
             introducing
             of
             these
             novations
             into
             the
             Church
             of
          
           Scotland
           ,
           
             foreseeing
             the
             bad
             effects
             and
             dangerous
             evils
             which
             might
             ensue
             thereupon
             ;
             and
             how
             greatly
             the
             other
             sort
             were
             mistaken
             ,
             who
             did
             then
             yeeld
             to
             the
             same
             ,
             apprehending
             no
             danger
             in
             them
             ;
             it
             is
             this
             day
             too
             too
             apparent
             to
             us
             ,
             whose
             thoughts
             concerning
             the
             event
             of
             this
             course
             ,
             can
             not
             beholden
             in
             suspense
             betwixt
             the
             apprehensions
             of
             feare
             ,
             and
             exspectations
             of
             hope
             ,
             because
             dolefull
             experience
             hath
             made
             us
             feele
             ,
             that
             which
             the
             wiser
             sort
             before
             did
             feare
             .
             Since
             then
             this
             Church
             which
             was
             once
             a
             praise
             in
             the
             earth
             ,
             is
             now
             brought
             to
             a
             most
             deplorable
             and
             dayly
             increassing
             desolation
             by
             the
             meanes
             of
             these
             Ceremonies
             ,
             which
             have
             been
             both
             the
             sparkles
             to
             kindle
             ,
             &
             the
             bellowes
             to
             blow
             up
             the
             consuming
             fire
             of
             intestine
             dissentions
             among
             us
             ;
             it
             concerneth
             all
             her
             children
             ,
             not
             only
             to
             cry
             out
          
           Ah
           ,
           and
           Alas
           !
           
             and
             to
          
           a
           bewaile
           with
           the
           weeping
           of
           Iazer
           ,
           
             but
             also
             to
             bethink
             themselves
             most
             seriously
             ,
             how
             to
             sucoour
             their
             deare
             (
             though
             distressed
             )
             Mother
             in
             such
             a
             calamitous
             case
             .
             Our
             best
             indeavours
             which
             we
             are
             to
             employ
             for
             this
             end
             ,
             next
             unto
          
           b
           
             praying
             earnestly
          
           for
           the
           peace
           of
           Ierusalem
           ,
           
             are
             these
             ,
             1.
          
           
           c
           
             So
             farre
             as
             we
             have
             attained
          
           to
           walke
           by
           the
           same
           rule
           ,
           to
           mind
           the
           same
           thing
           ,
           
             and
             to
             labour
             as
             much
             as
             is
             possible
             that
             the
             course
             of
             the
             Gospell
             ,
             the
             Doctrine
             of
             godlinesse
             ,
             the
             practise
             of
             piety
             lye
             not
             behinde
             ,
             because
             of
             our
             differing
             one
             from
             another
             about
             the
             Ceremonies
             ,
             lest
             otherwise
          
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           
             grow
             to
             be
          
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
           
             2.
             
             In
             such
             things
             whereabout
             we
             agree
             not
             ,
             to
             make
             diligent
             search
             and
             enquiry
             for
             the
             Trueth
             .
             For
             to
             have
             our
             Iudgements
             in
             our
             heels
             ,
             and
             so
             blindly
             to
             followe
             every
             opinion
             which
             
             is
             broached
             ,
             and
             squarely
             to
             conforme
             unto
             every
             custome
             which
             is
             set
             afoot
             ,
             becommeth
             not
             men
             who
             are
             endued
             with
             reason
             for
             discerning
             of
             things
             beseeming
             from
             things
             not
             beseeming
             ;
             farre
             lesse
             Christians
             ,
          
           d
           
             who
             should
             have
             their
             sences
             exercised
             to
             discerne
             both
             good
             and
             evill
             ,
             and
             who
             have
             received
             a
             commandement
          
           e
           to
           prove
           all
           things
           ,
           
             before
             they
             hold
             fast
             any
             thing
             ;
             and
             least
             of
             all
             doth
             it
             become
             us
             who
             live
             in
             these
             most
             dangerous
             dayes
             ,
             wherein
             error
             &
             defection
             so
             much
             abound
             .
             3.
             
             When
             we
             have
             attained
             to
             the
             aknowledging
             of
             the
             Trueth
             ,
             then
             to
             give
             a
             Testimony
             unto
             the
             same
             ,
             according
             to
             our
             vocation
             ,
             contending
             for
             the
             Trueth
             of
             God
             against
             the
             errors
             of
             men
             ,
             for
             the
             purity
             ,
             of
             Christ
             against
             the
             corruptions
             of
             Antichrist
             .
             For
             to
             understand
             the
             Trueth
             ,
             and
             yet
             not
             contend
             for
             it
             ,
             argueth
             Cowardlinesse
             ,
             not
             Courage
             ;
             Fainting
             ,
             not
             Fervour
             ;
             Lukewarmenesse
             ,
             not
             Love
             ;
             Weaknesse
             ,
             not
             Valour
             .
             Wherefore
             since
             we
             can
             not
             impetrate
             from
             the
             troublers
             of
             our
             Israēl
             that
             true
             peace
             which
             derogateth
             not
             from
             the
             Trueth
             ,
             we
             may
             not
             ,
             we
             dare
             not
             leave
             off
             to
             debate
             with
             them
             .
             Among
             the
             Lawes
             of
          
           Solon
           ,
           f
           
             there
             was
             one
             which
             pronounced
             him
             defamed
             and
             unhonest
             who
             in
             a
             civill
             uproare
             among
             the
             Citizens
             sitteth
             still
             a
             looker
             on
             and
             a
             Newter
             :
             much
             more
             deserve
             they
             to
             be
             so
             accounted
             of
             ,
             who
             shunne
             to
             meddle
             with
             any
             controversy
             which
             disquieteth
             the
             Church
             ,
             whereas
             they
             should
             labour
             to
             winne
             the
             Adversaries
             of
             the
             Trueth
             ,
             and
             if
             they
             proove
             obstinate
             ,
             to
             defend
             and
             propugne
             the
             Trueth
             against
             them
             .
             In
             things
             of
             this
             life
             (
             as
          
           g
           Calvine
           
             noteth
             )
             we
             may
             remit
             so
             much
             of
             the
             right
             ,
             as
             the
             love
             of
             peace
             requireth
             ,
             but
             as
             for
             the
             regiment
             of
             the
             Church
             which
             is
             spirituall
             ,
             and
             wherein
             every
             thing
             ought
             to
             be
             ordered
             according
             to
             the
             Word
             of
             God
             ,
             it
             is
             not
             in
             the
             power
             of
             any
             mortall
             man
             ,
          
           quidquam
           hic
           aliis
           dare
           ,
           aut
           in
           illorum
           gratiam
           def●…ectere
           .
           
             These
             considerations
             have
             induced
             me
             to
             bestowe
             some
             time
             ,
             and
             to
             take
             some
             paines
             in
             the
             study
             of
             the
             Controversies
             which
             are
             agitated
             in
             this
             Church
             about
             the
             Ceremonies
             ,
             and
             (
             after
             due
             examination
             and
             discussion
             of
             the
             writings
             of
             such
             as
             have
             played
             the
             Proctors
             for
             them
             )
             to
             compile
             this
             ensuing
             Dispute
             against
             them
             ,
             both
             for
             exonering
             my self
             ,
             and
             for
             provocking
             of
             others
             to
             contend
             yet
             more
          
           h
           
             for
             the
             Truth
             ,
             and
             for
          
           Zions
           
             sake
             not
             to
             hold
             their
             peace
             ,
             nor
             be
             at
             rest
             ,
             untill
             the
             amiable
             light
             of
             long
             wished
             for
             peace
             ,
             breake
             forth
             out
             of
             all
             these
             confusions
             :
             which
             ,
             O
             Prince
             of
             Peace
             ,
             hasten
             ,
             who
          
           
           wilt
           ordaine
           peace
           for
           us
           :
           for
           thou
           also
           hast
           wrought
           all
           our
           works
           in
           us
           .
        
      
       
         
         
           THE
           ORDER
           .
        
         
           
             BEcause
             Polemicke
             and
             Eristicke
             discourses
             must
             followe
             the
             Adversaries
             at
             the
             heeles
             ,
             withersoever
             they
             goe
             ,
             finding
             them
             out
             in
             all
             the
             lurking
             places
             of
             their
             elaborate
             subterfugies
             ,
             and
             conflicting
             with
             them
             wheresoever
             they
             pitch
             ,
             untill
             not
             only
             all
             their
             blowes
             be
             awarded
             ,
             but
             themselves
             also
             all
             derouted
             :
             Therefore
             perceiving
             the
             informality
             of
             the
             Formalists
             to
             be
             such
             ,
             that
             some
             times
             they
             plead
             for
             the
             controverted
             Ceremonies
             as
             necessary
             ,
             some
             times
             as
             expedient
             ,
             sometimes
             as
             lawfull
             ,
             and
             sometimes
             as
             indifferent
             ;
             I
             resolve
             to
             followe
             the
             trace
             ,
             and
             to
             evince
             by
             force
             of
             reason
             that
             there
             is
             none
             of
             all
             those
             respects
             to
             Iustifie
             either
             the
             urging
             or
             the
             using
             of
             them
             .
             And
             albeit
          
           k
           
             the
             Archbishop
             of
          
           Spalato
           
             commeth
             forth
             like
             an
             Olympicke
             Champion
             ;
             stoutly
             brandishing
             and
             bravading
             ,
             and
             making
             his
             account
             ,
             that
             no
             Antagonist
             can
             match
             him
             except
             a
             Prelate
             :
             Albeit
             likewise
             the
          
           l
           
             Bishop
             of
          
           Edinbrugh
           
             would
             have
             us
             to
             thinke
             that
             we
             are
             not
             well
             advised
             to
             enter
             into
             combate
             with
             such
             Achillean
             strength
             as
             they
             have
             on
             their
             side
             :
             Yet
             must
             our
             Opposites
             know
             ,
             that
             we
             have
             more
             daring
             minds
             ,
             then
             to
             be
             dashed
             with
             the
             vaine
             flourish
             of
             their
             great
             words
             .
             Wherefore
             in
             all
             these
             foure
             wayes
             wherein
             I
             am
             to
             draw
             the
             line
             of
             my
             Dispute
             ,
             I
             will
             not
             shunne
             to
             encounter
             and
             handle
             strokes
             with
             the
             most
             valjant
             Champions
             of
             that
             faction
             ,
             knowing
             ,
             that
          
           —
           Trophaeum
           ferre
           me
           à
           forti
           viro
           ,
           pulchrum
           est
           :
           Sin
           autem
           &
           vincar
           ,
           vinci
           à
           tali
           nullum
           est
           probrum
           .
           
             But
             what
             ?
             shall
             I
             speake
             doubtfully
             of
             the
             victory
             ,
             or
             feare
             the
             foyle
             ?
             Nay
             ,
             I
             consider
             that
             there
             is
             none
             of
             them
             so
             strong
             as
             he
             was
             who
          
           m
           said
           ,
           we
           can
           doe
           nothing
           against
           the
           Trueth
           ,
           but
           for
           the
           Trueth
           ,
           
             I
             will
             therefore
             boldly
             adventure
             to
             combate
          
           
           
             with
             them
             ,
             even
             where
             they
             seeme
             to
             be
             strongest
             ,
             and
             to
             discusse
             their
             best
             Arguments
             ,
             Allegations
             ,
             Answeres
             ,
             Assertions
             ,
             and
             Distinctons
             .
             And
             my
             Dispute
             shall
             consist
             of
             foure
             parts
             ,
             according
             to
             those
             foure
             pretences
             which
             are
             given
             out
             for
             the
             Ceremonies
             :
             which
             beeing
             so
             different
             one
             from
             another
             ,
             must
             be
             seaverally
             examined
             .
             The
             lawfullnesse
             of
             a
             thing
             ,
             is
             ,
             in
             that
             it
             may
             be
             done
             :
             the
             indifferency
             of
             it
             in
             that
             it
             may
             either
             be
             done
             or
             left
             undone
             :
             the
             expediency
             of
             it
             ,
             in
             that
             it
             is
             done
             profitably
             :
             and
             the
             necessity
             of
             it
             ,
             in
             that
             it
             may
             not
             be
             left
             undon
             .
             I
             will
             beginne
             with
             the
             last
             respect
             first
             ,
             as
             that
             which
             is
             the
             weightiest
             .
          
        
      
       
         
         
           
             The
             first
             parte
          
           Against
           the
           necessity
           of
           the
           Ceremonies
           .
        
         
           
             CHAP.
             I.
             
          
           
             
               That
               our
               Opposites
               doe
               urge
               the
               Ceremonies
               as
               things
               necessary
               .
            
          
           
             THis
             I
             prove
             ,
             1.
             from
             their
             practise
             .
             2.
             from
             their
             
               
                 Sect.
              
               I
            
             pleading
             .
             In
             their
             practise
             ,
             who
             seeth
             not
             ,
             that
             they
             would
             tie
             the
             people
             of
             God
             ,
             to
             a
             necessity
             of
             submitting
             their
             necks
             ,
             to
             this
             heavy
             yoke
             of
             humane
             Ceremonies
             ?
             which
             are
             with
             more
             vehemency
             ,
             forwardnes
             ,
             and
             stricknes
             urged
             ,
             then
             the
             weighty
             matters
             of
             the
             Law
             of
             God
             ,
             and
             the
             refusing
             whereof
             is
             farre
             more
             inhibited
             ,
             menaced
             ,
             espied
             ,
             delated
             ,
             aggravated
             ,
             censured
             ,
             and
             punished
             ,
             then
             Idolatry
             ,
             Popery
             ,
             Blasphemy
             ,
             Swearing
             ,
             prophanation
             of
             the
             Sabbath
             ,
             Murder
             ,
             Adultery
             ,
             &c.
             
             Both
             Preachers
             and
             People
             ,
             have
             beene
             ,
             and
             are
             ,
             Fyned
             ,
             Confyned
             ,
             Imprisoned
             ,
             Banished
             ,
             Censured
             ,
             and
             Punished
             so
             sevearly
             ,
             that
             we
             may
             well
             say
             of
             them
             ,
             that
             which
             our
             Divines
             say
             of
             the
             Papists
             ,
             a
             
               Haec
               sua
               inventa
               Deealago
               anteponunt
               ,
               &
               gravius
               eos
               multarent
               ,
               qui
               ea
               violarent
               ,
               quam
               qui
               divina
               praecepta
               transgrederentur
               .
            
             Wherefore
             seeing
             they
             make
             not
             only
             as
             much
             ,
             but
             more
             adoe
             ,
             about
             the
             controverted
             Ceremonies
             ,
             then
             about
             the
             most
             necessary
             things
             in
             Religion
             ,
             their
             practise
             herein
             makes
             it
             too
             too
             apparent
             ,
             what
             necessity
             they
             annexe
             to
             them
             .
          
           
             And
             if
             we
             will
             hearken
             to
             their
             pleading
             ,
             it
             tells
             no
             lesse
             ;
             for
             howbeit
             
               
                 Sect.
              
               II
            
             they
             plead
             for
             the
             Ceremonies
             as
             things
             indifferent
             in
             their
             owne
             nature
             ,
             yet
             when
             the
             Ceremonies
             are
             considered
             as
             the
             ordinances
             of
             the
             Church
             ,
             they
             pleade
             for
             them
             ,
             as
             things
             necessary
             .
             
               M.
               G.
               Powell
            
             in
             the
             consideration
             of
             the
             Arguments
             directed
             to
             the
             high
             Court
             of
             Parliament
             ,
             in
             behalfe
             of
             the
             Ministers
             suspended
             and
             deprived
             ,
             
             b
             hath
             these
             words
             :
             yea
             these
             particulars
             ,
             
               Subscription
               ,
               Ceremonies
               ,
               &c.
               being
               imposed
               by
               the
               Church
               ,
               and
               commanded
               by
               the
               Magistrate
               are
               necessary
               to
               be
               observed
               under
               the
               paine
               of
               sinne
               .
            
             The
             Bishop
             of
             Edinburgh
             resolves
             usconcerning
             the
             necessity
             of
             giving
             obedience
             to
             the
             Lawes
             of
             the
             Church
             ,
             enacted
             anent
             the
             Ceremonies
             ,
             thus
             c
             
               Where
               a
               man
               hath
               not
               a
               Law
               ,
               his
               judgment
               is
               the
               rule
               of
               his
               conscience
               ,
               but
               where
               there
               is
               a
               Law
               ,
               the
               Law
               must
               be
               the
               rule
               .
               As
               for
               example
               ,
               before
               that
               Apostolicall
               Canon
               that
               forbade
               to
               eate
               blood
               or
               strangled
               things
               ,
               every
               man
               might
               have
               done
               that
               which
               in
               his
               conscience
               he
               thought
               most
               expedient
               ,
               &c.
               but
               after
               the
               making
               and
               the
               publication
               of
               the
               Canon
               that
               enjoyned
               abstinence
               ,
               the
               same
               was
               to
               rule
               their
               consciences
               .
               And
               therefore
               after
               that
               time
               ,
               albeit
               a
               man
               had
               thought
               in
               his
               owne
               private
               judgement
               ,
               that
               to
               abstaine
               from
               these
               things
               was
               not
               expedient
               ,
               &c.
               yet
               in
               that
               case
               he
               ought
               not
               to
               have
               eaten
               ,
               because
               now
               the
               will
               of
               the
               Law
               and
               not
               the
               judgment
               of
               his
               owne
               mind
               ,
               was
               the
               rule
               of
               his
               conscience
               .
            
             The
             Archbishop
             of
             Sainctandrews
             to
             the
             same
             purpose
             sayeth
             ,
             
               In
               things
               indifferent
               ,
               we
               must
               alwayes
               esteeme
               that
               to
               be
               best
               and
               most
               seemly
               ,
               which
               seemeth
               so
               in
               the
               eye
               of
               publike
               Authority
               ,
               neither
               is
               it
               for
               private
            
             
             
               men
               to
               controle
               publike
               judgment
               ,
               as
               they
               can
               not
               make
               publicke
               Constitutions
               ,
               so
               they
               may
               not
               controle
               nor
               dissobey
               them
               ,
               being
               once
               made
               ,
               indeed
               Authority
               ought
               to
               looke
               well
               to
               this
               ,
               that
               it
               prescribe
               nothing
               but
               rightly
               ,
               appoynt
               no
               Rites
               nor
               Orders
               in
               the
               Church
               ,
               but
               such
               as
               may
               set
               forward
               godlinesse
               and
               pietie
               ,
               yet
               put
               the
               case
               that
               some
               be
               otherwise
               established
               ,
               They
               must
               be
               obeyed
               by
               such
               as
               are
               members
               of
               that
               Church
               ,
               as
               long
               as
               they
               have
               the
               force
               of
               a
               Constitution
               ,
               &c.
               
               But
               thou
               wilt
               say
               ,
               my
               conscience
               suffers
               me
               not
               to
               obey
               ,
               for
               I
               am
               persuaded
               that
               such
               things
               are
               not
               right
               ,
               nor
               well
               appoynted
               .
               I
               answere
               thee
               ,
               in
               matters
               of
               this
               nature
               and
               quality
               the
               sentence
               of
               thy
               Superiors
               ought
               to
               direct
               thee
               ,
               and
               that
               is
               a
               sufficient
               ground
               to
               thy
               conscience
               for
               obeying
               .
            
             Thus
             we
             see
             that
             they
             urge
             the
             Ceremonies
             ,
             not
             only
             with
             a
             necessity
             of
             practise
             ,
             upon
             the
             outward
             man
             ,
             but
             also
             with
             a
             necessity
             of
             opinion
             ,
             upon
             the
             conscience
             ,
             and
             that
             meerly
             because
             of
             the
             Churches
             determination
             and
             appoyntment
             .
             Yea
             
               Dr.
               Mortoune
            
             maketh
             kneeling
             in
             the
             act
             of
             receiving
             the
             Communion
             ,
             to
             be
             in
             some
             sort
             necessary
             in
             it self
             ,
             for
             he
             e
             maintaineth
             ,
             that
             though
             it
             be
             not
             essentially
             necessary
             as
             food
             ,
             yet
             it
             is
             accidentally
             necessary
             as
             Physick
             .
             Nay
             ,
             some
             of
             them
             are
             yet
             more
             absurde
             f
             who
             plainly
             call
             the
             Ceremomonies
             necessary
             in
             themselves
             beside
             the
             constitution
             of
             the
             Church
             .
             g
             Others
             of
             them
             who
             confesse
             the
             Ceremonies
             to
             be
             not
             only
             unnecessary
             ,
             but
             also
             inconvenient
             ,
             doe
             notwithstanding
             plead
             for
             them
             as
             things
             necessary
             .
             h
             Doctor
             Burges
             tells
             us
             ,
             that
             some
             of
             his
             side
             think
             that
             Ceremonies
             are
             inconvenient
             ,
             but
             withall
             ,
             he
             discovers
             to
             us
             a
             strange
             mistery
             brought
             out
             of
             the
             unsearchable
             deepnesse
             of
             his
             pearcing
             conception
             ,
             holding
             i
             that
             such
             things
             as
             not
             only
             are
             not
             at
             all
             necessary
             in
             themselves
             ,
             but
             are
             inconvenient
             too
             ,
             may
             yet
             be
             urged
             as
             necessary
             .
          
           
             The
             urging
             of
             these
             Ceremonies
             as
             necessary
             ,
             if
             there
             were
             no
             
               
                 Sect.
              
               III
            
             
             more
             ,
             is
             a
             sufficient
             reason
             for
             our
             refusing
             them
             .
             
               To
               the
               precepts
               of
               God
            
             k
             saith
             
               Balduine
               ,
               nothing
               is
               to
               be
               added
               ,
               Deut
               12.
               now
               God
               hath
               commanded
               these
               things
               which
               are
               necessary
               ;
               the
               Rites
               of
               the
               Church
               are
               not
               necessary
               ,
               whefore
               if
               the
               abrogation
               ,
               or
               usurpation
               of
               any
               Rite
               be
               urged
               as
               necessary
               ,
               then
               is
               an
               addition
               made
               to
               the
               commandement
               of
               God
               ,
               which
               is
               forbidden
               in
               the
               Word
               ,
               and
               by
               consequence
               it
               can
               not
               oblige
               me
               ,
               neither
               should
               any
               thing
               herein
               be
               yeelded
               unto
               .
            
             Who
             can
             purge
             these
             Ceremonies
             in
             controversie
             amongst
             us
             of
             grosse
             superstition
             ,
             since
             they
             are
             urged
             as
             things
             necessary
             ?
             But
             of
             this
             superstition
             we
             shall
             heare
             afterward
             in
             its
             proper
             place
             .
          
        
         
           
             CHAP.
             II.
             
          
           
             
               The
               reason
               taken
               out
               of
               Act.
               15.
               to
               prove
               the
               necessity
               of
               the
               Ceremonies
               ,
               because
               of
               the
               Churches
               appointment
               ,
               confuted
               .
            
          
           
             THE
             Bishop
             of
             Edinbrugh
             ,
             to
             prove
             that
             of
             necessity
             our
             consciences
             must
             be
             ruled
             by
             the
             will
             of
             the
             Law
             ,
             and
             that
             it
             is
             necessary
             that
             we
             give
             obedience
             to
             the
             same
             ,
             albeit
             our
             consciences
             gainesay
             ,
             alledgeth
             that
             Apostolicall
             Canon
             Act.
             15.
             
             for
             an
             example
             ,
             just
             as
             Bellarmine
             m
             maintaineth
             ,
             
               festorum
               observationem
               ex
               se
               indifferentem
               esse
               ,
               sed
               posita
               lege
               fieri
               necessariam
               .
               Hospinian
            
             answering
             him
             ,
             will
             acknowledge
             no
             necessity
             of
             the
             observation
             of
             
             Feasts
             ,
             except
             Divine
             Law
             could
             be
             shewed
             for
             it
             .
             So
             say
             we
             ,
             that
             the
             Ceremonies
             ,
             which
             are
             aknowledged
             by
             Formalists
             ,
             to
             be
             indifferent
             in
             themselves
             ,
             can
             not
             be
             made
             necessary
             by
             the
             Law
             of
             the
             Church
             ,
             neither
             doth
             that
             example
             of
             the
             Apostolicall
             Canon
             make
             any
             thing
             against
             us
             ,
             for
             according
             to
             o
             
               Mr.
               Sprints
            
             confession
             ,
             it
             was
             not
             the
             force
             or
             authority
             of
             the
             Canon
             ,
             but
             the
             reason
             and
             ground
             whereupon
             the
             Canon
             was
             made
             ,
             which
             caused
             the
             necessity
             of
             abstaining
             ,
             and
             to
             abstaine
             p
             was
             necessary
             for
             eshewing
             of
             Scandall
             ,
             whether
             the
             Apostles
             and
             Elders
             had
             enjoyned
             abstinence
             ,
             or
             not
             .
             The
             reason
             then
             why
             the
             things
             prescribed
             in
             that
             Canon
             ,
             are
             called
             necessary
             Vers.
             28.
             is
             not
             because
             beeing
             indifferent
             before
             the
             making
             and
             publication
             of
             the
             Canon
             :
             they
             became
             necessary
             by
             vertue
             of
             the
             Canon
             after
             it
             was
             made
             ,
             as
             the
             Bishop
             teacheth
             ,
             but
             
               quia
               tunc
               charitas
               exigebat
               ,
               ut
               illa
               sua
               libertate
               qui
               ex
               Gentibus
               conversi
               erant
               ,
               propter
               proximi
               edificationem
               inter
               judeos
               non
               uterentur
               ,
               sed
               ab
               ea
               abstinerent
               ,
            
             q
             saith
             .
             Chemnitius
             .
             This
             law
             r
             saith
             Tilen
             ,
             was
             
               propter
               charitatem
               &
               vitandi
               offendiculi
               necessitatem
               ad
               tempus
               sancita
               .
            
             So
             that
             these
             things
             were
             necessary
             before
             the
             Canon
             was
             made
             .
             
               Necessaria
               fuerunt
            
             s
             saith
             
               Ames
               ,
               antequam
               Apostoli
               quidquam
               de
               is
               statuerant
               ,
               non
               absolute
               ,
               sed
               quatenus
            
             
             
               in
               iis
               charitas
               jubebat
               morem
               gerere
               infirmis
               ,
               ut
               Cajetanus
               not●…t
               .
               Quamobrem
            
             t
             saith
             
               Tilen
               ,
               cum
               charitas
               semper
               sit
               colenda
               ,
               semper
               vitanda
               scand●…la
               .
               Charity
               is
               necessary
            
             u
             saith
             
               Beza
               ,
               even
               in
               things
               which
               are
               in
               themselves
               indifferent
               .
            
             What
             they
             can
             alleadge
             for
             the
             necessity
             of
             the
             Ceremonies
             ,
             from
             the
             authority
             and
             obligatory
             power
             of
             Ecclesiasticall
             Lawes
             ,
             shall
             be
             answered
             by
             and
             by
             .
          
        
         
           
             CHAP.
             III.
             
          
           
             
               That
               the
               Ceremonies
               thus
               imposed
               and
               urged
               as
               things
               necessary
               ,
               doe
               bereave
               us
               of
               our
               Christian
               libertie
               ,
               first
               ,
               because
               our
               practise
               is
               adstricted
               .
            
          
           
             WHo
             can
             blame
             us
             for
             standing
             to
             the
             defence
             of
             our
             Christian
             liberty
             ,
             which
             we
             ought
             to
             defend
             and
             pretend
             
               in
               rebus
               quibusvis
            
             
               
                 Sect.
              
               I
            
             x
             saith
             Bucer
             ?
             shall
             we
             beare
             the
             name
             of
             Christians
             ,
             and
             yet
             make
             no
             great
             account
             of
             the
             liberty
             which
             hath
             beene
             bought
             to
             us
             ,
             by
             the
             dearest
             drops
             of
             the
             precious
             bloud
             of
             the
             Sonne
             of
             God
             ?
             
               Sumus
               empti
            
             y
             saith
             
               Pareus
               :
               non
               igitur
               nostri
               juris
               ut
               nos
               mancipem●…
               hominum
               servitio
               :
               id
               enim
               manifesta
               cum
               injuria
               redemptoris
               Christi
               fieret
               :
               sumus
               liberti
               Christi
               .
               Magistratui
               autem
            
             z
             saith
             
               Tilen
               ,
               &
               Ecclesia
               praepositis
               ,
               non
               nisi
               usque
               ad
               aras
               obtemperandum
               ,
               neque
               ullum
               certamen
               aut
               periculum
               pro
               libertatis
               per
               Christum
               nobis
               partae
               defensione
               defugiendum
               ,
               siquidem
               mortem
               ipsius
               irritam
               fieri
               ,
               Paulus
               asserit
               ,
               si
               spiritualis
               servitutis
               jugo
               ,
               nos
               implicari
               patiamur
               .
            
             a
             
               Let
               us
               stand
               fast
               therefore
               in
               the
               liberty
               wherewith
               Christ
               hath
               made
               us
               free
               ,
               and
               not
               be
               entangled
               againe
               with
               the
               yoke
               of
               bondage
               .
            
             But
             that
             the
             urging
             of
             the
             Ceremonies
             as
             necessary
             ,
             doth
             take
             away
             our
             Christian
             liberty
             ,
             I
             will
             make
             it
             evident
             in
             foure
             points
             .
          
           
             First
             ,
             they
             are
             imposed
             with
             a
             necessity
             of
             practise
             .
             
               B.
               Spotswood
            
             
               
                 Sect.
              
               II
            
             
               (
               b
            
             )
             tells
             us
             ,
             that
             publike
             constitutions
             must
             be
             obeyed
             ,
             and
             that
             privat
             
             men
             may
             not
             dissobey
             them
             ,
             and
             thus
             is
             our
             practise
             adstricted
             in
             the
             use
             of
             things
             which
             are
             not
             at
             all
             necessary
             ,
             and
             aknowledged
             gratis
             by
             the
             urgers
             to
             be
             indifferent
             ,
             adstricted
             (
             I
             say
             )
             to
             the
             one
             part
             without
             liberty
             to
             the
             other
             ,
             and
             that
             by
             the
             mere
             authority
             of
             a
             human
             constitution
             ,
             whereas
             Christian
             liberty
             gives
             us
             freedome
             ,
             both
             for
             the
             omission
             ,
             and
             for
             the
             observation
             of
             a
             thing
             indifferent
             ,
             except
             some
             other
             reason
             doe
             adstrict
             &
             restraine
             it
             ,
             then
             a
             bare
             humane
             constitution
             .
             Chrysostome
             speaking
             of
             such
             as
             are
             subject
             to
             Bishops
             ,
             c
             saith
             ,
             
               In
               potestate
               positum
               est
               obedire
               vel
               non
               .
            
             Liberty
             in
             things
             indifferent
             d
             saith
             
               Amandus
               Pol●…s
               ,
               est
               per
               quam
               Christiani
               sunt
               libe●…i
               in
               usu
               vel
               abstinentia
               rerum
               adiaphorarum
               .
               Calvine
            
             speaking
             of
             our
             liberty
             in
             things
             indifferent
             ,
             e
             saith
             ,
             We
             may
             
               ●…as
               nunc
               usurpare
               nunt
               omittere
               indifferenter
               ,
            
             and
             places
             this
             f
             liberty
             ,
             
               tam
               in
               abstinendo
               quam
               in
               utendo
               .
            
             It
             is
             marked
             
             of
             the
             Rites
             of
             the
             auncient
             Church
             g
             that
             
               liberae
               fuerunt
               horum
               Rituum
               observationes
               in
               Ecclesia
               .
            
             And
             what
             meaneth
             the
             Apostle
             whiles
             he
             saith
             ,
             h
             
               If
               yee
               be
               dead
               with
               Christ
               from
               the
               rudiments
               of
               the
               world
               ,
               why
               as
               though
               living
               in
               the
               world
               ,
               are
               yee
               subject
               to
               ordinances
               ,
               (
               touch
               not
               ,
               taste
               not
               ,
               handle
               not
               ,
               which
               all
               are
               to
               perish
               with
               the
               using
               )
               after
               the
               commandements
               and
               Doctrines
               of
               men
               ?
            
             Sure
             he
             condemneth
             not
             only
             i
             
               humana
               decreta
               de
               Ritibus
            
             ,
             but
             also
             subjection
             and
             obedience
             to
             such
             ordinances
             of
             men
             ,
             as
             takes
             from
             us
             liberty
             of
             practise
             in
             the
             use
             of
             things
             indifferent
             ,
             obedience
             (
             I
             say
             )
             for
             conscience
             of
             their
             ordinances
             merely
             .
             What
             meaneth
             also
             that
             place
             ,
             1.
             
             
               Cor.
               7.
               23.
               
               Be
               not
               ye
               the
               servants
               of
               men
               ?
               It
               forbids
               us
            
             k
             saith
             
               Paybody
               to
               be
               the
               servants
               of
               men
               ,
               that
               is
               in
               wicked
               or
               superstitious
               actions
               according
               to
               their
               perverse
               commandements
               or
               desires
               .
            
             If
             he
             meane
             of
             actions
             that
             are
             wicked
             or
             superstitious
             in
             themselves
             ,
             then
             it
             followeth
             that
             to
             be
             subject
             unto
             those
             ordinances
             ,
             
               touch
               not
               ,
               taste
               not
               ,
               handle
               not
               ,
            
             is
             not
             to
             be
             the
             servants
             of
             men
             ,
             because
             these
             actions
             are
             not
             wicked
             and
             superstitious
             in
             themselves
             .
             
               Not
               touching
               ,
               not
               tasting
               ,
               not
               handling
            
             are
             in
             themselves
             indifferent
             .
             But
             if
             he
             meane
             of
             actions
             which
             are
             wicked
             and
             superstitious
             in
             respect
             of
             circumstances
             ,
             then
             is
             his
             restrictive
             glosse
             senselesse
             ,
             for
             we
             can
             never
             be
             the
             servants
             of
             men
             ,
             but
             in
             such
             wicked
             and
             superstitious
             actions
             ,
             if
             there
             were
             no
             more
             but
             giving
             obedience
             to
             such
             ordinances
             ,
             as
             are
             imposed
             with
             a
             necessity
             upon
             us
             ,
             and
             that
             merely
             for
             conscience
             of
             the
             ordinance
             ,
             it
             is
             enouch
             to
             infect
             the
             actions
             with
             superstition
             .
             
               Sunt
               hominum
               servi
            
             saith
             l
             
               Bullinger
               ,
               qui
               aliquid
               in
               gratiam
               hominum
               faciunt
               .
            
             This
             is
             nearer
             the
             trueth
             ,
             for
             to
             tie
             our selves
             to
             the
             doing
             of
             any
             thing
             for
             the
             will
             or
             pleasure
             of
             men
             ,
             when
             our
             conscience
             can
             find
             no
             other
             reason
             for
             the
             doing
             of
             it
             ,
             were
             indeed
             to
             make
             our selves
             the
             servants
             of
             men
             .
             Farre
             be
             it
             then
             from
             us
             ,
             to
             submit
             our
             necks
             to
             such
             a
             heavy
             yoke
             of
             humane
             precepts
             ,
             as
             would
             overloaden
             and
             undoe
             us
             .
             Nay
             ,
             we
             will
             stedfastly
             resist
             such
             unchristian
             Tyranny
             ,
             as
             goeth
             about
             to
             spoile
             us
             of
             Christian
             Liberty
             ,
             taking
             that
             for
             certaine
             ,
             which
             we
             find
             in
             Cyprian
             .
             m
             
               periculosum
               est
               in
               divinis
               rebus
               ,
               ut
               quis
               cedat
               jure
               suo
               .
            
          
           
             Two
             things
             are
             here
             replied
             ,
             1.
             
             That
             there
             is
             reason
             for
             adstricting
             
               
                 Sect.
              
               III
            
             of
             our
             practise
             ,
             in
             these
             things
             ,
             n
             because
             we
             are
             commanded
             to
             obey
             them
             that
             have
             the
             rule
             over
             us
             ,
             and
             to
             submit
             our selves
             ,
             Hebr.
             13.
             17.
             
             And
             to
             submit
             our selves
             to
             every
             ordinance
             of
             man
             for
             the
             Lords
             sake
             ,
             1
             Pet
             ,
             2.
             16.
             and
             o
             that
             except
             publick
             constitutions
             must
             needs
             be
             obeyed
             ,
             there
             can
             be
             no
             order
             ,
             but
             all
             shall
             be
             filled
             with
             strife
             and
             contention
             .
             Ans.
             1.
             
             As
             touching
             obedience
             to
             these
             that
             are
             set
             over
             us
             ,
             if
             they
             meane
             not
             to
             p
             Tyrannize
             over
             the
             Lords
             Inheritance
             ,
             and
             to
             q
             make
             the
             Commandements
             of
             God
             of
             no
             effect
             by
             their
             Traditions
             ,
             they
             must
             give
             us
             leave
             to
             trie
             their
             precepts
             by
             the
             sure
             rule
             of
             Gods
             Word
             ,
             and
             when
             we
             finde
             that
             they
             require
             of
             us
             any
             thing
             in
             the
             worship
             of
             God
             ,
             which
             is
             either
             against
             or
             beside
             
             his
             written
             Worde
             ,
             then
             modesty
             to
             refuse
             obedience
             ,
             which
             is
             the
             only
             way
             for
             order
             ,
             and
             shunning
             of
             strife
             and
             contention
             .
             It
             will
             be
             said
             againe
             ,
             that
             except
             we
             prove
             the
             things
             commanded
             by
             these
             who
             are
             set
             over
             us
             ,
             to
             be
             unlawfull
             in
             themselves
             ,
             we
             can
             not
             be
             allowed
             to
             refuse
             obedience
             to
             their
             ordinances
             .
             Ans.
             This
             unlawfulnesse
             of
             the
             Ceremonies
             in
             themselves
             ,
             hath
             beene
             proved
             by
             us
             already
             ,
             &
             shall
             yet
             againe
             be
             proved
             in
             this
             Dispute
             .
             But
             put
             the
             case
             they
             were
             lawfull
             in
             themselves
             ,
             yet
             have
             we
             good
             reason
             for
             refusing
             them
             .
             
               David
               thought
               the
               feeding
               of
               his
               body
               was
               cause
               sufficient
               to
               breake
               the
               Law
               of
               the
               shewbread
               .
               Christ
               thought
               the
               satisfying
               of
               the
               Disciples
               hunger
               ;
               to
               be
               cause
               sufficient
               to
               breake
               the
               Ceremony
               of
               the
               Sabbath
               :
               He
               thought
               also
               ,
               that
               the
               healing
               of
               the
               leapers
               bodies
               was
               a
               just
               excuse
               to
               breake
               the
               Law
               that
               forbade
               the
               touching
               of
               them
               Much
               more
               then
               may
               we
               think
               now
               in
               our
               estimation
               ,
               that
               the
               feeding
               of
               other
               mens
               soules
               ,
               the
               satisfying
               of
               our
               owne
               consciences
               ,
               togither
               with
               the
               consciences
               of
               other
               men
               &
               the
               healing
               of
               mens
               superstition
               &
               spiritual
               leprosie
               are
               causes
               sufficient
               to
               breake
               the
               Law
               of
               the
               Ceremonies
               &
               of
               the
               Crosse
               ,
               which
               are
               not
               Gods
               but
               mens
            
             r
             ,
             saith
             Parker
             2.
             
             As
             touching
             submission
             or
             subjection
             we
             say
             wi●…h
             
               Dr.
               Field
            
             s
             
               that
               subjection
               is
               generally
               &
               absolutly
               required
               where
               obedience
               is
               not
               ,
            
             and
             even
             when
             our
             consciences
             suffer
             us
             not
             to
             obey
             ,
             yet
             still
             we
             submit
             and
             subject
             our selves
             ,
             and
             neither
             doe
             nor
             shall
             (
             I
             trust
             )
             shew
             any
             the
             least
             contempt
             of
             Auctority
             .
          
           
             Secondly
             ,
             it
             is
             replied
             ,
             that
             our
             Christian
             liberty
             is
             not
             taken
             
               
                 Sect.
              
               IV
            
             away
             when
             practise
             is
             restrained
             ,
             because
             conscience
             is
             still
             left
             free
             .
             
               The
               Christian
               Liberty
            
             t
             saith
             
               Paybody
               ,
               is
               not
               taken
               away
               by
               the
               necessity
               of
               doing
               a
               thing
               indifferent
               ,
               or
               not
               doing
               ,
               but
               only
               by
               that
               necessity
               which
               takes
               away
               the
               opinion
               or
               persuasion
               of
               its
               indifferency
               .
               So
            
             u
             saith
             
               Dr.
               Burgesse
               ,
               that
               the
               Ceremonies
               in
               question
               are
               ordained
               to
               be
               used
               necessarily
               ,
               though
               the
               judgment
               concerning
               them
               ,
               &
               immediate
               conscience
               to
               God
               ,
               be
               left
               free
               .
               Ans.
            
             1.
             
             Who
             doubts
             of
             this
             that
             liberty
             of
             practise
             may
             be
             restrained
             in
             the
             use
             of
             things
             which
             are
             in
             themselves
             indifferent
             ?
             but
             yet
             if
             the
             bare
             auctority
             of
             an
             Ecclesiasticall
             Law
             ,
             without
             any
             other
             reason
             ,
             then
             the
             will
             and
             pleasure
             of
             men
             ,
             be
             made
             to
             restraine
             practise
             ,
             then
             is
             Christian
             Liberty
             taken
             away
             .
             x
             Iunius
             ,
             saith
             that
             
               externum
               optis
               ligatur
            
             from
             the
             use
             of
             things
             indifferent
             ,
             when
             the
             conscience
             is
             not
             bound
             ;
             but
             in
             that
             same
             place
             he
             sheweth
             ,
             that
             the
             outward
             action
             is
             bound
             &
             restrained
             ,
             only
             
               quo
               usque
               circumstantiae
               ob
               quas
               necessitas
               imperata
               est
               ,
               se
               extendunt
               .
            
             So
             that
             it
             is
             not
             the
             auctority
             of
             an
             Ecclesiasticall
             Law
             ,
             but
             the
             occasion
             and
             ground
             of
             it
             ,
             which
             adstricts
             the
             practise
             ,
             when
             the
             conscience
             is
             left
             free
             .
             2.
             
             When
             the
             auctority
             of
             the
             Churches
             constitution
             is
             obtruded
             to
             bind
             and
             restraine
             the
             practise
             of
             Christians
             in
             the
             use
             of
             things
             indifferent
             ,
             they
             are
             bereaved
             of
             their
             Liberty
             as
             well
             as
             if
             an
             opinion
             of
             necessity
             were
             borne
             in
             upon
             their
             consciences
             .
             Therefore
             we
             see
             when
             the
             Apostle
             ,
             1.
             
             Cor.
             7.
             gives
             Liberty
             of
             Mariage
             ,
             he
             doeth
             not
             only
             leave
             the
             conscience
             free
             in
             its
             Iudgment
             of
             the
             lawfullnesse
             of
             Mariage
             ,
             but
             also
             give
             liberty
             of
             practise
             ,
             
             to
             marry
             or
             not
             to
             marry
             .
             And
             Coll
             2.
             21.
             
             When
             he
             giveth
             instances
             of
             such
             human
             ordinances
             as
             take
             away
             Christian
             Liberty
             ,
             he
             saith
             not
             ,
             
               you
               must
               think
               that
               you
               may
               not
               touch
               ,
            
             &c.
             but
             ,
             
               touch
               not
            
             ,
             &c.
             telling
             us
             ,
             that
             when
             the
             practise
             is
             restrained
             from
             touching
             ,
             tasting
             ,
             handling
             ,
             by
             the
             ordinances
             of
             men
             ,
             then
             is
             Christian
             liberty
             spoyled
             ,
             though
             the
             conscience
             be
             left
             free
             .
             Camero
             speaking
             of
             the
             servitude
             which
             is
             opposed
             to
             Christian
             liberty
             y
             saith
             ,
             that
             it
             is
             either
             
               animi
               servitus
               ,
               or
               corporis
               servitus
               .
            
             Then
             if
             the
             outward
             man
             be
             brought
             in
             bondage
             ,
             this
             makes
             up
             spirituall
             thraldome
             ,
             though
             there
             be
             no
             more
             .
             But
             ,
             3.
             
             The
             Ceremonies
             are
             imposed
             with
             an
             opinion
             of
             necessity
             upon
             the
             conscience
             it self
             ,
             for
             proof
             whereof
             ,
             I
             proceed
             to
             the
             next
             point
             .
          
        
         
           
             CHAP.
             IV.
             
          
           
             
               That
               the
               Ceremonies
               take
               away
               our
               Christian
               liberty
               ,
               proved
               by
               a
               secound
               reason
               ,
               namely
               ,
               because
               conscience
               it self
               is
               bound
               and
               adstricted
               .
            
          
           
             BIshop
             Lindsey
             hath
             told
             us
             z
             that
             the
             will
             of
             the
             Law
             must
             be
             
               
                 Sect.
              
               I
            
             the
             rule
             of
             our
             conscience
             ,
             to
             that
             conscience
             may
             not
             Iudge
             otherwayes
             then
             the
             Law
             determines
             .
             
               B.
               Spotswood
            
             a
             will
             have
             the
             sentence
             of
             Superiours
             to
             direct
             the
             conscience
             ,
             and
             will
             have
             us
             to
             esteeme
             that
             to
             be
             best
             and
             most
             seemly
             ,
             which
             seemeth
             so
             to
             them
             .
             
               B.
               Andrewes
            
             b
             speaking
             of
             Ceremonies
             ,
             not
             only
             will
             have
             every
             person
             inviolably
             to
             observe
             the
             Rites
             and
             Customes
             of
             his
             owne
             Church
             ,
             but
             also
             will
             have
             the
             ordinances
             about
             those
             Rites
             ,
             to
             be
             urged
             under
             the
             paine
             of
             Anathema
             .
             I
             know
             not
             what
             the
             binding
             of
             the
             conscience
             is
             ,
             if
             this
             be
             not
             it
             .
             c
             
               Apostolus
               gemendi
               partes
               relinquit
               ,
               non
               cogendi
               auctoritatem
               tribuit
               Ministris
               quibus
               plebs
               non
               auscultat
               .
            
             And
             shall
             they
             who
             call
             themselves
             the
             Apostles
             Successors
             ,
             compell
             ,
             constraine
             ,
             and
             inthrale
             the
             consciences
             of
             the
             people
             of
             God
             ?
             Charles
             the
             5.
             as
             popish
             as
             he
             was
             ,
             d
             did
             promise
             to
             the
             Protestants
             ,
             
               Nullam
               vim
               ipsorum
               conscientiis
               illatum
               iri
            
             And
             shall
             a
             Popish
             Prince
             speake
             more
             reasonably
             then
             protestant
             Prelats
             ?
             But
             to
             make
             it
             yet
             more
             and
             plentifully
             appeare
             ,
             how
             miserably
             our
             Opposites
             would
             inthrale
             our
             consciences
             ,
             I
             will
             here
             shew
             ,
             1.
             
             What
             the
             binding
             of
             the
             conscience
             is
             ,
             2.
             
             How
             the
             Lawes
             of
             the
             Church
             may
             be
             said
             to
             bind
             .
             3.
             
             What
             is
             the
             judgment
             of
             Formalists
             touching
             the
             binding
             power
             of
             Ecclesiasticall
             Lawes
             .
          
           
             Concerning
             the
             first
             of
             these
             we
             will
             heare
             what
             
               Dr.
               Field
            
             e
             saith
             ,
             
               
                 Sect.
              
               II
            
             
               To
               bind
               the
               conscience
            
             saith
             he
             ,
             
               is
               to
               bind
               the
               soule
               and
               spirit
               of
               man
               ,
               with
               the
               feare
               of
               such
               punishments
               (
               to
               be
               inflicted
               by
               him
               that
               so
               bindeth
               )
               as
               the
               
               conscience
               feareth
               ,
               that
               is
               ,
               as
               men
               feare
               ,
               though
               none
               but
               God
               and
               themselves
               be
               privie
               to
               their
               doings
               ,
               now
               these
               are
               only
               such
               as
               God
               alone
               inflicteth
               ,
            
             &c.
             
             This
             description
             is
             too
             imperfect
             ,
             and
             deserves
             to
             be
             corrected
             .
             To
             bind
             the
             conscience
             is
             
               illam
               auctoritatem
               habere
               ,
               ut
               conscientia
               illi
               subjicer●…
               sese
               debeat
               ,
               it
               a
               ut
               peccatum
               sit
               ,
               si
               contra
               illam
               quidquam
               fiat
            
             f
             sai●…h
             
               Ames
               .
               The
               binder
            
             g
             saith
             
               Perkines
               ,
               is
               that
               thing
               whatsoever
               ,
               which
               hath
               power
               and
               auctority
               over
               conscience
               to
               order
               it
               .
               To
               bind
               ,
               is
               to
               urge
               ,
               cause
               ,
               and
               constraine
               it
               in
               every
               action
               ,
               either
               to
               accuse
               for
               sinne
               ,
               or
               to
               excuse
               for
               well
               doing
               ,
               or
               to
               say
               ,
               this
               may
               be
               done
               ,
               or
               it
               may
               not
               be
               done
               .
               To
               bind
               the
               conscience
            
             h
             saith
             
               Alsted
               ,
               est
               illam
               urgere
               &
               adigere
               ut
               vel
               excuset
               &
               accuset
               ,
               vel
               indicet
               quid
               fieri
               aut
               non
               fieri
               possit
               .
            
             Vpon
             these
             descriptions
             which
             have
             more
             trueth
             and
             reason
             in
             them
             ,
             I
             inferre
             ,
             that
             whatsoever
             urges
             ,
             or
             forces
             conscience
             to
             assent
             to
             a
             thing
             as
             lawfull
             ,
             or
             a
             thing
             that
             ought
             to
             be
             done
             ,
             or
             disassent
             from
             a
             thing
             as
             unlawfull
             ,
             or
             a
             thing
             which
             ought
             not
             to
             be
             done
             ,
             that
             is
             a
             binder
             of
             conscience
             ,
             though
             it
             did
             not
             bind
             the
             spirit
             of
             a
             man
             with
             the
             feare
             of
             such
             punishments
             as
             God
             alone
             inflicteth
             .
             For
             secluding
             all
             respect
             of
             punishment
             ,
             and
             not
             considering
             what
             will
             follow
             the
             very
             obliging
             of
             the
             conscience
             for
             the
             time
             i
             
               ad
               assensum
            
             is
             a
             binding
             of
             it
             .
          
           
             Touching
             the
             2.
             it
             is
             certaine
             ,
             that
             humane
             Lawes
             ,
             as
             they
             come
             
               
                 Sect.
              
               III
            
             from
             men
             ,
             and
             in
             respect
             of
             any
             force
             or
             auctority
             which
             men
             can
             give
             them
             ,
             have
             no
             power
             to
             bind
             the
             conscience
             .
             
               Neque
               enim
               cum
               hominibus
               sed
               cum
               uno
               Deo
               negotium
               est
               conscientiis
               nostris
               ,
            
             k
             saith
             Calvine
             .
             Over
             our
             soules
             and
             consciences
             ,
             
               nemini
               quicquam
               juris
               nisi
               Deo
            
             l
             saith
             Tilen
             .
             From
             Hieromes
             distinction
             ,
             that
             a
             King
             
               praeest
               nolentibus
            
             ,
             but
             a
             Bishop
             
               volentibus
               ,
               Marcus
               Antonius
               de
               Dominis
            
             well
             concludeth
             m
             
               Volentibus
               gregi
               praeesse
               ,
               excludit
               omnem
               jurisdictionem
               &
               potestatem
               imperativam
               ac
               coactivam
               ,
               &
               solam
               significat
               directivam
               ubi
               viz.
               in
               libertate
               subditi
               est
               &
               parere
               &
               non
               parere
               ,
               ita
               ut
               qui
               praeest
               nihil
               habeat
               quo
               nolentem
               parere
               adigat
               ad
               parendum
               .
            
             This
             point
             he
             proveth
             in
             that
             Chapter
             at
             length
             ,
             where
             he
             disputteth
             both
             against
             temporall
             and
             spirituall
             coactive
             Iurisdiction
             in
             the
             Church
             .
             If
             it
             be
             demanded
             ,
             to
             what
             purpose
             serveth
             then
             the
             enacting
             of
             Ecclesiasticall
             Lawes
             ,
             since
             they
             have
             not
             in
             them
             any
             power
             to
             bind
             the
             conscience
             ?
             I
             Answere
             .
             The
             use
             and
             end
             for
             which
             Ecclesiasticall
             Lawes
             doe
             serve
             ,
             is
             .
             1.
             
             For
             the
             plaine
             discovery
             of
             such
             things
             as
             the
             Law
             of
             God
             or
             Nature
             doe
             require
             of
             us
             ,
             so
             that
             Law
             which
             of
             it self
             hath
             power
             to
             binde
             ,
             commeth
             from
             the
             Priests
             and
             Ministers
             of
             the
             Lord
             ,
             neither
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             nor
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             but
             
               declarativè
               ,
               Mal.
            
             2.
             7.
             2.
             
             For
             declaring
             to
             us
             what
             is
             fittest
             in
             such
             things
             as
             are
             in
             their
             owne
             nature
             indifferent
             ,
             and
             neither
             inforced
             by
             the
             Law
             of
             God
             nor
             Nature
             ,
             &
             which
             parte
             should
             be
             followed
             in
             these
             things
             ,
             as
             most
             convenient
             .
             The
             Lawes
             of
             the
             Church
             then
             are
             appointed
             to
             let
             us
             see
             the
             necessity
             of
             the
             first
             kinde
             of
             things
             ,
             &
             what
             is
             expedient
             in
             the
             other
             kinde
             of
             
             things
             ,
             and
             therefore
             they
             are
             more
             propperly
             called
             Directions
             ,
             Instructions
             ,
             Admonitions
             ,
             then
             Lawes
             .
             For
             I
             speake
             of
             Ecclesiasticall
             Lawes
             
               qua
               tales
            
             ,
             that
             is
             ,
             as
             they
             are
             the
             constitutions
             of
             men
             who
             are
             set
             over
             us
             ,
             thus
             considered
             ,
             they
             have
             only
             n
             
               vim
               dirigendi
               &
               monendi
            
             .
             It
             is
             said
             of
             the
             Apostles
             ,
             that
             they
             were
             constitute
             o
             
               doctrinae
               Christi
               testes
               ,
               non
               novae
               doctrinae
               legislatores
               .
            
             And
             the
             same
             may
             be
             said
             of
             all
             the
             Ministers
             of
             the
             Gospell
             ,
             when
             Discipline
             is
             taken
             in
             with
             Doctrine
             .
             He
             is
             no
             Non-conformist
             ,
             who
             p
             holdeth
             
               Ecclefiam
               in
               terris
               agere
               partes
               oratoris
               ,
               seu
               legati
               obsecrantis
               &
               suadentis
               .
            
             And
             we
             may
             hitherto
             apply
             that
             which
             Gerson
             ,
             the
             Chancelour
             of
             Paris
             saith
             ,
             q
             
               The
               wisest
               and
               best
               among
               the
               guides
               of
               Gods
               Church
               had
               not
               so
               ill
               a
               meaning
               ,
               as
               to
               have
               all
               their
               Constitutions
               and
               Ordinances
               taken
               for
               Lawes
               properly
               so
               named
               ,
               much
               lesse
               strictly
               binding
               the
               conscience
               ,
               but
               for
               Threatnings
               ,
               Admonitions
               ,
               Counsels
               ,
               and
               Directions
               only
               ,
               and
               when
               there
               groweth
               a
               generall
               neglect
               ,
               they
               seeme
               to
               consent
               to
               the
               abolishing
               of
               them
               againe
               ,
               for
               seeing
               ,
               lex
               instituitur
               ,
               cum
               promulgatur
               ,
               vigorem
               habet
               ,
               cum
               moribus
               ut
               entium
               approbatur
               .
            
          
           
             But
             as
             we
             have
             seene
             in
             what
             respect
             the
             Lawes
             of
             the
             Church
             doe
             
               
                 Sect.
              
               IV
            
             not
             bind
             ,
             let
             us
             now
             see
             how
             they
             may
             be
             said
             to
             binde
             .
             That
             which
             bindeth
             is
             not
             the
             Auctority
             of
             the
             Church
             ,
             nor
             any
             force
             which
             the
             Church
             can
             give
             to
             her
             Lawes
             .
             It
             must
             be
             then
             somewhat
             else
             which
             maketh
             them
             able
             to
             bind
             ,
             when
             they
             bind
             at
             all
             ,
             and
             that
             is
             ,
             
               Ratio
               Legis
               ,
               the
               Reason
               of
               the
               Law
               ,
            
             without
             which
             the
             Law
             it self
             can
             not
             bind
             ,
             and
             which
             hath
             the
             chiefest
             and
             most
             principall
             power
             of
             binding
             .
             An
             Ecclesiasticall
             Law
             r
             saith
             Iunius
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               sive
               depositio
               ,
               non
               vere
               lex
               est
               ,
               sed
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               aut
               Canon
               ,
               ac
               proinde
               dirigit
               quidem
               ut
               Canon
               agentem
               voluntarie
               :
               non
               autem
               necessitate
               cogit
               ,
               ut
               Lex
               ,
               etiam
               involuntarium
               quod
               si
               forte
               ante
               accedit
               coactio
               ,
               ea
               non
               est
               de
               natura
               Canonis
               sed
               aliunde
               pervenit
               .
            
             An
             Ecclesiasticall
             Canon
             s
             saith
             
               Tilen
               ,
               ducit
               volentem
               ,
               non
               trahit
               nolentem
               :
               quod
               si
               accedat
               coactio
               ,
               ea
               Ecclesiastici
               Canonis
               natura
               est
               prorsus
               aliena
               .
               Calvines
            
             Iudgment
             is
             ,
             t
             that
             an
             Ecclesisticall
             Canon
             binds
             ,
             when
             
               manifestam
               utilitatem
               prae
               se
               fert
            
             ,
             and
             when
             either
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             or
             
               charitatis
               ratio
            
             doth
             require
             ,
             that
             we
             impose
             a
             necessity
             on
             our
             liberty
             .
             It
             binds
             not
             then
             by
             its
             owne
             auctority
             in
             his
             mind
             .
             And
             what
             saith
             the
             Canon
             Law
             it self
             ?
             u
             
               Sed
               sciendum
               est
               quod
               Ecclesiasticae
               prohibi
               tiones
               proprias
               habent
               causas
               ,
               quibus
               cessantibus
               ,
               cessant
               &
               ipsae
               .
            
             Hence
             Iunius
             x
             saith
             ,
             t●…at
             the
             Law
             binds
             not
             
               per
               se
            
             ,
             but
             only
             
               propter
               ordinem
               ,
               charitatem
               ,
               &
               cautionem
               scandali
               .
            
             Hence
             Ames
             ,
             y
             
               quamvis
               ad
               justas
               leges
               humanas
               ,
               justo
               modo
               observandas
               ,
               obligentur
               homines
               in
               conscientiis
               suis
               à
               Deo
               ;
               ipsae
               tamen
               leges
               humanae
               ,
               qua
               sunt
               leges
               hominum
               ,
               non
               obligant
               conscientiam
               .
            
             Hence
             Alsted
             :
             z
             
               Lawes
               made
               by
               men
               of
               things
               indifferent
               ,
               whither
               they
               be
               civill
               or
               Ecclesiasticall
               ,
               doe
               bind
               the
               conscience
               in
               so
               farre
               as
               they
               agree
               with
               Gods
               worde
               ,
               serve
               for
               the
               publike
               good
               ,
               maintaine
               order
               ,
               and
               finally
               ,
               take
               not
               away
               liberty
               of
               conscience
               .
            
             Hence
             the
             Professors
             o●…
             Leiden
             
             say
             ,
             a
             that
             Lawes
             bind
             not
             
               primo
               &
               per
               se
               ,
               sed
               secundario
               &
               per
               accidens
               ,
            
             that
             is
             b
             
               quatenus
               in
               illis
               lex
               aliqua
               Dei
               violatur
               .
            
             Hence
             I
             may
             compare
             the
             constitutions
             of
             the
             Church
             with
             
               responsa
               juris
               consultorum
            
             among
             the
             Romans
             ,
             which
             obliged
             no
             man
             ,
             
               nisi
               ex
               aequo
               &
               bono
            
             saith
             c
             Danaeus
             .
             Hence
             it
             may
             be
             said
             ,
             that
             the
             Lawes
             of
             the
             Church
             doe
             only
             bind
             
               Scandali
               &
               contemptus
               ratione
            
             ,
             as
             d
             Hospinian
             ,
             and
             in
             case
             
               libertas
               fiat
               cum
               scandalo
            
             ,
             as
             e
             Paraeus
             :
             for
             it
             were
             scandall
             ,
             not
             to
             give
             obedience
             to
             the
             Lawes
             of
             the
             Church
             ,
             when
             they
             prescribe
             things
             necessary
             or
             expedient
             for
             the
             eshewing
             of
             scandall
             ,
             and
             it
             were
             contempt
             to
             refuse
             obedience
             to
             them
             ,
             when
             we
             are
             not
             certainly
             perswaded
             of
             the
             unlawfullnesse
             or
             inexpediency
             of
             the
             things
             prescribed
             .
          
           
             But
             out
             of
             the
             case
             of
             scandall
             or
             contempt
             ,
             Divines
             teach
             ,
             that
             conscience
             
               
                 Sect.
              
               V
            
             is
             not
             bound
             by
             the
             Canon
             of
             the
             Church
             made
             about
             order
             and
             policie
             .
             
               Extra
               casum
               scandali
               &
               destinatae
               rebellionis
               ,
               propter
               commune
               bonum
               ,
               non
               peccat
               qui
               contra
               constitutiones
               istas
               fecerit
               ,
            
             saith
             f
             
               Iunius
               .
               If
               a
               Law
            
             g
             saith
             
               Perkins
               concerning
               some
               externall
               Rite
               or
               thing
               indifferent
               ,
               be
               at
               some
               time
               ,
               or
               upon
               some
               occasion
               omitted
               ,
               no
               offence
               given
               ,
               nor
               contempt
               shewed
               to
               Ecclesiastical
               Auctority
               ,
               there
               is
               no
               breach
               made
               in
               the
               conscience
               .
               Alsted
            
             his
             rule
             is
             
               (
               h
            
             )
             Leges
             humanae
             non
             obligant
             quando
             omitti
             possunt
             sine
             
             
               impedimento
               finis
               ob
               quem
               feruntur
               sine
               scandalo
               aliorum
               ,
               &
               sine
               contemptu
               Legislatoris
               .
            
             And
             Tilen
             teacheth
             us
             ,
             that
             when
             the
             Church
             hath
             determined
             the
             mutable
             circumstances
             ,
             in
             the
             worship
             of
             God
             ,
             for
             publike
             edification
             ,
             i
             
               Privatorum
               conscientiis
               liberum
               est
               quandoque
               ista
               omittere
               ,
               modo
               offendicula
               vitentur
               ,
               nihilque
               ex
               contemptu
               Ecclesiae
               ac
               Ministerii
               publici
               petulanti
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             vel
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               facere
               videantur
            
             .
          
           
             We
             deny
             not
             then
             that
             the
             Churches
             Canons
             about
             Rites
             which
             
               
                 Sect.
              
               VI
            
             serve
             for
             publike
             order
             and
             edification
             ,
             doe
             bind
             :
             We
             say
             only
             ,
             that
             it
             is
             not
             the
             Auctority
             of
             the
             Church
             framing
             the
             Canon
             that
             binds
             ,
             but
             the
             matter
             of
             the
             Canon
             chiefly
             ,
             warranted
             by
             Gods
             Word
             .
             k
             
               Scimus
               enim
               quaecunque
               ad
               decorum
               &
               ordinem
               pertinent
               ,
               non
               habenda
               esse
               pro
               humanis
               placitis
               ,
               quia
               divinitus
               approbantur
               .
            
             Therefore
             we
             thinke
             concerning
             such
             Canons
             ,
             
               that
               they
            
             l
             
               are
               necessary
               to
               be
               observed
               so
               farre
               forth
               only
               ;
               as
               the
               keeping
               of
               them
               maintaineth
               decent
               order
               ,
               and
               preventeth
               open
               offence
               .
            
          
           
             If
             any
             say
             ,
             that
             I
             derogate
             much
             from
             the
             Auctority
             of
             the
             
               
                 Sect.
              
               VII
            
             Church
             ,
             when
             I
             doe
             nothing
             which
             shee
             prescribeth
             ,
             except
             I
             see
             it
             lawfull
             and
             expedient
             ;
             because
             I
             should
             doe
             this
             much
             for
             the
             exhortation
             and
             admonition
             of
             a
             Brother
             .
             Ans.
             1.
             
             I
             give
             farre
             more
             reverence
             to
             the
             direction
             of
             the
             Church
             ,
             then
             to
             the
             admonition
             of
             a
             Brother
             ,
             because
             that
             is
             Ministeriall
             ,
             this
             fraternall
             :
             that
             comes
             from
             Auctority
             ,
             this
             only
             from
             Charity
             :
             that
             is
             Publike
             ,
             this
             Privat
             :
             that
             is
             given
             by
             many
             ,
             this
             by
             one
             :
             And
             finally
             ,
             the
             Church
             hath
             a
             calling
             
             to
             direct
             me
             in
             some
             things
             ,
             wherein
             a
             brother
             hath
             not
             .
             2.
             
             If
             it
             be
             still
             instanced
             ,
             that
             in
             the
             point
             of
             obedience
             ,
             I
             doe
             no
             more
             for
             the
             Church
             then
             for
             any
             brother
             ,
             because
             I
             am
             bound
             to
             doe
             that
             which
             is
             made
             evident
             to
             be
             lawfull
             and
             expedient
             ,
             though
             a
             privat
             Christian
             doe
             but
             exhort
             me
             to
             it
             ,
             or
             ,
             whether
             I
             be
             exhorted
             to
             it
             or
             not
             .
             For
             answere
             to
             this
             ,
             I
             say
             ,
             that
             I
             will
             obey
             the
             directions
             of
             the
             Church
             in
             many
             things
             ,
             rather
             then
             the
             directions
             of
             a
             brother
             ;
             for
             in
             two
             things
             which
             are
             in
             themselves
             indifferent
             ,
             and
             none
             of
             them
             inexpedient
             ,
             I
             will
             doe
             that
             which
             the
             Church
             requireth
             ,
             though
             my
             brother
             should
             exhort
             me
             to
             the
             contrary
             .
             But
             allwayes
             I
             hold
             me
             at
             this
             sure
             ground
             ,
             that
             I
             am
             never
             bound
             in
             conscience
             to
             obey
             the
             ordinances
             of
             the
             Church
             ,
             except
             they
             be
             evidently
             lawfull
             &
             expedient
             .
             This
             is
             that
             ,
             
               fine
               quo
               non
               obligant
            
             ,
             and
             also
             that
             which
             doeth
             chiefly
             binde
             ,
             though
             it
             be
             not
             the
             only
             thing
             which
             bindeth
             .
             Now
             for
             making
             the
             matter
             more
             plaine
             ,
             we
             must
             consider
             ,
             that
             the
             constitutions
             of
             the
             Church
             ,
             are
             either
             lawfull
             ,
             or
             unlawfull
             :
             if
             unlawfull
             ,
             they
             bind
             not
             at
             all
             :
             if
             lawfull
             ,
             they
             are
             either
             concerning
             things
             necessary
             as
             Act.
             15.
             28.
             and
             then
             the
             necessity
             of
             the
             things
             doeth
             tind
             ,
             whether
             the
             Church
             ordaine
             them
             or
             not
             ;
             or
             else
             concerning
             things
             indifferent
             ,
             as
             when
             the
             Church
             ordaineth
             ,
             that
             in
             great
             Townes
             there
             shall
             be
             Sermon
             on
             such
             a
             day
             of
             the
             weeke
             ,
             &
             publike
             prayers
             every
             day
             at
             such
             an
             houre
             ,
             here
             it
             is
             not
             the
             bare
             Auctority
             of
             the
             Church
             that
             bindeth
             ,
             without
             respect
             to
             the
             lawfullnesse
             or
             expediency
             of
             the
             thing
             it selfe
             which
             is
             ordained
             ,
             (
             else
             we
             were
             bound
             to
             doe
             every
             thing
             which
             the
             Church
             ordaines
             ,
             were
             it
             never
             so
             unlawfull
             ,
             for
             
               quod
               competit
               alicui
               qua
               tali
               ,
               competit
               omni
               tali
               .
            
             We
             behold
             the
             Auctority
             of
             the
             Church
             making
             lawes
             ,
             as
             well
             in
             unlawfull
             ordinances
             as
             in
             lawfull
             :
             )
             not
             yet
             is
             it
             the
             lawfullnesse
             or
             expediency
             of
             the
             thing
             it self
             ,
             without
             respect
             to
             the
             ordinance
             of
             the
             Church
             ,
             (
             for
             possibly
             other
             times
             and
             diets
             were
             as
             lawfull
             ,
             and
             expedient
             too
             ,
             for
             such
             exercises
             ,
             as
             those
             ordained
             by
             the
             Church
             :
             )
             but
             it
             is
             the
             Auctority
             of
             the
             Church
             prescribing
             a
             thing
             lawfull
             or
             expedient
             .
             In
             such
             a
             case
             then
             neither
             doeth
             the
             Auctority
             of
             the
             Curch
             binde
             ,
             except
             the
             thing
             be
             lawfull
             and
             expedient
             ,
             not
             doeth
             the
             lawfulnesse
             &
             expediency
             of
             the
             thing
             binde
             ,
             except
             the
             Church
             ordaine
             it
             ,
             but
             both
             these
             joyntly
             doe
             binde
             .
          
           
             I
             come
             now
             to
             examine
             what
             is
             the
             judgment
             of
             Formalists
             ,
             touching
             
               
                 Sect.
              
               VIII
            
             the
             binding
             of
             the
             conscience
             by
             Ecclesiasticall
             Lawes
             .
             
               Dr.
               Field
               ,
               (
               h
            
             )
             saith
             ,
             that
             the
             question
             should
             not
             be
             proposed
             ,
             whether
             
             humane
             lawes
             doe
             binde
             the
             conscience
             ,
             but
             ,
             
               Whether
               binding
               the
               outward
               man
               to
               the
               performance
               of
               outward
               things
               ,
               by
               force
               and
               feare
               of
               outward
               punishment
               to
               be
               inflicted
               by
               men
               ,
               the
               not
               performance
               of
               such
               things
               ,
               or
               the
               not
               performance
               of
               them
               with
               such
               affections
               as
               were
               fit
               ,
               be
               not
               a
               sinne
               againest
               God
               ,
               of
               which
               the
               conscience
               will
               accuse
               us
               ,
            
             &c.
             
             Vnto
             this
             question
             thus
             proposed
             ,
             and
             understood
             of
             humane
             Lawes
             ,
             and
             where
             no
             
             
             
             
             
             more
             is
             considered
             ,
             as
             giving
             them
             power
             to
             binde
             ,
             but
             only
             the
             Auctority
             of
             those
             who
             make
             them
             ;
             some
             Formalists
             doe
             give
             (
             as
             I
             will
             shew
             ,
             )
             and
             all
             of
             them
             (
             being
             well
             advised
             )
             must
             give
             an
             affirmative
             answeare
             .
             And
             I
             pray
             what
             did
             i
             Bellarmine
             say
             more
             ,
             when
             expressing
             how
             conscience
             is
             subject
             to
             humane
             Auctority
             ,
             he
             taught
             ,
             that
             conscience
             belongeth
             
               ad
               humanum
               forum
               ,
               quatenus
               homo
               ex
               praecepto
               ita
               obligatur
               ad
               opus
               externum
               faciendum
               ,
               ut
               si
               non
               faciat
               ,
               judicat
               ipse
               in
               conscientia
               sua
               se
               male
               facere
               ,
               &
               hoc
               sufficit
               ad
               conscientiam
               obligandam
               ?
            
             but
             to
             proceede
             particularly
             .
          
           
             I
             beginne
             with
             Field
             himselfe
             ,
             whose
             resolution
             of
             the
             question
             proposed
             ,
             
               
                 Sect.
              
               IX
            
             is
             ,
             k
             that
             we
             are
             bound
             only
             to
             give
             obedience
             to
             such
             humane
             Lawes
             as
             prescribe
             things
             profitable
             ,
             not
             for
             that
             humane
             lawes
             have
             power
             to
             binde
             the
             conscience
             ,
             but
             because
             the
             things
             they
             command
             are
             of
             that
             nature
             ,
             that
             not
             to
             performe
             them
             ,
             is
             contrary
             to
             Iustice
             or
             Charity
             .
             Whereupon
             he
             concludeth
             out
             of
             Stapleton
             ,
             that
             we
             are
             bound
             to
             the
             performance
             of
             things
             prescribed
             by
             humane
             Lawes
             ,
             in
             such
             sort
             ,
             that
             the
             not
             performance
             of
             them
             is
             sinne
             ,
             not
             
               ex
               sola
               legislatori●…
               voluntate
               ,
               sed
               ex
               ipsa
               legum
               utilitate
               .
            
             Let
             all
             such
             as
             be
             of
             this
             mans
             mind
             ,
             not
             blame
             us
             ,
             for
             denying
             of
             obedience
             to
             the
             constitutions
             about
             the
             Ceremonies
             ,
             since
             we
             find
             (
             for
             certaine
             )
             no
             utility
             ,
             but
             by
             the
             contrary
             much
             inconveniency
             in
             them
             .
             If
             they
             say
             ,
             that
             we
             must
             thinke
             those
             lawes
             to
             be
             profitable
             or
             convenient
             ,
             which
             they
             ,
             who
             are
             set
             over
             us
             ,
             thinke
             to
             be
             so
             ,
             then
             they
             know
             not
             what
             they
             say
             :
             for
             ,
             exeeming
             conscience
             from
             being
             bound
             by
             humane
             lawes
             in
             one
             thing
             ,
             they
             would
             have
             it
             bound
             by
             them
             in
             another
             thing
             .
             If
             conscience
             must
             needs
             judge
             that
             to
             be
             profitable
             ,
             which
             seemeth
             so
             to
             these
             that
             are
             set
             over
             us
             ,
             then
             (
             sure
             )
             is
             power
             given
             to
             them
             for
             binding
             the
             conscience
             so
             straitly
             ,
             that
             it
             may
             not
             judge
             otherwise
             then
             they
             judge
             ,
             and
             force
             is
             placed
             in
             their
             bare
             Auctority
             ,
             for
             necessitating
             and
             constraining
             the
             assenting
             judgement
             of
             conscience
             .
          
           
             Some
             man
             perhaps
             will
             say
             ,
             that
             we
             are
             bound
             to
             obey
             the
             lawes
             
               
                 Sect.
              
               X
            
             made
             about
             the
             Ceremonies
             ,
             though
             not
             for
             the
             sole
             will
             of
             the
             Law-makers
             ,
             nor
             yet
             for
             any
             utility
             of
             the
             lawes
             themselves
             ,
             yet
             for
             this
             reason
             ,
             that
             scandall
             and
             contempt
             would
             follow
             in
             case
             we
             doe
             otherwise
             .
             Ans.
             We
             know
             that
             humane
             Lawes
             doe
             bind
             in
             the
             case
             of
             scandall
             or
             contempt
             .
             But
             that
             Non-conformity
             is
             neither
             scandall
             nor
             contempt
             ,
             Parker
             m
             hath
             made
             it
             most
             evident
             .
             For
             as
             touching
             contempt
             ,
             he
             sheweth
             out
             of
             Fathers
             ,
             Councells
             ,
             Canon
             law
             ,
             Schoolmen
             ,
             and
             moderne
             Divines
             ,
             that
             
               non
               ob●…dire
            
             is
             not
             contempt
             ,
             but
             
               nolle
               ob●…dire
            
             ,
             or
             
               sup●…biendo
               repugnare
            
             .
             Yea
             ,
             out
             of
             Formalists
             themselves
             ,
             he
             sheweth
             the
             difference
             betwixt
             subjection
             and
             obedience
             .
             Thereafter
             he
             pleadeth
             thus
             ,
             and
             we
             with
             him
             :
             
               What
               signes
               see
               men
               in
               us
               of
               pride
               and
               comtempt
               ?
               What
               be
               our
            
             cetera
             opera
             
               that
               bewray
               such
               an
               humour
               ?
               let
               it
               be
               named
               vvherein
               vvie
               goe
               not
               tvvo
               myle
               ,
               vvhen
               vvee
               are
               commanded
               to
               goe
               
               but
               one
               ,
               yea
               wherein
               wee
               goe
               not
               as
               many
               myles
               ,
               as
               any
               shooe
               of
               the
               preparation
               of
               the
               Gospell
               will
               beare
               us
               ?
               What
               payment
               ,
               what
               paine
               ,
               what
               labour
               ,
               what
               taxation
               made
               us
               ever
               to
               murmure
               ?
               Survey
               our
               charges
               where
               we
               have
               laboured
               ,
               if
               they
               be
               not
               found
               to
               be
               of
               the
               faithfullest
               subjects
               that
               be
               in
               the
               Land
               ,
               we
               deserve
               no
               favour
               .
               Nay
               ,
               there
               is
               ,
               wherein
               we
               stretch
               our
               consciences
               to
               the
               uttermost
               to
               conforme
               ,
               &
               to
               obey
               in
               diverse
               matters
               .
               Are
               we
               refractary
               in
               other
               things
               as
               Balaams
               asse
               said
               to
               his
               Master
               ?
               have
               I
               used
               to
               serve
               thee
               so
               at
               other
               tymes
               ?
            
             And
             as
             touching
             scandall
             ,
             he
             sheweth
             first
             ,
             that
             by
             our
             not
             conforming
             ,
             we
             doe
             not
             scandalize
             Superiours
             ,
             but
             edify
             them
             ;
             although
             it
             may
             be
             we
             displease
             them
             ,
             of
             which
             we
             are
             sorry
             ,
             even
             as
             Ioab
             displeased
             David
             ,
             when
             he
             contested
             against
             the
             numbring
             of
             the
             people
             ,
             yet
             did
             he
             not
             scandalize
             David
             ,
             but
             edify
             him
             .
             And
             secoundly
             ,
             whereas
             it
             might
             be
             alledged
             ,
             that
             Non-conformity
             doeth
             scandalize
             the
             people
             ,
             before
             whom
             it
             soundeth
             as
             it
             were
             an
             allarum
             of
             disobedience
             ,
             we
             replie
             with
             him
             ?
             
               Daniel
               will
               not
               omit
               the
               Ceremony
               of
               looking
               out
               at
               the
               Window
               towards
               Ierusalem
               .
               Mordecai
               omitteth
               the
               Ceremony
               of
               bowing
               the
               knee
               to
               Haman
               ;
               Christ
               will
               not
               use
               the
               Ceremony
               of
               washing
               hands
               ,
               though
               a
               tradition
               of
               the
               Elders
               and
               Governours
               of
               the
               Church
               then
               being
               .
               The
               auctority
               of
               the
               Magistrate
               was
               violated
               by
               these
               ,
               and
               an
               incitement
               to
               disobedience
               was
               in
               their
               Ceremoniall
               breach
               ,
               as
               much
               as
               there
               is
               now
               in
               ours
               .
            
          
           
             But
             some
             of
             our
             Opposites
             goe
             about
             to
             derive
             the
             obligatory
             
               
                 Sect.
              
               XI
            
             power
             of
             the
             Churches
             Lawes
             ,
             not
             so
             much
             from
             the
             utility
             of
             the
             Lwaes
             themselves
             ,
             or
             from
             any
             scandall
             which
             should
             follow
             upon
             the
             not
             obeying
             of
             them
             ,
             as
             from
             the
             Churches
             owne
             Auctority
             ,
             which
             maketh
             them
             .
             n
             Camero
             speaketh
             of
             two
             sorts
             of
             Ecclesiasticall
             Lawes
             ,
             1.
             
             Such
             as
             prescribe
             things
             frivolous
             or
             unjust
             ,
             meaning
             such
             things
             as
             (
             though
             they
             neither
             detract
             any
             thing
             from
             the
             glory
             of
             God
             ,
             nor
             cause
             any
             damnage
             to
             our
             nighbour
             ,
             yet
             )
             bring
             some
             detriment
             to
             our selves
             .
             2.
             
             Such
             as
             prescribe
             things
             belonging
             to
             order
             and
             shunning
             of
             scandall
             .
             Touching
             the
             former
             ,
             he
             teacheth
             rightly
             ,
             that
             conscience
             is
             never
             bound
             to
             the
             obedience
             of
             such
             Lawes
             ,
             except
             only
             in
             the
             case
             of
             scandall
             and
             contempt
             ,
             and
             that
             if
             at
             any
             time
             such
             Lawes
             may
             be
             neglected
             and
             not
             observed
             ,
             without
             scandall
             given
             ,
             or
             contempt
             shewed
             ,
             no
             mans
             conscience
             is
             holden
             with
             them
             .
             But
             touching
             the
             other
             sorte
             of
             the
             Churches
             lawes
             ,
             he
             saith
             ,
             that
             they
             bind
             the
             conscience
             indirectly
             ,
             not
             only
             
               respectu
               materiae
               praecepti
            
             (
             which
             doeth
             not
             at
             all
             obliege
             ,
             except
             in
             respect
             of
             the
             end
             whereunto
             it
             is
             referred
             ,
             namely
             ,
             the
             conserving
             of
             order
             ,
             and
             the
             not
             giving
             of
             scandall
             ;
             )
             but
             also
             
               respectu
               praecipientis
            
             ,
             because
             God
             will
             not
             have
             those
             who
             are
             set
             over
             us
             in
             the
             Church
             to
             be
             contemned
             .
             He
             foresawe
             (
             belike
             ,
             )
             that
             whereas
             it
             is
             pretended
             in
             behalfe
             of
             those
             Ecclesiasticall
             Lawes
             which
             injoyne
             the
             controverted
             Ceremonies
             ,
             that
             the
             things
             which
             they
             prescribe
             pertaine
             to
             order
             and
             to
             the
             shunning
             of
             scandall
             ,
             and
             so
             bind
             the
             conscience
             indirectly
             in
             respect
             of
             the
             end
             :
             one
             might
             answeare
             ;
             I
             am
             persuaded
             
             upon
             evident
             grounds
             ,
             that
             those
             prescribed
             Ceremonies
             pertaine
             not
             to
             order
             ,
             and
             to
             the
             shunning
             of
             scandall
             ,
             but
             to
             misorder
             ,
             and
             to
             the
             giving
             of
             scandall
             .
             Therefore
             he
             laboured
             to
             binde
             such
             a
             ones
             conscience
             with
             another
             tie
             ,
             which
             is
             the
             Auctority
             of
             the
             Law-makers
             .
             And
             this
             Auctority
             he
             would
             have
             one
             to
             take
             ,
             as
             ground
             enough
             to
             believe
             ,
             that
             that
             which
             the
             Church
             prescribeth
             ,
             doeth
             belong
             to
             order
             and
             the
             shunning
             of
             scandall
             ,
             and
             in
             that
             perswasion
             to
             doe
             it
             .
             But
             ,
             1.
             
             How
             doth
             this
             Doctrine
             differ
             from
             that
             which
             o
             himselfe
             setteth
             downe
             as
             the
             opinion
             of
             Papists
             ,
             
               posse
               cos
               qui
               praesunt
               Ecclesiae
               ,
               cogere
               fideles
               ut
               id
               credant
               vel
               faciant
               ,
               quod
               ipsi
               judicaverint
               ?
            
             2.
             
             It
             is
             well
             observed
             by
             our
             p
             Writers
             ,
             that
             the
             Apostles
             never
             made
             things
             indifferent
             to
             be
             necessary
             ,
             except
             onely
             in
             respect
             of
             scandall
             ,
             and
             that
             out
             of
             the
             case
             of
             scandall
             ,
             they
             still
             left
             the
             consciences
             of
             men
             free
             ,
             which
             Observation
             they
             gather
             from
             Act.
             15.
             
             &
             1
             Cor.
             10.
             
             q
             Camero
             himselfe
             noteth
             ,
             that
             though
             the
             Church
             prescribed
             abstinence
             from
             things
             sacrificed
             to
             Idols
             ,
             yet
             the
             Apostle
             would
             not
             have
             the
             Faithfull
             to
             abstaine
             for
             conscience
             sake
             ,
             why
             then
             holdeth
             he
             ,
             that
             beside
             the
             end
             of
             shunning
             scandall
             and
             keeping
             order
             ,
             conscience
             is
             bound
             even
             by
             the
             Churches
             owne
             Auctority
             ?
             3.
             
             As
             for
             the
             reason
             whereby
             he
             would
             prove
             that
             the
             Churches
             Lawes
             doe
             binde
             ,
             even
             
               respectu
               praecipientis
            
             ,
             his
             forme
             of
             speaking
             is
             very
             bad
             :
             Deus
             (
             saith
             he
             )
             
               non
               vult
               contemni
               praepositos
               Ecclesia
               ▪
               nisi
               justa
               &
               necessaria
               de
               causa
               .
            
             Where
             falsely
             he
             supposeth
             ,
             not
             onely
             that
             there
             may
             occurre
             a
             just
             and
             necessary
             cause
             of
             contemning
             those
             whom
             God
             hath
             set
             over
             us
             in
             the
             Church
             ,
             but
             also
             ,
             that
             the
             not
             obeying
             of
             them
             inferreth
             the
             contemning
             of
             them
             .
             Now
             ,
             the
             not
             obeying
             of
             their
             Lawes
             ,
             inferreth
             not
             the
             contemning
             of
             themselves
             ,
             (
             which
             were
             not
             allowable
             )
             but
             onely
             the
             contemning
             of
             their
             Lawes
             ,
             And
             as
             r
             Hierome
             speaketh
             of
             
               Daniel
               ,
               Et
               nunc
               Daniel
               Regis
               jussa
               contemnens
               ,
            
             &c.
             
             So
             wee
             say
             of
             all
             Superiours
             in
             generall
             ,
             that
             we
             may
             sometimes
             have
             just
             reasons
             for
             contemning
             their
             commandements
             ,
             yet
             are
             we
             not
             to
             contemne
             ,
             but
             to
             honour
             themselves
             .
             But
             ,
             4.
             
             Let
             us
             take
             Cameros
             meaning
             to
             be
             ,
             that
             God
             will
             not
             have
             us
             to
             refuse
             obedience
             ,
             unto
             those
             who
             are
             set
             over
             us
             in
             the
             Church
             :
             none
             of
             our
             Opposites
             dare
             say
             ,
             that
             God
             will
             have
             us
             to
             obey
             those
             who
             are
             set
             over
             us
             in
             the
             Church
             ,
             in
             any
             other
             things
             ,
             then
             such
             as
             may
             bee
             done
             both
             lawfully
             and
             conveniently
             for
             the
             shunning
             of
             scandall
             ;
             and
             if
             so
             ,
             then
             the
             Churches
             precept
             can
             not
             binde
             ,
             except
             as
             it
             is
             grounded
             upon
             such
             or
             such
             reasons
             .
          
           
             
               B.
               Spotswood
            
             ,
             and
             
               B.
               Lindsey
            
             ,
             in
             those
             words
             which
             I
             have
             heretofore
             
               
                 Sect.
              
               XII
            
             alledged
             out
             of
             them
             ,
             are
             likewise
             of
             opinion
             ,
             that
             the
             sole
             Will
             and
             Auctority
             of
             the
             Church
             ,
             doeth
             binde
             the
             conscience
             to
             obedience
             .
             Spotswood
             will
             have
             us
             without
             more
             adoe
             ,
             to
             esteeme
             that
             to
             be
             best
             and
             most
             seemly
             ,
             which
             seemeth
             so
             in
             the
             eye
             of
             publike
             Auctority
             .
             Is
             not
             this
             to
             binde
             the
             Conscience
             by
             the
             Churches
             
             bare
             Will
             and
             Auctority
             ,
             when
             I
             must
             needs
             constraine
             the
             judgement
             of
             my
             conscience
             ,
             to
             bee
             conforme
             to
             the
             Churches
             judgement
             ,
             having
             no
             other
             reason
             to
             move
             me
             hereunto
             ,
             but
             the
             sole
             Will
             and
             Auctority
             of
             the
             Church
             ?
             Further
             ,
             he
             will
             have
             us
             to
             obey
             even
             such
             things
             as
             Authority
             prescribeth
             not
             rightly
             ,
             (
             that
             is
             such
             Rites
             as
             doe
             not
             set
             forwarde
             Godlines
             )
             and
             that
             because
             they
             have
             the
             force
             of
             a
             Constitution
             .
             He
             saith
             ,
             that
             we
             should
             be
             directed
             by
             the
             sentence
             of
             Superiours
             ,
             &
             take
             it
             as
             a
             sufficient
             ground
             to
             our
             Consciences
             for
             obeying
             .
             s
             Bellarmine
             speaketh
             more
             reasonably
             :
             
               leges
               humanae
               non
               obligant
               sub
               paena
               mortis
               aeternae
               ,
               nisi
               quatenus
               violatione
               legis
               humanae
               offenditur
               Deus
               .
               Lindsey
            
             thinketh
             ,
             that
             tho
             will
             of
             the
             Law
             must
             be
             the
             Rule
             of
             our
             consciences
             ;
             he
             saith
             not
             ,
             the
             Reason
             of
             the
             Law
             ,
             but
             the
             Will
             of
             the
             Law.
             And
             when
             we
             talke
             with
             the
             chiefe
             of
             our
             Opposites
             ,
             they
             would
             binde
             us
             by
             sole
             Auctority
             ,
             because
             they
             can
             not
             doe
             it
             by
             any
             reason
             .
             But
             wee
             answer
             out
             of
             t
             Pareus
             ,
             that
             the
             particular
             Lawes
             of
             the
             Church
             binde
             not
             
               ●…r
               se
            
             ,
             or
             
               propter
               ipsum
               speciale
               mandatum
               Ecclesiae
               .
               Ratio
               :
               quia
               Ecclesia
               res
               adiaphoras
               non
               jubet
               facere
               vel
               omittere
               propter
               suum
               mandatum
               ,
               sed
               tantum
               propter
               justas
               mandandi
               causas
               ,
               ut
               sunt
               conservatio
               ordinis
               ,
               vitatio
               scandali
               :
               quae
               quamdiu
               non
               violantur
               ,
               conscientias
               liberas
               relinquit
               .
            
          
           
             Thus
             we
             have
             found
             ,
             what
             power
             they
             give
             to
             their
             Canons
             about
             
               
                 Sect.
              
               XIII
            
             the
             Ceremonies
             ,
             for
             binding
             of
             our
             consciences
             ,
             &
             that
             a
             necessity
             ,
             not
             of
             practice
             onely
             upon
             the
             outward
             man
             ,
             but
             of
             opinion
             also
             upon
             the
             conscience
             ,
             is
             imposed
             by
             the
             sole
             will
             of
             the
             Lawmakers
             .
             Wherefore
             ,
             we
             pray
             God
             to
             open
             their
             eyes
             ,
             that
             they
             may
             see
             their
             Ceremoniall
             Lawes
             ,
             to
             be
             substantiall
             Tyrannies
             over
             the
             Consciences
             of
             Gods
             people
             .
             And
             for
             our selves
             ,
             we
             stand
             to
             the
             judgement
             of
             founder
             Divines
             ,
             and
             wee
             holde
             with
             Luther
             ,
             that
             u
             unum
             
             
               Dominum
               habemus
               qui
               animas
               nostras
               gubernat
               .
            
             With
             Hemmingius
             ,
             that
             we
             are
             free
             
               ab
               omnibus
               humanis
               Ritibus
               ,
               quantum
               quidem
               ad
               conscientiam
               attinet
               .
            
             With
             the
             Professors
             of
             Leiden
             ,
             that
             this
             is
             a
             part
             of
             the
             Liberty
             
             of
             all
             the
             Faithfull
             ,
             that
             in
             things
             pertaining
             to
             Gods
             Worship
             ,
             
               ab
               omni
               traditionum
               humanarum
               jugo
               liberas
               habeant
               conscientias
               ,
               cum
               solius
               Dei
               sit
               ,
               res
               ad
               Religionem
               pertinentes
               praescribere
               .
            
          
        
         
           
             CHAP.
             V.
             
          
           
             
               That
               the
               Ceremonies
               take
               away
               Christian
               Liberty
               ,
               proved
               by
               a
               third
               reason
               ,
               viz.
               because
               they
               are
               urged
               upon
               such
               ,
               as
               in
               their
               consciences
               doe
               condemne
               them
               .
            
          
           
             IF
             Christian
             Liberty
             bee
             taken
             away
             ,
             by
             adstricting
             conscience
             in
             any
             ,
             much
             more
             by
             adstricting
             it
             in
             them
             who
             
               
                 Sect.
              
               I
            
             are
             fully
             perswaded
             of
             the
             unlawfulnesse
             of
             the
             things
             injoyned
             ;
             
             yet
             thus
             are
             wee
             dealt
             with
             .
             
               B.
               Lindsey
            
             gives
             us
             to
             understand
             ,
             that
             after
             the
             making
             and
             publication
             of
             an
             Ecclesiasticall
             Canon
             ,
             about
             things
             of
             this
             nature
             ,
             albeit
             a
             man
             in
             his
             owne
             private
             judgement
             thinke
             another
             thing
             more
             expedient
             then
             that
             which
             the
             Canon
             prescribeth
             ,
             yet
             in
             that
             case
             his
             conscience
             must
             be
             ruled
             by
             the
             will
             of
             the
             Law
             ,
             and
             not
             by
             his
             owne
             judgement
             .
             And
             
               B.
               Spotswood
            
             ,
             to
             such
             as
             object
             ,
             that
             their
             conscience
             will
             not
             suffer
             them
             to
             obey
             ,
             because
             they
             are
             perswaded
             that
             such
             things
             are
             not
             right
             ,
             answereth
             ;
             That
             the
             sentence
             of
             their
             Superiours
             ought
             to
             direct
             them
             ,
             and
             make
             their
             conscience
             yeeld
             to
             obedience
             .
             Their
             words
             I
             have
             before
             transcribed
             .
             By
             which
             it
             doeth
             manifestly
             appeare
             ,
             that
             they
             would
             beare
             dominion
             over
             our
             consciences
             ,
             not
             as
             Lords
             onely
             ,
             by
             requiring
             the
             willing
             and
             readie
             assent
             of
             our
             consciences
             ,
             to
             those
             things
             which
             are
             urged
             upon
             us
             by
             their
             sole
             Will
             and
             Auctority
             ,
             but
             even
             as
             Tyrants
             ,
             not
             caring
             if
             they
             get
             so
             much
             as
             constrained
             obedience
             ,
             and
             if
             by
             their
             Auctority
             they
             can
             compell
             conscience
             ,
             to
             that
             which
             is
             contrary
             to
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             and
             full
             persuasion
             which
             it
             hath
             conceived
             .
          
           
             It
             will
             be
             said
             ,
             that
             our
             consciences
             are
             in
             an
             error
             ,
             and
             therefore
             ought
             to
             be
             corrected
             by
             the
             sentence
             of
             Superiours
             ,
             whose
             Auctority
             
               
                 Sect.
              
               II
            
             and
             will
             doeth
             binde
             us
             to
             receive
             and
             imbrace
             the
             Ceremonies
             ,
             though
             our
             Consciences
             doe
             condemne
             them
             .
             Ans.
             Giving
             and
             not
             granting
             that
             our
             consciences
             doe
             erre
             in
             condemning
             the
             Ceremonies
             ,
             yet
             so
             long
             as
             they
             can
             not
             be
             otherwise
             perswaded
             ,
             the
             Ceremonies
             ought
             not
             to
             be
             urged
             upon
             us
             ,
             for
             if
             we
             be
             made
             to
             doe
             that
             which
             our
             consciences
             doe
             condemne
             ,
             wee
             are
             made
             to
             sinne
             .
             Rom.
             14.
             23.
             
             It
             is
             an
             audacious
             contempt
             in
             z
             Calvines
             judgement
             ,
             to
             doe
             any
             thing
             
               repugnante
               conscientia
            
             .
             The
             learned
             Casuists
             teach
             us
             ,
             that
             an
             erring
             conscience
             ,
             though
             
               non
               obligat
            
             ,
             yet
             ligat
             ;
             though
             we
             be
             not
             obliged
             to
             doe
             that
             which
             it
             prescribeth
             ,
             yet
             are
             we
             bound
             not
             to
             doe
             that
             which
             it
             condemneth
             .
             
               Quicquid
               fit
               repugnante
               &
               reclamante
               conscientia
               ,
               peccatum
               est
               ,
               etiamsi
               repugnantia
               ista
               gravem
               errorem
               includat
               ,
            
             saith
             a
             
               Alsted
               .
               Conscientia
               erronea
               obligat
               ,
               sic
               intelligendo
               ,
               quod
               faciens
               contra
               peccet
            
             b
             saith
             Hemmingius
             .
             This
             holds
             ever
             true
             of
             an
             erring
             conscience
             about
             matters
             of
             fact
             ,
             and
             especially
             about
             things
             indifferent
             .
             If
             any
             say
             ,
             that
             hereby
             a
             necessity
             of
             sinning
             is
             laid
             on
             them
             ,
             whose
             Consciences
             are
             in
             an
             error
             ,
             I
             answer
             ,
             that
             so
             long
             as
             a
             man
             keeps
             an
             erroneous
             conscience
             ,
             a
             necessity
             of
             sinning
             lies
             on
             him
             ,
             and
             that
             through
             his
             owne
             fault
             .
             This
             necessity
             ariseth
             from
             this
             supposition
             ,
             that
             he
             retaine
             his
             erring
             conscience
             ,
             and
             so
             is
             not
             absolute
             ,
             because
             he
             should
             informe
             his
             conscience
             rightly
             ,
             so
             that
             he
             may
             both
             doe
             that
             which
             he
             ought
             to
             doe
             ,
             &
             doe
             it
             so
             from
             the
             approbation
             of
             his
             conscience
             .
             If
             it
             be
             said
             again
             ,
             what
             
             should
             be
             done
             to
             them
             ,
             who
             have
             not
             laid
             downe
             the
             error
             of
             conscience
             ,
             but
             doe
             still
             retaine
             the
             same
             ?
             I
             answer
             ,
             c
             
               eligatur
               id
               quod
               tutius
               &
               melius
               est
               .
            
             If
             therefore
             the
             error
             of
             conscience
             be
             about
             weighty
             and
             necessary
             matters
             ,
             then
             it
             is
             better
             to
             urge
             men
             to
             the
             doing
             of
             a
             necessary
             duty
             in
             the
             service
             of
             God
             ,
             then
             to
             permit
             them
             to
             neglect
             the
             same
             ,
             because
             their
             erring
             conscience
             disapproveth
             it
             :
             for
             example
             ;
             It
             is
             better
             to
             urge
             a
             prophane
             man
             to
             come
             and
             heare
             Gods
             Word
             ,
             then
             to
             suffer
             him
             to
             neglect
             the
             hearing
             of
             the
             same
             ,
             because
             his
             conscience
             alloweth
             him
             not
             to
             heare
             .
             But
             if
             the
             error
             of
             conscience
             be
             about
             unnecessary
             things
             ,
             or
             such
             as
             are
             in
             themselves
             indifferent
             ,
             then
             it
             is
             
               pars
               tutior
            
             ,
             the
             surest
             and
             safest
             part
             not
             to
             urge
             men
             ,
             to
             doe
             that
             which
             in
             their
             consciences
             they
             condemne
             .
             Wherefore
             ,
             since
             the
             Ceremonies
             are
             not
             among
             the
             number
             of
             such
             necessary
             things
             ,
             as
             may
             not
             be
             omitted
             without
             the
             perill
             of
             Salvation
             ;
             the
             invincible
             disallowance
             of
             our
             consciences
             ,
             should
             make
             our
             Opposites
             not
             presse
             them
             upon
             us
             ,
             because
             by
             practising
             them
             we
             could
             not
             but
             sinne
             ,
             in
             that
             our
             consciences
             judge
             them
             unlawfull
             .
             If
             any
             of
             our
             weake
             Bretheren
             thinke
             ,
             that
             he
             must
             and
             should
             abstaine
             from
             the
             eating
             of
             flesh
             upon
             some
             certaine
             day
             ,
             though
             this
             thing
             bee
             in
             it selfe
             indifferent
             and
             not
             necessary
             ,
             yet
             d
             saith
             
               Balduin
               ,
               he
               who
               is
               thus
               perswaded
               in
               his
               conscience
               ,
               if
               he
               should
               doe
               the
               contrarie
               sinneth
               .
            
          
           
             Conscience
             then
             though
             erring
             ,
             doeth
             ever
             binde
             in
             such
             sorte
             ,
             that
             he
             who
             doeth
             against
             his
             conscience
             ,
             sinneth
             against
             God.
             Which
             
               
                 Sect.
              
               III
            
             is
             also
             the
             Doctrine
             of
             e
             Thomas
             .
             But
             without
             any
             more
             adoe
             ,
             it
             is
             sufficiently
             confirmed
             from
             Scripture
             .
             For
             ,
             was
             not
             their
             conscience
             in
             an
             error
             ,
             who
             thought
             they
             might
             not
             lawfully
             eate
             all
             sorts
             of
             meat
             ?
             yet
             the
             Apostle
             sheweth
             ,
             that
             their
             conscience
             ,
             as
             erring
             as
             it
             was
             ,
             did
             so
             binde
             ,
             that
             they
             were
             damned
             if
             they
             should
             eat
             such
             meate
             as
             they
             judged
             to
             be
             unclean
             .
             Rom.
             14.
             14.
             23.
             
             The
             reason
             wherefore
             an
             erring
             conscience
             bindeth
             in
             this
             kinde
             is
             ,
             f
             
               quoniam
               agens
               &c.
               
               Because
               he
               who
               doeth
               any
               thing
               against
               his
               conscience
               ,
               doeth
               it
               against
               the
               Will
               of
               God
               ,
               though
               not
               materially
               and
               truely
               ,
               yet
               formally
               and
               by
               way
               of
               interpretation
               ,
               for
               somuch
               as
               that
               which
               conscience
               counselleth
               or
               prescribeth
               ,
               it
               counselleth
               it
               under
               the
               respect
               and
               account
               of
               the
               Will
               of
               God
               He
               who
               reproacheth
               some
               private
               man
               ,
               taking
               him
               to
               be
               the
               King
               ,
               is
               thought
               to
               have
               hurt
               not
               the
               private
               man
               ,
               but
               the
               King
               himselfe
               .
               So
               he
               that
               contemneth
               his
               conscience
               ,
               contemneth
               God
               himselfe
               ,
               because
               that
               which
               conscience
               counselleth
               or
               adviseth
               ,
               is
               taken
               to
               be
               Gods
               will.
            
             If
             I
             goe
             with
             certaine
             men
             upon
             such
             a
             course
             ,
             as
             I
             judge
             and
             esteeme
             to
             be
             a
             treasonable
             conspiracy
             against
             the
             King
             ,
             (
             though
             it
             be
             not
             so
             indeed
             )
             would
             not
             his
             Majesty
             (
             if
             he
             knew
             so
             much
             )
             and
             might
             he
             not
             justly
             condemne
             me
             ,
             as
             a
             wicked
             Traitour
             ?
             But
             how
             much
             more
             will
             the
             King
             of
             Kings
             condemne
             me
             ,
             if
             I
             practise
             the
             Ceremonies
             ,
             which
             
             I
             judge
             in
             my
             conscience
             to
             be
             contrary
             to
             the
             Will
             of
             God
             ,
             and
             to
             robbe
             him
             of
             his
             royall
             prerogative
             ?
          
        
         
           
             CHAP.
             VI.
             
          
           
             
               That
               the
               Ceremonies
               take
               away
               Christian
               Liberty
               ,
               proved
               by
               a
               fourth
               reason
               ,
               viz.
               because
               they
               are
               pressed
               upon
               us
               by
               naked
               Will
               and
               Authority
               ,
               without
               giving
               any
               reason
               to
               satisfy
               our
               consciences
               .
            
          
           
             WHen
             the
             g
             Apostle
             forbiddeth
             us
             to
             be
             the
             servants
             of
             men
             ,
             
               
                 Sect.
              
               I
            
             is
             it
             not
             his
             meaning
             ,
             that
             wee
             should
             doe
             nothing
             upon
             the
             mere
             will
             and
             pleasure
             of
             men
             ,
             or
             
               propter
               hominem
               &
               non
               propter
               Deum
               ?
            
             as
             
               (
               h
               )
               Becane
            
             the
             Iesuite
             expoundeth
             it
             ,
             illustrating
             
             that
             w●…ich
             he
             saith
             ,
             by
             another
             place
             ,
             Eph.
             6.
             6.
             7.
             
             i
             Christian
             servants
             thought
             it
             an
             unworthy
             thing
             ,
             to
             serve
             wicked
             men
             ,
             neither
             yet
             tooke
             they
             well
             with
             the
             serving
             of
             godly
             men
             ,
             for
             that
             they
             were
             all
             Brethren
             in
             Christ.
             The
             Apostle
             answereth
             them
             ,
             that
             they
             did
             not
             the
             will
             of
             man
             ,
             because
             it
             was
             the
             will
             of
             man
             ,
             but
             because
             it
             was
             the
             Will
             of
             God
             ,
             and
             so
             they
             served
             God
             rather
             then
             man
             :
             importing
             ,
             that
             it
             were
             indeed
             a
             grievous
             Yoke
             for
             any
             Christian
             ,
             to
             doe
             the
             will
             of
             man
             ,
             if
             he
             were
             not
             sure
             that
             it
             is
             according
             to
             the
             Will
             of
             God.
             Should
             any
             Synode
             of
             the
             Church
             take
             more
             upon
             them
             ,
             then
             the
             Synod
             of
             the
             Apostles
             did
             ,
             who
             injoyned
             nothing
             at
             their
             owne
             pleasure
             ,
             but
             k
             onely
             what
             they
             shew
             to
             be
             necessary
             ,
             because
             of
             the
             Law
             of
             Charity
             ?
             Or
             should
             Christians
             ,
             who
             l
             ought
             not
             to
             be
             children
             ,
             carried
             about
             with
             every
             wind
             ,
             who
             m
             should
             be
             able
             to
             discerne
             both
             good
             and
             evill
             ,
             n
             in
             whom
             the
             Word
             of
             God
             ought
             to
             dwell
             plentifully
             ,
             who
             are
             o
             commanded
             to
             beware
             of
             men
             ,
             p
             not
             to
             believe
             every
             spirit
             ,
             q
             to
             prove
             all
             things
             ,
             and
             to
             r
             judge
             of
             all
             that
             is
             said
             to
             them
             ,
             should
             they
             (
             I
             say
             )
             be
             used
             as
             stocks
             and
             stones
             ,
             not
             capable
             of
             reason
             ,
             and
             therefore
             to
             be
             borne
             downe
             by
             naked
             Will
             and
             Auctority
             ?
             yet
             thus
             it
             fareth
             with
             us
             .
             s
             
               B.
               Lindsey
            
             will
             have
             the
             will
             of
             the
             Law
             to
             rule
             our
             consciences
             ,
             which
             is
             by
             interpretation
             ,
             
               Sic
               volo
               ,
               sic
               jubeo
               ,
               sit
               pro
               ratione
               voluntas
               .
            
             He
             gives
             us
             not
             the
             reason
             or
             equity
             of
             the
             Law
             ,
             but
             onely
             the
             will
             of
             it
             ,
             to
             be
             our
             rule
             .
             t
             
               B.
               Spotswood
            
             will
             have
             us
             to
             be
             so
             directed
             by
             the
             sentence
             of
             our
             Superiours
             ,
             that
             we
             take
             their
             sentence
             as
             a
             sufficient
             ground
             to
             our
             consciences
             for
             obeying
             .
             Which
             is
             so
             much
             as
             to
             say
             ,
             you
             should
             not
             examine
             the
             reason
             and
             utility
             of
             the
             Law
             ,
             the
             sentence
             of
             it
             is
             enough
             for
             you
             :
             try
             no
             more
             when
             you
             heare
             the
             sentence
             of
             Superiours
             :
             rest
             your
             consciences
             upon
             this
             
             as
             a
             sufficient
             ground
             :
             seek
             no
             other
             ,
             for
             their
             sentence
             must
             be
             obeyed
             .
             And
             who
             among
             us
             knoweth
             not
             ,
             how
             in
             the
             Assembly
             of
             Perth
             ,
             free
             reasoning
             was
             shut
             to
             the
             doore
             ,
             and
             all
             eares
             were
             filled
             with
             the
             dreadfull
             pale
             of
             Auctority
             ?
             There
             is
             this
             much
             chronicled
             in
             u
             two
             Relations
             of
             the
             proceedings
             of
             the
             same
             ,
             howbeit
             otherwise
             very
             different
             ,
             They
             who
             did
             sue
             for
             a
             Reformation
             of
             Church
             Discipline
             in
             England
             ,
             complained
             ,
             x
             that
             they
             receaved
             no
             other
             answer
             but
             this
             ,
             
               there
               is
               a
               law
               ,
               it
               must
               bee
               obeyed
               ,
            
             and
             after
             the
             same
             manner
             are
             we
             used
             ,
             yet
             is
             this
             too
             hard
             dealing
             ,
             in
             the
             judgement
             of
             y
             a
             Formalist
             ,
             who
             saith
             ,
             that
             the
             Church
             doeth
             not
             so
             deale
             with
             them
             whom
             Christ
             hath
             redeemed
             ,
             
               ac
               si
               non
               possint
               capere
               quid
               sit
               religiosum
               ,
               quid
               minus
               ,
               itaque
               quae
               ab
               Ecclesia
               proficiscuntur
               ,
               admonitiones
               potius
               &
               hortationes
               dici
               debent
               ,
               quam
               leges
               .
            
             And
             after
             he
             sayes
             of
             Ecclesiasticall
             Auctority
             ,
             
               tenetur
               reddere
               praescripti
               rationem
            
             .
             I
             graunt
             z
             saith
             
               Paybody
               ,
               it
               is
               unlawfull
               to
               doe
               in
               Gods
               Worship
               any
               thing
               ,
               upon
               the
               meere
               pleasure
               of
               man.
               Chemnitius
            
             a
             taketh
             the
             Tridentine
             Fathers
             ,
             for
             not
             expounding
             
               rationes
               decreti
            
             .
             b
             Iunius
             observeth
             ,
             that
             in
             the
             Councell
             of
             the
             Apostles
             ,
             mention
             was
             made
             of
             the
             reason
             of
             their
             decree
             .
             And
             c
             a
             learned
             Historician
             ,
             observeth
             of
             the
             auncient
             Councels
             ,
             that
             there
             were
             in
             them
             reasonings
             ,
             colloquies
             ,
             discussions
             ,
             disputes
             ,
             yea
             ,
             that
             whatsoever
             was
             done
             or
             spoken
             ,
             was
             called
             the
             acts
             of
             the
             Councell
             ,
             and
             all
             was
             given
             unto
             all
             .
             Caeterum
             saith
             d
             
               Danaeus
               ,
               quoniam
               ut
               ait
               Tertullianus
               in
               Apologetico
               ,
               iniqua
               lex
               est
               quae
               se
               examinari
               non
               patitur
               ;
               non
               tam
               vi
               cogere
               homines
               ad
               obsequium
               quam
               ratione
               persuadere
               debent
               caeleges
               ,
               quae
               scribuntur
               à
               pio
               nomotheta
               .
               Ergo
               fere
               sunt
               duae
               cujusvis
               legis
               partes
               ,
               quemadmodum
               etiam
               Plato
               .
               lib.
               4.
               de
               legibus
               scribit
               ,
               nimirum
               praefatio
               &
               lex
               ipsa
               .
               i.
               e.
               jussio
               lege
               comprehensa
               .
               Praefatio
               causum
               affert
               ,
               cur
               homiuum
               negotiis
               sic
               prospiciatur
               .
            
             Ecclesiasticall
             Auctority
             should
             prescribe
             what
             it
             thinks
             fit
             ,
             
               magis
               docendo
               ,
               quam
               jubendo
               ;
               magis
               monendo
               ;
               quam
               minando
               ,
            
             as
             e
             Augustin
             speaketh
             .
             
               Non
               oportet
               vi
               vel
               necessitate
               constringere
               ,
               sed
               ratione
               &
               vitae
               exemplis
               suadere
               ,
            
             f
             saith
             
               Gregory
               Nazianzen
            
             ,
             speaking
             of
             Ecclesiasticall
             Regiment
             .
             They
             therefore
             who
             give
             their
             Will
             for
             a
             Law
             ,
             and
             their
             Auctority
             for
             a
             Reason
             ,
             and
             answer
             all
             the
             Arguments
             of
             opponents
             ,
             by
             bearing
             them
             downe
             with
             the
             force
             of
             a
             publike
             Constitution
             ,
             and
             the
             Iudgement
             of
             Superiours
             ,
             to
             which
             theirs
             must
             be
             conformed
             ,
             doe
             g
             rule
             the
             Lords
             flocke
             
               with
               force
               and
               with
               crueltie
            
             ,
             h
             
               as
               Lords
               over
               Gods
               heritage
            
             .
          
           
             Alwayes
             ,
             since
             men
             give
             us
             no
             leave
             to
             trie
             their
             decrees
             and
             constitutions
             ,
             
               
                 Sect.
              
               II
            
             that
             we
             may
             holde
             fast
             no
             more
             then
             is
             good
             ;
             God
             bee
             thanked
             ,
             that
             we
             have
             i
             a
             warrant
             to
             doe
             it
             (
             without
             their
             leave
             )
             from
             his
             owne
             Word
             .
             
               Non
               numeranda
               suffragia
               ,
               sed
               appendenda
            
             k
             saith
             Augustine
             .
             Our
             Divines
             hold
             ,
             that
             l
             all
             things
             which
             are
             proposed
             
             by
             the
             Ministers
             of
             the
             Church
             ,
             m
             yea
             by
             Oecumenicall
             Councels
             ,
             should
             bee
             proved
             and
             examined
             ;
             and
             that
             when
             the
             Guides
             of
             the
             Church
             doe
             institute
             any
             Ceremonies
             as
             necessary
             for
             edification
             ,
             yet
             n
             
               Ecclesia
               liberum
               habet
               judicium
               approbandi
               aut
               rebrobandi
               eas
               .
            
             Nay
             ,
             the
             o
             Canon
             law
             probiting
             to
             departe
             or
             suerve
             from
             the
             rules
             and
             discipline
             of
             the
             Roman
             Church
             ,
             yet
             excepteth
             
               discretionem
               justitiae
            
             ,
             and
             so
             permitteth
             to
             doe
             otherwise
             then
             the
             Church
             prescribeth
             ,
             if
             it
             be
             done
             
               cum
               discretione
               justitiae
            
             .
             The
             Schoolmen
             also
             give
             liberty
             to
             a
             private
             man
             ,
             of
             proving
             the
             statutes
             of
             the
             Church
             ,
             and
             neglecting
             the
             same
             ,
             if
             he
             see
             cause
             for
             doing
             so
             ,
             p
             
               Si
               causa
               fit
               evidens
               ,
               per
               se
               ipsum
               licite
               potest
               homo
               ,
               statuti
               observantiam
               praeterire
               .
            
             If
             any
             be
             not
             able
             to
             examine
             &
             trie
             all
             such
             things
             ,
             
               debebant
               omnes
               posse
               ,
               Dei
               jussu
               :
               deficiunt
               ergo
               sua
               culpa
               ,
            
             saith
             
               Pareus
               Si
               recte
               probandi
               facultate
            
             
             
               destitui
               nos
               sentimus
               ,
               ab
               eodem
               spiritu
               qui
               per
               prophetas
               suos
               loquitur
               petenda
               est
               ,
            
             r
             saith
             Calvine
             .
             We
             will
             not
             then
             call
             any
             man
             Rabbi
             ,
             nor
             
               jurare
               in
               verba
               magistri
            
             ,
             nor
             yet
             be
             Pythagorean
             disciples
             to
             the
             Church
             herself
             ,
             but
             we
             will
             believe
             her
             ,
             and
             obey
             her
             ,
             in
             so
             farre
             only
             ,
             as
             she
             is
             the
             pillar
             and
             ground
             of
             trueth
             .
          
        
         
           
             CHAP.
             VII
             .
          
           
             
               That
               festivall
               dayes
               take
               away
               our
               liberty
               which
               God
               hath
               given
               us
               ,
               proved
               :
               and
               first
               out
               of
               the
               Law.
               
            
          
           
             THat
             which
             hath
             beene
             said
             against
             all
             the
             controverted
             Ceremonies
             
               
                 Sect.
              
               I
            
             in
             generall
             ,
             I
             will
             now
             instance
             of
             Festivall
             dayes
             in
             particular
             ;
             and
             prove
             both
             out
             of
             the
             Law
             and
             Gospell
             ,
             that
             they
             take
             away
             our
             liberty
             which
             God
             hath
             given
             us
             ,
             &
             which
             no
             humane
             power
             can
             take
             from
             us
             .
             Out
             of
             the
             Law
             ,
             we
             frame
             this
             Argument
             :
             If
             the
             Law
             of
             God
             permit
             us
             to
             worke
             all
             the
             sixe
             dayes
             of
             the
             week
             ,
             the
             law
             of
             man
             can
             not
             inhibite
             us
             .
             But
             the
             Law
             of
             God
             doth
             permit
             us
             to
             worke
             all
             the
             sixe
             dayes
             of
             the
             week
             .
             Ergo.
             Our
             Opposites
             deny
             not
             the
             assumption
             ,
             which
             is
             plaine
             from
             the
             fourth
             commandemen●…
             ,
             
               Sixt
               dayes
               shalt
               thou
               labour
            
             ,
             &c.
             
             But
             they
             would
             have
             somewhat
             to
             say
             against
             the
             proposition
             ,
             which
             we
             will
             heare
             .
             s
             Hooker
             tells
             us
             ,
             that
             those
             things
             that
             the
             Law
             of
             God
             leaves
             arbitrary
             and
             at
             liberty
             ,
             are
             subject
             to
             the
             positive
             ordinances
             of
             men
             .
             This
             (
             I
             must
             say
             )
             is
             strange
             divinity
             ,
             for
             if
             this
             were
             true
             ,
             then
             might
             the
             Lawes
             of
             men
             prohibite
             Mariage
             ,
             because
             it
             is
             left
             arbitrary
             ,
             1
             Cor.
             7.
             36.
             
             Then
             might
             they
             also
             have
             discharged
             the
             Apostle
             Paul
             to
             take
             wages
             ,
             because
             herein
             he
             was
             at
             liberty
             ,
             1.
             
             Cor.
             9.
             11.
             12.
             13.
             
          
           
             Tilen
             lendeth
             the
             cause
             another
             lift
             ,
             and
             t
             answeareth
             ,
             ●…hat
             no
             sober
             
               
                 Sect.
              
               II
            
             man
             will
             say
             ,
             
               permissionem
               Dei
               ,
               principibus
               suum
               circa
               res
               medias
               jus
               
               imminuere
               ,
               num
               enim
               ob
               permissum
               hominibus
               dominium
               in
               volucres
               caeli
               ,
               in
               pisces
               maris
               ,
               &
               bestias
               agri
               ,
               impiae
               fuerint
               leges
               principum
               ,
               quibus
               aucupii
               ,
               piscationis
               ,
               &
               venationis
               libertatem
               ,
               subditis
               aliis
               indulgent
               ,
               aliis
               adimunt
               .
               Ans.
            
             That
             case
             and
             this
             are
             very
             different
             .
             For
             every
             particular
             man
             hath
             not
             dominion
             and
             power
             over
             all
             Foules
             ,
             Fishes
             ,
             &
             Beasts
             ,
             (
             else
             ,
             beside
             that
             Princes
             should
             have
             no
             priviledge
             of
             inhibiting
             the
             use
             of
             those
             things
             ,
             there
             should
             be
             no
             propriety
             of
             heritage
             ,
             and
             possession
             among
             subjects
             :
             )
             but
             power
             over
             all
             these
             is
             given
             to
             mankinde
             .
             u
             Pareus
             observeth
             ,
             
               hominem
               collective
               intelligi
            
             in
             that
             place
             ,
             Gen.
             1.
             26.
             and
             x
             Innius
             observeth
             ,
             
               nomen
               Adam
               de
               specie
               esse
               in
               telligendum
               .
            
             But
             each
             particular
             man
             ,
             &
             not
             mankynd
             alone
             ,
             is
             permitted
             to
             labour
             sixe
             dayes
             .
             Wherefore
             it
             is
             plaine
             ,
             that
             mans
             liberty
             is
             not
             abridged
             in
             the
             other
             case
             ,
             as
             in
             this
             ,
             because
             mankynde
             hath
             dominion
             over
             these
             Creatures
             ,
             when
             some
             men
             only
             doe
             exerce
             the
             same
             ,
             as
             well
             as
             if
             all
             men
             did
             exerce
             it
             .
          
           
             
               B.
               Lindsey
            
             his
             answeare
             is
             no
             better
             ,
             Viz.
             y
             That
             this
             liberty
             
               
                 Sect.
              
               III
            
             which
             God
             hath
             given
             unto
             men
             for
             labour
             ,
             is
             not
             absolute
             but
             subject
             unto
             order
             ,
             For.
             1
             :
             what
             tyrannie
             is
             there
             so
             great
             ,
             spoyling
             men
             wholly
             of
             their
             liberty
             ,
             but
             this
             pretence
             agreeth
             to
             it
             ?
             for
             by
             order
             ,
             he
             understandeth
             the
             constitutions
             of
             our
             Governours
             ,
             as
             is
             cleare
             from
             his
             preceeding
             words
             ,
             so
             that
             this
             may
             be
             alleadged
             for
             a
             just
             excuse
             of
             any
             tyrannie
             of
             Governours
             ,
             (
             that
             men
             must
             be
             subject
             unto
             order
             ,
             )
             no
             lesse
             then
             for
             taking
             away
             from
             us
             the
             liberty
             of
             labouring
             sixe
             dayes
             .
             2.
             
             This
             answeare
             is
             nothing
             else
             but
             a
             begging
             of
             that
             which
             is
             in
             question
             ,
             for
             the
             present
             question
             is
             ,
             whether
             or
             not
             the
             constitutions
             of
             our
             Gouvernours
             ,
             may
             inhibite
             us
             to
             labour
             all
             the
             sixe
             dayes
             of
             the
             week
             ,
             and
             yet
             he
             saith
             no
             more
             ,
             but
             that
             this
             liberty
             of
             labour
             must
             be
             subject
             to
             order
             ,
             i.
             e.
             to
             the
             constitutions
             of
             Governous
             .
             3.
             
             Albeit
             we
             should
             most
             humbly
             subject
             our selves
             to
             our
             Governours
             ,
             yet
             we
             may
             not
             submit
             our
             liberty
             to
             them
             ,
             which
             God
             hath
             graciously
             given
             us
             ,
             because
             ,
             z
             we
             are
             forbidden
             to
             be
             the
             servants
             of
             men
             ,
             or
             a
             to
             be
             intangled
             with
             the
             yoke
             of
             bondage
             .
          
           
             Yet
             we
             must
             heare
             what
             the
             Bishop
             can
             say
             against
             our
             proposition
             .
             
               
                 Sect.
              
               IV
            
             b
             
               If
               under
               the
               Law
            
             (
             saith
             he
             )
             
               God
               did
               not
               spoyle
               his
               people
               of
               liberty
               ,
               when
               he
               appoynted
               them
               to
               rest
               two
               dayes
               at
               Pasche
               ,
               one
               at
               Whitsonday
               ,
               &c.
               how
               can
               the
               Kings
               Majesty
               and
               the
               Church
               ,
               be
               esteemed
               to
               spoyle
               us
               of
               our
               liberty
               ,
               that
               command
               a
               cessation
               from
               labour
               on
               three
               dayes
               ,
               &c.
            
             O
             horrible
             blasphemy
             !
             O
             double
             deceitfulnesse
             !
             Blasph
             my
             :
             because
             so
             much
             power
             is
             a
             scribed
             to
             the
             King
             and
             the
             Church
             over
             us
             ,
             as
             God
             had
             over
             his
             people
             of
             old
             .
             God
             did
             justly
             command
             his
             people
             under
             the
             Law
             to
             rest
             from
             laboure
             on
             other
             dayes
             beside
             the
             Sabbath
             ,
             without
             wronging
             them
             ,
             therefore
             the
             King
             and
             the
             Church
             may
             as
             justly
             ,
             and
             with
             doing
             as
             litle
             wrong
             ,
             command
             us
             to
             rest
             likewise
             :
             because
             God
             by
             a
             Ceremoniall
             Law
             ,
             did
             hinder
             his
             people
             
             from
             the
             use
             of
             so
             much
             liberty
             ,
             as
             the
             Morall
             Law
             did
             give
             them
             ;
             T●…erefore
             the
             King
             and
             the
             Church
             may
             doe
             so
             also
             .
             Deceitfulnesse
             ,
             in
             that
             he
             saith
             ,
             God
             did
             not
             spoyle
             his
             people
             of
             liberty
             ,
             &c.
             
             We
             know
             ,
             that
             by
             appointing
             them
             to
             rest
             on
             those
             dayes
             ,
             God
             did
             not
             take
             away
             liberty
             from
             his
             people
             ,
             simply
             and
             absolutely
             ,
             because
             they
             had
             no
             more
             liberty
             then
             he
             did
             allow
             to
             them
             by
             his
             lawes
             ,
             which
             he
             gave
             by
             the
             hand
             of
             Moses
             ,
             yet
             he
             did
             take
             away
             that
             liberty
             ,
             which
             one
             part
             of
             his
             lawes
             did
             permit
             to
             them
             ,
             Viz.
             The
             fourth
             Commandement
             of
             the
             Morall
             Law
             ,
             which
             permitted
             them
             to
             labour
             sixe
             dayes
             .
             The
             B.
             knew
             ,
             that
             this
             question
             in
             hand
             ,
             hath
             not
             to
             doe
             with
             liberty
             in
             the
             generall
             notion
             of
             it
             ,
             but
             with
             liberty
             which
             the
             Morall
             Law
             doth
             permit
             .
             We
             say
             then
             ,
             that
             God
             tooke
             away
             from
             his
             people
             Israell
             ,
             some
             of
             the
             liberty
             ,
             which
             his
             morall
             Law
             permitted
             to
             them
             ,
             because
             he
             was
             the
             Law
             giver
             ,
             and
             Lord
             of
             the
             Law
             ,
             and
             that
             the
             King
             and
             the
             Church
             can
             not
             doe
             the
             like
             with
             us
             ,
             because
             they
             are
             no
             more
             Lords
             over
             Gods
             Law
             ,
             then
             the
             people
             who
             are
             set
             under
             them
             .
          
           
             But
             he
             hath
             yet
             more
             to
             say
             against
             us
             .
             
               If
               the
               King
            
             (
             saith
             he
             ,
             )
             
               may
               command
               a
               cessation
               from
               oeconomicall
               and
               privat
               workes
               ,
               for
               workes
            
             
               
                 Sect.
              
               V
            
             
               civill
               and
               publike
               ,
               such
               as
               the
               defence
               of
               the
               Crowne
               ,
               the
               liberty
               of
               the
               Country
               ,
               &c.
               
               What
               reason
               have
               ye
               ,
               why
               he
               may
               not
               injoyne
               a
               day
               of
               cessation
               from
               all
               kinde
               of
               bodily
               labour
               ,
               for
               the
               honour
               of
               God
               and
               exercise
               of
               Religion
               ,
            
             &c.
             
             Ans.
             this
             kinde
             of
             reasoning
             is
             most
             vitious
             ,
             for
             three
             respects
             ,
             1.
             
             It
             supposeth
             ,
             that
             he
             who
             may
             command
             a
             cessation
             from
             one
             kind
             of
             labour
             ,
             upon
             one
             of
             the
             sixe
             dayes
             ,
             may
             also
             command
             a
             cessation
             from
             all
             kind
             of
             labour
             ,
             but
             there
             is
             a
             difference
             :
             for
             the
             Law
             of
             God
             hath
             allowed
             us
             to
             labour
             sixe
             dayes
             of
             every
             week
             ,
             which
             liberty
             no
             human
             power
             can
             take
             from
             us
             .
             But
             we
             can
             not
             say
             ,
             that
             the
             law
             of
             God
             alloweth
             us
             sixe
             dayes
             of
             every
             week
             ,
             to
             Oeconomicall
             and
             private
             workes
             ,
             (
             for
             then
             we
             should
             never
             be
             bound
             to
             put
             our
             hands
             to
             a
             publike
             worke
             .
             )
             Whence
             it
             commeth
             ,
             that
             the
             Magistrate
             hath
             power
             left
             him
             to
             command
             a
             necessa●…ion
             from
             some
             labour
             ,
             but
             not
             from
             all
             .
             2.
             
             The
             Bishop
             reasoneth
             from
             a
             cessation
             from
             ordinary
             labour
             for
             extraordinary
             labour
             ,
             to
             a
             cessation
             from
             ordinary
             labour
             for
             no
             labour
             :
             for
             they
             who
             use
             their
             weapons
             for
             the
             defence
             of
             the
             Crowne
             or
             liberty
             of
             the
             Country
             ,
             doe
             not
             cease
             from
             labour
             ,
             but
             only
             change
             ordinary
             labour
             into
             extraordinary
             ,
             and
             private
             labour
             into
             publike
             :
             Whereas
             our
             Opposites
             pleade
             for
             a
             cessation
             from
             all
             labour
             upon
             their
             holy
             dayes
             .
             3.
             
             He
             skippeth
             
               de
               genere
               in
               genus
            
             :
             because
             the
             King
             may
             command
             a
             cessation
             for
             civill
             workes
             ,
             therefore
             he
             may
             command
             a
             holy
             rest
             for
             the
             exercise
             of
             Religion
             ,
             as
             if
             he
             had
             so
             great
             power
             in
             Sacred
             as
             in
             Civill
             things
             .
          
           
             The
             B
             hath
             yet
             a
             thrid
             dart
             to
             throw
             at
             us
             .
             
               If
               the
               Church
            
             c
             saith
             
               
                 Sect.
              
               VI
            
             he
             ,
             
               hath
               power
               upon
               occasionall
               motives
               to
               appoint
               occasionall
               Fasts
               or
               Festivities
               ,
               
               may
               not
               shee
               for
               constant
               and
               eternall
               blessings
               ,
               which
               doe
               infinitly
               excell
               all
               occasionall
               benefites
               ,
               appoint
               ordinary
               times
               of
               commemoration
               or
               thanksgiving
               .
               Ans.
            
             There
             are
             two
             reasons
             ,
             for
             which
             the
             Church
             may
             and
             should
             appoint
             Fasts
             or
             Festivities
             upon
             occasionall
             motives
             ,
             and
             neither
             of
             them
             agreeth
             with
             ordinary
             Festivities
             .
             1.
             
             Extraordinary
             Fasts
             either
             for
             obtaining
             some
             great
             blessing
             ,
             or
             averting
             some
             great
             judgement
             ,
             are
             necessary
             meanes
             to
             be
             used
             in
             such
             cases
             :
             likewise
             ,
             extraordinary
             Festivities
             are
             necessary
             testifications
             of
             our
             thankfulnesse
             for
             the
             benefits
             which
             we
             have
             impetrate
             by
             our
             extraordinary
             Fasts
             ;
             but
             ordinary
             Festivities
             for
             constant
             ,
             &
             eternall
             blessings
             ,
             have
             no
             necessary
             use
             .
             The
             celebration
             of
             set
             Anniversary
             dayes
             ,
             is
             no
             necessary
             meane
             for
             conserving
             the
             commemoration
             of
             the
             benefits
             of
             redemption
             ,
             Because
             we
             have
             occasion
             ,
             not
             only
             every
             Sabbath
             day
             ,
             but
             every
             other
             day
             ,
             to
             call
             to
             minde
             these
             benefites
             ,
             either
             in
             hearing
             ,
             or
             reading
             ,
             or
             meditating
             upon
             Gods
             Word
             .
             
               Dies
               Christo
               dicatos
               tollendos
               existimo
               judicoque
            
             saith
             d
             
               Danaeus
               :
               quotidienobis
               in
               Evangelii
               praedicatione
               nascitur
               ,
               circumciditur
               ,
               moritur
               ,
               resurgit
               Christus
               ,
            
             2.
             
             God
             hath
             given
             his
             Church
             a
             generall
             precept
             for
             extraordinary
             Fasts
             ,
             Ioel
             ,
             1.
             14.
             and.
             2.
             15.
             as
             likewise
             for
             Extraordinary
             Festivities
             ,
             to
             praise
             God
             ,
             and
             to
             give
             him
             thanks
             in
             the
             publike
             assembly
             of
             his
             people
             ,
             upon
             the
             occasionall
             motive
             of
             some
             great
             benefite
             which
             by
             the
             meanes
             of
             our
             fasting
             and
             praying
             ,
             we
             have
             obtained
             ,
             Zechar.
             8.
             19.
             with
             .
             7.
             3.
             
             If
             it
             be
             said
             ,
             that
             there
             is
             a
             generall
             command
             for
             set
             Festivities
             ,
             because
             there
             is
             a
             command
             for
             Preaching
             and
             hearing
             the
             Word
             ,
             and
             for
             praising
             God
             for
             his
             benefites
             ;
             and
             that
             there
             is
             no
             precept
             for
             particular
             Fasts
             ,
             more
             then
             for
             particulare
             Festivities
             ?
             
               I
               ans
            
             .
             albeit
             there
             is
             a
             command
             for
             preaching
             &
             hearing
             the
             Word
             ,
             and
             for
             praising
             God
             for
             his
             benefites
             ,
             yet
             is
             there
             no
             commnad
             (
             no
             not
             in
             the
             most
             generall
             generality
             ,
             )
             for
             annexing
             these
             exercises
             of
             religion
             to
             set
             anniversary
             dayes
             ,
             more
             then
             to
             other
             dayes
             :
             whereas
             it
             is
             plaine
             ,
             that
             there
             is
             a
             generall
             command
             for
             fasting
             and
             humiliation
             ,
             at
             some
             times
             ,
             more
             then
             at
             other
             times
             .
             And
             as
             for
             particularities
             ,
             all
             the
             particular
             causes
             ,
             occasions
             ,
             and
             times
             of
             fasting
             ,
             could
             not
             be
             determined
             in
             Scripture
             ,
             because
             they
             are
             infinite
             ,
             as
             e
             Camero
             saith
             ,
             But
             all
             the
             particular
             causes
             of
             set
             festivities
             ,
             and
             the
             number
             of
             the
             same
             ,
             might
             have
             been
             easily
             determined
             in
             Scripture
             ,
             since
             they
             are
             not
             ,
             nor
             may
             not
             be
             infinite
             :
             for
             the
             f
             Bishop
             himselfe
             acknowledgeth
             ,
             that
             to
             appoint
             a
             festivall
             day
             for
             every
             week
             ;
             can
             not
             stand
             with
             Charity
             ,
             the
             inseparable
             companion
             of
             piety
             .
             And
             albeit
             so
             many
             were
             allowable
             ,
             yet
             who
             seeth
             not
             ,
             how
             easily
             the
             Scripture
             might
             have
             comprehended
             them
             ,
             because
             they
             are
             set
             ,
             constant
             ,
             and
             anniversary
             times
             ,
             observed
             for
             permanent
             and
             continuing
             causes
             ,
             and
             not
             moveable
             or
             mutable
             ,
             as
             Fasts
             which
             are
             appointed
             for
             ocurring
             causes
             ,
             and
             therefore
             may
             be
             infinit
             .
             I
             conclude
             ,
             that
             since
             Gods
             Word
             hath
             given
             us
             a
             generall
             
             command
             for
             occasionall
             Fasts
             ,
             and
             likewise
             particularly
             determined
             sundry
             things
             ,
             anent
             the
             causes
             ,
             occasions
             ,
             nature
             ,
             and
             maner
             of
             Fasting
             :
             we
             may
             well
             say
             with
             g
             Cartwright
             ,
             that
             dayes
             of
             fasting
             are
             appointed
             at
             
               such
               times
               and
               upon
               such
               occasions
               ,
               as
               the
               Scripture
               doeth
               set
               forth
               :
               wherein
               because
               the
               Church
               commandeth
               nothing
               ,
               but
               that
               which
               God
               commandeth
               ,
               the
               Religious
               observation
               of
               them
               ,
               falleth
               unto
               the
               obedience
               of
               the
               fourth
               Commandement
               ,
               as
               well
               as
               of
               the
               seventh
               day
               it selfe
               .
            
          
           
             The
             h
             Bishop
             presseth
             us
             with
             a
             fourth
             Argument
             ,
             taken
             from
             
               
                 Sect.
              
               VII
            
             the
             calling
             of
             people
             in
             great
             Townes
             ,
             from
             their
             ordinary
             labours
             to
             Divine
             service
             .
             Which
             Argument
             i
             Tilen
             also
             beateth
             upon
             .
             Ans.
             There
             is
             huge
             difference
             betwixt
             the
             rest
             which
             is
             injoyned
             upon
             anniversary
             Festivities
             ,
             and
             the
             rest
             which
             is
             required
             ,
             during
             the
             time
             of
             the
             weekly
             meetings
             for
             Divine
             Worship
             .
             For
             ,
             1.
             
             Vpon
             Festivall
             dayes
             ,
             rest
             from
             labour
             is
             required
             all
             the
             day
             over
             ,
             whereas
             upon
             the
             dayes
             of
             ordinary
             and
             weekly
             meetings
             ,
             rest
             is
             required
             ,
             onely
             during
             the
             time
             of
             publike
             Worship
             .
             2.
             
             Cessation
             from
             labour
             for
             Prayers
             or
             Preaching
             on
             those
             appointed
             dayes
             of
             the
             week
             ,
             at
             some
             occasions
             may
             be
             omitted
             ,
             but
             the
             rest
             ,
             and
             commemoration
             appointed
             by
             the
             Church
             to
             be
             precisely
             observed
             upon
             the
             anniversary
             Festivall
             dayes
             ,
             must
             not
             be
             omitted
             ,
             in
             the
             k
             Bishops
             judgment
             .
             3.
             
             Men
             are
             straitly
             commanded
             &
             compelled
             to
             rest
             from
             labour
             upon
             Holydayes
             ,
             but
             to
             leave
             worke
             to
             come
             to
             the
             ordinary
             weekly
             meetings
             ,
             they
             are
             only
             exhorted
             .
             And
             here
             I
             marke
             how
             the
             Bishop
             contradicteth
             himselfe
             :
             for
             in
             one
             place
             where
             his
             Antagonist
             maintaineth
             truly
             ,
             that
             the
             Craftsman
             can
             not
             be
             lawfully
             commanded
             nor
             compelled
             to
             leave
             his
             worke
             ,
             and
             to
             goe
             to
             publike
             Divine
             Service
             ,
             except
             on
             the
             day
             that
             the
             Lord
             hath
             sanctified
             :
             l
             He
             replieth
             ,
             
               if
               he
               may
               be
               lawfully
               commanded
               to
               cease
               from
               his
               labour
               ,
               during
               the
               time
               of
               divine
               service
               ,
               he
               may
               be
               as
               lawfully
               compelled
               to
               obey
               the
               command
               .
            
             Who
             can
             give
             these
             words
             any
             sence
             ,
             or
             see
             any
             thing
             in
             them
             said
             against
             his
             Antagonists
             position
             ,
             except
             he
             be
             taken
             to
             say
             ,
             that
             the
             Craftman
             may
             be
             both
             commanded
             and
             compelled
             to
             leave
             his
             worke
             ,
             &
             goe
             to
             Divine
             Service
             ,
             on
             the
             week
             dayes
             appointed
             for
             the
             same
             ?
             Nay
             ,
             he
             laboureth
             to
             prove
             thus
             much
             out
             of
             the
             9.
             head
             of
             the
             first
             booke
             of
             Discipline
             ,
             which
             saith
             :
             
               In
               great
               Townes
               ,
               we
               think
               expedient
               that
               every
               day
               there
               be
               either
               Sermon
               or
               common
               Prayers
               ,
            
             &c.
             
             Where
             there
             is
             nothing
             of
             compulsion
             ,
             or
             a
             forcing
             command
             ,
             only
             there
             is
             an
             exhortation
             .
             But
             ere
             the
             Bishop
             have
             said
             much
             ,
             he
             forgetteth
             himselfe
             ,
             m
             and
             tells
             us
             ,
             that
             it
             were
             against
             Equity
             &
             Charity
             ,
             to
             adstrict
             the
             husband-man
             to
             leave
             his
             plough
             ,
             so
             oft
             as
             the
             dayes
             of
             weekly
             preaching
             doe
             returne
             ,
             but
             that
             on
             the
             Festivall
             dayes
             ,
             reason
             would
             ,
             that
             if
             he
             did
             not
             leave
             his
             plough
             willingly
             ,
             by
             Auctority
             he
             should
             be
             forced
             .
             Which
             place
             confirmeth
             this
             difference
             ,
             which
             we
             give
             betwixt
             rest
             on
             the
             holydayes
             ,
             and
             rest
             at
             the
             times
             of
             weekly
             meeting
             .
          
        
         
           
           
             CHAP.
             VIII
             .
          
           
             
               That
               Festivall
               dayes
               take
               away
               our
               Christian
               Liberty
               ,
               proved
               out
               of
               the
               Gospell
               .
            
          
           
             MY
             seconde
             Argument
             ,
             whereby
             I
             prove
             ,
             that
             the
             imposing
             of
             the
             observation
             of
             Holy
             dayes
             ,
             doth
             bereave
             us
             of
             
               
                 Sect.
              
               I
            
             our
             Liberty
             ,
             I
             take
             out
             of
             two
             places
             of
             the
             Apostle
             :
             the
             one
             ,
             Gal.
             4.
             10.
             
             Where
             he
             finds
             fault
             with
             the
             Galatians
             ,
             for
             observing
             of
             dayes
             ,
             and
             giveth
             them
             two
             reasons
             against
             them
             :
             the
             one
             ,
             vers
             .
             3.
             
             They
             were
             a
             yoke
             of
             bondage
             which
             neither
             they
             nor
             their
             Fathers
             were
             able
             to
             beare
             :
             another
             vers
             9.
             
             They
             were
             weake
             and
             beggarly
             rudiments
             ,
             not
             beseeming
             the
             Christian
             Church
             ,
             which
             is
             liberate
             from
             the
             Pedagogicall
             instruction
             of
             the
             Ceremoniall
             Law.
             The
             other
             place
             is
             ,
             Col.
             2.
             16.
             
             Where
             the
             Apostle
             will
             have
             the
             Colossians
             ,
             not
             to
             suffer
             themselves
             to
             be
             iudged
             by
             any
             man
             in
             respect
             of
             an
             Holy
             day
             ,
             i.
             e.
             to
             be
             condemned
             for
             not
             observing
             a
             Holy-day
             ,
             for
             ,
             n
             
               judicare
               hic
               significat
               culpae
               reum
               facere
            
             ;
             and
             o
             the
             meaning
             is
             :
             suffer
             not
             your selves
             to
             be
             condemned
             by
             those
             false
             Apostles
             ,
             or
             by
             any
             mortall
             man
             ,
             in
             the
             cause
             of
             meate
             ,
             that
             is
             ,
             for
             meate
             or
             drinke
             taken
             ,
             or
             for
             any
             Holy-day
             ,
             or
             any
             part
             of
             an
             Holy-day
             neglected
             .
             Two
             other
             reasons
             the
             Apostle
             giveth
             in
             this
             place
             ,
             against
             Festivall
             dayes
             ;
             one
             ,
             vers
             .
             17.
             
             What
             should
             we
             doe
             with
             the
             shadow
             ,
             when
             we
             have
             the
             body
             ?
             another
             ,
             vers
             .
             20.
             
             Why
             should
             we
             be
             subject
             to
             humane
             ordinances
             ,
             since
             through
             Christ
             we
             are
             dead
             to
             them
             ,
             and
             have
             nothing
             adoe
             with
             them
             ?
             Now
             ,
             by
             the
             same
             reasons
             are
             our
             Holy-dayes
             to
             be
             condemned
             ,
             as
             taking
             away
             Christian
             Liberty
             ;
             and
             so
             that
             which
             the
             Apostle
             saith
             ,
             doeth
             militate
             as
             well
             against
             them
             ,
             as
             against
             any
             other
             Holy-dayes
             :
             for
             whereas
             it
             might
             bee
             thought
             ,
             that
             the
             Apostle
             doeth
             not
             condemne
             all
             Holy-dayes
             ,
             because
             both
             he
             permitteth
             others
             to
             observe
             dayes
             ,
             Rom.
             14.
             5.
             
             And
             he
             himselfe
             also
             did
             observe
             one
             of
             the
             Iewish
             Feasts
             ,
             Act.
             18.
             21.
             
             It
             is
             easily
             answered
             ,
             that
             our
             Holy-dayes
             have
             no
             warrant
             from
             these
             places
             ,
             except
             our
             Opposites
             will
             say
             ,
             that
             they
             esteeme
             their
             Festivall
             dayes
             holier
             then
             other
             dayes
             ,
             and
             that
             they
             observe
             the
             Iewish
             Festivities
             .
             Neither
             of
             which
             they
             doe
             aknowledge
             ;
             and
             if
             they
             did
             ,
             yet
             they
             must
             consider
             ,
             that
             that
             which
             the
             Apostle
             either
             said
             or
             did
             hereanent
             ,
             is
             to
             be
             expounded
             and
             understood
             of
             bearing
             with
             the
             weake
             Iewes
             ,
             whom
             he
             permitted
             to
             esteeme
             one
             day
             above
             another
             ,
             and
             for
             whose
             cause
             he
             did
             in
             his
             owne
             practise
             ,
             thus
             farre
             applie
             himselfe
             to
             their
             infirmity
             at
             〈◊〉
             time
             ,
             when
             they
             could
             not
             possibly
             be
             ,
             as
             yet
             ,
             fully
             and
             throughly
             instructed
             ,
             concerning
             Christian
             Liberty
             ,
             and
             the
             abrogation
             of
             the
             Ceremoniall
             Law
             ,
             because
             the
             Gospell
             was
             as
             yet
             not
             fully
             propagated
             :
             and
             when
             the
             
             Mosaicall
             Rites
             were
             like
             a
             dead
             man
             not
             yet
             buried
             ,
             as
             
               Augustines
               simile
            
             runnes
             .
             So
             that
             all
             this
             can
             make
             nothing
             for
             Holy-dayes
             ,
             after
             the
             full
             promulgation
             of
             the
             Gospell
             ,
             and
             after
             that
             the
             Iewish
             Ceremonies
             are
             not
             onely
             dead
             ,
             but
             also
             buried
             ,
             and
             so
             ,
             deadly
             to
             be
             used
             by
             us
             .
             Hence
             it
             is
             ,
             that
             the
             Apostle
             will
             not
             beare
             with
             the
             observation
             dayes
             in
             Christian
             Churches
             ,
             who
             have
             knowne
             God
             as
             he
             speakes
             .
          
           
             The
             defenders
             of
             Holy-dayes
             ,
             answer
             to
             these
             places
             which
             we
             alledge
             
               
                 Sect.
              
               II
            
             against
             them
             ,
             that
             the
             Apostle
             condemneth
             the
             observation
             of
             Iudaicall
             dayes
             ,
             not
             of
             Ecclesiasticall
             dayes
             ,
             which
             the
             Church
             instituteth
             for
             order
             and
             policy
             :
             which
             evasion
             p
             
               B.
               Lindsey
            
             followeth
             so
             hard
             ,
             that
             he
             sticketh
             not
             to
             hold
             ,
             that
             
               all
               the
               dayes
               whereof
               the
               Apostle
               condemneth
               the
               observation
               ,
               were
               Iudaicall
               dayes
               prescribed
               in
               the
               Ceremoniall
               Law
               ,
            
             &c.
             
             And
             this
             he
             is
             not
             contented
             to
             maintaine
             himselfe
             ,
             but
             he
             will
             needs
             father
             it
             upon
             his
             Antagonist
             ,
             by
             such
             logick
             forsooth
             ,
             as
             can
             inferre
             
               quidlibet
               ex
               quolibet
            
             .
             The
             Apostle
             comports
             with
             the
             observation
             of
             dayes
             in
             the
             weake
             Iewes
             ,
             who
             understood
             not
             the
             fullnesse
             of
             the
             Christian
             Liberty
             ,
             especially
             ,
             since
             those
             dayes
             having
             had
             the
             honour
             to
             be
             once
             appointed
             by
             God
             himselfe
             ,
             were
             to
             be
             honorably
             buried
             :
             but
             the
             same
             Apostle
             reproves
             the
             Galathians
             ,
             who
             had
             attained
             to
             this
             liberty
             ,
             and
             had
             once
             left
             off
             the
             observation
             of
             dayes
             .
             What
             ground
             of
             consequence
             can
             warrant
             such
             an
             illation
             from
             these
             premisses
             ,
             as
             this
             which
             the
             Bishop
             formeth
             ,
             namely
             ,
             that
             
               all
               the
               dayes
               whereof
               the
               Apostle
               condemned
               the
               observation
               ,
               were
               judaicall
               dayes
               ?
               &c.
               
            
          
           
             Now
             for
             confutation
             of
             this
             forged
             exposition
             of
             those
             places
             of
             
               
                 Sect.
              
               III
            
             the
             Apostle
             ,
             we
             say
             ,
             1.
             
             If
             all
             the
             dayes
             whereof
             the
             Apostle
             condemned
             the
             observation
             ,
             were
             judaicall
             dayes
             prescribed
             in
             the
             Ceremoniall
             Law
             ,
             then
             doe
             our
             Divines
             falsely
             interpret
             the
             Apostles
             words
             against
             Popish
             Holy-dayes
             ,
             and
             the
             Papists
             doe
             truly
             alledge
             ,
             that
             their
             Holy-dayes
             are
             not
             condemned
             by
             the
             Apostle
             .
             The
             Rhemists
             affirme
             ,
             q
             that
             the
             Apostle
             condemneth
             onely
             Iewish
             dayes
             ,
             but
             not
             Christian
             dayes
             ,
             and
             r
             that
             we
             doe
             falsely
             interpret
             his
             words
             against
             their
             Holy-dayes
             .
             s
             Carthwright
             answereth
             them
             ,
             that
             if
             Paul
             condemned
             the
             observing
             of
             Feasts
             which
             God
             himselfe
             instituted
             ,
             then
             much
             more
             doth
             he
             condemne
             the
             observation
             of
             Feasts
             of
             mans
             devising
             .
             So
             t
             Bellarmine
             alledgeth
             ,
             
               loqui
               ibi
               Apostolum
               de
               judaeorum
               tantum
               festis
               .
            
             u
             Hospinian
             answering
             him
             ,
             will
             have
             the
             Apostles
             words
             to
             condemne
             the
             Christian
             Feasts
             ,
             more
             then
             the
             judaicall
             .
             x
             
               Conradus
               Vorstius
            
             rejecteth
             this
             position
             ,
             
               Apostolus
               non
               nisi
               Iudaicum
               discrimen
               dierum
               in
               N.
               T.
               sublatum
               esse
               docet
               ,
            
             as
             an
             Popish
             error
             .
             2.
             
             If
             the
             Apostle
             meane
             onely
             of
             judaicall
             dayes
             ,
             either
             he
             condemneth
             the
             observing
             of
             their
             dayes
             
               materialiter
               or
               formaliter
            
             ,
             i.
             e.
             either
             he
             condemneth
             the
             observation
             of
             the
             same
             Feasts
             which
             the
             Iewes
             observed
             ,
             or
             the
             observing
             of
             them
             with
             such
             a
             
             meaning
             ,
             after
             such
             a
             manner
             ,
             and
             for
             such
             an
             end
             ,
             as
             the
             Iewes
             did
             .
             The
             former
             ,
             our
             Opposites
             dare
             not
             hold
             ,
             for
             then
             they
             should
             grant
             that
             he
             condemneth
             their
             owne
             Easter
             and
             Pentecost
             ,
             because
             these
             two
             Feasts
             were
             observed
             by
             the
             Iewes
             .
             Nor
             yet
             can
             they
             hold
             them
             at
             the
             latter
             ,
             for
             he
             condemneth
             that
             observation
             of
             dayes
             which
             had
             crept
             into
             the
             Church
             of
             Galatia
             ,
             which
             was
             not
             Iewish
             nor
             Typicall
             ,
             seeing
             the
             Galatians
             ,
             believing
             that
             Christ
             was
             already
             come
             ,
             could
             not
             keep
             them
             as
             figures
             of
             his
             comming
             ,
             as
             the
             Iewes
             did
             ,
             but
             rather
             as
             memorialls
             that
             he
             was
             already
             come
             ,
             saith
             y
             Cartwright
             .
             1.
             
             If
             the
             Apostles
             reasons
             wherewith
             he
             impugnes
             the
             observation
             of
             dayes
             ,
             hold
             good
             against
             our
             Holy-dayes
             ,
             so
             well
             as
             against
             the
             Iewish
             or
             Popish
             dayes
             ,
             then
             doeth
             he
             condemne
             those
             ,
             no
             lesse
             then
             these
             .
             But
             the
             Apostles
             reasons
             agree
             to
             our
             Holy
             dayes
             .
             For
             ,
             1.
             according
             to
             that
             reason
             ,
             Gal
             4.
             3.
             they
             bring
             us
             under
             a
             Yoke
             of
             bondage
             .
             z
             Augustine
             complaining
             of
             some
             Ceremonies
             ,
             wherewith
             the
             Church
             in
             his
             time
             was
             burthened
             ,
             thought
             it
             altogither
             best
             that
             they
             should
             be
             cut
             off
             ,
             
               etiamfi
               fidei
               non
               videantur
               adversari
               ;
               quia
               religionem
               quam
               Christus
               liberam
               esse
               voluit
               ,
               servilibus
               oneribus
               premunt
               .
            
             Yea
             ,
             he
             thought
             this
             Yoke
             of
             servitude
             greater
             bondage
             ,
             and
             lesse
             tollerable
             ,
             then
             the
             servility
             of
             the
             Iewes
             ,
             because
             they
             were
             subject
             to
             the
             burthenes
             of
             the
             Law
             of
             God
             ,
             and
             not
             to
             the
             presumptions
             of
             men
             .
             The
             Yoke
             and
             Bondage
             of
             Christians
             in
             respect
             of
             Feasts
             ,
             is
             heavier
             ,
             then
             the
             Yoke
             of
             the
             Iewes
             ,
             not
             onely
             for
             the
             multitude
             of
             them
             ,
             but
             because
             
               Christianorum
               Festa
               ▪
               ab
               hominibus
               tantum
               ,
               judaeorum
               vero
               a
               Deo
               fuerint
               instituta
               ,
            
             saith
             a
             Hospinian
             .
             Have
             not
             we
             then
             reason
             to
             exclaime
             against
             our
             Holy-dayes
             ,
             as
             a
             Yoke
             of
             bondage
             ,
             heavier
             then
             that
             of
             the
             Iewes
             ,
             for
             that
             our
             Holy
             dayes
             are
             mens
             inventions
             ,
             and
             so
             were
             not
             theirs
             ?
             The
             other
             reason
             ,
             Gal.
             4.
             9.
             holdeth
             as
             good
             against
             our
             Holy
             dayes
             .
             They
             are
             Rudimentall
             &
             Pedagogicall
             Elements
             ,
             which
             beseeme
             not
             the
             Christian
             Church
             ,
             for
             as
             touching
             that
             which
             b
             Tilen
             objecteth
             ,
             that
             many
             in
             the
             Church
             of
             the
             New
             Testament
             ,
             are
             still
             babes
             to
             be
             fed
             with
             milke
             ,
             it
             maketh
             as
             much
             against
             the
             Apostle
             ,
             as
             against
             us
             ,
             for
             by
             this
             reason
             ,
             he
             may
             as
             well
             throw
             backe
             the
             Apostles
             ground
             of
             condemning
             Holy
             dayes
             among
             the
             Galatians
             ,
             and
             say
             ,
             because
             many
             of
             the
             Galatians
             were
             babes
             ,
             therefore
             they
             had
             the
             more
             neede
             of
             those
             Elements
             and
             Rudiments
             .
             The
             Apostle
             ,
             Gal.
             4.
             3.
             compareth
             the
             Church
             of
             the
             old
             Testament
             ,
             to
             an
             infant
             ,
             and
             insinuateth
             ,
             that
             in
             the
             dayes
             of
             the
             New
             Testament
             ,
             the
             infancy
             of
             the
             Church
             hath
             taken
             an
             end
             .
             And
             whereas
             it
             might
             be
             objected
             ,
             that
             in
             the
             Church
             of
             the
             New
             Testament
             there
             are
             many
             babes
             ,
             and
             that
             the
             Apostle
             himselfe
             speaketh
             of
             the
             Corinthians
             &
             Hebrewes
             as
             babes
             .
             It
             is
             answered
             by
             c
             
               Pareus
               .
               Non
               de
               paucis
               personis
               ,
               sed
               de
               statu
               totius
               Ecclesiae
               intelligendum
               est
               quod
               hic
               dicitur
               .
            
             There
             were
             also
             some
             in
             the
             Church
             of
             the
             olde
             Testament
             
               adulti
               fide
               heroes
            
             :
             but
             in
             respect
             of
             the
             state
             of
             
             the
             whole
             Church
             ,
             d
             he
             who
             is
             least
             in
             the
             Kingdome
             of
             God
             ,
             is
             greater
             then
             
               Iohn
               Baptist.
               Lex
            
             saith
             e
             
               Beza
               ,
               vocatur
               elementa
               ,
               quia
               illis
               velut
               rudimentis
               ,
               Deus
               Ecclesiam
               suam
               erudivit
               ,
               postea
               pleno
               cornu
               effudit
               Spiritum
               Sanctum
               tempore
               Evangelij
               .
            
             3
             That
             reason
             also
             taken
             from
             the
             opposition
             of
             the
             shadow
             and
             the
             body
             ,
             Col
             2.
             17.
             doth
             militate
             against
             our
             Holy-dayes
             :
             for
             the
             Apostle
             there
             speaketh
             in
             the
             present
             time
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             :
             whereas
             the
             Iudaicall
             Rites
             were
             abolished
             ,
             whereupon
             f
             Zanchius
             noteth
             ,
             that
             the
             Apostle
             doth
             not
             so
             much
             speake
             of
             things
             by
             past
             ,
             as
             of
             the
             very
             nature
             of
             all
             Rites
             .
             
               Definiens
               ergo
               ipsos
               ritus
               in
               sese
               ,
               dixit
               eos
               nil
               aliud
               esse
               quam
               umbram
               .
            
             If
             all
             Rites
             ,
             then
             our
             Holy-dayes
             among
             the
             rest
             ,
             serve
             onely
             to
             adumbrate
             and
             shadow
             foorth
             something
             ,
             and
             by
             consequence
             ,
             are
             unprofitable
             and
             idle
             ,
             when
             the
             substance
             it selfe
             is
             clearly
             set
             before
             us
             .
             4.
             
             That
             reason
             ,
             Col
             2.
             20.
             doth
             no
             lesse
             irresistably
             infringe
             the
             Ordinances
             about
             our
             Holy-dayes
             ,
             then
             about
             the
             Iewish
             ;
             for
             ,
             if
             mens
             Ordinances
             about
             things
             once
             appointed
             by
             God
             himselfe
             ,
             ought
             not
             to
             be
             obeyed
             ,
             how
             much
             lesse
             should
             the
             precepts
             of
             men
             be
             receaved
             about
             such
             things
             in
             Religion
             ,
             as
             never
             had
             this
             honour
             to
             be
             Gods
             ordinances
             ,
             when
             their
             mere
             Auctority
             doth
             limit
             or
             adstrict
             us
             ,
             in
             things
             which
             God
             hath
             made
             lawfull
             or
             free
             to
             us
             .
          
           
             Thus
             we
             see
             ,
             how
             the
             Apostles
             reasons
             hold
             good
             against
             our
             
               
                 Sect.
              
               IV
            
             Holy-dayes
             :
             let
             us
             see
             next
             ,
             what
             respects
             of
             difference
             the
             B.
             can
             imagine
             to
             evidence
             ,
             wherefore
             the
             judaicall
             dayes
             may
             be
             thought
             condemned
             by
             the
             Apostle
             ,
             and
             not
             ours
             .
             He
             deviseth
             a
             double
             respect
             :
             and
             first
             g
             he
             tels
             us
             ,
             that
             the
             Iewish
             observation
             of
             dayes
             ,
             was
             to
             a
             typicall
             use
             ,
             and
             whereas
             it
             is
             objected
             by
             us
             ,
             that
             the
             converted
             Iewes
             did
             not
             observe
             them
             as
             shadowes
             of
             things
             to
             come
             ,
             because
             then
             they
             had
             denied
             Christ
             :
             he
             answereth
             thus
             .
             
               Howbeit
               the
               converted
               Iewes
               did
               not
               observe
               the
               Iewish
               dayes
               ,
               as
               shadowes
               of
               things
               to
               come
               ,
               yet
               they
               might
               have
               observed
               them
               ,
               as
               memorials
               of
               bypast
               temporall
               and
               typicall
               benefites
               ,
               and
               for
               present
               temporall
               blessings
               ,
               as
               the
               benefite
               of
               their
               delivery
               out
               of
               Egypt
               ,
               and
               for
               the
               fruits
               of
               the
               earth
               ,
               which
               use
               was
               also
               typicall
               .
               Ans.
            
             1.
             
             This
             is
             his
             owne
             conjecture
             onely
             ,
             therefore
             he
             himselfe
             propoundeth
             it
             doubtfully
             ,
             for
             he
             dare
             not
             say
             ,
             they
             did
             observe
             them
             as
             memorials
             ,
             &c.
             but
             ,
             they
             might
             have
             observed
             :
             to
             which
             guessing
             ,
             if
             I
             reply
             ,
             they
             might
             also
             not
             haue
             observed
             them
             as
             memorials
             of
             those
             bypast
             or
             present
             benefites
             ,
             we
             say
             as
             much
             against
             him
             ,
             and
             as
             truly
             ,
             as
             he
             hath
             said
             against
             us
             .
             2.
             
             His
             forme
             of
             reasoning
             is
             very
             ●…ncouth
             ,
             for
             to
             prove
             ,
             that
             the
             observation
             of
             dayes
             by
             the
             converted
             Iewes
             was
             to
             a
             typicall
             use
             ,
             he
             alleadgeth
             ,
             that
             they
             might
             have
             observed
             ,
             &c.
             
             Thus
             proving
             a
             position
             by
             a
             supposition
             .
             o
             brave
             !
             3.
             
             There
             is
             no
             sence
             in
             his
             conjecture
             ,
             for
             he
             yeelds
             ,
             that
             they
             did
             not
             observe
             those
             dayes
             ,
             as
             shadowes
             of
             things
             to
             come
             ,
             and
             yet
             he
             saith
             ,
             they
             might
             have
             observed
             them
             as
             memorials
             of
             by
             past
             typicall
             benefites
             :
             now
             they
             could
             not
             observe
             those
             
             dayes
             as
             memorials
             of
             types
             ,
             except
             they
             observed
             them
             also
             ,
             as
             shadowing
             forth
             the
             antitypes
             .
             Pentecoste
             saith
             h
             
               Davenant
               ,
               &
               illa
               legis
               datae
               celebratio
               ,
               Spiritus
               Sancti
               missionem
               ,
               &
               legis
               in
               tabulis
               cordium
               per
               cundem
               Spiritum
               inscriptionem
               ,
               adumbravit
               .
               Scenopegiae
               festum
               peregrinationem
               hominis
               pij
               per
               hoc
               mundi
               desertum
               ad
               caelestem
               patriam
               delineabat
               ,
            
             &c.
             
             So
             that
             the
             Feast
             of
             Pentecost
             ,
             if
             it
             had
             been
             observed
             ,
             as
             a
             memoriall
             of
             the
             promulgation
             of
             the
             Law
             ,
             could
             not
             but
             shadowe
             forth
             the
             sending
             of
             the
             holy
             Spirit
             into
             our
             hearts
             ,
             to
             write
             the
             Law
             in
             them
             .
             And
             the
             Feast
             of
             Tabernacles
             ,
             if
             it
             had
             been
             observed
             as
             a
             memoriall
             of
             the
             benefits
             ,
             which
             Cod
             bestowed
             on
             his
             people
             in
             the
             wildernesse
             ,
             could
             not
             but
             shadowe
             out
             Gods
             conducting
             of
             his
             children
             ,
             through
             the
             cours
             of
             their
             pilgrimage
             in
             this
             world
             ,
             to
             the
             heavenly
             Canaan
             .
             4.
             
             If
             Feasts
             which
             were
             memorials
             of
             temporall
             benefites
             ,
             were
             for
             this
             reason
             misticall
             ,
             then
             he
             must
             graunt
             against
             himselfe
             ,
             that
             much
             more
             are
             our
             Feasts
             misticall
             ,
             which
             are
             memorialls
             of
             Spirituall
             benefites
             ,
             and
             consecrated
             to
             be
             holy
             signes
             &
             symbols
             ,
             for
             making
             us
             call
             to
             minde
             the
             misteries
             of
             our
             Redemption
             .
             5.
             
             Before
             this
             Dispute
             take
             an
             end
             ,
             we
             shall
             see
             out
             of
             the
             best
             learned
             among
             our
             Opposites
             ,
             i
             that
             they
             observe
             the
             Holy
             dayes
             as
             misticall
             ,
             and
             more
             misticall
             ,
             then
             the
             B.
             here
             describeth
             the
             Iewish
             dayes
             to
             have
             been
             ,
             and
             so
             we
             shall
             see
             the
             falshood
             of
             that
             pretence
             ,
             that
             they
             are
             observed
             onely
             for
             order
             and
             policy
             ,
             and
             not
             for
             mistery
             .
             6.
             
             If
             we
             would
             knowe
             the
             true
             reason
             ,
             which
             made
             the
             converted
             Iewes
             to
             observe
             those
             dayes
             ,
             it
             was
             not
             any
             misticall
             use
             ,
             but
             that
             which
             made
             them
             thinke
             themselves
             obliged
             to
             other
             Mosaicall
             Rites
             ;
             even
             
               propter
               auctoritatem
               legis
            
             ,
             saith
             k
             Iunius
             :
             for
             albeit
             they
             could
             not
             be
             ignorant
             ,
             that
             these
             Rites
             were
             shadowes
             of
             things
             to
             come
             ,
             and
             that
             the
             body
             was
             of
             Christ
             ,
             in
             whom
             ,
             and
             in
             the
             vertue
             of
             whose
             death
             ,
             they
             did
             stablish
             their
             Faith
             ,
             yet
             they
             did
             not
             at
             first
             understand
             ,
             how
             such
             things
             as
             were
             once
             appointed
             by
             God
             himselfe
             ,
             and
             given
             to
             his
             people
             ,
             as
             ordinances
             to
             be
             keeped
             by
             them
             throughout
             their
             generations
             ,
             could
             be
             altogither
             abolished
             ,
             and
             for
             this
             cause
             ,
             though
             they
             did
             condescend
             to
             a
             change
             of
             the
             use
             and
             signification
             of
             those
             Ceremonies
             ,
             as
             being
             no
             more
             typicall
             of
             the
             Kingdome
             of
             Christ
             ,
             which
             they
             believed
             to
             be
             already
             come
             :
             yet
             still
             they
             held
             themselves
             bound
             to
             the
             use
             of
             the
             things
             themselves
             ,
             as
             things
             commanded
             by
             God.
             
          
           
             Thus
             much
             may
             be
             collected
             from
             Act.
             15.
             21.
             
             Where
             Iames
             gives
             a
             reason
             ,
             wherefore
             it
             was
             expedient
             ,
             that
             the
             Gentiles
             should
             observe
             some
             of
             the
             Iewish
             Rites
             for
             a
             time
             ,
             as
             l
             Calvine
             ,
             m
             Beza
             ,
             and
             n
             Iunius
             expound
             the
             place
             :
             His
             reason
             is
             ,
             because
             the
             Iewes
             ,
             being
             so
             long
             accustomed
             with
             the
             hearing
             of
             the
             Law
             of
             Moses
             ,
             and
             such
             as
             did
             preach
             the
             same
             ,
             could
             not
             be
             made
             at
             first
             to
             understand
             ,
             how
             the
             ordinances
             which
             God
             gave
             to
             his
             people
             by
             the
             hand
             of
             Moses
             ,
             might
             be
             cast
             off
             and
             not
             regarded
             :
             which
             importeth
             
             as
             much
             as
             I
             say
             ,
             namely
             ,
             that
             the
             reason
             wherefore
             the
             converted
             Iewes
             were
             so
             apt
             to
             be
             scandalized
             by
             such
             as
             cared
             not
             for
             the
             Ceremoniall
             Law
             ,
             and
             held
             themselves
             obliged
             to
             observe
             the
             same
             ,
             was
             ,
             because
             they
             saw
             not
             how
             they
             could
             be
             exeemed
             from
             the
             ordinances
             and
             statutes
             of
             the
             Law
             of
             Moses
             with
             which
             they
             had
             been
             educated
             and
             accustomed
             .
          
           
             Rests
             the
             seconde
             respect
             of
             difference
             given
             by
             the
             B.
             Further
             ,
             
               
                 Sect.
              
               V
            
             o
             saith
             he
             ,
             
               they
               did
               observe
               them
               with
               opinion
               of
               necessity
               ,
               as
               things
               instituted
               by
               God
               for
               his
               worship
               and
               their
               salvation
               ,
               which
               sort
               of
               observation
               was
               legall
               .
               Ans.
            
             1.
             
             Be
             it
             so
             :
             he
             can
             not
             hereupon
             inferre
             ,
             that
             the
             Apostle
             doth
             onely
             condemne
             the
             observation
             of
             Iudaicall
             dayes
             ,
             for
             he
             seeth
             nothing
             of
             observing
             dayes
             with
             opinion
             of
             necessity
             ,
             but
             simply
             and
             absolutely
             he
             condemneth
             the
             observing
             of
             dayes
             ,
             and
             his
             reasons
             reflexe
             on
             our
             Holy-dayes
             ,
             as
             well
             as
             the
             Iewish
             .
             2.
             
             Their
             opinion
             of
             necessity
             ,
             he
             either
             refers
             to
             the
             institution
             ,
             which
             these
             dayes
             once
             had
             from
             God
             ,
             or
             else
             to
             the
             use
             which
             at
             that
             time
             they
             had
             for
             Gods
             Worship
             and
             their
             Salvation
             .
             That
             they
             observed
             them
             with
             opinion
             of
             necessity
             ,
             as
             things
             which
             had
             been
             instituted
             by
             God
             ,
             it
             is
             most
             likely
             :
             but
             that
             they
             observed
             them
             with
             opinion
             of
             necessity
             ,
             as
             things
             necessary
             for
             Gods
             Worship
             and
             their
             Salvation
             ,
             is
             more
             then
             can
             be
             made
             good
             ;
             it
             is
             more
             probable
             ,
             that
             they
             observed
             them
             merely
             and
             simply
             ,
             for
             that
             they
             had
             the
             honour
             to
             be
             instituted
             by
             God
             in
             his
             Law.
             For
             to
             say
             ,
             that
             they
             observed
             them
             to
             the
             same
             use
             and
             end
             ,
             for
             which
             God
             did
             institute
             them
             ,
             is
             false
             ;
             because
             then
             they
             had
             observed
             them
             as
             types
             and
             shadowes
             of
             the
             comming
             of
             Christ
             ,
             and
             so
             had
             denied
             Christ.
             3.
             
             If
             the
             Apostle
             condemne
             the
             observing
             of
             dayes
             instituted
             by
             God
             ,
             with
             opinion
             of
             necessity
             ,
             much
             more
             doeth
             he
             condemne
             the
             observing
             of
             dayes
             instituted
             by
             men
             ,
             with
             such
             an
             opinion
             .
             And
             such
             is
             the
             observation
             of
             dayes
             urged
             upon
             us
             .
             Though
             the
             B.
             pretend
             ,
             that
             the
             observing
             of
             our
             Holy-dayes
             is
             not
             imposed
             with
             opinion
             of
             necessity
             ,
             shall
             we
             therefore
             thinke
             it
             is
             so
             ?
             Nay
             ,
             Papists
             doe
             also
             pretend
             ,
             p
             that
             the
             observation
             of
             their
             Ceremonies
             is
             not
             necessary
             ,
             nor
             the
             neglecting
             of
             them
             a
             mortall
             sinne
             .
             I
             have
             proved
             heretofore
             out
             of
             our
             Opposites
             their
             owne
             wordes
             ,
             that
             the
             Ceremonies
             in
             question
             ,
             (
             and
             by
             consequence
             Holy-dayes
             among
             the
             rest
             )
             are
             urged
             upon
             us
             with
             opinion
             of
             necessity
             ,
             and
             as
             their
             words
             ,
             so
             their
             workes
             bewray
             them
             ,
             for
             they
             urge
             the
             Ceremonies
             with
             so
             exorbitant
             vehemency
             ,
             and
             punish
             refusers
             with
             so
             excessive
             severity
             ,
             as
             if
             they
             were
             the
             weightiest
             matters
             of
             the
             Law
             of
             God.
             Yet
             they
             would
             have
             us
             believe
             ,
             that
             they
             have
             but
             sober
             and
             meane
             thoughts
             of
             these
             matters
             ,
             as
             of
             circumstances
             determined
             for
             order
             and
             policy
             onely
             :
             Iust
             like
             q
             a
             man
             who
             casts
             firebrands
             and
             arrowes
             ,
             and
             yet
             saith
             ,
             Am
             not
             I
             in
             sporte
             ?
             They
             will
             tell
             us
             ,
             that
             they
             
             urge
             not
             the
             Ceremonies
             as
             necessary
             in
             themselves
             ,
             but
             onely
             as
             necessary
             in
             respect
             of
             the
             Churches
             determination
             ,
             and
             because
             of
             the
             necessity
             of
             obeying
             those
             ,
             who
             are
             set
             over
             us
             .
             But
             I
             pray
             ,
             is
             not
             this
             as
             much
             as
             the
             r
             Rhemists
             say
             ,
             who
             place
             the
             necessity
             of
             their
             Rites
             and
             observances
             ,
             not
             in
             the
             nature
             of
             the
             things
             themselves
             ,
             but
             in
             the
             Churches
             precept
             ?
          
        
         
           
             CHAP.
             IX
             .
          
           
             
               Shewing
               the
               weaknesse
               of
               some
               pretences
               which
               our
               Opposites
               use
               for
               Holy-dayes
               .
            
          
           
             SInce
             it
             hath
             beene
             evinced
             by
             unanswearable
             reasons
             ,
             that
             
               
                 Sect.
              
               I
            
             Holy-dayes
             ,
             as
             now
             urged
             upon
             us
             ,
             take
             away
             our
             Christian
             liberty
             ,
             I
             will
             now
             pull
             off
             them
             ,
             the
             coat
             of
             some
             figge
             leaves
             wherewith
             they
             are
             trimmed
             up
             .
             And
             first
             ,
             I
             hope
             it
             will
             appeare
             ,
             to
             how
             small
             purpose
             s
             Dr
             Davenant
             would
             conciliate
             his
             readers
             minde
             to
             allow
             of
             the
             Churches
             ordinances
             about
             Holy-dayes
             ,
             (
             peradventure
             because
             he
             saw
             all
             that
             he
             had
             said
             of
             that
             purpose
             to
             be
             too
             invalide
             proofe
             ,
             )
             by
             sixe
             Cautions
             ,
             whereby
             all
             superstition
             and
             abuse
             ,
             which
             may
             ensue
             upon
             them
             ,
             may
             be
             shunned
             .
             For
             ,
             whatsoever
             doth
             manifestly
             indanger
             mens
             soules
             ,
             being
             a
             thing
             not
             necessary
             in
             it selfe
             ,
             at
             which
             they
             take
             occsiaon
             of
             superstitious
             abuse
             ,
             should
             rather
             be
             removed
             altogither
             out
             of
             the
             way
             ,
             then
             be
             set
             about
             with
             a
             weak
             and
             easily
             penetrable
             hedge
             of
             some
             quidditative
             Cautions
             ,
             which
             the
             ruder
             sort
             doe
             alwayes
             ,
             and
             the
             learned
             doe
             too
             oft
             ,
             either
             not
             understand
             or
             not
             remember
             .
             Now
             t
             
               B.
               Lindsey
            
             confesseth
             and
             puts
             it
             out
             of
             all
             doubt
             ,
             that
             when
             the
             set
             times
             of
             these
             Solemnities
             returne
             ,
             superstitious
             conceats
             are
             most
             pregnant
             in
             the
             heads
             of
             people
             ;
             therefore
             it
             must
             be
             the
             safest
             course
             to
             banish
             those
             dayes
             out
             of
             the
             Church
             ,
             since
             there
             is
             so
             great
             hazard
             and
             no
             necessity
             of
             retaining
             them
             .
          
           
             What
             they
             can
             alleadge
             for
             holy-dayes
             ,
             from
             our
             duty
             to
             remember
             the
             inestimable
             benefits
             of
             our
             redemption
             ,
             and
             to
             praise
             God
             for
             the
             same
             ,
             u
             hath
             been
             already
             answeared
             .
             And
             as
             touching
             any
             expediency
             which
             they
             imagine
             in
             Holy-dayes
             ,
             we
             shall
             see
             to
             that
             x
             afterward
             .
          
           
             The
             act
             of
             Perth
             A
             ssembly
             ,
             alleadgeth
             the
             practise
             of
             the
             auncient
             
               
                 Sect.
              
               II
            
             Church
             for
             warrant
             of
             Holy-dayes
             ,
             y
             and
             Tilen
             alledgeth
             the
             judgement
             of
             antiquity
             to
             the
             same
             purpose
             .
             Ans.
             The
             Festivities
             of
             the
             Auncient
             Church
             can
             not
             warrant
             ours
             ,
             for
             ,
             1.
             
             In
             the
             purest
             times
             of
             the
             Church
             here
             was
             no
             Law
             to
             tie
             men
             to
             the
             observation
             of
             Holy-dayes
             .
             
               Observandum
               est
            
             z
             say
             the
             divines
             of
             
               Maldeburge
               ,
               
               Apostolos
               &
               apostolicos
               viros
               ,
               neque
               de
               pashate
               neque
               de
               aliis
               quibuscunque
               festivatibus
               legem
               aliquam
               constituisse
               .
               Socrates
            
             a
             reporteth
             ,
             that
             men
             did
             Celebrat
             the
             Feast
             of
             Easter
             ,
             and
             other
             Festivall
             dayes
             ,
             
               Sicuti
               voluerunt
               ,
               ex
               consuetudine
               quadam
               .
               Nicephorus
            
             b
             saith
             ,
             that
             men
             did
             celebrat
             Festivities
             ,
             
               sicuti
               cuique
               visum
               erat
               ,
               in
               regionibus
               passim
               ex
               consuetudine
               quadam
               per
               traditionem
               accepta
               adducti
               .
            
             In
             which
             place
             ,
             as
             the
             reader
             will
             plainly
             perceave
             ,
             he
             opposeth
             tradition
             to
             an
             Evangelicall
             or
             Apostolicall
             ordinance
             .
             c
             Sozomen
             tells
             us
             ,
             that
             men
             were
             left
             to
             their
             owne
             judgement
             about
             the
             keeping
             of
             Easter
             ,
             d
             Hierome
             saith
             of
             the
             Feasts
             ,
             which
             the
             Church
             in
             his
             time
             observed
             ,
             that
             they
             were
             
               pro
               varietate
               regionum
               diversa
            
             .
             e
             The
             first
             who
             established
             a
             Law
             about
             any
             Festivall
             day
             ,
             is
             thought
             to
             have
             beene
             Pius
             1.
             
             Bishop
             of
             Rome
             ,
             yet
             it
             is
             marked
             ,
             that
             the
             Asiatican
             Doctors
             ,
             did
             not
             care
             much
             for
             this
             constitution
             of
             Pius
             .
             I
             conclude
             with
             f
             Cartwright
             ,
             that
             those
             Feasts
             of
             the
             Primitive
             Church
             
               came
               by
               custome
               ,
               and
               not
               by
               commandement
               ,
               by
               the
               free
               choice
               of
               men
               ,
               and
               not
               by
               constraint
               .
            
             So
             that
             from
             these
             ,
             no
             commendation
             ariseth
             to
             our
             Feasts
             ▪
             which
             are
             not
             only
             established
             by
             Lawes
             ,
             but
             also
             imposed
             with
             such
             necessity
             and
             constraint
             ,
             as
             spoyleth
             us
             of
             our
             liberty
             ;
             2.
             
             The
             festivall
             dayes
             observed
             by
             the
             Auncient
             Church
             ,
             were
             not
             accounted
             more
             excellent
             then
             other
             dayes
             :
             for
             faith
             g
             
               Hierome
               ,
               non
               quod
               celebrior
               sit
               dies
               illa
               qua
               convenimus
               ,
            
             &c.
             
             But
             our
             festivall
             dayes
             are
             made
             
               aliis
               diebus
               celebriores
            
             ,
             yea
             are
             taken
             to
             be
             holyer
             then
             other
             dayes
             ,
             as
             I
             wil
             h
             afterwards
             prove
             .
          
           
             Moreover
             ,
             the
             Proctors
             for
             holy-dayes
             among
             us
             ,
             thinke
             to
             make
             
               
                 Sect.
              
               III
            
             advantage
             of
             the
             practise
             of
             other
             reformed
             Churches
             ,
             and
             the
             judgement
             of
             Moderne
             Divines
             .
             But
             we
             are
             to
             consider
             ,
             1.
             
             As
             they
             have
             the
             example
             of
             some
             Churches
             for
             them
             ,
             so
             we
             have
             the
             example
             of
             other
             Churches
             for
             us
             for
             the
             Church
             of
             Genevah
             in
             Savoy
             ,
             and
             the
             Church
             of
             Strasburge
             in
             Germany
             did
             abolish
             Festivall
             dayes
             ,
             as
             i
             Calvine
             writteth
             .
             Yea
             ,
             
               In
               hac
               tota
               provincia
               aboliti
               fuerunt
               dies
               Festi
               ,
            
             saith
             he
             .
             The
             Church
             of
             Zurich
             in
             Helvetia
             did
             also
             banish
             them
             all
             away
             ,
             as
             i
             Bullinger
             writeth
             to
             Calvine
             .
             2.
             
             The
             practise
             of
             the
             greatest
             part
             of
             the
             reformed
             Churches
             in
             observing
             Holy-dayes
             can
             not
             commend
             them
             in
             the
             Church
             of
             Scotland
             .
             1.
             
             Because
             she
             did
             spue
             them
             out
             with
             so
             great
             detestation
             ,
             that
             she
             is
             more
             bound
             to
             abhorre
             them
             ,
             then
             other
             Churches
             which
             did
             not
             the
             like
             ,
             and
             I
             may
             well
             apply
             to
             them
             that
             which
             k
             Calvine
             saith
             of
             the
             Ceremonies
             of
             the
             Interim
             ,
             to
             
               Valentinus
               Pacaeut
               .
               Vt
               concedam
               faetidas
               illas
               sordes
               quibus
               ●…purgatae
               fuerunt
               vestrae
               Ecclesiae
               ,
               in
               rebus
               mediis
               posse
               censeri
               :
               earum
               tamen
               restitutio
               eritne
               res
               media
               ?
            
             2.
             
             The
             Church
             of
             Scotland
             is
             tied
             yet
             with
             another
             bond
             ,
             to
             hate
             Holy-dayes
             ,
             of
             which
             other
             Churches
             are
             free
             ;
             for
             by
             a
             solemne
             oath
             sworne
             to
             the
             God
             of
             Heaven
             ,
             she
             hath
             abjured
             all
             Antichristian
             and
             Popish
             Rites
             ,
             and
             dedicating
             of
             dayes
             particularly
             .
             When
             
               (
               i
               )
               Tilen
            
             would
             make
             answeare
             to
             this
             Argument
             ,
             
             
             he
             saith
             ,
             that
             mens
             consciences
             should
             not
             be
             snared
             with
             rash
             oaths
             ,
             and
             superstitious
             vowes
             ,
             and
             if
             that
             such
             bonds
             be
             laid
             on
             ,
             they
             should
             be
             broken
             and
             shaken
             of
             .
             What
             ?
             calls
             he
             this
             a
             superstitious
             vowe
             ,
             which
             abjured
             all
             superstition
             and
             superstitious
             Rites
             ?
             or
             calls
             he
             this
             a
             rash
             oath
             ,
             which
             upon
             so
             sage
             and
             due
             deliberation
             ,
             so
             serious
             advisment
             ,
             so
             pious
             intention
             ,
             so
             decert
             preparation
             ,
             so
             great
             humiliation
             ,
             was
             religiously
             ,
             publikly
             ,
             solemnely
             sworne
             throughout
             this
             Land
             ,
             &
             that
             at
             the
             strait
             command
             of
             Auctority
             ?
             who
             is
             ignorant
             of
             these
             things
             ,
             except
             he
             be
             a
             stranger
             in
             our
             Israell
             ?
             But
             say
             the
             oath
             had
             been
             rashe
             and
             temerarious
             ,
             shall
             it
             not
             therefore
             oblige
             ?
             his
             Iudgement
             is
             ,
             it
             doth
             not
             .
             And
             so
             thinks
             the
             m
             B.
             of
             Winchester
             ,
             who
             teacheth
             us
             ,
             that
             if
             the
             oath
             be
             made
             rashly
             ,
             
               paenitenda
               promissio
               non
               perficienda
               praesumptio
            
             ;
             he
             had
             said
             better
             thus
             
               paenitenda
               praesumptio
               ,
               perficienda
               promissio
            
             .
             For
             was
             not
             that
             a
             very
             rash
             oath
             which
             the
             Princes
             of
             Israel
             did
             sweare
             to
             the
             Gibeonites
             ,
             not
             asking
             Counsell
             at
             the
             mouth
             of
             the
             Lord
             ?
             Ios.
             9.
             14.
             15.
             16.
             yet
             it
             bound
             both
             them
             ,
             Ios.
             9.
             19.
             and
             their
             posterity
             some
             hundreth
             yeares
             after
             ,
             2
             Sam.
             21.
             1.
             if
             the
             matter
             then
             be
             lawfull
             ,
             the
             oath
             binds
             ,
             were
             it
             sworne
             never
             so
             rashly
             .
          
           
             As
             touching
             the
             judgement
             of
             Divines
             ,
             we
             say
             ,
             1.
             many
             Divines
             
               
                 Sect.
              
               IV
            
             dissalowe
             of
             Festivall
             dayes
             ,
             and
             wish
             the
             Church
             were
             free
             of
             them
             .
             For
             the
             Belgike
             Churches
             in
             their
             Synod
             anno
             1578.
             
             Wished
             ,
             that
             the
             sixedayes
             might
             be
             wrought
             upon
             ,
             and
             that
             the
             Lords
             day
             alone
             might
             be
             celebrated
             .
             And
             Luther
             in
             his
             book
             
               de
               bonis
               operibus
            
             wished
             ,
             that
             there
             were
             no
             Feast
             dayes
             among
             Christians
             but
             the
             Lords
             day
             .
             This
             wish
             of
             theirs
             declareth
             plainly
             ,
             that
             they
             allowed
             of
             no
             Holy
             day
             except
             the
             Lords
             day
             ;
             yet
             
               B
               Lindsey
            
             must
             make
             a
             fashion
             of
             saying
             something
             for
             an
             answear
             .
             
               This
               wish
            
             n
             (
             saith
             he
             )
             
               Luther
               &
               the
               Belgike
               Churches
               conceived
               ,
               out
               of
               their
               miscontentment
               at
               the
               number
               ,
               corruptions
               ,
               &
               superstitions
               ,
               of
               the
               Festivall
               dayes
               beside
               the
               Lords
               day
               ,
               as
               ye
               doe
               .
               Aus
               .
            
             1.
             
             Their
             wish
             importeth
             a
             simple
             and
             absolute
             misliking
             of
             all
             Festiyall
             dayes
             besides
             the
             Lords
             day
             ,
             and
             not
             of
             their
             number
             ,
             and
             corruptions
             onely
             .
             2.
             
             It
             is
             well
             ,
             that
             he
             acknowledgeth
             both
             them
             and
             us
             to
             have
             reason
             of
             miscontentment
             at
             Holy-dayes
             ,
             from
             their
             corruptions
             and
             superstitions
             .
             The
             old
             Waldenses
             also
             o
             (
             whose
             Doctrine
             was
             restored
             and
             propagated
             by
             
               Iohn
               Husse
            
             ,
             and
             Hierome
             of
             Prauge
             after
             Wikliffe
             ,
             and
             that
             with
             the
             congratulation
             of
             the
             Church
             of
             Constantinople
             )
             p
             held
             ,
             that
             they
             were
             to
             rest
             from
             labour
             upon
             no
             day
             ,
             but
             upon
             the
             Lords
             day
             .
             Whereby
             it
             appeareth
             ,
             that
             Holy-dayes
             have
             had
             adversaries
             before
             us
             .
             I
             finde
             ,
             that
             they
             pervert
             some
             places
             which
             they
             alleadge
             against
             us
             out
             of
             Calvine
             .
             q
             Tilen
             alleadgeth
             
               Calvin
               .
               Inst.
            
             l.
             2.
             c.
             8.
             
             §
             .
             32.
             aknowledging
             
               alios
               quoque
               dies
               festos
               praeter
               Dominicum
               ,
            
             &c.
             
             I
             marvell
             ,
             how
             a
             judicious
             Reader
             could
             imagine
             such
             a
             thing
             to
             be
             in
             that
             place
             ,
             for
             both
             in
             that
             and
             the
             subsequent
             
             section
             ,
             he
             is
             speaking
             of
             the
             Lords
             day
             against
             the
             Anabaptists
             ,
             and
             if
             any
             man
             will
             thinke
             ,
             that
             §
             .
             32.
             he
             is
             speaking
             of
             holy
             assemblies
             of
             Christians
             in
             the
             generall
             ,
             yet
             he
             can
             see
             nothing
             there
             of
             any
             Festivall
             dayes
             beside
             the
             Lords
             day
             dedicated
             to
             holy
             meetings
             .
             There
             is
             an
             other
             place
             of
             Calvine
             abused
             by
             r
             
               Bishop
               Spotswood
            
             ,
             and
             s
             
               B.
               Lindsey
            
             ,
             taken
             out
             of
             one
             of
             his
             epistles
             to
             Hallerus
             :
             which
             I
             finde
             in
             the
             volume
             before
             quoted
             ,
             pag.
             136.
             137.
             that
             which
             they
             gripe
             to
             in
             this
             Epistle
             ,
             is
             ,
             that
             Calvine
             ,
             speaking
             of
             the
             abrogation
             of
             Festivall
             dayes
             in
             Geneva
             ,
             saith
             ,
             
               hoc
               tamen
               testatum
               esse
               volo
               ,
               si
               mihi
               delata
               optio
               fuisset
               ,
               quod
               nunc
               constitutum
               est
               ,
               non
               fuisse
               pro
               sententia
               dicturum
               .
               Ans.
            
             That
             which
             made
             Calvine
             say
             so
             ,
             was
             not
             any
             liking
             which
             he
             had
             to
             Festivall
             dayes
             ,
             for
             he
             t
             cals
             the
             abolishing
             of
             them
             
               ordo
               bene
               compositus
            
             .
             But
             as
             himselfe
             sheweth
             in
             the
             following
             Epistle
             which
             beareth
             this
             title
             .
             
               Cal.
               Ministro
               Burensi
               ,
               S.
               D.
            
             The
             reason
             ,
             why
             he
             durst
             scarcely
             have
             so
             determined
             ,
             if
             his
             judgement
             had
             been
             required
             ,
             was
             ,
             because
             he
             saw
             neither
             end
             nor
             remedy
             for
             the
             prevailing
             tumult
             of
             contention
             raised
             about
             Festivall
             dayes
             ,
             and
             likely
             to
             impede
             the
             course
             of
             Reformation
             ,
             therefore
             
               fovendae
               pacis
               studio
            
             ,
             he
             professeth
             ,
             that
             he
             durst
             not
             make
             mention
             of
             the
             abrogation
             of
             those
             Holy-dayes
             .
             Because
             he
             would
             have
             tolerated
             Holy-dayes
             ,
             because
             he
             durst
             not
             at
             that
             time
             ,
             and
             as
             the
             case
             then
             stood
             ,
             have
             spoken
             of
             the
             abolishing
             them
             ,
             can
             it
             be
             hereupon
             concluded
             ,
             that
             he
             allowed
             of
             them
             ?
             No
             sure
             .
             But
             it
             is
             observable
             ,
             how
             both
             these
             Prelates
             pervert
             Calvins
             words
             .
             
               B.
               Spotswood
            
             alledgeth
             his
             words
             anent
             the
             abolishing
             of
             these
             Festivall
             dayes
             ,
             thus
             :
             
               Ego
               neque
               suasor
               neque
               impulsor
               fui
               ,
               atque
               hoc
               testatum
               volo
               ,
               si
               mihi
               delata
               optio
               ,
            
             &c.
             
             Whereas
             the
             words
             in
             that
             Epistle
             lie
             thus
             ,
             
               ego
               tametsi
               neque
               suasor
               neque
               impulfor
               fui
               ,
               sic
               tamen
               accidisse
               non
               moleste
               fero
               .
               Quod
               si
               statum
               nostrae
               Ecclesiae
               aeque
               compertum
               haberes
               ,
               non
               dubitares
               meo
               judicio
               subscribere
               .
               Hoc
               tamen
               testatum
               esse
               volo
               ,
               si
               mihi
               delata
               optio
               ,
               &c.
            
             The
             B.
             would
             have
             made
             his
             hearers
             believe
             ,
             that
             
               Calvine
               was
               not
               content
               with
               the
               abolishing
               of
               the
               festivall
               dayes
               ,
            
             whereas
             his
             words
             testify
             the
             very
             contrary
             .
             
               B.
               Lindsey
            
             is
             as
             grosse
             in
             perverting
             the
             end
             of
             that
             Epistle
             .
             
               Nec
               tamen
               est
               cur
               homines
               adeo
               exasperentur
               ,
               si
               libertate
               nostra
               ut
               Ecclesiae
               edificatio
               postulat
               utimur
               ,
            
             &c.
             from
             which
             words
             he
             concludes
             ,
             that
             in
             Calvines
             judgement
             the
             observation
             and
             abrogation
             of
             those
             dayes
             ,
             is
             in
             the
             power
             and
             liberty
             of
             the
             Church
             .
             But
             the
             reader
             will
             perceave
             ,
             that
             Calvine
             there
             speaketh
             only
             of
             the
             Churches
             liberty
             to
             abrogate
             Holy
             dayes
             ,
             and
             no
             thing
             of
             her
             power
             to
             observe
             them
             ,
             for
             he
             is
             shewing
             that
             howbeit
             he
             durst
             not
             have
             given
             advise
             to
             abolish
             them
             ,
             if
             the
             decision
             had
             been
             referred
             to
             him
             ,
             yet
             they
             had
             no
             reason
             for
             them
             who
             were
             offended
             at
             the
             abolishing
             of
             them
             in
             Geneva
             ,
             because
             that
             Church
             had
             done
             no
             more
             then
             she
             had
             power
             and
             liberty
             to
             doe
             for
             edification
             ,
             3.
             
             Other
             Testimonies
             they
             produce
             ,
             which
             can
             not
             help
             them
             much
             .
             That
             which
             u
             
               B.
               Lindsey
            
             alledgeth
             out
             of
             
             Zanchius
             his
             confession
             ,
             maketh
             him
             but
             small
             advantage
             ,
             for
             though
             Zanchius
             there
             alloweth
             of
             the
             sanctification
             of
             some
             Festivall
             dayes
             ,
             yet
             writing
             on
             the
             fourth
             Commandement
             ,
             he
             aknowledgeth
             that
             it
             is
             more
             agreeable
             to
             the
             first
             institution
             ,
             and
             to
             the
             writings
             of
             the
             Apostles
             ,
             that
             one
             day
             of
             the
             week
             only
             be
             sanctified
             .
             What
             meant
             the
             x
             B.
             to
             say
             ,
             that
             this
             place
             is
             falsified
             &
             mutilated
             by
             his
             Antagonist
             ?
             who
             quotes
             it
             not
             to
             prove
             that
             Zanchius
             dissallowed
             of
             Festivall
             dayes
             ,
             but
             to
             prove
             that
             in
             Zanchius
             his
             judgement
             ,
             the
             sanctification
             of
             the
             Sabbath
             only
             ,
             &
             no
             other
             day
             in
             the
             week
             ,
             agreeth
             best
             with
             Divine
             and
             Apostolicall
             institution
             :
             was
             there
             any
             need
             to
             alledge
             more
             of
             Zanchius
             his
             words
             then
             concerned
             the
             point
             which
             he
             had
             to
             prove
             ?
             y
             the
             B.
             alledgeth
             also
             a
             Testimony
             out
             of
             Perkins
             on
             Gal.
             4.
             10.
             which
             makes
             him
             but
             very
             litle
             help
             :
             For
             albeit
             Perkins
             thought
             good
             ,
             in
             some
             sort
             to
             excuse
             the
             observing
             of
             dayes
             ,
             in
             his
             owne
             mother
             Church
             of
             England
             ,
             yet
             I
             find
             in
             that
             place
             ,
             1.
             
             He
             complaineth
             that
             the
             greatest
             part
             respects
             those
             Holy-dayes
             more
             then
             they
             should
             .
             2.
             
             He
             alloweth
             only
             the
             observing
             of
             dayes
             for
             orders
             sake
             ,
             that
             men
             may
             come
             to
             the
             Church
             to
             heare
             Gods
             Word
             :
             which
             respect
             will
             not
             be
             enough
             to
             the
             B.
             if
             there
             be
             not
             a
             solemnizing
             &
             celebrating
             of
             the
             memory
             of
             some
             of
             Gods
             inestimable
             benefites
             ,
             and
             a
             dedicating
             of
             the
             day
             to
             this
             end
             &
             purpose
             .
             3.
             
             He
             saith
             ,
             that
             it
             is
             the
             priviledge
             of
             God
             to
             appoint
             an
             extraordinary
             day
             of
             rest
             :
             so
             that
             he
             permitteth
             not
             power
             to
             the
             Church
             ,
             for
             appointing
             a
             set
             ,
             constant
             ,
             and
             anniversary
             day
             of
             rest
             ,
             for
             such
             a
             day
             becommeth
             an
             ordinary
             day
             of
             rest
             .
             4.
             
             He
             preferreth
             the
             practise
             of
             those
             Churches
             of
             the
             Protestants
             ,
             who
             doe
             not
             observe
             Holy-dayes
             ,
             because
             (
             saith
             he
             ,
             )
             the
             Church
             in
             the
             Apostles
             dayes
             ,
             had
             no
             Holy-day
             beside
             the
             Lords
             day
             ,
             and
             the
             fourth
             Commandement
             injoynes
             the
             labour
             of
             sixe
             dayes
             .
          
           
             The
             B.
             meeteth
             with
             another
             answeare
             in
             his
             Antagonist
             ,
             which
             
               
                 Sect.
              
               V
            
             crosseth
             his
             Testimonies
             ,
             namely
             ,
             that
             howsoever
             forrain
             Divines
             in
             their
             Epistles
             and
             Councells
             ,
             spake
             some
             times
             sparingly
             against
             Holy-dayes
             ,
             when
             their
             advise
             was
             sought
             of
             Churches
             newly
             risen
             out
             of
             Popery
             and
             greatly
             distressed
             ,
             yet
             they
             never
             advised
             a
             Church
             to
             resume
             them
             ,
             where
             they
             were
             removed
             .
             The
             z
             B.
             objecteth
             against
             this
             answeare
             ,
             that
             Calvine
             Epist.
             51.
             
               adviseth
               the
               Monbelgardens
               not
               to
               contend
               against
               the
               Prince
               for
               not
               resuming
            
             (
             he
             should
             have
             said
             ,
             for
             not
             receiving
             ,
             if
             he
             had
             translated
             Calvines
             words
             faithfully
             )
             
               of
               all
               Festivall
               dayes
               ,
               but
               only
               such
               as
               served
               not
               to
               edification
               ,
               and
               were
               seen
               to
               be
               superstitious
               .
               Ans.
            
             1.
             
             Albeit
             he
             spake
             sparingly
             against
             Holy
             dayes
             ,
             when
             he
             gave
             advice
             to
             that
             distressed
             and
             lately
             reformed
             Church
             ,
             iest
             the
             worke
             of
             Reformation
             should
             habe
             been
             letted
             ,
             yet
             he
             did
             not
             allow
             Holy-dayes
             among
             them
             .
             Fot
             in
             a
             another
             Epistle
             written
             to
             them
             ,
             he
             saith
             ,
             
               De
               pulsu
               campanarum
               &
               diebus
               festis
               ita
               sentimus
               ,
               ferendas-potius
               esse
               vobis
               has
               ineptias
               ,
               quam
               stationem
               in
            
             
             
             
             
             
             
               qua
               estis
               a
               domino
               collocati
               descrendam
               ,
               modo
               ne
               approbetis
               ;
               modo
               etiam
               liberum
               vobis
               sit
               reprehendere
               ,
               quae
               inde
               sequentur
               superstitiones
            
             ;
             And
             this
             he
             setteth
             downe
             for
             one
             of
             these
             superstitions
             ,
             
               quod
               dies
               a
               die
               discernitur
            
             ;
             where
             also
             he
             dondemneth
             both
             the
             observing
             of
             dayes
             to
             the
             honour
             of
             men
             as
             superstitious
             ,
             and
             the
             observing
             of
             them
             for
             the
             honour
             of
             God
             as
             judaicall
             .
             If
             holy
             dayes
             in
             Calvines
             judgement
             be
             foolries
             ;
             If
             he
             gave
             advyce
             not
             to
             approve
             them
             ;
             If
             he
             thought
             them
             occasions
             of
             superstition
             ;
             If
             he
             held
             it
             superstition
             to
             distinguish
             one
             day
             from
             another
             ,
             or
             to
             esteeme
             one
             above
             another
             ;
             If
             he
             call
             them
             Iudaicall
             ,
             though
             kept
             to
             the
             honour
             of
             God
             ;
             judge
             then
             what
             allowance
             they
             had
             from
             him
             .
             2.
             
             If
             the
             B.
             stand
             to
             Calvines
             judgement
             in
             that
             place
             which
             he
             quotteth
             ,
             he
             must
             allow
             us
             to
             refuse
             some
             Festivall
             dayes
             though
             injoyned
             by
             the
             Prince
             .
             
               In
               festis
               non
               recipiendis
               cuperem
               vos
               esse
               constantiores
               ,
               sic
               tamen
               ut
               non
               litigetis
               de
               quibuslibet
               .
            
             Then
             he
             allowed
             them
             to
             contend
             against
             some
             Holy-dayes
             ,
             though
             the
             Prince
             imposed
             them
             .
             3.
             
             The
             Church
             of
             Scotland
             did
             remove
             Festivall
             dayes
             in
             another
             manner
             ,
             and
             bound
             her selfe
             never
             to
             receave
             them
             ,
             by
             another
             bond
             then
             ever
             the
             Monbelgardens
             did
             ;
             so
             that
             having
             other
             bonds
             lying
             upon
             us
             ,
             then
             other
             Churches
             have
             ,
             we
             are
             so
             much
             the
             more
             straitly
             obliged
             ,
             neither
             to
             receave
             Holy-dayes
             ,
             nor
             any
             other
             Antichristian
             and
             Popish
             Ceremony
             .
          
        
      
       
         
         
           
             The
             seconde
             part
          
           ,
           Against
           the
           expediency
           of
           the
           Ceremonies
           .
        
         
           
             CHAP.
             I.
             
          
           
             
               Against
               some
               of
               our
               Opposites
               ,
               who
               aknovvledge
               the
               inconveniency
               of
               the
               Ceremonies
               ,
               and
               yet
               vvould
               have
               us
               yeeld
               to
               them
               .
            
          
           
             THE
             
               Archbishop
               of
               Sainctandrewes
            
             ,
             now
             Lord
             Chancellour
             
               
                 Sect.
              
               I
            
             forsooth
             ,
             speaking
             of
             the
             fyve
             Articles
             concluded
             at
             the
             pretended
             Assembly
             of
             Perth
             ,
             a
             saith
             ,
             
               The
               conveniency
               of
               them
               for
               our
               Church
               is
               doubted
               of
               by
               many
               ,
               but
               not
               without
               cause
               ,
               &c.
               novations
               in
               a
               Church
               even
               in
               the
               smallest
               things
               are
               dangerous
               ,
               &c.
               had
               it
               been
               in
               our
               power
               to
               have
               disswaded
               or
               declined
               them
               ,
               most
               certainly
               we
               would
               ,
               &c
               but
               now
               being
               brought
               to
               a
               necessity
               ,
               either
               of
               yeelding
               ,
               or
               disobeying
               him
               whom
               for
               my selfe
               ,
               I
               hold
               it
               religion
               to
               offend
               ,
            
             &c.
             
             
               Dr.
               Burgesse
            
             b
             confesseth
             ,
             that
             some
             of
             his
             side
             think
             &
             beleeve
             ,
             that
             the
             Ceremonies
             are
             inconvenient
             ,
             and
             yet
             to
             be
             observed
             for
             peace
             and
             the
             Gospels
             sake
             ;
             And
             how
             many
             Formalists
             let
             us
             heare
             their
             hearty
             wishes
             ,
             that
             the
             Ceremonies
             had
             never
             beene
             brought
             into
             our
             Church
             ,
             because
             they
             have
             troubled
             our
             peace
             ,
             &
             occasioned
             great
             stryf●…
             ?
             When
             they
             are
             demanded
             why
             doe
             they
             yeeld
             to
             them
             ,
             since
             they
             aknowledge
             great
             inconveniency
             in
             them
             ?
             They
             answeare
             ;
             left
             by
             their
             refusall
             ,
             they
             should
             cast
             their
             coall
             to
             the
             fire
             ,
             to
             entertaine
             and
             increase
             discord
             ,
             &
             lest
             shunning
             one
             inconveniency
             ,
             they
             should
             draw
             on
             a
             greater
             .
             
               Mr.
               Sprint
            
             saith
             ,
             
               (
               c
               )
               It
               may
               be
               granted
               ,
            
             
             
               that
               offence
               and
               hinderance
               to
               edification
               ,
               doe
               arise
               from
               those
               our
               Ceremonies
               .
            
             d
             He
             confesseth
             also
             ,
             That
             the
             best
             Divines
             wished
             them
             to
             be
             abolished
             ,
             as
             beeing
             many
             wayes
             inconvenient
             .
             Notwithstanding
             ,
             he
             hath
             written
             a
             whole
             Treatise
             ,
             of
             the
             necessity
             of
             conformity
             in
             case
             of
             deprivation
             .
          
           
             But
             let
             us
             understand
             ,
             how
             he
             proveth
             ,
             e
             that
             sometimes
             it
             is
             
               
                 Sect.
              
               II
            
             
             expedient
             and
             necessary
             to
             conforme
             unto
             such
             burthensome
             and
             beggarly
             Ceremonies
             ,
             as
             are
             many
             wayes
             inconvenient
             ,
             and
             occasions
             of
             sundry
             evill
             effects
             .
             His
             principall
             reason
             is
             ,
             f
             That
             the
             Apostles
             by
             direction
             of
             the
             Holy
             Ghost
             ,
             and
             upon
             reasons
             of
             common
             and
             perpetuall
             equity
             ,
             did
             practise
             themselves
             ,
             and
             caused
             others
             to
             practice
             ,
             yea
             advised
             and
             injoyned
             (
             as
             matters
             good
             and
             necessary
             to
             be
             done
             )
             Ceremonies
             so
             inconvenient
             and
             evill
             in
             many
             maine
             and
             materiall
             respects
             ,
             as
             the
             Ceremonies
             injoyned
             and
             prescribed
             in
             the
             Church
             of
             England
             are
             supposed
             to
             be
             ;
             whence
             he
             would
             have
             it
             to
             followe
             ,
             that
             to
             suffer
             deprivation
             for
             refusing
             to
             conforme
             to
             the
             Ceremonies
             of
             the
             Church
             of
             
               England
               ,
            
             ,
             is
             contrary
             to
             the
             doctrine
             and
             practise
             of
             the
             Apostles
             .
             Ans.
             These
             Iewish
             Ceremonies
             in
             the
             use
             and
             practise
             of
             the
             Apostles
             ,
             were
             no
             way
             evill
             and
             inconvenient
             ,
             as
             himselfe
             every
             where
             confesseth
             ;
             whereas
             therefore
             g
             he
             tels
             us
             ,
             that
             those
             Ceremonies
             were
             abused
             to
             superstition
             ,
             were
             of
             misticall
             signification
             ,
             imposed
             and
             observed
             as
             parts
             of
             Gods
             worship
             ,
             swerving
             from
             the
             generall
             rules
             of
             Gods
             word
             ,
             not
             profitable
             for
             order
             ,
             decencie
             ,
             and
             edification
             ,
             offensive
             many
             wayes
             ,
             and
             infringing
             Christian
             liberty
             ;
             he
             runnes
             at
             random
             all
             the
             while
             :
             for
             these
             things
             agree
             not
             to
             the
             Iewish
             Ceremonies
             ,
             as
             they
             were
             rightly
             used
             by
             the
             Apostles
             themselves
             ,
             and
             by
             others
             at
             their
             advise
             ,
             but
             onely
             as
             they
             were
             superstitiously
             used
             with
             opinion
             of
             necessity
             by
             the
             obstinate
             Iewes
             ,
             and
             by
             the
             false
             teachers
             ,
             who
             impugned
             Christian
             liberty
             .
             So
             that
             all
             that
             can
             followe
             upon
             
               Mr.
               Sprints
            
             Argument
             ,
             is
             this
             ,
             That
             notwithstanding
             of
             the
             evils
             and
             inconveniences
             which
             follow
             upon
             certaine
             Ceremonies
             in
             the
             superstitious
             abuse
             of
             them
             by
             others
             ,
             yet
             if
             in
             our
             practise
             they
             have
             a
             necessary
             or
             expedient
             use
             ,
             then
             (
             after
             the
             example
             of
             the
             Apostles
             )
             we
             may
             well
             conforme
             unto
             them
             .
             Now
             all
             this
             commeth
             not
             neere
             the
             point
             ,
             which
             
               Mr.
               Sprint
            
             undertaketh
             to
             prove
             ,
             namely
             ,
             That
             graunting
             the
             controverted
             Ceremonies
             to
             be
             in
             out
             use
             and
             practise
             of
             the
             same
             ,
             many
             wayes
             evill
             and
             inconvenient
             ,
             yet
             to
             suffer
             deprivation
             for
             refusing
             to
             conforme
             to
             the
             same
             ,
             is
             contrary
             to
             the
             doctrine
             and
             practise
             of
             the
             Apostles
             .
             And
             as
             touching
             the
             comparison
             instituted
             betwixt
             our
             controverted
             Ceremonies
             ,
             and
             these
             antiquated
             Ceremonies
             of
             the
             Iewes
             ,
             practised
             and
             prescribed
             by
             the
             Apostles
             ,
             after
             the
             ascension
             of
             Christ
             ,
             and
             before
             the
             full
             promulgation
             of
             the
             Gospell
             ,
             many
             evils
             there
             be
             in
             ours
             which
             could
             not
             be
             found
             in
             theirs
             .
             For
             ,
             1.
             
             Ours
             ,
             have
             no
             necessary
             use
             and
             might
             well
             be
             spared
             :
             Theirs
             ,
             had
             a
             necessary
             use
             for
             avoiding
             of
             scandall
             ,
             Acts
             15.
             28.
             2.
             
             Ours
             ,
             produce
             manifold
             inconveniences
             (
             whereof
             we
             are
             to
             speake
             hereafter
             )
             in
             our
             use
             and
             practise
             of
             the
             same
             ,
             which
             is
             prescribed
             :
             Theirs
             ,
             in
             the
             use
             and
             practise
             of
             the
             same
             ,
             which
             was
             injoyned
             by
             the
             Apostles
             ,
             were
             most
             expedient
             ,
             for
             winning
             of
             the
             obstinate
             Iewes
             ,
             1
             Cor.
             9.
             20.
             
             &
             for
             keeping
             of
             the
             weake
             ,
             1
             Cor.
             9.
             22.
             
             
             And
             for
             teaching
             the
             right
             use
             of
             Christian
             liberty
             ,
             to
             such
             as
             were
             strong
             in
             the
             faith
             ,
             both
             among
             the
             beleeving
             Iewes
             ,
             and
             converted
             Gentiles
             ,
             Rom.
             4.
             &c.
             1.
             
             Cor.
             8.
             
             &
             10.
             3.
             
             Ours
             ,
             are
             proven
             to
             be
             in
             their
             nature
             unlawfull
             :
             Theirs
             ,
             were
             (
             during
             the
             foresaid
             space
             )
             in
             their
             nature
             indifferent
             ,
             
               Rom.
               14.
               6.
               
               Gal.
            
             6.
             15.
             4.
             
             Ours
             ,
             are
             imposed
             and
             observed
             as
             parts
             of
             Gods
             Worship
             (
             which
             we
             will
             prove
             h
             afterward
             :
             )
             Theirs
             ,
             not
             so
             ,
             for
             where
             reade
             we
             ,
             that
             (
             during
             the
             foresaid
             space
             )
             any
             holinesse
             was
             placed
             in
             them
             by
             the
             Apostles
             ?
             5.
             
             Ours
             ,
             have
             certaine
             misticall
             significations
             .
             Theirs
             ,
             not
             so
             :
             for
             it
             is
             no
             where
             to
             be
             read
             ,
             that
             the
             Apostles
             either
             practised
             or
             prescribed
             them
             as
             significative
             resemblances
             of
             any
             mistery
             of
             the
             Kingdome
             of
             God.
             6.
             
             Ours
             ,
             make
             us
             (
             though
             unnecessarily
             )
             like
             unto
             Idolaters
             in
             their
             Idolatrous
             actions
             :
             Theirs
             ,
             not
             so
             .
             7.
             
             Ours
             ,
             are
             imposed
             with
             a
             necessity
             both
             of
             practise
             and
             opinion
             ,
             even
             out
             of
             the
             case
             of
             scandall
             :
             Theirs
             ,
             not
             so
             .
             8.
             
             Ours
             ,
             are
             pressed
             by
             naked
             will
             and
             Auctority
             :
             Theirs
             ,
             by
             such
             speciall
             grounds
             of
             momentaneous
             reason
             ,
             as
             made
             the
             practise
             of
             the
             same
             necessary
             for
             a
             certaine
             time
             ,
             whither
             the
             Apostles
             had
             injoyned
             it
             or
             not
             .
             9.
             
             Ours
             ,
             are
             urged
             even
             upon
             such
             ,
             as
             in
             their
             consciences
             judge
             them
             to
             be
             unlawfull
             :
             Theirs
             ,
             not
             so
             .
             10.
             
             Ours
             ,
             have
             no
             better
             originall
             then
             humane
             and
             Antichristian
             invention
             .
             Theirs
             ,
             had
             their
             originall
             from
             Gods
             owne
             institution
             .
             11.
             
             Ours
             ,
             are
             the
             accursed
             monuments
             of
             Popish
             Idolatrie
             ,
             to
             be
             ejected
             with
             detestation
             :
             Theirs
             ,
             were
             the
             memorials
             of
             Mosaicall
             policy
             ,
             to
             be
             buried
             with
             honour
             .
             12.
             
             Ours
             ,
             are
             pressed
             by
             such
             pretended
             reasons
             ,
             as
             make
             them
             ever
             and
             every
             where
             necessary
             :
             Theirs
             ,
             by
             such
             reasons
             ,
             as
             did
             onely
             conclude
             a
             necessity
             of
             using
             them
             at
             sometimes
             ,
             and
             in
             some
             places
             .
             13.
             
             Ours
             ,
             are
             urged
             after
             the
             full
             promulgation
             of
             the
             Gospell
             ,
             and
             aknowledgement
             of
             Christian
             liberty
             :
             Theirs
             ,
             before
             the
             same
             .
             14.
             
             Ours
             ,
             are
             urged
             with
             the
             carelesse
             neglect
             of
             pressing
             more
             necessary
             duties
             :
             Theirs
             not
             so
             .
             These
             and
             other
             differences
             ,
             betwixt
             the
             controverted
             ,
             and
             Iewish
             Ceremonies
             ,
             doe
             so
             breake
             the
             backe
             of
             
               Mr.
               Sprints
            
             Argument
             ,
             that
             there
             is
             no
             healing
             of
             it
             againe
             .
          
           
             His
             seconde
             reason
             ,
             whereby
             he
             goeth
             about
             to
             prove
             ,
             the
             necessity
             
               
                 Sect.
              
               III
            
             of
             conforming
             to
             inconvenient
             Ceremonies
             in
             the
             case
             of
             deprivation
             ,
             i
             he
             taketh
             from
             this
             ground
             :
             That
             when
             two
             duties
             commanded
             of
             God
             ,
             doe
             meet
             in
             one
             practise
             ,
             so
             as
             we
             can
             not
             doe
             them
             both
             ,
             in
             this
             case
             we
             must
             performe
             the
             greatter
             duty
             ,
             and
             neglect
             the
             lesser
             .
             Now
             ,
             whereas
             he
             saith
             ,
             when
             two
             duties
             doe
             meet
             ,
             &c.
             he
             means
             not
             ,
             that
             both
             may
             be
             duties
             at
             once
             ,
             for
             then
             a
             man
             shall
             be
             so
             straitned
             ,
             that
             he
             must
             needs
             commit
             a
             sinne
             ,
             in
             that
             he
             must
             needs
             omit
             one
             of
             the
             duties
             .
             But
             (
             as
             he
             explaineth
             himselfe
             )
             he
             calleth
             them
             duties
             ,
             being
             considered
             apart
             :
             as
             ,
             to
             heare
             a
             Sermon
             at
             the
             Church
             on
             the
             Sabbath
             ,
             and
             to
             tend
             a
             sicke
             person
             ready
             to
             die
             at
             home
             at
             the
             same
             time
             ,
             both
             are
             duties
             being
             considered
             apart
             ,
             
             but
             meeting
             togither
             in
             our
             practise
             at
             one
             time
             ,
             there
             is
             but
             one
             duty
             ,
             because
             the
             lesser
             worke
             binds
             not
             for
             that
             present
             .
             Now
             he
             assumes
             ,
             that
             the
             doctrine
             and
             practise
             of
             suffering
             deprivation
             for
             refusing
             to
             conforme
             to
             inconvenient
             Ceremonies
             ,
             doeth
             cause
             men
             to
             neglect
             greater
             duties
             ,
             to
             performe
             the
             lesser
             .
             For
             proofe
             whereof
             ,
             he
             enlargeth
             a
             needlesse
             discourse
             ,
             tending
             to
             prove
             ,
             that
             preaching
             is
             a
             greater
             duty
             and
             of
             higher
             bond
             ,
             then
             the
             duty
             of
             labouring
             unto
             fit
             Ceremonies
             ,
             or
             of
             refusing
             inconvenient
             Ceremonies
             ;
             which
             can
             not
             helpe
             his
             cause
             .
             That
             which
             he
             had
             to
             prove
             ,
             was
             ,
             that
             not
             to
             suffer
             deprivation
             for
             refusing
             of
             inconvenient
             Ceremonies
             ,
             is
             a
             greater
             duty
             ,
             then
             the
             refusing
             of
             inconvenient
             Ceremonies
             .
             But
             it
             will
             be
             said
             ,
             that
             to
             suffer
             deprivation
             for
             refusing
             of
             inconvenient
             Ceremonies
             ,
             doeth
             cause
             men
             to
             neglect
             the
             preaching
             of
             the
             Word
             ,
             and
             that
             is
             a
             greater
             duty
             ,
             then
             the
             refusing
             of
             inconvenient
             Ceremonies
             .
             
               Ans.
               1.
               
               Mr.
               Sprint
            
             him selfe
             layeth
             downe
             one
             ground
             ,
             which
             proveth
             the
             refusing
             of
             inconvenient
             Ceremonies
             to
             be
             a
             greater
             duty
             ,
             then
             the
             preaching
             of
             the
             Word
             :
             for
             k
             he
             holdeth
             ,
             that
             the
             substantials
             of
             the
             seconde
             Table
             doe
             overrule
             the
             Ceremonials
             of
             the
             first
             Table
             ,
             according
             to
             that
             which
             God
             saith
             ,
             
               I
               will
               have
               mercy
               and
               not
               sacrifice
               ,
               Math.
            
             12.
             7.
             
             And
             l
             elsewhere
             he
             teacheth
             ;
             that
             to
             tend
             a
             sicke
             person
             ready
             to
             die
             ,
             is
             a
             greater
             duty
             ,
             then
             the
             hearing
             of
             the
             Word
             .
             Now
             to
             practise
             inconvenient
             and
             scandalous
             Ceremonies
             ,
             is
             to
             commit
             Soule-murther
             ,
             and
             so
             to
             breake
             one
             of
             the
             most
             substantiall
             duties
             of
             the
             second
             Table
             .
             Therefore
             according
             to
             
               Mr.
               Sprints
            
             owne
             ground
             ,
             the
             refusing
             of
             inconvenient
             and
             scandalous
             Ceremonies
             ,
             is
             a
             greater
             duty
             ,
             then
             the
             preaching
             of
             the
             Word
             ,
             which
             is
             but
             a
             Ceremoniall
             of
             the
             first
             Table
             ,
             and
             if
             the
             neglect
             of
             tending
             a
             sicke
             persons
             body
             ,
             be
             a
             greater
             sinne
             ,
             then
             to
             omit
             the
             hearing
             of
             many
             Sermons
             ,
             much
             more
             to
             murther
             the
             soules
             of
             men
             by
             practising
             inconvenient
             and
             scandalous
             Ceremonies
             ,
             is
             a
             greater
             sinne
             then
             to
             omit
             the
             preaching
             of
             many
             Sermons
             ,
             which
             is
             all
             the
             omission
             (
             if
             there
             be
             any
             )
             of
             those
             who
             suffer
             deprivation
             for
             refuising
             to
             conforme
             unto
             inconvenient
             Ceremonies
             .
             But
             ,
             2.
             
             We
             denie
             ,
             that
             the
             suffering
             of
             deprivation
             for
             refusing
             to
             conforme
             unto
             inconvenient
             Ceremonies
             ,
             causeth
             men
             to
             neglect
             ,
             or
             omit
             the
             duty
             of
             preaching
             .
             Neither
             hath
             
               Mr.
               Sprint
            
             alledged
             any
             thing
             for
             proofe
             hereof
             ,
             except
             that
             this
             duty
             of
             preaching
             can
             not
             be
             done
             with
             us
             ordinarily
             ,
             as
             things
             doe
             stand
             ,
             if
             Ministers
             doe
             not
             conforme
             :
             for
             by
             order
             they
             are
             to
             be
             deprived
             of
             their
             Ministry
             .
             Now
             what
             of
             all
             this
             ?
             for
             though
             by
             the
             oppressing
             power
             of
             proud
             Prelats
             many
             are
             hindered
             from
             continuing
             in
             preaching
             ,
             because
             of
             their
             refusing
             inconvenient
             Ceremonies
             ,
             yet
             they
             themselves
             ,
             who
             suffer
             deprivation
             for
             this
             cause
             ,
             can
             not
             be
             said
             to
             neglect
             or
             omit
             the
             duty
             of
             Preaching
             :
             most
             gladly
             would
             they
             
             preach
             ,
             but
             are
             not
             permitted
             ;
             And
             how
             can
             a
             man
             be
             said
             to
             omit
             or
             neglect
             that
             ,
             which
             he
             would
             faine
             doe
             ,
             but
             it
             lieth
             not
             in
             his
             power
             to
             get
             it
             done
             ?
             All
             the
             strentgh
             of
             
               Mr.
               Sprints
            
             Argument
             lieth
             in
             this
             ;
             That
             forasmuch
             as
             Ministers
             are
             hindred
             from
             preaching
             ,
             if
             they
             doe
             not
             conforme
             ,
             therefore
             their
             suffring
             of
             deprivation
             for
             refusing
             conformity
             ,
             doeth
             cause
             them
             neglect
             the
             duty
             of
             preaching
             .
             Which
             Argument
             ,
             that
             I
             may
             destroy
             it
             with
             his
             owne
             weapons
             ,
             let
             us
             note
             ,
             m
             that
             he
             alloweth
             a
             man
             (
             though
             not
             to
             suffer
             deprivation
             yet
             )
             to
             suffer
             any
             civill
             penalty
             or
             externall
             losse
             ,
             for
             refusing
             of
             inconvenient
             Ceremonies
             commanded
             and
             injoyned
             by
             the
             Magistrate
             .
             Now
             ,
             put
             the
             case
             ,
             that
             for
             refusing
             inconvenient
             Ceremonies
             ,
             I
             be
             so
             fined
             ,
             spoiled
             ,
             and
             oppressed
             ,
             that
             I
             can
             not
             have
             sufficient
             wordly
             meanes
             for
             my selfe
             and
             them
             of
             my
             houshold
             ;
             hence
             I
             argue
             thus
             ,
             (
             if
             
               Mr.
               Sprints
            
             Argument
             hold
             good
             )
             that
             forasmuch
             as
             I
             am
             by
             strong
             violence
             hindered
             from
             providing
             for
             my selfe
             ,
             and
             them
             of
             my
             houshould
             ,
             if
             I
             doe
             not
             conforme
             ,
             therefore
             my
             suffering
             of
             those
             losses
             for
             refusing
             of
             conformity
             ,
             doeth
             cause
             me
             to
             neglect
             the
             duty
             of
             providing
             for
             my selfe
             ,
             and
             for
             them
             of
             my
             family
             ,
             which
             neglect
             should
             make
             me
             worse
             then
             an
             infidell
             .
          
           
             
               Mr.
               Sprint
            
             now
             addeth
             a
             third
             ,
             proving
             ,
             that
             to
             suffer
             deprivation
             
               
                 Sect.
              
               IV
            
             for
             refusing
             to
             conforme
             to
             the
             prescribed
             Ceremonies
             ,
             (
             howbeit
             
             many
             wayes
             inconvenient
             ,
             is
             contrary
             to
             the
             royall
             law
             of
             love
             :
             which
             he
             laboureth
             to
             evidence
             three
             wayes
             .
             First
             ,
             he
             saith
             ,
             that
             to
             suffer
             deprivation
             for
             refusing
             to
             conforme
             ,
             doeth
             by
             abstaining
             from
             a
             thing
             in
             nature
             in
             different
             (
             such
             as
             our
             Ceremonies
             (
             saith
             he
             )
             are
             proved
             to
             be
             )
             needelesly
             deprive
             men
             of
             the
             ordinary
             meanes
             of
             their
             salvation
             ,
             which
             is
             the
             preaching
             ministery
             of
             the
             Word
             ,
             &c.
             Ans.
             1.
             
             That
             the
             controverted
             Ceremonies
             are
             in
             nature
             indifferent
             ,
             neither
             he
             ,
             nor
             any
             of
             his
             side
             hath
             yet
             proven
             :
             they
             suppone
             ,
             that
             they
             are
             indifferent
             ,
             but
             they
             prove
             it
             not
             .
             2.
             
             We
             denie
             ,
             that
             the
             suffering
             of
             deprivation
             for
             refusing
             to
             conforme
             to
             the
             prescribed
             Ceremonies
             ,
             doth
             deprive
             men
             of
             the
             preaching
             of
             the
             Word
             .
             Neither
             saith
             
               Mr.
               Sprint
            
             ought
             for
             proofe
             hereof
             ,
             but
             that
             which
             we
             have
             already
             confuted
             ,
             viz.
             that
             as
             things
             doe
             stand
             ,
             all
             such
             as
             doe
             not
             conforme
             are
             to
             be
             deprived
             :
             whence
             it
             followeth
             onely
             ,
             that
             the
             injury
             and
             violence
             of
             Prelats
             ,
             (
             not
             the
             suffering
             of
             deprivation
             for
             refusing
             to
             conforme
             )
             depriveth
             men
             of
             the
             preaching
             of
             the
             Word
             .
             Secondly
             ,
             he
             saith
             ,
             o
             that
             the
             doctrine
             and
             practise
             of
             suffering
             deprivation
             for
             inconvenient
             Ceremonies
             ,
             condemneth
             both
             the
             Apostolicall
             Churches
             ,
             and
             all
             Churches
             since
             their
             times
             ,
             because
             there
             hath
             been
             no
             Church
             ,
             which
             hath
             not
             practised
             inconvenient
             Ceremonies
             .
             Ans.
             It
             is
             most
             false
             which
             he
             saith
             of
             the
             Apostolicall
             Churches
             ,
             for
             those
             Iewish
             Ceremonies
             practised
             by
             them
             ,
             were
             most
             convenient
             ,
             as
             we
             have
             said
             before
             .
             And
             as
             
             for
             other
             Churches
             in
             after
             ages
             ,
             so
             many
             of
             them
             as
             have
             practised
             inconvenient
             Ceremonies
             ,
             are
             not
             herein
             to
             be
             followed
             by
             us
             .
             Better
             goe
             right
             with
             a
             few
             then
             erre
             with
             a
             multitude
             .
             Thirdly
             ,
             p
             he
             saith
             ,
             That
             the
             suffering
             of
             deprivation
             for
             refusing
             to
             conforme
             ,
             breedeth
             and
             produceth
             sundry
             scandals
             .
             First
             saith
             he
             ,
             It
             is
             the
             occasion
             of
             fraternall
             discord
             .
             O
             egregious
             impudency
             !
             who
             seeth
             not
             that
             the
             Ceremonies
             are
             the
             incendiary
             sparkles
             ,
             from
             which
             the
             fire
             of
             contention
             hath
             its
             beeing
             and
             burning
             ?
             so
             that
             conforming
             ,
             (
             not
             refusing
             )
             is
             the
             furnishing
             of
             fewell
             ,
             and
             casting
             of
             faggets
             to
             the
             fire
             .
             Secondly
             hee
             alledgeth
             ,
             that
             the
             suffering
             of
             deprivation
             for
             refusing
             to
             conforme
             ,
             twofold
             more
             scandalizeth
             the
             Papist
             then
             conformity
             ,
             for
             he
             doeth
             farre
             more
             insult
             to
             see
             a
             godly
             Minister
             thrust
             out
             ,
             and
             with
             him
             all
             the
             truth
             of
             God
             pressed
             ,
             then
             to
             see
             him
             weare
             a
             Surplice
             ,
             &c.
             
             Thirdly
             he
             saith
             ,
             it
             twofolde
             more
             scandalizeth
             the
             Atheist
             ,
             Libertine
             and
             Epicure
             ,
             who
             by
             the
             painfull
             Ministers
             deprivall
             ,
             will
             triumph
             to
             see
             a
             doore
             opened
             for
             him
             without
             resistance
             ,
             to
             live
             in
             Drunkennesse
             ,
             Whooredome
             ,
             Swearing
             ,
             &c.
             
             Now
             ,
             for
             answer
             to
             his
             seconde
             and
             third
             pretenses
             ,
             we
             say
             :
             1.
             
             
               Mr.
               Sprint
            
             implieth
             indirectly
             ,
             that
             when
             non-conforming
             Ministers
             are
             thrust
             out
             ,
             Papists
             ,
             Atheists
             ,
             Libertines
             ,
             and
             Epicures
             ,
             exspect
             but
             small
             Opposition
             from
             those
             conforming
             Ministers
             who
             come
             in
             their
             rowmes
             .
             Our
             Opposites
             have
             a
             skilfull
             Procter
             (
             forsooth
             )
             of
             
               Mr.
               Sprint
            
             .
             And
             indeed
             if
             Papists
             and
             Atheists
             were
             so
             affrayed
             of
             Conformists
             ,
             as
             of
             Non
             conformists
             ,
             they
             would
             not
             thus
             insult
             .
             2.
             
             We
             must
             distinguish
             betwixt
             deprivation
             and
             the
             suffering
             of
             deprivation
             .
             Papists
             insult
             indeed
             ,
             that
             their
             assured
             frinds
             the
             Prelates
             ,
             are
             so
             powerfull
             ,
             as
             to
             thrust
             out
             from
             the
             publike
             Ministery
             ,
             the
             greatest
             enemies
             of
             Popery
             .
             But
             as
             for
             the
             Ministers
             ,
             their
             suffering
             of
             themselves
             to
             be
             thrust
             out
             ,
             and
             deprived
             for
             refusing
             of
             Conformity
             ,
             it
             is
             so
             farre
             from
             giving
             to
             Papists
             any
             matter
             of
             insulting
             ,
             that
             it
             will
             rather
             grieve
             them
             &
             gall
             them
             to
             the
             heart
             ,
             to
             understād
             ,
             that
             sundry
             powerfull
             ,
             painefull
             ,
             and
             learned
             Ministers
             ,
             are
             so
             averse
             from
             Popery
             ,
             that
             before
             they
             conforme
             to
             any
             Ceremony
             of
             the
             same
             ,
             they
             will
             suffer
             for
             refusall
             :
             and
             that
             their
             constancy
             and
             courage
             in
             suffering
             for
             such
             a
             cause
             ,
             will
             confirme
             many
             Professors
             ,
             in
             the
             perswasion
             of
             the
             trueth
             of
             their
             Doctrine
             ,
             which
             they
             taught
             against
             conforming
             unto
             Popish
             Ceremonies
             .
             But
             to
             goe
             on
             ;
             Fourthly
             (
             saith
             he
             )
             it
             twofolde
             more
             scandalizeth
             such
             a
             one
             ;
             as
             doth
             truly
             feare
             the
             name
             of
             God
             ,
             who
             could
             be
             more
             contented
             ,
             to
             injoy
             the
             meanes
             of
             his
             Faith
             and
             Salvation
             with
             a
             small
             inconveniency
             of
             some
             Ceremonies
             ,
             which
             he
             grieveth
             at
             ,
             then
             to
             loose
             his
             Pastor
             ,
             the
             Gospell
             ,
             and
             the
             ordinary
             meanes
             of
             his
             Faith
             and
             Salvation
             .
             
               Ans.
               1.
               
               Mr.
               Sprint
            
             supposeth
             ,
             that
             such
             a
             one
             ,
             as
             for
             no
             respect
             whatsoever
             ,
             would
             be
             contended
             with
             the
             practise
             of
             some
             inconvenient
             Ceremonies
             ,
             doth
             not
             truly
             feare
             the
             name
             of
             God.
             And
             who
             
             is
             the
             Puritane
             now
             ?
             Is
             not
             
               Mr.
               Sprint
            
             ,
             who
             standeth
             in
             such
             a
             huge
             distance
             from
             all
             who
             are
             of
             our
             mind
             ,
             and
             so
             farre
             preferreth
             himselfe
             and
             his
             followers
             to
             us
             ,
             as
             if
             we
             did
             no
             truly
             feare
             the
             name
             of
             God
             ?
             Secondly
             ,
             he
             supposeth
             ,
             that
             when
             Non-conforming
             Ministers
             are
             thrust
             out
             ,
             the
             ordinary
             meanes
             of
             Faith
             and
             Salvation
             are
             not
             dispensed
             (
             to
             the
             comfort
             and
             contentment
             of
             such
             as
             truly
             feare
             the
             name
             of
             God
             )
             by
             those
             conforming
             Ministers
             ,
             who
             are
             surrogate
             in
             their
             stead
             .
             Which
             ,
             how
             his
             fellowes
             will
             take
             with
             ,
             let
             them
             looke
             to
             it
             .
             3.
             
             Forasmuch
             as
             the
             feare
             of
             God
             is
             to
             depart
             from
             evill
             ,
             therefore
             such
             a
             one
             as
             doth
             truly
             feare
             the
             name
             of
             God
             ,
             in
             so
             farre
             ,
             as
             he
             doth
             feare
             the
             name
             of
             God
             ,
             and
             quatenus
             ,
             he
             is
             such
             a
             one
             ,
             will
             never
             take
             well
             with
             the
             practise
             of
             inconvenient
             Ceremonies
             ,
             which
             is
             not
             a
             parting
             from
             ,
             but
             a
             cleaving
             unto
             evill
             .
             4.
             
             They
             ,
             who
             truly
             feare
             the
             name
             of
             God
             ,
             are
             indeed
             scandalized
             by
             the
             Prelates
             their
             depriving
             of
             Ministers
             for
             refusing
             to
             conforme
             :
             but
             by
             the
             Ministers
             ,
             their
             suffering
             of
             deprivation
             for
             this
             cause
             ,
             they
             are
             not
             scandalized
             ,
             but
             edified
             .
             But
             fiftly
             saith
             
               Mr.
               Sprint
            
             ,
             it
             offendeth
             the
             Magistrate
             ,
             by
             provoking
             him
             (
             perswaded
             and
             resolved
             as
             he
             is
             )
             to
             disgrace
             these
             otherwise
             well
             deserving
             Ministers
             ,
             and
             to
             strike
             them
             with
             the
             Sword
             of
             Auctority
             .
             Ans.
             Our
             refusall
             to
             conforme
             to
             inconvenient
             Ceremonies
             ,
             beeing
             a
             necessary
             duty
             ,
             if
             the
             Magistrate
             be
             provoked
             therewith
             ,
             we
             are
             blamelesse
             :
             neither
             can
             it
             any
             otherwise
             provoke
             him
             to
             disgrace
             those
             well
             deserving
             Ministers
             ,
             then
             Moses
             his
             seeking
             of
             liberty
             for
             Israell
             to
             goe
             and
             serve
             God
             according
             to
             his
             will
             ,
             provoked
             Pharaoh
             the
             more
             to
             oppresse
             them
             ;
             or
             then
             Christs
             preaching
             of
             the
             truth
             ,
             and
             his
             abstaining
             from
             the
             superstitious
             Ceremonies
             of
             the
             Pharisees
             ,
             provoked
             them
             to
             disgrace
             him
             ,
             and
             plot
             his
             hurt
             .
             Howbeit
             we
             are
             not
             ignorant
             ,
             that
             the
             Magistrate
             is
             not
             provoked
             by
             our
             refusing
             to
             conforme
             ,
             except
             as
             it
             is
             misreported
             ,
             misdeemed
             ,
             and
             misconstructed
             to
             him
             by
             the
             false
             Calumnies
             of
             our
             Adversaries
             :
             which
             beeing
             so
             ,
             he
             is
             not
             incited
             by
             our
             deed
             ,
             but
             by
             theirs
             .
          
           
             Now
             sixtly
             saith
             
               Mr.
               Sprint
            
             ,
             it
             unjustly
             condemneth
             the
             Harmony
             
               
                 Sect.
              
               V
            
             of
             all
             true
             Churches
             that
             ever
             were
             Primitive
             ,
             and
             Reformed
             ,
             and
             all
             sound
             Teachers
             of
             all
             times
             and
             places
             ,
             whose
             universall
             Doctrine
             it
             hath
             been
             ,
             that
             conformity
             to
             inconvenient
             Ceremonies
             is
             necessary
             ,
             in
             case
             of
             deprivation
             .
             Ans.
             That
             the
             Ceremonies
             practised
             by
             the
             Apostles
             and
             Apostolike
             Churches
             were
             not
             inconvenient
             ,
             it
             hath
             been
             already
             shewed
             .
             That
             since
             their
             times
             ,
             sundry
             Churches
             both
             auncient
             and
             reformed
             have
             practised
             inconvenient
             Ceremonies
             ,
             we
             denie
             not
             :
             yet
             
               (
               q
               )
               Mr.
               Sprint
            
             himselfe
             will
             not
             defend
             all
             the
             practises
             of
             those
             Churches
             ,
             whose
             practise
             he
             alledgeth
             against
             us
             .
             But
             that
             all
             sound
             Teachers
             ,
             of
             all
             times
             and
             places
             ,
             have
             taught
             the
             necessity
             of
             conformity
             to
             inconvenient
             Ceremonies
             ,
             in
             case
             of
             deprivation
             ,
             hee
             neither
             doeth
             ,
             neither
             can
             make
             good
             .
             
             It
             is
             but
             a
             bare
             and
             a
             bolde
             affirmation
             to
             deceive
             the
             minds
             of
             the
             simple
             .
             r
             Did
             not
             the
             good
             olde
             Waldenses
             ,
             notwithstanding
             of
             all
             the
             hot
             persecutions
             raised
             against
             them
             ,
             constantly
             refuse
             to
             conforme
             unto
             any
             of
             those
             Ceremonies
             of
             the
             Church
             of
             Rome
             ,
             which
             they
             perceaved
             to
             have
             no
             necessary
             use
             in
             Religion
             ,
             and
             to
             occasion
             superstition
             ,
             rather
             then
             to
             serve
             for
             edification
             ?
             And
             we
             verily
             rejoyce
             to
             be
             ranked
             with
             those
             Waldenses
             ,
             of
             whom
             s
             a
             Popish
             Histeriographer
             speaketh
             thus
             :
             
               Aliis
               in
               libris
               Cathari
               dicuntur
               ,
               quibus
               respondent
               qui
               hodie
               in
               Anglia
               puriorem
               doctrinam
               prae
               se
               ferunt
               .
            
             Moreover
             ,
             it
             can
             not
             be
             unknowne
             ,
             to
             such
             as
             are
             acquainted
             with
             the
             History
             of
             the
             Reformation
             ,
             how
             that
             not
             
               Flacius
               Illiricus
            
             onely
             ,
             but
             t
             many
             others
             ,
             among
             whom
             was
             u
             Calvine
             ,
             and
             x
             the
             Magdeburgian
             Doctours
             ,
             and
             y
             all
             the
             Churches
             of
             nether
             Saxonie
             subject
             to
             Maurice
             ,
             opposed
             themselves
             to
             those
             inconvenient
             &
             hurtfull
             Ceremonies
             of
             the
             Interim
             ,
             urged
             by
             the
             Adiaphorists
             .
             And
             howsoever
             they
             perceaved
             many
             great
             &
             grievous
             dangers
             ,
             ensuing
             upon
             their
             refuising
             to
             conforme
             to
             the
             same
             ,
             yet
             they
             constantly
             refuised
             :
             and
             z
             many
             Ministers
             suffered
             deprivation
             for
             their
             refusall
             .
             Besides
             ,
             doe
             not
             our
             Divines
             require
             ,
             that
             the
             Churches
             Canons
             ,
             even
             in
             maters
             of
             Rite
             ,
             a
             be
             
               profitable
               to
               the
               edification
               of
               the
               Church
            
             ;
             and
             b
             that
             the
             observation
             of
             the
             same
             ,
             must
             carry
             before
             it
             a
             manifest
             utility
             ;
             c
             that
             in
             Rites
             and
             Ceremonies
             the
             Church
             hath
             no
             power
             to
             destruction
             ,
             but
             only
             to
             edification
             ?
             Doe
             they
             not
             d
             put
             this
             clause
             in
             the
             very
             definition
             of
             Ecclesiasticall
             Rites
             ,
             that
             they
             be
             profitably
             ordained
             ;
             considering
             ,
             that
             otherwise
             they
             are
             but
             intollerable
             misorders
             and
             abuses
             ?
             Doe
             they
             not
             teach
             ,
             e
             that
             no
             idle
             Ceremony
             ,
             which
             serveth
             not
             unto
             edifying
             ,
             is
             to
             be
             suffered
             in
             the
             Church
             ;
             and
             f
             that
             Godly
             bretheren
             are
             not
             holden
             to
             subject
             themselves
             unto
             such
             things
             ,
             as
             they
             perceave
             neither
             to
             be
             right
             nor
             profitable
             ?
             g
             That
             whatsoever
             either
             would
             scandalize
             our
             brother
             ,
             or
             not
             be
             profitable
             to
             him
             for
             his
             edification
             ,
             Christians
             for
             no
             respect
             must
             dare
             to
             meddle
             with
             it
             ?
             Doe
             they
             not
             stande
             so
             much
             upon
             expediency
             ,
             that
             this
             tenent
             is
             received
             with
             them
             ?
             That
             the
             negative
             precepts
             of
             the
             Law
             ,
             doe
             binde
             ,
             not
             only
             at
             all
             times
             ,
             but
             likewise
             to
             all
             times
             ,
             (
             whereupon
             it
             followeth
             ,
             that
             we
             may
             never
             doe
             that
             which
             is
             inconvenient
             or
             scandalous
             ,
             )
             And
             that
             the
             affirmative
             precepts
             though
             they
             bind
             at
             all
             times
             yet
             not
             to
             all
             times
             ,
             but
             only
             
               quando
               expedit
            
             ;
             (
             Whereupon
             it
             followeth
             ,
             that
             we
             are
             never
             bound
             to
             the
             practise
             of
             any
             duty
             commanded
             in
             the
             Law
             of
             God
             ,
             except
             only
             when
             it
             is
             expedient
             to
             be
             done
             ?
             )
             But
             h
             
               Mr.
               Sprint
            
             excepteth
             against
             this
             rule
             ,
             that
             it
             is
             not
             generally
             true
             ;
             for
             evidence
             whereof
             ,
             he
             alledgeth
             many
             things
             ,
             partly
             false
             ,
             partly
             impertinent
             ,
             upon
             which
             I
             holde
             it
             not
             needfull
             ,
             here
             to
             insist
             .
             As
             for
             such
             examples
             objected
             by
             him
             ,
             as
             carry
             some
             shewe
             of
             making
             against
             this
             rule
             ,
             which
             he
             dare
             not
             
             admit
             ,
             I
             will
             make
             some
             answeare
             thereto
             .
             He
             saith
             ,
             that
             some
             times
             even
             negative
             precepts
             have
             beene
             lawfully
             violated
             :
             for
             these
             precepts
             were
             negative
             ;
             none
             but
             Priests
             must
             eate
             shew-bread
             ,
             yet
             David
             did
             lawfully
             violate
             it
             :
             Thou
             shall
             doe
             no
             worke
             upon
             the
             Sabbath
             ;
             yet
             the
             Priests
             brake
             this
             ,
             and
             are
             blamelesse
             :
             let
             nothing
             of
             Gods
             good
             creatures
             be
             lost
             ;
             yet
             Paul
             and
             his
             company
             did
             lawfully
             cast
             away
             their
             goods
             in
             the
             ship
             ,
             to
             save
             their
             lives
             ,
             &c.
             
               Ans.
               Mr.
               Sprint
            
             might
             easily
             have
             understood
             ,
             that
             when
             Divines
             say
             ,
             the
             affirmative
             precepts
             bind
             at
             all
             times
             ,
             but
             not
             to
             all
             times
             ,
             the
             negative
             precepts
             both
             at
             all
             times
             ;
             and
             to
             all
             times
             ,
             they
             ever
             meane
             ,
             
               specie
               actionis
               manente
               eadem
            
             :
             so
             long
             as
             a
             action
             forbidden
             in
             a
             negative
             precept
             ,
             ceaseth
             not
             to
             be
             evill
             ,
             as
             long
             the
             negative
             precept
             bindeth
             to
             all
             times
             :
             whereas
             even
             whiles
             an
             action
             commanded
             in
             an
             affirmative
             precept
             ,
             ceaseth
             not
             to
             be
             good
             ,
             yet
             the
             affirmative
             precept
             bindeth
             not
             to
             all
             times
             .
             So
             that
             the
             rule
             is
             not
             crossed
             by
             the
             alledged
             examples
             ;
             for
             Davids
             eating
             of
             the
             shewbread
             ;
             the
             Priests
             labour
             upon
             the
             Sabbath
             ;
             and
             Pauls
             casting
             of
             the
             goods
             into
             the
             sea
             ;
             were
             not
             evill
             ,
             but
             good
             actions
             (
             the
             kind
             of
             the
             action
             beeing
             changed
             by
             the
             circumstances
             .
             )
             In
             the
             meane
             time
             ,
             the
             foresaid
             rule
             still
             crosseth
             
               Mr.
               Sprints
            
             tenet
             .
             For
             he
             holdeth
             ,
             that
             even
             whiles
             certaine
             Ceremonies
             remaine
             evill
             in
             their
             use
             ,
             and
             cease
             not
             to
             be
             scandalous
             and
             inconvenient
             ,
             yet
             we
             are
             not
             ever
             bound
             to
             abstaine
             from
             them
             ,
             but
             may
             in
             the
             case
             of
             deprivation
             practise
             them
             .
             Which
             directly
             contradicteth
             the
             rule
             .
          
           
             The
             position
             therefore
             which
             we
             mantaine
             against
             
               Mr.
               Sprint
            
             ,
             and
             
               
                 Sect.
              
               VI
            
             from
             which
             we
             will
             not
             departe
             the
             breadth
             of
             one
             naile
             ,
             is
             this
             ,
             that
             we
             can
             never
             lawfully
             conforme
             (
             no
             not
             in
             the
             case
             of
             deprivation
             )
             unto
             any
             Ceremony
             which
             is
             scandalous
             and
             inconvenient
             in
             the
             use
             of
             it
             .
             For
             further
             confirmation
             whereof
             ,
             we
             say
             ,
             1.
             
             Every
             negative
             precept
             of
             the
             Law
             of
             God
             bindeth
             to
             all
             times
             ,
             in
             such
             sort
             ,
             that
             the
             action
             which
             it
             forbiddeth
             ,
             (
             so
             long
             as
             it
             remaineth
             evill
             ,
             &
             the
             kinde
             of
             it
             is
             not
             changed
             ,
             )
             can
             never
             lawfully
             be
             done
             .
             Therefore
             ,
             forasmuch
             as
             to
             abstaine
             from
             things
             scandalous
             and
             inconvenient
             ,
             is
             one
             of
             the
             negative
             precepts
             of
             the
             Law
             of
             God
             ;
             and
             the
             Ceremonies
             whereunto
             
               Mr.
               Sprint
            
             would
             have
             us
             to
             conforme
             in
             the
             case
             of
             deprivation
             are
             ,
             and
             remaine
             scandalous
             and
             inconvenient
             in
             our
             practise
             and
             use
             of
             them
             ,
             according
             to
             his
             owne
             presupposall
             ;
             It
             followeth
             ,
             that
             the
             use
             and
             practise
             of
             the
             same
             is
             altogither
             unlawfull
             unto
             us
             .
             2.
             
             That
             which
             is
             lawfull
             in
             the
             nature
             of
             it
             ,
             is
             never
             lawfull
             in
             the
             use
             of
             it
             ,
             except
             only
             when
             it
             is
             expedient
             for
             edification
             ,
             as
             teacheth
             the
             Apost
             .
             1.
             
             Cor.
             6.
             12.
             
             &
             10.
             23.
             
             The
             Corinthians
             objected
             that
             all
             indifferent
             things
             were
             lawfull
             i
             The
             Apostle
             addeth
             a
             limitation
             ,
             
               esse
               licita
               quatenus
               conducunt
            
             ,
             they
             are
             lawfull
             to
             be
             used
             in
             so
             farre
             as
             they
             are
             expedient
             .
             3.
             
             It
             is
             the
             Apostles
             commandement
             ,
             k
             let
             all
             things
             be
             done
             unto
             edifying
             :
             Therefore
             whatsoever
             
             is
             not
             done
             unto
             edifying
             ,
             ought
             not
             to
             be
             done
             .
             4.
             
             l
             The
             Apostle
             saith
             ,
             
               if
               meate
               make
               my
               brother
               to
               offend
               ,
               I
               will
               eat
               no
               flesh
               while
               the
               world
               standeth
               .
            
             Now
             put
             the
             case
             the
             Apostle
             had
             been
             hindred
             from
             preaching
             the
             Gospell
             ,
             for
             his
             precise
             abstaining
             from
             those
             meats
             ,
             whereat
             his
             brother
             would
             be
             offended
             ,
             would
             he
             in
             that
             case
             have
             eaten
             ?
             Nay
             ,
             he
             saith
             peremptor●…y
             ,
             that
             whiles
             the
             world
             standeth
             he
             would
             not
             eat
             .
             5.
             
             Say
             not
             m
             our
             Writers
             ,
             that
             we
             must
             flee
             and
             abstaine
             from
             every
             thing
             which
             is
             not
             expedient
             for
             the
             edification
             of
             our
             brother
             ?
             And
             doth
             not
             the
             Bishop
             of
             n
             Winchester
             teach
             ,
             that
             in
             our
             going
             out
             ,
             &
             comming
             in
             ,
             and
             in
             all
             our
             actions
             ,
             we
             must
             looke
             to
             the
             rule
             of
             expediency
             ?
             And
             saith
             not
             Bishop
             o
             
               Spotswood
               ,
               it
               is
               not
               to
               be
               denied
               ,
               but
               they
               are
               Ceremonies
               ,
               which
               for
               the
               inconveniency
               they
               bring
               ,
               ought
               to
               be
               resisted
               ?
            
             6.
             
             Dare
             
               Mr.
               Sprint
            
             deny
             that
             which
             Ames
             p
             saith
             he
             heard
             once
             defended
             in
             
               Cambridge
               ,
               viz.
            
             that
             
               quicquid
               non
               expedit
               ,
               quatenus
               non
               expedit
               ,
               non
               licet
               ?
               whatsoever
               is
               not
               expedient
               ,
               in
               so
               farre
               as
               it
               is
               not
               expedient
               ,
               it
               is
               not
               lawfull
               .
            
             Doeth
             not
             q
             Pareus
             likewise
             shewe
             out
             of
             Augustine
             ,
             that
             such
             things
             as
             are
             not
             expedient
             ,
             but
             scandulous
             ,
             and
             doe
             not
             edify
             ,
             but
             hurt
             our
             brother
             ,
             
               fiunt
               ex
               accidenti
               illiceta
               &
               peccata
               ,
               proinde
               vitanda
               ?
            
             7.
             
             To
             conforme
             unto
             inconvenient
             and
             scandalous
             Ceremonies
             ,
             in
             the
             case
             of
             deprivation
             ,
             is
             at
             the
             best
             ,
             to
             doe
             evill
             that
             good
             may
             come
             of
             it
             :
             which
             was
             the
             pretence
             of
             those
             Councellours
             ,
             of
             Pope
             Pius
             the
             5.
             r
             who
             advised
             him
             to
             suffer
             stewes
             at
             Rome
             ,
             for
             preventing
             a
             greater
             evill
             of
             abusing
             chast
             women
             and
             honest
             matrons
             .
             So
             the
             Pseudo
             -
             Nicodemites
             alledge
             for
             their
             abstaining
             from
             flesh
             upon
             the
             dayes
             forbidden
             by
             the
             Church
             ,
             that
             this
             they
             doe
             for
             shunning
             a
             greater
             evill
             ,
             which
             is
             the
             scandall
             of
             Papists
             .
             s
             Our
             Divines
             answeare
             them
             ,
             that
             evill
             ought
             not
             to
             be
             done
             that
             good
             may
             come
             of
             it
             .
             But
             saith
             t
             
               Mr
               Sprint
            
             ,
             this
             rule
             u
             of
             the
             Apostle
             must
             be
             limited
             ,
             and
             in
             some
             cases
             holdeth
             not
             :
             for
             a
             man
             may
             for
             doing
             of
             good
             ,
             doe
             that
             which
             is
             evill
             in
             use
             ,
             circumstance
             ,
             and
             by
             accident
             ,
             so
             it
             be
             not
             simply
             and
             in
             nature
             evill
             .
             Ans.
             1.
             he
             begges
             the
             thing
             in
             question
             :
             for
             that
             rule
             is
             alledged
             against
             him
             to
             prove
             ,
             that
             nothing
             which
             is
             evill
             in
             the
             use
             of
             it
             ,
             may
             be
             done
             for
             any
             good
             whatsoever
             .
             2.
             
             The
             difference
             betwixt
             that
             which
             is
             simply
             evill
             ,
             and
             that
             which
             is
             evill
             in
             use
             and
             by
             accident
             ,
             is
             in
             that
             the
             one
             may
             never
             be
             done
             ,
             the
             other
             is
             unlawfull
             only
             
               pro
               tempore
            
             :
             but
             in
             this
             they
             agree
             ,
             that
             both
             are
             unlawfull
             ;
             for
             x
             that
             which
             is
             evill
             by
             accident
             ,
             whiles
             it
             is
             such
             ,
             is
             unlawfull
             to
             be
             done
             ,
             no
             lesse
             then
             that
             which
             is
             in
             nature
             evill
             .
             3.
             
             Divines
             hold
             y
             absolutely
             ,
             that
             
               inter
               duo
               vel
               plura
               mal●…
               culpae
            
             (
             such
             as
             things
             scandalous
             &
             inconvenient
             )
             
               nullum
               est
               eligendum
            
             z
             That
             though
             in
             evills
             of
             punishment
             ,
             we
             may
             chuse
             a
             lesser
             ,
             to
             shunne
             a
             greater
             ,
             yet
             in
             evills
             of
             fault
             ,
             election
             hath
             no
             place
             ,
             neither
             may
             we
             doe
             a
             lesser
             fault
             to
             shunne
             a
             greater
             ,
             
               nec
               ullum
               admittendum
               malum
               ,
               ut
               eveniat
               aliquod
               bonum
               ,
               siv●…
               per
               se
               sive
               per
               accidens
            
             ;
             But
             let
             us
             heare
             what
             
               Mr.
               Sprint
            
             can
             say
             to
             the
             contrary
             .
             He
             alledgeth
             ,
             the
             Priests
             their
             breaking
             of
             the
             
             Sabbath
             ,
             David
             his
             eating
             of
             the
             shewbread
             ,
             and
             the
             Apostles
             their
             practising
             of
             very
             hurtfull
             Ceremonies
             ;
             all
             which
             things
             beeing
             unlawfull
             ,
             were
             done
             lawfully
             to
             further
             greater
             duties
             .
          
           
             We
             have
             answeared
             already
             ,
             that
             the
             Priests
             their
             killing
             of
             the
             sacrifices
             on
             the
             Sabbath
             ,
             and
             Davids
             eating
             of
             the
             shewbread
             ,
             were
             not
             unlawfull
             ,
             because
             the
             Circumstances
             changed
             the
             kinde
             of
             the
             actions
             .
             Also
             ,
             that
             the
             Iewish
             Ceremonies
             used
             by
             the
             Apostles
             ,
             were
             in
             their
             practise
             ,
             no
             way
             hurtfull
             ,
             but
             very
             profitable
             .
             
               Mr.
               Sprint
            
             alledgeth
             another
             example
             out
             of
             .
             2.
             
             Chron.
             30.
             18.
             19.
             20.
             21.
             
             To
             performe
             Gods
             worship
             not
             as
             it
             was
             written
             ,
             was
             a
             sinne
             (
             saith
             he
             ,
             )
             yet
             to
             further
             Gods
             substantiall
             worships
             ,
             which
             was
             a
             good
             thing
             ,
             was
             not
             regarded
             of
             God.
             Ans.
             One
             can
             not
             guesse
             from
             his
             words
             ,
             how
             he
             thought
             here
             to
             frame
             an
             Argument
             ,
             which
             might
             conclude
             the
             lawfulnesse
             of
             doing
             some
             evill
             ,
             that
             some
             good
             may
             come
             of
             it
             .
             Howsoever
             ,
             that
             we
             may
             have
             some
             light
             in
             this
             matter
             ,
             let
             us
             distinguish
             betwixt
             these
             two
             things
             ,
             1.
             
             The
             peoples
             legall
             uncleannesse
             ,
             when
             they
             came
             to
             eat
             the
             Passeover
             .
             2.
             
             Their
             adventuring
             to
             eate
             it
             ,
             notwithstanding
             their
             uncleannesse
             .
             That
             they
             were
             at
             that
             time
             uncleane
             ,
             it
             was
             a
             sinne
             .
             But
             whiles
             they
             prepared
             their
             hearts
             truly
             to
             seek
             God
             ,
             and
             repented
             of
             their
             uncleannesse
             ,
             that
             in
             this
             case
             they
             adventured
             to
             eat
             the
             Passeover
             ,
             was
             no
             sinne
             :
             because
             ●…it
             is
             the
             will
             of
             God
             ,
             that
             such
             as
             prepare
             their
             hearts
             unfainedly
             to
             seeke
             him
             ,
             lament
             their
             wants
             ,
             and
             repent
             for
             that
             they
             are
             not
             so
             prepared
             and
             sanctified
             for
             his
             worship
             as
             they
             ought
             ,
             (
             there
             being
             no
             other
             thing
             to
             hold
             them
             bake
             ,
             beside
             some
             defect
             of
             sanctity
             in
             themselves
             )
             notwithstanding
             of
             any
             defect
             which
             is
             in
             them
             ,
             draw
             near
             to
             him
             in
             the
             use
             of
             his
             holy
             ordinances
             .
             As
             touching
             the
             former
             ,
             no
             man
             will
             say
             that
             they
             choosed
             to
             be
             uncleane
             ,
             that
             they
             might
             further
             Gods
             worship
             .
             But
             as
             for
             the
             latter
             ,
             repenting
             of
             their
             uncleannes
             ,
             they
             choosed
             to
             keep
             the
             Passeover
             ,
             this
             they
             did
             to
             further
             Gods
             worship
             ,
             and
             this
             was
             no
             sinne
             ,
             especially
             if
             we
             observe
             with
             Tremellius
             ,
             that
             it
             is
             said
             vers
             .
             20.
             
             The
             Lord
             healed
             the
             people
             ,
             that
             is
             ,
             by
             the
             vertue
             of
             his
             Spirit
             purified
             &
             cleansed
             them
             ,
             so
             that
             ,
             that
             which
             was
             lame
             ,
             was
             not
             turned
             out
             of
             the
             way
             ,
             but
             rather
             made
             straight
             and
             healed
             .
          
           
             And
             now
             we
             leave
             
               Mr.
               Sprint
            
             ,
             who
             hath
             not
             only
             conformed
             to
             
               
                 Sect.
              
               VII
            
             the
             controverted
             Ceremonies
             ,
             even
             upon
             presupposall
             of
             their
             Inconveniency
             ,
             but
             a
             hath
             also
             made
             it
             very
             questionable
             ,
             whether
             in
             the
             case
             of
             deprivation
             he
             ought
             to
             conforme
             to
             sundry
             other
             Popish
             Ceremonies
             ,
             such
             as
             shaven
             Crowne
             ,
             holy
             water
             ,
             creame
             ,
             spitle
             ,
             salt
             ,
             and
             I
             kow
             not
             how
             many
             more
             ,
             which
             he
             comprehendeth
             under
             &c.
             all
             his
             pretenses
             of
             greater
             inconveniencies
             following
             upon
             not
             conforming
             ,
             then
             doe
             upon
             conforming
             ,
             we
             have
             hitherto
             examined
             .
             Yet
             what
             saith
             k
             
               B.
               Spotswood
            
             to
             the
             cause
             ?
             He
             also
             alledgeth
             there
             
             is
             a
             great
             inconveniency
             in
             the
             refuising
             of
             the
             Ceremonies
             ,
             namely
             ,
             the
             offending
             of
             the
             King.
             But
             for
             answeare
             unto
             this
             ,
             looke
             what
             is
             the
             largest
             extent
             of
             the
             Princes
             power
             and
             priviledge
             in
             matters
             belonging
             unto
             Gods
             worship
             ,
             which
             either
             Gods
             Word
             ,
             or
             the
             judgment
             of
             sound
             Divines
             doth
             allow
             to
             him
             ,
             none
             shall
             be
             found
             more
             willingly
             obsequious
             to
             his
             commandements
             then
             we
             .
             But
             as
             touching
             these
             Ceremonies
             in
             question
             ,
             we
             are
             upon
             evident
             grounds
             perswaded
             in
             our
             consciences
             ,
             that
             they
             are
             both
             unlawfull
             ,
             and
             inexpedient
             for
             our
             Church
             :
             and
             though
             they
             were
             lawfull
             in
             themselves
             ,
             yet
             we
             may
             answeare
             as
             the
             l
             oppugners
             of
             the
             Interim
             replied
             to
             those
             who
             urged
             yeelding
             to
             the
             Ceremonies
             of
             the
             same
             ,
             Surplice
             ,
             Holy
             dayes
             ,
             Tapers
             ,
             &c.
             because
             of
             the
             Emperours
             commandement
             .
             That
             the
             question
             is
             not
             about
             things
             indifferent
             ,
             but
             about
             a
             maine
             Article
             of
             Faith
             ,
             namely
             Christian
             Liberty
             ,
             which
             admitteth
             not
             any
             yoke
             to
             be
             imposed
             upon
             the
             conscience
             ,
             no
             not
             in
             things
             indifferent
             .
             Our
             gracious
             Prince
             who
             now
             by
             the
             blessing
             of
             God
             happily
             raignes
             over
             us
             ,
             will
             not
             (
             we
             assure
             our selves
             )
             be
             offended
             at
             us
             ,
             for
             having
             regard
             to
             our
             consciences
             ,
             Gods
             owne
             deputies
             placed
             in
             our
             soules
             ,
             so
             farre
             ,
             that
             for
             all
             the
             world
             we
             dare
             not
             hazarde
             their
             peace
             and
             quiet
             ,
             by
             doing
             any
             thing
             with
             their
             repugnance
             and
             aversation
             ;
             Wherefore
             ,
             we
             are
             more
             then
             confident
             ,
             that
             his
             M.
             will
             graciously
             accept
             from
             us
             ,
             such
             a
             reasonable
             Apology
             ,
             as
             m
             they
             of
             Straesburge
             used
             to
             Charles
             the
             5.
             
             
               Quantum
               omnino
               fieri
               potest
               ,
               parati
               sumus
               tibi
               gratificari
               ,
               non
               solum
               Civilibus
               ,
               verum
               etiam
               in
               rebus
               Sacris
               .
               Veruntamen
               oramus
               invicem
               ,
               ut
               cogites
               ,
               quoniam
               sui
               facti
               rationem
               opportet
               unumquemque
               Deo
               reddere
               ,
               merito
               nos
               de
               salute
               nostra
               solicito●…
               esse
               ,
               &
               providere
               nequid
               contra
               conscientiam
               à
               nobis
               fiat
               .
            
             And
             n
             as
             the
             estates
             of
             Germany
             to
             Ferdinand
             ,
             when
             they
             besought
             him
             only
             not
             to
             grive
             nor
             burthen
             their
             Consciences
             .
             
               Te
               quidem
               sumum
               &
               à
               Deo
               nobis
               datum
               Magistratum
               agnoscimus
               ,
               &
               libentissime
               quidem
               ,
               ac
               nihil
               est
               omnium
               rerum
               ,
               quod
               non
               possis
               aut
               debeas
               à
               nobis
               expectare
               ,
               sed
               in
               hac
               una
               re
               propiti●…m
               te
               nobis
               esse
               flagitamus
               .
            
             If
             these
             hoped
             that
             Popish
             Princes
             would
             accept
             such
             answeares
             from
             them
             ,
             shall
             not
             we
             ?
             O
             shall
             we
             not
             be
             perswaded
             !
             that
             the
             defender
             of
             the
             faith
             ,
             will
             not
             refuise
             to
             take
             them
             from
             us
             ?
             especially
             seeing
             his
             M.
             shall
             ever
             find
             ,
             that
             he
             hath
             none
             more
             Loyall
             and
             true
             Subjects
             ,
             who
             will
             more
             gladly
             imploy
             and
             bestow
             ,
             their
             Lives
             ,
             Lands
             ,
             Houses
             ,
             Holdes
             ,
             Goods
             ,
             Gear
             ,
             Rents
             ,
             Revenues
             ,
             Places
             ,
             Priviledges
             ,
             Meanes
             ,
             Moities
             ,
             and
             all
             ,
             in
             his
             Highnes
             service
             ,
             and
             mantainance
             of
             his
             Royall
             Crowne
             ;
             and
             moreover
             ,
             have
             so
             deeply
             conceived
             a
             strong
             and
             full
             persuasion
             of
             his
             Majesties
             Princely
             vertues
             ,
             and
             much
             renouned
             propension
             to
             Piety
             ,
             and
             Equity
             ,
             that
             they
             will
             urge
             their
             consciences
             ,
             by
             all
             good
             and
             lawfull
             meanes
             ,
             to
             assent
             unto
             every
             thing
             which
             he
             injoynes
             ,
             as
             right
             and
             convenient
             ,
             and
             when
             the
             just
             aversation
             of
             Conscience
             upon
             evident
             reasons
             is
             invincible
             ,
             will
             notwithstanding
             be
             more
             
             willing
             to
             all
             other
             duties
             of
             subjection
             ,
             and
             more
             averse
             from
             the
             least
             shew
             of
             contempt
             .
          
        
         
           
             CHAP.
             II.
             
          
           
             
               Against
               those
               of
               our
               Opposites
               ,
               who
               plead
               for
               the
               Ceremonies
               ,
               as
               things
               expedient
               .
            
          
           
             AS
             for
             those
             who
             alledge
             some
             conveniency
             in
             the
             Ceremonies
             ,
             
               
                 Sect.
              
               I
            
             they
             say
             more
             then
             can
             abide
             the
             proofe
             of
             reason
             ,
             which
             the
             induction
             of
             some
             particulars
             shall
             demonstrate
             .
             o
             
               Dr.
               Mortone
            
             alledgeth
             for
             the
             Surplice
             ,
             that
             the
             difference
             of
             outward
             garments
             can
             not
             but
             he
             held
             convenient
             ,
             for
             the
             distinguishing
             of
             Ministers
             from
             Laicks
             ,
             in
             the
             discharge
             of
             their
             function
             .
             Ans.
             This
             conveniency
             is
             as
             well
             seen
             to
             ,
             without
             the
             Surplice
             .
             If
             a
             man
             having
             a
             blacke
             gowne
             upon
             him
             ,
             be
             seene
             exercising
             the
             function
             of
             a
             Minister
             ,
             it
             is
             very
             strange
             ,
             if
             any
             man
             thinke
             him
             not
             sufficiently
             distinguished
             from
             Laicks
             .
             The
             act
             of
             Perth
             ,
             anent
             Confirmation
             and
             Bishoping
             of
             Children
             ,
             would
             make
             it
             appeare
             ,
             that
             this
             Ceremony
             is
             most
             profitable
             ,
             to
             cause
             young
             Children
             in
             their
             tender
             years
             ,
             drinke
             in
             the
             knowledge
             of
             God
             and
             his
             Religion
             ;
             Ans.
             1.
             
             If
             this
             Rite
             be
             so
             profitable
             for
             the
             instruction
             of
             Children
             ,
             then
             why
             doe
             Prelats
             appropriat
             it
             to
             themselves
             ,
             who
             use
             to
             be
             imployed
             in
             higher
             affaires
             ,
             that
             permit
             them
             not
             to
             have
             leasure
             for
             exact
             Catechising
             of
             Children
             ?
             Or
             ,
             2.
             
             Though
             they
             might
             attend
             the
             discharging
             of
             this
             duty
             ;
             why
             should
             it
             be
             made
             their
             peculiar
             ?
             Is
             not
             the
             pa●…ish
             Minister
             able
             to
             Catechise
             them
             ?
             Or
             ,
             3.
             
             If
             it
             must
             depend
             upon
             Prelats
             ,
             and
             wait
             upon
             their
             leasure
             ;
             what
             hath
             imposition
             of
             hands
             adoe
             with
             Catechising
             ?
             4.
             
             How
             comes
             it
             ,
             that
             Children
             who
             are
             not
             Bishopped
             ,
             are
             as
             well
             Catechised
             ,
             as
             they
             who
             are
             Bishopped
             .
          
           
             Tilen
             p
             setteth
             out
             the
             expediency
             of
             Holy-dayes
             ,
             for
             imprinting
             
               
                 Sect.
              
               II
            
             in
             the
             minds
             of
             people
             ,
             the
             sence
             and
             knowledge
             of
             the
             benefits
             of
             Redemption
             .
             Ans.
             1.
             
             There
             is
             no
             meane
             so
             good
             for
             this
             purpose
             ,
             as
             Catechising
             and
             Preaching
             ,
             out
             of
             season
             &
             in
             season
             .
             2.
             
             What
             could
             he
             say
             unto
             them
             ,
             who
             have
             attained
             his
             end
             without
             his
             meane
             ?
             I
             find
             people
             better
             instructed
             ,
             and
             made
             more
             sensible
             of
             those
             benefites
             ,
             where
             the
             Feasts
             are
             not
             kept
             ,
             then
             where
             they
             are
             .
             3.
             
             Thinke
             they
             their
             people
             sufficiently
             instructed
             in
             the
             grounds
             of
             Religion
             ,
             when
             they
             heare
             of
             the
             Nativity
             ,
             Passion
             ,
             &c.
             
             What
             course
             will
             they
             take
             for
             instructing
             them
             in
             other
             principles
             of
             faith
             ?
             Why
             doe
             they
             not
             keepe
             one
             way
             ,
             and
             institute
             a
             Holy-day
             for
             every
             particular
             head
             of
             Catechise
             ?
          
           
           
             But
             
               B.
               Lindsey
            
             thinks
             yet
             to
             let
             us
             see
             a
             greater
             expediency
             for
             observing
             Holy-dayes
             .
             Certainely
             q
             saith
             he
             ,
             
               nothing
               is
               so
               powerfull
               to
               abolish
               prophanenesse
               ,
               and
               to
               roote
               out
               superstition
               of
               mens
               hearts
               ,
               as
               the
               exercise
               of
               Divine
               Worship
               ,
               in
               Preaching
               ,
               Praying
               and
               Thanksgiving
               ,
               chiefly
               then
               when
               the
               superstitious
               conceits
               of
               merite
               and
               necessity
               ,
               are
               most
               pregnant
               in
               the
               heads
               of
               people
               ;
               as
               doubtlesse
               they
               are
               ,
               when
               the
               set
               times
               of
               Solemnities
               returne
               ;
               for
               then
               it
               is
               meete
               to
               lance
               the
               oposteme
               ,
               when
               it
               is
               ripe
               .
            
          
           
             Ans.
             This
             is
             a
             very
             bad
             cure
             ;
             and
             is
             not
             onely
             to
             heale
             the
             wound
             of
             the
             people
             slightly
             ,
             but
             to
             make
             it
             the
             more
             inve●…rate
             &
             festered
             .
             I
             might
             object
             ,
             that
             litle
             or
             nothing
             ,
             is
             preached
             or
             spoken
             by
             him
             and
             his
             companions
             at
             the
             revolution
             of
             those
             festivities
             ,
             against
             the
             superstitious
             keeping
             of
             them
             ;
             but
             though
             they
             should
             speake
             as
             much
             as
             can
             be
             against
             this
             superstition
             ,
             their
             lancing
             being
             in
             word
             onely
             ,
             and
             not
             indeed
             ,
             the
             recidivation
             will
             prove
             worse
             then
             the
             disease
             .
             The
             best
             lancing
             of
             the
             oposterne
             were
             ,
             not
             to
             observe
             them
             at
             all
             ,
             or
             to
             preach
             against
             them
             ,
             which
             are
             tried
             to
             worke
             this
             effect
             more
             powerfully
             ,
             then
             the
             Bishops
             cure
             hath
             done
             :
             for
             all
             know
             ,
             that
             there
             is
             none
             so
             free
             of
             this
             superstition
             ,
             as
             those
             who
             observe
             not
             the
             Holy-dayes
             .
          
           
             The
             same
             r
             Prelate
             pleadeth
             for
             the
             expediency
             of
             giving
             the
             
               
                 Sect.
              
               III
            
             Communion
             to
             the
             sicke
             in
             private
             houses
             ,
             because
             he
             thinkes
             they
             should
             not
             want
             this
             meane
             of
             comfort
             :
             As
             if
             the
             wanting
             of
             the
             Sacramentall
             Signes
             ,
             not
             procured
             by
             a
             mans
             owne
             negligence
             or
             contempt
             ,
             could
             stop
             or
             stay
             the
             comforts
             of
             the
             holy
             Spirit
             .
             Nay
             ,
             it
             is
             not
             so
             :
             we
             have
             seene
             some
             who
             receaved
             not
             the
             Communion
             in
             time
             of
             their
             sicknesse
             ,
             end
             more
             gloriously
             and
             comfortably
             ,
             then
             ever
             we
             heard
             of
             any
             ,
             who
             receaved
             the
             Sacrament
             for
             their
             viaticum
             ,
             when
             they
             were
             a
             dying
             .
             s
             Paybody
             thinks
             kneeling
             in
             the
             act
             of
             receaving
             the
             Communion
             ,
             to
             be
             expedient
             for
             the
             reverend
             using
             and
             handling
             of
             that
             holy
             Sacrament
             ,
             and
             that
             much
             reverence
             ariseth
             to
             the
             Sacrament
             from
             it
             .
             Ans.
             I
             verily
             believe
             ,
             that
             more
             reverence
             ariseth
             to
             the
             Sacrament
             from
             kneeling
             ,
             then
             is
             due
             to
             it
             ;
             But
             I
             am
             sure
             ,
             there
             is
             no
             lesse
             true
             reverence
             of
             that
             holy
             Sacrament
             ,
             among
             such
             as
             kneele
             not
             in
             the
             receaving
             of
             it
             ,
             then
             among
             such
             as
             doe
             kneele
             .
             I
             hope
             it
             is
             not
             unknowen
             ,
             how
             humbly
             and
             reverently
             many
             sincere
             Christians
             ,
             with
             feare
             and
             trembling
             ,
             doe
             addresse
             themselves
             to
             that
             most
             holy
             Sacrament
             ,
             who
             yet
             for
             all
             the
             world
             ,
             would
             not
             kneel
             in
             receaving
             it
             .
             Thus
             we
             see
             ,
             that
             these
             expediencies
             pretended
             for
             the
             Ceremonies
             ,
             are
             attained
             unto
             as
             well
             and
             better
             without
             them
             ,
             then
             by
             them
             .
             But
             I
             will
             goe
             forward
             ,
             to
             shew
             some
             particular
             inconveniences
             found
             in
             them
             .
          
        
         
           
           
             CHAP.
             III.
             
          
           
             
               That
               the
               Ceremonies
               are
               inexpedient
               ,
               because
               they
               are
               preparatives
               for
               greater
               evils
               .
            
          
           
             FIrst
             then
             ,
             the
             Ceremonies
             are
             inexpedient
             ,
             because
             our
             most
             holy
             Faith
             ,
             for
             which
             we
             should
             earnestly
             contend
             ,
             receaveth
             no
             small
             harme
             and
             prejudice
             ,
             and
             is
             like
             to
             receave
             still
             more
             and
             more
             by
             their
             meanes
             .
             Our
             case
             is
             not
             much
             different
             from
             the
             estate
             of
             the
             Churches
             in
             Germanie
             ,
             when
             Charles
             the
             5.
             caused
             the
             booke
             called
             Interim
             to
             be
             published
             ,
             t
             expediency
             then
             was
             pretended
             ,
             of
             setling
             the
             peace
             of
             Germanie
             by
             this
             as
             the
             best
             way
             :
             but
             it
             produced
             a
             very
             great
             inconveniency
             ,
             and
             in
             stead
             of
             effectuating
             peace
             ,
             it
             brought
             forth
             a
             hotter
             contention
             ,
             as
             well
             between
             the
             Protestants
             themselves
             ,
             as
             between
             them
             and
             Papists
             .
             Expediency
             is
             now
             no
             lesse
             pretended
             for
             the
             Ceremonies
             ,
             yet
             no
             more
             truly
             .
             But
             before
             the
             bad
             effects
             of
             the
             Interim
             were
             seene
             ,
             the
             wiser
             sort
             of
             Protestants
             u
             wrote
             against
             it
             ,
             and
             warned
             men
             ,
             
               ut
               ab
               eo
               tanquam
               a
               praesentissima
               peste
               sibi
               caverent
               .
            
             Notwithstanding
             that
             the
             Emperour
             had
             straitely
             inhibite
             all
             impugning
             of
             it
             .
             And
             Sl●…idane
             tels
             us
             ,
             the
             reason
             which
             made
             them
             so
             mislike
             it
             ,
             was
             ,
             x
             because
             they
             thought
             such
             as
             were
             upon
             that
             course
             ,
             were
             opening
             a
             way
             to
             the
             Popish
             Religion
             ,
             
               peradiaphora
               seu
               res
               medias
            
             ,
             and
             y
             because
             they
             wished
             to
             retaine
             the
             saving
             Doctrine
             
               puram
               &
               salvam
               a
               technis
               illorum
               ,
               qui
               nunc
               dum
               Ceremonias
               restaurare
               videri
               volunt
               ,
               colluviem
               totam
               doctrinae
               Pontificiae
               rursus
               introducunt
               .
            
             The
             like
             reason
             have
             we
             to
             mislike
             Conformity
             with
             Antichrist
             ,
             in
             these
             Ceremonies
             which
             are
             obtruded
             upon
             our
             Church
             ;
             for
             may
             we
             not
             justly
             feare
             ,
             that
             hereby
             we
             shall
             be
             drawne
             on
             ,
             to
             conforme
             with
             him
             also
             in
             dogmaticall
             and
             fundamentall
             points
             of
             Faith
             ?
             Nay
             ,
             what
             talke
             I
             of
             feare
             ?
             we
             have
             already
             seen
             this
             bad
             consequence
             in
             a
             great
             parte
             ,
             for
             it
             is
             well
             enough
             knowen
             ,
             how
             many
             Heterodoxe
             Doctrines
             ,
             are
             maintained
             by
             Formalists
             ,
             who
             are
             most
             zealous
             for
             the
             Ceremonies
             :
             an●…nt
             Vniversall
             Grace
             ,
             Free-Will
             ,
             Perseverance
             ,
             Iustification
             ,
             Images
             ,
             Antichrist
             ,
             the
             Church
             of
             Rome
             ,
             Penance
             ,
             Christ
             his
             Passion
             &
             descending
             into
             Hell
             ,
             necessity
             of
             the
             Sacraments
             ,
             Apocrypha
             bookes
             ,
             Christs
             presence
             in
             the
             Eucharist
             ,
             assurance
             of
             Salvation
             ,
             &c.
             
             Their
             errors
             about
             those
             heads
             we
             will
             demonstrate
             ,
             if
             need
             be
             ,
             to
             such
             as
             doubt
             of
             their
             minde
             .
             In
             the
             meane
             time
             it
             hath
             been
             preached
             from
             Pulpits
             among
             our selves
             ;
             That
             Christ
             died
             for
             all
             alike
             ;
             That
             the
             Faithfull
             may
             fall
             away
             from
             Grace
             ;
             That
             Iustification
             is
             a
             successive
             action
             ;
             That
             none
             can
             be
             assured
             of
             Salvation
             in
             this
             life
             ;
             That
             Images
             in
             Churches
             are
             not
             to
             be
             condemned
             ;
             That
             Christ
             descended
             locally
             unto
             the
             place
             of
             the
             damned
             ;
             That
             
             the
             Pope
             is
             not
             Antichrist
             ;
             That
             Rome
             is
             not
             Babylon
             the
             Whoore
             ;
             That
             the
             Government
             and
             Discipline
             of
             the
             Church
             must
             alter
             like
             the
             Frensh
             fashion
             ,
             at
             the
             will
             of
             Superiours
             ;
             That
             we
             should
             not
             runne
             so
             faire
             away
             from
             Papists
             ,
             but
             come
             as
             neare
             to
             them
             as
             wee
             can
             ;
             That
             abstinence
             and
             Almes
             ,
             are
             satisfactions
             or
             compensations
             for
             sinne
             .
             These
             and
             sundry
             such
             like
             tenets
             ,
             have
             not
             been
             spoken
             in
             a
             corner
             .
          
           
             How
             farre
             Conformity
             to
             the
             Ceremonies
             of
             the
             Church
             of
             
               
                 Sect.
              
               II
            
             Rome
             ,
             hath
             drawn
             Conformists
             of
             greatest
             note
             ,
             to
             conforme
             to
             her
             Faith
             also
             ,
             I
             may
             give
             instance
             in
             the
             Archbishop
             of
             Spalato
             ,
             z
             He
             holds
             ,
             that
             many
             Rites
             of
             the
             Romane
             Church
             are
             auncient
             and
             approveable
             ,
             that
             others
             ,
             though
             neither
             ,
             auncient
             nor
             universall
             ,
             yet
             because
             of
             Custome
             should
             bee
             tollerated
             ;
             and
             that
             few
             onely
             are
             either
             to
             be
             abolished
             ,
             or
             by
             some
             prudent
             and
             easy
             way
             purged
             and
             refined
             .
             Now
             ,
             will
             we
             know
             how
             farre
             this
             unity
             in
             Ceremonies
             ,
             drew
             him
             to
             a
             unity
             in
             substance
             ,
             then
             let
             us
             heare
             ,
             what
             is
             his
             verdict
             of
             Protestants
             ,
             as
             well
             as
             of
             Papists
             ,
             who
             suffer
             for
             their
             Religion
             .
             a
             
               Certepotius
               martyres
               mundi
               ,
               quam
               Dei
               sunt
               ,
               qui
               ex
               utraque
               parte
               sub
               titulo
               conscientiae
               sanguinem
               frustra
               fundunt
               :
               quasi
               vero
               fides
               &
               Religio
               Romana
               ,
               &
               Fides
               ac
               Religio
               protestantium
               sunt
               duae
               Fides
               &
               duae
               Religiones
               ,
               &c.
               
            
             b
             He
             tels
             us
             moreover
             ,
             that
             if
             the
             Protestants
             will
             not
             have
             peace
             with
             those
             whom
             they
             call
             Papists
             ,
             &
             communicate
             with
             them
             ,
             then
             are
             they
             Schishmatikes
             ,
             and
             are
             not
             in
             the
             true
             Church
             .
             And
             in
             the
             declaration
             of
             the
             motives
             ,
             whereupon
             he
             undertooke
             his
             departure
             out
             of
             the
             territory
             of
             Venice
             ,
             he
             expresseth
             his
             judgement
             of
             such
             bookes
             as
             are
             framed
             against
             the
             Doctrine
             of
             the
             Church
             of
             Rome
             ,
             that
             he
             held
             them
             above
             measure
             detestable
             .
             Neither
             doth
             he
             stand
             alone
             in
             this
             pitch
             ,
             for
             among
             the
             sect
             of
             Formalists
             ,
             is
             swarming
             a
             sect
             of
             Reconcilers
             ,
             who
             preach
             and
             professe
             unity
             with
             the
             Church
             of
             Rome
             in
             matters
             of
             Faith.
             For
             example
             ,
             c
             they●…
             say
             ,
             that
             that
             which
             the
             learned
             Papists
             holde
             concerning
             Iustification
             ,
             is
             Orthodoxe
             ,
             and
             therefore
             they
             will
             not
             contend
             against
             them
             ,
             except
             it
             be
             for
             their
             contending
             with
             us
             ,
             who
             doe
             agree
             with
             them
             .
          
           
             These
             Reconcilers
             are
             too
             farre
             on
             in
             the
             way
             to
             Popery
             already
             .
             
               
                 Sect.
              
               III
            
             But
             if
             they
             will
             be
             fully
             reconciled
             with
             Papists
             ,
             they
             must
             transporte
             themselves
             altogither
             into
             their
             tents
             ,
             because
             Papists
             will
             not
             come
             
             forth
             to
             meet
             them
             midway
             .
             The
             Interim
             of
             Germany
             tēded
             to
             Recociliation
             ,
             yet
             the
             Papists
             wrote
             against
             it
             .
             Cassander
             sought
             this
             Reconciliation
             ,
             but
             e
             Bellarmine
             confuteth
             his
             opinion
             .
             The
             Archb.
             of
             Spalato
             was
             upon
             the
             same
             course
             of
             Reconciliation
             ,
             but
             his
             bookes
             were
             condēned
             as
             Hereticall
             ,
             in
             the
             decree
             given
             at
             
               Rome
               ,
               an
            
             .
             1616.
             by
             the
             congregation
             of
             Cardinals
             deputed
             by
             Pope
             Paul●…
             the
             5.
             for
             the
             making
             and
             renewing
             of
             the
             Index
             ,
             of
             prohibited
             bookes
             .
             f
             The
             Rhemists
             
             tell
             us
             ,
             that
             they
             will
             avoide
             not
             onely
             our
             opinions
             ,
             but
             our
             very
             words
             which
             we
             use
             :
             our
             adversaries
             professe
             ,
             that
             they
             reject
             some
             expositions
             of
             certaine
             places
             of
             Scripture
             ,
             against
             which
             they
             have
             no
             other
             reason
             ,
             but
             because
             they
             are
             our
             expositions
             .
             Are
             their
             mindes
             so
             aliened
             from
             us
             ?
             and
             must
             we
             be
             altogither
             drawne
             overstayes
             to
             them
             ?
             Are
             they
             so
             unwilling
             to
             be
             recōciled
             to
             the
             prejudice
             of
             their
             errors
             ?
             And
             shall
             we
             be
             so
             willing
             to
             be
             reconciled
             with
             them
             to
             the
             prejudice
             of
             the
             trueth
             ?
             O
             strange
             and
             monstrous
             invention
             !
             That
             would
             reconcile
             Christ
             with
             Antichrist
             ;
             agree
             the
             temple
             of
             God
             and
             Idols
             ;
             mixe
             light
             and
             darkenesse
             togither
             .
             g
             Hee
             had
             good
             reason
             for
             him
             who
             objected
             to
             the
             Archbishop
             of
             Spalato
             ,
             that
             
               qui
               ubique
               est
               ,
               nusquam
               est
               .
            
             For
             in
             stead
             of
             reconciling
             Protestants
             and
             Papists
             ,
             they
             make
             themselves
             a
             third
             partie
             ,
             and
             raise
             more
             controversy
             .
             
               O
               bellua
               multorum
               capitum
            
             !
          
           
             Thus
             we
             perceave
             ,
             what
             prejudice
             hath
             arisen
             ,
             and
             yet
             ariseth
             ,
             to
             
               
                 Sect.
              
               IV
            
             the
             true
             and
             saving
             Doctrine
             ,
             by
             the
             meanes
             of
             symbolizing
             with
             the
             Church
             of
             Rome
             in
             these
             Ceremonis
             .
             But
             because
             some
             Formalists
             approve
             not
             of
             this
             course
             of
             Reconciliation
             ,
             they
             (
             I
             knowe
             )
             would
             purge
             the
             Ceremonies
             of
             the
             blame
             of
             it
             ;
             I
             will
             therefore
             shew
             ,
             that
             Reconcilers
             are
             set
             forward
             in
             their
             course
             of
             Reconciliation
             ,
             by
             meanes
             of
             the
             Romane
             Rites
             remaining
             in
             Reformed
             Churches
             .
          
           
             
               G.
               Gassander
            
             in
             his
             booke
             
               de
               officio
               pijviri
            
             ,
             relates
             unto
             us
             ,
             how
             hee
             was
             entered
             into
             this
             course
             ,
             and
             conceived
             this
             purpose
             of
             Reconciliation
             :
             and
             tels
             ,
             that
             from
             his
             youthood
             hee
             was
             most
             observant
             of
             Ecclesiasticall
             Ceremonies
             ,
             yet
             so
             ,
             that
             he
             abhorred
             all
             superstition
             .
             And
             when
             he
             had
             read
             the
             Writers
             of
             that
             age
             ,
             who
             promised
             some
             Reformation
             and
             Repurgation
             of
             superstitious
             worships
             and
             absurd
             opinions
             ,
             he
             saith
             ,
             
               mire
               illorum
               institutum
               placuit
               :
               qui
               tamen
               ita
               superstitiones
               &
               abusiones
               ,
               quae
               nonnullis
               Ceremoniis
               Ecclesiasticis
               admixtae
               erant
               ,
               exos
               as
               haberem
               ut
               ipsam
               Ecclesiasticam
               politiam
               ,
               quae
               his
               Ceremoniis
               fere
               constat
               ,
               non
               sublatam
               &
               eversam
               ,
               sed
               repurgatam
               &
               emendatam
               esse
               vellem
               .
            
             Wee
             see
             the
             first
             thing
             which
             induced
             him
             to
             a
             Reconciliation
             ,
             was
             his
             liking
             which
             hee
             had
             to
             Popish
             Ceremonies
             ,
             and
             their
             remaining
             in
             Protestant
             Churches
             .
             And
             as
             this
             course
             hath
             been
             attempted
             ,
             so
             is
             it
             also
             advanced
             by
             the
             Ceremonies
             :
             for
             thereby
             h
             people
             are
             induced
             to
             say
             ,
             as
             they
             said
             once
             ,
             when
             Popish
             Ceremonies
             did
             reenter
             in
             
               Germany
               .
               We
               perceave
               now
               ,
               that
               the
               Pope
               is
               not
               so
               blacke
               as
               Luther
               made
               him
               .
            
             And
             as
             for
             the
             Reconcilers
             themselves
             ,
             may
             they
             not
             conceave
             strong
             hopes
             to
             compasse
             their
             end
             ?
             may
             they
             not
             confidently
             imbarke
             in
             this
             businesse
             ?
             may
             they
             not
             with
             great
             exspectation
             of
             prosperous
             successe
             atchieve
             their
             project
             ?
             when
             once
             they
             have
             footing
             upon
             our
             union
             with
             Rome
             in
             Ceremonies
             and
             Church
             policy
             ;
             they
             can
             not
             but
             hereupon
             conceive
             no
             small
             
             animosity
             to
             worke
             out
             their
             intended
             purpose
             .
          
           
             Doe
             I
             talke
             of
             a
             Chimaera
             ,
             &
             imagine
             now
             that
             which
             is
             not
             ?
             Nay
             ,
             I
             will
             really
             examplify
             that
             which
             I
             say
             ,
             in
             that
             Proteus
             and
             Versipelles
             the
             Archbishop
             of
             Spalato
             .
             For
             in
             the
             narration
             of
             the
             passages
             which
             were
             betwixt
             his
             Majesty
             and
             him
             ,
             collected
             by
             the
             Bishop
             of
             Durham
             ,
             we
             finde
             ,
             i
             that
             he
             thought
             the
             procuring
             of
             concorde
             betwixt
             the
             Church
             of
             England
             ,
             and
             the
             Church
             of
             Rome
             ,
             to
             be
             easie
             .
             And
             his
             reasons
             were
             ,
             because
             k
             he
             was
             verily
             perswaded
             ,
             that
             the
             Pope
             would
             approve
             the
             English
             Liturgie
             ,
             and
             the
             publike
             use
             of
             it
             ,
             as
             he
             professed
             in
             his
             colloquy
             with
             the
             Bishops
             of
             London
             ,
             and
             Durham
             ,
             and
             the
             Deane
             of
             Winchester
             .
             And
             further
             ,
             l
             he
             told
             he
             was
             of
             opinion
             ,
             that
             the
             Churches
             of
             Rome
             and
             of
             England
             ,
             excluding
             Puritans
             ,
             were
             radically
             one
             Church
             .
             This
             made
             him
             say
             ;
             m
             
               I
               doe
               finde
               here
               ,
               why
               to
               commend
               this
               Church
               ,
               as
               a
               Church
               abhorring
               from
               Puritanisme
               ,
               reformed
               with
               moderation
               ,
               and
               worthy
               to
               be
               received
               into
               the
               Communion
               of
               the
               Catholike
               Church
               .
            
             In
             the
             following
             words
             he
             tels
             ,
             that
             he
             could
             carry
             something
             out
             of
             the
             Church
             of
             England
             ,
             which
             should
             comfort
             all
             them
             who
             hate
             Puritane
             strictnesse
             ,
             and
             desire
             the
             peace
             of
             the
             Church
             ,
             (
             meaning
             them
             who
             desired
             the
             same
             Reconciliation
             with
             himselfe
             .
             )
             What
             is
             more
             cleare
             ,
             then
             that
             the
             English
             Ceremonies
             ,
             were
             that
             which
             made
             him
             prosequute
             ,
             and
             gave
             him
             hope
             to
             effectuate
             ,
             a
             Reconciliation
             betwixt
             the
             Church
             of
             England
             ,
             and
             that
             of
             Rome
             ?
          
           
             But
             put
             the
             case
             ,
             that
             as
             yet
             we
             had
             seene
             no
             greater
             evils
             following
             
               
                 Sect.
              
               V
            
             upon
             the
             Ceremonies
             ,
             yet
             must
             they
             be
             aknowledged
             to
             be
             inconvenient
             ,
             because
             they
             are
             dangerous
             preparatives
             for
             many
             worse
             things
             then
             wee
             are
             aware
             of
             ,
             and
             may
             drawe
             after
             them
             sundry
             evill
             consequences
             which
             are
             not
             feared
             .
             We
             have
             heard
             before
             from
             Spotswood
             ,
             that
             novations
             in
             a
             Church
             ,
             even
             in
             the
             smallest
             things
             ,
             are
             dangerous
             .
             Who
             can
             then
             blame
             us
             to
             shunne
             a
             danger
             ,
             and
             fearing
             the
             worst
             ,
             to
             resist
             evill
             beginnings
             ?
             to
             give
             no
             place
             to
             the
             Divell
             ;
             to
             crush
             the
             Viper
             while
             it
             is
             in
             the
             shell
             ;
             to
             abstaine
             from
             all
             appearance
             of
             evill
             ,
             1
             Thessal
             5.
             22.
             
             And
             to
             take
             the
             little
             ones
             of
             Babylon
             ;
             whiles
             they
             are
             young
             ,
             and
             dash
             their
             heads
             against
             the
             stones
             ?
          
           
             It
             skils
             not
             ,
             that
             many
             will
             judge
             us
             too
             precise
             for
             doing
             so
             .
             What
             ?
             doe
             they
             think
             this
             precisenesse
             any
             other
             ,
             then
             that
             which
             the
             Law
             of
             God
             requireth
             even
             n
             observing
             of
             the
             Commandement
             of
             God
             ,
             without
             adding
             to
             it
             ,
             or
             diminishing
             from
             it
             ,
             and
             o
             keeping
             the
             straight
             path
             ,
             without
             declining
             to
             the
             right
             hand
             or
             the
             left
             ?
             or
             doe
             they
             thinke
             us
             more
             precise
             then
             Mordecai
             ,
             p
             who
             would
             doe
             no
             reverence
             to
             Haman
             ,
             because
             he
             was
             an
             Amalekite
             ,
             and
             so
             not
             q
             to
             be
             countenanced
             nor
             honoured
             by
             an
             Israelite
             ?
             Are
             we
             more
             precise
             then
             Daniel
             ,
             r
             who
             would
             not
             close
             his
             windowe
             when
             hee
             
             was
             praying
             ,
             no
             not
             for
             the
             Kings
             Edict
             ,
             knowing
             ,
             that
             because
             he
             had
             used
             to
             doe
             so
             aforetime
             ,
             his
             doing
             otherwise
             had
             been
             both
             a
             denying
             of
             his
             former
             profession
             ,
             and
             a
             insnaring
             of
             himselfe
             by
             yeelding
             in
             small
             things
             ,
             to
             yeeld
             in
             greater
             ,
             &
             after
             an
             inch
             to
             take
             an
             elle
             ?
             Are
             we
             more
             precise
             then
             the
             Apostle
             Paul
             s
             who
             gave
             no
             place
             to
             the
             Adversaries
             of
             Christian
             liberty
             ,
             no
             not
             for
             an
             houre
             ▪
             Are
             we
             more
             precise
             then
             David
             ,
             t
             who
             would
             not
             doe
             so
             much
             as
             take
             up
             the
             names
             of
             Idols
             into
             his
             lips
             ,
             left
             from
             speaking
             of
             them
             he
             should
             be
             ledde
             to
             a
             liking
             of
             them
             :
             or
             may
             not
             the
             sad
             and
             dolefull
             examples
             ,
             of
             so
             many
             and
             so
             great
             abuses
             and
             corruptions
             ,
             which
             have
             crept
             into
             the
             Church
             ,
             from
             so
             small
             and
             scarcely
             observable
             originals
             ,
             make
             us
             loath
             at
             our
             hearts
             ,
             to
             admit
             a
             change
             in
             the
             Policy
             and
             Discipline
             ,
             of
             a
             well
             constitute
             Church
             ,
             and
             rightly
             ordered
             before
             the
             change
             ,
             and
             especially
             in
             such
             things
             as
             are
             not
             at
             all
             necessary
             ?
          
           
             O!
             from
             how
             small
             beginnings
             did
             the
             Mistery
             of
             iniquity
             advance
             it's
             progression
             ?
             How
             litle
             moates
             have
             accresced
             to
             Mountains
             ?
             Wherefore
             u
             
               simplicitatem
               Christi
               nos
               oportet
               coler●…
               ,
               à
               qua
               ubi
               primum
               ●…xtulit
               pedem
               vanitas
               ,
               vanitatem
               sequitur
               superstitio
               ,
               superstitionem
               error
               ,
               errorem
               presumptio
               ,
               presumptionem
               impietas
               Idololatrica
               .
            
             We
             have
             cause
             to
             feare
             ,
             that
             if
             with
             Israel
             z
             we
             come
             to
             the
             sacrifices
             of
             Idols
             ,
             and
             eate
             of
             Idolothyts
             ,
             and
             bow
             downe
             or
             use
             any
             of
             superstitious
             and
             Idolotrous
             Rites
             ;
             thereafter
             we
             be
             made
             to
             joyne
             our selves
             to
             these
             Idols
             ,
             and
             so
             the
             fierce
             anger
             of
             the
             Lord
             be
             kindled
             against
             us
             ,
             as
             it
             was
             against
             them
             .
          
        
         
           
             CHAP.
             IV.
             
          
           
             
               That
               the
               Ceremonies
               are
               inexpedient
               ,
               because
               they
               hinder
               edification
               .
            
          
           
             THat
             the
             Ceremonies
             are
             a
             great
             hinderance
             to
             edification
             ,
             
               
                 Sect.
              
               I
            
             appeareth
             ;
             First
             ,
             in
             that
             they
             obscure
             the
             substance
             of
             Religion
             ,
             and
             weaken
             the
             life
             of
             Godlinesse
             ,
             by
             outward
             glory
             and
             splendor
             ,
             which
             drawes
             away
             the
             minds
             of
             people
             so
             after
             it
             ,
             that
             they
             forget
             the
             substance
             of
             the
             service
             which
             they
             are
             about
             .
             The
             Heathnish
             Priests
             y
             laboured
             ,
             
               per
               varietatem
               Ceremoniarum
               ,
               rem
               in
               pretio
               retinere
               .
            
             The
             use
             for
             which
             Papists
             appoint
             their
             Ceremonies
             ,
             z
             is
             ,
             
               ut
               externam
               quandam
               Majestatem
               sensibus
               obijciant
               :
            
             And
             so
             are
             the
             Ceremonies
             urged
             upon
             us
             ,
             a
             thought
             to
             conciliate
             reverence
             &
             due
             regard
             to
             Divine
             Worship
             ,
             and
             to
             stirre
             up
             devotion
             .
             In
             the
             meane
             while
             it
             is
             not
             considered
             ,
             that
             b
             
               mentes
               humanae
               mirifice
               capiuntur
            
             
             
               &
               fascinantur
               ,
               Ceremoniarum
               splendore
               &
               Pompa
               .
               Videmus
               siquidem
            
             saith
             Bucer
             ,
             c
             
               vulgus
               delectari
               actionibus
               scanicis
               ,
               &
               multis
               uti
               signis
               .
            
             d
             Chemnitius
             markes
             of
             the
             cumulating
             of
             Ceremonies
             in
             the
             auncient
             Church
             ,
             that
             it
             drew
             to
             this
             ,
             
               ut
               tandem
               in
               theatricum
               ferme
               apparatum
               Ceremonia
               illa
               abierint
               .
            
             e
             Musculus
             reprehends
             Bishops
             ,
             for
             departing
             from
             the
             Apostolicall
             and
             most
             auncient
             simplicity
             ,
             and
             for
             adding
             Ceremonies
             unto
             Ceremonies
             in
             a
             worldly
             splendor
             and
             spectability
             ,
             whereas
             the
             worship
             of
             God
             ought
             to
             be
             pure
             and
             simple
             .
          
           
             The
             Policy
             then
             which
             is
             most
             simple
             and
             single
             ,
             and
             lest
             lustered
             with
             the
             pompe
             &
             bravery
             of
             Ceremonies
             ,
             can
             not
             but
             be
             most
             expedient
             for
             edification
             .
             f
             The
             Kings
             daughter
             is
             most
             like
             her selfe
             ,
             when
             shee
             is
             all
             glorious
             within
             ,
             not
             without
             ,
             and
             g
             the
             Kingdome
             of
             God
             appeareth
             best
             what
             it
             is
             ,
             when
             it
             commeth
             not
             with
             observation
             :
             But
             superstition
             (
             saith
             h
             
               Camero
               ,
               the
               mother
               of
               Ceremonies
               ,
               is
               lavish
               and
               prodigall
               ;
               Spirituall
               Whooredome
               as
               it
               is
               ,
               it
               hath
               this
               common
               with
               the
               bodily
               ;
               both
               of
               them
               must
               have
               their
               paintings
               ,
               their
               trinkets
               ,
               their
               invenglements
               .
            
          
           
             Secondly
             ,
             the
             Ceremonies
             are
             impediments
             to
             the
             inward
             and
             spirituall
             worship
             ,
             because
             they
             are
             fleshly
             and
             externall
             .
             i
             In
             the
             second
             
               
                 Sect.
              
               II
            
             commandement
             are
             forbidden
             
               omnes
               Ritus
               ,
               qui
               a
               spirituali
               Dei
               cultu
               discrepant
               .
               The
               Kingdome
               of
               God
               is
               within
               you
               ,
            
             k
             saith
             Christ.
             Now
             if
             the
             Apostle
             ,
             1.
             
             Tim.
             4.
             8.
             say
             ,
             that
             bodily
             exercise
             such
             as
             fasting
             ,
             watching
             ,
             &c.
             which
             are
             requisite
             as
             helpes
             and
             furtherances
             to
             the
             humiliation
             of
             the
             soule
             ,
             doe
             but
             profit
             a
             litle
             ,
             then
             may
             we
             say
             of
             our
             unnecessary
             and
             unprofitable
             Ceremonies
             ,
             that
             they
             are
             exceedingly
             nocent
             and
             harmefull
             to
             true
             and
             spirituall
             worship
             .
             The
             Apostle
             is
             not
             speaking
             of
             playes
             and
             pastimes
             ,
             as
             Bellarmine
             would
             have
             us
             to
             thinke
             .
             Who
             can
             believe
             that
             Timothie
             was
             so
             much
             addicted
             to
             play
             ,
             that
             the
             Apostle
             had
             need
             to
             admonish
             him
             ,
             that
             such
             exercise
             profiteth
             litle
             ?
             He
             is
             speaking
             then
             of
             such
             bodily
             exercises
             ,
             as
             in
             those
             primitive
             times
             were
             used
             religiously
             ,
             as
             fasting
             ,
             watching
             ,
             lying
             on
             the
             ground
             ,
             and
             such
             like
             ;
             and
             he
             would
             have
             Timothy
             ,
             rather
             to
             exercise
             himselfe
             to
             the
             life
             and
             power
             of
             Godlinesse
             ,
             &
             to
             substantiall
             worship
             ,
             then
             to
             any
             of
             these
             outward
             things
             .
             Neither
             doth
             the
             Apostle
             ,
             condemne
             only
             the
             superstitious
             use
             of
             those
             exercieses
             ,
             as
             l
             Calvine
             well
             observeth
             :
             
               alioqui
               in
               totum
               damnaret
            
             :
             Whereas
             he
             doth
             only
             extenuate
             &
             derogate
             from
             them
             ,
             saying
             ,
             that
             they
             profit
             litle
             .
             Ergo
             (
             saith
             he
             )
             
               ut
               maxime
               integer
               sit
               animus
               ,
               &
               rectue
               finis
               ,
               tamen
               in
               externis
               actionibus
               nihill
               reperit
               Paulus
               quod
               magnifaciat
               .
               Valde
               necessaria
               admonitio
               ,
               nam
               semper
               propendet
               mundus
               in
               illam
               partem
               ,
               uti
               Deum
               externis
               obsequiis
               velit
               colere
            
             ;
             But
             what
             ,
             will
             some
             say
             ?
             Doe
             we
             allowe
             of
             no
             externall
             Rites
             and
             Ceremonies
             in
             Divine
             worship
             ?
          
           
             m
             Saravia
             ,
             tells
             us
             ,
             that
             
               dum
               vitia
               vitant
               stulti
               ,
               in
               contraria
               ruunt
               ,
            
             and
             that
             he
             is
             no
             lesse
             in
             the
             fault
             ,
             
               qui
               nullas
               in
               externo
               Dei
               cultu
               Ceremonias
               admittit
               ,
               quae
               tantum
               decori
               serviunt
               ,
               hominesque
               sui
               admoneant
               officii
               ,
               quam
               qui
               
               quasvis
               citra
               delectum
               recipunt
               ,
            
             &c.
             
             Wherefore
             ,
             because
             a
             transition
             from
             idolatry
             and
             Superstition
             ,
             is
             more
             easie
             to
             Atheisme
             &
             the
             prophanation
             of
             holy
             things
             ,
             then
             to
             the
             golden
             mediocrity
             ,
             he
             saith
             ,
             he
             could
             have
             wished
             ,
             that
             Beza
             had
             not
             generally
             condemned
             all
             Ceremonies
             without
             making
             any
             difference
             .
          
           
             Ans.
             Neither
             Beza
             ,
             nor
             any
             other
             ,
             who
             mislike
             the
             English
             Ceremonies
             ,
             condemneth
             such
             Rites
             and
             circumstances
             in
             the
             externall
             worship
             of
             God
             ,
             a●…
             serve
             only
             for
             decency
             ,
             but
             those
             sacred
             &
             significant
             Ceremonies
             ,
             which
             admonish
             men
             of
             their
             duty
             ,
             are
             not
             of
             this
             sort
             .
             What
             shall
             we
             say
             then
             ,
             of
             such
             a
             conjunction
             as
             this
             ,
             
               que
               tantum
               decori
               serviunt
               ,
               hominesque
               sui
               admoneant
               officii
               ?
            
             Why
             would
             not
             Saravia
             write
             a
             Chronologie
             ,
             I
             say
             not
             Magnarum
             (
             as
             others
             )
             ,
             but
             
               mirandarum
               conjunctionum
            
             ,
             and
             record
             ,
             that
             at
             such
             a
             time
             he
             found
             out
             the
             conjunction
             and
             compatibility
             of
             two
             things
             ,
             which
             were
             ever
             thought
             incompatible
             in
             former
             ages
             ,
             namely
             ,
             Rites
             serving
             only
             for
             decency
             ,
             and
             holy
             significant
             Ceremonies
             admonishing
             men
             of
             their
             duty
             in
             Gods
             worship
             ?
             Had
             there
             been
             no
             Moralist
             (
             trowe
             we
             )
             then
             to
             note
             ,
             that
             decency
             and
             things
             serving
             only
             for
             decency
             have
             place
             in
             civility
             &
             all
             morall
             actions
             ,
             in
             which
             notwithstanding
             there
             is
             no
             significant
             nor
             admonitory
             sacred
             signes
             of
             mens
             duty
             in
             Gods
             worship
             ?
             And
             thus
             should
             these
             two
             things
             be
             seavered
             ,
             which
             he
             hath
             conjoyned
             and
             confounded
             .
          
           
             To
             conclude
             ,
             we
             condemne
             the
             English
             controverted
             Ceremonies
             which
             are
             regarded
             as
             holy
             and
             significant
             ,
             as
             most
             in
             expedient
             ,
             because
             they
             derogate
             from
             the
             true
             inward
             and
             spirituall
             worship
             ;
             for
             
               mans
               nature
            
             saith
             n
             
               Camero
               ,
               is
               delighted
               in
               that
               which
               is
               fleshly
               and
               outward
               ,
               neglecting
               that
               which
               is
               spirituall
               and
               inward
               .
            
             And
             this
             is
             the
             reason
             ,
             why
             least
             spirituall
             ,
             lively
             ,
             and
             holy
             disposition
             hath
             followed
             upon
             the
             addition
             of
             unnecessary
             Ceremonies
             ;
             and
             why
             there
             was
             never
             so
             much
             zeall
             ,
             life
             ,
             and
             power
             of
             Religion
             inwardly
             ,
             in
             the
             Church
             of
             Christ
             ,
             as
             then
             ,
             when
             shee
             was
             freest
             of
             Ceremonies
             .
             This
             much
             o
             a
             Formalist
             of
             great
             note
             ,
             is
             forced
             to
             a
             knowledge
             .
             
               Let
               us
               consider
            
             saith
             he
             ,
             
               the
               Primitive
               Church
               ,
               flourishing
               more
               in
               times
               of
               the
               Apostles
               ,
               then
               ever
               it
               did
               afterwards
               :
               Who
               will
               not
               admire
               her
               great
               simplicity
               in
               all
               poynts
               ,
               and
               especially
               in
               Ceremonies
               ?
               for
               excepting
               the
               celebration
               of
               Baptisme
               by
               washing
               of
               water
               ;
               and
               of
               the
               holy
               Supper
               ,
               according
               to
               the
               Lords
               institution
               ,
               in
               taking
               the
               Bread
               and
               Wine
               ,
               &
               distributing
               them
               after
               thanksgiving
               :
               excepting
               also
               the
               imposition
               of
               hands
               upon
               those
               who
               extraordinarily
               received
               the
               holy
               Ghost
               ,
               whether
               it
               were
               in
               a
               generall
               calling
               ,
               or
               a
               particular
               ,
               to
               a
               charge
               in
               the
               Church
               ,
               and
               availing
               for
               a
               miraculous
               effect
               ,
               of
               healing
               the
               sicke
               ;
               I
               say
               ,
               these
               excepted
               ,
               there
               will
               not
               be
               found
               any
               other
               Ceremony
               in
               those
               primitive
               times
               ,
               so
               admirable
               was
               their
               simplicity
               .
            
          
           
             Thirdly
             ,
             the
             Ceremonies
             are
             a
             great
             hinderance
             to
             edification
             ,
             
               
                 Sect.
              
               III
            
             because
             they
             make
             much
             time
             and
             paines
             to
             be
             spent
             about
             them
             ,
             
             which
             might
             be
             ,
             and
             (
             if
             they
             were
             removed
             )
             should
             be
             spent
             more
             profitably
             for
             godly
             edifying
             .
             That
             which
             is
             said
             of
             the
             Ceremonies
             which
             crept
             into
             the
             auncient
             Church
             ,
             agreeth
             well
             to
             them
             .
             p
             
               Ista
               Ceremoniarum
               accumulatio
               tum
               ipsos
               doctores
               tum
               etiam
               ipsos
               auditores
               ,
               a
               studio
               docendi
               atque
               discendi
               verbum
               Dei
               abstraxit
               ,
               atque
               impedivit
               necessarias
               &
               utiles
               divini
               eloquii
               institutiones
               .
            
          
           
             Pulpits
             sound
             oftentimes
             with
             declamations
             for
             the
             Ceremonies
             ,
             when
             there
             is
             need
             of
             pressing
             the
             power
             of
             Godlinesse
             upon
             the
             consciences
             of
             people
             ,
             and
             when
             there
             are
             many
             more
             necessary
             thinges
             to
             be
             urged
             .
             The
             Presse
             also
             sends
             forth
             idle
             discourses
             and
             defences
             of
             the
             Ceremonies
             ,
             which
             might
             be
             employed
             more
             profitably
             .
          
           
             And
             moreover
             ,
             faithfull
             men
             whose
             labours
             might
             be
             very
             profitable
             to
             the
             Church
             ,
             in
             the
             Holy
             Ministery
             ,
             have
             neither
             a
             doore
             of
             enterance
             ,
             nor
             a
             doore
             of
             utterance
             licentiated
             to
             them
             ,
             and
             that
             because
             they
             will
             not
             consent
             ,
             nor
             yeeld
             themselves
             to
             be
             the
             unhappy
             instruments
             of
             imposing
             this
             yoke
             of
             Ceremoniall
             bondage
             upon
             the
             necks
             of
             Gods
             people
             .
             Others
             who
             have
             entered
             ,
             &
             have
             been
             both
             faithfull
             &
             painefull
             Labourers
             in
             the
             Lords
             Vineyard
             ,
             are
             thrust
             from
             their
             charges
             ,
             for
             no
             other
             quarrell
             ,
             but
             that
             of
             Non-conformity
             .
             O
             unhappy
             Ceremonies
             !
             Woe
             unto
             you
             ;
             you
             mischeivous
             lets
             and
             prejudices
             to
             the
             edification
             of
             the
             Church
             !
          
        
         
           
             CHAP.
             V.
             
          
           
             
               That
               the
               Ceremonies
               are
               inexpedient
               ,
               because
               they
               are
               occasions
               of
               injury
               and
               cruelty
               .
            
          
           
             THe
             Ceremonies
             serve
             to
             be
             instruments
             of
             cruelty
             against
             
               
                 Sect.
              
               I
            
             the
             sincere
             servants
             of
             Christ
             :
             they
             are
             used
             ,
             as
             Absolons
             sacrifice
             ,
             to
             be
             clokes
             of
             wicked
             malice
             ,
             they
             occasion
             the
             fyning
             ,
             confyning
             ,
             depriving
             ,
             imprisoning
             ,
             and
             banishing
             of
             very
             worthy
             and
             good
             men
             .
          
           
             q
             Such
             instruments
             of
             cruelty
             ,
             brought
             into
             the
             habitation
             ;
             not
             of
             the
             sonnes
             of
             Iacob
             ,
             but
             of
             the
             God
             of
             Iacob
             ,
             are
             to
             be
             accursed
             by
             all
             who
             love
             the
             peace
             of
             Ierusalem
             ,
             or
             beare
             the
             bowels
             of
             Christian
             compassion
             within
             them
             ,
             because
             they
             are
             not
             of
             Christ
             the
             meek
             
             lambe
             of
             God
             ,
             who
             did
             not
             crie
             ,
             nor
             lift
             up
             ,
             nor
             cause
             his
             voice
             to
             be
             heard
             in
             the
             street
             ,
             who
             did
             not
             breake
             the
             bruised
             reed
             ,
             nor
             quench
             the
             smoaking
             flaxe
             ,
             but
             they
             are
             of
             Antichrist
             :
             s
             to
             whom
             it
             is
             given
             to
             make
             warre
             with
             the
             Saincts
             .
          
           
             Surely
             ,
             those
             bowels
             of
             mercies
             ,
             kyndnesse
             ,
             meeknesse
             ,
             and
             forbearance
             ,
             
             which
             t
             the
             Apostle
             requireth
             ,
             as
             they
             should
             be
             in
             every
             Christian
             ,
             so
             chiefly
             
               in
               iu
               qui
               praesunt
            
             ,
             as
             u
             Melanchton
             noteth
             ;
             in
             them
             ,
             towards
             all
             ,
             but
             chiefly
             towards
             these
             who
             are
             both
             good
             Christians
             ,
             and
             good
             subjects
             ;
             towards
             these
             in
             all
             things
             ,
             but
             chiefly
             in
             matters
             of
             Ceremony
             and
             indifferency
             .
             In
             such
             matters
             allwayes
             but
             chiefly
             when
             there
             is
             no
             contempt
             nor
             refractary
             disposition
             ,
             but
             only
             a
             modest
             and
             Christian
             desire
             ,
             to
             conserve
             the
             peace
             of
             a
             pure
             conscience
             ,
             by
             forbearing
             to
             doe
             that
             which
             it
             is
             perswaded
             is
             not
             right
             .
             Let
             Magistrates
             remember
             well
             .
             
               
                 Parcere
                 subjectis
                 &
                 debellare
                 superbos
                 .
              
            
          
           
             If
             there
             were
             no
             more
             ,
             but
             such
             a
             dolefull
             and
             woefull
             effect
             ,
             as
             
               
                 Sect.
              
               II
            
             the
             cruell
             dealing
             with
             the
             faithfull
             ministers
             of
             Iesus
             Christ
             ,
             occasioned
             by
             the
             Ceremonies
             ;
             this
             is
             too
             much
             for
             evincing
             the
             inconveniency
             of
             them
             .
          
           
             
               Dr.
               Burgesse
            
             in
             a
             Sermon
             preached
             before
             King
             Iames
             ,
             related
             a
             speach
             of
             the
             Emperour
             Augustus
             ,
             who
             commanded
             ,
             that
             all
             the
             glasses
             should
             be
             broken
             ,
             that
             no
             man
             might
             incurre
             such
             a
             fright
             as
             one
             Pollio
             was
             put
             into
             ,
             for
             breaking
             one
             of
             his
             masters
             glasses
             .
             Whereby
             (
             as
             x
             he
             expounds
             himselfe
             )
             he
             meant
             to
             intimate
             unto
             that
             wise
             King
             ,
             that
             it
             were
             better
             to
             take
             away
             the
             Ceremonies
             then
             to
             throw
             out
             the
             Ministers
             for
             them
             .
             Yet
             it
             is
             the
             verdict
             y
             of
             some
             ,
             that
             the
             blame
             lyeth
             not
             upon
             the
             Ceremonies
             ,
             but
             upon
             Ministers
             themselves
             ,
             who
             leave
             their
             places
             ,
             and
             drawe
             all
             this
             evill
             upon
             themselves
             .
             This
             is
             even
             as
             z
             Naball
             blamed
             David
             for
             breaking
             away
             from
             his
             master
             ,
             when
             he
             was
             chased
             away
             against
             his
             will
             ;
             And
             as
             a
             Iulian
             ,
             when
             he
             had
             impoverished
             the
             Christians
             ,
             laughed
             them
             to
             scorne
             ,
             as
             if
             they
             had
             impoverished
             themselves
             ,
             to
             get
             that
             blessing
             which
             Christ
             had
             promised
             to
             the
             poore
             .
          
           
             The
             Canon
             Law
             speaketh
             for
             the
             Lords
             Bishops
             ,
             which
             are
             persecuted
             from
             citty
             to
             citty
             .
             b
             
               Nec
               ipsi
               in
               hoc
               peccant
               ,
               quoniam
               non
               sponte
               sed
               coacte
               hoc
               agunt
               :
               sed
               illi
               qui
               eos
               persecuuntur
               :
               nec
               ipsis
               Episcopis
               hoc
               imputari
               potest
               ,
               sed
               illis
               qui
               eos
               hoc
               agere
               cogunt
               .
            
             How
             is
             it
             that
             they
             are
             not
             ashamed
             ,
             who
             say
             that
             ministers
             leave
             their
             owne
             places
             &
             callings
             ,
             when
             they
             would
             faine
             abyde
             in
             them
             ,
             and
             with
             heavie
             hearts
             are
             thrust
             from
             them
             .
          
           
             Neither
             is
             this
             all
             the
             injury
             which
             is
             occasioned
             by
             the
             Ceremonies
             :
             
               
                 Sect.
              
               III
            
             they
             make
             godly
             and
             zealous
             Christians
             to
             be
             mocked
             &
             nick-named
             Puritans
             ,
             except
             they
             can
             swallow
             the
             Camell
             of
             Conformity
             .
             Our
             consciences
             beare
             us
             witnesse
             ,
             how
             without
             all
             reason
             we
             are
             branded
             with
             the
             name
             of
             those
             auncient
             Heretikes
             ,
             c
             from
             whose
             opinions
             and
             maners
             ,
             O!
             how
             farre
             are
             we
             ?
             And
             as
             for
             our selves
             ,
             notwithstanding
             all
             this
             ,
             we
             shrinke
             not
             to
             be
             reproched
             for
             the
             cause
             of
             Christ
             ,
             we
             know
             the
             old
             Waldenses
             before
             us
             ,
             d
             were
             also
             
             named
             by
             their
             adversaries
             ,
             Cathares
             or
             Puritanes
             :
             and
             that
             without
             cause
             hath
             this
             name
             been
             given
             both
             to
             them
             &
             us
             .
             But
             we
             are
             most
             sorry
             ,
             that
             such
             as
             are
             walking
             humbly
             with
             their
             God
             ,
             seeking
             eagerly
             after
             the
             meanes
             of
             grace
             and
             salvation
             ,
             and
             making
             good
             conscience
             of
             all
             their
             wayes
             ,
             should
             be
             made
             odious
             ,
             and
             that
             Piety
             ,
             Humility
             ,
             Repentance
             ,
             Zeale
             ,
             Conscience
             ,
             &c.
             should
             be
             mocked
             ,
             and
             all
             by
             occasion
             of
             the
             Ceremonies
             .
          
        
         
           
             CHAP.
             VI.
             
          
           
             
               
                 That
                 the
                 Ceremonies
                 are
                 inexpedient
                 ,
                 because
                 they
                 harden
                 and
                 confirme
                 the
                 Papists
                 .
              
            
          
           
             THe
             Papists
             make
             advantage
             of
             the
             Ceremonies
             ,
             and
             thereby
             
               
                 Sect.
              
               I
            
             confirme
             themselves
             in
             Popery
             .
             First
             ,
             in
             that
             they
             use
             them
             as
             the
             bellowes
             to
             blow
             up
             the
             fire
             of
             contention
             among
             us
             ,
             remembring
             the
             old
             rule
             ,
             
               divide
               &
               impera
            
             .
             They
             set
             us
             by
             the
             eares
             among
             our selves
             ,
             that
             they
             may
             be
             in
             peace
             ,
             and
             that
             intestine
             discord
             may
             make
             us
             forget
             the
             common
             adversary
             .
             e
             Calvine
             wrote
             to
             the
             Earle
             of
             
               Summerset
               ,
               fieri
               non
               posse
               quin
               Papistae
               superbius
               insolescerent
               ,
               nisi
               mature
               compositum
               esset
               dissidium
               de
               Ceremoniis
            
             ;
             f
             
               Dr.
               White
            
             saith
             ,
             that
             our
             strife
             about
             Ceremonies
             is
             kindled
             and
             nourished
             by
             Papists
             .
             If
             we
             were
             liberate
             from
             the
             Ceremonies
             ,
             then
             might
             we
             doe
             more
             against
             the
             Papists
             ,
             and
             they
             should
             not
             insult
             as
             they
             doe
             .
          
           
             But
             they
             have
             yet
             more
             advantage
             from
             our
             Formalists
             :
             for
             they
             like
             very
             well
             the
             course
             of
             Conformity
             ,
             as
             the
             way
             of
             returning
             to
             
               
                 Sect.
              
               II
            
             Popery
             ,
             and
             some
             of
             them
             tell
             us
             in
             broad
             tearmes
             ,
             that
             they
             hope
             we
             are
             comming
             fast
             home
             to
             them
             .
             They
             perceave
             us
             receaving
             &
             retaining
             their
             Roman
             Rites
             and
             Popish
             policy
             ,
             which
             makes
             them
             resolve
             to
             stay
             where
             they
             are
             ,
             promising
             ,
             that
             themselves
             are
             in
             the
             surest
             hold
             ,
             and
             looking
             for
             our
             returning
             backe
             to
             them
             .
             This
             was
             ere
             now
             ,
             both
             foreseene
             and
             foretold
             by
             the
             wiser
             sort
             .
          
           
             g
             Zanchius
             told
             ,
             that
             he
             seemed
             to
             himselfe
             ,
             to
             heare
             the
             Monkes
             &
             Iesuites
             saving
             among
             themselves
             ,
             
               Ipsa
               quoque
               Regina
               Angllae
               doctissima
               &
               prudētissima
               ,
               paulatim
               incipit
               ad
               Sanctae
               Romanae
               Ecclesiae
               redire
               Religionem
               ;
               resumptis
               jam
               Sanctissimis
               &
               Sacratissimis
               Clericorum
               vestibus
               :
               sperandum
               est
               fore
               ut
               reliqua
               etiam
               omnia
               ,
            
             &c.
             
             Papists
             count
             all
             to
             be
             Calvino-Papistae
             ,
             i.
             e.
             halfe
             Papists
             ,
             who
             are
             not
             Puritans
             ,
             and
             dayly
             invite
             them
             to
             an
             association
             with
             them
             against
             the
             Puritans
             ,
             as
             h
             Parker
             sheweth
             out
             of
             a
             Treatise
             intitled
             ,
             
               Concertatio
               Ecclesiae
               Catholicae
               in
               Anglia
               contra
               Calvino
               
               Papistas
               &
               Puritanos
               .
            
             And
             we
             may
             perceave
             out
             of
             i
             
               Franciscus
               a
               Sancta
               clara
            
             ,
             that
             they
             dispare
             of
             any
             agreement
             with
             Puritans
             ,
             yet
             hoping
             that
             Formalists
             will
             agree
             with
             them
             .
             In
             these
             hopes
             they
             are
             still
             more
             and
             more
             confirmed
             ,
             whiles
             they
             observe
             this
             conformity
             in
             Ceremonies
             to
             be
             yet
             prevailing
             and
             proceeding
             ,
             and
             not
             like
             to
             take
             a
             stand
             .
             Whereupon
             they
             (
             poore
             soules
             )
             delight
             to
             stay
             still
             in
             Babylon
             ,
             finding
             us
             so
             fast
             turning
             backe
             thither
             ,
             as
             if
             we
             repented
             we
             come
             out
             from
             thence
             .
          
           
             Some
             would
             here
             defend
             the
             Ceremonies
             ,
             as
             being
             most
             expedient
             
               
                 Sect.
              
               III
            
             to
             gaine
             the
             Papists
             ,
             who
             otherwise
             should
             be
             the
             more
             aliened
             from
             us
             .
             O!
             what
             a
             fiction
             ?
             as
             if
             forsooth
             ,
             hardening
             of
             them
             in
             Popery
             ,
             were
             to
             winne
             them
             ,
             and
             fostering
             of
             them
             in
             the
             same
             ,
             were
             to
             weane
             them
             from
             it
             .
             Woefull
             proofe
             hath
             taught
             us
             ,
             that
             they
             are
             but
             more
             and
             more
             hardened
             ,
             and
             resolutely
             confirmed
             in
             Popery
             by
             these
             Romane
             remainders
             among
             us
             ;
             neither
             will
             they
             ,
             whiles
             they
             exspect
             that
             wee
             are
             turning
             backe
             to
             them
             ,
             doe
             so
             much
             as
             meet
             us
             midway
             :
             but
             k
             they
             flee
             from
             us
             
               quam
               longissime
            
             :
             their
             overpassing
             and
             overreaching
             Pharisaicall
             zeale
             ,
             makes
             them
             hold
             fast
             the
             least
             point
             of
             their
             Religion
             ,
             and
             adhere
             to
             the
             whole
             entire
             fabrike
             of
             the
             Romane
             both
             Doctrine
             and
             Discipline
             .
          
           
             Of
             the
             gaining
             of
             the
             Adversaries
             ,
             l
             Augustine
             speaketh
             better
             ,
             for
             if
             you
             demand
             ,
             
               unde
               vincantur
               pagani
               ,
               unde
               illuminentur
               ,
               unde
               ad
               salutem
               vocentur
               ?
            
             He
             maketh
             this
             answer
             ,
             
               deserite
               omnes
               solennitates
               es
               ipsorum
               ,
               deserite
               nugas
               eorum
               :
               &
               si
               non
               consentiunt
               veritati
               nostrae
               ,
               saltem
               pud●…at
            
             
             
               paucitatis
               suae
               .
               Nulla
               est
               concedenda
               gratia
               adversariis
            
             (
             say
             the
             Divines
             of
             
               Germany
               ,
               )
               in
               mutatione
               Ceremoniarum
               ,
               nisi
               prius
               nobiscum
               consentiant
               in
               fundamento
               ,
               hoc
               est
               ,
               in
               vera
               doctrina
               &
               usu
               Sacramentorum
               .
            
             They
             that
             yeeld
             to
             the
             Adversaries
             in
             matters
             of
             Rite
             ,
             
               eos
               hoc
               ipso
               in
               impietate
               sua
               confirmant
            
             ;
             and
             the
             Adversaries
             
               cessione
               ista
               non
               parum
               adjuvantur
            
             saith
             n
             
               Balduin
               .
               Bellarmine
            
             rejecteth
             o
             Cassander
             his
             reconciliation
             ,
             for
             this
             reason
             among
             others
             ,
             because
             according
             to
             the
             judgement
             of
             the
             Fathers
             ,
             we
             should
             not
             change
             nor
             innovate
             the
             smallest
             matters
             ,
             for
             gratifying
             of
             Heretikes
             .
          
           
             The
             best
             way
             then
             which
             we
             can
             use
             ,
             for
             winning
             of
             the
             Papists
             ,
             is
             p
             to
             shine
             as
             lights
             in
             the
             world
             ,
             holding
             forth
             the
             word
             of
             life
             by
             a
             pure
             and
             plaine
             profession
             :
             to
             be
             blamelesse
             and
             harmelesse
             ,
             the
             sonnes
             of
             God
             without
             rebuke
             in
             the
             midst
             of
             a
             crooked
             and
             perverse
             nation
             ,
             q
             that
             so
             the
             name
             of
             God
             and
             his
             Doctrine
             bee
             not
             blasphemed
             .
             If
             thus
             we
             hold
             fast
             the
             profession
             of
             the
             trueth
             ,
             and
             walke
             in
             all
             honest
             conversation
             according
             to
             the
             trueth
             so
             many
             as
             are
             ordained
             to
             eternall
             life
             shall
             be
             converted
             ,
             and
             r
             made
             to
             glorify
             God
             in
             the
             day
             of
             visitation
             .
          
           
             If
             it
             be
             said
             ,
             that
             the
             Apostle
             observed
             some
             Iewish
             Ceremonies
             
               
                 Sect.
              
               IV
            
             for
             winning
             of
             the
             Iewes
             ,
             as
             we
             read
             ,
             Act.
             18.
             21.
             
             &
             20.
             16.
             
             &
             21.
             26.
             
             and
             that
             it
             appeareth
             ,
             wee
             may
             by
             the
             same
             reason
             yeeld
             to
             some
             Popish
             .
             Ceremonies
             ,
             for
             winning
             of
             the
             Papists
             .
             Ans.
             1.
             
             There
             is
             not
             alike
             reason
             of
             the
             weake
             Iewes
             ,
             who
             then
             could
             not
             have
             been
             fully
             instructed
             concerning
             Christian
             liberty
             ;
             and
             obstinate
             Papists
             who
             might
             have
             been
             ,
             and
             yet
             may
             be
             instructed
             ,
             but
             will
             not
             .
             Nor
             2.
             is
             the
             same
             to
             be
             done
             in
             the
             bright
             shining
             meridian
             light
             of
             the
             Gospell
             ,
             which
             was
             done
             before
             the
             full
             promulgation
             of
             the
             same
             .
             s
             Nor
             3.
             
             Is
             so
             much
             honour
             to
             be
             given
             ,
             and
             so
             great
             respect
             to
             bee
             had
             to
             Popish
             and
             Antichristian
             Rites
             ,
             as
             to
             the
             Ceremonies
             which
             were
             ordained
             by
             God
             himselfe
             .
             These
             were
             to
             be
             suffered
             a
             while
             ,
             that
             they
             might
             be
             honourably
             buried
             :
             to
             those
             we
             are
             to
             say
             with
             detestation
             
               Get
               you
               hence
            
             ,
             Nor
             4.
             can
             the
             same
             things
             be
             done
             at
             Antioch
             ,
             which
             are
             done
             at
             Ierusalem
             ;
             At
             
               Antioch
               Peter
            
             sinned
             by
             using
             Iewish
             Rites
             ;
             because
             there
             the
             greatest
             part
             were
             Gentiles
             ,
             who
             had
             both
             heard
             his
             preaching
             and
             seene
             his
             practise
             against
             the
             Ceremonies
             of
             the
             Iewes
             .
             But
             at
             
               Ierusalem
               Paul
            
             had
             to
             doe
             with
             the
             weake
             Iewes
             ,
             who
             had
             heard
             litle
             or
             no
             preaching
             against
             those
             Ceremonies
             ,
             and
             had
             seen
             as
             litle
             practise
             contrary
             unto
             them
             ;
             Now
             Scotland
             must
             not
             be
             likened
             to
             Ierufalem
             :
             no
             not
             to
             Antioch
             ;
             for
             Scotland
             hath
             been
             filled
             both
             with
             preaching
             and
             practise
             contrary
             to
             the
             Ceremonies
             of
             the
             Papists
             ,
             yea
             hath
             moreover
             spewed
             them
             out
             openly
             &
             solemnely
             ,
             with
             a
             religious
             and
             strict
             oath
             never
             to
             licke
             them
             up
             againe
             .
          
        
         
           
             CHAP.
             VII
             .
          
           
             
               
                 That
                 the
                 Ceremonies
                 are
                 inexpedient
                 ,
                 because
                 they
                 disturbe
                 the
                 peace
                 of
                 the
                 Church
                 .
              
            
          
           
             THe
             great
             evils
             which
             have
             befallen
             to
             many
             famous
             Churches
             
               
                 Sect.
              
               I
            
             through
             the
             meanes
             of
             intestine
             dissentions
             ,
             should
             teach
             us
             not
             to
             admit
             the
             occasions
             of
             the
             like
             inconveniencies
             among
             our selves
             ,
             for
             as
             by
             concord
             
               minima
               crescunt
            
             ,
             so
             by
             discord
             
               maxima
               dilabuntur
            
             .
          
           
             Now
             ,
             the
             Ceremonies
             are
             the
             bane
             of
             our
             Churches
             peace
             ,
             &
             the
             unhappy
             instruments
             of
             lamentable
             discord
             among
             bretheren
             who
             should
             dwell
             togiter
             in
             unity
             .
             I
             know
             ,
             that
             the
             refusers
             of
             the
             Ceremonies
             are
             blamed
             ,
             as
             if
             they
             were
             the
             troublers
             of
             the
             peace
             of
             the
             Church
             ,
             &
             the
             tumultuating
             contentious
             spirits
             ,
             who
             make
             so
             much
             adoe
             about
             matters
             of
             Rite
             and
             Ceremony
             .
             But
             I
             know
             also
             ,
             that
             none
             have
             beene
             more
             ordinarily
             and
             commonly
             blamed
             for
             troubling
             the
             peace
             of
             the
             Church
             ,
             then
             they
             who
             least
             deserved
             to
             be
             blamed
             for
             it
             .
             So
             was
             t
             Elijah
             himselfe
             thought
             to
             be
             he
             that
             troubled
             
             Israell
             ,
             when
             he
             contended
             against
             the
             corruptions
             of
             the
             Church
             in
             his
             time
             .
             I
             will
             therefore
             observe
             foure
             markes
             where
             by
             it
             may
             be
             knowen
             ,
             when
             contentions
             are
             in
             a
             Church
             ,
             which
             side
             is
             reprehensible
             ,
             and
             also
             who
             are
             to
             be
             blamed
             〈◊〉
             the
             troublers
             of
             our
             Israell
             .
          
           
             In
             contentions
             raised
             in
             the
             Church
             ,
             we
             are
             to
             consider
             the
             motive
             ,
             
               
                 Sect.
              
               II
            
             the
             measure
             ,
             the
             matter
             ,
             the
             manner
             .
             And
             1.
             touching
             the
             motive
             ;
             They
             who
             contend
             in
             a
             Church
             reprehensibly
             ,
             are
             moved
             and
             induced
             to
             the
             course
             which
             they
             followe
             ,
             by
             some
             worldly
             respect
             .
             
               Act.
               19.
               25.
               1.
               
               Tim.
            
             6.
             5.
             
             Now
             ,
             as
             for
             those
             in
             our
             Church
             ,
             who
             contend
             for
             the
             Ceremonies
             ,
             many
             of
             them
             are
             ledde
             by
             such
             
               argumenta
               inartificialia
            
             ,
             as
             ,
             wealth
             ,
             preferment
             ,
             &c.
             and
             if
             conscience
             be
             at
             all
             looked
             to
             by
             them
             ,
             yet
             they
             only
             throw
             and
             extort
             an
             assent
             and
             allowance
             from
             it
             ,
             when
             worldly
             respects
             have
             made
             them
             to
             propend
             and
             incline
             to
             an
             anterior
             liking
             of
             the
             Ceremonies
             .
             We
             doe
             not
             judge
             them
             ,
             when
             we
             say
             so
             ,
             but
             by
             their
             fruits
             we
             know
             them
             .
             As
             u
             Pope
             Innocent
             the
             7.
             whiles
             he
             was
             yet
             a
             Cardinall
             ,
             used
             to
             reprehend
             the
             negligence
             and
             timidity
             of
             the
             former
             Popes
             ,
             who
             had
             not
             removed
             the
             schisme
             &
             trouble
             of
             the
             Church
             of
             Rome
             ,
             yet
             when
             himselfe
             was
             advanced
             to
             the
             Popedome
             ,
             he
             followed
             the
             footsteps
             of
             his
             Predecessors
             ,
             governing
             all
             thinges
             tumultuously
             ,
             &
             making
             the
             schisme
             worse
             :
             so
             among
             our
             Opposites
             ,
             not
             a
             few
             have
             been
             overcome
             with
             ease
             ,
             pleasure
             ,
             riches
             ,
             favour
             ,
             preeminence
             ,
             &c.
             to
             like
             well
             of
             the
             Ceremonies
             ,
             which
             never
             had
             their
             first
             love
             ;
             When
             they
             had
             both
             spoken
             and
             disputed
             against
             them
             ;
             What
             drew
             them
             overstayes
             to
             contend
             for
             them
             ,
             except
             (
             I
             say
             not
             the
             seeking
             of
             (
             lest
             I
             be
             thought
             uncharitable
             )
             but
             )
             their
             beeing
             sought
             by
             some
             worldly
             benefite
             ?
             And
             how
             could
             such
             a
             one
             excuse
             himselfe
             ,
             but
             by
             Paris
             his
             Apology
             ,
             
               Ingentibiis
               ardent
               ,
               judicium
               domis
               sollicitare
               meum
               .
            
             And
             what
             marvell
             that
             x
             Balaks
             promotion
             ,
             and
             Sauls
             y
             fields
             and
             vineyards
             ,
             prevaile
             with
             such
             as
             z
             love
             this
             present
             world
             .
          
           
             The
             Popish
             oyle
             and
             Chrisme
             were
             defended
             by
             Islebius
             and
             Sidonius
             ,
             a
             
               ut
               ipsi
               nimirum
               discederent
               unctiores
            
             .
             How
             like
             to
             them
             have
             we
             knowen
             many
             Formalists
             ?
             The
             best
             respect
             which
             b
             
               B.
               Lindsey
            
             nameth
             for
             kneeling
             at
             the
             Communion
             ,
             is
             ,
             the
             eshewing
             the
             Prince
             his
             offence
             ;
             But
             as
             for
             us
             ,
             let
             it
             be
             told
             who
             hath
             ever
             of
             a
             Conformist
             become
             a
             Non-conformist
             ,
             for
             any
             worldly
             benefire
             which
             he
             might
             exspect
             by
             his
             non-confirmity
             ?
             What
             worldly
             respect
             have
             we
             to
             move
             us
             to
             refuse
             the
             Ceremonies
             ?
             What
             wealth
             ?
             What
             preferment
             ?
             What
             ease
             ?
             What
             pleasure
             ?
             What
             favour
             ?
             Doe
             we
             not
             expose
             our selves
             to
             the
             hazard
             of
             all
             these
             things
             ?
             Only
             our
             consciences
             suffer
             us
             not
             to
             consent
             to
             such
             things
             as
             we
             see
             to
             be
             unlawfull
             and
             hurtfull
             for
             the
             Church
             .
          
           
             2.
             
             Let
             it
             be
             considered
             ,
             which
             side
             exceeds
             in
             contending
             ,
             they
             
               
                 Sect.
              
               III
            
             
             are
             in
             the
             fault
             ,
             1
             Tim.
             6.
             4.
             
             Now
             our
             Opposites
             doe
             farre
             overmatch
             us
             and
             overstride
             us
             in
             contention
             .
             For
             ,
             1.
             
             They
             harbour
             a
             inveterate
             dislike
             of
             every
             course
             and
             custome
             which
             we
             like
             well
             off
             ;
             and
             they
             carpe
             at
             many
             deeds
             ,
             words
             ,
             writings
             ,
             opinions
             ,
             fashions
             ,
             &c.
             in
             us
             ,
             which
             they
             let
             passe
             in
             others
             of
             their
             owne
             minde
             .
             Whereas
             we
             (
             God
             knowes
             )
             are
             glad
             to
             allowe
             in
             them
             ,
             any
             thing
             which
             wee
             allow
             in
             others
             ,
             and
             are
             so
             farre
             from
             
               nitimur
               in
               vetitum
               semper
               cupimusque
               negata
               ,
            
             that
             most
             heartily
             we
             condescend
             to
             apply
             our selves
             by
             all
             possible
             meanes
             to
             observe
             them
             ,
             please
             them
             ,
             and
             entertaine
             peace
             with
             them
             ,
             who
             impose
             and
             urge
             upon
             us
             ,
             a
             unconscionable
             observation
             of
             certaine
             Ceremonies
             ,
             and
             to
             doe
             as
             much
             for
             them
             as
             any
             ground
             of
             conscience
             or
             reason
             can
             warrant
             .
             a
             So
             farre
             as
             we
             have
             attained
             ,
             we
             walke
             by
             the
             same
             rule
             with
             them
             ,
             and
             so
             exceed
             not
             in
             the
             measure
             .
             2.
             
             It
             may
             be
             seen
             ,
             that
             they
             exceed
             in
             contending
             with
             us
             ,
             if
             we
             be
             compaired
             with
             the
             Papists
             :
             against
             them
             they
             contend
             more
             remissely
             ,
             against
             us
             more
             intensively
             .
             b
             Saravia
             professeth
             ,
             that
             he
             thinketh
             worse
             of
             us
             ,
             then
             of
             Papists
             .
             He
             hath
             reason
             c
             who
             complaineth
             of
             Formalists
             their
             desire
             not
             to
             sturre
             and
             contend
             against
             the
             Papists
             ,
             and
             their
             fiercenesse
             against
             their
             owne
             bretheren
             .
             This
             (
             saith
             he
             )
             
               is
               ill
               provided
               for
               ,
               and
               can
               have
               no
               excuse
               ;
               that
               some
               not
               to
               contend
               with
               Papists
               should
               contend
               with
               their
               bretheren
               ,
               and
               displease
               the
               sonnes
               of
               their
               owne
               mother
               ,
               to
               please
               the
               enimies
               of
               their
               Father
               ,
               and
               beate
               not
               the
               dogge
               before
               the
               Lyon
               ,
               but
               the
               Lyon
               for
               favour
               of
               the
               dogge
               ,
               and
               make
               the
               naturall
               childe
               to
               weepe
               ,
               while
               the
               sonne
               of
               the
               bondwoman
               doeth
               triumph
               .
            
             3.
             
             That
             they
             exceed
             ,
             appeareth
             from
             the
             effects
             of
             their
             contending
             :
             hurt
             &
             damnage
             is
             a
             maine
             effect
             of
             contention
             .
             
               Calvine
               ,
               Perkines
            
             ,
             &
             Pareus
             observe
             upon
             Gal.
             5.
             15.
             that
             contentions
             breed
             hurtfull
             &
             pernitious
             effects
             ,
             which
             tend
             to
             consumption
             and
             destruction
             .
             Now
             wherein
             doe
             we
             injure
             or
             harme
             our
             Opposites
             ,
             in
             their
             persons
             ,
             callings
             ,
             places
             ,
             &
             c
             ?
             yet
             in
             all
             these
             and
             many
             other
             things
             doe
             they
             wrong
             us
             ,
             by
             defamation
             ,
             deprivation
             ,
             spoliation
             ,
             incarceration
             ,
             &c.
             
             How
             much
             better
             were
             it
             ,
             to
             remove
             the
             Babylonian
             baggage
             of
             Antichristian
             Ceremonies
             ,
             which
             are
             the
             mischievous
             meanes
             ,
             both
             of
             the
             strife
             and
             of
             all
             the
             evill
             which
             ariseth
             out
             of
             it
             ?
             Put
             away
             the
             Ceremonies
             ,
             cast
             out
             this
             Ionus
             ,
             and
             beholde
             ,
             the
             storme
             will
             cease
             .
             A
             wise
             Pilot
             ,
             will
             in
             a
             urgent
             storme
             ,
             cast
             out
             even
             some
             pretious
             wares
             ;
             that
             the
             rest
             may
             be
             safe
             .
             
               And
               shall
               vve
               then
            
             saith
             d
             
               Park●…
               ,
               cast
               out
               the
               Pilots
               of
               the
               ship
               themselves
               ,
               and
               all
               to
               spare
               the
               wa●…
               of
               Ro●…
               which
               are
               no
               lavvfull
               trafficque
               ?
            
          
           
             3.
             
             Let
             the
             matter
             be
             looked
             to
             ,
             for
             which
             each
             side
             contendeth
             ;
             
               
                 Sect.
              
               IV
            
             Bretheren
             saith
             the
             e
             Archb.
             of
             
               Sainctandrews
               ,
               to
               contend
               is
               not
               a
               fault
               ,
               if
               so
               it
               be
               for
               a
               weighty
               matter
               ,
               but
               to
               be
               contentious
               in
               a
               light
               busines
               this
               is
               faultie
               .
            
             Now
             I
             wish
             it
             may
             please
             him
             to
             understand
             ,
             that
             when
             we
             contend
             about
             the
             removall
             of
             the
             Ceremonies
             ,
             we
             contend
             for
             a
             very
             waighty
             matter
             ,
             for
             we
             prove
             the
             removall
             of
             them
             ,
             to
             bee
             necessary
             
             in
             respect
             of
             their
             inconveniency
             ,
             and
             unlawfullnesse
             .
             They
             who
             urge
             the
             Ceremonies
             ,
             contend
             for
             things
             which
             are
             not
             necessary
             ,
             and
             we
             who
             refuse
             them
             ,
             contend
             for
             things
             which
             are
             most
             necessary
             ,
             even
             for
             the
             Doctrine
             and
             Discipline
             warranted
             by
             Gods
             Word
             ,
             against
             all
             corruptions
             of
             Idolatrie
             and
             Superstition
             .
             That
             the
             Ceremonies
             can
             neither
             be
             purged
             of
             Superstition
             nor
             Idolatry
             ,
             I
             have
             proved
             in
             the
             3.
             part
             of
             this
             Dispute
             .
          
           
             4.
             
             If
             the
             manner
             of
             contending
             be
             observed
             ,
             our
             Opposites
             will
             
               
                 Sect.
              
               V
            
             be
             found
             reproveable
             ;
             not
             we
             :
             we
             contend
             by
             the
             grounds
             of
             truth
             and
             reason
             :
             but
             they
             use
             to
             answer
             all
             objections
             ,
             and
             resolve
             all
             questions
             ,
             by
             the
             sentence
             of
             Superiours
             ,
             and
             the
             will
             of
             the
             Law
             ,
             we
             contend
             from
             Gods
             Word
             and
             good
             reason
             ,
             they
             from
             mans
             will
             and
             no
             reason
             .
             This
             was
             clearely
             seene
             at
             the
             first
             conclusion
             of
             the
             five
             Articles
             at
             Perth
             Assembly
             .
          
           
             
               B.
               Lindsey
            
             him selfe
             relating
             the
             proceedings
             of
             the
             same
             ,
             f
             tels
             us
             ,
             that
             Mr.
             
               Iohn
               C●…icholl
            
             and
             
               Mr.
               William
               Sco●…e
            
             alledged
             ,
             that
             if
             any
             would
             prese
             to
             abolish
             the
             order
             which
             had
             been
             long
             keeped
             in
             this
             Church
             ,
             and
             draw
             in
             things
             not
             receaved
             yet
             ,
             they
             should
             be
             holden
             to
             prove
             ,
             either
             that
             the
             things
             urged
             ,
             were
             necessary
             and
             expedient
             for
             our
             Church
             ,
             or
             the
             order
             hitherto
             kept
             ,
             not
             meet
             to
             be
             retained
             .
             This
             was
             denied
             ,
             upon
             this
             ground
             ;
             that
             is
             was
             the
             Prince
             (
             who
             by
             himselfe
             had
             power
             to
             reforme
             such
             things
             as
             were
             amisse
             in
             the
             outward
             policy
             of
             the
             Church
             )
             that
             required
             to
             have
             the
             change
             made
             :
             Well
             ,
             since
             they
             must
             needs
             take
             the
             opponents
             part
             ,
             they
             desired
             this
             question
             to
             be
             reasoned
             :
             
               〈◊〉
               〈◊〉
               or
               〈◊〉
               at
               the
               Communion
               were
               the
               fitter
               gesture
               ?
            
             This
             also
             was
             refused
             ,
             and
             the
             question
             was
             propounded
             thus
             .
             
               His
               Majestydesires
               our
               gesture
               of
               sitting
               at
               the
               Communion
               to
               be
               changed
               into
               kneeling
               :
               why
               ought
               not
               the
               s●…me
               to
               be
               do●…
               ?
               At
               lentgh
               when
               Mr.
               Iohn
               Carmichall
            
             brought
             an
             Argument
             from
             the
             custome
             and
             practise
             of
             the
             Church
             of
             Scotland
             ,
             g
             it
             was
             answered
             that
             albeit
             the
             Argument
             held
             good
             against
             the
             motions
             of
             private
             men
             ,
             yet
             his
             Majesty
             requiring
             the
             practise
             to
             be
             changed
             ▪
             matters
             behoved
             to
             admit
             a
             new
             consideration
             ,
             and
             that
             because
             it
             was
             the
             Prince
             his
             priviledge
             ,
             &c.
             
          
           
             I
             must
             say
             ,
             the
             B.
             was
             not
             well
             advised
             to
             insert
             this
             passage
             ,
             which
             (
             if
             there
             were
             no
             more
             )
             lets
             the
             world
             see
             ,
             that
             free
             reasoning
             was
             denied
             .
             For
             his
             Majesties
             Auctority
             ,
             did
             both
             exeeme
             the
             affirmers
             from
             the
             paines
             of
             probation
             ,
             (
             contrary
             to
             the
             lawes
             of
             disputation
             )
             and
             state
             the
             question
             ,
             and
             also
             answeare
             Arguments
             .
          
           
             And
             moreover
             ,
             when
             the
             Articles
             were
             put
             in
             voting
             ,
             the
             Archbishop
             in
             calling
             on
             the
             names
             did
             inculcate
             these
             and
             the
             like
             words
             :
             
               have
               the
               King
               in
               your
               minde
               :
               〈◊〉
               on
               the
               King
               :
               looke
               to
               the
               King.
            
             This
             ,
             
               B.
               Lindsey
            
             passeth
             over
             in
             deepe
             silence
             ,
             though
             it
             be
             challenged
             by
             his
             Antagonist
             .
             h
             Plinius
             proveth
             ,
             that
             
               animalia
               infecta
            
             doe
             sometimes
             sleepe
             ,
             because
             sometimes
             when
             light
             is
             holden
             neere
             them
             ,
             yet
             they
             
             sturre
             not
             .
             And
             may
             not
             we
             conclude
             ,
             that
             the
             B.
             was
             sleeping
             ,
             when
             tho
             both
             in
             this
             ,
             and
             diverse
             other
             places
             ,
             such
             convincing
             light
             was
             holden
             out
             before
             him
             ,
             yet
             hath
             he
             said
             nothing
             nor
             sturred
             himselfe
             at
             all
             for
             the
             matter
             ?
             Yet
             further
             ,
             we
             finde
             that
             
               B.
               Spotswood
            
             in
             his
             Sermon
             at
             that
             pretended
             Assembly
             ,
             answeareth
             all
             such
             as
             can
             not
             yeeld
             to
             the
             Ceremonies
             with
             the
             peace
             of
             their
             consciences
             ;
             That
             without
             any
             more
             adoe
             ,
             they
             may
             not
             controule
             publike
             judgement
             ,
             but
             must
             alwayes
             esteeme
             that
             to
             be
             best
             and
             most
             seemly
             ,
             which
             seemeth
             so
             in
             the
             eye
             of
             publike
             auctority
             ;
             That
             even
             such
             Rites
             and
             orders
             as
             are
             not
             rightly
             established
             ;
             must
             be
             obeyed
             so
             long
             as
             they
             have
             the
             force
             of
             a
             constitution
             ;
             That
             the
             sentence
             of
             Superiours
             ought
             to
             direct
             us
             and
             be
             a
             sufficient
             ground
             to
             our
             conscience
             for
             obeying
             .
             This
             is
             the
             best
             of
             their
             reasoning
             ,
             and
             before
             all
             faile
             .
             i
             The
             B.
             of
             Winchester
             reasoneth
             from
             bare
             custome
             .
             Have
             we
             not
             cause
             to
             renew
             the
             complaint
             which
             k
             
               Ioh.
               Lascus
            
             made
             in
             behalfe
             of
             the
             Protestants
             in
             
               Germanie
               :
               nulla
               cognitione
               causa
               per
               colloquium
               aut
               a●…icam
               suffragiorum
               collationem
               habita
               ,
               sed
               prajudicio
               tantum
               ipsorum
               sententiam
               damnari
               .
            
          
        
         
           
             CHAP.
             VIII
             .
          
           
             
               That
               the
               inexpediency
               of
               the
               Ceremonies
               ,
               in
               respect
               of
               the
               Scandall
               of
               the
               weake
               ,
               may
               be
               plainely
               perceived
               ,
               12
               propositions
               touching
               Scandall
               are
               premitted
               .
            
          
           
             THere
             remaineth
             yet
             another
             inconveniency
             found
             in
             the
             Ceremonies
             ,
             which
             is
             Scandall
             ;
             They
             hinder
             our
             spirituall
             
               
                 Sect.
              
               I
            
             edification
             ,
             and
             groweth
             in
             Faith
             and
             Plerophory
             ,
             &
             make
             us
             stumble
             in
             stead
             of
             going
             forwarde
             .
             l
             The
             best
             members
             of
             the
             body
             should
             be
             cut
             off
             ,
             when
             they
             offend
             ,
             much
             more
             the
             superfluous
             humours
             ,
             such
             as
             the
             Popish
             Ceremonies
             must
             be
             reckoned
             to
             bee
             .
             And
             what
             if
             some
             wide
             consciences
             thinke
             the
             Ceremonies
             no
             stumbling
             blockes
             ?
             Nay
             ,
             what
             if
             some
             pretend
             ,
             that
             they
             edify
             ?
             m
             
               Ferulae
               asinis
               gratissime
               sunt
               in
               pabulo
               ,
               ●…teris
               vere
               jumentis
               praesentanto
               vtneno
               .
            
             It
             is
             enough
             to
             evince
             the
             inconveniency
             of
             the
             Ceremonies
             ,
             that
             some
             are
             scandalized
             ,
             yea
             many
             tender
             consciences
             are
             made
             to
             stumble
             by
             their
             meanes
             .
             We
             learne
             from
             our
             Master
             ,
             n
             that
             the
             Scandall
             of
             one
             is
             to
             be
             cared
             for
             ,
             much
             more
             the
             Scandall
             of
             many
             ,
             especially
             if
             those
             many
             ,
             be
             of
             the
             number
             of
             the
             litle
             ones
             which
             believe
             in
             him
             .
             But
             for
             our
             clearer
             proceeding
             in
             this
             Argument
             ,
             I
             will
             premit
             these
             propositions
             ,
             of
             which
             we
             are
             to
             make
             use
             .
          
           
           
             I.
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ;
             Scandall
             or
             offence
             is
             not
             the
             
               
                 Sect.
              
               II
            
             grieving
             or
             displeasing
             of
             my
             brother
             ;
             for
             peradventure
             when
             I
             grieve
             him
             or
             displease
             him
             ,
             I
             doe
             edify
             him
             ;
             now
             Edification
             and
             Scandall
             are
             not
             compatible
             .
             But
             Scandall
             ,
             is
             a
             word
             or
             deed
             proceeding
             from
             me
             ,
             which
             is
             or
             may
             be
             the
             occasion
             of
             another
             mans
             halting
             ,
             or
             falling
             into
             ,
             or
             swerving
             from
             the
             straight
             way
             of
             righteousnesse
             .
             Scandulum
             (
             saith
             o
             
               〈◊〉
               )
               nos
               offendiculum
               ,
               vel
               ruinam
               &
               impactionem
               pedis
               possumus
               dicere
               :
               quando
               ergo
               legimus
               ,
               quicunque
               de
               minimis
               istis
               scandalizaverit
               quempiam
               :
               hoc
               intelligimus
               :
               quicunque
               dicto
               factove
               occasionem
               ruina
               cuiquam
               dederit
               .
               Scandalum
            
             saith
             p
             
               Almandus
               Polanus
               ,
               est
               dictum
               vel
               factum
               ,
               quo
               alius
               deterior
               redditur
               .
            
          
           
             II.
             This
             occasion
             of
             halting
             ,
             stumbling
             ,
             or
             swerving
             ,
             which
             we
             call
             Scandall
             ,
             is
             sometimes
             onely
             given
             on
             the
             part
             of
             the
             offender
             ,
             sometimes
             onely
             taken
             on
             the
             part
             of
             the
             offended
             ,
             sometimes
             both
             given
             on
             the
             one
             part
             ,
             and
             taken
             on
             the
             other
             .
             The
             first
             sort
             is
             ,
             
               Scandall
               given
               ,
               and
               not
               taken
            
             ;
             The
             second
             is
             ,
             
               Scandall
               taken
               ,
               and
               not
               given
            
             ;
             The
             third
             is
             ,
             
               Scandall
               both
               taken
               and
               given
            
             .
          
           
             III.
             All
             these
             three
             kindes
             of
             Scandall
             are
             sinfull
             .
             The
             first
             is
             the
             sinne
             of
             the
             offender
             ;
             for
             it
             is
             a
             fault
             to
             give
             my
             brother
             occasion
             of
             stumbling
             ,
             though
             he
             stumble
             not
             .
             The
             second
             is
             the
             sinne
             of
             the
             offended
             ,
             who
             should
             not
             take
             offence
             where
             he
             hath
             no
             cause
             .
             The
             third
             is
             a
             sinne
             on
             both
             sides
             ;
             for
             as
             it
             is
             a
             fault
             to
             lay
             an
             occasion
             of
             falling
             before
             another
             ,
             so
             it
             is
             a
             fault
             in
             him
             to
             fall
             ,
             though
             hee
             have
             occasion
             .
          
           
             IV.
             A
             Scandall
             given
             or
             active
             ,
             is
             not
             onely
             such
             a
             word
             or
             deed
             ,
             whereby
             we
             intend
             the
             fall
             of
             our
             Brother
             ,
             but
             q
             also
             ,
             such
             a
             word
             
               
                 Sect.
              
               III
            
             or
             deed
             ,
             
               quod
               de
               sui
               ration●…
               habet
               ,
               quod
               sit
               inductivum
               ad
               peccandum
               ,
               puta
               cum
               aliquis
               publice
               facit
               peccatum
               ,
               vel
               quod
               habet
               similitudinem
               peccati
               .
               Ioh.
            
             16.
             2.
             
             Put
             the
             case
             a
             man
             stay
             away
             from
             the
             Christian
             Assemblies
             ,
             and
             publike
             worship
             of
             God
             ,
             intending
             to
             employ
             his
             studies
             all
             this
             time
             ,
             for
             the
             good
             of
             the
             Church
             by
             writing
             ;
             such
             a
             man
             doth
             not
             onely
             not
             intend
             the
             fall
             of
             others
             ,
             but
             by
             the
             contrary
             he
             intendeth
             edification
             ;
             yet
             doth
             he
             scandalize
             them
             ,
             because
             
               ratio
               &
               conditio
               operis
            
             is
             scandalous
             and
             inductive
             to
             sinne
             .
          
           
             V.
             An
             active
             Scandall
             is
             given
             (
             and
             so
             is
             faulty
             )
             many
             wayes
             .
             If
             it
             be
             in
             a
             thing
             lawfull
             ,
             then
             it
             makes
             our
             brother
             condemne
             our
             lawfull
             deed
             ,
             yea
             animates
             him
             by
             our
             example
             ,
             to
             that
             which
             in
             his
             conscience
             he
             condemneth
             ,
             both
             which
             are
             sinne
             .
             If
             it
             be
             in
             a
             thing
             unlawfull
             ,
             then
             is
             the
             Scandall
             given
             and
             peccant
             ,
             if
             either
             our
             brother
             be
             made
             to
             fall
             into
             the
             outward
             act
             of
             sinne
             ;
             or
             2.
             
             If
             he
             bee
             made
             to
             stumble
             in
             his
             conscience
             ,
             and
             to
             call
             in
             question
             the
             way
             of
             trueth
             ;
             or
             3.
             
             If
             it
             doe
             so
             much
             as
             to
             make
             him
             halt
             ,
             or
             weaken
             his
             plerephory
             or
             full
             assurance
             ;
             or
             4.
             
             If
             it
             hinder
             his
             growth
             and
             
             
             
             
             
             going
             forward
             ,
             and
             make
             him
             ,
             though
             neither
             to
             fall
             ,
             nor
             to
             stumble
             ,
             nor
             to
             halt
             ,
             yet
             to
             have
             a
             smaler
             progresse
             .
             Or
             5.
             
             If
             none
             of
             these
             evils
             be
             produced
             in
             our
             brother
             ,
             yet
             when
             either
             through
             our
             intention
             ,
             and
             the
             condition
             of
             the
             deed
             togither
             ,
             or
             through
             the
             condition
             of
             the
             deed
             alone
             ,
             occasion
             is
             given
             him
             of
             sinning
             any
             one
             of
             these
             wayes
             .
             
               Opu●…
               nostrum
               (
               r
            
             )
             saith
             a
             great
             Proctor
             for
             Popish
             Ceremonies
             ,
             
               quot●…s
               sive
               natura
               sua
               ,
               sive
               superaddito
               accidente
               alicujus
               circumstantiae
               ,
            
             
             
               est
               inductivum
               proximi
               ad
               peccatum
               ,
               sive
               causativum
               magni
               mali
               ,
               sive
               turbativum
               boni
               spiritualis
               ;
               sive
               impeditivum
               fidei
               &c.
               quamvis
               etiam
               effectus
               non
               s●…queretur
               ,
               malum
               est
               &
               peccatum
               .
            
          
           
             VI.
             A
             passive
             Scandall
             ,
             which
             is
             taken
             and
             not
             given
             ,
             is
             not
             onely
             faulty
             ,
             when
             it
             proceedeth
             of
             malice
             ,
             but
             also
             ,
             when
             it
             proceedeth
             
               
                 Sect.
              
               IV
            
             of
             ignorance
             and
             infirmity
             :
             and
             
               Scandalum
               pusillorum
            
             ,
             may
             be
             
               Scandalum
               acceptum
            
             ,
             on
             the
             part
             of
             the
             offended
             faulty
             ,
             as
             well
             as
             
               Scandalum
               Pharis●…orum
            
             .
             When
             weake
             ones
             are
             offended
             at
             me
             for
             the
             use
             of
             a
             lawfull
             thing
             ,
             before
             I
             know
             of
             their
             weakenesse
             ,
             and
             their
             taking
             of
             offence
             ,
             the
             Scandall
             is
             onely
             passive
             ,
             and
             so
             we
             see
             ,
             that
             weake
             ones
             may
             take
             offence
             where
             none
             is
             given
             ,
             as
             well
             as
             the
             malitious
             .
             Now
             ,
             their
             taking
             of
             offence
             ,
             though
             it
             proceed
             of
             weaknesse
             ,
             yet
             is
             sinfull
             ,
             for
             their
             weaknesse
             and
             ignorance
             is
             a
             fault
             ,
             and
             doth
             not
             excuse
             them
             .
          
           
             VII
             .
             A
             Scandall
             may
             be
             at
             first
             onely
             passive
             ,
             &
             yet
             afterward
             become
             active
             .
             For
             example
             ,
             Gedeons
             Ephod
             ,
             and
             the
             brasen
             Serpent
             ,
             were
             monuments
             of
             Gods
             mercies
             ,
             and
             were
             neither
             evill
             ,
             nor
             appearances
             of
             evill
             ,
             so
             that
             when
             people
             were
             first
             scandalized
             by
             them
             ,
             the
             Scandall
             was
             merely
             passive
             ,
             but
             the
             keeping
             and
             retaining
             of
             them
             ,
             after
             that
             Scandall
             rose
             out
             of
             them
             ,
             made
             the
             Scandall
             to
             become
             active
             also
             ,
             because
             the
             reserving
             of
             them
             after
             that
             time
             ,
             was
             not
             without
             appearance
             of
             evill
             .
          
           
             VIII
             .
             The
             occasion
             of
             an
             Scandall
             which
             is
             onely
             passive
             should
             be
             removed
             ,
             if
             it
             be
             not
             some
             necessary
             thing
             ,
             &
             we
             are
             not
             onely
             to
             
               
                 Sect.
              
               V
            
             shunne
             that
             which
             giveth
             Scandall
             ,
             but
             also
             that
             whereupon
             followeth
             a
             Scandall
             taken
             ,
             whatsoever
             it
             be
             ,
             if
             it
             be
             not
             necessary
             .
             This
             is
             so
             evident
             ,
             that
             Papists
             themselves
             subscribe
             to
             it
             ,
             for
             s
             both
             Cardinall
             Cajetan
             ,
             and
             
               Dominicus
               Bannes
            
             say
             ,
             that
             we
             should
             abstaine
             even
             
               〈◊〉
               spiritualibus
               non
               necessariis
            
             when
             Scandall
             riseth
             out
             of
             them
             .
          
           
             IX
             .
             Neither
             can
             the
             indifferency
             or
             lawfullnes
             of
             the
             thing
             done
             ,
             nor
             the
             ordinance
             of
             Auctority
             commanding
             the
             use
             of
             it
             ,
             make
             the
             Scandall
             following
             upon
             it
             ,
             to
             bee
             onely
             passive
             ,
             which
             otherwise
             ,
             i.
             e.
             in
             case
             the
             thing
             were
             neither
             lawfull
             ,
             nor
             ordained
             by
             Auctority
             ,
             should
             be
             active
             .
             Not
             the
             former
             ;
             for
             t
             our
             Divines
             teach
             ,
             that
             
               Scandalum
               datum
            
             riseth
             sometimes
             ,
             
               ex
               facto-in
               se
               adiaphoro
            
             when
             it
             is
             done
             
               intempessive
               ,
               contra
               charitatis
               regulam
            
             .
             Not
             the
             latter
             ;
             for
             no
             
             humane
             Auctority
             can
             take
             away
             the
             condition
             of
             Scandall
             ,
             from
             that
             which
             otherwise
             should
             be
             Scandall
             ,
             because
             u
             
               nullu●…
               homo
               potist
               vel
               charitati
               ,
               vel
               conscientiis
               nostris
               imperare
               ,
               vel
               periculum
               scandali
               d●…ti
               prestar●…
               ,
            
             saith
             a
             learned
             Casuist
             .
          
           
             X.
             A
             Scandall
             is
             passive
             and
             taken
             by
             the
             scandalized
             ,
             without
             the
             fault
             of
             the
             doer
             ,
             onely
             in
             this
             case
             ,
             x
             
               cum
               factum
               unius
               est
               alteri
               occasio
               peccandi
               ,
               prater
               intentionem
               facientis
               ,
               &
               conditionem
               facti
            
             so
             that
             to
             the
             making
             of
             the
             doer
             blamelesse
             ,
             is
             not
             onely
             required
             ,
             that
             he
             intend
             not
             his
             brothers
             fall
             ,
             but
             also
             that
             the
             deed
             be
             neither
             evill
             in
             it selfe
             ,
             nor
             yet
             done
             inordinately
             ,
             and
             with
             apperance
             of
             evill
             .
          
           
             XI
             .
             The
             Scandall
             not
             to
             be
             cared
             for
             ,
             is
             onely
             in
             necessary
             things
             ,
             
               
                 Sect.
              
               VI
            
             such
             as
             the
             hearing
             of
             the
             Word
             ,
             Prayer
             ,
             &c.
             from
             which
             we
             may
             not
             abstaine
             ,
             though
             all
             the
             world
             should
             be
             offended
             at
             us
             :
             In
             these
             I
             say
             ,
             and
             these
             onely
             ,
             
               Scandalum
               quod
               oritur
               ex
               rebus
               per
               s●…
               bonis
               &
               necessariis
               ,
               non
               licet
               evitare
               ,
               &c.
               at
               rerum
               legittimarum
               sed
               non
               necessariarum
               disparest
               ratio
               ,
               &c.
            
             y
             saith
             a
             great
             Formalist
             .
          
           
             XII
             .
             We
             ought
             for
             the
             Scandall
             of
             the
             malitious
             ,
             to
             abstaine
             from
             all
             things
             from
             which
             we
             ought
             to
             abstaine
             for
             the
             Scandall
             of
             the
             weake
             ;
             for
             we
             ought
             not
             to
             abstaine
             from
             necessary
             things
             for
             the
             Scandall
             of
             the
             weake
             ,
             no
             more
             then
             for
             the
             Scandall
             of
             the
             malitious
             ,
             and
             from
             things
             that
             are
             not
             necessary
             ,
             we
             ought
             to
             abstaine
             for
             the
             Scandall
             of
             the
             malitious
             ,
             as
             well
             as
             for
             the
             Scandall
             of
             the
             weake
             .
             So
             that
             weaknesse
             and
             malice
             in
             the
             offended
             
               non
               variant
               speci●…m
               scandali
            
             ,
             but
             onely
             
               gradum
               ejusdem
               speciei
            
             .
             Both
             his
             fault
             who
             is
             offended
             through
             malice
             is
             greater
             ,
             then
             his
             fault
             who
             is
             offended
             through
             weaknesse
             ,
             and
             likewise
             his
             fault
             who
             offends
             the
             weake
             in
             the
             Faith
             ,
             is
             greater
             then
             his
             fault
             who
             offends
             those
             who
             are
             malitious
             against
             the
             Faith
             ,
             because
             as
             we
             ought
             to
             doe
             good
             to
             all
             men
             ,
             so
             chiefly
             to
             those
             of
             the
             houshold
             of
             Faith.
             Neverthelesse
             ,
             the
             kind
             of
             Scandall
             remaines
             the
             same
             ,
             whether
             we
             have
             to
             doe
             with
             the
             malitious
             or
             the
             weake
             .
          
           
             They
             are
             therefore
             greatly
             mistaken
             ,
             who
             conclude
             from
             Paul
             his
             not
             circumcising
             of
             
               Titus
               ,
               Gal.
            
             2.
             4.
             5.
             that
             he
             cared
             not
             for
             the
             Scandall
             of
             the
             malitious
             .
             The
             Argument
             were
             good
             if
             those
             false
             bretheren
             had
             been
             scandalized
             by
             his
             not
             circumcising
             of
             Titus
             ;
             but
             they
             were
             onely
             displeased
             hereby
             ,
             not
             scandalized
             .
             The
             Apostle
             saw
             ,
             that
             they
             were
             to
             be
             scandalized
             by
             his
             circumcising
             of
             Titus
             ,
             therefore
             of
             very
             purpose
             he
             circumcised
             him
             not
             ;
             Because
             he
             foresaw
             
               statim
               for●…
               ut
               illi
               traherent
               in
               calumniam
            
             saith
             z
             
               Calvine
               :
               Ne
               eo
               circumciso
               gloriarentur
               Evangelieam
               libertatem
               quam
               Paulus
               praedicabat
               sublatam
            
             saith
             a
             Bullinger
             .
             If
             they
             had
             compe●…led
             him
             to
             circumcise
             
               Titus
               ,
               falsis
               fratribus
               parata
               erat
               calumniandi
               ansa
               adversus
               Paulum
               ,
            
             saith
             b
             Par●…us
             ,
             who
             also
             inferreth
             well
             from
             this
             place
             ,
             that
             we
             are
             taught
             to
             beware
             of
             two
             extreames
             ,
             to
             wit
             ,
             the
             Scandall
             of
             the
             weake
             on
             the
             one
             part
             ,
             and
             the
             
             pervicacie
             of
             false
             bretheren
             on
             the
             other
             part
             :
             
               si
               enim
            
             (
             saith
             he
             )
             
               us●…
               rerum
               mediarum
               videmus
               ,
               vel
               illos
               offendi
               ,
               hoc
               est
               in
               fide
               labefactari
               ,
               vel
               istos
               in
               fals●…
               opinione
               obfirmari
               ,
               omittende
               potius
               sunt
               ,
               quia
               .
               ●…nc
               per
               accidens
               fiunt
               illicita
               .
            
             Whereupon
             I
             throw
             back
             the
             Argument
             ,
             &
             proves
             from
             this
             place
             ,
             that
             Paul
             cared
             to
             shunne
             the
             Scandall
             of
             the
             malitious
             ,
             which
             should
             have
             followed
             upon
             his
             circumcising
             of
             Titus
             ,
             as
             well
             as
             he
             cared
             to
             shunne
             the
             offence
             of
             the
             weake
             ,
             which
             should
             have
             followed
             upon
             his
             not
             circumcising
             of
             Timothee
             .
             And
             that
             Paul
             cared
             for
             the
             Scandall
             of
             the
             malitious
             ,
             is
             further
             confirmed
             by
             his
             not
             taking
             wages
             at
             Corinth
             ;
             they
             who
             would
             have
             been
             offended
             at
             his
             taking
             wages
             there
             ,
             were
             malitious
             ,
             and
             did
             but
             seeke
             occasion
             against
             him
             ,
             2
             Cor.
             11.
             v.
             12.
             yet
             his
             taking
             wages
             there
             ,
             not
             being
             necessary
             (
             as
             appeareth
             from
             ,
             2
             Cor.
             11.
             9.
             
             )
             he
             abstained
             .
          
           
             Christ
             his
             not
             caring
             for
             the
             Scandall
             of
             the
             Pharisees
             ,
             is
             also
             objected
             to
             prove
             ,
             that
             if
             the
             thing
             bee
             lawfull
             or
             indifferent
             ,
             wee
             are
             not
             to
             care
             for
             the
             offence
             of
             the
             malitious
             .
             But
             c
             Parker
             answereth
             well
             .
             
               The
               Scandall
               there
               not
               cared
               for
               ,
               is
               ,
               when
               the
               Pharisees
               are
               offended
               at
               his
               abstaining
               from
               their
               washings
               ,
               and
               his
               preaching
               of
               true
               Doctrine
               :
               both
               of
               which
               were
               necessary
               duties
               for
               him
               to
               doe
               .
               And
            
             d
             
               when
               he
               defendeth
               his
               healing
               on
               Sabbaths
               ;
               and
               his
               Disciples
               plucking
               cares
               ,
               upon
               this
               reason
               ,
               they
               are
               duties
               of
               necessity
               ,
               and
               charity
               ,
               he
               plainely
               insinuateth
               ,
               there
            
             
             
               is
               no
               defence
               for
               deeds
               unnecessary
               when
               the
               malitious
               are
               scandalized
               .
               When
               the
               thing
               was
               indifferent
               ,
               doth
               he
               not
               forgoe
               his
               liberty
               for
               to
               please
               them
               ,
               as
            
             f
             
               when
               he
               payed
               Tribute
               lest
               he
               should
               offend
               them
               ,
               although
               he
               know
               they
               were
               malitious
               .
            
          
           
             Thus
             have
             I
             evinced
             a
             maine
             point
             ,
             namely
             ,
             that
             when
             Scandall
             is
             knowne
             to
             follow
             upon
             any
             thing
             ,
             if
             it
             be
             not
             necessary
             ,
             there
             is
             no
             respect
             whatsoever
             which
             can
             justify
             it
             .
          
        
         
           
             CHAP.
             IX
             .
          
           
             
               All
               the
               defences
               of
               the
               Ceremonies
               ,
               used
               to
               justify
               them
               against
               the
               Scandall
               imputed
               to
               them
               ,
               are
               confuted
               .
            
          
           
             FRom
             that
             which
             hath
             been
             said
             ,
             it
             followeth
             inevitably
             ,
             
               
                 Sect.
              
               I
            
             that
             since
             Scandall
             riseth
             out
             of
             the
             controverted
             Ceremonies
             and
             since
             they
             are
             not
             things
             necessary
             ,
             they
             are
             to
             bee
             condemned
             and
             removed
             as
             most
             inconvenient
             .
             But
             that
             the
             inconveniency
             of
             them
             ,
             in
             respect
             of
             the
             Scandall
             which
             they
             cause
             ,
             may
             be
             particularly
             and
             plainely
             evinced
             ,
             I
             come
             to
             discusse
             all
             the
             defences
             which
             our
             Opposites
             use
             against
             our
             Argument
             of
             Scandall
             .
             These
             Formalists
             who
             aknowledge
             the
             inconveniency
             of
             the
             Ceremonies
             in
             respect
             of
             Scandall
             ,
             and
             yet
             conforme
             themselves
             to
             the
             
             same
             ,
             are
             brought
             in
             by
             g
             Hooker
             making
             their
             Apology
             on
             this
             wise
             .
             
               Touching
               the
               offence
               of
               the
               weake
               ,
               we
               must
               adventure
               it
               ,
               if
               they
               perish
               ,
               they
               perish
               &c.
               our
               Pastorall
               charge
               is
               Gods
               absolute
               commandement
               ,
               rather
               then
               that
               shall
               be
               taken
               from
               us
               ,
            
             &c.
             
             The
             opinion
             of
             such
             ,
             beside
             that
             it
             will
             be
             hatefull
             and
             accursed
             to
             every
             one
             who
             considereth
             it
             ,
             I
             have
             h
             said
             enough
             against
             it
             heretofore
             .
          
           
             Wherefore
             I
             will
             here
             medle
             onely
             with
             such
             ,
             as
             goe
             about
             to
             
               
                 Sect.
              
               II
            
             purge
             the
             Ceremonies
             from
             the
             inconveniency
             of
             Scandall
             .
             And
             first
             ,
             they
             commonly
             answer
             us
             ,
             that
             the
             Scandall
             which
             followeth
             upon
             the
             Ceremonies
             ,
             is
             passive
             and
             taken
             onely
             ,
             not
             active
             and
             given
             :
             which
             answer
             I
             find
             both
             impertinent
             and
             false
             .
             It
             is
             impertinent
             ,
             because
             put
             the
             case
             the
             Scandall
             were
             onely
             passive
             and
             taken
             ,
             yet
             the
             occasion
             of
             it
             should
             be
             removed
             out
             of
             the
             way
             ,
             when
             it
             is
             not
             a
             thing
             necessary
             ,
             according
             to
             my
             8.
             11.
             and
             12
             Propositions
             ;
             and
             if
             any
             of
             our
             Opposites
             will
             denie
             this
             ,
             let
             them
             blush
             for
             shame
             .
             i
             A
             Iesuite
             shall
             correct
             them
             ,
             and
             teach
             them
             from
             Math.
             17.
             27.
             
             That
             Christ
             shunned
             a
             Scandall
             ,
             which
             would
             have
             been
             merely
             passive
             ,
             and
             therefore
             that
             this
             is
             not
             to
             be
             taken
             for
             a
             sure
             and
             perpetuall
             rule
             ,
             
               Scandalum
               datum
               ,
               non
               acceptum
               esse
               vitandum
               .
            
             k
             One
             of
             our
             owne
             Writers
             upon
             this
             same
             place
             noteth
             ,
             that
             this
             Scandall
             which
             Christ
             eshewed
             ,
             had
             been
             a
             Scandall
             taken
             onely
             ,
             because
             the
             exactors
             of
             the
             tribute
             money
             ,
             ought
             not
             to
             have
             been
             ignorant
             of
             Christ
             his
             immunity
             and
             dignity
             ,
             yet
             because
             they
             were
             ignorant
             of
             the
             same
             ,
             lest
             he
             should
             seeme
             to
             give
             a
             Scandall
             ;
             
               cedere
               potius
               sua
               libertate
               voluit
               .
               Ideo
               non
               tantum
               dicit
               :
               ne
               scandalizentur
               :
               sed
               ne
               scandalizemus
               cos
               ,
               hoc
               est
               ,
               ne
               scandali
               materiam
               eis
               demus
               .
            
          
           
             Their
             answeare
             is
             also
             false
             ;
             1.
             
             There
             is
             no
             scandall
             taken
             ,
             but
             (
             if
             
               
                 Sect.
              
               III
            
             it
             be
             knowen
             to
             be
             taken
             ,
             and
             the
             thing
             at
             which
             it
             is
             taken
             be
             not
             necessary
             ,
             )
             it
             is
             also
             given
             .
             The
             Scandall
             of
             the
             weake
             in
             the
             Apostles
             times
             ,
             who
             were
             offended
             with
             the
             liberty
             of
             eating
             all
             sorts
             of
             meats
             ,
             was
             passive
             and
             taken
             ,
             as
             l
             Zanchius
             observeth
             ,
             yet
             was
             that
             Scandall
             given
             and
             peccant
             ,
             upon
             their
             part
             who
             used
             their
             liberty
             of
             eating
             all
             sorts
             of
             meats
             ,
             &
             so
             cared
             not
             for
             the
             offence
             of
             the
             weake
             .
             Think
             they
             then
             that
             our
             taking
             of
             offence
             can
             excuse
             their
             giving
             of
             offence
             ?
             Nay
             ,
             since
             the
             things
             whereby
             they
             offend
             us
             ,
             are
             no
             necessary
             things
             ,
             they
             are
             greatly
             to
             be
             blamed
             .
          
           
             That
             the
             Ceremonies
             are
             not
             necessary
             in
             themselves
             our
             Opposites
             a
             knowledge
             ;
             and
             that
             they
             are
             not
             necessary
             in
             respect
             of
             the
             Churches
             determination
             ,
             I
             have
             proven
             in
             the
             first
             part
             of
             my
             Dispute
             .
             Wherefore
             having
             no
             necessity
             in
             them
             ,
             they
             ought
             to
             be
             abolished
             ,
             when
             scandall
             is
             knowen
             to
             arise
             out
             of
             them
             .
          
           
             2.
             
             Giving
             and
             not
             graunting
             ,
             that
             the
             Scandall
             of
             them
             who
             were
             first
             offended
             at
             the
             Ceremonies
             ,
             was
             only
             passive
             ,
             yet
             the
             using
             of
             
             them
             after
             Scandall
             is
             knowen
             to
             rise
             out
             of
             them
             ,
             must
             be
             an
             active
             Scandall
             ,
             because
             the
             keeping
             of
             a
             thing
             which
             is
             not
             necessary
             ,
             after
             scandall
             riseth
             out
             of
             it
             ,
             is
             an
             active
             Scandall
             ,
             though
             the
             Scandall
             which
             at
             first
             rose
             out
             of
             it
             ,
             had
             beene
             only
             passive
             ,
             as
             I
             shew
             in
             my
             seventh
             Proposition
             .
          
           
             3.
             
             The
             trueth
             is
             ,
             that
             both
             first
             and
             last
             ,
             the
             Scandall
             of
             the
             Ceremonies
             is
             active
             and
             given
             ;
             for
             an
             active
             Scandall
             is
             
               dictum
               vel
               factum
               vere
               malum
               ,
               aut
               mali
               speciem
               habens
               ,
               quo
               auctor
               aliis
               peccandi
               occasionem
               praebet
               ,
            
             say
             m
             our
             Divines
             .
             An
             active
             Scandall
             is
             ever
             a
             sinne
             in
             him
             who
             offendeth
             ,
             
               quia
               vel
               ipsum
               opus
               quod
               facit
               est
               peccatum
               ,
               vel
               etiam
               si
               habeat
               speciem
               peccati
               ,
               &c.
            
             Say
             the
             n
             Schoolmen
             .
             A
             scandall
             given
             and
             faulty
             ,
             
               id
               opus
               aut
               ex
               se
               malum
               ,
               aut
               apparenter
               ,
            
             say
             o
             Formalists
             themselves
             .
          
           
             Now
             to
             say
             the
             least
             that
             can
             be
             said
             ,
             the
             Ceremonies
             have
             a
             very
             
               
                 Sect.
              
               IV
            
             great
             appearance
             of
             evill
             ,
             and
             so
             the
             Scandall
             which
             followeth
             them
             shall
             be
             proven
             to
             be
             active
             .
             p
             The
             Divines
             of
             Magdeburge
             inferre
             from
             1.
             
             
               Thess.
               5.
               22.
               speciem
               mali
               etiam
               scandala
               conficere
               .
            
             q
             Iunius
             teacheth
             that
             Scandall
             is
             given
             
               sive
               exemplo
               malo
               ,
               sive
               speciem
               habente
               mali
               .
            
             r
             
               M.
               Ant.
               de
               dominis
            
             maketh
             the
             scandall
             sinne
             ,
             
               ubi
               quis
               opere
               suo
               aliquo
               ,
               vel
               de
               se
               malo
               ,
               vel
               indifferenti
               ,
               aut
               bono
               ,
               sed
               cum
               specie
               apparentis
               mali
               ,
               proximum
               inducit
               ad
               peccandum
               ,
               etiamsi
               intentio
               ipsius
               ad
               hoc
               non
               feratur
               .
            
          
           
             But
             to
             discover
             the
             appearance
             of
             evill
             which
             is
             in
             the
             Ceremonies
             ,
             let
             us
             consider
             with
             s
             Zanchius
             ,
             that
             the
             appearance
             of
             evill
             ,
             from
             which
             the
             Apostle
             exhorteth
             to
             abstaine
             ,
             may
             be
             expounded
             two
             wayes
             .
             First
             ,
             it
             may
             be
             referred
             to
             the
             preceeding
             words
             ,
             and
             so
             meant
             of
             Prophecie
             and
             trying
             the
             Doctrine
             of
             Prophets
             or
             Preachers
             ,
             for
             we
             should
             be
             ware
             in
             this
             matter
             ,
             of
             all
             which
             hath
             any
             appearance
             of
             evill
             ,
             that
             is
             ,
             from
             all
             things
             ,
             
               quae
               ab
               Haereticis
               in
               suam
               sententiam
               ,
               malamque
               consequentiam
               trahi
               possunt
               .
            
             For
             example
             saith
             
               Zanchius
               ,
               Nestorius
            
             said
             that
             we
             are
             saved
             by
             the
             blood
             ,
             not
             of
             the
             Sonne
             of
             God
             ,
             but
             of
             the
             sonne
             of
             man.
             Now
             if
             any
             suppressing
             that
             negative
             ,
             should
             say
             ,
             we
             are
             saved
             by
             the
             blood
             of
             the
             sonne
             of
             man
             ,
             though
             this
             might
             receave
             a
             right
             explication
             ,
             yet
             it
             hath
             an
             appearance
             of
             evill
             ,
             because
             from
             it
             Nestorius
             might
             confirme
             his
             heresie
             .
             Appearance
             of
             evill
             thus
             expounded
             ,
             will
             be
             found
             in
             the
             Ceremonies
             in
             question
             .
             If
             a
             Phrase
             or
             forme
             of
             speaking
             ,
             from
             which
             Heretikes
             may
             draw
             bad
             consequences
             ,
             &
             confirme
             their
             errors
             ,
             though
             not
             truly
             ,
             yet
             in
             shew
             ,
             be
             an
             appearance
             of
             evill
             ;
             then
             much
             more
             are
             visible
             Ceremonies
             and
             receaved
             Customes
             ,
             from
             which
             Heretikes
             get
             occasion
             to
             confirme
             their
             hereticall
             errors
             and
             damnable
             superstitions
             ,
             very
             plaine
             and
             undeniable
             appearances
             of
             much
             evill
             .
          
           
             Now
             Papists
             confirme
             many
             of
             their
             superstitions
             by
             the
             English
             
             Ceremonies
             .
             t
             Parker
             giveth
             too
             many
             cleare
             instances
             ,
             namely
             ,
             that
             by
             the
             English
             Crosse
             ,
             Martiall
             justifyeth
             the
             Popish
             Crosse
             ;
             And
             Saunders
             ,
             the
             Popish
             Images
             ;
             That
             the
             English
             Service
             booke
             ,
             is
             drawen
             by
             Parsons
             and
             Bristowe
             ,
             to
             a
             countenancing
             of
             their
             Masse-booke
             :
             That
             Rainold
             draweth
             privat
             Baptisme
             ,
             to
             a
             proofe
             of
             the
             necessity
             which
             they
             put
             in
             that
             Sacrament
             :
             That
             the
             Rhemists
             drawe
             the
             Absolution
             of
             the
             sicke
             ,
             prescribed
             in
             the
             Communion-booke
             ,
             to
             an
             approbation
             of
             their
             Absolution
             ,
             Auricular
             Confession
             ,
             and
             Sacrament
             of
             Pennance
             .
             To
             these
             Instances
             I
             adde
             ,
             that
             u
             the
             Rhemists
             confirme
             their
             Feast
             of
             the
             assumption
             of
             Mary
             ,
             from
             the
             other
             Feasts
             which
             the
             Church
             of
             England
             observeth
             .
             And
             so
             doth
             ,
             x
             I.
             Hart.
             
          
           
             It
             will
             be
             said
             ,
             that
             Papists
             have
             no
             ground
             nor
             reason
             to
             confirme
             
               
                 Sect.
              
               V
            
             any
             of
             their
             superstitions
             by
             the
             English
             Ceremonies
             .
             But
             I
             answere
             :
             1.
             
             If
             it
             were
             so
             ,
             yet
             for
             asmuch
             ,
             as
             Papists
             draw
             them
             to
             a
             confirmation
             of
             their
             superstitions
             ,
             we
             should
             abstaine
             from
             them
             as
             appearances
             of
             evill
             .
             Eating
             (
             at
             a
             privat
             banquet
             )
             of
             that
             which
             was
             sacrificed
             to
             Idols
             ,
             did
             confirme
             ane
             Idolater
             and
             Infidell
             in
             his
             religion
             ,
             as
             y
             Pareus
             noteth
             :
             yet
             from
             this
             ,
             the
             Idolater
             had
             no
             reason
             to
             confirme
             himselfe
             in
             his
             Idolatry
             ;
             but
             because
             the
             Idolater
             seeing
             it
             ,
             might
             draw
             it
             to
             a
             confirmation
             ;
             the
             Apostle
             will
             have
             it
             for
             that
             respect
             foreborne
             .
             When
             the
             Arrians
             abused
             Trin
             immersion
             in
             Baptisme
             ,
             to
             signify
             three
             natures
             of
             the
             three
             persons
             ,
             z
             Pope
             Gregory
             and
             a
             the
             fourth
             Councell
             of
             Toledo
             ordained
             ,
             that
             in
             Spaine
             ,
             thrise
             washing
             should
             no
             longer
             be
             used
             in
             Baptisme
             ,
             but
             once
             only
             .
             The
             Arrians
             had
             no
             just
             reason
             to
             draw
             such
             a
             signification
             from
             the
             Ceremony
             of
             Trin-immersion
             :
             yet
             was
             it
             abolished
             when
             those
             Heretikes
             did
             so
             abuse
             it
             .
             If
             any
             say
             ,
             that
             we
             are
             saved
             by
             the
             blood
             of
             the
             sonne
             of
             man
             ,
             the
             phrase
             is
             orthodoxe
             ,
             because
             of
             the
             communication
             or
             rather
             communion
             of
             properties
             ,
             and
             the
             Nestorians
             can
             not
             with
             good
             reason
             by
             it
             confirme
             their
             Heresie
             ,
             yet
             are
             we
             to
             abstaine
             from
             this
             forme
             of
             speach
             ,
             in
             Zanchius
             his
             judgment
             ,
             when
             it
             is
             drawen
             to
             the
             confirmation
             of
             that
             error
             .
          
           
             I
             conclude
             with
             that
             which
             b
             Parker
             alledgeth
             out
             of
             the
             
               Harmony
               of
               Confessions
               .
               Cum
               adiaphora
               rapiuntur
               ad
               confessionem
               ,
               libera
               esse
               desinunt
               .
            
             Marke
             rapiuntur
             .
             2.
             
             The
             Ceremonies
             doe
             indeed
             greatly
             countenance
             those
             superstitions
             of
             Papists
             :
             because
             c
             
               Communio
               rituum
               est
               quasi
               symbolum
               communionis
               in
               Religione
               :
            
             So
             that
             Papists
             get
             occasion
             from
             the
             Ceremonies
             ,
             of
             confirming
             ,
             not
             only
             those
             Popish
             Rites
             which
             we
             have
             not
             yet
             received
             ,
             but
             also
             the
             whole
             Popish
             Religion
             ,
             especially
             since
             they
             see
             Conformists
             so
             siding
             with
             them
             against
             Non-Conformists
             ,
             &
             making
             both
             their
             opinions
             and
             their
             practises
             to
             be
             better
             ,
             then
             we
             reckon
             them
             to
             be
             .
          
           
           
             d
             Saravia
             perceaving
             how
             much
             the
             Popish
             Sacrament
             of
             Confirmation
             ,
             is
             countenanced
             &
             confirmed
             by
             our
             Bishoping
             ,
             thinkes
             it
             best
             to
             put
             the
             fairest
             face
             he
             can
             ,
             upon
             the
             Papists
             judgment
             of
             that
             bastard
             Sacrament
             .
             He
             would
             have
             us
             believe
             ,
             that
             the
             Papists
             doe
             not
             extoll
             the
             dignity
             of
             the
             Sacrament
             of
             Confirmation
             above
             Baptisme
             .
             But
             he
             should
             have
             considered
             that
             which
             e
             Cartwright
             marketh
             out
             of
             the
             first
             Tome
             of
             the
             Councells
             ,
             that
             in
             the
             Epistle
             which
             is
             ascribed
             to
             Eusebius
             &
             Melciades
             Bishops
             of
             Rome
             ,
             it
             is
             plainly
             affirmed
             ,
             that
             the
             Sacrament
             of
             Confirmation
             
               is
               more
               to
               be
               reverenced
               then
               the
               Sacrament
               of
               Baptisme
               .
            
          
           
             Zanchius
             hath
             another
             exposition
             of
             the
             appearance
             of
             evill
             ,
             which
             doth
             also
             agree
             to
             the
             Ceremonies
             .
             The
             appearance
             of
             evill
             which
             
               
                 Sect.
              
               VI
            
             maketh
             Scandall
             ,
             and
             from
             which
             the
             Apostle
             would
             have
             us
             to
             abstaine
             ,
             may
             be
             taken
             generally
             of
             all
             sorts
             of
             sinne
             ,
             &
             all
             evill
             things
             whatsoever
             :
             for
             so
             we
             should
             abstaine
             from
             all
             that
             which
             hath
             any
             appearance
             of
             evill
             ;
             
               nullam
               praebentes
               occasionem
               proximo
               nostro
               aliquid
               mali
               de
               nobis
               suspicandi
               .
            
             He
             instanceth
             for
             example
             ,
             the
             ea●…ing
             of
             Idolothytes
             in
             Pauls
             time
             ,
             1.
             
             Cor.
             10.
             now
             if
             the
             eating
             of
             Idolothyte
             Meats
             ,
             was
             an
             appearance
             of
             evill
             ,
             and
             so
             scandalous
             ,
             because
             it
             gave
             the
             weake
             occasion
             to
             suspect
             some
             evill
             of
             such
             as
             did
             eat
             them
             ;
             much
             more
             Idolothyte
             Rites
             which
             have
             not
             only
             beene
             dedicated
             and
             consecrated
             to
             the
             honour
             of
             Idolls
             ,
             but
             also
             publikely
             and
             commonly
             used
             and
             imployed
             in
             Idolatrous
             ●…ship
             ;
             surely
             whosoever
             useth
             such
             Idolothytes
             ,
             gives
             great
             occ●…on
             to
             his
             brother
             to
             suspect
             some
             evill
             of
             him
             ,
             because
             of
             such
             evill
             favoured
             appearances
             .
             And
             thus
             we
             see
             ,
             how
             great
             appearance
             of
             evill
             ,
             is
             more
             then
             manifest
             in
             the
             Ceremonies
             ,
             which
             maketh
             the
             Scandall
             active
             ,
             if
             there
             were
             no
             more
             .
             But
             afterwards
             we
             shall
             see
             the
             Ceremonies
             to
             be
             evill
             and
             unlawfull
             in
             themselves
             ,
             and
             so
             to
             be
             in
             the
             worst
             kinde
             of
             active
             Scandall
             .
          
           
             Two
             things
             are
             objected
             here
             by
             our
             Adversaries
             ,
             to
             make
             it
             appeare
             
               
                 Sect.
              
               VII
            
             that
             the
             Scandall
             of
             Conformity
             ,
             is
             not
             active
             nor
             fautly
             upon
             their
             part
             .
             1.
             
             They
             say
             ,
             they
             are
             blamelesse
             ,
             because
             they
             render
             a
             reason
             of
             that
             which
             they
             doe
             ,
             so
             that
             we
             may
             know
             the
             lawfullnesse
             of
             it
             .
             To
             this
             ,
             sufficient
             answere
             hath
             beene
             made
             allready
             ,
             by
             one
             whose
             answeres
             I
             may
             well
             produce
             to
             provoke
             Conformists
             therewith
             ,
             because
             no
             reply
             hath
             ever
             beene
             made
             to
             them
             .
             This
             saith
             f
             he
             ,
             
               if
               it
               be
               true
               ,
               then
               see
               we
               an
               end
               of
               all
               the
               duty
               of
               bearing
               with
               the
               weake
               :
               of
               forbearing
               our
               owne
               liberty
               ,
               power
               ,
               and
               auctority
               in
               things
               indifferent
               ,
               for
               their
               supportance
               :
               yea
               an
               end
               of
               all
               the
               care
               to
               prevent
               their
               offence
               ,
               by
               giving
               them
               occasion
            
             g
             
               aut
               condemnandi
               factum
               nostrum
               ,
               aut
               illud
               
               imitandi
               contra
               conscientiam
               ,
               which
               we
               have
            
             h
             
               so
               often
               ,
               so
               seriously
               ,
               with
               so
               many
               reasons
               ,
               obtestations
               ,
               yea
               woes
               and
               threatnings
               commanded
               to
               us
               throughout
               the
               Word
               What
               needed
               Paul
               to
               write
               so
               much
               against
               the
               scandall
               of
               meates
               ,
               and
               against
               the
               scandall
               of
               Idolothious
               meats
               ?
               This
               one
               precept
               might
               have
               sufficed
               ,
               let
               the
               strong
               give
               a
               reason
               for
               his
               eating
               ,
               &c.
               
               Though
               be
               hath
               given
               many
               reasons
               to
               them
               of
               Corinth
               for
               the
               lawfullnesse
               of
               taking
               wages
               :
               though
               he
               hath
               given
               divers
               reasons
               for
               the
               lawfullnesse
               of
               all
               sorts
               of
               meats
               to
               them
               of
               Rome
               ;
               yet
               neither
               will
               he
               take
               wages
               himselfe
               ,
               nor
               suffer
               others
               to
               eat
               all
               sorts
               of
               meats
               ,
               when
               others
               are
               offended
               .
               And
               what
               is
               that
               which
               he
               writeth
            
             Rom.
             14
             
               Take
               and
               receave
               the
               weak
               for
               their
               supportance
               ,
               and
               not
               for
               contraversy
               and
               disputation
               ?
               &c.
               
            
          
           
             It
             will
             be
             said
             ,
             that
             they
             are
             to
             be
             thought
             obstinate
             ,
             who
             after
             a
             reason
             given
             ,
             are
             still
             scandalized
             .
             But
             the
             answere
             is
             in
             readinesse
             ,
             i
             
               Fieri
               potest
               ut
               quidam
               nondum
               sint
               capaces
               rationis
               redditae
               ,
               qui
               idcirco
               quamvis
               ratio
               sit
               illis
               reddita
               ,
               habendi
               sunt
               adhuc
               pro
               pusillis
               .
            
             They
             are
             rather
             to
             be
             thought
             obstinate
             in
             scandalizing
             ,
             who
             perceiving
             the
             scandall
             to
             remaine
             notwithstanding
             of
             their
             reason
             given
             ,
             yet
             for
             all
             that
             ,
             take
             not
             away
             the
             occasion
             of
             the
             scandall
             .
             But
             say
             k
             some
             ,
             whoever
             ought
             to
             be
             esteemed
             weake
             ,
             or
             not
             capable
             of
             reason
             ,
             Ministers
             must
             not
             be
             so
             thought
             of
             .
             Whereunto
             I
             answere
             with
             
               Didoclavius
               ;
               Infirmitatem
               in
               doctiores
               cadere
               posse
               ,
               neminem
               negaturum
               puto
               ,
               &
               superiorum
               temporum
               historia
               de
               dimicatione
               inter
               doctores
               Ecclesiae
               ,
               ob
               Ceremonias
               ,
            
             
             
               idipsum
               probat
               .
               Parati
               etiam
               sunt
               coram
               Deo
               testari
               se
               non
               posse
               acquiescere
               in
               Formalistarum
               foliis
               ficulneis
               .
            
             The
             reason
             which
             they
             give
             us
             commonly
             ,
             is
             Will
             and
             Auctority
             ;
             or
             if
             at
             any
             time
             they
             give
             another
             reason
             ,
             it
             is
             such
             a
             one
             as
             can
             not
             cleare
             nor
             resolve
             our
             consciences
             .
             But
             let
             their
             reasons
             be
             so
             good
             as
             any
             can
             be
             ,
             shall
             we
             be
             thought
             obstinate
             for
             being
             offended
             not
             with
             standing
             of
             their
             reason
             ?
             Dare
             they
             say
             that
             those
             who
             contended
             so
             much
             of
             old
             about
             the
             Celebration
             of
             Easter
             ,
             and
             about
             the
             Fast
             of
             the
             Sabbath
             ,
             were
             not
             weake
             ,
             but
             obstinate
             &
             malicious
             ,
             after
             a
             reason
             was
             given
             ?
             Why
             consider
             they
             not
             ,
             m
             that
             
               men
               may
               for
               their
               science
               be
               profitable
               ministers
               ,
               and
               yet
               faile
               of
               that
               measure
               of
               prudency
               whereby
               to
               judge
               of
               a
               particular
               use
               of
               indifferent
               things
               .
            
          
           
             2.
             
             They
             say
             ,
             they
             give
             no
             Scandall
             by
             the
             Ceremonies
             ,
             because
             
               
                 Sect.
              
               VIII
            
             they
             have
             no
             such
             intent
             as
             to
             drawe
             any
             into
             sinne
             by
             them
             .
             Ans.
             A
             scandalous
             and
             inordinat
             quality
             ,
             or
             condition
             of
             an
             action
             any
             way
             inductive
             to
             sinne
             ,
             maketh
             an
             active
             Scandall
             ,
             though
             the
             doer
             have
             no
             intention
             to
             draw
             into
             sinne
             .
             This
             I
             made
             good
             in
             my
             4.
             
             Proposition
             ;
             and
             it
             is
             further
             confirmed
             by
             that
             great
             Scandall
             whereby
             Peter
             compelled
             the
             Gentiles
             to
             judaize
             
               Gal.
               2.
               14.
               
               He
               constrained
               them
            
             saith
             n
             
               Perkins
               ,
               by
               the
               auctority
               of
               his
               example
               ,
               whereby
               he
               caused
               them
               to
               thinke
               that
               the
               observation
               of
               the
               Ceremoniall
               Law
               was
               necessary
               .
            
             It
             was
             then
             the
             quality
             of
             his
             action
             which
             made
             the
             Scandall
             active
             ,
             because
             
             that
             which
             he
             did
             was
             inductive
             to
             sinne
             ,
             but
             we
             are
             not
             to
             think
             that
             Peter
             had
             an
             intention
             to
             drawe
             the
             Gentiles
             to
             sinne
             .
             o
             Cardinall
             Baronius
             laboureth
             to
             make
             Peter
             blamelesse
             ,
             &
             his
             fact
             free
             of
             all
             fault
             ;
             
               quia
               praeter
               ipsius
               spem
               id
               acciderat
               ,
            
             and
             it
             fell
             forth
             only
             
               ex
               accidenti
               &
               inopinato
               ,
               ac
               praeter
               intentionem
               ipsius
               .
            
             p
             
               M.
               Ant.
               de
               dominis
            
             consuteth
             him
             well
             :
             
               Est
               scandalum
               &
               cum
               peccato
               ,
               quando
               quis
               licet
               non
               intendat
               peccatum
               alterius
               ,
               facit
               tamen
               opus
               aut
               ex
               se
               malum
               aut
               apparenter
               ,
               ex
               quo
               scit
               ,
               aut
               scire
               debet
               ,
               consequuturum
               alterius
               peccatum
               ,
               aut
               quodcunque
               malum
               :
               nam
               etiam
               dicitur
               illud
               volentarium
               interpretative
               .
            
          
           
             I
             will
             yet
             descend
             more
             particularly
             to
             confute
             our
             Opposites
             their
             severall
             answeares
             and
             defences
             ,
             which
             they
             have
             used
             against
             
               
                 Sect.
              
               IX
            
             our
             Argument
             of
             Scandall
             .
             And
             I
             beginne
             with
             our
             Lord
             Chancellour
             ;
             
               As
               for
               the
               Godly
               amongst
               us
            
             q
             saith
             he
             ,
             
               we
               are
               sorry
               they
               should
               be
               grieved
               ,
               but
               it
               is
               their
               owne
               fault
               :
               for
               if
               the
               things
               be
               in
               themselves
               lawfull
               ,
               what
               is
               it
               that
               should
               offend
               them
               ?
            
          
           
             Ans.
             1.
             
             He
             does
             not
             well
             expresse
             Scandall
             (
             whereof
             he
             is
             there
             speaking
             )
             by
             griefe
             ,
             for
             I
             may
             be
             grieved
             ,
             yet
             not
             scandalized
             ,
             and
             scandalized
             ,
             yet
             not
             grieved
             ,
             according
             to
             my
             first
             proposition
             touching
             Scandall
             .
          
           
             2.
             
             To
             what
             purpose
             tells
             he
             ,
             it
             is
             their
             owne
             fault
             ?
             Thinkes
             he
             that
             there
             are
             any
             offended
             without
             their
             owne
             fault
             ?
             *
             To
             be
             offended
             is
             ever
             a
             fault
             ,
             as
             I
             shew
             in
             my
             3.
             and
             6.
             
             Propositions
             ;
             so
             that
             if
             a
             Scandall
             be
             not
             removed
             ,
             where
             it
             is
             mens
             owne
             fault
             that
             they
             are
             offended
             ,
             then
             no
             Scandall
             shall
             ever
             be
             removed
             ;
             because
             all
             who
             are
             scandalized
             ,
             commit
             a
             fault
             in
             being
             Scandalized
             .
             
               Nihil
               potest
               esse
               hominicausa
               sufficiens
               peccati
               ,
               quod
               est
               spiritualis
               ruina
               ,
               nisi
               propria
               voluntas
               ,
               &
               ideo
               dicta
               vel
               facta
               alterius
               hominis
               possunt
               esse
               solum
               causa
               imperfecta
               aliqualiter
               inducens
               ad
               ruinam
               ,
            
             saith
             r
             Aquinas
             ;
             giving
             a
             reason
             why
             in
             the
             definition
             of
             Scandall
             ,
             he
             saith
             not
             ,
             that
             it
             giveth
             cause
             ,
             but
             that
             it
             giveth
             occasion
             of
             ruine
             .
          
           
             3.
             
             Why
             thinkes
             he
             ,
             that
             if
             the
             things
             be
             in
             themselves
             lawfull
             ,
             they
             are
             purged
             of
             Scandall
             ?
             s
             what
             if
             they
             edify
             not
             ?
             what
             if
             hey
             be
             not
             expedient
             ?
             are
             they
             not
             therefore
             scandalous
             ,
             because
             in
             themselves
             lawfull
             ?
             this
             shift
             is
             destroyed
             by
             my
             9.
             
             Proposition
             .
             And
             I
             pray
             ,
             were
             not
             all
             meats
             lawfull
             for
             the
             Gentiles
             in
             the
             Apostles
             times
             ?
             yet
             this
             could
             not
             excuse
             their
             eating
             all
             sorts
             of
             meats
             ,
             when
             the
             Iewes
             were
             thereby
             offended
             .
          
           
             4.
             
             Whereas
             he
             demandeth
             ,
             if
             the
             thinges
             be
             in
             themselves
             lawfull
             ;
             what
             is
             it
             that
             should
             offend
             them
             ?
             I
             demand
             againe
             ;
             though
             adultery
             ,
             murder
             &c.
             be
             in
             themselves
             unlawfull
             ,
             what
             is
             it
             that
             should
             offend
             us
             ?
             should
             we
             offend
             or
             be
             scandalized
             for
             any
             thing
             ?
             hay
             ,
             then
             we
             should
             sinne
             ,
             for
             to
             be
             offended
             is
             a
             sinne
             .
          
           
             5.
             
             He
             had
             said
             to
             better
             purpose
             ;
             what
             is
             it
             that
             may
             offend
             them
             ,
             or
             doth
             offend
             them
             ,
             that
             it
             may
             be
             voided
             ?
             whereunto
             I
             answere
             ,
             
             that
             there
             is
             a
             twofold
             Scandall
             which
             may
             be
             and
             hath
             beene
             given
             by
             thinges
             lawfull
             in
             themselves
             ,
             (
             as
             I
             touched
             in
             my
             .
             5.
             
             Proposition
             )
             Viz.
             the
             giving
             of
             occasion
             to
             the
             weake
             to
             condemne
             our
             lawful
             deeds
             ,
             &
             the
             animating
             of
             them
             to
             followe
             our
             example
             against
             their
             owne
             consciences
             :
             both
             wayes
             we
             make
             them
             to
             sinne
             .
             The
             Apostle
             1.
             
             Cor.
             10.
             29.
             where
             he
             is
             speaking
             of
             a
             certaine
             kind
             of
             Idolothyts
             which
             are
             in
             themselves
             lawfull
             ,
             and
             only
             evill
             in
             the
             case
             of
             Scandall
             ,
             sheweth
             ,
             that
             if
             the
             weake
             in
             a
             privat
             banquet
             ,
             see
             the
             stronge
             eating
             such
             meates
             as
             have
             beene
             offered
             to
             Idolls
             ,
             notwith
             standing
             of
             warning
             given
             ,
             then
             is
             the
             weake
             one
             scandalized
             ;
             because
             would
             the
             Apole
             say
             ,
             t
             
               velipse
               etiam
               edet
               tuo
               exemplo
               ,
               vacillante
               conscientia
               ,
               vel
               tacite
               factum
               tuum
               damnabit
               .
            
             Behold
             what
             Scandall
             may
             arise
             ,
             even
             out
             of
             thinges
             which
             are
             in
             themselves
             lawfull
             ,
             which
             also
             ariseth
             out
             of
             the
             Ceremonies
             ,
             (
             let
             them
             be
             as
             lawfull
             as
             can
             be
             .
             )
             1.
             
             We
             are
             provoked
             to
             dissallow
             of
             lawfull
             thinges
             ,
             and
             to
             condemne
             the
             doers
             ,
             as
             superstitious
             and
             popishly
             affected
             .
             2.
             
             We
             are
             animated
             by
             the
             example
             of
             Formalists
             to
             practise
             Conformity
             ,
             which
             in
             our
             consciences
             we
             condemne
             ,
             and
             by
             consequence
             doe
             sinne
             ,
             because
             he
             that
             doubteth
             is
             damned
             ,
             and
             whatsoever
             is
             not
             of
             faith
             ,
             is
             sinne
             .
          
           
             Let
             us
             see
             next
             how
             the
             Bishop
             of
             Edinburgh
             can
             helpe
             the
             cause
             .
             
               
                 Sect.
              
               X
            
             He
             will
             have
             us
             not
             to
             respect
             Scandall
             ,
             because
             it
             is
             removed
             by
             the
             Law.
             For
             u
             saith
             he
             ,
             
               by
               obedience
               to
               a
               lawfull
               ordinance
               ,
               no
               man
               gives
               Scandall
               .
               And
               if
               any
               take
               offence
               ,
               both
               the
               cause
               and
               occasion
               thereof
               is
               the
               perversnesse
               only
               of
               the
               person
               offended
               .
               Tertullian
               saith
               well
               ,
               res
               bona
               neminem
               offendit
               nisi
               malam
               mentem
               .
            
          
           
             Ans.
             1.
             
             I
             shew
             in
             my
             9.
             
             Proposition
             ,
             that
             the
             ordinance
             of
             Superiours
             can
             not
             make
             that
             to
             be
             no
             scandall
             which
             otherwise
             should
             be
             Scandall
             .
             If
             this
             be
             not
             taken
             well
             from
             us
             ,
             let
             x
             one
             of
             our
             Opposites
             speake
             for
             us
             ;
             who
             aknowledgeth
             ,
             that
             human
             power
             can
             not
             make
             us
             doe
             that
             which
             we
             can
             not
             doe
             without
             giving
             of
             Scandall
             ,
             and
             that
             in
             this
             case
             ,
             the
             pretext
             of
             obedience
             to
             Superiours
             shall
             not
             excuse
             us
             at
             the
             hands
             of
             the
             Supreme
             judge
             .
          
           
             2.
             
             I
             would
             learne
             of
             him
             what
             makes
             a
             lawfull
             ordinance
             about
             matters
             of
             fact
             or
             thinges
             to
             be
             done
             ?
             Not
             the
             will
             of
             Superiours
             ;
             else
             there
             shall
             be
             no
             unlawfull
             ordinances
             ;
             (
             for
             every
             ordinance
             hath
             the
             will
             of
             the
             ordainer
             :
             )
             Not
             the
             lawfullnesse
             of
             the
             thing
             in
             it selfe
             which
             is
             ordained
             neither
             ;
             for
             then
             every
             ordinance
             ,
             which
             prescribeth
             a
             thing
             lawfull
             in
             it selfe
             ,
             were
             it
             never
             so
             inexpedient
             in
             respect
             of
             supervenient
             circum
             stances
             ,
             should
             be
             lawfull
             .
             To
             a
             lawfull
             ordinance
             then
             required
             ,
             not
             only
             that
             the
             thing
             ordained
             be
             lawfull
             in
             it selfe
             ,
             is
             also
             that
             it
             be
             not
             inexpedient
             .
             So
             that
             a
             thing
             may
             be
             lawfull
             in
             itselfe
             ,
             yet
             not
             lawfully
             ordained
             ,
             because
             the
             ordinance
             commandeth
             the
             doing
             of
             it
             ,
             whereas
             there
             are
             many
             thinges
             lawfull
             which
             ought
             not
             to
             be
             done
             ,
             because
             they
             are
             not
             expedient
             ,
             1.
             
             Cor.
             6.
             12.
             
          
           
           
             3.
             
             Since
             it
             can
             not
             be
             a
             lawfull
             ordinance
             which
             ordaineth
             a
             thing
             inexpedient
             ,
             it
             can
             not
             be
             a
             lawfull
             obedience
             which
             is
             yeelded
             to
             such
             an
             ordinance
             .
          
           
             4.
             
             If
             by
             a
             lawfull
             ordinance
             he
             meane
             (
             as
             it
             seems
             he
             doth
             )
             an
             ordinance
             prescribing
             ,
             that
             which
             is
             lawfull
             in
             it selfe
             ,
             then
             his
             answere
             is
             false
             .
             What
             if
             an
             ordinance
             of
             Superiours
             ,
             had
             ordained
             the
             Corinthians
             to
             eate
             freely
             of
             all
             meates
             which
             were
             in
             themselves
             cleane
             ?
             Durst
             the
             Bishop
             say
             ,
             that
             this
             ordinance
             of
             Superiours
             had
             beene
             of
             greater
             waight
             and
             superiour
             reason
             ,
             then
             the
             Law
             of
             Charity
             which
             is
             Gods
             Law
             ?
             Had
             no
             man
             given
             scandall
             by
             obedience
             to
             this
             ordinance
             ?
             And
             would
             not
             the
             Apostle
             ,
             for
             all
             that
             ,
             have
             forbidden
             as
             he
             did
             the
             using
             of
             this
             liberty
             with
             the
             offence
             of
             others
             ?
          
           
             5.
             
             When
             any
             man
             is
             offended
             at
             a
             thing
             lawfull
             prescribed
             by
             an
             ordinance
             ,
             the
             cause
             thereof
             is
             indeed
             in
             himselfe
             (
             yet
             it
             is
             not
             alwayes
             his
             perversnesse
             ,
             but
             oftimes
             weaknesse
             :
             )
             but
             the
             occasion
             of
             it
             ,
             is
             the
             thing
             at
             which
             he
             offendeth
             ,
             which
             occasion
             should
             ever
             be
             removed
             when
             it
             is
             not
             a
             thing
             necessary
             ,
             as
             I
             shew
             already
             .
          
           
             6.
             
             As
             for
             that
             sentence
             of
             Tertullian
             ,
             it
             must
             admit
             the
             exception
             of
             a
             reverend
             Divine
             .
             He
             signifieth
             (
             saith
             y
             Paraeus
             )
             scandall
             not
             to
             be
             properly
             committed
             ,
             save
             in
             thinges
             evill
             in
             themselves
             ,
             or
             else
             indifferent
             :
             
               quanquam
               interdum
               circa
               bonas
               intempestive
               factas
               etiam
               committi
               possit
               .
            
          
           
             In
             the
             third
             place
             we
             will
             looke
             what
             weapons
             of
             warre
             Dr.
             z
             Forbesse
             
               
                 Sect.
              
               XI
            
             produceth
             in
             his
             Irenicum
             ,
             falsly
             so
             called
             .
             And
             first
             ,
             he
             will
             not
             heare
             us
             touching
             Scandall
             ,
             except
             we
             first
             a
             knowledge
             the
             Ceremonies
             not
             to
             be
             evill
             in
             themselves
             :
             otherwise
             he
             thinks
             we
             debate
             in
             vaine
             about
             Scandall
             ,
             since
             we
             have
             a
             more
             convenient
             way
             to
             exterminat
             the
             Ceremonies
             by
             proving
             them
             to
             be
             evill
             in
             themselves
             ,
             and
             also
             because
             when
             we
             are
             pressed
             with
             the
             weight
             of
             Arguments
             ,
             we
             will
             still
             runne
             back
             to
             this
             point
             ,
             that
             nothing
             which
             in
             it selfe
             is
             unlawfull
             ,
             can
             be
             done
             without
             Scandall
             .
          
           
             Ans.
             1.
             
             The
             Argument
             of
             Scandall
             is
             not
             vainly
             or
             idly
             debated
             ,
             for
             though
             we
             prove
             the
             Ceremonies
             to
             be
             evill
             in
             themselves
             ,
             yet
             fitly
             we
             argument
             also
             from
             the
             Scandall
             of
             them
             ,
             because
             this
             maketh
             yet
             more
             .
             1.
             
               ad
               rem
            
             ;
             For
             the
             Scandall
             of
             a
             thing
             is
             more
             then
             the
             unlawfullnesse
             of
             it
             :
             every
             unlawfull
             thing
             is
             not
             scandalous
             ,
             but
             that
             only
             which
             is
             done
             to
             the
             knowledge
             of
             another
             .
             2.
             
               ad
               hominem
            
             ;
             For
             that
             we
             may
             either
             content
             or
             convince
             our
             Opposites
             ,
             we
             argument
             
               ex
               ipsorum
               concessis
            
             ,
             to
             this
             purpose
             ;
             that
             since
             they
             yeeld
             the
             Ceremonies
             to
             be
             in
             themselves
             indifferent
             ,
             therefore
             they
             must
             a
             knowledge
             that
             they
             are
             to
             be
             foreborne
             ,
             because
             scandall
             followeth
             upon
             them
             ,
             &
             they
             should
             abstaine
             from
             thinges
             indifferent
             ,
             in
             the
             case
             of
             scandall
             .
          
           
             2.
             
             Whereas
             he
             thinkes
             we
             will
             still
             turne
             back
             to
             the
             unlawfullnesse
             
             of
             the
             Ceremonies
             in
             themselves
             ,
             albeit
             we
             may
             justly
             make
             use
             of
             this
             answear
             ,
             when
             they
             goe
             about
             to
             purge
             the
             Ceremonies
             from
             Scandall
             by
             the
             lawfullnesse
             of
             them
             in
             themselves
             ,
             (
             because
             the
             Argument
             of
             Scandall
             doeth
             not
             presuppose
             our
             concession
             of
             the
             lawfulnesse
             of
             the
             Ceremonies
             ,
             but
             theirs
             ;
             )
             yet
             he
             deceives
             himselfe
             in
             thinking
             that
             we
             can
             not
             handle
             this
             Argument
             without
             it
             ,
             for
             were
             they
             never
             so
             lawfull
             in
             themselves
             ,
             we
             a
             evince
             the
             Scandall
             of
             them
             from
             the
             appearance
             of
             evill
             which
             is
             in
             them
             ,
             so
             that
             without
             respecting
             the
             unlawfullnesse
             of
             the
             Ceremonies
             in
             themselves
             ,
             we
             can
             and
             doe
             make
             good
             our
             Argument
             of
             Scandall
             ,
             so
             farre
             as
             concerneth
             the
             Ceremonies
             considered
             by
             themselves
             .
          
           
             But
             when
             our
             Opposites
             object
             ,
             that
             many
             are
             scandalized
             by
             us
             who
             refuse
             the
             Ceremonies
             ,
             we
             here
             compare
             the
             Scandall
             of
             Non-conformity
             ,
             if
             there
             be
             any
             such
             (
             for
             though
             some
             be
             displeased
             at
             it
             ,
             I
             see
             not
             how
             they
             are
             scandalized
             by
             it
             ,
             )
             with
             the
             Scandall
             of
             Conformity
             ,
             and
             shew
             them
             that
             the
             Scandall
             of
             Non-conformity
             is
             not
             to
             be
             cared
             for
             ,
             because
             it
             is
             necessary
             ,
             and
             that
             by
             reason
             of
             the
             unlawfullnesse
             of
             the
             Ceremonies
             .
             I
             will
             make
             all
             this
             plaine
             by
             a
             simile
             .
          
           
             A
             Pastor
             dealing
             with
             a
             Fornicator
             ,
             layeth
             before
             him
             both
             his
             sinne
             and
             the
             Scandall
             of
             it
             too
             .
             Now
             as
             touching
             the
             Scandall
             ,
             the
             Fornicator
             careth
             not
             for
             it
             ,
             because
             he
             is
             in
             the
             opinion
             that
             Fornication
             is
             indifferent
             .
             Whereupon
             the
             Pastor
             thus
             proceedeth
             .
             If
             it
             were
             indifferent
             ,
             as
             you
             say
             ,
             yet
             because
             Scandall
             riseth
             out
             of
             it
             ,
             you
             should
             abstaine
             .
             And
             so
             amongst
             many
             Arguments
             against
             Fornication
             ,
             the
             Pastor
             useth
             this
             Argument
             taken
             from
             the
             Scandall
             of
             it
             ,
             both
             for
             aggravating
             the
             sinne
             in
             it selfe
             ,
             and
             for
             convincing
             the
             sinner
             ,
             and
             this
             Argument
             of
             Scandall
             ,
             the
             Pastor
             can
             make
             good
             against
             the
             Fornicator
             ,
             out
             of
             his
             owne
             ultroneous
             and
             unrequired
             concession
             of
             the
             indifferency
             of
             Fornication
             (
             because
             things
             indifferent
             and
             in
             the
             case
             of
             Scandall
             ,
             and
             when
             they
             are
             done
             with
             the
             appearance
             of
             evill
             ,
             should
             be
             forborne
             )
             without
             ever
             mentioning
             the
             unlawfulnesse
             of
             it
             .
             But
             if
             in
             an
             froward
             tergiversation
             ,
             the
             Fornicator
             beginne
             to
             reply
             ,
             that
             he
             also
             is
             scandalized
             and
             provoked
             to
             goe
             on
             in
             his
             Fornication
             obstinately
             ,
             by
             the
             Pastors
             rebuking
             him
             for
             so
             light
             a
             matter
             ,
             and
             that
             the
             Pastors
             reproofe
             to
             him
             hath
             appearance
             of
             evill
             ,
             as
             much
             as
             his
             Fornication
             hath
             to
             the
             Pastor
             :
             Albeit
             here
             it
             may
             be
             answered
             ,
             that
             the
             Pastors
             reproofe
             is
             not
             done
             inordinatè
             ,
             neither
             hath
             any
             appearance
             of
             evill
             ,
             except
             in
             the
             Fornicators
             perverse
             interpretation
             ,
             yet
             for
             stopping
             the
             Fornicators
             mouth
             as
             well
             more
             forcibly
             as
             more
             quickly
             ,
             the
             Pastor
             rejoyndeth
             ,
             that
             if
             any
             scandall
             followe
             upon
             his
             reproofe
             ,
             it
             is
             not
             to
             be
             regarded
             ,
             because
             the
             thing
             is
             necessary
             and
             that
             because
             Fornication
             beeing
             a
             great
             sinne
             ,
             he
             may
             not
             but
             reprove
             it
             .
          
           
             So
             ,
             albeit
             our
             Argument
             of
             Scandall
             holdeth
             out
             against
             the
             Ceremonies
             
             considered
             by
             themselves
             ,
             without
             making
             mention
             of
             the
             unlawfulnesse
             of
             them
             in
             themselves
             :
             albeit
             also
             when
             the
             Scandall
             of
             Non-conformity
             (
             if
             there
             bee
             any
             such
             )
             is
             compared
             with
             the
             Scandall
             of
             Conformity
             ,
             we
             say
             truly
             ,
             that
             this
             hath
             appearance
             of
             evill
             in
             its
             own
             condition
             ,
             and
             that
             hath
             none
             ,
             except
             in
             the
             false
             interpretation
             of
             those
             who
             glory
             in
             gainsaying
             .
          
           
             Yet
             for
             further
             convincing
             of
             our
             Opposites
             ,
             &
             darting
             through
             their
             most
             subtile
             subterfuges
             ,
             with
             a
             mortall
             stroke
             ,
             we
             send
             them
             away
             with
             this
             finall
             answer
             ;
             you
             should
             abstaine
             from
             the
             Ceremonies
             when
             Scandall
             riseth
             out
             of
             them
             ,
             because
             you
             confesse
             them
             to
             be
             in
             themselves
             indifferent
             .
             But
             we
             doe
             avouch
             and
             prove
             them
             to
             be
             unlawfull
             ,
             wherefore
             it
             is
             necessary
             for
             us
             to
             abstaine
             ,
             though
             all
             the
             world
             should
             be
             offended
             .
          
           
             The
             b
             Dr.
             proceedeth
             to
             throw
             backe
             the
             Argument
             of
             Scandall
             upon
             our
             own
             heads
             ,
             and
             to
             charge
             us
             with
             scandalizing
             both
             the
             
               
                 Sect.
              
               XII
            
             Church
             and
             common
             wealth
             ,
             by
             our
             refusing
             the
             Ceremonies
             .
             But
             what
             ?
             should
             a
             Doctor
             be
             a
             Dictator
             ?
             or
             a
             Proctor
             ,
             a
             Prater
             ?
             why
             then
             doeth
             he
             ventilate
             words
             for
             reason
             ?
             That
             some
             are
             displeased
             at
             our
             Non-conformity
             ,
             we
             understand
             to
             our
             great
             griefe
             :
             but
             that
             thereby
             any
             are
             scandalized
             ,
             we
             understand
             not
             ,
             and
             if
             we
             did
             ,
             yet
             that
             which
             is
             necessary
             ,
             such
             as
             Non-conformity
             is
             ,
             can
             be
             taken
             away
             by
             no
             Scandall
             .
          
           
             But
             c
             the
             Dr.
             goeth
             forward
             ,
             denying
             that
             there
             is
             in
             the
             Ceremonies
             so
             much
             as
             any
             appearance
             of
             evill
             ,
             to
             make
             them
             Scandalous
             .
             Where
             I
             observe
             ,
             that
             he
             dare
             not
             adventure
             to
             describe
             how
             a
             thing
             is
             said
             to
             have
             appearance
             of
             evill
             ,
             and
             consequently
             a
             scandalous
             condition
             .
             The
             man
             is
             cautelous
             ,
             and
             perceiveth
             peradventure
             ,
             that
             the
             appearance
             of
             evill
             can
             be
             made
             to
             appeare
             no
             other
             thing
             ,
             then
             that
             which
             doeth
             more
             then
             appeare
             in
             the
             Ceremonies
             .
             And
             this
             I
             have
             heretofore
             evinced
             out
             of
             Zanchius
             .
          
           
             The
             d
             Dr.
             holdeth
             him
             upon
             kneeling
             in
             receiving
             the
             Sacramentall
             Elements
             ,
             and
             denieth
             that
             it
             is
             scandalous
             ,
             or
             any
             way
             inductive
             to
             spirituall
             ruine
             .
             But
             (
             if
             he
             will
             )
             he
             may
             consider
             ,
             that
             the
             ruder
             sort
             who
             can
             not
             distinguish
             betwixt
             worshipping
             the
             Bread
             ,
             and
             worshipping
             before
             the
             Bread
             ,
             nor
             discerne
             how
             to
             make
             Christ
             the
             passive
             object
             of
             that
             worship
             ,
             and
             the
             Bread
             the
             active
             ,
             and
             how
             to
             worship
             Christ
             in
             the
             Bread
             ,
             and
             make
             the
             worship
             relative
             from
             the
             Bread
             to
             Christ
             ;
             are
             by
             his
             example
             induced
             to
             Bread-worship
             ,
             when
             they
             perceive
             bowing
             downe
             before
             the
             consecrated
             Bread
             ,
             in
             the
             very
             same
             forme
             and
             fashion
             ,
             wherein
             Papists
             are
             seen
             to
             worship
             it
             ,
             but
             can
             not
             conceive
             the
             nice
             distinctions
             which
             he
             and
             his
             companions
             use
             to
             purge
             their
             kneeling
             in
             that
             act
             from
             Idolatry
             .
             As
             for
             others
             who
             have
             more
             knowledge
             ,
             they
             are
             also
             induced
             to
             ruine
             ,
             being
             animated
             by
             his
             example
             to
             doe
             that
             which
             their
             consciences
             doe
             condemne
             .
          
           
           
             There
             occurreth
             next
             an
             objection
             taken
             from
             Paul
             his
             not
             taking
             wages
             at
             Corinth
             ,
             (
             though
             he
             might
             lawfully
             )
             for
             shunning
             the
             offence
             both
             of
             the
             malitious
             and
             the
             weake
             :
             In
             the
             solution
             whereof
             f
             the
             Dr.
             spendeth
             some
             words
             .
             The
             substance
             of
             his
             answer
             is
             this
             :
             that
             Paul
             taught
             it
             was
             lawfull
             to
             take
             wages
             ,
             and
             that
             they
             should
             not
             be
             offended
             at
             it
             ,
             and
             if
             we
             doe
             as
             he
             did
             ,
             we
             must
             teach
             that
             the
             Ceremonies
             are
             lawfull
             in
             themselves
             ,
             yet
             not
             using
             our
             power
             for
             the
             time
             ,
             lest
             the
             weake
             be
             offended
             ,
             or
             lest
             the
             malitious
             glory
             :
             but
             for
             all
             that
             ,
             not
             denying
             our
             right
             and
             liberty
             ,
             nor
             suffering
             a
             yoke
             of
             bondage
             to
             be
             imposed
             upon
             us
             by
             contumacious
             men
             .
             And
             besides
             ,
             that
             the
             Apostle
             was
             commanded
             by
             no
             Ecclesiasticall
             decree
             to
             take
             wages
             from
             the
             Corinthians
             ,
             as
             we
             are
             commanded
             by
             the
             decree
             of
             Perth
             to
             receive
             the
             five
             Articles
             :
             so
             that
             Paul
             might
             without
             contempt
             of
             Ecclesiasticall
             Auctority
             ,
             abstaine
             from
             taking
             of
             wages
             ,
             but
             we
             can
             not
             without
             contempt
             of
             the
             Church
             ,
             reject
             the
             Articles
             .
          
           
             Ans.
             1.
             
             This
             importeth
             ,
             that
             if
             the
             question
             were
             not
             
               de
               jure
            
             ,
             and
             if
             we
             misliked
             the
             Ceremonies
             ,
             and
             were
             offended
             at
             them
             ,
             for
             some
             other
             reason
             then
             their
             unlawfulnesse
             ,
             for
             this
             offence
             they
             would
             abstaine
             .
             It
             may
             be
             his
             reverend
             Fathers
             returne
             him
             small
             thankes
             for
             this
             device
             .
             For
             let
             some
             men
             be
             brought
             forth
             ,
             acknowledging
             the
             Ceremonies
             to
             bee
             in
             themselves
             indifferent
             ,
             yet
             offended
             at
             them
             for
             their
             inexpediency
             ,
             whether
             they
             be
             weake
             or
             malitious
             ,
             the
             Dr.
             thinkes
             he
             should
             abstaine
             for
             their
             cause
             .
          
           
             2.
             
             How
             knowes
             he
             ,
             that
             they
             who
             were
             offended
             at
             Paul
             his
             taking
             of
             wages
             at
             Corinth
             ,
             thought
             not
             his
             taking
             of
             wages
             there
             unlawfull
             ,
             even
             as
             we
             thinke
             the
             Ceremonies
             unlawfull
             ?
          
           
             3.
             
             Why
             judgeth
             he
             that
             we
             are
             not
             scandalized
             through
             weaknesse
             ,
             but
             through
             malice
             and
             contumacy
             ?
             So
             he
             giveth
             it
             forth
             both
             in
             this
             place
             ,
             and
             g
             else
             where
             .
             Who
             art
             thou
             that
             judgeth
             another
             mans
             servant
             ?
          
           
             But
             4.
             
             If
             we
             were
             malitious
             in
             offending
             at
             the
             Ceremonies
             as
             things
             unlawfull
             ,
             and
             in
             urging
             of
             Non-conformity
             as
             necessary
             ,
             should
             they
             therefore
             contemne
             our
             beeing
             scandalized
             ?
             Those
             that
             would
             have
             Titus
             circumcised
             ,
             were
             they
             not
             malitious
             ?
             Did
             they
             not
             urge
             Circumcision
             as
             necessary
             ?
             Held
             they
             it
             not
             unlawfull
             ,
             not
             to
             circumcise
             Titus
             ?
             yet
             did
             the
             Apostle
             abstaine
             ,
             because
             they
             were
             to
             be
             scandalized
             ,
             that
             is
             ,
             made
             worse
             and
             more
             wicked
             calumniators
             ,
             by
             the
             circumcising
             of
             Titus
             ,
             as
             h
             I
             have
             shewed
             ;
             so
             that
             albeit
             wee
             are
             not
             to
             care
             for
             the
             displeasing
             of
             men
             ,
             that
             malitiously
             and
             contumaciously
             ,
             urge
             (
             as
             necessary
             )
             abstaining
             from
             that
             which
             is
             lawfull
             to
             be
             done
             ;
             yet
             must
             we
             care
             for
             scandalizing
             them
             and
             making
             them
             worse
             :
             rather
             ere
             that
             be
             ,
             we
             ought
             to
             abstaine
             from
             the
             use
             of
             our
             liberty
             .
          
           
             5.
             
             If
             an
             Ecclesiasticall
             decree
             had
             commanded
             Paul
             at
             that
             time
             
             to
             take
             wages
             at
             Corinth
             ,
             the
             Dr.
             thinkes
             hee
             had
             contemned
             Ecclesiasticall
             Auctority
             in
             not
             taking
             wages
             ,
             though
             some
             should
             be
             offended
             at
             his
             taking
             wages
             .
             What
             ?
             could
             an
             Ecclesiasticall
             decree
             command
             Paul
             to
             take
             wages
             in
             the
             case
             of
             Scandall
             ?
             or
             could
             hee
             have
             obeyed
             such
             a
             decree
             in
             the
             case
             of
             Scandall
             ?
             We
             have
             seen
             before
             ,
             that
             no
             humane
             Auctority
             ,
             can
             make
             that
             no
             Scandall
             ,
             which
             otherwise
             were
             Scandall
             :
             so
             that
             Paul
             had
             not
             contemned
             Ecclesiasticall
             Auctority
             ,
             by
             not
             obeying
             their
             command
             ,
             in
             this
             case
             of
             Scandall
             which
             had
             followed
             by
             his
             obeying
             :
             for
             he
             had
             not
             been
             bound
             to
             obey
             ,
             nay
             hee
             had
             been
             bound
             not
             to
             obey
             in
             such
             a
             case
             ,
             yea
             further
             ,
             albeit
             Scandall
             had
             not
             been
             to
             follow
             by
             his
             taking
             wages
             ,
             yet
             he
             had
             no
             more
             contemned
             the
             Church
             by
             not
             obeying
             a
             command
             to
             take
             wages
             ,
             then
             he
             had
             done
             by
             living
             unmarried
             ,
             if
             the
             Church
             had
             commanded
             him
             to
             marry
             .
             The
             bare
             Auctority
             of
             the
             Church
             could
             neither
             restraine
             his
             liberty
             nor
             ours
             in
             things
             in
             different
             ,
             when
             there
             is
             no
             more
             to
             binde
             but
             the
             Auctority
             of
             an
             ordinance
             .
          
           
             6.
             
             Why
             holds
             he
             us
             contemners
             of
             the
             Church
             ,
             for
             not
             receiving
             the
             five
             Articles
             of
             Perth
             ?
             we
             can
             not
             be
             called
             contemners
             for
             not
             obeying
             ,
             but
             for
             not
             subjecting
             our selves
             ,
             wherewith
             we
             can
             not
             be
             charged
             .
             Could
             he
             not
             distinguish
             betwixt
             subjection
             and
             obedience
             ?
             Art
             thou
             a
             Doctor
             in
             Israell
             ,
             and
             knowest
             not
             these
             things
             ?
             Nay
             ,
             art
             thou
             a
             Conformist
             ,
             and
             knowest
             not
             what
             thy
             i
             fellow
             Conformists
             doe
             hold
             ?
          
           
             One
             point
             more
             resteth
             ,
             at
             which
             k
             the
             Dr.
             holdeth
             him
             in
             this
             Argument
             ,
             namely
             ,
             that
             for
             the
             offence
             of
             the
             weake
             ,
             necessary
             
               
                 Sect.
              
               XIII
            
             things
             are
             not
             to
             be
             omitted
             ,
             such
             as
             is
             obedience
             to
             Superiours
             ,
             but
             their
             mindes
             are
             to
             be
             better
             informed
             .
          
           
             Ans.
             1.
             
             Obedience
             to
             Superiours
             can
             not
             purge
             that
             from
             Scandall
             which
             otherwise
             were
             Scandall
             ,
             as
             l
             we
             have
             seen
             before
             .
          
           
             2.
             
             That
             information
             and
             giving
             of
             a
             reason
             ,
             can
             not
             excuse
             the
             doing
             of
             that
             out
             of
             which
             Scandall
             riseth
             ,
             m
             we
             have
             also
             proven
             already
             .
          
           
             3.
             
             That
             the
             Ordinance
             of
             Superiours
             can
             not
             make
             the
             Ceremonies
             necessary
             ,
             I
             have
             proven
             in
             the
             first
             part
             of
             this
             Dispute
             .
             This
             n
             is
             given
             for
             one
             of
             the
             chiefe
             markes
             of
             the
             man
             of
             sinne
             ,
             
               That
               which
               is
               indifferent
               ,
               he
               by
               his
               lawes
               and
               prohibitions
               maketh
               to
               be
               sinne
               ,
            
             and
             shall
             they
             who
             professe
             to
             take
             part
             with
             Christ
             against
             Antichrist
             ,
             doe
             no
             lesse
             then
             this
             ?
             It
             will
             be
             replyed
             ,
             that
             the
             Ceremonies
             are
             not
             thought
             necessary
             in
             themselves
             ,
             nor
             Non-conformity
             ,
             unlawfull
             in
             it selfe
             ,
             but
             onely
             in
             respect
             of
             the
             Churches
             ordinance
             .
             Iust
             so
             o
             the
             Papists
             professe
             ,
             that
             the
             omission
             of
             their
             Rites
             and
             observances
             ,
             is
             not
             a
             sinne
             in
             it selfe
             ,
             but
             onely
             in
             respect
             of
             contemning
             
             the
             Churches
             Customes
             and
             Commandements
             .
             How
             comes
             it
             then
             ,
             that
             they
             are
             not
             ashamed
             to
             pretend
             such
             a
             necessity
             for
             the
             stumbling
             blockes
             of
             those
             offending
             Ceremonies
             among
             us
             ,
             as
             Papists
             pretend
             for
             the
             like
             among
             them
             ?
          
           
             But
             the
             English
             Formalists
             have
             here
             somewhat
             to
             say
             ,
             which
             we
             will
             heare
             .
             p
             
               Mr.
               Hooker
            
             tell
             us
             ,
             that
             Ceremonies
             are
             scandalous
             
               
                 Sect.
              
               XIV
            
             either
             in
             their
             very
             nature
             ,
             or
             else
             through
             the
             agreement
             of
             men
             to
             rise
             them
             unto
             evill
             ;
             and
             that
             Ceremonies
             of
             this
             kind
             ,
             are
             either
             devised
             at
             first
             unto
             evill
             ,
             or
             else
             having
             had
             a
             profitable
             use
             ,
             they
             are
             afterwards
             interpreted
             and
             wrested
             to
             the
             contrary
             .
             As
             for
             the
             English
             Ceremonies
             ,
             he
             saith
             ,
             that
             they
             are
             neither
             scandalous
             in
             their
             owne
             nature
             ;
             nor
             because
             they
             were
             devised
             unto
             evill
             ;
             nor
             yet
             because
             they
             of
             the
             Church
             of
             England
             abuse
             them
             unto
             evill
             .
          
           
             Ans.
             1.
             
             Though
             all
             this
             were
             true
             ,
             yet
             forasmuch
             as
             they
             have
             been
             abused
             by
             the
             Papists
             unto
             Idolatry
             and
             superstition
             ,
             and
             are
             monuments
             of
             Popery
             ,
             the
             trophees
             of
             Antichrist
             ,
             and
             the
             reliques
             of
             Romes
             whoorish
             bravery
             :
             they
             must
             be
             graunted
             ,
             at
             least
             for
             this
             respect
             ,
             to
             be
             more
             then
             manifest
             appearances
             of
             evill
             ,
             and
             so
             scandalous
             .
          
           
             But
             2.
             
             It
             is
             falle
             which
             he
             saith
             ,
             for
             kneeling
             in
             receiving
             the
             Communion
             ,
             is
             in
             its
             owne
             nature
             evill
             and
             Idolatrous
             ,
             because
             religious
             Adoration
             ,
             before
             a
             mere
             creature
             ,
             which
             purposly
             wee
             set
             before
             us
             in
             the
             act
             of
             adoring
             ,
             to
             have
             state
             in
             the
             worship
             ,
             especially
             if
             it
             be
             an
             actuall
             Image
             in
             that
             act
             representing
             Christ
             to
             us
             ,
             (
             such
             as
             the
             Bread
             in
             the
             act
             of
             receiving
             ,
             )
             draweth
             us
             within
             the
             compasse
             of
             coadoration
             or
             relative
             worship
             ,
             as
             shall
             be
             copiously
             proven
             afterwards
             .
          
           
             Other
             of
             the
             Ceremonies
             that
             are
             not
             evill
             in
             their
             owne
             nature
             ,
             yet
             were
             devised
             to
             evill
             ,
             for
             example
             ,
             the
             Surplice
             .
             The
             q
             replier
             to
             
               Dr.
               Mourtons
            
             Particular
             defence
             ,
             observeth
             ,
             that
             this
             superstition
             about
             apparell
             in
             Divine
             worship
             ,
             beganne
             first
             among
             the
             Frensh
             Bishops
             ,
             unto
             whom
             Caelestinus
             writeth
             thus
             .
             
               Discernendi
               ,
               &c.
               We
               are
               to
               be
               distinguished
               from
               the
               common
               people
               and
               others
               ,
               by
               Doctrine
               ,
               not
               by
               Garment
               ,
               by
               Conversation
               ,
               not
               by
               Habite
               ,
               by
               the
               Purity
               of
               minde
               ,
               not
               by
               Attire
               :
               for
               if
               wee
               study
               to
               innovation
               ,
               we
               tread
               underfoot
               the
               order
               which
               hath
               been
               delivered
               unto
               us
               by
               our
               Fathers
               ,
               to
               make
               place
               to
               idle
               superstitions
               ;
               wherefore
               we
               ought
               not
               leade
               the
               mindes
               of
               the
               Faithfull
               into
               such
               things
               :
               for
               they
               are
               rather
               to
               be
               instructed
               then
               played
               withall
               :
               neither
               are
               we
               to
               blinde
               and
               beguile
               their
               eyes
               ,
               but
               to
               infuse
               instructions
               into
               their
               mindes
               .
            
             In
             which
             words
             Caelestinus
             reprehends
             this
             apparell
             ,
             as
             a
             novelty
             which
             ●…nded
             to
             superstition
             ,
             and
             made
             way
             to
             the
             mocking
             and
             deceiving
             of
             the
             faithfull
             .
          
           
           
             Lastly
             ,
             whereas
             he
             saith
             ,
             the
             Ceremonies
             are
             not
             abused
             by
             them
             in
             England
             I
             instance
             the
             contrary
             in
             Holy-dayes
             .
             r
             Perkins
             saith
             ,
             that
             the
             Feast
             of
             Christs
             Nativity
             ,
             so
             cōmonly
             called
             ,
             is
             not
             spent
             in
             praising
             the
             name
             of
             God
             ,
             but
             in
             riffling
             ,
             dycing
             ,
             carding
             ,
             masking
             ,
             mumming
             ,
             and
             in
             all
             licentious
             liberty
             ,
             for
             the
             most
             part
             ,
             as
             though
             it
             were
             some
             Heathen
             Feast
             of
             Ceres
             or
             Bacchu●…
             .
             And
             s
             elsewhere
             he
             complaineth
             of
             the
             great
             abuse
             of
             Holy-dayes
             among
             them
             .
          
           
             As
             touching
             the
             rule
             which
             is
             alledged
             against
             the
             Ceremonies
             out
             of
             Pauls
             Doctrine
             ,
             namely
             ,
             that
             in
             those
             things
             from
             which
             
               
                 Sect.
              
               XV
            
             we
             may
             lawfully
             abstaine
             ,
             we
             should
             frame
             the
             usage
             of
             our
             liberty
             with
             regard
             to
             the
             weaknesse
             of
             our
             bretheren
             .
             Hooker
             answeareth
             to
             it
             .
             1.
             
             That
             the
             weake
             bretheren
             among
             them
             ,
             were
             not
             as
             the
             Iewes
             ,
             who
             were
             knowne
             to
             be
             generally
             weake
             ,
             whereas
             saith
             he
             ,
             the
             imbecillity
             of
             ours
             is
             not
             common
             to
             so
             many
             ,
             but
             onely
             here
             and
             there
             some
             such
             a
             one
             is
             found
             .
             2.
             
             He
             tels
             us
             ,
             that
             these
             scandalous
             meats
             ,
             from
             which
             the
             Gentiles
             were
             exhorted
             to
             abstaine
             for
             feare
             of
             offending
             the
             Iewes
             ,
             can
             not
             represent
             the
             Ceremonies
             ;
             for
             their
             using
             of
             meats
             ,
             was
             a
             matter
             of
             private
             action
             in
             common
             life
             ,
             where
             every
             man
             was
             free
             to
             order
             that
             which
             himselfe
             did
             ;
             but
             the
             Ceremonies
             are
             publike
             constitutions
             for
             ordering
             the
             Church
             ,
             and
             wee
             are
             not
             to
             looke
             that
             the
             Church
             is
             to
             change
             her
             publike
             lawes
             and
             ordinances
             ,
             made
             according
             to
             that
             which
             is
             judged
             ordinarily
             and
             commonly
             fittest
             for
             the
             whole
             ,
             although
             it
             chaunce
             that
             for
             some
             particular
             men
             ,
             the
             same
             be
             found
             inconvenient
             ,
             especially
             when
             there
             may
             be
             other
             remedies
             also
             against
             the
             sores
             of
             particular
             inconveniences
             .
             Let
             them
             bee
             better
             instructed
             .
          
           
             Ans.
             1.
             
             This
             is
             bad
             divinity
             ,
             that
             would
             make
             us
             not
             regard
             the
             scandalizing
             of
             a
             few
             particular
             men
             ;
             Christs
             t
             woe
             stricketh
             not
             onely
             upon
             them
             who
             offend
             many
             ,
             but
             even
             upon
             them
             who
             offend
             so
             much
             as
             one
             of
             his
             litls
             ones
             .
          
           
             2.
             
             That
             which
             he
             saith
             of
             the
             few
             in
             England
             ,
             and
             not
             many
             ,
             who
             are
             scandalized
             by
             the
             Ceremonies
             ,
             hath
             been
             answered
             by
             a
             u
             Countryman
             of
             his
             owne
             .
             And
             as
             for
             us
             ,
             we
             find
             most
             certainly
             ,
             that
             not
             a
             few
             but
             many
             ,
             even
             the
             greatest
             part
             of
             Scotland
             one
             way
             or
             other
             are
             scandalized
             by
             the
             Ceremonies
             :
             some
             are
             ledde
             by
             them
             to
             drinke
             in
             superstition
             ,
             and
             to
             fall
             into
             sundry
             grosse
             abuses
             in
             Religion
             ;
             others
             are
             made
             to
             use
             them
             doubtingly
             and
             so
             dammably
             .
             And
             how
             many
             who
             refuse
             them
             ,
             are
             animated
             to
             use
             them
             against
             their
             consciences
             ,
             and
             so
             to
             bee
             damned
             ?
             who
             is
             not
             made
             to
             stumble
             ?
             and
             what
             way
             doe
             they
             not
             impede
             the
             Edification
             of
             the
             Church
             ?
          
           
           
             3.
             
             What
             if
             there
             had
             been
             a
             publike
             constitution
             ,
             commanding
             the
             Gentiles
             to
             eat
             all
             meates
             freely
             ,
             and
             that
             this
             had
             been
             judged
             ordinarily
             and
             commonly
             fittest
             for
             the
             whole
             ,
             even
             to
             signifie
             the
             liberty
             of
             the
             Church
             of
             the
             New
             Testament
             ?
             should
             not
             the
             Gentiles
             notwithstanding
             of
             this
             constitution
             ,
             have
             abstained
             because
             of
             the
             Scandall
             of
             the
             Iewes
             ?
             How
             comes
             it
             then
             that
             that
             which
             the
             Apostle
             writeth
             against
             the
             Scandall
             of
             meates
             ,
             &
             the
             reasons
             which
             he
             giveth
             ,
             are
             found
             to
             hold
             ever
             good
             ,
             whether
             there
             be
             a
             constitution
             or
             not
             ?
          
           
             4.
             
             As
             for
             his
             remedy
             against
             the
             Scandall
             of
             particular
             men
             ,
             which
             is
             to
             instruct
             them
             better
             ,
             it
             hath
             beene
             answeared
             x
             before
             .
          
           
             Now
             if
             I
             reck
             on
             Paybody
             to
             be
             no
             body
             ,
             perhaps
             some
             body
             will
             
               
                 Sect.
              
               XVI
               :
            
             not
             take
             it
             well
             .
             I
             will
             therefore
             examine
             how
             he
             handleth
             this
             Argument
             .
             Four
             things
             are
             answered
             y
             by
             him
             to
             those
             places
             ,
             Rom.
             14.
             and
             15.
             1
             
             Cor.
             8.
             and
             10.
             
             Muth
             .
             18.
             6.
             which
             are
             alledged
             against
             the
             use
             of
             things
             indifferent
             ,
             when
             wee
             can
             not
             use
             them
             without
             Scandall
             .
          
           
             First
             ,
             he
             saith
             ,
             that
             all
             those
             Scriptures
             which
             are
             quotted
             as
             condemning
             the
             scandalizing
             of
             others
             in
             things
             indifferent
             ,
             speake
             onely
             of
             scandalizing
             them
             who
             are
             weake
             .
          
           
             Ans.
             1.
             be
             it
             so
             :
             thought
             he
             that
             they
             are
             all
             malitious
             ,
             and
             none
             weake
             ,
             who
             are
             offended
             by
             the
             Ceremonies
             ?
             He
             himselfe
             describeth
             the
             weak
             whom
             we
             are
             forbidden
             to
             scandalize
             ,
             to
             be
             such
             as
             are
             weake
             in
             knowledge
             and
             certainty
             of
             the
             truth
             .
             Now
             there
             are
             many
             who
             are
             in
             this
             respect
             weake
             ,
             scandalized
             by
             the
             Ceremonies
             .
             But
             I
             say
             moreover
             ,
             that
             his
             description
             is
             imperfect
             ,
             for
             there
             are
             some
             who
             know
             the
             truth
             ,
             and
             that
             certainly
             ,
             who
             are
             notwithstanding
             to
             be
             accounted
             weak
             ,
             in
             regard
             of
             the
             defect
             of
             that
             prudence
             which
             should
             guide
             ,
             &
             that
             stability
             which
             should
             accompany
             all
             their
             actions
             ,
             in
             the
             particular
             usage
             of
             such
             things
             as
             they
             knowe
             certainely
             in
             their
             generall
             kinde
             to
             bee
             agreeable
             to
             trueth
             and
             righteousnesse
             .
             Such
             Christians
             are
             impeded
             by
             the
             Ceremonies
             from
             going
             on
             in
             their
             Christian
             course
             ,
             so
             fast
             as
             otherwise
             they
             would
             ,
             if
             not
             also
             made
             to
             waver
             or
             stumble
             .
             And
             thus
             are
             they
             properly
             scandalized
             according
             to
             my
             fifth
             Proposition
             .
             
               Si
               quis
               nostra
               culpa
               vel
               impingit
               ,
               vel
               abducitur
               a
               recto
               curs●…
               ,
               vel
               tardatur
               ,
               cum
               dicimur
               offendere
            
             saith
             z
             
               Calvine
               .
               Porro
               scandalum
               est
               dictum
               vel
               factum
               quo
               impeditur
               Evangelij
               cursus
               ,
               cujus
               ampliationem
               &
               propagationem
               ,
               totius
               vitae
               nostrae
               scopum
               esse
               oportet
            
             saith
             a
             Martyr
             .
          
           
             2.
             
             It
             is
             a
             fault
             to
             give
             offence
             even
             to
             the
             strong
             ,
             or
             else
             b
             Peter
             was
             not
             to
             be
             blamed
             for
             giving
             offence
             to
             Christ.
             Yea
             it
             is
             a
             fault
             
             to
             offend
             the
             very
             malitious
             by-things
             that
             are
             not
             necessary
             ,
             as
             I
             have
             proven
             in
             my
             12
             Proposition
             .
          
           
             Secondly
             saith
             he
             ,
             all
             those
             Scriptures
             condemne
             onely
             the
             Scandall
             of
             the
             weake
             ,
             which
             is
             made
             at
             that
             time
             ,
             when
             we
             know
             they
             
               
                 Sect.
              
               XVII
            
             will
             be
             scandalized
             .
          
           
             Ans.
             1.
             
             If
             he
             speake
             of
             certaine
             and
             infallible
             knowledge
             ,
             none
             but
             God
             knoweth
             whether
             a
             man
             shall
             be
             scandalized
             or
             not
             ,
             by
             that
             which
             we
             are
             to
             doe
             :
             He
             must
             meane
             therefore
             of
             such
             knowledge
             as
             we
             can
             have
             of
             the
             event
             of
             our
             actions
             :
             and
             so
             his
             answere
             bringeth
             great
             damnage
             to
             his
             owne
             cause
             .
             Formalists
             knowe
             ,
             that
             their
             weake
             bretheren
             have
             been
             of
             a
             long
             time
             scandalized
             by
             the
             Ceremonies
             ,
             and
             they
             heare
             them
             professing
             that
             they
             are
             yet
             scandalized
             ,
             and
             how
             then
             can
             they
             but
             knowe
             that
             Scandall
             will
             still
             follow
             upon
             that
             which
             they
             doe
             ?
          
           
             2.
             
             Albeit
             they
             know
             not
             that
             their
             bretheren
             will
             be
             scandalized
             by
             the
             Ceremonies
             ,
             yea
             albeit
             their
             bretheren
             should
             not
             be
             scandalized
             thereby
             ,
             yet
             because
             the
             Ceremonies
             are
             appearances
             of
             evill
             ;
             inductive
             to
             sinne
             ;
             and
             occasions
             of
             ruine
             ;
             Scandall
             is
             given
             by
             them
             ,
             whether
             it
             be
             taken
             by
             their
             bretheren
             or
             not
             ,
             according
             to
             my
             4
             and
             5
             Propositions
             .
          
           
             Thirdly
             saith
             Paybody
             ,
             all
             those
             Scriptures
             condemne
             onely
             that
             
               
                 Sect.
              
               XVIII
            
             offence
             of
             another
             in
             things
             indifferent
             ,
             which
             is
             made
             by
             him
             who
             is
             at
             liberty
             and
             not
             bound
             :
             they
             speake
             not
             of
             using
             or
             refusing
             those
             things
             ,
             as
             men
             are
             tied
             by
             the
             commandement
             of
             Auctority
             .
             Where
             he
             laboureth
             to
             prove
             ,
             that
             obedience
             to
             the
             Magistrate
             in
             a
             thing
             indifferent
             ,
             is
             a
             better
             duty
             then
             the
             pleasing
             of
             a
             private
             person
             in
             such
             a
             thing
             .
          
           
             Ans.
             1.
             
             I
             have
             proven
             heretofore
             ,
             that
             the
             commandement
             of
             Auctority
             ,
             can
             not
             make
             the
             use
             of
             a
             thing
             indifferent
             to
             bee
             no
             Scandall
             ,
             which
             otherwise
             were
             Scandall
             .
          
           
             2.
             
             I
             have
             also
             proven
             in
             the
             first
             part
             of
             this
             Dispute
             ,
             that
             an
             Ecclesiasticall
             constitution
             can
             not
             bind
             us
             nor
             take
             away
             our
             liberty
             in
             the
             using
             or
             not
             using
             of
             a
             thing
             indifferent
             in
             it selfe
             ,
             except
             some
             other
             reason
             bee
             shewed
             us
             then
             the
             bare
             Auctority
             of
             the
             Church
             .
             As
             touching
             the
             civill
             Magistrate
             ,
             his
             place
             and
             power
             ,
             to
             judge
             and
             determine
             in
             things
             pertaining
             to
             the
             worship
             of
             God
             ,
             we
             shall
             see
             it
             afterwards
             ,
             and
             so
             shall
             we
             knowe
             how
             farre
             his
             decisions
             and
             ordinances
             in
             this
             kinde
             of
             things
             ,
             have
             force
             to
             binde
             us
             to
             obedience
             .
          
           
             3.
             
             He
             should
             have
             proven
             ,
             that
             obedience
             to
             the
             Magistrate
             in
             a
             thing
             indifferent
             ,
             is
             a
             better
             duty
             then
             abstaining
             from
             that
             which
             
             scandalizeth
             many
             Christians
             :
             he
             should
             not
             have
             opposed
             pleasing
             and
             scandalizing
             (
             for
             perhaps
             a
             man
             is
             most
             scandalized
             when
             he
             is
             most
             pleased
             ;
             )
             but
             edifying
             and
             scandalizing
             ,
             according
             to
             my
             first
             Proposition
             .
             Now
             will
             any
             body
             ,
             except
             Paybody
             ,
             say
             ,
             that
             obedience
             to
             the
             Magistrate
             in
             a
             thing
             indifferent
             ,
             out
             of
             which
             Scandall
             riseth
             ,
             is
             a
             better
             duty
             then
             forbearing
             for
             the
             edification
             of
             many
             Christian
             soules
             ,
             and
             for
             shunning
             to
             scandalize
             them
             .
             This
             wee
             must
             take
             to
             bee
             his
             meaning
             ,
             or
             else
             he
             saith
             nothing
             to
             the
             purpose
             .
          
           
             His
             fourth
             answere
             is
             ,
             that
             all
             those
             Scriptures
             condemning
             scandall
             ,
             
               
                 Sect.
              
               XIX
            
             must
             needs
             especially
             condemne
             that
             which
             is
             greatest
             .
             Peter
             and
             his
             companions
             comming
             to
             Antioch
             ,
             were
             in
             danger
             of
             a
             double
             scandall
             ;
             either
             of
             the
             Iewes
             by
             eating
             with
             the
             Gentiles
             ,
             which
             was
             the
             lesse
             ,
             or
             of
             the
             Gentiles
             in
             refuising
             their
             company
             ,
             as
             if
             they
             had
             not
             beene
             bretheren
             ,
             which
             was
             farre
             the
             greater
             :
             Now
             Paul
             blamed
             Peter
             very
             much
             ,
             that
             for
             the
             avoiding
             the
             lesser
             scandall
             he
             &
             and
             his
             companions
             fell
             into
             the
             greater
             .
          
           
             Ans.
             1.
             
             He
             is
             greatly
             mistaken
             ,
             whiles
             he
             thinkes
             that
             a
             man
             can
             be
             so
             straited
             betwixt
             two
             scandalls
             ,
             that
             he
             can
             not
             choose
             but
             give
             the
             one
             of
             them
             ;
             c
             For
             
               Nulla
               datur
               talis
               perplexitas
               ,
               ut
               necessarium
               sit
               pio
               homini
               sive
               hoc
               sive
               illud
               faciat
               ,
               scandalum
               alicui
               dare
               .
            
          
           
             2.
             
             That
             sentence
             of
             choosing
             the
             least
             of
             two
             evills
             ,
             must
             be
             understood
             of
             evills
             of
             punishment
             ,
             not
             of
             evills
             of
             sinne
             ,
             as
             I
             shew
             d
             before
             ,
             so
             that
             he
             is
             in
             a
             foule
             error
             ,
             whiles
             he
             would
             have
             us
             to
             choose
             the
             least
             of
             two
             scandalls
             .
          
           
             3.
             
             As
             for
             the
             example
             which
             he
             alledgeth
             ,
             he
             deceiveth
             himselfe
             to
             thinke
             that
             Peter
             had
             given
             scandall
             to
             the
             Iewes
             ,
             by
             his
             eating
             with
             the
             Gentiles
             .
             
               Cum
               Gentibus
               cibum
               capiens
               ,
               recte
               utebatur
               libertate
               Christiana
               ,
            
             say
             e
             the
             Magdeburgians
             :
             but
             when
             certaine
             Iewes
             came
             from
             Iames
             he
             withdrew
             himselfe
             ,
             fearing
             the
             Iewes
             ,
             and
             so
             
               quod
               ante
               de
               libertate
               Christiana
               edificarat
               ,
               rursus
               destruebat
               :
            
             By
             eating
             then
             with
             the
             Gentiles
             he
             gave
             no
             scandall
             ,
             but
             by
             the
             contrary
             he
             did
             edify
             .
             And
             further
             I
             say
             ,
             that
             his
             eating
             with
             the
             Gentiles
             was
             a
             thing
             necessary
             ,
             and
             that
             for
             shunning
             of
             two
             great
             scandalls
             ;
             the
             one
             ,
             of
             the
             Gentiles
             ,
             by
             compelling
             them
             to
             judaize
             ;
             the
             other
             ,
             of
             the
             Iewes
             ,
             by
             confirming
             them
             in
             judaisme
             ,
             both
             vvhich
             followed
             upon
             his
             withdrawvving
             from
             the
             Gentiles
             ;
             so
             that
             by
             his
             eating
             vvith
             the
             Gentiles
             no
             scandall
             could
             be
             given
             ,
             and
             if
             any
             had
             beene
             taken
             ,
             it
             was
             not
             to
             be
             carred
             for
             .
             Wherefore
             there
             was
             but
             one
             scandall
             ,
             which
             Peter
             and
             his
             companions
             were
             in
             danger
             of
             ,
             which
             also
             they
             did
             give
             ,
             &
             for
             which
             Paul
             reprehended
             them
             ,
             namely
             ,
             their
             withdrawing
             of
             themselves
             from
             the
             Gentiles
             ,
             &
             keeping
             company
             only
             with
             the
             Iewes
             ;
             
             whereby
             both
             the
             Iewes
             and
             the
             Gentiles
             were
             scandalized
             ,
             because
             both
             were
             made
             to
             think
             ,
             (
             at
             least
             occasion
             was
             given
             to
             both
             for
             thinking
             )
             the
             observation
             of
             the
             Ceremoniall
             law
             necessary
             .
             That
             which
             deceiveth
             Paybody
             ,
             is
             the
             confounding
             of
             scandalizing
             and
             
               displeasing
               .
               Peter
            
             by
             eating
             with
             the
             Gentiles
             perhapes
             had
             displeased
             the
             Iewes
             ,
             but
             he
             had
             thereby
             edifyed
             them
             though
             :
             The
             scandall
             which
             he
             gave
             them
             was
             by
             judaizing
             ;
             
               Iudaizabat
               olim
               Petrus
               per
               dissimulationem
            
             saith
             f
             Gerson
             :
             by
             this
             judaizing
             through
             such
             dissimulation
             and
             double
             dealing
             ,
             as
             was
             his
             eating
             with
             the
             Gentiles
             first
             ,
             &
             then
             withdrawing
             of
             himselfe
             ,
             when
             certaine
             Iewes
             came
             ;
             for
             keeping
             company
             with
             them
             only
             ,
             he
             scandalized
             the
             Iewes
             and
             confirmed
             them
             in
             judaisme
             ,
             as
             g
             Paraeus
             noteth
             .
             How
             then
             can
             it
             be
             said
             ,
             that
             he
             had
             scandalized
             them
             by
             his
             eating
             with
             the
             Gentiles
             :
             for
             here
             upon
             it
             should
             followe
             that
             there
             was
             a
             necessity
             of
             doing
             evill
             laid
             upon
             Peter
             ,
             so
             that
             he
             behooved
             to
             offend
             the
             Iewes
             ,
             either
             by
             his
             eating
             with
             the
             Gentiles
             ,
             or
             by
             his
             not
             eating
             with
             the
             Gentiles
             ,
             for
             he
             could
             not
             both
             eat
             with
             them
             and
             not
             eat
             with
             them
             .
             This
             is
             therefore
             plaine
             ,
             that
             if
             he
             scandalized
             the
             Iewes
             by
             his
             not
             eating
             with
             the
             Gentiles
             ,
             as
             I
             have
             shewed
             ,
             then
             had
             he
             not
             scandalized
             them
             ,
             but
             edifyed
             them
             by
             his
             eating
             with
             the
             Gentiles
             .
          
           
             4.
             
             I
             perceive
             he
             would
             say
             ,
             that
             the
             scandall
             of
             Non-conformity
             is
             a
             greater
             scandall
             ,
             then
             the
             scandall
             of
             Conformity
             ;
             and
             so
             he
             would
             make
             us
             gaine
             litle
             by
             our
             Argument
             of
             scandall
             .
             h
             He
             is
             bold
             to
             object
             ,
             
               where
               one
               is
               offended
               with
               our
               practise
               of
               kneeling
               ,
               twentie
               ;
               I
               may
               say
               ten
               thousand
               are
               offended
               with
               your
               refusall
               .
            
             O
             Adventurous
             Arithmetique
             !
             O
             huge
             Hyperbole
             !
             O
             desultorious
             Declamation
             !
             O
             roving
             Rethorike
             !
             O
             prodigall
             Paradoxe
             !
          
           
             Yet
             I
             reply
             ,
             1.
             
             Though
             sundry
             (
             yet
             not
             ten
             thousand
             for
             one
             )
             are
             displeased
             by
             our
             refusall
             ,
             who
             can
             shew
             us
             ,
             that
             any
             are
             thereby
             scandalized
             ,
             that
             is
             ,
             made
             worse
             ,
             and
             induced
             to
             ruine
             ?
             This
             man
             is
             bold
             to
             say
             well
             to
             it
             ;
             but
             we
             have
             solidly
             proven
             ,
             that
             scandall
             riseth
             out
             of
             kneeling
             ,
             and
             the
             rest
             of
             the
             Ceremonies
             ,
             let
             it
             be
             measured
             to
             us
             ,
             with
             the
             same
             measure
             wherewith
             we
             mette
             .
          
           
             2.
             
             Put
             the
             case
             that
             ten
             thousand
             were
             scandalized
             by
             our
             refusall
             ,
             will
             it
             thereupon
             follow
             ,
             that
             our
             refusall
             is
             a
             greater
             scandall
             then
             their
             practising
             ?
             Nay
             then
             ,
             let
             it
             be
             said
             that
             the
             Crosse
             of
             Christ
             is
             a
             greater
             scandall
             ,
             then
             a
             privat
             mans
             Fornication
             ,
             because
             both
             i
             Iewes
             and
             Greeks
             were
             offended
             at
             that
             ,
             whereas
             perhaps
             a
             small
             Congregation
             only
             is
             offended
             at
             this
             .
          
           
             3.
             
             Our
             refusall
             is
             necessary
             ,
             because
             of
             the
             unlawfulnesse
             of
             the
             Ceremonies
             which
             we
             refuise
             ,
             so
             that
             we
             may
             not
             receive
             them
             ,
             but
             
             must
             refuse
             them
             ,
             notwithstanding
             of
             any
             scandall
             which
             can
             follow
             upon
             our
             refusall
             .
             If
             he
             had
             ought
             to
             say
             against
             this
             answere
             ,
             why
             is
             he
             silent
             ?
             he
             might
             have
             found
             it
             at
             home
             .
             
               Our
               forbearance
               of
               Conformity
            
             saith
             k
             
               Parker
               ,
               is
               a
               necessary
               duty
               ,
               there
               is
               therein
               no
               fault
               of
               any
               scandall
               in
               us
               .
            
          
           
             4.
             
             Our
             Opposites
             should
             doe
             well
             to
             assoyle
             our
             Argument
             of
             scandall
             ,
             before
             they
             propound
             another
             Argument
             against
             us
             ,
             for
             ●…o
             long
             as
             they
             make
             it
             not
             evident
             ,
             that
             the
             scandall
             of
             the
             Ceremonies
             ,
             which
             we
             object
             ,
             is
             no
             active
             or
             faulty
             scandall
             ;
             as
             long
             they
             can
             not
             object
             the
             scandall
             of
             Non-conformity
             to
             us
             ;
             because
             if
             the
             scandall
             (
             which
             is
             to
             be
             avoided
             )
             be
             in
             their
             practising
             of
             the
             Ceremonies
             ,
             it
             can
             not
             be
             in
             our
             refusing
             of
             them
             .
          
           
             5.
             
             We
             know
             many
             are
             grieved
             and
             displeased
             with
             our
             Non-conformity
             ,
             yet
             that
             every
             one
             who
             is
             grieved
             is
             not
             by
             and
             by
             scandalized
             ,
             the
             Bishop
             of
             Winchester
             teacheth
             as
             well
             as
             wee
             .
             
               Many
               times
            
             l
             saith
             he
             ,
             
               men
               are
               grieved
               with
               that
               which
               is
               for
               their
               good
               ,
               and
               earnestly
               set
               on
               that
               which
               is
               not
               expedient
               for
               them
               .
            
             But
             in
             good
             earnest
             ,
             what
             doe
             they
             meane
             ,
             vvho
             say
             they
             are
             scandalized
             ,
             or
             made
             vvorse
             by
             our
             Non-conformity
             ?
             for
             neither
             doe
             we
             make
             them
             condemne
             our
             lavvfull
             deed
             as
             unlavvfull
             ,
             nor
             yet
             doe
             vve
             animate
             them
             by
             our
             example
             to
             doe
             that
             vvhich
             in
             their
             consciences
             they
             judge
             unlavvfull
             .
             They
             themselves
             aknovvledge
             ,
             that
             sitting
             is
             as
             lavvfull
             as
             kneeling
             ;
             that
             the
             not
             observing
             of
             the
             fyve
             Holy-dayes
             is
             as
             lavvfull
             ,
             as
             the
             observing
             of
             them
             ;
             that
             the
             not
             Bishoping
             of
             children
             is
             as
             lavvfull
             as
             the
             Bishopping
             of
             them
             .
             Doe
             they
             not
             aknovvledge
             the
             indifferency
             of
             the
             thinges
             themselves
             ?
             Doe
             they
             not
             permit
             many
             of
             their
             people
             either
             to
             kneel
             ,
             or
             to
             sit
             at
             the
             communion
             ?
             Have
             not
             many
             of
             themselves
             taken
             the
             Communion
             sitting
             in
             some
             places
             ?
             Have
             not
             our
             Conformists
             in
             Scotland
             hitherto
             commonly
             omitted
             Bishopping
             of
             Children
             ,
             and
             the
             ministration
             of
             the
             Sacraments
             in
             private
             places
             ?
             As
             for
             our selves
             ,
             we
             make
             our
             meaning
             plaine
             ,
             when
             we
             object
             the
             scandall
             of
             Conformity
             ,
             for
             many
             ignorant
             and
             superstitious
             persons
             are
             by
             the
             Ceremonies
             confirmed
             
               (
               expertus
               loquor
            
             )
             in
             their
             error
             and
             superstition
             :
             so
             that
             now
             they
             even
             settle
             themselves
             upon
             the
             old
             dregges
             of
             Popish
             superstition
             &
             formality
             ,
             from
             which
             they
             were
             not
             well
             purged
             .
             Others
             are
             made
             to
             practise
             the
             Ceremonies
             ,
             with
             a
             doubting
             and
             dissalowing
             conscience
             ,
             and
             to
             say
             with
             
               Naaman
               ,
               in
               this
               the
               Lord
               be
               mercifull
               unto
               us
               ,
               if
               we●…
               erre
               :
            
             with
             my
             owne
             eares
             have
             I
             heard
             some
             say
             so
             .
             And
             even
             those
             who
             have
             not
             practised
             the
             Ceremonies
             ,
             for
             that
             they
             can
             not
             see
             the
             lawfullnesse
             of
             them
             ,
             yet
             are
             animated
             by
             the
             example
             of
             practising
             Conformists
             ,
             to
             doe
             these
             things
             which
             in
             their
             consciences
             they
             condemne
             as
             unalwfull
             (
             which
             were
             to
             sinne
             damnably
             :
             )
             
             and
             if
             they
             doe
             them
             not
             ,
             then
             is
             there
             no
             small
             doubting
             and
             disquietnesse
             ,
             trouble
             and
             trepidation
             ,
             harboured
             in
             their
             consciences
             .
             And
             thus
             one
             way
             or
             other
             ,
             some
             weakening
             or
             deterioration
             commeth
             to
             us
             by
             the
             means
             of
             the
             Ceremonies
             .
             And
             if
             any
             of
             our
             Opposites
             date
             thinke
             ,
             that
             none
             of
             us
             can
             be
             so
             weake
             as
             to
             stumble
             or
             take
             any
             harme
             in
             this
             kinde
             ,
             because
             of
             the
             Ceremonies
             ;
             we
             take
             God
             himselfe
             to
             witnesse
             who
             shall
             make
             manifest
             the
             counsells
             of
             the
             heart
             ,
             that
             wee
             speake
             the
             trueth
             ,
             and
             lie
             not
             .
          
           
             Finally
             ,
             let
             that
             be
             considered
             ,
             which
             Divines
             m
             observe
             to
             be
             the
             perpetuall
             condition
             of
             the
             Church
             ;
             namely
             ,
             that
             as
             in
             any
             other
             family
             ,
             there
             are
             found
             some
             great
             ,
             some
             small
             ,
             some
             strong
             ,
             some
             weake
             ,
             some
             wholesome
             ,
             some
             sickely
             ;
             so
             still
             is
             there
             found
             such
             an
             inequality
             in
             the
             house
             of
             God
             ,
             which
             is
             the
             Church
             ;
             and
             that
             because
             some
             are
             sooner
             ,
             some
             are
             later
             called
             ;
             some
             indued
             with
             moe
             gifts
             of
             God
             ,
             and
             some
             with
             fewer
             .
          
        
      
       
         
         
           
             The
             third
             Parte
          
           ,
           Against
           the
           lavvfulnesse
           of
           the
           Ceremonies
           .
        
         
           
             CHAP.
             1.
             
          
           
             
               That
               the
               Ceremonies
               are
               vnlawfull
               ,
               because
               superstitious
               ,
               which
               is
               particularly
               instanced
               in
               holy
               dayes
               ,
               &
               ministring
               the
               Sacraments
               in
               private
               places
               .
            
          
           
             THE
             strongest
             tower
             of
             refuge
             to
             which
             our
             Opposites
             
               
                 Sect.
              
               1
            
             make
             their
             maine
             recourse
             ,
             is
             the
             pretended
             lawfulnesse
             of
             the
             Ceremonies
             ,
             which
             now
             we
             are
             to
             batter
             downe
             and
             demolish
             ,
             and
             so
             make
             it
             appeare
             how
             weake
             they
             are
             even
             where
             they
             thinke
             themselves
             strongest
             .
          
           
             My
             first
             argument
             against
             the
             lawfulnesse
             of
             the
             Ceremonies
             ,
             I
             drawe
             from
             the
             superstition
             of
             them
             .
             I
             cannot
             marvell
             enough
             how
             
               Dr.
               Mourtoun
            
             and
             
               Dr.
               Burges
            
             could
             thinke
             to
             rub
             the
             superstition
             vpon
             non-conformists
             ,
             whom
             they
             set
             forth
             as
             fancying
             their
             abstinence
             from
             the
             Ceremonies
             to
             be
             a
             singular
             peece
             of
             service
             done
             to
             God
             ,
             placing
             Religion
             in
             the
             not
             vsing
             of
             them
             ,
             &
             teaching
             men
             to
             abstaine
             from
             them
             for
             conscience
             sake
             .
             a
             
               Dr.
               Ames
            
             hath
             given
             a
             sufficient
             answ●…r
             ,
             namely
             ,
             that
             abstaining
             from
             sinne
             is
             one
             act
             of
             common
             obedience
             ,
             belonging
             as
             well
             to
             things
             forbidden
             in
             the
             second
             table
             ,
             as
             to
             those
             forbidden
             in
             the
             first
             ,
             and
             that
             we
             doe
             not
             abstaine
             from
             those
             Ceremonies
             ,
             but
             as
             from
             other
             vnlawfull
             corruptions
             ,
             even
             out
             of
             the
             compasse
             of
             worship
             .
             We
             abstaine
             from
             the
             Ceremonies
             even
             as
             from
             lying
             ,
             cursing
             ,
             stealing
             ,
             &c.
             
             Shall
             we
             be
             houlden
             superstitious
             for
             abstaining
             from
             things
             vnlawfull
             ?
             The
             superstition
             therefore
             is
             not
             on
             our
             side
             ,
             but
             on
             theirs
             .
          
           
             For
             first
             ,
             superstition
             is
             the
             opposite
             vice
             to
             Religion
             ,
             in
             the
             excesse
             
               
                 Sect.
              
               2
            
             as
             our
             Divines
             describe
             it
             ,
             for
             it
             exhibites
             more
             in
             the
             worship
             of
             God
             then
             he
             requires
             in
             his
             worship
             .
             Porro
             saith
             b
             
               Zanchius
               in
               cultum
               ipsum
               excessu
               peccatur
               ,
               si
               quid
               illi
               quem
               Christus
               instituit
               ,
               jam
               addas
               ,
               aut
               ab
               aliis
               additum
               sequaris
               :
               ut
               si
               Sacramentis
               à
               Christo
               institutis
               ,
               alia
               addas
               Sacramenta
               :
               
               si
               Sacrificiis
               ,
               alia
               sacrificia
               :
               si
               Ceremoniis
               cujusvis
               Sacramenti
               ,
               alios
               add
               .
               is
               Ritus
               :
               qui
               merito
               omnes
               superstitionis
               nomine
               appellantur
               .
            
             We
             see
             he
             accounteth
             superstition
             to
             be
             in
             the
             addition
             of
             Ceremonies
             ,
             not
             instituded
             by
             Christ
             ,
             as
             well
             as
             in
             the
             addition
             of
             more
             substantiall
             matters
             .
             Superstitio
             ,
             (
             as
             some
             derive
             the
             word
             )
             is
             that
             which
             is
             done
             
               supra
               statutum
            
             ;
             and
             thus
             are
             the
             controverted
             Ceremonies
             superstitious
             ,
             as
             being
             vsed
             in
             Gods
             worship
             ,
             vpon
             no
             other
             ground
             then
             the
             appointment
             of
             men
             .
          
           
             2.
             
             Superstition
             is
             that
             which
             exhibites
             divine
             worship
             ,
             
               vel
               cui
               non
            
             
               
                 Sect.
              
               3
            
             
               debet
               ,
               vel
               non
               co
               modo
               quo
               debet
               ,
            
             saith
             the
             c
             Schoolmen
             ;
             Now
             our
             Ceremonies
             ,
             though
             they
             exhibite
             worship
             to
             God
             ,
             yet
             this
             is
             done
             inordinately
             ,
             and
             they
             make
             the
             worship
             to
             be
             otherwise
             performed
             then
             it
             should
             be
             ;
             for
             example
             ,
             though
             God
             be
             worshipped
             by
             the
             administration
             of
             the
             Sacraments
             in
             private
             places
             ,
             yet
             not
             so
             as
             he
             should
             be
             worshipped
             .
             The
             d
             Professors
             of
             Leyden
             condemne
             private
             Baptisme
             as
             inordinate
             ,
             because
             
               Baptisme
               as
               publici
               ministerij
               ,
               non
               privatae
               exhortationis
               est
               appendix
               .
            
             It
             e
             is
             marked
             in
             the
             fourth
             centurie
             both
             out
             of
             Councels
             &
             Fathers
             ,
             that
             it
             was
             not
             then
             permitted
             ,
             to
             communicate
             in
             private
             places
             ,
             but
             this
             custome
             was
             thought
             inordinate
             and
             vnbeseeming
             .
             If
             it
             be
             said
             ,
             that
             the
             communion
             was
             given
             to
             the
             sicke
             privately
             ,
             in
             the
             auncient
             Church
             .
             I
             answer
             :
             sometimes
             this
             was
             permitted
             ,
             but
             for
             such
             speciall
             reasons
             as
             doe
             not
             concerne
             us
             ;
             for
             as
             we
             may
             see
             plainly
             by
             the
             14
             Canon
             of
             the
             first
             counsell
             of
             Nice
             (
             as
             those
             Canons
             are
             collected
             by
             
               Ruffinus
               ;
            
             )
             the
             69
             Canon
             of
             the
             Councell
             of
             Eliberis
             ;
             and
             the
             6
             Canon
             of
             the
             Counsell
             of
             Ancyra
             ,
             the
             communion
             was
             onely
             permitted
             to
             be
             given
             in
             private
             houses
             to
             the
             Paenitentes
             ,
             who
             were
             abstenti
             and
             debarred
             from
             the
             Sacrament
             ,
             some
             for
             three
             years
             ,
             some
             for
             fyve
             ,
             some
             for
             seven
             ,
             some
             for
             ten
             ,
             some
             for
             thirteen
             ,
             some
             longer
             ;
             and
             who
             should
             happily
             be
             overtaken
             with
             some
             dangerous
             and
             deadly
             sicknesse
             ,
             before
             the
             set
             time
             of
             abstention
             were
             expired
             .
             As
             for
             the
             judgment
             of
             our
             owne
             Divines
             ,
             Calviniani
             saith
             f
             
               Balduine
               ,
               morem
               illum
               quo
               Eucharistia
               ad
               aegrotos
               tanquam
               viaticum
               defertur
               ,
               improbant
               ,
               tamque
               non
               nisi
               in
               caetibus
               publicis
               usurpandam
               censent
               .
            
             For
             this
             he
             alledgeth
             
               Beza
               ,
               Aretius
            
             ,
             &
             Musculus
             .
             It
             was
             a
             better
             ordinance
             then
             that
             of
             Perth
             ,
             which
             said
             g
             
               non
               oportet
               in
               domibus
               oblationes
               ab
               Episcopis
               sive
               Presbyteris
               fieri
               :
            
             but
             to
             returne
             .
          
           
             3.
             
             The
             Ceremonies
             are
             proven
             to
             be
             superstitious
             ,
             by
             this
             reason
             ,
             
               
                 Sect.
              
               4
            
             if
             there
             were
             no
             more
             they
             have
             no
             necessary
             nor
             profitable
             use
             in
             the
             Church
             (
             as
             hath
             been
             proved
             )
             which
             kinde
             of
             things
             ,
             cannot
             be
             used
             without
             superstition
             .
             It
             was
             according
             to
             this
             rule
             ,
             that
             the
             h
             Waldenses
             and
             Albingenses
             taught
             ,
             that
             the
             Exorcismes
             ,
             Breathings
             ,
             Crossings
             ,
             Salt
             ,
             Spittle
             ,
             Vnction
             ,
             Chrisme
             ,
             &c.
             
             Vsed
             by
             the
             Church
             of
             Rome
             in
             Baptisme
             ,
             being
             neither
             necessarie
             nor
             requisite
             in
             the
             administration
             of
             the
             same
             ,
             did
             occasion
             error
             and
             superstition
             ,
             rather
             then
             edification
             to
             Salvation
             .
          
           
           
             4.
             
             They
             are
             yet
             more
             superstitious
             ,
             for
             that
             they
             are
             not
             onely
             used
             in
             Gods
             worship
             vnnecessarely
             and
             vnprofitably
             ,
             but
             likewise
             they
             hinder
             other
             necessary
             duties
             .
             They
             ,
             who
             though
             they
             serve
             the
             true
             God
             ,
             
               yet
               with
               needlesse
               offices
               ,
               and
               defraud
               him
               of
               duties
               necessary
               ,
            
             are
             superstitious
             in
             i
             Hookers
             Iudgment
             .
             I
             wish
             he
             had
             said
             as
             well
             to
             him
             ,
             as
             from
             him
             .
             What
             offices
             more
             vnnecessary
             ,
             then
             those
             Romane
             Ritualls
             ?
             yet
             what
             more
             necessary
             duties
             ,
             then
             to
             worship
             God
             in
             a
             spirituall
             and
             lively
             manner
             ,
             to
             presse
             the
             power
             of
             Godlinesse
             vpon
             the
             consciences
             of
             Professors
             ,
             to
             maintaine
             and
             keepe
             faithfull
             and
             well
             qualified
             Ministers
             in
             the
             Church
             ,
             to
             beare
             the
             bowels
             of
             mercy
             and
             meeknesse
             ,
             not
             to
             offend
             the
             weake
             ,
             not
             to
             confirme
             Papists
             in
             Popery
             ,
             to
             have
             all
             things
             in
             Gods
             worship
             ,
             disposed
             according
             to
             the
             word
             ,
             and
             not
             according
             to
             the
             will
             of
             man
             ,
             not
             to
             exercise
             Lordship
             over
             the
             consciences
             of
             those
             whom
             Christ
             hath
             made
             free
             ,
             to
             abolish
             the
             monuments
             of
             by-past
             ,
             and
             badges
             of
             present
             Idolatry
             :
             yet
             are
             those
             and
             other
             necessarie
             duties
             shut
             quite
             out
             off
             doores
             by
             our
             needlesse
             Ceremoniall
             service
             .
          
           
             5.
             
             The
             Ceremonies
             are
             not
             free
             of
             superstition
             ,
             in
             as
             much
             as
             
               
                 Sect.
              
               5
            
             they
             give
             to
             God
             an
             externall
             service
             ,
             and
             grace-defacing
             worship
             ,
             which
             he
             careth
             not
             for
             ,
             and
             make
             fleshly
             observations
             to
             step
             into
             the
             roume
             of
             Gods
             most
             spirituall
             worship
             .
             Augustine
             k
             alledgeth
             that
             which
             is
             said
             Luc.
             17.
             
             
               The
               Kingdome
               of
               God
               is
               within
               you
               ,
            
             against
             superstitious
             persons
             ,
             who
             
               exterioribus
               principalem
               curam
               impendunt
            
             .
             The
             Christian
             worship
             ought
             to
             be
             
               in
               spirit
               ,
               without
               the
               carnall
               Ceremonies
               and
               rites
               ,
            
             saith
             l
             one
             of
             our
             Divines
             ,
             yea
             the
             Kingdome
             of
             God
             commeth
             not
             
               cum
               apparatu
               aut
               Pompa
               mundana
               ,
               ita
               ut
               observari
               possit
               tempus
               vel
               locus
               ,
            
             saith
             m
             a
             Papist
             .
             Carnall
             worship
             therefore
             ,
             and
             Ceremoniall
             observations
             are
             (
             to
             say
             the
             least
             )
             superfluous
             in
             Religion
             ,
             and
             by
             consequence
             superstitious
             .
          
           
             6.
             
             Worship
             is
             placed
             in
             the
             Ceremonies
             ,
             therefore
             they
             are
             most
             superstitious
             .
             To
             make
             good
             what
             I
             say
             ,
             Holinesse
             and
             necessity
             are
             placed
             in
             the
             Ceremonies
             ,
             ergo
             ,
             worship
             .
             And
             1.
             
             Holinesse
             is
             placed
             in
             them
             .
             n
             Hooker
             thinkes
             festivall
             dayes
             clothed
             with
             outward
             robes
             of
             holinesse
             ;
             nay
             he
             saith
             o
             plainly
             ,
             
               No
               doubt
               as
               Gods
               extraordinary
               presence
               hath
               hallowed
               and
               sanctified
               certaine
               places
               ,
               so
               they
               are
               his
               extraordinary
               workes
               that
               have
               truly
               and
               worthily
               advanced
               certaine
               times
               ,
               for
               which
               cause
               they
               ought
               to
               be
               with
               all
               men
               that
               honour
               God
               ,
               more
               holy
               then
               other
               dayes
               .
            
             p
             He
             callerh
             also
             the
             Crosse
             an
             
               holy
               signe
            
             .
             q
             
               Dr.
               Burgesse
            
             defendeth
             ,
             that
             the
             Ceremonies
             are
             ,
             and
             may
             be
             called
             
               worship
               of
               God
            
             ,
             not
             onely
             
               ratione
               modi
            
             ,
             as
             belonging
             to
             the
             reverend
             vsage
             of
             Gods
             prescribed
             worship
             ,
             but
             also
             
               ratione
               medij
            
             ,
             though
             nor
             
               medij
               pe●…se
            
             ,
             of
             and
             by
             it selfe
             ,
             yet
             
               per
               aliud
            
             ,
             by
             vertue
             of
             sommewhat
             else
             .
             Now
             doe
             not
             Papists
             place
             worship
             in
             their
             Crosse
             and
             Crucifixe
             ?
             yet
             doe
             they
             place
             no
             holinesse
             in
             it
             
               per
               se
            
             ,
             but
             onely
             
               per
               aliud
            
             ,
             in
             respect
             of
             Christ
             Crucified
             thereby
             represented
             ,
             and
             they
             tell
             vs
             ,
             r
             that
             creaturae
             
             
               insensibilinon
               debetur
               honòr
               vel
               reverentia
               ,
               nisi
               ratione
               rationalis
               naturae
            
             ;
             and
             that
             they
             give
             no
             religious
             respect
             vnto
             the
             tree
             whereon
             Christ
             was
             crucified
             ,
             the
             nailes
             ,
             garments
             ,
             speare
             ,
             mang●…r
             ,
             &c.
             but
             onely
             
               quantum
               ad
               rationem
               contactus
               membrorum
               Christi
               .
            
             Saith
             
               Dr.
               Burgesse
            
             any
             lesse
             of
             the
             Ceremonies
             ?
             Nay
             he
             placeth
             every
             way
             as
             much
             holinesse
             ,
             and
             worship
             in
             them
             ,
             in
             the
             forequotted
             place
             .
             And
             s
             elswhere
             he
             teacheth
             ,
             that
             after
             a
             sort
             the
             Ceremonies
             are
             worship
             in
             themselves
             ,
             even
             such
             a
             worship
             as
             was
             that
             of
             the
             freewill
             offerings
             vnder
             the
             Law
             ,
             t
             and
             such
             a
             worship
             as
             was
             the
             building
             and
             vse
             of
             Altars
             here
             and
             there
             ,
             (
             before
             God
             had
             chosen
             out
             the
             standing
             place
             for
             his
             Altar
             )
             though
             to
             the
             same
             end
             for
             which
             the
             Lords
             instituted
             Altar
             served
             .
             Thus
             we
             see
             ,
             that
             they
             offer
             the
             Ceremonies
             ,
             as
             worship
             to
             God
             :
             yet
             put
             the
             case
             they
             did
             not
             ,
             the
             w
             Schoole
             saith
             ▪
             that
             a
             thing
             belongeth
             to
             the
             worship
             of
             God
             ,
             
               vel
               quo
               ad
               offerendum
               ,
               vel
               quo
               ad
               assumendum
               .
            
             Where-vpon
             it
             followeth
             ,
             that
             superstition
             is
             not
             onely
             to
             be
             layed
             to
             their
             charge
             ,
             who
             offer
             to
             God
             for
             worship
             ,
             that
             which
             he
             hath
             not
             commanded
             ,
             but
             theirs
             also
             who
             assume
             in
             Gods
             worship
             ,
             the
             helpe
             of
             any
             thing
             as
             sacred
             or
             holy
             ,
             which
             himselfe
             hath
             not
             ordained
             .
             2.
             
             They
             place
             as
             great
             a
             necessity
             in
             the
             Ceremonies
             ,
             as
             Papists
             place
             in
             theirs
             ,
             whereby
             it
             shall
             also
             appeare
             ,
             how
             superstitiously
             they
             place
             worship
             in
             them
             ,
             for
             
               quaecunque
               obseruatio
               quasi
               necessaria
               commendatur
               ,
               continuo
               censetur
               ad
               cultum
               Dei
               pertinere
               ,
            
             saith
             x
             Calvine
             .
             y
             The
             Rhemists
             thinke
             ,
             that
             meates
             of
             themselves
             ,
             or
             of
             their
             owne
             nature
             ,
             doe
             not
             defile
             ,
             
               but
               so
               farre
               as
               by
               accident
               they
               make
               a
               man
               to
               sinne
               :
               as
               the
               disobedience
               of
               Gods
               commandement
               ,
               or
               of
               our
               Superiours
               ,
               who
               forbid
               some
               meates
               for
               certaine
               times
               and
               causes
               ,
               is
               a
               sinne
               .
            
             And
             they
             adde
             ;
             
               that
               neither
               flesh
               nor
               fish
               of
               it selfe
               doth
               defile
               ,
               but
               the
               breach
               of
               the
               Churches
               praecept
               defileth
               .
            
             z
             Aquinas
             defendeth
             that
             trin-immersion
             is
             not
             
               de
               necessitate
               baptismi
            
             ,
             onely
             he
             thinkes
             it
             a
             sinne
             to
             baptise
             otherwise
             ,
             because
             this
             rite
             is
             Instituted
             and
             vsed
             by
             the
             Church
             .
             Doe
             not
             formalists
             place
             the
             same
             necessity
             in
             the
             Ceremonies
             ,
             while-as
             they
             say
             they
             vrge
             them
             not
             as
             necessary
             in
             themselves
             ,
             but
             onely
             as
             necessary
             in
             respect
             of
             the
             determination
             of
             the
             Church
             ,
             and
             the
             ordinance
             of
             those
             ,
             who
             are
             set
             over
             vs
             ?
             Nay
             Papists
             place
             not
             so
             great
             necessity
             in
             many
             ordinances
             of
             their
             Church
             ,
             as
             Formalists
             place
             in
             the
             Ceremonies
             .
             If
             the
             cause
             be
             doubtfull
             a
             Aquinas
             sends
             a
             man
             to
             seek
             a
             dispensation
             from
             the
             Superiour
             .
             But
             
               sicausa
               sit
               evidens
               ,
               per
               se
               ipsum
               licite
               potest
               homo
               statuti
               observantiam
               praeterire
               .
            
             What
             formalist
             dare
             yeeld
             vs
             such
             liberty
             ,
             as
             by
             our selves
             ,
             and
             without
             seeking
             a
             dispensation
             from
             Superiours
             ,
             to
             neglect
             the
             observation
             of
             their
             statutes
             ,
             when
             wee
             see
             evident
             cause
             for
             so
             doing
             ?
             they
             thinke
             that
             wee
             have
             no
             power
             at
             our
             owne
             hand
             to
             Iudge
             ,
             that
             we
             have
             an
             evident
             cause
             of
             not
             obeying
             those
             who
             are
             set
             over
             vs
             ,
             yet
             thus
             much
             is
             allowed
             by
             this
             Papist
             ,
             who
             also
             b
             elsewhere
             acknowledgeth
             that
             there
             is
             nothing
             necessary
             in
             baptisme
             ,
             
             but
             the
             forme
             ,
             the
             minister
             ,
             &
             the
             washing
             of
             water
             ,
             and
             that
             all
             the
             other
             Ceremonies
             which
             the
             Church
             of
             Rome
             vseth
             in
             baptisme
             ,
             are
             onely
             for
             solemnity
             .
             c
             Bellarmine
             saith
             ,
             that
             the
             neglecting
             and
             not
             observing
             the
             Ceremonies
             of
             the
             Church
             ,
             with
             them
             is
             not
             a
             mortall
             sinne
             ,
             except
             it
             proceed
             excontemptu
             .
             And
             d
             that
             he
             who
             entering
             into
             a
             Church
             doth
             not
             asperge
             himselfe
             with
             holy
             water
             ,
             sinneth
             not
             ,
             if
             so
             be
             he
             doe
             it
             
               citra
               contemptum
            
             .
             Now
             to
             be
             free
             of
             contempt
             ,
             will
             not
             satisfie
             our
             formalists
             ,
             except
             wee
             obey
             and
             doe
             that
             same
             very
             thing
             which
             we
             are
             commanded
             to
             doe
             .
             e
             
               Cornelius
               Iansenius
            
             commenting
             vpon
             these
             words
             ;
             
               In
               vaine
               doe
               they
               worship
               me
               ,
               teaching
               for
               doctrines
               the
               commandements
               of
               men
               ,
            
             saith
             that
             the
             commandements
             of
             men
             there
             ,
             forbidden
             &
             condemned
             ,
             are
             those
             which
             command
             nothing
             divine
             ,
             but
             things
             merely
             hamane
             .
             And
             therefore
             he
             pleadeth
             for
             the
             constitutions
             of
             the
             Church
             about
             feasts
             ,
             choyce
             of
             meats
             ,
             festivities
             ,
             &c.
             and
             for
             obedience
             to
             the
             same
             vpon
             no
             other
             ground
             then
             this
             ,
             because
             
               pius
               quisque
               facile
               videt
               quam
               habeant
               ex
               scripturis
               originem
               &
               quomodo
               eis
               consonant
               ,
               eo
               quod
               faciant
               ,
               ad
               carnis
               castigationem
               &
               temperantiam
               ,
               aut
               ad
               fidelium
               unionem
               &
               aedificationem
               .
            
             I
             knowe
             it
             to
             be
             false
             which
             this
             Papist
             affirmeth
             :
             yet
             in
             that
             he
             thus
             pleadeth
             for
             those
             constitutions
             of
             the
             Church
             ,
             from
             scripture
             and
             reason
             ,
             forsaking
             the
             ground
             of
             humane
             Auctority
             ,
             he
             is
             a
             great
             deale
             more
             modest
             and
             lesse
             superstitious
             ,
             then
             those
             our
             opposites
             ,
             who
             avouch
             the
             Ceremonies
             as
             necessary
             ,
             and
             will
             have
             vs
             bound
             to
             the
             practise
             of
             them
             ,
             vpon
             no
             other
             ground
             ,
             then
             the
             bare
             will
             and
             auctority
             of
             Superiours
             ,
             who
             have
             injoyned
             them
             ,
             as
             hath
             been
             shewed
             in
             the
             first
             parte
             of
             this
             Dispute
             .
             Yea
             some
             of
             them
             place
             a
             certaine
             and
             constant
             necessity
             in
             the
             Ceremonies
             themselves
             ,
             even
             beside
             and
             without
             the
             Churches
             constitution
             (
             which
             is
             more
             then
             Papists
             have
             said
             of
             their
             Ceremonies
             .
             )
             f
             
               Dr.
               Forbesse
            
             calleth
             the
             Articles
             of
             
               Perth
               ,
               pauca
               necessaria
               ,
               &c.
            
             a
             few
             things
             necessary
             for
             Gods
             glory
             ,
             and
             the
             promoving
             of
             pietie
             in
             our
             Church
             ,
             for
             order
             ,
             peace
             ,
             unity
             ,
             and
             charity
             ,
             and
             particularily
             he
             teacheth
             ,
             that
             a
             minister
             may
             not
             lawfully
             omit
             to
             administer
             the
             sacraments
             in
             privat
             places
             ,
             and
             without
             the
             presence
             of
             the
             congregation
             ,
             to
             such
             as
             through
             sickn
             esse
             can
             not
             come
             to
             the
             publicke
             assemblies
             ;
             which
             he
             calleth
             
               eis
               necessaria
               ministrare
            
             .
             To
             say
             the
             trueth
             ,
             the
             ministration
             of
             the
             Sacraments
             in
             privat
             places
             ,
             importeth
             a
             necessity
             in
             the
             matter
             it self
             ,
             for
             which
             cause
             ,
             the
             g
             Divines
             of
             Geneva
             resolved
             that
             
               in
               Ecclesiis
               publice
               institutis
            
             ,
             baptisme
             might
             not
             be
             administrat
             in
             private
             places
             ,
             but
             only
             publikely
             in
             the
             congregation
             of
             the
             faithfull
             ▪
             
               partim
               ne
               sacramenta
               ,
               &c.
               partly
            
             say
             they
             ,
             
               lest
               the
               Sacraments
               being
               separat
               from
               the
               preaching
               of
               the
               word
               ,
               should
               be
               againe
               transformed
               in
               certaine
               magicall
               ceremonies
               ,
               as
               in
               Popery
               it
               was
               ;
               partly
               that
               that
               grosse
               superstition
               of
               the
               absolute
               necessity
               of
               external
               Baptisme
               ,
               may
               be
               rooted
               out
               of
               the
               mindes
               of
               men
               .
            
             Sure
             ,
             the
             defenders
             of
             privat
             baptisme
             place
             too
             great
             necessity
             in
             that
             Sacrament
             .
             h
             Hooker
             plainly
             
             insinuateth
             the
             absolute
             necessity
             of
             outward
             baptisme
             ,
             at
             least
             in
             wish
             or
             desire
             ,
             whch
             is
             the
             distinction
             of
             the
             Schoolmen
             ,
             and
             followed
             by
             the
             moderne
             Papists
             ,
             to
             cloake
             their
             superstition
             .
             But
             whatsoever
             shew
             it
             hath
             ,
             it
             was
             rightly
             impugned
             in
             the
             Councell
             of
             i
             
               Trent
               by
               Marinarus
            
             ,
             who
             alledged
             against
             it
             that
             the
             Angell
             said
             to
             Cornelius
             ,
             his
             prayers
             were
             acceptable
             to
             God
             ,
             before
             ever
             he
             knewe
             of
             the
             sacrament
             of
             baptisme
             ,
             so
             that
             having
             no
             knowledge
             of
             it
             ,
             he
             could
             not
             be
             said
             to
             haue
             received
             it
             ,
             no
             not
             in
             vow
             or
             wish
             :
             and
             that
             many
             holy
             Martyrs
             were
             converted
             in
             the
             heat
             of
             persecution
             ,
             by
             seeing
             the
             constancy
             of
             others
             ,
             and
             presently
             taken
             and
             put
             to
             death
             ,
             of
             whom
             one
             can
             not
             say
             ,
             but
             by
             divination
             ,
             that
             they
             knewe
             the
             Sacraments
             and
             made
             a
             vow
             .
          
           
             7.
             
             I
             will
             now
             apply
             this
             Argument
             taken
             from
             superstition
             ,
             particulary
             to
             holy
             dayes
             .
             
               Superstitiosum
               esse
               docemus
            
             saith
             k
             
               Beza
               ,
               arbitrari
            
             
               
                 Sect.
              
               7
            
             
               unum
               aliquem
               diem
               altero
               sanctiorem
            
             .
             Now
             I
             will
             shew
             that
             for
             malists
             observe
             holy
             dayes
             ,
             as
             misticall
             and
             holyer
             then
             other
             dayes
             :
             howbeit
             l
             
               B.
               Lindsey
            
             thinks
             good
             to
             dissemble
             and
             denie
             it
             .
             Times
             saith
             he
             ,
             
               are
               appointed
               by
               our
               Church
               for
               morning
               and
               evening
               prayers
               in
               great
               townes
               ,
               houres
               for
               preaching
               on
               tuesday
               ,
               thursday
               ,
               &c.
               houres
               for
               weekly
               exercises
               of
               prophecying
               ,
               which
               are
               holy
               in
               respect
               of
               the
               vse
               whereunto
               they
               are
               appointed
               ;
               and
               such
               are
               the
               fyve
               dayes
               ,
               which
               we
               esteeme
               not
               to
               be
               holy
               for
               any
               mistick
               signification
               ,
               which
               they
               have
               ,
               either
               by
               Divine
               ,
               or
               Ecclesiasticall
               institution
               ,
               or
               for
               any
               worship
               which
               is
               appropriated
               vnto
               them
               ,
               that
               may
               not
               be
               performed
               at
               an
               other
               time
               ,
               but
               for
               the
               sacred
               vse
               wherevnto
               they
               are
               appointed
               to
               be
               employed
               as
               circumstances
               onely
               ,
               and
               not
               as
               misteries
               .
               Answ.
            
             this
             is
             but
             falsly
             pretended
             ,
             for
             as
             m
             Didoclavius
             observeth
             
               aliud
               est
               deputare
               ,
               aliud
               dedicare
               ,
               aliud
               sanctificare
               .
            
             designation
             or
             deputation
             is
             when
             a
             man
             appoints
             a
             thing
             for
             such
             an
             use
             ,
             still
             reserving
             power
             and
             right
             to
             put
             it
             to
             an
             other
             vse
             ,
             if
             he
             please
             ,
             so
             the
             Church
             appointeth
             times
             and
             houres
             for
             preaching
             vpon
             the
             weeke
             dayes
             ,
             yet
             reserving
             power
             to
             employ
             those
             times
             other
             wise
             ,
             when
             shee
             shall
             thinke
             fit
             .
             Dedication
             is
             when
             a
             man
             so
             devotes
             a
             thing
             to
             some
             pious
             or
             civill
             vse
             ,
             that
             he
             denudes
             himselfe
             of
             all
             right
             and
             title
             ,
             which
             thereafter
             he
             might
             claime
             vnto
             it
             :
             as
             when
             a
             man
             dedicates
             a
             somme
             of
             money
             for
             the
             building
             of
             an
             Exchange
             ,
             a
             Iudgment-hall
             ,
             &c.
             or
             a
             parcell
             of
             ground
             for
             a
             Church
             ,
             a
             Churchyarde
             ,
             a
             Glebe
             ,
             a
             Schoole
             ,
             a
             Hospitall
             ;
             he
             can
             claime
             no
             longer
             right
             to
             the
             dedicated
             thing
             .
             Sanctification
             is
             the
             setting
             apart
             of
             a
             thinge
             for
             a
             holy
             or
             religious
             vse
             ,
             in
             such
             sort
             ,
             that
             thereafter
             it
             may
             be
             put
             to
             no
             other
             vse
             ,
             Prov.
             20.
             25.
             
             Now
             ,
             whereas
             times
             set
             apart
             for
             ordinary
             and
             weekly
             preaching
             ,
             are
             onely
             designed
             by
             the
             Church
             for
             this
             end
             and
             purpose
             ,
             so
             that
             they
             are
             not
             holy
             ,
             but
             onely
             for
             the
             present
             they
             are
             applied
             to
             an
             holy
             vse
             ;
             neither
             is
             the
             worship
             appointed
             as
             convenient
             or
             beseeming
             for
             those
             times
             ,
             but
             the
             times
             are
             appointed
             as
             convenient
             for
             the
             worship
             :
             festivall
             dayes
             are
             holy
             both
             by
             dedication
             and
             consecration
             
             of
             them
             .
             And
             this
             much
             the
             n
             B.
             himselfe
             forbeareth
             not
             to
             say
             ,
             onely
             he
             laboureth
             to
             plaister
             over
             his
             Superstition
             with
             the
             vntēpered
             morter
             of
             this
             quidditative
             distinction
             ;
             o
             that
             some
             thinges
             are
             holy
             by
             consecration
             of
             them
             to
             holy
             misticall
             vses
             ,
             as
             water
             inbapt
             isme
             ,
             &c.
             but
             other
             things
             are
             made
             holy
             by
             consecration
             of
             them
             ,
             to
             holy
             politicall
             vses
             .
             This
             way
             (
             saith
             he
             )
             the
             Church
             hath
             power
             to
             make
             a
             thing
             holy
             ,
             as
             to
             build
             and
             consecrate
             places
             to
             be
             Temples
             ,
             howses
             to
             be
             Hospitalls
             ,
             to
             give
             rent
             ,
             lands
             ,
             money
             ,
             and
             goods
             to
             the
             ministery
             ,
             and
             to
             the
             poore
             ,
             to
             appoint
             Veshells
             ,
             and
             vestures
             ,
             and
             Instruments
             for
             the
             publike
             worship
             ,
             as
             Table
             ,
             Tablecothes
             ,
             &c.
             Ans.
             1.
             
             The
             B.
             (
             I
             see
             )
             taketh
             vpon
             him
             to
             coyne
             new
             distinctions
             at
             his
             owne
             pleasure
             ,
             yet
             they
             will
             not
             (
             I
             trust
             )
             passe
             current
             among
             the
             Iudicious
             :
             to
             make
             things
             holy
             by
             consecration
             of
             them
             to
             holy
             uses
             for
             policie
             ,
             is
             an
             vncouth
             speculation
             ,
             and
             I
             dare
             say
             ,
             the
             Bishop
             himselfe
             comprehendeth
             it
             not
             .
             Gods
             designation
             of
             a
             thing
             to
             any
             vse
             which
             serves
             for
             his
             owne
             glory
             ,
             is
             called
             the
             sanctification
             of
             that
             thing
             or
             the
             making
             of
             it
             holy
             :
             and
             so
             the
             word
             is
             taken
             Isa.
             13.
             3.
             
             &
             Ier.
             1.
             5.
             as
             
               G.
               Sanctius
            
             noteth
             in
             his
             commentaries
             vpon
             these
             places
             ,
             and
             Calvine
             commenting
             vpon
             the
             same
             places
             expoundeth
             them
             so
             likewise
             .
             But
             the
             Churches
             appointing
             or
             designing
             of
             a
             thing
             to
             an
             holy
             vse
             ,
             can
             not
             be
             called
             the
             making
             of
             it
             holy
             .
             It
             must
             be
             consecrated
             at
             the
             command
             of
             God
             ,
             and
             by
             vertue
             of
             the
             Word
             and
             Prayer
             :
             thus
             are
             breade
             and
             wine
             consecrated
             in
             the
             holy
             supper
             .
             
               Res
               Sacrae
            
             saith
             p
             
               Fennerus
               ,
               sunt
               quae
               Dei
               verbo
               in
               praedictum
               usum
               sanctificatae
               &
               dicatae
               sunt
               .
            
             q
             Polanus
             speaking
             of
             the
             Sacramentall
             elements
             ,
             saith
             ,
             
               sanctificatio
               rei
               terrenae
               est
               actio
               ministri
               ,
               qua
               destinat
               rem
               teurenam
               ad
               sanctum
               usum
               ,
               ex
               mandato
               Dei
               ,
               &c.
               
            
             The
             r
             Professors
             of
             Leiden
             call
             onely
             such
             things
             persons
             ,
             times
             ,
             and
             places
             holy
             ,
             as
             are
             consecrated
             &
             dedicated
             to
             God
             and
             his
             worship
             ,
             and
             that
             
               divina
               praescriptione
            
             .
             If
             our
             ordinary
             meate
             and
             drinke
             can
             not
             bee
             sanctificed
             to
             vs
             ,
             so
             that
             we
             may
             lawfully
             and
             with
             a
             good
             conscience
             vse
             those
             common
             things
             ,
             but
             by
             s
             the
             word
             of
             God
             and
             praier
             ;
             how
             then
             shall
             any
             thing
             be
             made
             holy
             for
             Gods
             worship
             ,
             but
             by
             the
             same
             meanes
             ?
             and
             I
             pray
             ,
             which
             is
             the
             Word
             ,
             and
             which
             be
             the
             Prayers
             ,
             that
             make
             holy
             those
             things
             ,
             which
             the
             Bishop
             avoucheth
             for
             things
             consecrated
             and
             made
             holy
             by
             the
             Church
             ,
             namely
             ,
             the
             ground
             wherevpon
             the
             Church
             is
             built
             ,
             the
             stones
             and
             timber
             of
             an
             hospitall
             ,
             the
             rents
             ,
             lands
             ,
             moneys
             or
             goods
             ,
             given
             to
             the
             Ministery
             ,
             and
             the
             poore
             ,
             the
             veshels
             ,
             vestures
             ,
             tables
             ,
             napkines
             ,
             basens
             ,
             &c.
             appointed
             for
             the
             publike
             worship
             ?
          
           
             2.
             
             Times
             ,
             places
             ,
             and
             things
             which
             the
             Church
             designeth
             for
             
               
                 Sect.
              
               8
            
             the
             worship
             of
             God
             if
             they
             be
             made
             holy
             by
             consecration
             of
             them
             to
             holy
             Politicalluses
             ,
             then
             either
             they
             are
             made
             holy
             ,
             by
             the
             holy
             uses
             to
             which
             they
             are
             to
             be
             applied
             ,
             or
             else
             by
             the
             Churches
             dedicating
             of
             them
             to
             those
             vses
             .
             They
             can
             not
             be
             called
             holy
             by
             vertue
             
             of
             their
             application
             to
             holy
             uses
             ,
             for
             then
             (
             as
             t
             Ames
             argueth
             )
             the
             aire
             is
             sacred
             ,
             because
             it
             is
             applied
             to
             the
             Minister
             his
             speech
             whiles
             he
             is
             preaching
             ,
             then
             is
             the
             light
             sacred
             which
             is
             applied
             to
             his
             eye
             in
             reading
             ,
             then
             are
             his
             spectacles
             sacred
             which
             are
             used
             by
             him
             reading
             his
             text
             ,
             &c.
             
             But
             neither
             yet
             are
             they
             holy
             ,
             by
             vertue
             of
             the
             Churches
             dedicating
             of
             them
             to
             those
             uses
             for
             which
             she
             appointeth
             them
             :
             for
             the
             Church
             hath
             no
             such
             power
             as
             by
             her
             dedication
             to
             make
             them
             holy
             .
             u
             
               P.
               Martyr
            
             condemneth
             the
             dedication
             or
             consecration
             (
             for
             those
             words
             he
             vseth
             promiscuously
             ,
             whereby
             the
             Papists
             hallowe
             Churches
             ,
             and
             he
             declareth
             against
             it
             the
             Iudgment
             of
             our
             Divines
             to
             be
             this
             ,
             
               licere
               imo
               jure
               pietatis
               requiri
               ,
               ut
               in
               prima
               cujusque
               rei
               usurpatione
               ,
               gratias
               Deo
               agamus
               ,
               ejusque
               bonitatem
               celebremus
               ,
               &c.
               
               Collati
               boni
               religiosum
               ac
               sanctum
               usum
               poscamus
               .
            
             This
             he
             opposeth
             to
             the
             Popish
             dedication
             of
             Temples
             &
             Bels
             ,
             as
             appeareth
             by
             these
             words
             
               quanto
               sanius
               rectiusque
               decernimus
            
             .
             He
             implieth
             therefore
             that
             these
             things
             are
             onely
             consecrated
             ,
             as
             every
             other
             thing
             is
             consecrated
             to
             vs.
             Of
             this
             kind
             of
             consecration
             he
             hath
             given
             examples
             .
             
               In
               libro
               Nehemiae
               dedicatio
               maenium
               civitatis
               commemoratur
               ,
               quae
               nil
               aliud
               fuit
               nisi
               quod
               muris
               urbis
               instauratis
               ,
               populus
               una
               cum
               Levitis
               &
               Sacerdotibus
               ,
               nec
               non
               principibus
               ,
               co
               se
               contulit
               ,
               ibique
               gratias
               Deo
               egerunt
               de
               maenibus
               reaedificatis
               ,
               &
               justam
               civitatis
               usuram
               postularunt
               ,
               qua
               item
               ratione
               prius
               quam
               sumamus
               cibum
               ,
               nos
               etiam
               illum
               consecramus
               .
            
             As
             the
             walls
             of
             Ierusalem
             then
             ,
             and
             as
             our
             ordinary
             meate
             are
             consecrated
             ,
             so
             are
             Churches
             consecrated
             ,
             and
             no
             otherwise
             can
             they
             be
             said
             to
             be
             dedicated
             ,
             except
             one
             would
             vse
             the
             word
             dedication
             ,
             in
             that
             sense
             wherein
             it
             is
             taken
             ,
             Deut.
             20.
             5.
             
             Where
             Calvine
             turnes
             the
             word
             
               dedicavit
               .
               Arias
               Montanus
               ,
               initiavit
               .
               Tremellius
               ,
               caepit
               ●…i
               .
            
             Of
             this
             sort
             of
             dedication
             
               Gaspar
               Sanctius
            
             writeth
             thus
             ,
             
               Alia
               dedicatio
               est
               ,
               non
               solum
               inter
               prophanos
               ,
               sed
               etiam
               inter
               Haebreos
               usitata
               ,
               quae
               nihil
               habet
               Sacrum
               ,
               sed
               tantum
               est
               auspicatio
               aut
               initium
               operis
               ,
               ad
               quod
               destinatur
               locus
               aut
               res
               ,
               cujus
               tunc
               primum
               libatur
               usus
               .
               Sic
               Nero
               Claudius
               dedicasse
               dicitur
               domum
               suam
               cum
               primum
               illam
               habitare
               coepit
               .
               Ita
               Suetonius
               in
               Nerone
               .
               Sic
               Pompejus
               dedicavit
               theatrum
               suum
               ,
               cum
               primum
               illud
               public
               is
               ludis
               &
               communibus
               usibus
               aperuit
               ;
               de
               quo
               Cicero
               lib.
               2.
               
               Epist.
            
             1.
             
             Any
             other
             sort
             of
             dedicating
             Churches
             ,
             we
             holde
             to
             be
             superstitious
             .
             
               Peter
               Valdo
            
             ,
             of
             whom
             the
             Waldenses
             were
             named
             .
             is
             y
             reported
             to
             have
             taught
             ,
             that
             the
             dedication
             of
             Temples
             was
             but
             an
             invention
             of
             the
             Divell
             .
             And
             though
             Churches
             be
             dedicated
             by
             preaching
             and
             praying
             ,
             and
             by
             no
             superstition
             of
             sprinkling
             them
             with
             holy
             water
             ,
             or
             vsing
             such
             magicall
             rites
             ,
             yet
             even
             these
             dedications
             saith
             z
             the
             
               Magdeburgians
               ,
               ex
               judaismo
               natae
               videntur
               sine
               ullo
               Dei
               praecepto
               .
            
             There
             is
             indeed
             no
             warrant
             for
             such
             dedication
             of
             Churches
             ,
             as
             is
             thought
             to
             make
             them
             holy
             .
             Bellatmine
             would
             warrant
             it
             by
             Moses
             his
             consecrating
             of
             the
             Tabernacle
             ,
             the
             Altar
             ,
             and
             the
             Veshells
             of
             the
             same
             ,
             but
             a
             Hospinian
             answereth
             him
             ,
             
               Mosis
               factum
               expressum
               habuit
               Dei
               mandatum
               :
               de
               consecrandis
               autem
               templis
               Christianorum
               ,
               nullum
               
               uspiam
               in
               verbo
               Dei
               praeceptum
               extat
               ,
               ipso
               quoque
               Bellarmino
               teste
               .
            
             Wherevpon
             he
             concludeth
             ,
             that
             this
             Ceremonie
             of
             consecrating
             or
             dedicating
             the
             Churches
             of
             Christians
             ,
             is
             not
             to
             be
             used
             after
             the
             Example
             of
             Moses
             ,
             who
             in
             building
             and
             dedicating
             of
             the
             Tabernacle
             ,
             did
             follow
             nothing
             without
             Gods
             expresse
             commandement
             .
             What
             I
             have
             said
             against
             the
             dedication
             of
             Churches
             ,
             holds
             good
             also
             against
             the
             dedication
             of
             Altars
             ;
             The
             Table
             wherevpon
             the
             Elements
             of
             the
             body
             and
             blood
             of
             Christ
             are
             set
             ,
             is
             not
             to
             bee
             called
             holy
             :
             neither
             can
             they
             be
             commended
             who
             devised
             Altars
             in
             the
             Church
             ,
             to
             be
             the
             seat
             of
             the
             Lords
             body
             and
             blood
             ,
             as
             if
             any
             Table
             ,
             though
             not
             so
             consecrated
             ,
             could
             not
             as
             well
             serve
             the
             turne
             .
             And
             what
             though
             Altars
             were
             used
             in
             the
             auncient
             Church
             ?
             yet
             this
             custome
             
               à
               Iudaica
               ,
               in
               Ecclesiam
               Christi
               permanavit
               ac
               postea
               superstitioni
               materiam
               praebuit
               ,
            
             say
             b
             the
             Magdeburgians
             .
             Altars
             savour
             of
             nothing
             but
             Iudaisme
             ,
             and
             the
             borrowing
             of
             Altars
             from
             the
             Iewes
             ,
             hath
             made
             Christians
             both
             to
             follow
             their
             Priesthood
             ,
             and
             their
             sacrifices
             .
             
               Haec
               enim
               tria
               ,
               scilicet
               Sacerdos
               ,
               Altare
               ,
               &
               Sacrificium
               ,
               sunt
               correlativa
               ,
               ut
               ubi
               unum
               est
               ,
               caetera
               duo
               adesse
               necesse
               sit
               ,
            
             saith
             c
             
               Cornelius
               a
               Lapide
            
             .
          
           
             3.
             
             If
             sometimes
             ,
             places
             ,
             and
             things
             ,
             be
             made
             holy
             by
             the
             Churches
             
               
                 Sect.
              
               9
            
             dedication
             or
             consecration
             of
             them
             to
             holy
             uses
             ,
             then
             it
             followeth
             that
             othertimes
             ,
             places
             ,
             and
             things
             ,
             which
             are
             not
             so
             dedicated
             and
             consecrated
             by
             the
             Church
             ,
             howbeit
             they
             be
             applied
             to
             the
             same
             holy
             uses
             ,
             yet
             are
             more
             prophane
             ,
             and
             lesse
             apt
             to
             Divine
             worship
             ,
             then
             those
             which
             are
             dedicated
             by
             the
             Church
             .
             I
             need
             not
             insist
             to
             strengthen
             the
             inference
             of
             this
             conclusion
             from
             the
             principles
             of
             our
             Opposites
             ;
             for
             the
             most
             learned
             among
             them
             ,
             will
             not
             refuse
             to
             subscribe
             to
             it
             .
             d
             Hooker
             teacheth
             us
             ,
             that
             the
             service
             of
             God
             ,
             in
             places
             not
             sanctified
             as
             Churches
             are
             ,
             hath
             not
             in
             it selfe
             (
             marke
             
               in
               it selfe
            
             )
             such
             perfection
             of
             grace
             and
             comlinesse
             ,
             as
             when
             the
             dignitie
             of
             the
             place
             which
             it
             wisheth
             for
             ,
             doth
             concurre
             ;
             and
             that
             the
             very
             Majesty
             and
             holinesse
             of
             the
             place
             where
             God
             is
             worshipped
             ,
             bettereth
             even
             our
             holiest
             and
             best
             actions
             .
             How
             much
             more
             soundly
             doe
             we
             hold
             with
             e
             I.
             Rainoldes
             ,
             that
             unto
             us
             Christians
             ,
             
               no
               land
               is
               strange
               ,
               no
               ground
               unholy
               ;
               every
               coast
               is
               Iewry
               :
               every
               towne
               Ierusalem
               :
               and
               every
               house
               Sion
               :
               and
               every
               faithfull
               company
               ,
               yea
               every
               faithfull
               body
               ,
               a
               Temple
               to
               serve
               God
               in
               ?
            
             The
             contrarie
             opinion
             f
             Hospinian
             rejecteth
             as
             savouring
             Iudaisme
             ,
             
               alligat
               enim
               religionem
               ad
               certa
               loca
               .
            
             Whereas
             the
             presence
             of
             Christ
             among
             two
             or
             three
             gathered
             together
             in
             his
             name
             ,
             maketh
             any
             place
             a
             Church
             ,
             even
             as
             the
             presence
             of
             a
             King
             with
             his
             attendants
             maketh
             any
             place
             a
             Court.
             As
             of
             places
             ,
             so
             of
             times
             our
             opposites
             thinks
             most
             superstitiously
             .
             For
             of
             holy
             dayes
             g
             Hooker
             saith
             thus
             .
             
               No
               doubt
               as
               Gods
               extraordinarie
               presence
               hath
               hallowed
               and
               sanctified
               certaine
               places
               ,
               so
               they
               are
               his
               extraordinary
               workes
               ,
               that
               have
               truly
               and
               worthily
               advanced
               certaine
               times
               ,
               for
               which
               cause
               
               they
               ought
               to
               be
               with
               all
               men
               ,
               that
               honour
               God
               ,
               more
               holy
               then
               other
               dayes
               .
            
             What
             is
             this
             but
             Popish
             superstition
             ?
             for
             just
             so
             the
             h
             Rhemists
             thinke
             that
             the
             times
             ,
             and
             places
             of
             Christs
             Nativity
             ,
             Passion
             ,
             Buriall
             ,
             Resurrection
             ,
             and
             Ascension
             ,
             were
             made
             holy
             :
             &
             just
             so
             i
             Bellarmine
             holdeth
             ,
             that
             Christ
             did
             consecrate
             the
             dayes
             of
             his
             Nativity
             ,
             Passion
             ,
             and
             Resurrection
             ,
             
               eo
               quod
               nascens
               consecrarit
               praesepe
               ,
               moriens
               crucem
               ,
               resurgens
               sepulchrum
               .
               Hooker
            
             hath
             bene
             of
             opinion
             ,
             that
             the
             holy
             dayes
             were
             so
             advanced
             above
             other
             dayes
             by
             Gods
             great
             and
             extraordinary
             workes
             done
             upon
             them
             ,
             that
             they
             should
             have
             bene
             holyer
             then
             other
             dayes
             ,
             even
             albeit
             the
             Church
             had
             not
             appointed
             them
             te
             be
             keeped
             holy
             .
             Yet
             
               B.
               Lindsey
            
             would
             have
             us
             believe
             ,
             that
             they
             thinke
             them
             holy
             ,
             onely
             because
             of
             the
             Churches
             consecration
             of
             them
             to
             holy
             Politicall
             uses
             .
             But
             that
             now
             at
             last
             ,
             I
             may
             make
             it
             appeare
             to
             all
             that
             have
             common
             sense
             ,
             how
             falsely
             (
             though
             frequently
             )
             it
             is
             given
             forth
             by
             the
             Bishop
             ,
             that
             holy
             dayes
             are
             kept
             by
             them
             onely
             for
             order
             and
             policie
             ,
             and
             that
             they
             are
             not
             so
             superstitious
             ,
             as
             to
             appropriate
             the
             worship
             to
             those
             dayes
             ,
             or
             to
             observe
             them
             for
             mistery
             and
             as
             holier
             then
             other
             dayes
             .
          
           
             First
             ,
             I
             require
             the
             B.
             to
             shew
             us
             a
             difference
             betwixt
             the
             keeping
             
               
                 Sect.
              
               10
            
             of
             holy
             dayes
             by
             formalists
             ,
             &
             their
             keeping
             of
             the
             Lords
             day
             :
             for
             upon
             holy
             dayes
             they
             injoyne
             a
             cessation
             from
             worke
             ,
             and
             a
             dedicating
             of
             the
             day
             to
             Divine
             worship
             ,
             even
             as
             upon
             the
             Lords
             day
             .
             The
             k
             Bishop
             alledgeth
             five
             respects
             of
             difference
             ,
             but
             they
             are
             not
             true
             .
             First
             ,
             he
             saith
             ,
             that
             the
             Lords
             day
             is
             commanded
             to
             be
             observed
             of
             necessity
             ,
             for
             conscience
             of
             the
             Divine
             ordinance
             ,
             as
             a
             day
             sanctified
             and
             blessed
             by
             God
             himselfe
             .
             Answ.
             1.
             so
             have
             we
             heard
             from
             Hooker
             ,
             that
             holy
             dayes
             are
             sanctified
             by
             Gods
             extraordinary
             workes
             ,
             but
             because
             the
             B
             ▪
             dare
             not
             say
             so
             much
             ,
             therefore
             I
             say
             .
             2.
             
             This
             difference
             can
             not
             shew
             us
             ,
             that
             they
             observe
             holy
             dayes
             onely
             for
             order
             and
             policy
             ,
             and
             that
             they
             place
             no
             worship
             in
             the
             observing
             of
             them
             ,
             as
             in
             the
             observing
             of
             the
             Lords
             day
             ,
             (
             which
             is
             the
             point
             that
             we
             require
             )
             for
             worship
             is
             placed
             in
             the
             observing
             of
             humane
             ,
             as
             well
             as
             of
             Divine
             ordinances
             ;
             otherwise
             worship
             hath
             never
             bene
             placed
             in
             the
             keeping
             of
             Pharisaicall
             and
             Popish
             traditions
             .
             This
             way
             is
             worship
             placed
             in
             the
             keeping
             of
             holy
             dayes
             ,
             when
             for
             conscience
             of
             an
             humane
             ordinance
             ,
             they
             are
             both
             kept
             as
             holy
             ,
             and
             thought
             necessary
             to
             be
             so
             kept
             .
             3.
             
             The
             B.
             contradicteth
             himselfe
             ,
             for
             l
             elswhere
             he
             defendeth
             ,
             that
             the
             Church
             hath
             power
             to
             change
             the
             Lords
             day
             .
             Secondly
             ,
             he
             giveth
             us
             this
             difference
             ,
             that
             the
             Lords
             day
             is
             observed
             ,
             as
             the
             Sabbath
             of
             Iehovah
             ,
             and
             as
             a
             day
             whereon
             God
             himselfe
             did
             rest
             after
             the
             creation
             .
             Ans.
             1.
             
             This
             is
             false
             of
             the
             Lords
             day
             ,
             for
             after
             the
             creation
             ,
             God
             rested
             vpon
             the
             seventh
             day
             ,
             not
             upon
             the
             first
             .
             2.
             
             
               Dr
               Douname
            
             saith
             m
             ,
             that
             festivall
             dayes
             also
             are
             to
             be
             consecrated
             as
             Sabbaths
             to
             the
             Lord.
             Thirdly
             ,
             the
             B.
             tells
             us
             ,
             that
             the
             Lords
             day
             is
             observed
             in
             memory
             of
             the
             
             Lords
             Resurrection
             .
             Ans.
             1.
             
             He
             shall
             never
             make
             this
             good
             ,
             for
             ,
             we
             observe
             the
             Lords
             day
             in
             memory
             of
             the
             whole
             worke
             of
             Redemption
             .
             2.
             
             If
             it
             were
             so
             ,
             this
             could
             make
             no
             difference
             ,
             for
             just
             so
             Christmasse
             is
             observed
             in
             memory
             of
             the
             Lords
             Nativity
             ,
             Good-friday
             ,
             in
             memory
             of
             his
             Passion
             ,
             &c.
             
             His
             fourth
             &
             fifth
             respects
             of
             difference
             ,
             are
             certaine
             misteries
             in
             the
             Lords
             day
             ,
             But
             we
             shall
             see
             by
             and
             by
             ,
             how
             his
             fellow
             Formalists
             who
             are
             more
             ingenuous
             then
             himselfe
             ,
             shew
             us
             misteries
             in
             the
             Festivall
             dayes
             also
             .
             Lastly
             ,
             albeit
             the
             B.
             have
             told
             us
             that
             there
             is
             no
             worship
             appropriated
             unto
             the
             Festivall
             dayes
             ,
             which
             may
             not
             be
             performed
             at
             any
             other
             time
             ,
             yet
             this
             can
             not
             with
             him
             make
             a
             difference
             betwixt
             them
             and
             the
             Lords
             day
             :
             for
             in
             his
             Epistle
             which
             I
             have
             quotted
             ,
             he
             declareth
             his
             judgment
             to
             be
             the
             same
             of
             the
             Lords
             day
             ,
             and
             teacheth
             us
             ,
             that
             the
             worship
             performed
             on
             it
             ,
             is
             not
             so
             appropriated
             to
             that
             time
             ,
             but
             lawfully
             the
             same
             may
             be
             performed
             at
             any
             other
             convenient
             time
             ,
             as
             the
             Church
             shall
             thinke
             fit
             .
             Now
             as
             the
             worship
             performed
             on
             the
             Lords
             day
             ,
             is
             appropriated
             (
             in
             his
             judgment
             )
             to
             that
             time
             ,
             so
             long
             as
             the
             Church
             altereth
             it
             not
             ,
             and
             no
             longer
             ,
             just
             as
             much
             thinks
             he
             ,
             of
             the
             appropriating
             to
             Festivall
             dayes
             ,
             the
             worship
             performed
             on
             the
             same
             .
          
           
             2.
             
             If
             the
             holy
             dayes
             be
             observed
             by
             Formalists
             only
             for
             order
             and
             
               
                 Sect.
              
               11
            
             policy
             ,
             then
             they
             must
             say
             the
             Church
             hath
             power
             to
             change
             them
             .
             But
             this
             power
             they
             take
             from
             the
             Church
             ,
             by
             saying
             that
             they
             are
             dedicated
             and
             consecrated
             to
             those
             holy
             uses
             ,
             to
             which
             they
             are
             applied
             .
             
               Semel
               Deo
               dicatum
               non
               est
               ad
               usus
               humanos
               ulterius
               transferendum
               ,
            
             saith
             one
             of
             the
             n
             Popes
             .
             And
             by
             the
             dedication
             of
             Churches
             ,
             the
             founders
             surrender
             that
             right
             ,
             which
             otherwise
             they
             might
             have
             in
             them
             ,
             saith
             one
             of
             the
             o
             Formalists
             themselves
             .
             If
             then
             the
             Church
             hath
             dedicated
             holy
             dayes
             to
             the
             worship
             of
             God
             ,
             then
             hath
             shee
             denuded
             her self
             of
             all
             power
             to
             change
             them
             ,
             or
             put
             them
             to
             another
             use
             :
             which
             were
             otherwise
             ,
             if
             holy
             dayes
             were
             appointed
             to
             be
             kept
             ,
             onely
             for
             order
             and
             policy
             .
             Yea
             further
             ,
             times
             and
             places
             which
             are
             applied
             to
             the
             worship
             of
             God
             ,
             as
             circumstances
             onely
             for
             outward
             order
             and
             policy
             ,
             may
             be
             by
             a
             private
             Christian
             applied
             to
             an
             civill
             use
             ,
             for
             in
             so
             doing
             he
             breaketh
             not
             the
             ordinance
             of
             the
             Church
             :
             for
             example
             ,
             Materiall
             Churches
             are
             appointed
             to
             be
             the
             receptacles
             of
             Christian
             assemblies
             ,
             and
             that
             only
             for
             such
             common
             commodity
             and
             decency
             ,
             which
             hath
             place
             as
             well
             in
             civill
             as
             in
             holy
             meetings
             ,
             and
             not
             for
             any
             holinesse
             conceived
             ,
             to
             be
             in
             them
             ,
             more
             then
             in
             other
             houses
             .
             Now
             if
             I
             be
             standing
             in
             a
             Church-yard
             when
             it
             raineth
             ,
             may
             not
             I
             go
             into
             the
             Church
             that
             I
             may
             be
             defended
             from
             the
             injury
             of
             the
             weather
             ?
             If
             I
             must
             meet
             w●…th
             certain
             men
             ,
             for
             putting
             order
             to
             some
             of
             my
             wordly
             affaires
             ,
             and
             it
             fall
             out
             that
             wee
             can
             not
             conveniently
             meet
             in
             any
             parte
             but
             in
             the
             Church
             ,
             may
             wee
             not
             there
             keepe
             our
             tryst
             ?
             A
             materiall
             Church
             
             then
             ,
             may
             serve
             for
             a
             civill
             use
             ,
             the
             same
             way
             that
             it
             serveth
             to
             a
             holy
             use
             .
             And
             so
             for
             times
             appointed
             for
             ordinary
             preaching
             upon
             weeke
             dayes
             in
             great
             townes
             ,
             may
             not
             I
             apply
             those
             times
             to
             a
             civill
             use
             ,
             when
             I
             can
             not
             conveniently
             apply
             them
             to
             the
             vse
             for
             which
             the
             Church
             appointeth
             them
             ?
             I
             trust
             our
             Prelates
             shall
             say
             ,
             I
             may
             ,
             because
             they
             use
             to
             be
             otherwise
             employed
             thē
             in
             Divine
             worship
             ,
             during
             the
             times
             of
             weekly
             preaching
             .
             Now
             if
             holy
             dayes
             were
             commanded
             to
             be
             kept
             only
             for
             order
             and
             policy
             ,
             they
             might
             be
             applied
             to
             another
             use
             ,
             as
             wel
             as
             those
             ordinary
             times
             of
             weekly
             meetings
             in
             great
             townes
             :
             whereas
             we
             are
             required
             of
             necessity
             to
             keep
             them
             holy
             .
          
           
             3.
             
             If
             the
             holy
             dayes
             be
             kept
             only
             for
             order
             and
             policie
             ,
             why
             doe
             
               
                 Sect.
              
               12
            
             they
             esteeme
             of
             some
             of
             them
             above
             others
             ?
             doth
             not
             p
             B.
             Andrewes
             call
             the
             feast
             of
             Easter
             ,
             the
             highest
             and
             greatest
             of
             our
             religion
             ?
             And
             doth
             not
             q
             B.
             Lindsey
             himselfe
             with
             Chrysoftome
             call
             the
             festivall
             of
             Christs
             Nativity
             ,
             
               metropolim
               omnium
               festorum
            
             ?
             By
             this
             reason
             doth
             r
             Bellarmine
             prove
             ,
             that
             the
             feasts
             of
             Christians
             are
             Celebrated
             ,
             
               non
               solum
               ratione
               ordinis
               &
               politiae
               ,
               sed
               etiam
               misterij
               ,
            
             because
             otherwise
             they
             should
             be
             all
             equall
             in
             celebrity
             ,
             whereas
             Leo
             calls
             Easter
             
               festum
               festorum
            
             ,
             and
             
               Nazianzene
               ,
               celebritatem
               celebritatum
            
             .
          
           
             4.
             
             If
             the
             holy
             dayes
             be
             kept
             only
             for
             order
             and
             policy
             ,
             then
             the
             sanctification
             ,
             of
             them
             should
             be
             placed
             ,
             s
             
               in
               ipso
               actuali
               externi
               cultus
            
             
               
                 Sect.
              
               13
            
             exercitio
             .
             But
             Hooker
             hath
             told
             us
             before
             ,
             that
             they
             are
             made
             holy
             ,
             and
             worthily
             advanced
             above
             other
             dayes
             ,
             by
             Gods
             extraordinary
             workes
             wrought
             upon
             them
             .
             Where
             upon
             it
             followeth
             ,
             that
             as
             t
             
               Deus
               diem
               septimum
               sanctificavit
               vacatione
               sancta
               ,
               &
               ordinatione
               ad
               usum
               sanctum
            
             ;
             so
             hath
             he
             made
             festivall
             dayes
             no
             lesse
             holy
             in
             themselves
             ,
             and
             that
             as
             the
             Sabbath
             was
             holy
             from
             the
             beginning
             ,
             because
             of
             Gods
             resting
             upon
             it
             ,
             and
             his
             ordaining
             of
             it
             for
             a
             holy
             use
             ,
             howbeit
             it
             had
             never
             beene
             applied
             by
             men
             to
             the
             exercises
             of
             Gods
             worship
             :
             even
             so
             festivall
             dayes
             are
             holy
             ,
             being
             advanced
             truly
             and
             worthily
             ,
             by
             the
             extraordinary
             workes
             of
             God
             ,
             and
             for
             this
             cause
             commended
             to
             all
             men
             that
             honour
             God
             ,
             to
             be
             holier
             with
             them
             then
             other
             dayes
             ,
             albeit
             it
             should
             happen
             that
             by
             us
             they
             were
             never
             applied
             to
             an
             holy
             use
             .
             If
             
               B.
               Lindsey
            
             thinke
             that
             all
             this
             toucheth
             not
             him
             ,
             he
             may
             be
             pleased
             to
             remember
             ,
             that
             u
             he
             himself
             hath
             confessed
             ,
             that
             the
             very
             presence
             of
             the
             festivity
             ,
             puts
             a
             man
             in
             minde
             of
             the
             mistery
             ,
             howbeit
             he
             have
             not
             occasion
             to
             be
             present
             in
             the
             holy
             assembly
             .
             What
             order
             or
             policy
             is
             here
             ,
             when
             a
             man
             being
             quiet
             in
             his
             Parlour
             or
             Cabinet
             ,
             is
             made
             to
             remember
             of
             such
             a
             mistery
             on
             such
             a
             day
             ?
             What
             hath
             externall
             order
             and
             policy
             to
             doe
             with
             the
             internall
             thoughts
             of
             a
             mans
             heart
             ,
             to
             put
             in
             order
             the
             same
             ?
          
           
             5.
             
             By
             their
             fruits
             shall
             we
             knowe
             them
             ;
             looke
             whether
             they
             give
             
               
                 Sect.
              
               14
            
             so
             much
             liberty
             to
             others
             ,
             and
             take
             so
             much
             to
             themselves
             ,
             vpon
             
             their
             holy
             dayes
             ,
             for
             staying
             from
             the
             publike
             worship
             ,
             and
             attending
             wordly
             businesse
             ,
             as
             they
             doe
             at
             the
             diets
             of
             weekly
             and
             ordinary
             preaching
             :
             yet
             they
             wold
             make
             the
             simple
             beleeve
             ,
             that
             their
             holy
             dayes
             are
             onely
             appointed
             to
             be
             kept
             ,
             as
             those
             ordinary
             times
             set
             apart
             for
             Divine
             service
             on
             the
             weeke-dayes
             .
             Nay
             ,
             moreover
             let
             it
             bee
             observed
             ,
             whether
             or
             not
             they
             keep
             the
             Festivall
             dayes
             more
             carefully
             ,
             and
             vrge
             the
             keeping
             of
             them
             more
             earnestly
             ,
             then
             the
             Lords
             owne
             day
             .
             Those
             Prelates
             that
             will
             not
             abase
             themselves
             to
             preach
             upon
             ordinary
             Sabbaths
             ,
             think
             the
             high
             holy
             dayes
             worthy
             of
             their
             Sermons
             .
             They
             have
             beene
             also
             often
             seene
             to
             travell
             upon
             the
             Lords
             day
             ,
             whereas
             they
             hold
             it
             religion
             to
             travell
             vpon
             a
             holy
             day
             .
             And
             whereas
             they
             can
             digest
             the
             common
             prophanation
             of
             the
             Lords
             day
             ,
             and
             not
             challenge
             it
             ,
             they
             can
             not
             away
             with
             the
             not
             observing
             of
             their
             festivities
             .
          
           
             6.
             
             By
             their
             words
             shall
             we
             Iudge
             them
             .
             Saith
             not
             x
             B.
             Lindsey
             ,
             
               
                 Sect.
              
               15
            
             that
             the
             five
             anniversary
             dayes
             are
             consecrate
             to
             the
             commemoration
             of
             our
             Saviour
             his
             benefites
             beeing
             separate
             from
             all
             other
             ordinary
             workes
             ,
             and
             so
             made
             sacred
             and
             holy
             dayes
             ?
             Will
             he
             say
             this
             much
             of
             ordinary
             times
             appointed
             for
             weekly
             preaching
             ?
             I
             trow
             not
             .
             y
             
               Dr.
               Douname
            
             holdeth
             ,
             that
             we
             are
             commanded
             in
             the
             fourth
             commandement
             ,
             te
             keep
             the
             feasts
             of
             Christs
             Nativity
             ,
             Passion
             ,
             Resurrection
             ,
             Ascension
             ,
             and
             Pentecost
             ,
             and
             that
             these
             feasts
             are
             to
             be
             consecrated
             as
             Sabbaths
             to
             the
             Lord.
             
               B.
               Andrewes
            
             ,
             a
             man
             of
             the
             greatest
             note
             amongst
             our
             opposites
             ,
             affoordeth
             us
             here
             plenty
             of
             testimonies
             for
             proofe
             of
             the
             point
             in
             hand
             ,
             namely
             ,
             that
             the
             anniversary
             Festivall
             dayes
             are
             kept
             for
             mistery
             and
             as
             holier
             then
             other
             dayes
             .
             Serm.
             on
             Psal.
             85.
             10.
             11.
             he
             saith
             of
             Christmasse
             ,
             that
             mercy
             and
             trueth
             ,
             righteousnesse
             and
             peace
             ,
             
               of
               all
               the
               dayes
               of
               the
               yeare
               ,
               meet
               most
               kindly
               on
               this
               day
               .
            
             Serm.
             on
             Psal.
             2.
             7.
             he
             saith
             of
             the
             same
             day
             ,
             that
             of
             all
             other
             
               hodie's
               ,
               we
               should
               not
               let
               slip
               the
               hodie
               of
               this
               day
               ,
               whereon
               as
               the
               law
               is
               most
               kindly
               preached
               ,
               so
               it
               will
               bee
               most
               kindly
               practised
               of
               all
               others
               .
            
             Serm.
             on
             Hebr
             12.
             2.
             he
             saith
             of
             Good-fryday
             ,
             
               let
               us
               now
               turne
               to
               him
               ,
               and
               beseech
               him
               by
               the
               sight
               of
               this
               day
               .
            
             Serm.
             on
             1
             Cor.
             5.
             7.
             8.
             he
             saith
             of
             the
             keeping
             of
             the
             Christian
             Passeover
             vpon
             Easter
             ,
             that
             then
             
               it
               is
               best
               for
               us
               to
               doe
               it
               ,
               It
               is
               most
               kindly
               to
               doe
               it
               ,
               most
               like
               to
               please
               Christ
               ,
               and
               to
               prosper
               with
               us
               .
               And
               indeed
               if
               at
               any
               time
               we
               will
               doe
               it
               ,
               quando
               Pascha
               nisi
               in
               Pascha
               ,
               &c.
               so
               that
               without
               any
               more
               adoe
               ,
               the
               season
               pleadeth
               for
               this
               effectually
               ,
               &c.
            
             Serm.
             on
             Coll.
             3.
             1.
             he
             saith
             ,
             that
             
               there
               is
               no
               day
               in
               the
               yeare
               so
               fit
               for
               a
               Christian
               to
               rise
               with
               Christ
               ,
               and
               seeke
               the
               things
               above
               ,
               as
               Easter
               day
               .
            
             Serm.
             on
             Ioh.
             2.
             19.
             he
             saith
             ,
             that
             
               the
               act
               of
               receiving
               Christs
               body
               is
               at
               no
               tyme
               so
               proper
               ,
               so
               in
               season
               ,
               as
               this
               very
               day
               .
            
             Serm.
             on
             1
             Cor.
             11.
             16.
             he
             tells
             us
             out
             of
             
               Leo
               ,
               This
               is
               a
               peculiar
               that
               Easter
               day
               hath
               ,
               that
               on
               it
               all
               the
               whole
               Church
               obtaineth
               remission
               of
               their
               sinnes
               .
            
             Serm.
             on
             Act.
             2.
             1.
             2.
             3.
             he
             saith
             of
             ●…he
             Feast
             of
             Pentecost
             ,
             that
             
               of
               all
               dayes
               we
               shall
               not
               goe
               away
               from
               the
               holy
               Ghost
               empty
               on
               this
               day
               ;
               it
               is
               dies
               donorum
               :
               his
               giving
               
               day
               .
            
             Serm.
             on
             Ephes.
             4.
             30.
             he
             saith
             ,
             
               this
               is
               the
               holy
               Ghosts
               day
               ,
               and
               not
               for
               that
               originaly
               so
               it
               was
               :
               but
               for
               that
               it
               is
               to
               be
               intended
               ,
               ever
               he
               will
               doe
               his
               owne
               chiefe
               worke
               upon
               his
               owne
               chiefe
               Feast
               ,
               and
               opus
               diei
               ,
               the
               dayes
               worke
               upon
               the
               day
               it self
               .
            
             Sermon
             .
             on
             Psal.
             68.
             18.
             he
             saith
             ,
             that
             
               love
               will
               be
               best
               and
               soonest
               wrought
               ,
               by
               the
               Sacrament
               of
               love
               ,
               vpon
               Pentecost
               ,
               the
               Feast
               of
               love
               .
            
             Serm.
             on
             Act.
             10.
             34.
             35.
             he
             saith
             ,
             that
             the
             receiving
             of
             the
             holy
             Ghost
             in
             a
             more
             ample
             measure
             is
             
               opus
               diei
               ,
               the
               proper
               of
               this
               day
               .
            
             Serm.
             on
             Ia.
             1.
             16.
             17.
             he
             calles
             the
             gift
             of
             the
             holy
             Ghost
             ,
             the
             gift
             of
             the
             day
             of
             Pentecost
             ,
             and
             tells
             us
             that
             the
             holy
             Ghost
             the
             most
             perfect
             gift
             of
             all
             ,
             
               this
               day
               was
               ,
               and
               any
               day
               may
               be
               ,
               but
               chiefly
               this
               day
               will
               be
               given
               ,
               to
               any
               that
               will
               desire
               .
            
             Serm.
             on
             Luk
             4.
             18.
             he
             saith
             of
             the
             same
             Feast
             ,
             that
             
               because
               of
               the
               benefite
               that
               fell
               on
               this
               time
               ,
               the
               time
               it selfe
               it
               fell
               on
               ,
               is
               and
               can
               not
               be
               but
               acceptable
               ,
               even
               eo
               nomine
               ,
               that
               at
               such
               a
               time
               such
               a
               benefite
               happened
               to
               us
               .
            
             Much
             more
             of
             this
             stuffe
             I
             might
             produce
             out
             of
             a
             this
             Prelates
             holy
             dayes
             sermons
             ,
             which
             I
             supersede
             as
             more
             tedious
             then
             necessary
             ;
             Neither
             yet
             will
             I
             stay
             here
             to
             confute
             the
             errors
             of
             those
             and
             such
             like
             sentences
             of
             his
             ;
             for
             my
             purpose
             is
             onely
             to
             prove
             against
             
               B
               Lindsey
            
             ,
             that
             the
             Festivall
             dayes
             ,
             whereabout
             we
             dispute
             ,
             are
             not
             observed
             as
             circumstances
             of
             worship
             ,
             for
             order
             and
             policy
             ;
             but
             that
             as
             the
             chiefe
             parts
             of
             Gods
             worship
             are
             placed
             in
             the
             celebration
             and
             keeping
             of
             the
             same
             ,
             so
             are
             they
             kept
             and
             celebrate
             most
             superstitiously
             ,
             as
             having
             certaine
             sacred
             and
             misticall
             significationes
             ,
             and
             as
             holier
             in
             themselves
             then
             other
             dayes
             ,
             because
             they
             were
             sanctified
             aboue
             other
             dayes
             by
             the
             extraordinary
             workes
             and
             great
             benefites
             of
             God
             ,
             which
             happened
             vpon
             them
             :
             So
             that
             the
             worship
             performed
             on
             them
             ,
             is
             even
             appropriated
             to
             them
             :
             all
             which
             is
             more
             then
             evident
             from
             those
             testimonies
             which
             I
             have
             in
             this
             place
             collected
             .
          
           
             And
             finally
             ,
             the
             b
             Author
             of
             the
             nullity
             of
             Perth
             assembly
             proveth
             
               
                 Sect.
              
               16
            
             this
             point
             forcibly
             :
             Doth
             not
             Hooker
             say
             ,
             
               that
               the
               dayes
               of
               publike
               memorials
               should
               be
               cloathed
               with
               the
               outward
               robes
               of
               holinesse
               .
               They
               alledge
               for
               the
               warrant
               of
               anniversarij
               festivities
               ,
               the
               Auncients
               ,
               who
               call
               them
               Sacred
               and
               mysticall
               dayes
               .
               If
               they
               were
               instituted
               onely
               for
               order
               and
               policy
               ,
               that
               the
               people
               might
               assemble
               to
               religious
               exercises
               ,
               wherefore
               is
               there
               but
               one
               day
               appointed
               betwixt
               the
               Passion
               and
               the
               Resurrection
               ?
               fortie
               dayes
               betwixt
               the
               Resurrection
               and
               Ascension
               ?
               ten
               betwixt
               the
               Ascension
               and
               Pentecost
               ?
               wherefore
               followe
               we
               the
               course
               of
               the
               Moone
               ,
               as
               the
               Iewes
               did
               ;
               in
               our
               moveable
               Feasts
               ?
               &c.
               Wherefore
               is
               there
               not
               a
               certain
               day
               of
               the
               moneth
               kept
               for
               Easter
               ,
               as
               well
               as
               for
               the
               Nativity
               ?
               &c.
            
             That
             which
             is
             here
             alledged
             out
             of
             Hooker
             and
             ●…he
             Auncients
             ,
             
               B.
               Lindsey
            
             passeth
             quite
             over
             ,
             and
             neither
             inserts
             nor
             answeres
             it
             .
             As
             touching
             those
             demands
             which
             tie
             him
             as
             so
             many
             gordian
             knots
             ,
             because
             he
             can
             not
             vnloose
             them
             ,
             he
             goeth
             about
             to
             break
             them
             ,
             c
             telling
             us
             ,
             that
             they
             order
             these
             things
             so
             for
             vnity
             with
             the
             Catholike
             Church
             .
             This
             is
             even
             as
             some
             naturall
             Philosophers
             ,
             who
             take
             upon
             them
             to
             give
             a
             reason
             and
             
             cause
             for
             all
             things
             in
             nature
             ,
             when
             they
             can
             finde
             no
             other
             ,
             they
             flee
             to
             
               Sympathia
               Phisica
            
             .
             When
             it
             is
             asked
             ,
             wherefore
             the
             loadstone
             doth
             attract
             yron
             rather
             then
             other
             mettall
             ?
             they
             answere
             ,
             that
             the
             cause
             thereof
             is
             
               sympathia
               phisica
               inter
               magnetem
               ,
               &
               ferrum
               .
            
             With
             such
             kind
             of
             etimology
             doth
             the
             B.
             here
             serve
             us
             ,
             yet
             peradventure
             hee
             might
             have
             given
             us
             another
             cause
             .
             If
             so
             ,
             my
             retractation
             is
             ,
             that
             if
             he
             be
             excused
             one
             way
             ,
             hee
             must
             be
             accused
             an
             other
             way
             ,
             and
             if
             he
             be
             blamelesse
             of
             Ignorance
             ,
             he
             is
             blameworthy
             for
             dissimulation
             .
             The
             true
             causes
             why
             those
             things
             are
             so
             ordered
             ,
             we
             may
             find
             in
             
               B.
               Andrews
            
             his
             Sermons
             ,
             which
             I
             have
             made
             use
             of
             in
             handling
             this
             argument
             .
             For
             example
             ,
             d
             the
             reason
             why
             there
             is
             but
             one
             day
             betwixt
             the
             Passion
             and
             the
             Resurrection
             ,
             is
             ,
             because
             that
             Ionas
             was
             but
             one
             day
             in
             the
             Whales
             belly
             ,
             and
             Christ
             but
             one
             day
             in
             the
             bosome
             of
             the
             earth
             ,
             for
             in
             their
             going
             thither
             ,
             he
             sets
             out
             Good-fryday
             :
             in
             their
             being
             there
             Easter-eve
             :
             in
             their
             comming
             thence
             Easter
             day
             .
             As
             for
             the
             50
             dayes
             betwixt
             Easter
             and
             Pentecost
             ,
             e
             he
             saith
             ,
             
               fiftie
               is
               the
               number
               of
               the
               Iubilee
               ;
               which
               number
               agreeth
               well
               with
               this
               feast
               ,
               the
               Feast
               of
               Pentecost
               .
               VVhat
               the
               one
               in
               yeares
               ,
               the
               other
               in
               dayes
               .
               So
               that
               this
               is
               the
               Iubilee
               as
               it
               were
               of
               the
               yeare
               ,
               or
               the
               yearly
               memory
               of
               the
               yeare
               of
               Iubilee
               :
               that
               ,
               the
               Pentecost
               of
               yeares
               :
               this
               ,
               the
               Iubilee
               of
               dayes
               .
            
             In
             the
             end
             of
             the
             same
             Sermon
             he
             tells
             us
             the
             reason
             ,
             why
             there
             are
             ten
             dayes
             appoynted
             betwixt
             the
             Ascension
             ,
             and
             Pentecost
             .
             
               The
               feast
               of
               Iubilee
            
             saith
             he
             ,
             
               beganne
               ever
               after
               the
               high
               Priest
               had
               offered
               his
               Sacrifice
               ,
               and
               had
               beene
               in
               the
               Sancta
               Sanctorum
               ,
               as
               this
               Iubilee
               of
               Christ
               also
               tooke
               place
               from
               his
               entering
               into
               the
               holy
               places
               ,
               made
               without
               hands
               ,
               after
               his
               propitiatory
               sacrifice
               ,
               offered
               up
               for
               the
               quick
               and
               the
               dead
               ,
               and
               for
               all
               yet
               unborne
               ,
               at
               Easter
               .
               And
               it
               was
               the
               tenth
               day
               ,
               that
               :
               and
               this
               now
               is
               the
               tenth
               day
               since
               .
            
             He
             hath
             told
             us
             also
             f
             .
             why
             there
             is
             not
             a
             certaine
             day
             of
             the
             moneth
             appointed
             for
             Easter
             ,
             as
             there
             is
             for
             the
             Nativity
             ,
             namely
             ,
             because
             the
             fast
             of
             Lent
             must
             end
             with
             that
             high
             feast
             ,
             according
             to
             the
             Prophecy
             of
             Zachary
             .
             Wherefore
             I
             conclude
             ,
             
               aliquid
               misterii
               alunt
            
             ,
             and
             so
             
               aliquid
               monstri
            
             too
             .
          
        
         
           
             CHAP.
             II.
             
          
           
             
               That
               the
               Ceremonies
               are
               unlawfull
               ,
               because
               they
               are
               monuments
               of
               by-past
               idolatry
               ,
               which
               not
               being
               necessary
               to
               be
               retained
               ,
               should
               be
               utterly
               abolished
               ,
               because
               of
               their
               idolatrous
               abuse
               :
               all
               which
               is
               particularly
               made
               good
               of
               kneeling
               .
            
          
           
             I
             Have
             proven
             the
             Ceremonies
             to
             be
             superstitious
             ;
             now
             I
             will
             prove
             them
             to
             be
             Idolatrous
             .
             These
             are
             different
             arguments
             ,
             
               
                 Sect.
                 
              
            
             for
             every
             Idolatry
             is
             superstition
             ,
             but
             every
             superstition
             is
             
             not
             Idolatry
             ,
             as
             is
             rightly
             by
             g
             some
             distinguished
             .
             As
             for
             the
             Idolatry
             of
             the
             controverted
             Ceremonies
             ,
             I
             will
             prove
             that
             they
             are
             thrice
             Idolatrous
             .
             1.
             reductivè
             ,
             because
             they
             are
             monuments
             of
             by-past
             Idolatry
             .
             2
             participativè
             ,
             because
             they
             are
             badges
             of
             present
             Idolatry
             .
             3.
             formaliter
             ,
             because
             they
             are
             Idols
             themselves
             .
             First
             then
             ,
             they
             are
             Idolatrous
             ,
             because
             having
             beene
             notoriously
             abused
             to
             Idolatry
             heretofore
             ,
             they
             are
             the
             detestable
             and
             accursed
             monuments
             ,
             which
             give
             no
             small
             honour
             to
             the
             memory
             of
             that
             by-past
             Idolatry
             ,
             which
             should
             lie
             buried
             in
             hell
             .
             h
             
               Dr.
               Burgesse
            
             reckons
             for
             Idolatrous
             ,
             all
             Ceremonies
             devised
             and
             used
             ,
             in
             and
             to
             the
             honouring
             of
             an
             Idoll
             ,
             whether
             properly
             or
             by
             interpretation
             such
             .
             
               Of
               which
               sort
            
             saith
             he
             ,
             
               were
               all
               the
               Ceremonies
               of
               the
               Pagans
               ,
               and
               not
               a
               few
               of
               the
               Papists
               .
            
             If
             an
             opposite
             writting
             against
             us
             be
             forced
             to
             aknowledge
             this
             much
             ,
             one
             may
             easily
             conjecture
             ,
             what
             inforcing
             reason
             wee
             have
             to
             double
             out
             our
             point
             .
             The
             Argument
             in
             hand
             I
             frame
             thus
             :
          
           
             
               All
               things
               and
               rites
               ,
               which
               have
               beene
               notriously
               abused
               to
               idolatry
               ,
               if
               they
               be
               not
               such
               ,
               as
               either
               God
               or
               nature
               hath
               made
               to
               be
               of
               a
               necessary
               use
               ,
               should
               be
               utterly
               abolished
               and
               purged
               away
               from
               Divine
               worship
               ,
               in
               such
               sort
               that
               they
               may
               not
               be
               accounted
               nor
               used
               by
               us
               ,
               as
               sacred
               things
               ,
               or
               rites
               pertaining
               to
               the
               same
               .
            
          
           
             
               But
               the
               Crosse
               ,
               Surplice
               ,
               kneeling
               in
               the
               act
               of
               receiving
               the
               Commuion
               ,
               &c.
               are
               things
               and
               rites
               ,
               &c.
               and
               are
               not
               such
               as
               either
               God
               or
               nature
               ,
               &c.
               
            
          
           
             
               Ergo
               ,
               they
               should
               be
               utterlie
               abolished
               ,
               &c.
               
            
          
           
             As
             for
             the
             proposition
             I
             shall
             first
             explaine
             it
             ,
             and
             then
             prove
             it
             ;
             I
             say
             ,
             
               all
               things
               and
               rites
            
             ,
             for
             they
             are
             alike
             forbidden
             as
             I
             shall
             shew
             .
             
               
                 Sect.
              
               2
            
             I
             say
             ,
             
               which
               have
               beene
               notoriously
               abused
               to
               idolatry
               ,
            
             because
             if
             the
             abuse
             be
             not
             knowne
             we
             are
             blamelesse
             for
             retaining
             the
             things
             and
             rites
             which
             have
             beene
             abused
             .
             I
             say
             ,
             
               if
               they
               be
               not
               such
               as
               either
               God
               or
               nature
               hath
               made
               to
               be
               of
               a
               necessary
               use
               ,
            
             because
             if
             they
             be
             of
             a
             necessary
             use
             ,
             either
             through
             Gods
             institution
             ,
             as
             the
             Sacraments
             ,
             or
             through
             natures
             law
             ,
             as
             the
             opening
             of
             our
             mouths
             to
             speake
             (
             for
             when
             I
             am
             to
             preach
             or
             pray
             publikly
             ,
             nature
             makes
             it
             necessary
             ,
             that
             I
             open
             my
             mouth
             to
             speake
             audibly
             and
             articularly
             ,
             )
             then
             the
             abuse
             can
             not
             take
             away
             the
             use
             .
             I
             say
             ,
             
               they
               may
               not
               be
               used
               by
               us
               ,
               as
               sacred
               things
               and
               rites
               pertaining
               to
               Divine
               worship
               ,
            
             because
             without
             the
             compasse
             of
             worship
             ,
             they
             may
             be
             used
             to
             a
             naturall
             or
             civill
             purpose
             .
             If
             I
             could
             get
             no
             other
             meat
             to
             eate
             ,
             then
             the
             consecrated
             hoste
             which
             Papists
             Idolatrize
             in
             the
             circumgestation
             of
             it
             ,
             I
             might
             lawfully
             eat
             
             it
             ,
             and
             if
             I
             could
             get
             no
             other
             cloaths
             to
             put
             on
             ,
             then
             the
             holy
             garments
             wherein
             a
             Priest
             hath
             said
             Masse
             ,
             I
             might
             lawfully
             weare
             them
             .
             Things
             abused
             to
             Idolatry
             ,
             are
             only
             then
             unlawfull
             ,
             when
             they
             are
             used
             no
             otherwise
             then
             religiously
             ,
             and
             as
             things
             sacred
             .
          
           
             The
             proposition
             thus
             explained
             ,
             is
             confirmed
             by
             these
             five
             proofes
             ,
             1.
             
             Gods
             owne
             praecept
             ,
             
               Isa.
               30.
               22.
               
               Ye
               shall
               defile
               also
               the
            
             
               
                 Sect.
              
               3
            
             
               covering
               of
               thy
               graven
               images
               of
               silver
               ,
               and
               the
               ornament
               of
               thy
               molten
               images
               of
               gold
               :
               thou
               shalt
               cast
               them
               away
               as
               a
               menstrous
               cloath
               ,
               thou
               shall
               say
               unto
               it
               ,
               get
               thee
               hence
               .
            
             The
             covering
             of
             the
             Idoll
             here
             spoken
             of
             ,
             i
             
               Gaspar
               Sanctus
            
             rightly
             understandeth
             to
             be
             that
             ,
             
               quo
               aut
               induebantur
               simulacra
               Gentilico
               ritu
               ,
               aut
               bracteas
               quibus
               ligneae
               imagines
               integuntur
               ,
               aut
               quo
               homines
               Idolis
               sacrificaturi
               amiciebantur
               .
            
             So
             that
             the
             lea●…t
             appurtenances
             of
             Idolls
             are
             to
             be
             avoided
             .
             When
             the
             Apostle
             k
             Iude
             would
             have
             us
             to
             heate
             the
             garment
             spotted
             with
             the
             flesh
             ,
             his
             meaning
             is
             ,
             
               detestandam
               esse
               vel
               superficiem
               ipsam
               mali
               five
               peccati
               ,
               quam
               tunicae
               appellatione
               subinnuere
               videtur
               ,
            
             as
             our
             owne
             l
             Rolloke
             hath
             observed
             .
             If
             the
             very
             covering
             of
             an
             Idoll
             be
             forbidden
             ,
             what
             shall
             be
             thought
             of
             other
             things
             which
             are
             not
             only
             spotted
             ,
             but
             irrecoverably
             polluted
             with
             idolls
             ?
             many
             such
             praecepts
             were
             given
             to
             Israëll
             ,
             as
             
               Exod.
               34.
               13.
               
               Yee
               shall
               destroy
               their
               altars
               ,
               breake
               their
               images
               ,
               and
               cut
               downe
               their
               groves
               .
               Deut.
               7.
               25.
               26.
               
               The
               grauen
               images
               of
               their
               Gods
               shall
               ye
               burne
               with
               fire
               :
               thou
               shalt
               not
               desire
               the
               silver
               and
               gold
               that
               is
               on
               them
               ,
               nor
               take
               it
               unto
               thee
               ,
               lest
               thou
               be
               snared
               therein
               :
               for
               it
               is
               an
               abomination
               to
               the
               Lord
               thy
               God.
            
             Reade
             to
             the
             same
             purpose
             
               Numb
               .
               33.
               52.
               
               Deut.
            
             7.
             5.
             and
             12.
             2.
             3.
             
             Secondly
             ,
             God
             hath
             not
             only
             by
             his
             praecepts
             commanded
             us
             to
             abolish
             all
             the
             reliques
             of
             Idolatrie
             ,
             but
             by
             his
             promises
             also
             manifested
             unto
             us
             ,
             how
             acceptable
             service
             this
             should
             be
             to
             him
             .
             There
             is
             a
             command
             Num.
             33.
             52.
             that
             the
             Israëlites
             should
             destroy
             the
             Canaanites
             ,
             
               evertantque
               res
               omnes
               idololatricas
               ipsorum
               :
               cui
               mandato
            
             saith
             m
             
               Iunius
               ,
               subjicitur
               sua
               promissio
            
             ,
             namely
             ,
             that
             the
             Lord
             wold
             give
             them
             the
             promised
             land
             ,
             and
             they
             should
             dispossesse
             the
             inhabitants
             thereof
             ,
             Vers.
             53.
             yea
             there
             is
             a
             promise
             of
             remission
             and
             reconciliation
             to
             this
             worke
             .
             
               Isa.
               27.
               9.
               
               By
               this
               shall
               the
               iniquity
               of
               Iacob
               be
               purged
               ,
               and
               this
               is
               all
               the
               fruit
               to
               take
               away
               his
               sinne
               :
               when
               he
               maketh
               all
               the
               stones
               of
               the
               Altar
               as
               chalke
               stones
               ,
               that
               are
               beaten
               asunder
               ,
               the
               groves
               and
               images
               shall
               not
               stand
               up
               .
            
          
           
             Thirdly
             ,
             the
             Churches
             of
             Pergamos
             and
             Theatyra
             are
             reproved
             for
             suffering
             the
             use
             of
             Idolothyts
             ,
             Apoc.
             2.
             14.
             20.
             
             Where
             the
             eating
             
               
                 Sect.
              
               4
            
             of
             things
             sacrificed
             to
             Idolls
             is
             condemned
             as
             Idolatry
             and
             spirituall
             adultery
             ,
             as
             n
             Perkins
             noteth
             .
             Paybody
             therefore
             is
             greatly
             mistaken
             ,
             when
             he
             thinkes
             ,
             that
             meates
             sacrificed
             to
             Idolls
             ,
             beeing
             the
             good
             Creatures
             of
             God
             ,
             were
             allowed
             by
             the
             Lord
             ,
             out
             of
             the
             case
             of
             scandall
             ,
             notwithstanding
             of
             Idolatrous
             pollution
             ,
             for
             Apoc.
             2.
             the
             eating
             of
             things
             sacrificed
             to
             Idolls
             ,
             is
             reproved
             as
             Idolatry
             ,
             and
             1.
             
             Cor.
             10.
             20.
             the
             cating
             of
             such
             thinges
             ,
             is
             condemned
             as
             a
             fellowship
             
             with
             Divells
             .
             Now
             Idolatry
             and
             fellowship
             with
             divells
             ,
             I
             suppose
             are
             unlawfull
             ,
             though
             no
             scandall
             should
             followe
             upon
             them
             .
             And
             whereas
             he
             thinkes
             meates
             sacrificed
             to
             Idolls
             ,
             to
             be
             lawfull
             enough
             out
             of
             the
             case
             of
             scandall
             ,
             for
             this
             reason
             ,
             because
             they
             are
             the
             good
             Creatures
             of
             God
             ,
             he
             should
             have
             considered
             better
             the
             Apostles
             mind
             concerning
             such
             Idolothyts
             .
             Which
             o
             Zanchius
             setteth
             downe
             thus
             ,
             
               Verum
               est
               ,
               per
               so
               haec
               nihil
               sunt
               ,
               sed
               respectu
               eorum
               quibus
               immolantur
               aliquid
               sunt
               :
               quia
               per
               haec
               ,
               illis
               quibus
               immolantur
               ,
               nos
               consociamur
               .
               Qui
               isti
               ?
               Daemones
               .
            
             For
             our
             better
             understanding
             of
             this
             matter
             ,
             we
             must
             distinguish
             two
             sorts
             of
             Idolothyts
             ,
             both
             which
             we
             finde
             1
             Cor.
             10.
             
             Of
             the
             one
             ,
             the
             Apostle
             speakes
             from
             the
             14
             Verse
             of
             that
             Chapter
             ,
             to
             the
             23.
             
             Of
             the
             other
             ,
             from
             the
             23.
             verse
             to
             the
             end
             ;
             This
             is
             Beza
             his
             distinction
             in
             his
             Annotations
             on
             that
             Chapter
             .
             Of
             the
             first
             sort
             ,
             he
             delivers
             the
             Apostles
             minde
             thus
             ;
             that
             as
             Christians
             have
             their
             holy
             banquets
             ,
             which
             are
             badges
             of
             their
             communion
             both
             with
             Christ
             and
             among
             themselves
             ,
             and
             as
             the
             Israëlites
             by
             their
             sacrifices
             did
             seale
             their
             copulation
             in
             the
             same
             religion
             ,
             so
             also
             Idolaters
             
               cum
               suis
               idolis
               aut
               potius
               daemonibus
               ,
               solemnibus
               illis
               epulis
               copulantur
               .
            
             So
             that
             this
             sort
             of
             p
             Idolothyts
             were
             eaten
             in
             Temples
             ,
             and
             publike
             solemne
             banquets
             ,
             which
             were
             dedicated
             to
             the
             honour
             of
             idolls
             .
             q
             Cartwright
             sheweth
             ,
             that
             the
             Apostle
             is
             comparing
             the
             Table
             of
             the
             Lord
             ,
             with
             the
             Table
             of
             Idolaters
             :
             whereupon
             it
             followeth
             ,
             that
             as
             wee
             use
             the
             Lords
             Table
             religiously
             ,
             so
             that
             Table
             of
             Idolaters
             of
             which
             the
             Apostle
             speaketh
             ,
             had
             state
             in
             the
             idolatrous
             worship
             ,
             like
             that
             feast
             
               Num.
               25.
               3.
               quod
               in
               honorem
               falsorum
               Deorum
               celebrabatur
               ,
            
             saith
             r
             Calvine
             .
             This
             first
             sort
             of
             Idolathyts
             ,
             s
             Pareus
             calls
             the
             sacrifices
             of
             Idolls
             ,
             and
             from
             such
             he
             saith
             ,
             the
             Apostle
             dissuadeth
             by
             this
             argument
             ,
             
               Participare
               e●…pulis
               Idolorum
               ,
               est
               idololatria
               .
            
             Of
             the
             second
             sort
             of
             Idolothyts
             ,
             the
             Apostle
             begins
             to
             speake
             Vers.
             23.
             
             The
             Corinthians
             moved
             a
             question
             ,
             whether
             they
             might
             lawfully
             eat
             things
             sacrificed
             to
             Idolls
             ?
             
               In
               privatis
               conviviis
            
             ,
             saith
             t
             Pareus
             .
             The
             Apostle
             resolves
             them
             that
             
               domi
               in
               privato
               convictu
            
             they
             might
             eate
             them
             ,
             except
             it
             were
             in
             the
             case
             of
             scandall
             ,
             thus
             u
             Beza
             .
             The
             first
             sort
             of
             Idolothyts
             are
             meant
             of
             Apoc.
             2.
             as
             Beza
             there
             noteth
             ,
             and
             of
             this
             sort
             must
             we
             understand
             x
             Augustine
             to
             meane
             ,
             whiles
             he
             saith
             ,
             that
             it
             were
             better
             
               mori
               fame
               ,
               quam
               Idolothytis
               vesci
               .
            
             These
             sortes
             are
             simply
             &
             in
             themselves
             unlawfull
             .
             And
             if
             meates
             sacrificed
             to
             Idols
             be
             so
             unlawfull
             ,
             then
             much
             more
             such
             things
             and
             rites
             as
             have
             not
             only
             beene
             sacrificed
             and
             destinated
             to
             the
             honour
             of
             Idolls
             ,
             (
             for
             this
             is
             but
             one
             kinde
             of
             Idolatrous
             abuse
             ,
             )
             but
             also
             of
             a
             long
             time
             ,
             publikly
             and
             solemnely
             employed
             in
             the
             worshipping
             of
             Idolls
             ,
             and
             deeply
             defiled
             with
             Idolatry
             ,
             much
             more
             I
             say
             ,
             are
             they
             unlawfull
             to
             be
             applied
             to
             Gods
             most
             pure
             and
             holy
             worship
             ,
             and
             therein
             used
             by
             us
             publikely
             and
             solemnely
             ,
             so
             that
             the
             world
             may
             see
             us
             conforming
             ,
             and
             joyning
             our selves
             unto
             Idolaters
             .
          
           
           
             Fourthly
             ,
             I
             fortify
             my
             proposition
             by
             approven
             examples
             :
             and
             first
             ,
             we
             find
             that
             
               Iacob
               ,
               Genes
            
             .
             35.
             4.
             did
             not
             only
             abolish
             out
             of
             his
             
               
                 Sect.
              
               5
            
             house
             ,
             the
             Idolls
             ,
             but
             their
             eare-rings
             also
             ,
             because
             they
             were
             
               superstitionis
               insignia
            
             ,
             as
             
               Calvine
               ;
               res
               ad
               idololatriam
               pertinentes
               ,
            
             as
             
               Iunius
               ;
               monilia
               idolis
               consecrata
            
             ,
             as
             Pareus
             calleth
             them
             ;
             all
             writting
             upon
             that
             place
             .
             We
             have
             also
             the
             example
             of
             
               Elijah
               ,
               1.
               
               Kings
            
             18.
             30.
             he
             would
             by
             no
             meanes
             offer
             upon
             Baals
             Altar
             ,
             but
             would
             needs
             repaire
             the
             Lords
             Altar
             ,
             though
             this
             should
             hold
             the
             people
             the
             longer
             in
             exspectation
             .
             This
             he
             did
             in
             P.
             Martyrs
             Iudgment
             ,
             because
             he
             thought
             it
             a
             great
             indignity
             ,
             to
             offer
             sacrifice
             to
             the
             Lord
             ,
             upon
             the
             Altar
             of
             Baal
             .
             Whereupon
             ,
             y
             Martyr
             reprehendeth
             those
             who
             in
             administring
             the
             true
             Supper
             of
             the
             Lord
             ,
             
               uti
               velint
               Papisticis
               vestibus
               &
               instrumentis
               .
            
             Further
             we
             have
             the
             example
             of
             Iehu
             ,
             who
             is
             commanded
             for
             the
             destroying
             of
             Baal
             out
             of
             Israëll
             ,
             with
             his
             image
             ,
             his
             house
             ,
             and
             his
             very
             vestments
             .
             Read
             ,
             2.
             
             Kings
             ,
             10.
             from
             the
             22.
             
             Verse
             to
             the
             28.
             
             And
             what
             example
             more
             considerable
             ,
             then
             that
             of
             Hezekiah
             ,
             who
             not
             only
             abolished
             such
             monuments
             of
             Idolatry
             ,
             as
             at
             their
             first
             institution
             were
             but
             mens
             inventions
             ,
             but
             brake
             downe
             also
             the
             Brazen
             serpent
             (
             though
             originally
             set
             up
             at
             Gods
             owne
             command
             ,
             )
             when
             once
             he
             saw
             it
             abused
             to
             Idolatry
             ?
             2
             Kings
             18.
             4.
             
             This
             deed
             of
             Hezekiah
             ,
             Pope
             z
             Steven
             doth
             greatly
             praise
             ,
             and
             professeth
             that
             it
             is
             set
             before
             us
             for
             our
             imitation
             ,
             that
             when
             our
             predecessors
             have
             wrought
             some
             things
             ,
             which
             might
             have
             beene
             without
             fault
             in
             their
             time
             ,
             and
             afterward
             they
             are
             converted
             into
             error
             and
             superstition
             ,
             they
             may
             be
             quickly
             destroyed
             by
             us
             who
             come
             after
             them
             .
             a
             Farellus
             saith
             ,
             that
             Princes
             &
             Magistrates
             should
             learne
             by
             this
             example
             of
             Hezekiah
             ,
             what
             they
             should
             doe
             with
             those
             significant
             rites
             of
             mens
             devising
             which
             have
             turned
             to
             superstition
             .
             Yea
             ,
             the
             b
             B.
             of
             Wincester
             aknowledgeth
             ,
             that
             whatsoever
             is
             taken
             up
             at
             the
             injunction
             of
             men
             ,
             when
             it
             is
             drawne
             to
             superstition
             ,
             commeth
             under
             the
             compasse
             of
             the
             Brazen
             serpent
             ,
             and
             is
             to
             be
             abolished
             .
             And
             he
             excepteth
             nothing
             from
             this
             example
             ,
             but
             only
             things
             of
             Gods
             owne
             prescribing
             ,
             Moreover
             ,
             we
             have
             the
             example
             of
             good
             
               Iosiah
               ,
               2
               Kings
            
             23.
             for
             he
             did
             not
             only
             destroy
             the
             houses
             and
             the
             high-places
             of
             
               Baal
               ,
               vers
            
             .
             19.
             but
             his
             vessels
             also
             ,
             vers
             .
             4.
             and
             his
             grove
             ,
             vers
             6.
             14.
             and
             his
             Altars
             ,
             vers
             .
             12.
             yea
             the
             horses
             and
             charrets
             ,
             which
             had
             beene
             given
             to
             the
             Sun
             ,
             vers
             .
             11.
             
             The
             example
             also
             of
             penitent
             Manasseh
             ,
             who
             not
             only
             overthrewe
             the
             strange
             Gods
             ,
             but
             their
             Altars
             too
             2
             Chron.
             33.
             15.
             
             And
             of
             Moses
             the
             man
             of
             God
             ,
             who
             was
             not
             content
             to
             execute
             vengeance
             on
             the
             Idolatrous
             Israelites
             ,
             except
             he
             should
             also
             utterly
             destroy
             the
             monument
             of
             their
             Idolatry
             ,
             Exod.
             32.
             27.
             20.
             
             Lastly
             ,
             we
             have
             the
             example
             of
             Daniel
             ,
             who
             would
             not
             defile
             himself
             with
             the
             portion
             of
             the
             Kings
             meate
             ,
             Dan.
             1.
             8
             ,
             because
             saith
             c
             Iunius
             ,
             it
             was
             converted
             in
             
               usum
               idololatricum
            
             ,
             for
             at
             the
             banquets
             of
             the
             Babylonians
             and
             other
             Gentiles
             ,
             
               erant
               
               praemessa
               sive
               praemissa
               ,
               quae
               dijs
               praemittebantur
               .
            
             They
             used
             to
             consecrate
             their
             meate
             and
             drinke
             to
             Idolls
             ,
             and
             to
             invocate
             the
             names
             of
             their
             Idolls
             upon
             the
             same
             ,
             so
             that
             their
             meate
             and
             drinke
             fell
             under
             the
             prohibition
             of
             Idolothyts
             .
             This
             is
             the
             reason
             ,
             which
             is
             given
             by
             the
             most
             part
             of
             the
             Interpreters
             ,
             for
             Daniels
             fearing
             to
             pollute
             himself
             ,
             with
             the
             kings
             meate
             ,
             and
             wine
             :
             and
             it
             hath
             also
             the
             approbation
             of
             d
             a
             Papist
             .
          
           
             Fiftly
             ,
             our
             proposition
             is
             backed
             with
             a
             twofold
             reason
             ,
             for
             things
             which
             have
             beene
             notoriously
             abused
             to
             Idolatry
             ,
             should
             be
             
               
                 Sect.
              
               6
            
             abolished
             ,
             1.
             
               quia
               monent
               ,
               2.
               quia
               movent
               :
            
             first
             then
             ,
             they
             are
             monitory
             ,
             &
             preserve
             the
             memory
             of
             Idolls
             ,
             monumentum
             in
             good
             things
             ,
             is
             both
             monimentum
             &
             munimentum
             ,
             but
             monumentum
             in
             evill
             things
             ,
             (
             such
             as
             Idolatry
             ,
             )
             is
             only
             monimentum
             ,
             which
             
               monet
               mentem
            
             to
             remember
             upon
             such
             things
             as
             ought
             not
             to
             be
             once
             named
             amōg
             Saincts
             ,
             but
             should
             lye
             buried
             in
             the
             eternall
             darknesse
             of
             silent
             oblivion
             .
             Those
             reliques
             therefore
             of
             Idolatry
             ,
             
               quibus
               quasi
               monumentis
               posterit
               as
               admoneatur
            
             (
             as
             e
             Wolphius
             rightly
             saith
             ,
             )
             are
             to
             be
             quite
             defaced
             and
             destroyed
             ,
             because
             they
             serve
             to
             honour
             the
             memory
             of
             cursed
             Idolls
             .
             God
             f
             would
             not
             have
             ,
             so
             much
             as
             the
             name
             of
             an
             Idoll
             ,
             to
             be
             remembered
             among
             his
             people
             ,
             but
             commanded
             to
             destroy
             their
             names
             ,
             as
             well
             as
             themselves
             .
             Whereby
             we
             are
             admonished
             ,
             as
             g
             Calvine
             saith
             ,
             how
             detestable
             Idolatry
             is
             before
             God
             ,
             
               cujus
               memoriam
               vult
               penitus
               deleri
               ,
               ne
               posthac
               ullum
               ejus
               vesligium
               appareat
               ,
            
             h
             yea
             he
             requireth
             ,
             
               eorum
               omnium
               memoriam
               deleri
               ,
               quae
               semel
               dicata
               sunt
               idolis
               .
            
             If
             i
             Mordecay
             would
             not
             give
             his
             countenance
             ,
             nor
             doe
             any
             reverence
             to
             a
             living
             monument
             of
             that
             nation
             ,
             whose
             name
             God
             had
             ordained
             k
             to
             be
             blotted
             out
             from
             under
             heaven
             ;
             much
             lesse
             should
             we
             give
             connivence
             ,
             and
             farre
             lesse
             countenance
             ,
             but
             least
             of
             all
             reverence
             to
             the
             dead
             and
             dumbe
             monuments
             of
             those
             Idolls
             which
             God
             hath
             devoted
             to
             utter
             destruction
             ,
             with
             all
             their
             naughty
             appurtenances
             ,
             so
             that
             he
             will
             not
             have
             their
             names
             to
             be
             once
             mentioned
             or
             remembered
             againe
             .
             But
             secoundly
             ,
             movent
             too
             :
             such
             Idolothyous
             remainders
             move
             us
             to
             turne
             back
             to
             Idolatry
             .
             For
             
               usu
               compertum
               habemus
               ,
               superstitiones
               etiam
               postquam
               explosae
               essent
               ,
               si
               qua
               relicta
               fuissent
               earum
               monumenta
               ,
               cum
               memoriam
               sui
               ipsarum
               apud
               homines
               ,
               tum
               id
               tandem
               ut
               revocarentur
               obtinuisse
               ,
            
             saith
             l
             Wolphius
             .
             Who
             here
             upon
             thinks
             it
             behovefull
             ,
             to
             destroy
             funditus
             such
             vestigies
             of
             superstition
             ,
             for
             this
             cause
             ,
             if
             there
             were
             no
             more
             ;
             
               ut
               &
               ▪
               aspirantibus
               ad
               revocandam
               idololatriam
               spes
               frangatur
               ,
               &
               res
               novas
               molientibus
               ansa
               pariter
               ac
               materia
               praecipiatur
               .
            
             God
             would
             have
             Israell
             to
             overthrow
             all
             idolotrous
             monuments
             ,
             lest
             thereby
             they
             should
             be
             snared
             ,
             Deut.
             7.
             25.
             and
             12.
             30.
             
             And
             if
             the
             m
             law
             command
             to
             cover
             a
             pit
             ,
             lest
             an
             oxe
             or
             an
             asse
             should
             fall
             therein
             :
             shall
             we
             suffer
             a
             pit
             to
             be
             open
             ,
             wherein
             the
             pretious
             soules
             of
             men
             and
             women
             ,
             which
             all
             the
             world
             can
             not
             ransone
             ,
             are
             likely
             to
             fall
             ?
             Did
             God
             command
             n
             to
             make
             a
             battlement
             for
             the
             roofe
             
             of
             a
             house
             ,
             and
             that
             for
             the
             safety
             of
             mens
             bodies
             ?
             And
             shall
             we
             not
             only
             not
             put
             up
             a
             battlement
             ,
             or
             object
             some
             barre
             for
             the
             safety
             of
             mens
             soules
             ,
             but
             also
             leave
             the
             way
             sl●…pty
             and
             full
             of
             snares
             ?
             Reade
             we
             not
             that
             the
             Lord
             ,
             who
             knewe
             what
             was
             in
             man
             ,
             &
             saw
             how
             propense
             he
             was
             to
             Idolatry
             ,
             did
             not
             only
             remove
             out
             of
             his
             peoples
             way
             ,
             all
             such
             things
             as
             might
             any
             way
             allure
             or
             induce
             them
             to
             Idolatry
             ,
             (
             even
             to
             the
             cutting
             of
             the
             names
             of
             the
             Idolls
             out
             of
             the
             land
             ,
             Zecbar
             .
             13.
             2.
             
             )
             but
             also
             hedge
             up
             their
             way
             with
             thornes
             ,
             that
             they
             might
             not
             find
             their
             paths
             ,
             nor
             overtake
             their
             Idol-Gods
             ,
             when
             they
             should
             seeke
             after
             them
             ,
             Hos.
             2.
             6.
             7
             ?
             And
             shall
             we
             by
             the
             very
             contrary
             course
             ,
             not
             only
             not
             hedge
             up
             the
             way
             of
             Idolatry
             with
             thornes
             ,
             which
             may
             stop
             and
             stay
             such
             as
             have
             an
             inclination
             aiming
             forward
             ,
             but
             also
             lay
             before
             them
             ,
             the
             inciting
             and
             entising
             occasions
             ,
             which
             adde
             to
             their
             owne
             propension
             ,
             such
             delectation
             as
             spurreth
             forward
             with
             a
             swift
             facility
             ?
          
           
             Thus
             having
             both
             explained
             and
             confirmed
             the
             proposition
             
               
                 Sect.
              
               7
            
             of
             our
             present
             argument
             ,
             I
             will
             make
             me
             next
             for
             the
             confutation
             of
             the
             answeres
             ,
             which
             our
             opposites
             devise
             to
             elude
             it
             .
             And
             first
             ,
             they
             tell
             us
             ,
             that
             it
             is
             needlesse
             to
             abolish
             utterly
             ,
             things
             and
             Rites
             which
             the
             Papists
             have
             abused
             to
             Idolatry
             and
             superstition
             ,
             and
             that
             it
             is
             enough
             to
             purge
             them
             from
             the
             abuse
             ;
             and
             to
             restore
             them
             again
             to
             their
             right
             use
             .
             Hence
             b
             Saravia
             will
             not
             have
             
               pium
               crucis
               usum
            
             to
             be
             abolished
             
               cum
               abusu
            
             ,
             but
             holds
             it
             enough
             that
             the
             abuse
             and
             superstition
             be
             taken
             away
             .
             c
             Dr
             Forbesse
             his
             answere
             is
             ,
             that
             not
             only
             things
             instituted
             by
             God
             ,
             are
             not
             to
             be
             taken
             away
             for
             the
             abuse
             of
             them
             ,
             but
             further
             ,
             
               neque
               res
               mediae
               ab
               hominibus
               prudenter
               introductae
               ,
               propter
               sequentem
               abusum
               semper
               tollendae
               sunt
               .
               Abusi
               sunt
               Papistae
               Templis
               ,
               &
               Oratoriis
               ,
               &
               Cathedris
               ,
               &
               sacris
               Vasis
               ,
               &
               Campanis
               ,
               &
               benedictione
               Matrimoniali
               :
               nec
               tamen
               res
               istas
               ,
               censuerunt
               prudentes
               reformatores
               abjiciendas
               .
               Ans.
               1.
               
            
             d
             Calvine
             answering
             that
             which
             Cassander
             alledged
             out
             of
             an
             Italian
             writer
             ,
             
               abusu
               non
               tolli
               bonum
               usum
            
             ;
             he
             admits
             it
             only
             to
             be
             true
             ,
             in
             things
             which
             are
             institute
             by
             God
             himself
             :
             not
             so
             in
             things
             ordained
             by
             men
             :
             for
             the
             very
             use
             of
             such
             things
             ,
             or
             rites
             ,
             as
             have
             no
             necessary
             use
             in
             Gods
             worship
             ,
             and
             which
             men
             have
             devised
             ,
             only
             at
             their
             owne
             pleasure
             ,
             is
             taken
             away
             by
             Idolatrous
             abuse
             .
             
               Pars
               tutior
            
             here
             ,
             is
             to
             put
             them
             wholly
             away
             ,
             and
             there
             is
             by
             a
             great
             deale
             more
             danger
             in
             retaining
             ;
             then
             in
             removing
             them
             .
             2.
             
             The
             proofs
             which
             I
             have
             produced
             for
             the
             proposition
             ,
             about
             which
             now
             we
             debate
             ,
             doe
             not
             only
             inferre
             that
             things
             and
             Rites
             ,
             which
             have
             beene
             notoriously
             abused
             to
             Idolatry
             ,
             should
             be
             abolished
             ,
             in
             case
             they
             be
             not
             restored
             to
             a
             right
             use
             ,
             but
             simply
             and
             absolutely
             that
             in
             any
             wise
             they
             are
             to
             be
             abolished
             .
             e
             God
             commanded
             
             to
             say
             to
             the
             coverings
             ,
             and
             the
             ornaments
             of
             Idolls
             
               get
               you
               hence
            
             .
             It
             is
             not
             enough
             they
             be
             purged
             from
             the
             abuse
             ,
             but
             simpliciter
             ,
             they
             themselves
             must
             pack
             them
             ,
             and
             be
             gone
             .
             How
             did
             Iacob
             
             with
             the
             eare
             rings
             of
             the
             Idolls
             ;
             Elijah
             with
             Baals
             Altar
             ;
             Iehu
             with
             his
             vestments
             ;
             Iosiah
             with
             his
             houses
             ;
             Manasseh
             with
             his
             Altars
             ;
             Moses
             with
             the
             golden
             Calfe
             ;
             Iosua
             with
             the
             Temples
             of
             
               Canaan
               ;
               Hezekiah
            
             with
             the
             Brazen
             Serpent
             ?
             did
             they
             retaine
             the
             things
             themselves
             ,
             and
             only
             purge
             them
             from
             the
             abuse
             ?
             belike
             if
             these
             our
             Opposites
             had
             beene
             their
             counsellers
             ,
             they
             had
             advised
             them
             to
             be
             contented
             with
             such
             a
             moderation
             :
             yet
             we
             see
             they
             were
             better
             counselled
             ,
             when
             they
             destroyed
             utterly
             the
             things
             themselves
             :
             whereby
             we
             know
             ,
             that
             they
             were
             of
             the
             same
             mind
             with
             us
             ,
             and
             thought
             that
             things
             abused
             to
             Idolatry
             ,
             if
             they
             have
             no
             necessary
             use
             ,
             are
             farre
             better
             away
             then
             aplace
             .
             Did
             Daniel
             refuse
             Bels
             meate
             ,
             because
             it
             was
             not
             restored
             to
             the
             right
             use
             ?
             Nay
             ,
             if
             that
             had
             beene
             all
             ,
             it
             might
             have
             beene
             quickly
             helped
             ,
             and
             the
             meate
             sanctified
             by
             the
             word
             of
             God
             and
             prayer
             .
             Finally
             ,
             were
             the
             Churches
             of
             Pergamos
             and
             Theatyra
             ,
             reprooved
             ,
             because
             they
             did
             not
             restore
             things
             sacrificed
             to
             Idolls
             ,
             to
             their
             right
             use
             ?
             or
             ,
             were
             they
             not
             rather
             reprooved
             for
             having
             any
             thing
             at
             all
             a
             doe
             with
             the
             things
             themselves
             ?
          
           
             3.
             
             As
             for
             that
             which
             Dr.
             Forbesse
             objecteth
             to
             us
             ,
             we
             answere
             ,
             that
             
               
                 Sect.
              
               8
            
             Temples
             ,
             places
             of
             Prayer
             ,
             Chaires
             ,
             Veshells
             ,
             and
             Bells
             ,
             are
             of
             a
             necessary
             use
             ,
             by
             the
             light
             and
             guidance
             of
             nature
             it selfe
             ,
             and
             Matrimoniall
             benediction
             is
             necessary
             by
             Gods
             institution
             ,
             Gen.
             1.
             28.
             
             So
             that
             all
             those
             examples
             doe
             except
             themselves
             from
             the
             argument
             in
             hand
             .
             But
             f
             the
             Dr.
             intendeth
             to
             bring
             those
             things
             within
             the
             category
             of
             things
             indifferent
             ,
             and
             to
             this
             purpose
             he
             alledgeth
             ,
             that
             it
             is
             indifferent
             to
             use
             this
             ,
             or
             that
             place
             ,
             for
             a
             Temple
             ,
             or
             a
             place
             of
             prayer
             :
             also
             to
             use
             these
             Veshells
             ,
             and
             Bells
             ,
             or
             others
             ;
             And
             of
             Matrimoniall
             benediction
             to
             be
             performed
             by
             a
             Pastor
             ,
             he
             saith
             ,
             there
             is
             nothing
             commanded
             in
             scripture
             .
             Ans.
             Though
             it
             be
             indifferent
             to
             choose
             this
             place
             ,
             or
             that
             place
             ,
             &c.
             also
             to
             use
             these
             Veshells
             ,
             or
             other
             Veshells
             ,
             &c.
             yet
             the
             D
             r
             (
             I
             trust
             )
             will
             not
             denie
             that
             Temples
             ,
             houses
             of
             prayer
             ,
             Veshels
             ,
             and
             Bells
             are
             of
             a
             necessary
             use
             ,
             (
             which
             exeemeth
             them
             from
             the
             touch
             of
             our
             present
             argument
             :
             )
             whereas
             beside
             ,
             that
             it
             is
             not
             necessary
             to
             kneele
             in
             the
             communion
             in
             this
             place
             ,
             more
             then
             in
             that
             place
             ,
             neither
             to
             keep
             the
             feasts
             of
             Christs
             Nativity
             ,
             Passion
             ,
             &c.
             upon
             these
             dayes
             more
             then
             upon
             other
             dayes
             ,
             &c.
             the
             things
             themselves
             are
             not
             necessary
             in
             their
             kinde
             ,
             and
             it
             is
             not
             necessary
             to
             keep
             any
             festuall
             day
             ,
             nor
             to
             kneel
             at
             all
             in
             the
             act
             of
             receiving
             the
             communion
             .
             There
             is
             also
             another
             respect
             which
             hindereth
             Temples
             ,
             Veshells
             ,
             &c.
             from
             comming
             within
             the
             compasse
             of
             this
             our
             argument
             :
             but
             neither
             doth
             it
             agree
             to
             the
             controverted
             Ceremonies
             .
             Temples
             ,
             houses
             of
             Prayer
             ,
             Veshells
             for
             the
             ministration
             of
             the
             Sacraments
             ,
             and
             Bells
             ,
             are
             not
             used
             by
             us
             in
             Divine
             worship
             ,
             as
             things
             Sacred
             ;
             or
             as
             holier
             then
             other
             houses
             ,
             Veshells
             ,
             and
             Bells
             ;
             But
             we
             use
             them
             only
             for
             
             naturall
             necessity
             ,
             partly
             for
             that
             common
             decency
             ,
             which
             hath
             no
             lesse
             place
             in
             the
             actions
             of
             Civill
             ,
             then
             of
             sacred
             assemblies
             :
             yea
             in
             some
             cases
             ,
             they
             may
             be
             applied
             to
             Civill
             uses
             ,
             as
             g
             hath
             been
             said
             .
             Whereas
             the
             controverted
             Ceremonies
             are
             respected
             &
             used
             ,
             as
             sacred
             Rites
             ,
             and
             as
             holier
             then
             any
             circumstance
             ,
             which
             is
             alike
             common
             to
             civill
             and
             sacred
             actions
             ,
             neither
             are
             they
             used
             at
             all
             ,
             out
             of
             the
             case
             of
             worship
             .
             We
             see
             now
             a
             double
             respect
             ,
             wherefore
             our
             argument
             inferreth
             not
             the
             necessity
             of
             abolishing
             and
             destroying
             such
             Temples
             ,
             Veshells
             and
             Bells
             ,
             as
             have
             been
             abused
             to
             Idolatry
             ,
             viz.
             because
             it
             can
             neither
             be
             said
             ,
             that
             they
             are
             not
             things
             necessary
             ,
             nor
             yet
             that
             they
             are
             things
             sacred
             .
          
           
             Neverthelesse
             (
             to
             add
             this
             by
             the
             way
             )
             howbeit
             for
             those
             reasons
             ,
             
               
                 Sect.
              
               9
            
             the
             retaining
             and
             using
             of
             Temples
             which
             have
             been
             polluted
             with
             Idolls
             ,
             be
             not
             in
             it selfe
             unlawfull
             ,
             yet
             the
             retaining
             of
             every
             such
             Temple
             is
             not
             ever
             necessary
             ,
             but
             sometimes
             it
             is
             expedient
             for
             further
             extirpation
             of
             superstition
             ,
             to
             demolish
             and
             destroy
             some
             such
             Temples
             ,
             as
             have
             been
             horribly
             abused
             to
             Idolatry
             ,
             as
             h
             Calvine
             also
             and
             i
             Zanchius
             doe
             plainly
             insinuate
             .
             Whereby
             I
             meane
             to
             defend
             (
             though
             not
             as
             in
             it selfe
             necessary
             ,
             yet
             as
             expedient
             
               pro
               tunc
            
             ,
             that
             which
             the
             Reformators
             of
             the
             Church
             of
             Scotland
             did
             in
             casting
             downe
             some
             of
             those
             Churches
             ,
             which
             had
             been
             consecrate
             to
             Popish
             Idolls
             ,
             and
             of
             a
             long
             time
             polluted
             with
             Idolatrous
             worship
             .
             As
             on
             the
             one
             part
             the
             Reformators
             (
             not
             without
             great
             probability
             )
             feared
             ,
             that
             so
             long
             as
             these
             Churches
             were
             not
             made
             even
             with
             the
             ground
             ,
             the
             memory
             of
             that
             superstition
             ,
             whereunto
             they
             had
             been
             employed
             and
             accustomed
             ,
             should
             have
             been
             in
             them
             preserved
             ,
             and
             with
             some
             sort
             of
             respect
             ,
             recognized
             :
             so
             on
             the
             other
             parte
             they
             saw
             it
             expedient
             to
             demolish
             them
             ,
             for
             strengthening
             the
             hands
             of
             such
             as
             adhered
             to
             the
             Reformation
             ,
             for
             putting
             Papists
             out
             of
             all
             hope
             of
             the
             reentry
             of
             Popery
             ,
             and
             for
             hedging
             up
             the
             way
             with
             thornes
             ,
             that
             the
             Idolatrously
             minded
             ,
             might
             not
             find
             their
             pathes
             .
             And
             since
             the
             pulling
             downe
             of
             those
             Churches
             wanted
             neither
             this
             pious
             intent
             ,
             nor
             happy
             event
             ,
             I
             must
             say
             ,
             that
             the
             bitter
             invectives
             given
             forth
             against
             it
             ,
             by
             some
             who
             carry
             a
             favourable
             eye
             to
             the
             pompous
             bravery
             of
             the
             Romish
             whoore
             ,
             and
             have
             deformed
             to
             much
             of
             that
             which
             was
             by
             them
             reformed
             ,
             are
             to
             be
             detested
             by
             all
             such
             ,
             as
             wish
             the
             eternall
             exile
             of
             Idolatrous
             monuments
             ,
             out
             of
             the
             Lords
             land
             :
             yet
             let
             these
             
             Momus-like
             spirits
             understand
             ,
             that
             their
             censorius
             verdicts
             doe
             also
             reflexe
             upon
             those
             auncient
             Christians
             k
             of
             whom
             we
             read
             ,
             that
             with
             their
             owne
             hands
             they
             destroyed
             the
             Temples
             of
             Idolls
             .
             And
             upon
             Chrysostome
             ,
             who
             stirred
             up
             some
             Monkes
             ,
             and
             sent
             them
             into
             Phaenicia
             ,
             togither
             with
             workmen
             ,
             and
             sustained
             them
             on
             the
             expences
             and
             charges
             of
             certaine
             godly
             women
             ,
             that
             they
             might
             destroy
             the
             Temples
             of
             Idolls
             ,
             as
             the
             l
             Magdeburgians
             have
             marked
             out
             of
             Theodoret
             :
             Likewise
             upon
             them
             of
             
             the
             Religion
             in
             France
             ,
             of
             whom
             Thuanus
             recordeth
             ,
             that
             
               templa
               confractis
               ac
               disjectis
               statuis
               &
               altaribus
               ,
               expilaverant
               .
            
             Lastly
             ,
             upon
             m
             fortaine
             Divines
             ,
             who
             teach
             ,
             that
             not
             onely
             Idola
             ,
             but
             Idolia
             also
             ,
             and
             
               omnia
               Idololatriae
               instrumenta
            
             should
             be
             abolished
             .
             Moreover
             ,
             what
             was
             it
             else
             ,
             but
             reasons
             light
             which
             made
             Cambyses
             to
             feare
             ,
             that
             the
             superstition
             of
             Egypt
             could
             not
             be
             well
             rooted
             out
             ,
             if
             the
             Temples
             wherein
             it
             was
             seated
             were
             not
             taken
             away
             ;
             so
             that
             
               offensus
               superstitionibus
               Aegyptiorum
               ,
               Apis
               caeterorumque
               Deorum
               aedes
               dirui
               jubet
               :
               ad
               Ammonis
               quoque
               nobilissimum
               templum
               expugnandum
               ,
               exercitum
               mittit
               ,
            
             saith
             n
             Iustinus
             .
             And
             is
             not
             the
             danger
             of
             retaining
             Idolatrous
             Churches
             ,
             thus
             pointed
             at
             by
             P.
             
               Martyr
               .
               Curavit
               &c.
               Iehu
            
             (
             saith
             o
             he
             )
             
               tooke
               care
               to
               have
               the
               Temples
               of
               Baall
               overthrowne
               ,
               lest
               they
               should
               returne
               any
               more
               to
               their
               wonted
               use
               Wherefore
               it
               appears
               ,
               that
               many
               doe
               not
               rightly
               ,
               who
               having
               imbraced
               the
               Gospell
               of
               the
               Sonne
               of
               God
               ,
               yet
               notwithstanding
               keep
               still
               the
               instruments
               of
               Popery
               .
               And
               they
               have
               farre
               better
               looked
               to
               piety
               who
               have
               taken
               care
               ,
               to
               have
               Popish
               Images
               ,
               statues
               ,
               and
               ornaments
               ,
               utterly
               cut
               off
               ,
               for
               as
               we
               read
               in
               the
               Ecclesiasticall
               Histories
               ,
               Constantine
               the
               great
               ,
               after
               he
               had
               given
               his
               name
               to
               Christ
               ,
               by
               an
               edict
               provided
               and
               tooke
               order
               ,
               that
               the
               Temples
               of
               the
               Idolls
               might
               be
               closed
               and
               shut
               up
               .
               But
               because
               they
               did
               still
               remaine
               ,
               Iulian
               the
               Apostate
               did
               easily
               open
               and
               unlock
               them
               ,
               and
               thereafter
               did
               prostitute
               the
               Idolls
               of
               old
               superstition
               to
               be
               worshipped
               in
               them
               :
               which
               Theodosius
               the
               best
               and
               commended
               Prince
               ,
               animadverting
               ,
               commanded
               to
               pull
               them
               downe
               ,
               lest
               they
               should
               againe
               any
               more
               be
               restored
               .
            
             But
             because
             I
             suppose
             no
             sober
             spirit
             will
             denie
             that
             sometimes
             and
             in
             some
             cases
             ,
             it
             may
             be
             expedient
             to
             rase
             and
             pull
             downe
             some
             Temples
             polluted
             with
             Idolls
             ,
             where
             other
             Temples
             may
             be
             had
             to
             serve
             sufficiently
             the
             assemblies
             of
             Christian
             congregations
             ,
             (
             which
             is
             all
             I
             plead
             for
             :
             )
             Therefore
             I
             leave
             this
             purpose
             ,
             and
             returne
             to
             D.
             Forbesse
             .
          
           
             As
             touching
             matrimoniall
             benediction
             ,
             it
             also
             is
             exeemed
             out
             of
             
               
                 Sect.
              
               10
            
             the
             compasse
             of
             our
             present
             argument
             ,
             because
             through
             Divine
             institution
             ,
             it
             hath
             a
             necessary
             use
             ,
             as
             we
             have
             said
             .
             And
             though
             the
             Dr
             to
             make
             it
             appeare
             ,
             that
             a
             Pastors
             performing
             of
             the
             same
             is
             a
             thing
             indifferent
             ,
             alledgeth
             ,
             that
             in
             Scripture
             there
             is
             nothing
             commanded
             thereanent
             .
             Yet
             plaine
             it
             is
             from
             Scripture
             it selfe
             ,
             that
             Matrimoniall
             benediction
             ought
             to
             be
             given
             by
             a
             Pastor
             ,
             for
             p
             God
             hath
             commanded
             his
             Ministers
             ,
             to
             blesse
             his
             people
             ,
             which
             by
             just
             Analogy
             belongeth
             to
             the
             Ministers
             of
             the
             Gospell
             ;
             neither
             is
             there
             any
             ground
             for
             making
             herein
             a
             difference
             ,
             betwixt
             them
             and
             the
             Ministers
             of
             the
             Law
             ,
             but
             we
             must
             conceive
             the
             commandement
             ,
             to
             t●…e
             both
             alike
             to
             the
             blessing
             of
             Gods
             People
             .
             Vnto
             which
             Ministeriall
             duty
             of
             blessing
             ,
             because
             no
             such
             limits
             can
             be
             set
             ,
             as
             may
             exclude
             Matrimoniall
             blessing
             ;
             therefore
             they
             are
             bound
             to
             the
             performance
             of
             it
             also
             .
             And
             if
             further
             we
             consider
             q
             that
             the
             duty
             of
             blessing
             was
             performed
             by
             the
             Minister
             of
             the
             Lord
             ,
             even
             before
             the
             law
             of
             Moses
             ,
             we
             are
             yet
             more
             confirmed
             ,
             to
             thinke
             that
             the
             
             blessing
             of
             the
             people
             ,
             was
             not
             commanded
             in
             the
             Law
             as
             a
             thing
             peculiar
             and
             proper
             to
             the
             Leviticall
             Priesthood
             ,
             but
             as
             a
             Morall
             &
             perpetuall
             duty
             ,
             belonging
             to
             the
             Lords
             Ministers
             for
             ever
             .
             Wherefore
             notwithstanding
             of
             any
             abuse
             of
             Matrimoniall
             benediction
             among
             Papists
             ,
             yet
             forasmuch
             as
             it
             hath
             a
             necessary
             use
             in
             the
             Church
             ,
             and
             may
             not
             (
             as
             the
             controverted
             Ceremonies
             may
             )
             be
             wel
             spared
             ;
             It
             is
             manifest
             ,
             that
             it
             commeth
             not
             under
             the
             respect
             and
             account
             of
             those
             things
             ,
             whereof
             our
             Argument
             speaketh
             .
          
           
             Lastly
             ,
             whereas
             the
             Dr.
             would
             beare
             his
             Reader
             in
             hand
             ,
             that
             in
             the
             
               
                 Sect.
              
               11
            
             Iudgment
             of
             wise
             Reformators
             ,
             even
             such
             things
             as
             have
             been
             brought
             in
             use
             by
             men
             only
             ,
             without
             Gods
             institution
             ,
             are
             not
             to
             be
             ever
             taken
             away
             ,
             for
             the
             abuse
             which
             followeth
             upon
             them
             :
             let
             r
             Reformators
             speake
             for
             themselves
             .
             
               Nos
               quoque
               priscos
               ritus
               ,
               quibus
               indifferenter
               uti
               licet
               ,
               quia
               verbo
               Dei
               consentanei
               sunt
               non
               reijcimus
               ,
               modo
               ne
               superstitio
               &
               pravus
               abusus
               cos
               abolere
               cogat
               .
            
             This
             was
             the
             judgment
             of
             the
             wisest
             Reformators
             ;
             that
             Rites
             which
             were
             both
             auncient
             ,
             and
             lawfull
             ,
             &
             agreeable
             to
             Gods
             Word
             ,
             were
             notwithstanding
             of
             necessity
             to
             be
             abolished
             ,
             because
             of
             their
             superstition
             and
             wicked
             abuse
             .
          
           
             Secondly
             ,
             our
             Opposites
             answer
             us
             ,
             that
             beside
             the
             purging
             of
             things
             and
             Rites
             abused
             by
             Idolators
             ,
             from
             their
             Idolatrous
             pollution
             ,
             and
             the
             restoring
             of
             them
             to
             a
             right
             use
             ,
             preaching
             and
             teaching
             against
             the
             superstition
             ,
             and
             abuse
             which
             hath
             followed
             upon
             them
             ,
             is
             another
             means
             to
             avoid
             that
             harme
             ,
             which
             we
             feare
             to
             ensue
             upon
             the
             retaining
             of
             them
             .
             Ans.
             1.
             
             This
             is
             upon
             as
             good
             ground
             pretended
             for
             the
             keeping
             of
             images
             in
             Churches
             .
             
               At
               inquiunt
               statim
               docemus
               has
               imagines
               non
               esse
               adorandas
               .
               Quasi
               vero
            
             saith
             s
             
               Zanchius
               ,
               non
               idem
               olim
               fecerit
               diligentius
               Deus
               ,
               per
               Mosen
               &
               Prophetas
               ,
               quam
               nos
               faciamus
               .
               Cur
               igitur
               etiam
               volebat
               tolli
               imagines
               omnes
               ?
               quia
               non
               satis
               est
               verbo
               docere
               non
               esse
               faciendum
               malum
               :
               sed
               tollenda
               etiam
               sunt
               malorum
               offendicula
               ,
               irritamenta
               ,
               causae
               ,
               occasiones
               .
            
             It
             is
             not
             enough
             with
             the
             Scribes
             and
             Pharises
             to
             teach
             out
             of
             Moses
             Chaire
             ,
             what
             the
             people
             should
             doe
             ,
             but
             all
             occasions
             ,
             yea
             appearances
             of
             evill
             ,
             are
             to
             be
             taken
             out
             of
             their
             sight
             .
             
               Efficacius
               enim
               &
               plus
               movent
               ,
               quae
               in
               oculos
               quam
               quae
               in
               aures
               incidunt
               .
               Potuerat
               &
               Hezekias
               populum
               monere
               ,
               ne
               Serpentem
               adorarent
               ,
               sed
               maluit
               confringere
               &
               penitus
               è
               conspectu
               auferre
               ,
               &
               rectius
               fecit
            
             faith
             t
             one
             well
             to
             this
             purpose
             .
             2.
             
             Experience
             hath
             taught
             ,
             to
             how
             little
             purpose
             such
             admonitions
             doe
             serve
             .
             u
             Calvine
             writing
             to
             the
             Lord
             Protector
             of
             England
             ,
             of
             some
             Popish
             Ceremonies
             which
             did
             still
             remaine
             in
             that
             Church
             ,
             after
             th●…
             Reformation
             of
             the
             same
             ,
             desireth
             ,
             that
             they
             may
             be
             abolished
             ,
             because
             of
             their
             former
             abuse
             ,
             in
             time
             of
             Popery
             .
             
               Quid
               enim
            
             (
             saith
             h
             )
             
               illae
               Ceremoniae
               aliud
               fuerunt
               ,
               quam
               totidem
               lenocinia
               quae
               miseras
               animas
               ad
               malum
               perducerent
               ,
               &c.
               
            
             But
             because
             he
             saw
             ,
             that
             some
             might
             answer
             ,
             that
             which
             our
             Formalists
             answer
             now
             to
             us
             ,
             and
             say
             ,
             it
             were
             enough
             to
             warne
             and
             teach
             men
             
             that
             they
             abuse
             not
             these
             Ceremonies
             ,
             and
             that
             the
             abolishing
             of
             the
             Ceremonies
             themselves
             were
             not
             necessary
             .
             Therefore
             immediately
             he
             subjoyneth
             these
             words
             .
             
               Iam
               si
               decautione
               agitur
               ,
               monebuntur
               homines
               scilicet
               ,
               ne
               ad
               illas
               nunc
               impingant
               ,
               &c.
               
               Quis
               tamen
               non
               videt
               obdurari
               ipsos
               nihilominus
               ,
               nihil
               ut
               infaelici
               illa
               cautione
               obtineri
               possit
               .
            
             Whereupon
             he
             concludes
             ,
             that
             if
             such
             Ceremonies
             were
             suffered
             to
             remaine
             ,
             this
             should
             be
             a
             meane
             to
             nourish
             a
             greater
             hardnesse
             and
             obfirmation
             in
             evill
             ,
             and
             a
             vaile
             drawne
             ,
             so
             that
             the
             sincere
             doctrine
             which
             is
             propounded
             ,
             should
             not
             be
             admitted
             as
             it
             ought
             to
             be
             .
             x
             In-another
             Epistle
             to
             Cranmer
             Archbishop
             of
             Canterbury
             ,
             he
             complaineth
             ,
             that
             externall
             superstitions
             were
             so
             corrected
             in
             the
             Church
             of
             
               England
               ,
               ut
               residui
               maneant
               innumeri
               surculi
               ,
               qui
               assidue
               pollulent
               .
            
             And
             what
             good
             then
             was
             done
             by
             their
             admonitions
             ,
             whereby
             they
             did
             in
             some
             sort
             snedde
             the
             reviving
             twigs
             of
             old
             superstition
             ,
             since
             forasmuch
             as
             they
             were
             not
             wholly
             eradicat
             ,
             they
             did
             still
             shoot
             forth
             againe
             .
             If
             a
             man
             should
             digge
             a
             pitt
             by
             the
             way
             side
             ,
             for
             some
             commodity
             of
             his
             owne
             ,
             and
             then
             admonish
             the
             travellers
             to
             take
             heed
             to
             themselves
             ,
             if
             they
             goe
             that
             way
             in
             the
             darknesse
             of
             the
             night
             ,
             who
             would
             hold
             him
             excusable
             ?
             How
             then
             shall
             they
             be
             excused
             ,
             who
             digge
             a
             most
             dangerous
             pit
             ,
             which
             is
             like
             to
             ruine
             many
             soules
             ,
             and
             yet
             will
             have
             us
             to
             thinke
             that
             they
             are
             blamelesse
             ,
             for
             that
             they
             warne
             men
             to
             beware
             of
             it
             ?
          
           
             Thirdly
             ,
             we
             are
             told
             ,
             that
             if
             these
             answers
             which
             our
             Opposites
             
               
                 Sect.
              
               13
            
             give
             ,
             get
             no
             place
             ,
             then
             shall
             we
             use
             nothing
             at
             all
             which
             hath
             been
             abused
             by
             Idolaters
             ,
             and
             by
             consequence
             ,
             neither
             Baptisme
             nor
             the
             Lords
             Supper
             .
             But
             let
             y
             Zanchius
             answer
             for
             us
             ,
             that
             these
             things
             are
             by
             themselves
             necessary
             ,
             so
             that
             it
             is
             enough
             they
             be
             purged
             from
             the
             abuse
             .
             And
             z
             elsewhere
             he
             resolveth
             ,
             that
             things
             which
             are
             by
             themselves
             both
             good
             and
             necessary
             ,
             may
             not
             for
             any
             abuse
             bee
             put
             away
             .
             
               Si
               vero
               res
               sint
               adiaphorae
               sua
               natura
               &
               per
               legem
               Dei
               ,
               eoque
               tales
               quae
               citra
               jacturam
               salutis
               omitti
               possunt
               ,
               etiamsi
               ad
               bonos
               usus
               initio
               fuerunt
               institutae
               :
               si
               tamen
               postea
               videamus
               illas
               in
               abusus
               pernitiosos
               esse
               conversas
               :
               pietas
               in
               Deum
               ,
               &
               charitas
               erga
               proximum
               ,
               postulant
               ut
               tollantur
               ,
               &c.
               
            
             He
             addes
             for
             proofe
             of
             that
             which
             he
             saith
             ,
             the
             example
             of
             Hezekiah
             in
             breaking
             downe
             that
             Brazen
             Serpent
             ,
             which
             example
             doth
             indeed
             most
             pregnantly
             enforce
             the
             abolishing
             of
             all
             things
             or
             rites
             ,
             notouriously
             abused
             to
             Idolatry
             ,
             when
             they
             are
             not
             of
             any
             necessary
             use
             ,
             but
             it
             warranteth
             not
             the
             abolishing
             of
             any
             thing
             which
             hath
             a
             necessary
             use
             ,
             because
             the
             Brazen
             Serpent
             is
             not
             contained
             in
             the
             number
             of
             those
             things
             
               quibus
               carere
               non
               possumus
            
             ,
             saith
             a
             Wolphius
             ,
             answering
             to
             the
             same
             objection
             ,
             which
             presently
             I
             have
             in
             hand
             .
             Now
             that
             the
             Ceremonies
             have
             not
             in
             themselves
             ,
             nor
             by
             the
             Law
             of
             God
             any
             necessary
             use
             ,
             and
             that
             without
             hazarde
             of
             Salvation
             ,
             they
             may
             be
             omitted
             ,
             is
             aknowledged
             by
             Formalists
             themselves
             ,
             wherefore
             I
             need
             not
             stay
             to
             prove
             it
             .
          
           
           
             Beside
             these
             answeres
             which
             are
             common
             in
             our
             adversaries
             
               
                 Sect.
              
               14
            
             mouthes
             ,
             some
             of
             them
             have
             other
             particular
             subterfugies
             ,
             which
             now
             I
             am
             to
             search
             .
             
               We
               must
               consider
            
             saith
             
               r
               B.
               Lindsey
               ,
               the
               Ceremony
            
             
             it self
             (
             dedicated
             to
             ,
             and
             polluted
             with
             Idolatry
             )
             ,
             
               (
               whether
               it
               be
               of
               humane
               ,
               or
               Divine
               institution
               ;
               If
               it
               be
               of
               humane
               institution
               ,
               it
               may
               be
               removed
               ,
               &c.
               but
               if
               the
               Ceremony
               be
               of
               Divine
               institution
               ,
               such
               as
               kneeling
               is
               ;
               for
               the
               same
               is
               commended
               by
               God
               unto
               us
               in
               his
               word
               ;
               then
               we
               ought
               to
               consider
               whether
               the
               abuse
               of
               that
               Ceremony
               ,
               hath
               proceeded
               from
               the
               nature
               of
               the
               action
               wherein
               it
               was
               used
               :
               for
               if
               it
               be
               so
               ,
               it
               ought
               to
               be
               abolished
               ,
               &c
               but
               if
               the
               abuse
               proceed
               not
               from
               the
               nature
               of
               the
               action
               ,
               but
               from
               the
               opinion
               of
               the
               agent
               ;
               then
               the
               opinion
               being
               removed
               ,
               the
               religious
               Ceremony
               may
               be
               used
               without
               any
               prophanation
               of
               Idolatry
               .
               For
               example
               ,
               the
               abuse
               of
               kneeling
               in
               elevation
               ,
               &c.
               proceeded
               not
               only
               from
               the
               opinion
               of
               the
               agent
               ,
               but
               from
               the
               nature
               of
               the
               action
               which
               is
               idolatrous
               and
               superstitious
               ,
               &c.
               and
               therefore
               both
               the
               action
               ,
               and
               gesture
               ought
               to
               be
               abolished
               .
               But
               the
               Sacrament
               of
               the
               Supper
               ,
               being
               an
               action
               instituted
               by
               God
               ,
               and
               kneeling
               beeing
               of
               the
               owne
               nature
               an
               holy
               and
               religious
               Ceremony
               ,
               it
               can
               never
               receive
               contagion
               of
               idolatry
               from
               it
               ,
               but
               only
               from
               the
               opinion
               of
               the
               agent
               :
               then
               remove
               the
               opinion
               ,
               both
               the
               action
               it selfe
               may
               be
               rightly
               used
               ,
               and
               kneeling
               therein
               ,
            
             &c.
             Ans.
             1.
             since
             he
             graunteth
             that
             a
             Ceremony
             dedicated
             to
             ,
             and
             polluted
             with
             Idolatry
             ;
             may
             (
             he
             answereth
             not
             the
             argument
             which
             there
             he
             propoundeth
             ,
             except
             he
             say
             must
             )
             be
             abolished
             ,
             if
             it
             be
             of
             humane
             Institution
             :
             he
             must
             graunt
             from
             this
             ground
             ,
             if
             there
             were
             no
             more
             ,
             that
             the
             Crosse
             ,
             Surplice
             ,
             kneeling
             at
             the
             communion
             ,
             &c.
             having
             been
             so
             notoriously
             abused
             to
             Idolatry
             ,
             must
             be
             abolished
             ,
             because
             they
             have
             no
             institution
             except
             from
             men
             only
             .
             But
             ,
             2.
             
             Why
             saith
             he
             ,
             that
             kneeling
             is
             a
             Ceremony
             of
             Divine
             institution
             ?
             Which
             he
             pronounceth
             not
             of
             kneeling
             ,
             as
             it
             is
             actuated
             by
             some
             individuall
             case
             ,
             or
             clothed
             with
             certaine
             perticular
             circumstances
             ,
             (
             for
             he
             maketh
             this
             kneeling
             whereof
             he
             speaketh
             ,
             to
             be
             found
             in
             two
             most
             different
             actions
             ,
             the
             one
             Idolatrous
             ,
             the
             other
             holy
             ,
             )
             but
             of
             kneeling
             in
             the
             generall
             ,
             
               per
               se
            
             ,
             and
             
               praecise
               ab
               omnibus
               circumstantijs
            
             .
             Let
             him
             now
             tell
             ,
             where
             kneeling
             thus
             considered
             is
             commended
             unto
             us
             in
             Gods
             word
             .
             He
             would
             possibly
             alledge
             that
             place
             .
             
               Psal
               95
               ,
               6.
               
               O
               come
               ,
               let
               us
               worship
               and
               bowe
               downe
               :
               let
               us
               kneel
               before
               the
               Lord
               our
               maker
               .
            
             Which
             is
             cited
             in
             the
             Canon
             of
             Perth
             about
             kneeling
             .
             But
             I
             answer
             ;
             whether
             one
             expound
             that
             place
             with
             sCalvin
             ,
             
             in
             this
             sence
             ,
             
               ut
               scilicet
               ante
               arcam
               faederis
               populus
               se
               prosternat
               ,
               quia
               sermo
               de
               legali
               cultu
               habetur
               :
            
             Whereupon
             〈◊〉
             should
             follow
             ,
             that
             it
             commendeth
             kneeling
             ,
             only
             to
             the
             Iewes
             in
             that
             particular
             case
             :
             or
             whether
             it
             be
             taken
             more
             generally
             ,
             to
             commend
             kneeling
             ,
             (
             though
             not
             as
             necessary
             ,
             yet
             as
             laudable
             and
             beseeming
             ,
             )
             in
             the
             solemne
             acts
             of
             Gods
             immediat
             worship
             ,
             such
             as
             that
             ,
             praise
             and
             thanksgiving
             ,
             whereof
             the
             beginning
             of
             the
             Psalme
             speaketh
             ,
             whether
             I
             say
             it
             be
             taken
             in
             this
             ,
             or
             that
             sence
             ,
             yet
             it
             commendeth
             not
             kneeling
             ,
             
             except
             in
             a
             certaine
             kinde
             of
             worship
             only
             .
             And
             as
             for
             kneeling
             in
             the
             generall
             nature
             of
             it
             ,
             it
             is
             not
             of
             Divine
             institution
             ,
             but
             in
             it self
             indifferent
             ,
             even
             as
             sitting
             ,
             standing
             ,
             &c.
             all
             which
             gestures
             are
             then
             only
             made
             good
             ,
             or
             evill
             ,
             when
             
               in
               actu
               exercito
            
             they
             are
             actuated
             and
             individualized
             by
             particular
             circumstances
             .
             3.
             
             If
             so
             be
             ,
             the
             Ceremony
             be
             abused
             to
             Idolatry
             ,
             it
             skills
             not
             how
             ,
             for
             as
             I
             have
             shewed
             before
             ,
             the
             reasons
             and
             proofs
             which
             I
             have
             produced
             for
             the
             proposition
             of
             our
             present
             Argument
             ,
             hold
             good
             against
             the
             retaining
             of
             any
             thing
             which
             hath
             beene
             knowne
             to
             be
             abused
             to
             Idolatry
             ,
             and
             only
             such
             things
             as
             have
             a
             necessary
             use
             are
             to
             be
             excepted
             .
             4.
             
             The
             nature
             of
             an
             action
             ,
             wherein
             a
             Ceremony
             is
             used
             ,
             can
             not
             be
             the
             cause
             of
             the
             abuse
             of
             that
             Ceremony
             ,
             neither
             can
             the
             abuse
             of
             a
             Ceremony
             proceed
             from
             the
             nature
             of
             the
             action
             wherein
             it
             is
             used
             ,
             as
             one
             effect
             from
             the
             cause
             ,
             for
             d
             
               nihil
               potest
               esse
               homini
               causa
               sufficiens
               peccati
               ,
            
             except
             only
             
               propria
               voluntas
            
             .
             5.
             
             The
             abuse
             of
             kneeling
             in
             the
             Idolatrous
             action
             of
             elevation
             ,
             proceedeth
             not
             from
             the
             nature
             of
             the
             action
             ,
             but
             from
             the
             opinion
             of
             the
             agent
             ,
             or
             rather
             from
             his
             will
             ,
             
               (
               for
               principium
               actionum
               humanarum
            
             ,
             is
             not
             opinion
             ,
             but
             will
             chosing
             that
             which
             opinion
             conceiteth
             to
             be
             chosen
             ,
             or
             
               voluntas
               praeeunte
               luce
               intellectus
               .
            
             )
             It
             is
             the
             will
             of
             the
             agent
             only
             ,
             which
             both
             maketh
             the
             action
             of
             elevation
             to
             be
             Idolatrous
             ,
             and
             likewise
             kneeling
             in
             this
             action
             to
             receive
             the
             contagion
             of
             Idolatry
             .
             For
             the
             elevation
             of
             the
             bread
             materialiter
             ,
             is
             not
             Idolatrous
             ,
             (
             more
             then
             the
             lifting
             up
             of
             the
             bread
             among
             us
             by
             Elders
             or
             Deacons
             ,
             when
             in
             taking
             it
             off
             the
             table
             ,
             or
             setting
             it
             on
             ,
             they
             lift
             it
             above
             the
             heads
             of
             the
             communicants
             ;
             )
             but
             formaliter
             only
             ,
             as
             it
             is
             elevated
             with
             a
             will
             and
             intention
             to
             place
             it
             in
             state
             of
             worship
             .
             So
             likewise
             kneeling
             to
             the
             bread
             ,
             materialiter
             ,
             is
             not
             Idolatry
             ,
             (
             else
             a
             man
             were
             a
             Idolater
             ,
             who
             should
             be
             against
             his
             will
             thrust
             downe
             ,
             and
             holden
             by
             violence
             kneeling
             on
             his
             knees
             ,
             when
             the
             bread
             is
             elevated
             ,
             )
             but
             formaliter
             ,
             as
             it
             proceedeth
             from
             a
             will
             and
             intention
             in
             men
             ,
             to
             give
             to
             the
             bread
             elevated
             ,
             a
             state
             in
             that
             worship
             ,
             and
             out
             of
             that
             respect
             to
             kneel
             before
             it
             .
             6.
             
             What
             can
             he
             gaine
             by
             this
             device
             ,
             that
             the
             abuse
             of
             kneeling
             in
             the
             Lords
             Supper
             proceeded
             not
             from
             the
             nature
             of
             the
             action
             ,
             but
             from
             the
             will
             of
             the
             agent
             ?
             Can
             he
             hereupon
             inferre
             ,
             that
             kneeling
             in
             that
             action
             is
             to
             be
             retained
             ,
             notwithstanding
             of
             any
             contagion
             of
             Idolatry
             ,
             which
             it
             hath
             receaved
             ?
             Nay
             then
             ,
             let
             him
             say
             ,
             that
             Hezekiah
             did
             not
             rightly
             ,
             in
             breaking
             downe
             the
             Brazen
             Serpent
             ,
             which
             was
             set
             up
             at
             Gods
             command
             ,
             and
             the
             abuse
             whereof
             proceeded
             not
             from
             the
             thing
             it self
             ,
             which
             had
             a
             most
             lawfull
             ,
             profitable
             ,
             and
             holy
             use
             ,
             but
             only
             from
             the
             perverse
             opinion
             and
             will
             of
             them
             who
             abused
             it
             to
             Idolatry
             .
          
           
             But
             the
             comparing
             of
             kneeling
             to
             the
             Brazen
             Serpent
             ,
             is
             very
             
               
                 Sect.
              
               15
            
             unsavory
             to
             the
             B.
             And
             wherefore
             ?
             
               The
               Brazen
               Serpent
            
             saith
             he
             ,
             
               in
               
               the
               time
               it
               was
               abolished
               ,
               had
               no
               use
               :
               that
               ceased
               with
               the
               vertue
               of
               the
               cure
               ,
               that
               the
               Israelites
               received
               by
               looking
               upon
               it
               ;
               the
               act
               of
               kneeling
               continueth
               allwise
               in
               a
               necessary
               use
               ,
               for
               the
               better
               expressing
               of
               our
               thankfulnesse
               to
               God.
               Ans.
               1.
               
            
             Both
             kneeling
             ,
             and
             all
             the
             rest
             of
             the
             Popish
             Ceremonies
             ,
             may
             well
             be
             compared
             to
             the
             Brazen
             Serpent
             .
             And
             Divines
             doe
             commonly
             alledge
             this
             example
             ,
             as
             most
             pregnant
             ,
             to
             prove
             that
             things
             or
             rites
             polluted
             with
             I
             dolls
             ,
             and
             abused
             to
             Idolatry
             ,
             may
             not
             be
             retained
             ,
             if
             they
             have
             no
             necessary
             use
             ,
             and
             I
             have
             cited
             before
             the
             B.
             of
             Winchester
             ,
             aknowledging
             that
             this
             argument
             holdeth
             good
             against
             all
             things
             which
             are
             taken
             up
             ,
             not
             at
             Gods
             prescription
             ,
             but
             at
             mens
             injunction
             .
             e
             I.
             Rainoldes
             argumenteth
             ,
             from
             Hezekiah
             his
             breaking
             downe
             of
             the
             Brazen
             Serpent
             ,
             to
             the
             plucking
             downe
             of
             the
             signe
             of
             the
             Crosse.
             2.
             
             Why
             saith
             he
             ,
             that
             the
             Brasen
             Serpent
             in
             the
             time
             it
             was
             abolished
             had
             no
             use
             ?
             the
             use
             of
             it
             ceased
             not
             with
             the
             cure
             ,
             but
             it
             was
             still
             kept
             for
             a
             most
             pious
             and
             profitable
             use
             ,
             even
             to
             be
             a
             monument
             of
             that
             mercy
             ,
             which
             the
             Israelites
             received
             in
             the
             wildernesse
             ,
             and
             it
             served
             for
             the
             better
             expressing
             of
             their
             thankefulnesse
             to
             God
             ,
             which
             the
             B.
             here
             calleth
             a
             necessary
             use
             .
             3.
             
             When
             he
             saith
             that
             kneeling
             continueth
             alwayes
             in
             a
             necessary
             use
             ,
             we
             must
             understand
             him
             to
             speake
             of
             kneeling
             in
             the
             act
             of
             receiving
             the
             Communion
             ,
             else
             he
             runnes
             at
             randone
             ,
             for
             it
             is
             not
             kneeling
             in
             the
             generall
             ,
             but
             kneeling
             in
             this
             particular
             case
             vvhich
             is
             compared
             to
             the
             Brazen
             Serpent
             .
             Now
             to
             say
             ,
             that
             this
             gesture
             in
             this
             action
             is
             necessary
             ,
             for
             our
             better
             expressing
             of
             our
             thankefulnesse
             to
             God
             ,
             importeth
             that
             the
             Church
             of
             Scotland
             ,
             and
             many
             famous
             Churches
             in
             Europe
             ,
             for
             so
             many
             yeares
             ,
             have
             omitted
             that
             vvhich
             vvas
             necessary
             ,
             for
             the
             better
             expressing
             of
             their
             thankfulnesse
             to
             God
             ,
             and
             that
             they
             have
             not
             vvell
             enough
             expressed
             it
             .
             And
             moreover
             ,
             if
             kneeling
             be
             necessary
             in
             the
             Lords
             Supper
             ,
             for
             our
             better
             expressing
             of
             our
             thankfulnesse
             to
             God
             ,
             then
             is
             it
             also
             necessary
             at
             our
             owne
             common
             tables
             .
             Though
             we
             be
             bound
             to
             be
             more
             thankfull
             at
             the
             Lords
             Table
             ,
             and
             that
             because
             vve
             receive
             a
             benefit
             of
             infinit
             more
             vvorth
             .
             Yet
             we
             are
             bound
             to
             be
             
               tam
               grati
            
             ,
             as
             vvell
             thankfull
             ,
             at
             our
             owne
             tables
             ,
             albeit
             not
             
               tanta
               gratitudine
            
             .
             If
             then
             the
             same
             kind
             of
             thankfulnesse
             be
             required
             of
             us
             at
             our
             owne
             Tables
             ,
             (
             for
             
               intentio
               &
               remissio
               graduum
               secundum
               magis
               &
               minus
               ,
               non
               variant
               speciem
               rei
               ;
               )
            
             that
             vvhich
             is
             necessary
             for
             expressing
             of
             our
             thankfulnesse
             ,
             at
             the
             Lords
             Table
             ,
             must
             be
             necessary
             also
             for
             the
             expressing
             of
             it
             ,
             at
             our
             ovvne
             .
             When
             I
             see
             the
             B.
             sitting
             at
             his
             Table
             ,
             I
             shall
             tell
             him
             ,
             that
             he
             omitteth
             that
             gesture
             vvhich
             is
             necessary
             ,
             for
             the
             expressing
             of
             his
             thankfulnesse
             to
             God.
             4.
             
             Did
             not
             the
             Apostles
             receiving
             this
             Sacrament
             from
             Christ
             himself
             ,
             vvell
             enough
             expresse
             their
             thankfulnesse
             to
             God
             ?
             yet
             they
             kneeled
             not
             ,
             but
             sate
             ,
             as
             is
             evident
             ,
             and
             shall
             be
             aftervvards
             prooven
             against
             them
             vvho
             contradict
             every
             thing
             vvhich
             crosseth
             them
             .
             5.
             
             God
             vvill
             never
             take
             a
             
             Ceremony
             of
             mens
             devising
             ,
             for
             a
             better
             expressing
             of
             our
             thankfulnesse
             ,
             then
             a
             gesture
             vvhich
             is
             commended
             to
             us
             by
             the
             example
             of
             his
             ovvne
             Sonne
             and
             his
             Apostles
             ,
             together
             vvith
             the
             Celebration
             of
             this
             Sacrament
             in
             all
             points
             according
             to
             his
             institution
             .
             6.
             
             Hovv
             shall
             vve
             knovv
             vvhere
             vve
             have
             the
             B.
             and
             his
             fellovves
             ?
             it
             seemes
             they
             know
             not
             where
             they
             have
             themselvs
             :
             for
             sometimes
             they
             tell
             us
             ,
             that
             it
             is
             indifferent
             to
             take
             the
             Communion
             sitting
             ,
             or
             standing
             ,
             or
             passing
             ,
             or
             kneeling
             ,
             yet
             here
             the
             B.
             tells
             ,
             that
             kneeling
             is
             necessary
             .
             7.
             
             I
             see
             the
             B.
             perceiveth
             ,
             that
             no
             answere
             can
             take
             kneeling
             at
             the
             Communion
             ,
             out
             of
             the
             compasse
             of
             the
             Brazen
             Serpent
             ,
             except
             to
             say
             ,
             it
             hath
             a
             necessary
             use
             ,
             this
             is
             the
             dead
             lift
             ,
             which
             yet
             helpeth
             not
             ,
             as
             I
             have
             shewed
             .
             All
             things
             then
             which
             are
             not
             necessary
             ,
             (
             where
             of
             kneeling
             is
             one
             ,
             )
             being
             notoriously
             abused
             to
             Idolatry
             ,
             fall
             under
             the
             Brazen
             Serpen●…
             .
          
           
             Paybody
             also
             will
             here
             talke
             with
             us
             ,
             therefore
             we
             will
             talke
             with
             
               
                 Sect.
              
               16
            
             him
             too
             .
             He
             f
             saith
             ,
             that
             God
             did
             not
             absolutely
             condemne
             things
             abused
             to
             Idolatry
             ,
             and
             tells
             us
             of
             three
             conditions
             on
             which
             it
             was
             lawfull
             to
             spare
             Idolatrous
             appurtenances
             :
             1.
             
             If
             there
             were
             a
             needfull
             use
             of
             them
             in
             Gods
             worship
             :
             2
             In
             case
             they
             were
             so
             altered
             and
             disposed
             ,
             as
             that
             they
             tended
             not
             to
             the
             honour
             of
             the
             Idoll
             ,
             and
             his
             damnable
             worship
             ,
             3.
             
             If
             they
             were
             without
             certaine
             danger
             ,
             of
             insnaring
             people
             into
             Idolatry
             .
             Ans.
             1.
             
             Either
             he
             requires
             all
             these
             conditiones
             ,
             in
             every
             Idolothyte
             and
             Idolatrous
             appurtenance
             which
             may
             be
             retained
             ,
             or
             else
             he
             thinkes
             ,
             that
             any
             one
             of
             them
             sufficeth
             :
             If
             he
             require
             all
             these
             ,
             the
             last
             two
             are
             superfluous
             ;
             for
             that
             which
             hath
             a
             needfull
             use
             in
             Gods
             worship
             ,
             can
             neither
             tend
             to
             the
             honour
             of
             the
             Idoll
             ,
             nor
             yet
             can
             have
             in
             it
             any
             danger
             of
             insnaring
             people
             into
             Idolatry
             :
             If
             he
             thinke
             any
             one
             of
             those
             conditions
             enough
             ,
             then
             let
             us
             goe
             through
             them
             .
             The
             first
             I
             admit
             ,
             but
             it
             will
             not
             helpe
             his
             cause
             ,
             for
             while
             the
             world
             standeth
             ,
             they
             shall
             never
             prove
             that
             kneeling
             in
             the
             act
             of
             receiving
             the
             Communion
             ,
             &
             the
             other
             controverted
             Ceremonies
             ,
             have
             either
             a
             needfull
             ,
             or
             a
             profitable
             ,
             or
             a
             lawfull
             use
             in
             Gods
             worship
             .
             As
             for
             his
             secound
             condition
             ,
             it
             is
             all
             one
             with
             that
             which
             g
             I
             have
             already
             confuted
             :
             namely
             ,
             that
             things
             abused
             to
             Idolatry
             may
             be
             kept
             ,
             if
             they
             be
             purged
             from
             their
             abuse
             ,
             and
             restored
             to
             the
             right
             use
             .
             But
             he
             alledgeth
             for
             it
             a
             passage
             of
             Parker
             ,
             of
             the
             Crosse
             ,
             
               cap.
               1.
               sect
               .
               7.
               pag.
               10.
               
            
             Where
             he
             sheweth
             out
             of
             Augustine
             ,
             that
             an
             Idolothyte
             may
             not
             be
             kept
             for
             privat
             use
             ,
             except
             1.
             
             
               Omnis
               honor
               Idoli
               ,
               cum
               apertissima
               destructione
               subvertatur
               .
            
             2
             That
             not
             only
             his
             honour
             be
             despoysed
             ,
             but
             also
             all
             shew
             thereof
             .
             How
             doth
             this
             place
             (
             now
             would
             I
             know
             ,
             )
             make
             any
             thing
             for
             Paybody
             ?
             Doe
             they
             keepe
             kneeling
             for
             privat
             use
             ?
             Doe
             they
             destroy
             most
             openly
             all
             honour
             of
             the
             Idoll
             ,
             to
             which
             kneeling
             was
             dedicated
             ?
             Hath
             their
             kneeling
             not
             so
             much
             as
             any
             shew
             of
             the
             breaden-Gods
             honour
             ?
             who
             will
             say
             so
             ?
             and
             if
             any
             will
             say
             it
             ,
             who
             will
             believe
             
             it
             ?
             who
             knoweth
             not
             that
             kneeling
             is
             kept
             for
             a
             publike
             ,
             and
             not
             for
             a
             private
             use
             ,
             and
             that
             the
             breaden
             Idoll
             receiveth
             very
             great
             shew
             of
             honour
             from
             it
             ?
             He
             was
             scarce
             of
             warrants
             ,
             when
             he
             had
             no
             better
             ,
             then
             Parker
             could
             affoorde
             him
             .
             His
             third
             condition
             rests
             ,
             and
             touching
             it
             I
             aske
             ,
             what
             if
             those
             Idolatrous
             appurtenances
             ,
             be
             not
             without
             apparent
             danger
             of
             insnaring
             people
             into
             Idolatry
             ?
             are
             we
             not
             commanded
             to
             abstaine
             from
             all
             appearance
             of
             evill
             ?
             Will
             he
             correct
             the
             Apostle
             ,
             and
             teach
             us
             ,
             that
             we
             need
             not
             care
             for
             apparent
             ,
             but
             for
             certain
             dangers
             ?
             What
             more
             apparent
             danger
             of
             insnaring
             people
             into
             Idolatry
             ,
             then
             unnecessarie
             Ceremonies
             ,
             which
             have
             been
             dedicated
             to
             ,
             and
             polluted
             with
             Idolls
             ,
             and
             which
             being
             retained
             ,
             doe
             both
             admonish
             us
             to
             remember
             upon
             old
             Idolatry
             ,
             and
             move
             us
             to
             returne
             to
             the
             same
             ,
             as
             I
             have
             h
             before
             made
             evident
             ?
          
           
             Now
             as
             for
             the
             assumption
             of
             our
             present
             Argument
             ,
             it
             can
             not
             
               
                 Sect.
              
               17
            
             be
             but
             evident
             ,
             to
             any
             who
             will
             not
             harden
             their
             mindes
             against
             the
             light
             of
             the
             truth
             ,
             that
             the
             Ceremonies
             in
             question
             ,
             have
             been
             most
             notoriously
             abused
             to
             Idolatry
             and
             superstition
             ,
             and
             withall
             ,
             that
             they
             have
             no
             necessary
             use
             to
             make
             us
             retaine
             them
             .
             I
             say
             ,
             they
             have
             been
             notoriously
             abused
             to
             Idolatry
             .
             1.
             
             Because
             they
             have
             been
             dedicated
             and
             consecrated
             to
             the
             service
             of
             Idolls
             .
             2.
             
             Because
             they
             have
             been
             deeply
             polluted
             ,
             and
             commonly
             employed
             in
             Idolatrous
             worship
             .
             For
             both
             these
             reasons
             doth
             i
             Zanchius
             condemne
             the
             Surplice
             ,
             and
             such
             like
             Popish
             Ceremonies
             ,
             left
             in
             England
             ,
             because
             the
             Whoore
             of
             Rome
             hath
             abused
             ,
             and
             doth
             yet
             abuse
             them
             ,
             
               ad
               alliciendos
               homines
               ad
               scortandum
               .
               Sunt
               enim
               pompae
               istae
               omnes
               ,
               &
               Ceremoniae
               Papisticae
               ,
               nihil
               aliud
               quam
               fuci
               Meretricij
               ,
               ad
               hoc
               excogitati
               ,
               ut
               homines
               ad
               spiritualem
               scortationem
               alliciantur
               .
            
             O
             golden
             sentence
             ,
             and
             vvorthy
             to
             be
             engraven
             with
             a
             pen
             of
             Yron
             ,
             and
             the
             point
             of
             a
             Diamond
             !
             For
             most
             needfull
             it
             is
             to
             consider
             ,
             that
             those
             Ceremonies
             ,
             are
             the
             very
             meretricious
             bravery
             ,
             and
             inveagling
             trinkets
             ,
             wherewith
             the
             Romish
             Whoore
             doth
             faird
             and
             paint
             her self
             ,
             whiles
             she
             propineth
             to
             the
             world
             the
             cup
             of
             her
             fornications
             .
             This
             makes
             k
             Zanchius
             ,
             to
             call
             those
             Ceremonies
             ,
             the
             Reliques
             &
             Symboles
             of
             Popish
             Idolatry
             and
             Superstition
             .
             When
             Queene
             Mary
             set
             up
             Popery
             in
             England
             ,
             and
             restored
             all
             of
             it
             ,
             which
             King
             Henry
             had
             overthrowne
             ,
             she
             considered
             ,
             that
             Popery
             could
             not
             stand
             well
             favouredly
             ,
             without
             the
             Ceremonies
             .
             Whereupon
             l
             she
             ordained
             ,
             
               ut
               dies
               omnes
               festi
               celebrentur
               ,
               superioris
               aetatis
               Ceremoniae
               restituantur
               ,
               pueri
               adultiores
               ante
               baptisati
               ,
               ab
               Episcopis
               confirmentur
               .
            
             So
             that
             not
             in
             remote
             regions
             ,
             but
             in
             his
             Majesties
             dominions
             ,
             not
             in
             a
             time
             past
             memory
             ,
             but
             about
             fourscore
             yeares
             agoe
             ,
             not
             by
             peoples
             practise
             onely
             ,
             but
             by
             the
             lawes
             and
             edicts
             of
             the
             Supreme
             Magistrate
             ;
             the
             Ceremonies
             have
             beene
             abused
             ,
             to
             the
             reinducing
             and
             upholding
             of
             Popery
             and
             Idolatry
             .
             Both
             farre
             and
             neere
             then
             ,
             both
             long
             since
             and
             lately
             ,
             it
             
             is
             more
             then
             notorious
             ,
             how
             grossely
             and
             grievously
             the
             Ceremonies
             have
             been
             polluted
             with
             Idolatry
             and
             Superstition
             .
          
           
             I
             can
             not
             choose
             but
             marvell
             much
             ,
             how
             m
             Paybody
             was
             not
             ashamed
             
               
                 Sect.
              
               18
            
             to
             deny
             ,
             that
             kneeling
             hath
             been
             abused
             by
             the
             Papists
             .
             Blush
             ô
             paper
             ,
             which
             art
             blotted
             with
             such
             a
             notable
             lie
             !
             What
             will
             not
             desperate
             impudency
             dare
             to
             averre
             ?
             But
             n
             
               B.
               Lindsey
            
             seemeth
             also
             to
             hold
             ,
             that
             kneeling
             hath
             been
             abused
             by
             the
             Papists
             ,
             onely
             in
             the
             elevation
             and
             circumgestation
             of
             the
             Hoste
             ,
             but
             not
             in
             the
             participation
             ;
             and
             that
             Honorius
             ,
             did
             not
             command
             kneeling
             in
             the
             participation
             ;
             but
             onely
             in
             the
             elevation
             and
             circumgestation
             .
             
               Ans.
               1.
               
               Saltem
               mendacem
               oportet
               esse
               memorem
               .
            
             Saith
             not
             the
             o
             B.
             himselfe
             elsewhere
             of
             the
             Papists
             ,
             
               In
               the
               Sacrament
               they
               kneel
               to
               the
               signe
               ,
            
             whereby
             he
             would
             prove
             a
             disconformity
             between
             their
             kneeling
             and
             ours
             :
             for
             vve
             kneel
             ,
             saith
             he
             ,
             
               by
               the
               Sacrament
               to
               the
               thing
               signified
               .
            
             Now
             if
             the
             Papists
             in
             the
             Sacrament
             kneel
             to
             the
             signe
             ,
             then
             they
             have
             Idolatrously
             abused
             kneeling
             ,
             even
             in
             the
             participation
             ,
             for
             the
             B.
             dare
             not
             say
             ,
             that
             in
             the
             elevation
             ,
             or
             circumgestation
             ,
             there
             is
             either
             Sacrament
             or
             signe
             .
             2.
             
             Why
             doe
             our
             Divines
             controvert
             with
             the
             Papists
             ,
             
               de
               adoratione
               Eucharistiae
            
             ,
             if
             Papists
             adore
             it
             not
             in
             the
             participation
             ?
             for
             the
             Hoste
             carried
             about
             in
             a
             box
             ,
             is
             not
             the
             Sacrament
             of
             the
             Eucharist
             .
             3.
             
             In
             the
             participation
             ,
             Papists
             think
             that
             the
             Bread
             is
             already
             transubstantiate
             into
             the
             body
             of
             Christ
             ,
             by
             vertue
             of
             the
             vvords
             of
             consecration
             .
             Now
             if
             in
             the
             participation
             they
             kneel
             to
             that
             which
             they
             falsely
             conceit
             to
             be
             the
             body
             of
             Christ
             ,
             (
             but
             is
             indeed
             corruptible
             bread
             )
             with
             an
             intention
             to
             give
             it
             Latria
             or
             Divine
             worship
             :
             then
             in
             the
             participation
             they
             abuse
             it
             to
             Idolatry
             .
             But
             that
             is
             true
             .
             ergo
             .
             4.
             
             p
             Durand
             sheweth
             ,
             that
             though
             in
             the
             holy-dayes
             of
             Easter
             and
             Pentecost
             ,
             and
             the
             festivities
             of
             the
             blessed
             Virgin
             ,
             and
             in
             the
             Lords
             dayes
             ,
             they
             kneel
             not
             in
             the
             Church
             ,
             but
             onely
             stand
             (
             because
             of
             the
             joy
             of
             the
             festivity
             ,
             )
             and
             at
             the
             most
             doe
             but
             bovv
             or
             incline
             their
             heads
             at
             prayer
             ;
             
               yet
               in
               presentia
               corporis
               &
               sanguinis
               Christi
               ,
            
             in
             presence
             of
             the
             bread
             and
             vvine
             ,
             vvhich
             they
             thinke
             to
             be
             the
             body
             and
             blood
             of
             Christ
             ,
             they
             cease
             not
             to
             kneel
             .
             And
             hovv
             vvill
             the
             B.
             make
             their
             participation
             free
             of
             this
             Idolatrous
             kneeling
             ?
             The
             q
             Rhemists
             shevv
             us
             ,
             that
             when
             they
             are
             eating
             and
             drinking
             the
             body
             and
             blood
             of
             our
             Lord
             ,
             they
             adore
             the
             Sacrament
             ,
             and
             humbling
             themselves
             they
             say
             to
             it
             ,
             
               Domine
               non
               sum
               dignus
               ,
               Deus
               propitius
               esto
               mihi
               peccatori
               .
            
             5.
             
             As
             for
             that
             which
             Honorius
             the
             3
             decreed
             ,
             r
             
               Dr.
               White
            
             calleth
             it
             ,
             the
             adoration
             of
             the
             Sacrament
             .
             Which
             if
             it
             be
             so
             ,
             then
             we
             must
             say
             ,
             that
             he
             decreed
             adoration
             in
             the
             participation
             it self
             :
             because
             
               extra
               usum
               Sacramenti
            
             ,
             the
             bread
             can
             not
             be
             called
             a
             Sacrament
             .
             Honorius
             commanded
             ,
             that
             the
             Priest
             should
             frequently
             teach
             his
             people
             ,
             to
             bow
             downe
             devoutly
             ,
             when
             the
             hoste
             is
             elevated
             in
             the
             celebration
             of
             the
             Masse
             ,
             and
             that
             they
             should
             doe
             the
             same
             ,
             when
             it
             is
             caried
             to
             
             the
             sicke
             .
             All
             this
             was
             ordained
             ,
             in
             reference
             to
             the
             participation
             .
             
               Ad
               usum
               illa
               instituta
               sunt
            
             ,
             saith
             s
             Chemnitius
             ,
             speaking
             of
             this
             decrec
             ,
             
               quando
               scilicet
               panis
               consecratur
               ,
               &
               quando
               ad
               infirmos
               defertur
               ,
               ut
               exhibeatur
               &
               sumatur
               .
            
             So
             that
             that
             which
             was
             specially
             respected
             in
             the
             decree
             ,
             was
             adoring
             in
             the
             participation
             .
          
           
             Lastly
             ,
             here
             we
             have
             to
             doe
             with
             
               Dr.
               Burgesse
            
             ,
             who
             will
             have
             us
             to
             thinke
             ,
             t
             that
             adoration
             in
             receiving
             the
             Sacrament
             ,
             hath
             not
             been
             Idolatrously
             intended
             to
             the
             Sacrament
             in
             the
             Church
             of
             Rome
             ,
             neither
             by
             decree
             nor
             custome
             :
             not
             by
             decree
             ;
             because
             albeit
             Honorius
             appointed
             adoration
             to
             be
             used
             in
             the
             elevation
             and
             circumgestation
             ,
             yet
             not
             in
             the
             act
             of
             receiving
             .
             And
             albeit
             the
             Romane
             Rituall
             doe
             appoint
             ,
             that
             Cleargie
             men
             comming
             to
             receive
             the
             Sacrament
             ,
             doe
             it
             kneeling
             ,
             yet
             u
             this
             was
             done
             in
             veneration
             of
             the
             Altar
             ,
             or
             of
             that
             which
             standeth
             thereupon
             ,
             and
             not
             for
             adoration
             of
             the
             Hoste
             put
             into
             their
             mouths
             .
             Not
             by
             custome
             ▪
             for
             ●…he
             will
             not
             have
             it
             said
             ,
             that
             kneeling
             in
             the
             time
             of
             receiving
             ,
             was
             ever
             in
             the
             Church
             of
             Rome
             ,
             any
             rite
             of
             or
             for
             adoration
             of
             the
             Sacrament
             ,
             because
             albeit
             the
             people
             kneel
             in
             the
             act
             of
             receiving
             ,
             yet
             
               I
               denie
            
             ,
             saith
             he
             ,
             
               that
               they
               ever
               intended
               adoration
               of
               the
               species
               ,
               at
               that
               moment
               of
               time
               when
               they
               tooke
               it
               in
               their
               mouths
               ,
               but
               th●…
               turned
               themselves
               to
               God
            
             &c.
             Ans.
             1.
             
             As
             for
             the
             decree
             of
             Honorius
             ,
             I
             have
             all
             ready
             answered
             with
             Chemnitius
             ,
             that
             it
             had
             reference
             specially
             to
             the
             receiving
             .
             2.
             
             When
             Cleargie
             men
             are
             appointed
             in
             the
             Romane
             Rituall
             ,
             to
             receive
             the
             Sacrament
             at
             the
             Altar
             kneeling
             ,
             this
             was
             not
             for
             veneration
             of
             the
             Altar
             ,
             to
             which
             they
             did
             reverence
             at
             all
             times
             when
             they
             approched
             to
             it
             ,
             but
             this
             was
             required
             particularly
             in
             their
             receiving
             of
             the
             Sacrament
             ,
             for
             adoration
             of
             it
             Neither
             is
             there
             mention
             made
             of
             the
             Altar
             ,
             as
             conferring
             any
             thing
             to
             their
             kneeling
             in
             receiving
             the
             Sacrament
             ,
             for
             the
             Sacrament
             was
             not
             used
             the
             more
             reverently
             ,
             because
             it
             stood
             upon
             the
             Altar
             ,
             but
             by
             the
             contrary
             ,
             for
             the
             Sacraments
             sake
             reverence
             was
             done
             to
             the
             Altar
             ,
             which
             was
             esteemed
             the
             Seat
             of
             the
             body
             of
             Christ.
             It
             appeareth
             therefore
             ,
             that
             the
             Altar
             is
             mentioned
             ,
             not
             as
             concerning
             the
             kneeling
             of
             the
             Cleargie
             men
             in
             their
             communicating
             ,
             but
             simply
             as
             concerning
             their
             communicating
             ,
             because
             none
             but
             they
             were
             wont
             to
             communicate
             at
             the
             Altar
             ,
             according
             to
             that
             received
             x
             Canon
             .
             
               Solis
               autem
               Ministris
               Altaris
               liceat
               ingredi
               ad
               Altare
               ,
               &
               ibidem
               communicare
               .
            
             The
             one
             of
             the
             Doctors
             owne
             conjectures
             ,
             is
             ,
             that
             they
             kneeled
             for
             reverence
             of
             that
             which
             stood
             upon
             the
             Altar
             .
             But
             I
             would
             know
             what
             that
             was
             ,
             which
             standing
             upon
             the
             Altar
             ,
             made
             them
             to
             kneele
             in
             the
             participation
             ;
             if
             it
             was
             not
             the
             Hoste
             it self
             ?
             Now
             whereas
             he
             denies
             ,
             as
             touching
             custome
             ,
             that
             people
             did
             ever
             intend
             the
             adoration
             of
             the
             species
             :
             I
             answer
             .
             1.
             
             How
             knowes
             he
             what
             people
             in
             the
             Romane
             Church
             did
             intend
             in
             their
             mindes
             ?
             2.
             
             What
             warrant
             hath
             he
             for
             this
             ,
             that
             they
             did
             not
             in
             the
             participation
             
             adore
             the
             Hoste
             ,
             which
             was
             then
             put
             into
             their
             mouths
             ?
             3.
             
             Though
             this
             which
             he
             saith
             ,
             were
             true
             ,
             he
             gaineth
             nothing
             by
             it
             ;
             for
             put
             the
             case
             they
             did
             not
             intend
             the
             adoration
             of
             the
             species
             ,
             dare
             he
             say
             ,
             that
             they
             intended
             not
             the
             adoration
             of
             that
             which
             was
             under
             the
             species
             ?
             I
             trow
             not
             .
             Now
             that
             which
             was
             under
             the
             species
             ,
             though
             in
             their
             conceit
             it
             was
             Christs
             body
             ,
             yet
             it
             was
             indeed
             Bread.
             So
             that
             in
             the
             very
             participation
             ,
             they
             were
             worshipping
             the
             Bread.
             But
             ,
             4.
             
             What
             needeth
             any
             more
             ?
             he
             maketh
             himself
             a
             lyar
             ,
             and
             saith
             y
             plainly
             ,
             that
             after
             transubstantiation
             was
             embraced
             ,
             and
             when
             all
             the
             substance
             of
             the
             visible
             Creature
             was
             held
             to
             be
             gone
             ,
             they
             did
             intend
             the
             adoration
             of
             the
             visible
             things
             ,
             as
             if
             there
             had
             been
             now
             no
             substance
             of
             any
             creature
             left
             therein
             .
             Whereby
             he
             destroyeth
             all
             which
             he
             hath
             said
             ,
             of
             their
             not
             intending
             the
             adoration
             of
             the
             species
             .
          
           
             Last
             of
             all
             ,
             for
             the
             other
             part
             of
             my
             assumption
             ,
             that
             the
             Ceremonies
             
               
                 Sect.
              
               20
            
             have
             no
             necessary
             use
             in
             Gods
             Worship
             ,
             I
             need
             no
             other
             proof
             ,
             then
             the
             common
             by
             word
             of
             Formalists
             ,
             which
             saith
             ,
             they
             are
             things
             indifferent
             .
             Yet
             the
             z
             B.
             of
             Edimbrugh
             ,
             &
             
               a
               Paybody
            
             ,
             have
             turned
             their
             〈◊〉
             bravery
             ,
             and
             chosed
             rather
             to
             say
             any
             thing
             against
             us
             ,
             then
             nothing
             .
             They
             spare
             not
             to
             answer
             ,
             that
             kneeling
             hath
             a
             necessary
             use
             .
             They
             are
             most
             certainly
             speaking
             of
             kneeling
             in
             the
             act
             of
             receiving
             the
             Communion
             ;
             for
             they
             ,
             and
             their
             Opposites
             in
             those
             places
             ,
             are
             disputing
             of
             no
             other
             kneeling
             ,
             but
             this
             onely
             .
             Now
             we
             may
             easily
             perceive
             ,
             they
             are
             in
             a
             evill
             taking
             ,
             when
             they
             are
             driven
             to
             such
             an
             unadvised
             and
             desperate
             answer
             .
             For.
             1.
             
             If
             kneeling
             in
             the
             act
             of
             receiving
             the
             Lords
             Supper
             be
             necessary
             ,
             why
             have
             themselves
             two
             ,
             written
             so
             much
             for
             the
             indifferency
             of
             it
             ?
             O
             desultorious
             levity
             ,
             that
             knows
             not
             where
             to
             hold
             it self
             !
             2.
             
             If
             it
             be
             necessary
             ,
             what
             makes
             it
             to
             be
             so
             ?
             what
             law
             ?
             what
             example
             ?
             what
             reason
             ?
             3.
             
             If
             it
             be
             necessary
             ,
             not
             onely
             many
             reformed
             Churches
             ,
             and
             many
             auncient
             too
             ;
             but
             Christ
             himself
             and
             his
             Apostles
             ,
             have
             in
             this
             Sacrament
             omitted
             something
             that
             was
             necessary
             .
             4.
             
             If
             it
             be
             necessary
             ,
             why
             doe
             many
             of
             their
             owne
             Disciples
             take
             the
             Communion
             ,
             sitting
             in
             places
             where
             sitting
             is
             used
             ?
             what
             need
             I
             to
             say
             more
             ?
             In
             the
             first
             part
             of
             this
             dispute
             ,
             I
             have
             proven
             that
             the
             Ceremonies
             are
             not
             necessary
             ,
             in
             respect
             of
             the
             Churches
             ordinance
             ,
             howbeit
             if
             it
             were
             answered
             in
             this
             place
             ,
             that
             they
             are
             in
             this
             respect
             necessary
             ,
             it
             helpeth
             not
             ,
             since
             the
             Argument
             proceedeth
             against
             all
             things
             notoriously
             abused
             to
             Idolatry
             ,
             which
             neither
             God
             nor
             nature
             hath
             made
             necessary
             .
             And
             for
             any
             necessity
             of
             the
             Ceremonies
             in
             themselves
             ,
             either
             our
             Opposites
             must
             repudiat
             ,
             what
             hath
             unadvisedly
             fallen
             from
             their
             pennes
             hereanent
             ,
             or
             else
             forsake
             their
             beaten
             ground
             of
             indifferency
             ,
             and
             say
             plainly
             ,
             that
             the
             Ceremonies
             are
             urged
             by
             them
             ,
             to
             be
             observed
             with
             an
             opinion
             of
             necessity
             ,
             as
             worship
             of
             God
             ,
             and
             as
             things
             in
             themselvs
             necessary
             .
             
             Looke
             to
             your
             selvs
             ,
             ô
             Formalists
             ,
             for
             you
             stand
             here
             upon
             such
             slippery
             places
             ,
             that
             you
             can
             not
             hold
             both
             your
             feet
             .
          
        
         
           
             CHAP.
             III.
             
          
           
             
               That
               the
               Ceremonies
               are
               unlawfull
               ,
               because
               they
               sorte
               us
               with
               Idolaters
               ,
               being
               the
               badges
               of
               present
               Idolatry
               among
               the
               Papists
               .
            
          
           
             IT
             followeth
             according
             to
             the
             order
             ,
             which
             I
             have
             proposed
             ,
             to
             shew
             next
             ,
             that
             the
             Ceremonies
             are
             Idolatrous
             ,
             participativè
             .
             
               
                 Sect.
              
               1
            
             By
             communicating
             with
             Idolaters
             in
             their
             Rites
             and
             Ceremonies
             ,
             we
             our selves
             become
             guilty
             of
             Idolatry
             .
             Even
             as
             a
             Ahaz
             was
             an
             Idolater
             ,
             
               eo
               ipso
            
             ,
             that
             he
             tooke
             the
             Paterne
             of
             an
             Altar
             from
             Idolaters
             .
             Forasmuch
             then
             ,
             as
             kneeling
             before
             the
             consecrated
             Bread
             ,
             the
             Signe
             of
             the
             Crosse
             ,
             Surplice
             ,
             Festivall
             dayes
             ,
             Bishopping
             ,
             bowing
             to
             the
             Altar
             ,
             administration
             of
             the
             Sacraments
             in
             privat
             places
             ,
             &c.
             
             Are
             the
             wares
             of
             Rome
             ,
             the
             baggage
             of
             Babylon
             ,
             the
             trinkets
             of
             the
             Whoore
             ,
             the
             badges
             of
             Popery
             ,
             the
             ensignes
             of
             Christs
             enemies
             ,
             and
             the
             very
             Trophees
             of
             Antichrist
             :
             we
             can
             not
             conforme
             ,
             communicat
             ,
             and
             symbolize
             with
             the
             Idolatrous
             Papists
             ,
             in
             the
             use
             of
             the
             same
             ,
             without
             making
             our selves
             Idolaters
             by
             participation
             .
             Shall
             the
             Chast
             Spouse
             of
             Christ
             take
             upon
             her
             the
             ornaments
             of
             the
             Whoore
             ?
             Shall
             the
             Israell
             of
             God
             symbolize
             with
             her
             ,
             who
             is
             spiritually
             called
             Sodome
             and
             Egypt
             ?
             Shall
             the
             Lords
             redeemed
             people
             weare
             the
             ensignes
             of
             their
             captivity
             ?
             Shall
             the
             Saincts
             be
             seen
             with
             the
             marke
             of
             the
             beast
             ?
             Shall
             the
             Christian
             Church
             be
             like
             the
             Antichristian
             ,
             the
             Holy
             like
             the
             Prophane
             ,
             Religion
             like
             Superstition
             ,
             the
             Temple
             of
             God
             like
             the
             Synagogue
             of
             Sathan
             ?
             Our
             Opposites
             are
             so
             farre
             from
             being
             moved
             with
             these
             things
             ,
             that
             both
             in
             Pulpits
             ,
             and
             privat
             places
             ,
             they
             use
             to
             plead
             for
             the
             Ceremonies
             by
             this
             very
             Argument
             ,
             that
             we
             should
             not
             runne
             so
             farre
             away
             from
             Papists
             ,
             but
             come
             as
             near
             them
             ,
             as
             we
             can
             .
             But
             for
             proof
             of
             that
             which
             we
             say
             ,
             namely
             ,
             that
             it
             is
             not
             lawfull
             to
             symbolize
             with
             Idolaters
             ,
             (
             and
             by
             consequence
             with
             Papists
             )
             or
             to
             bee
             like
             them
             in
             their
             Rites
             or
             Ceremonies
             ,
             we
             have
             more
             to
             alledge
             ,
             then
             they
             can
             answer
             .
          
           
             For
             ,
             1.
             
             We
             have
             Scripture
             for
             us
             .
             
               Lev.
               18.
               3.
               
               After
               the
               doings
               of
               the
               land
               of
               Egypt
               ,
               wherein
               ye
               dwelt
               ,
               shall
               ye
               not
               doe
               :
               and
               after
               the
               doings
               of
            
             
               
                 Sect.
              
               2
            
             
               the
               land
               of
               Canaan
               ,
               whether
               I
               bring
               you
               ,
               shall
               ye
               not
               doe
               ,
               neither
               shall
               ye
               walke
               in
               their
               ordinances
               .
               Deut.
               12.
               30.
               
               Take
               heed
               to
               thy self
               ,
               that
               thou
               bee
               not
               snared
               by
               following
               them
               ,
               &c.
               
               Saying
               ,
               how
               did
               these
               Nations
               serve
               their
               Gods
               :
               even
               so
               will
               I
               doe
               likewise
               .
               Thou
               shalt
               not
               doe
               so
               unto
               the
               Lord
               thy
               
               God
               ,
               Exod.
               23
               24.
               
               Thou
               shalt
               not
               doe
               after
               their
               workes
               .
            
             Yea
             ,
             they
             were
             straitly
             forbidden
             ,
             to
             round
             the
             corners
             of
             their
             Heads
             ,
             or
             to
             make
             any
             cuttings
             in
             the
             flesh
             for
             the
             dead
             ,
             or
             to
             print
             any
             marke
             upon
             them
             ,
             or
             to
             make
             baldenesse
             upon
             their
             Heads
             ,
             or
             between
             their
             eyes
             ,
             for
             asmuch
             as
             God
             had
             chosen
             them
             to
             be
             a
             holy
             and
             a
             peculiar
             people
             ,
             and
             it
             behoved
             them
             not
             to
             be
             framed
             nor
             fashioned
             like
             the
             Nations
             ,
             Levit.
             19.
             27.
             28.
             and
             21
             ,
             5.
             and
             Deut.
             14.
             1.
             
             And
             whit
             else
             was
             meant
             by
             these
             lawes
             ,
             which
             forbade
             them
             to
             suffer
             their
             cattel
             to
             gender
             with
             a
             diverse
             kinde
             ,
             to
             sow
             their
             field
             with
             diverse
             seed
             ,
             to
             weare
             a
             garment
             of
             diverse
             sorts
             ,
             as
             of
             Woollen
             and
             Linnen
             ,
             to
             plow
             with
             an
             oxe
             and
             an
             asse
             togither
             ,
             
               Levit.
               19.
               19.
               
               Deut.
            
             22.
             9.
             10.
             11
             ?
             This
             was
             to
             hold
             that
             people
             in
             simplicity
             and
             purity
             ,
             
               ne
               hinc
               inde
               accersat
               ritus
               alienos
            
             saith
             Calvine
             upon
             these
             places
             .
             Besides
             ,
             find
             we
             not
             ,
             that
             they
             were
             sharply
             reprooved
             ,
             when
             they
             made
             themselves
             like
             other
             Nations
             ?
             2
             
               Chron.
               13.
               9.
               
               Ye
               have
               made
               you
               Priests
               after
               the
               manner
               of
               the
               Nations
               of
               other
               lands
               ,
               2
               Kings
               .
               17.
               15.
               
               They
               followed
               vanity
               and
               became
               vaine
               ,
               and
               went
               after
               the
               Heathen
               ,
               that
               were
               round
               about
               them
               ,
               concerning
               whom
               the
               Lord
               had
               charged
               them
               ,
               that
               they
               should
               not
               doe
               like
               them
               .
            
             The
             Gospell
             commendeth
             the
             same
             to
             us
             which
             the
             Law
             did
             to
             them
             .
             2
             
               Cor.
               6.
               14.
               15.
               16.
               17.
               
               Be
               not
               ye
               unequally
               yoked
               with
               unbeleevers
               :
               for
               ,
               what
               fellow
               ship
               hath
               righteousnesse
               with
               unrighteousnesse
               ?
               and
               what
               communion
               hath
               light
               with
               darknesse
               ?
               and
               what
               concord
               hath
               Christ
               with
               Belial
               ?
               and
               what
               agreement
               hath
               the
               Temple
               of
               God
               with
               Idolls
               ?
               &c.
               Wherefore
               come
               out
               from
               among
               them
               ,
               and
               be
               ye
               separate
               ,
               saith
               the
               Lord
               ,
               and
               touch
               not
               the
               uncleane
               thing
               ,
               Revel
               .
               14.
               9.
               
               If
               any
               man
               worship
               the
               beast
               ,
               and
               his
               image
               ,
               and
               receive
               his
               marke
               in
               his
               forehead
               ,
               or
               in
               his
               hand
               ,
               the
               same
               shall
               drinke
               of
               the
               wine
               of
               the
               wrath
               of
               God.
            
             And
             the
             Apostle
             Iude
             v.
             12.
             will
             have
             us
             to
             hate
             the
             very
             garment
             ,
             spotted
             with
             the
             flesh
             ,
             importing
             ,
             that
             as
             under
             the
             Law
             men
             were
             made
             uncleane
             ,
             not
             onely
             by
             leprosie
             ,
             but
             by
             the
             garments
             ,
             veshels
             ,
             and
             houses
             of
             leprous
             men
             :
             so
             doe
             we
             contract
             the
             contagion
             of
             Idolatry
             ,
             by
             communicating
             with
             the
             unclean
             things
             of
             Idolaters
             .
          
           
             Before
             we
             goe
             further
             ,
             we
             will
             see
             what
             our
             Opposites
             have
             said
             to
             those
             Scriptures
             which
             we
             alledge
             ,
             b
             Hooker
             saith
             ,
             that
             the
             reason
             
               
                 Sect.
              
               3
            
             why
             God
             forbade
             his
             people
             Israëll
             the
             use
             of
             such
             rites
             &
             customes
             ,
             as
             were
             among
             the
             Egyptians
             ,
             and
             the
             Canaanites
             ,
             was
             not
             because
             it
             behoved
             his
             people
             to
             be
             framed
             of
             set
             purpose
             ,
             to
             an
             utter
             dissimilitude
             with
             those
             Nations
             ,
             but
             his
             meaning
             was
             to
             barre
             Israell
             ,
             from
             similitude
             with
             those
             Nations
             ,
             in
             such
             things
             as
             were
             repugnant
             to
             his
             ordinances
             and
             lawes
             .
             Ans.
             1.
             
             Let
             it
             be
             so
             :
             he
             hath
             said
             enough
             against
             himself
             .
             For
             we
             have
             the
             same
             reason
             to
             make
             us
             abstaine
             from
             all
             the
             Rites
             &
             Customes
             of
             Idolaters
             ,
             that
             we
             may
             be
             barred
             from
             similitude
             with
             them
             in
             such
             things
             ,
             as
             are
             flatly
             repugnant
             to
             Gods
             word
             ,
             because
             dissimilitude
             in
             Ceremonies
             ,
             is
             a
             barre
             to
             stop
             similitude
             in
             substance
             ,
             and
             on
             the
             contrary
             ,
             similitude
             in
             Ceremonies
             
             openeth
             a
             way
             to
             similitude
             in
             greater
             substance
             .
             2.
             
             His
             answer
             is
             but
             a
             begging
             of
             that
             which
             is
             in
             question
             ,
             for
             as
             much
             as
             we
             alledge
             those
             lawes
             and
             prohibitions
             ,
             to
             prove
             that
             all
             the
             Rites
             and
             Customes
             of
             those
             Nations
             ,
             were
             repugnant
             to
             the
             Ordinances
             and
             Lawes
             of
             God
             ,
             and
             that
             Israel
             was
             simply
             forbidden
             to
             use
             them
             .
             3.
             
             Yet
             this
             was
             not
             a
             framing
             of
             Israel
             of
             set
             purpose
             to
             an
             utter
             dissimilitude
             with
             those
             Nations
             ,
             for
             Israel
             used
             food
             &
             raiment
             ,
             sowing
             and
             reaping
             ,
             sitting
             ,
             standing
             ,
             lying
             ,
             walking
             ,
             talking
             ,
             trading
             ,
             lawes
             ,
             governement
             ,
             &c
             :
             notwithstanding
             that
             the
             Egyptians
             ,
             and
             Canaanites
             used
             so
             .
             They
             were
             only
             forbidden
             to
             be
             like
             those
             Nations
             in
             such
             unnecessary
             Rites
             and
             Customes
             ,
             as
             had
             neither
             institution
             from
             God
             nor
             nature
             ,
             but
             were
             the
             inventions
             and
             devices
             of
             men
             only
             .
             In
             things
             and
             rites
             of
             this
             kind
             alone
             ,
             it
             is
             ,
             that
             we
             plead
             for
             dissimilitude
             with
             the
             Idolatrous
             Papists
             .
             For
             the
             Ceremonies
             in
             controversy
             are
             not
             only
             proven
             to
             be
             under
             the
             compasse
             of
             such
             ,
             but
             are
             besides
             made
             by
             the
             Papists
             ,
             badges
             and
             markes
             of
             their
             religion
             ,
             as
             we
             shall
             see
             afterwards
             .
          
           
             To
             that
             place
             ,
             2
             Cor.
             6.
             
             c
             Paybody
             answereth
             ,
             that
             nothing
             else
             is
             
               
                 Sect.
              
               4
            
             there
             meant
             ,
             then
             that
             we
             must
             beware
             &
             separate
             our selves
             from
             the
             comunion
             of
             their
             sinnes
             ,
             and
             Idolatries
             .
             Ans.
             1.
             
             When
             the
             Apostle
             there
             forbiddeth
             the
             Corinthians
             ,
             to
             be
             unequally
             yoked
             with
             unbeleevers
             ,
             or
             to
             have
             any
             communion
             or
             fellowship
             with
             Idolaters
             ,
             and
             requireth
             them
             so
             to
             come
             out
             from
             among
             them
             ,
             that
             they
             touch
             none
             of
             their
             uncleane
             things
             .
             Why
             may
             vve
             not
             understand
             his
             meaning
             to
             be
             ,
             that
             not
             only
             they
             should
             not
             partake
             vvith
             Pagans
             in
             their
             Idolatries
             ,
             but
             that
             they
             should
             not
             marry
             vvith
             them
             ,
             not
             frequent
             their
             feasts
             ,
             nor
             goe
             to
             the
             theatre
             to
             behold
             their
             playes
             ,
             nor
             goe
             to
             Law
             before
             their
             Iudges
             ,
             nor
             use
             any
             of
             their
             Rites
             ?
             for
             with
             such
             Idolaters
             we
             ought
             not
             to
             have
             any
             fellowship
             ,
             as
             d
             Zanchius
             resolves
             ,
             but
             only
             in
             so
             farre
             as
             necessity
             compelleth
             ,
             and
             Charity
             requireth
             .
             2.
             
             All
             the
             Rites
             and
             Customes
             of
             Idolaters
             ,
             which
             have
             neither
             institution
             from
             God
             nor
             nature
             ,
             are
             to
             be
             reckoned
             among
             those
             sinnes
             ,
             wherein
             we
             may
             not
             partake
             with
             them
             ,
             for
             they
             are
             the
             improfitable
             workes
             of
             darknesse
             ,
             all
             which
             e
             Calvin
             judgeth
             to
             be
             in
             that
             place
             generally
             forbidden
             ,
             before
             the
             Apostle
             descend
             particularly
             ,
             to
             forbid
             partaking
             with
             them
             in
             their
             Idolatry
             .
             As
             for
             the
             prohibition
             of
             divers
             mixtures
             ,
             f
             Paybody
             saith
             ,
             the
             Iewes
             were
             taught
             thereby
             to
             make
             no
             mixture
             of
             true
             and
             false
             worship
             .
             Ans
             1.
             
             According
             to
             his
             Tenets
             ,
             it
             followeth
             upon
             this
             answere
             ,
             that
             no
             mixture
             is
             to
             be
             made
             betwixt
             holy
             ,
             and
             Idolatrous
             Ceremonies
             ,
             for
             he
             calleth
             kneeling
             ,
             
               a
               bodily
               worship
            
             ,
             and
             
               a
               worship
               gesture
            
             more
             then
             once
             or
             twice
             .
             And
             we
             have
             seene
             before
             ,
             how
             
               Dr.
               Burgesse
            
             calleth
             the
             Ceremonies
             ,
             
               worship
               of
               God.
            
             2.
             
             If
             mixture
             of
             true
             and
             false
             worship
             be
             not
             lawfull
             ,
             then
             for
             as
             much
             as
             the
             Ceremonies
             of
             Gods
             ordinance
             ,
             namely
             ,
             the
             Sacraments
             of
             the
             New
             Testament
             ,
             
             are
             true
             worship
             .
             And
             the
             Ceremonies
             of
             Popery
             ,
             namely
             Crosse
             ,
             Kneeling
             ,
             Holy-dayes
             ,
             &c.
             are
             false
             worship
             ,
             therefore
             there
             ought
             to
             be
             no
             mixture
             of
             them
             togither
             .
             3.
             
             If
             the
             Iewes
             were
             taught
             to
             make
             no
             mixture
             of
             true
             and
             false
             worship
             ,
             then
             by
             the
             self
             same
             instruction
             ,
             if
             there
             had
             beene
             no
             more
             ,
             they
             were
             taught
             also
             to
             shunne
             all
             such
             occasions
             as
             might
             any
             way
             produce
             such
             a
             mixture
             ,
             and
             by
             consequence
             all
             symbolizing
             with
             Idolaters
             in
             their
             Rites
             and
             Ceremonies
             .
          
           
             As
             touching
             these
             Lawes
             which
             forbade
             the
             Israelites
             to
             make
             round
             the
             corners
             of
             their
             heads
             ,
             or
             to
             marre
             the
             corners
             of
             their
             
               
                 Sect.
              
               5
            
             beards
             ,
             or
             to
             make
             any
             cuttings
             in
             their
             flesh
             ,
             or
             to
             make
             any
             baldenesse
             betweene
             !
             their
             eyes
             ,
             g
             Hooker
             answereth
             ,
             that
             the
             cutting
             round
             of
             the
             corners
             of
             the
             head
             ,
             and
             the
             tearing
             of
             the
             tufts
             of
             the
             beard
             ,
             howbeit
             they
             were
             in
             themselves
             indifferent
             ,
             yet
             they
             are
             not
             indifferent
             being
             used
             as
             signes
             of
             immoderat
             and
             hopelesse
             lamentation
             for
             the
             dead
             ;
             in
             which
             sence
             it
             is
             ,
             that
             the
             law
             forbiddeth
             them
             .
             To
             the
             same
             purpose
             saith
             h
             Paybody
             ,
             that
             the
             Lord
             did
             not
             forbid
             his
             people
             ,
             to
             marre
             and
             abuse
             their
             heads
             and
             beards
             for
             the
             dead
             ,
             because
             the
             Heathen
             did
             so
             ,
             but
             because
             the
             practise
             doth
             not
             agree
             to
             the
             Faith
             and
             Hope
             of
             a
             Christian
             ,
             if
             the
             Heathen
             had
             never
             used
             it
             .
             Ans.
             1.
             
             How
             much
             surer
             and
             sounder
             is
             i
             
               Calvines
               Iudgment
               ,
               non
               aliud
               fuisse
               Dei
               concilium
               ,
               quam
               ut
               interposito
               obstaculo
               populum
               suum
               à
               prophanis
               Gentibus
               dirimeret
               ?
            
             for
             albeit
             the
             cutting
             of
             the
             haire
             be
             a
             thing
             in
             it self
             indifferent
             ,
             yet
             because
             the
             Gentiles
             did
             use
             it
             superstitiously
             ,
             therefore
             saith
             Calvin
             ,
             albeit
             it
             was
             
               per
               se
               medium
               ,
               Deus
               tamen
               noluit
               populo
               suo
               liberum
               esse
               ,
               ut
               tanquam
               pueri
               diseerent
               ex
               parvis
               rudimentis
               ,
               se
               non
               aliter
               Deo
               fore
               gratos
               ,
               nisi
               exteris
               &
               praeputiatis
               essent
               prorsus
               dissimiles
               ,
               ac
               longissime
               abessent
               ab
               eorum
               exemplis
               ,
               praesertim
               vero
               ritus
               omnes
               fugerent
               ,
               quibus
               testata
               fuerit
               religio
               .
            
             So
             that
             from
             this
             law
             ,
             it
             doth
             most
             manifestly
             appeare
             ,
             that
             we
             may
             not
             be
             like
             Idolaters
             ,
             no
             not
             in
             things
             which
             are
             in
             themselves
             indifferent
             ,
             when
             we
             know
             that
             they
             doe
             use
             them
             superstitiously
             .
             2.
             
             What
             warrant
             is
             there
             for
             this
             glosse
             ,
             that
             the
             Law
             forbiddeth
             the
             cutting
             round
             of
             the
             corners
             of
             the
             head
             ,
             and
             the
             marring
             of
             the
             corners
             of
             the
             beard
             ,
             to
             be
             used
             as
             signes
             of
             immoderat
             and
             hopelesse
             lamentation
             for
             the
             dead
             ,
             and
             that
             in
             no
             other
             sence
             ,
             they
             are
             forbidden
             ?
             Albeit
             the
             cutting
             of
             the
             flesh
             may
             be
             expounded
             ,
             to
             proceed
             from
             immoderat
             grief
             ,
             and
             to
             be
             a
             signe
             of
             hopelesse
             Lamentation
             ,
             yet
             this
             can
             not
             be
             said
             of
             rounding
             the
             haire
             ,
             marring
             the
             beard
             ,
             and
             making
             of
             baldenesse
             :
             which
             might
             have
             beene
             used
             in
             moderat
             and
             hopefull
             lamentation
             ,
             as
             wel
             as
             our
             putting
             on
             of
             mourning
             apparrel
             for
             the
             dead
             .
             The
             law
             saith
             nothing
             of
             the
             immoderat
             use
             of
             these
             things
             ,
             but
             simply
             forbiddeth
             to
             round
             the
             head
             ,
             or
             marre
             the
             beard
             for
             the
             dead
             ;
             and
             that
             because
             this
             was
             one
             of
             the
             Rites
             ,
             which
             the
             Idolatrous
             and
             superstitious
             Gentiles
             did
             use
             ,
             concerning
             whom
             the
             Lord
             commmanded
             
             his
             people
             ,
             that
             they
             should
             not
             doe
             like
             them
             ,
             because
             he
             had
             chosen
             them
             to
             be
             a
             holy
             and
             peculiar
             people
             ,
             above
             all
             people
             upon
             the
             earth
             .
             So
             that
             the
             thing
             which
             was
             fordidden
             ,
             if
             the
             Gentiles
             had
             not
             used
             it
             ,
             should
             have
             beene
             otherwise
             lawfull
             enough
             to
             Gods
             people
             ,
             as
             we
             have
             seene
             out
             of
             Calvines
             commentary
             .
          
           
             Secondly
             ,
             we
             have
             reason
             for
             that
             which
             we
             say
             ,
             for
             by
             partaking
             
               
                 Sect.
              
               6
            
             with
             Idolaters
             in
             their
             Rites
             and
             Ceremonies
             ,
             we
             are
             made
             to
             partake
             with
             them
             in
             their
             Religion
             too
             .
             For
             ,
             
               Ceremoniae
               omnes
               sunt
               quaedam
               protestationes
               fidei
               ,
            
             saith
             k
             Aquinas
             .
             Therefore
             
               Communio
               rituum
               est
               quasi
               symbolum
               communionis
               in
               religione
               ,
            
             saith
             l
             Balduine
             .
             They
             who
             did
             eate
             of
             the
             Iewish
             sacrifices
             were
             partakers
             of
             the
             Altar
             ,
             1
             Cor
             :
             10.
             18.
             that
             is
             ,
             saith
             m
             
               Pareus
               ,
               socios
               Iudaicae
               religionis
               &
               cultus
               se
               profitebantur
               .
            
             For
             the
             Iewes
             by
             their
             sacrifices
             
               mutuam
               in
               una
               eademque
               religione
               copulationem
               sanciunt
               ,
            
             saith
             n
             Beza
             .
             Whereupon
             o
             
               Dr.
               Fulk
            
             noteth
             ,
             that
             the
             Apostle
             in
             that
             place
             ,
             doth
             compare
             our
             Sacraments
             with
             the
             Altars
             ,
             Hostes.
             Sacrifices
             or
             immolations
             of
             the
             Iewes
             ,
             and
             Gentiles
             ,
             
               in
               that
               point
               which
               is
               common
               to
               all
               Ceremonies
               ,
               to
               declare
               them
               that
               use
               them
               ,
               to
               be
               pertakers
               of
               that
               religion
               ,
               whereof
               they
               be
               Ceremonies
               .
            
             If
             then
             p
             Isidore
             thought
             it
             unlawfull
             for
             Christians
             to
             take
             pleasure
             in
             the
             fables
             of
             Heathen
             Poets
             ,
             because
             
               non
               solum
               thura
               offerendo
               Daemonibus
               immolatur
               ,
               sed
               etiam
               corum
               dicta
               libentius
               capiendo
            
             ;
             much
             more
             have
             we
             reason
             to
             think
             ,
             that
             by
             taking
             part
             in
             the
             Ceremonies
             of
             Idolaters
             ,
             we
             doe
             but
             offer
             to
             Divells
             ,
             and
             joyne
             our
             selvs
             to
             the
             service
             of
             Idolls
             .
          
           
             Thirdly
             ,
             as
             by
             Scripture
             ,
             and
             reason
             ,
             so
             by
             Antiquity
             we
             strengthen
             our
             Argument
             .
             Of
             old
             ,
             Christians
             did
             so
             shunne
             to
             be
             like
             the
             Pagans
             ,
             
               
                 Sect.
              
               7
            
             that
             in
             the
             dayes
             of
             Tertullian
             ,
             it
             was
             thought
             that
             Christians
             might
             not
             weare
             a
             Garland
             because
             thereby
             they
             had
             beene
             made
             conforme
             to
             the
             Pagans
             .
             Hence
             q
             Tertullian
             justifieth
             the
             Souldier
             ,
             who
             refused
             to
             weare
             a
             Garland
             as
             the
             Pagans
             did
             .
             r
             
               Dr.
               Mortone
            
             himself
             alledgeth
             another
             cafe
             out
             of
             Tertullian
             ,
             which
             maketh
             to
             this
             purpose
             ,
             namely
             ,
             that
             Christian
             Proselytes
             did
             distinguish
             themselvs
             from
             Roman
             Pagans
             ,
             by
             casting
             away
             their
             gownes
             and
             wearing
             of
             cloakes
             .
             But
             these
             things
             we
             are
             not
             to
             urge
             ,
             because
             we
             plead
             not
             for
             dissimilitude
             with
             the
             Papists
             ,
             in
             civill
             fashions
             ,
             but
             in
             Sacred
             and
             Religious
             Ceremonies
             .
             For
             this
             point
             then
             at
             which
             we
             hold
             us
             ,
             we
             alledge
             s
             that
             which
             is
             marked
             in
             the
             third
             Centurie
             out
             of
             Origen
             ,
             namely
             ,
             that
             it
             was
             held
             unlawfull
             for
             Christians
             ,
             to
             observe
             the
             feasts
             and
             Solemnities
             ,
             either
             of
             the
             Iewes
             ,
             or
             of
             the
             Gentiles
             .
             Nay
             we
             find
             t
             a
             whole
             Councell
             determining
             thus
             
               Non
               opportet
               à
               Iudaeis
               vel
               Haereticis
               ,
               feriatica
               quae
               mittuntur
               accipere
               ,
               nec
               cum
               eis
               dies
               agere
               feriatos
               .
            
             The
             Councell
             of
             Nice
             also
             condemned
             those
             who
             kept
             Easter
             upon
             the
             fourteenth
             day
             of
             the
             moneth
             .
             That
             which
             made
             them
             pronounce
             so
             ,
             (
             as
             is
             cleare
             from
             u
             Constantines
             Epistle
             to
             the
             Churches
             ,
             )
             was
             ,
             because
             they
             held
             it
             unbeseeming
             for
             Christians
             
             to
             have
             any
             thing
             common
             with
             the
             Iewes
             in
             their
             rites
             and
             observances
             .
             x
             Augustin
             condemneth
             fasting
             upon
             the
             Sabbath
             day
             ,
             as
             scandalous
             ,
             because
             the
             Manichees
             used
             so
             ,
             and
             fasting
             upon
             that
             day
             had
             beene
             a
             conformity
             with
             them
             .
             And
             wherefore
             did
             Gregory
             advise
             Leander
             ,
             to
             abolish
             the
             Ceremony
             of
             trin-immersion
             ?
             his
             y
             words
             ar
             plaine
             .
             
               Quia
               nunc
               huc
               usque
               ab
               Haereticis
               infans
               in
               Baptismate
               tertio
               mergebatur
               ,
               fiendum
               apud
               vos
               esse
               non
               censeo
               .
            
             Why
             doth
             z
             Epiphanius
             in
             the
             end
             of
             his
             bookes
             
               contra
               haereses
            
             ,
             rehearse
             all
             the
             Ceremonies
             of
             the
             Church
             ,
             as
             markes
             whereby
             the
             Church
             is
             discerned
             from
             all
             other
             sects
             ?
             If
             the
             Church
             did
             symbolize
             in
             Ceremonies
             with
             other
             sects
             ,
             he
             could
             not
             have
             done
             so
             .
             And
             Moreover
             find
             we
             not
             in
             the
             a
             Canons
             of
             the
             auncient
             Councels
             ,
             that
             Christians
             were
             forbidden
             to
             decke
             their
             houses
             with
             greene
             boughes
             and
             bay
             leaves
             ,
             to
             observe
             the
             Calends
             of
             Ianuary
             ,
             to
             keep
             the
             first
             day
             of
             every
             moneth
             ,
             &c.
             
             Because
             the
             Pagans
             used
             so
             to
             doe
             ?
             Last
             of
             all
             ,
             read
             we
             not
             ,
             in
             b
             the
             fourth
             century
             of
             the
             Ecclesiasticall
             history
             ,
             that
             the
             frame
             of
             Christians
             in
             that
             age
             ,
             was
             such
             ,
             that
             
               nec
               cum
               haereticis
               commune
               quicquam
               habere
               voluerunt
               ?
            
          
           
             One
             would
             think
             that
             nothing
             could
             be
             answered
             to
             any
             of
             these
             things
             ,
             by
             such
             as
             pretend
             no
             lesse
             ,
             then
             that
             they
             have
             devoted
             
               
                 Sect.
              
               8
            
             themselves
             to
             bend
             all
             their
             wishes
             &
             labours
             for
             procuring
             the
             imitation
             of
             venerable
             antiquity
             .
             Yet
             c
             Hooker
             can
             coyne
             a
             conjecture
             ,
             to
             frustrate
             all
             which
             we
             alleadge
             .
             
               In
               things
               (
               saith
               he
               )
               of
               their
               owne
               nature
               indifferent
               ,
               if
               either
               Councells
               ,
               or
               particular
               men
               ,
               have
               at
               any
               time
               with
               sound
               Iudgment
               misliked
               conformity
               betweene
               the
               Church
               of
               God
               and
               Infidells
               ,
               the
               cause
               thereof
               hath
               not
               beene
               affectation
               ,
               of
               dissimilitude
               ,
               but
               some
               special
               accident
               which
               the
               Church
               not
               beeing
               alwayes
               subject
               unto
               ,
               hath
               not
               still
               cause
               to
               doe
               the
               like
               .
               For
               example
               (
               saith
               he
               )
               in
               the
               dangerous
               dayes
               of
               triall
               ,
               wherein
               there
               was
               no
               way
               for
               the
               trueth
               of
               Iesus
               Christ
               to
               triumph
               over
               infidelity
               ,
               but
               through
               the
               constancy
               of
               his
               Saincts
               ,
               whom
               yet
               a
               naturall
               desire
               to
               save
               themselves
               from
               the
               flame
               ,
               might
               peradvēture
               cause
               to
               joyne
               with
               the
               Pagans
               in
               externall
               Customes
               ,
               too
               farre
               using
               the
               same
               as
               a
               cloak
               to
               conceale
               themselves
               in
               ,
               and
               a
               mist
               to
               darken
               the
               eyes
               of
               Infidels
               withall
               ;
               for
               remedy
               hereof
               ,
               it
               might
               be
               ,
               those
               lawes
               were
               provided
               .
            
             Ans.
             1.
             
             This
             answer
             is
             altogither
             doubtfull
             ,
             and
             conjecturall
             ,
             made
             up
             of
             If
             ,
             and
             peradventure
             ,
             and
             
               it
               might
               be
            
             .
             Neither
             is
             any
             thing
             found
             which
             can
             make
             such
             a
             conjecture
             probable
             .
             2.
             
             The
             true
             reason
             ,
             why
             Christians
             were
             forbidden
             to
             use
             the
             Rites
             and
             Customes
             of
             Pagans
             ,
             was
             neither
             a
             bare
             affectation
             of
             dissimilitude
             ,
             nor
             yet
             any
             speciall
             accident
             which
             the
             Church
             is
             not
             alwayes
             subject
             unto
             ;
             but
             because
             it
             was
             held
             unlawfull
             ,
             to
             symbolize
             with
             Idolaters
             in
             the
             use
             of
             such
             rites
             ,
             as
             they
             placed
             any
             religion
             in
             .
             For
             in
             the
             Fathers
             &
             Councells
             ,
             which
             we
             have
             cited
             to
             this
             purpose
             ,
             there
             is
             no
             other
             reason
             mentioned
             ,
             why
             it
             behoved
             Christians
             to
             abstaine
             
             from
             those
             forbidden
             customes
             ,
             but
             only
             because
             the
             Pagans
             and
             Infidels
             used
             so
             .
             3.
             
             And
             what
             if
             Hookers
             divination
             shall
             have
             place
             ?
             doth
             it
             not
             agree
             to
             us
             ,
             so
             as
             it
             should
             make
             us
             unlike
             the
             Papists
             ?
             yes
             sure
             ,
             and
             more
             properly
             .
             For
             put
             the
             case
             ,
             that
             those
             auncient
             Christians
             had
             not
             avoided
             conformity
             with
             Pagans
             ,
             in
             those
             Rites
             and
             Customes
             ,
             which
             we
             reade
             to
             have
             beene
             forbidden
             them
             ,
             yet
             for
             all
             that
             ,
             there
             had
             beene
             remaining
             betwixt
             them
             and
             the
             Pagans
             ,
             by
             a
             great
             deale
             more
             difference
             ,
             then
             will
             remaine
             betwixt
             us
             and
             the
             Papists
             ,
             if
             we
             avoide
             not
             conformity
             with
             them
             in
             the
             controverted
             Ceremonies
             :
             for
             the
             Pagans
             had
             not
             the
             Word
             ,
             Sacraments
             ,
             &c.
             which
             the
             Papists
             doe
             retaine
             ,
             so
             that
             we
             may
             farre
             more
             easily
             use
             the
             Ceremonies
             ,
             as
             a
             mist
             to
             darken
             the
             eyes
             of
             the
             Papists
             ,
             then
             they
             could
             have
             used
             those
             forbidden
             Rites
             ,
             as
             a
             mist
             to
             darken
             the
             eyes
             of
             Pagans
             .
             Much
             more
             then
             ,
             Protestants
             should
             not
             be
             permitted
             to
             cōforme
             themselves
             unto
             Papists
             ,
             in
             Rites
             &
             Ceremonies
             ,
             lest
             in
             the
             dangerous
             dayes
             of
             triall
             (
             which
             some
             Reformed
             Churches
             in
             Europe
             doe
             presently
             feele
             ,
             and
             which
             seeme
             to
             be
             faster
             approaching
             to
             our selves
             ,
             then
             the
             most
             part
             are
             aware
             of
             ,
             )
             they
             joyne
             themselves
             to
             Papists
             in
             these
             externall
             things
             ,
             too
             farre
             using
             the
             same
             as
             a
             cloake
             to
             conceale
             themselves
             in
             ,
             &c.
             4.
             
             We
             find
             that
             the
             reason
             ,
             why
             the
             fourth
             Councell
             of
             Toledo
             ,
             d
             forbade
             the
             Ceremony
             of
             thrise
             dipping
             in
             water
             to
             be
             used
             in
             baptisme
             ,
             was
             ,
             lest
             Christians
             should
             seeme
             to
             assent
             to
             Heretikes
             who
             divide
             the
             Trinity
             .
             And
             the
             reason
             why
             the
             same
             Councell
             e
             forbade
             Cleargie
             men
             to
             conforme
             themselves
             unto
             the
             custome
             of
             Heretikes
             ,
             in
             the
             sheaving
             of
             the
             haire
             of
             their
             head
             ,
             is
             mentioned
             to
             have
             beene
             ,
             the
             removing
             of
             conformity
             with
             the
             Custome
             of
             Heretikes
             ,
             from
             the
             Churches
             of
             Spaine
             ,
             as
             beeing
             a
             great
             dishonour
             unto
             the
             same
             .
             And
             we
             have
             heard
             before
             ,
             that
             Augustine
             condemneth
             conformity
             with
             the
             Manichees
             ,
             in
             fasting
             upon
             the
             Lords
             day
             ,
             as
             scandalous
             .
             And
             whereas
             afterwards
             the
             Councell
             of
             Caesaraugusta
             forbade
             fasting
             upon
             the
             Lords
             day
             ,
             f
             a
             grave
             Writer
             layeth
             out
             the
             reason
             of
             this
             prohibition
             ,
             thus
             ,
             
               It
               would
               appeare
               that
               this
               Councell
               had
               a
               desire
               to
               abolish
               the
               Rites
               and
               Customes
               of
               the
               Manichean
               Heretikes
               ,
               who
               were
               accustomed
               to
               fast
               upon
               the
               Lords
               day
               .
            
             Lastly
             ,
             we
             have
             seene
             from
             Constantines
             Epistle
             to
             the
             Churches
             ,
             that
             dissimilitude
             with
             the
             Iewes
             was
             one
             (
             though
             not
             the
             only
             one
             )
             reason
             ,
             why
             it
             was
             not
             thought
             beseeming
             to
             keep
             Easter
             upon
             the
             fourteenth
             day
             of
             the
             moneth
             .
             Who
             then
             can
             thinke
             that
             any
             such
             speciall
             accident
             ,
             as
             Hooker
             imagineth
             ,
             was
             the
             reason
             why
             the
             Rites
             and
             Customes
             of
             Pagans
             were
             forbidden
             to
             Christians
             ?
             Were
             not
             the
             Customes
             of
             the
             Pagans
             to
             be
             held
             unbeseeming
             for
             Christians
             ,
             as
             well
             as
             the
             Customes
             of
             the
             Iewes
             ?
             Nay
             ,
             if
             Conformity
             with
             Heretikes
             (
             whom
             g
             Hooker
             aknowledgeth
             to
             be
             a
             part
             of
             the
             visible
             Church
             ,
             )
             in
             their
             Customes
             and
             Ceremonies
             ,
             was
             condemned
             as
             a
             scandall
             ,
             a
             dishonour
             to
             the
             Church
             ,
             and
             an
             assenting
             unto
             their
             Heresies
             ;
             
             might
             he
             not
             have
             much
             more
             thought
             ,
             that
             conformity
             with
             the
             Customes
             of
             Pagans
             was
             forbidden
             as
             a
             greater
             scandall
             ,
             and
             dishonour
             to
             the
             Church
             ,
             and
             as
             an
             assenting
             to
             the
             Paganisme
             and
             Idolatry
             of
             those
             that
             were
             without
             ?
          
           
             But
             to
             proceed
             .
             In
             the
             fourth
             place
             ,
             the
             Canon
             Law
             it self
             speaketh
             
               
                 Sect.
              
               9
            
             for
             the
             Argument
             ,
             which
             we
             have
             in
             hand
             .
             h
             
               Non
               licet
               iniquas
               observationes
               agere
               Calendarum
               ,
               &
               otiis
               vacare
               Gentilibus
               ,
               neque
               lauro
               ,
               aut
               viriditate
               arborum
               ,
               cingere
               domos
               :
               omnis
               enim
               haec
               observatio
               Paganismi
               est
               .
            
             And
             againe
             ,
             i
             
               Anathema
               sit
               qui
               ritum
               Paganorum
               &
               Calendarum
               observat
               .
            
             And
             after
             ,
             k
             
               dies
               Aegyptiaci
               &
               Ianuarij
               Calendae
               non
               sunt
               observandae
               .
            
          
           
             Fiftly
             ,
             our
             assertion
             will
             finde
             place
             in
             the
             Schoole
             too
             ,
             which
             holdeth
             ,
             l
             that
             Iewes
             were
             forbidden
             to
             we
             are
             a
             garment
             of
             diverse
             sorts
             ,
             as
             of
             Linnen
             and
             Woollen
             togither
             ,
             and
             that
             their
             women
             were
             forbidden
             to
             weare
             mens
             clothes
             ,
             or
             their
             men
             Womens
             clothes
             ;
             because
             the
             Gentiles
             used
             so
             ,
             in
             the
             worshipping
             of
             their
             Gods.
             In
             like
             māner
             ,
             m
             that
             the
             Priests
             were
             forbidden
             to
             round
             their
             heads
             ,
             or
             marre
             their
             beards
             ,
             or
             make
             incision
             in
             their
             flesh
             ,
             because
             n
             the
             Idolatrous
             Priests
             did
             so
             .
             And
             o
             that
             the
             prohibition
             which
             forbade
             the
             commixtion
             of
             beasts
             of
             diverse
             kynds
             among
             the
             Iewes
             ,
             hath
             a
             figurative
             sence
             ,
             in
             that
             we
             are
             forbidden
             to
             make
             People
             of
             one
             kynd
             of
             Religion
             ,
             to
             have
             any
             conjunction
             with
             those
             of
             another
             kynd
             .
          
           
             Sixtly
             ,
             p
             Papists
             themselves
             teach
             ,
             that
             it
             is
             generally
             forbidden
             to
             communicat
             with
             Infidells
             and
             Heretikes
             ,
             but
             especially
             in
             any
             act
             of
             Religion
             .
             Yea
             q
             they
             think
             ,
             that
             Christian
             men
             are
             bound
             to
             abhorre
             the
             very
             phrases
             and
             words
             of
             Heretikes
             ,
             which
             they
             use
             .
             Yea
             r
             they
             condemn
             the
             very
             Heathenish
             names
             of
             the
             dayes
             of
             the
             weeke
             ,
             imposed
             after
             the
             names
             of
             the
             planets
             ,
             
               Sonday
               ,
               Moneday
            
             ,
             &c.
             
             s
             They
             hold
             it
             altogither
             a
             great
             and
             damnable
             sinne
             ,
             to
             deale
             with
             Heretikes
             in
             matter
             of
             Religion
             ,
             or
             any
             way
             to
             communicate
             with
             them
             in
             spirituall
             things
             .
             t
             Bellarmine
             is
             plaine
             ,
             who
             will
             have
             Catholikes
             to
             be
             discerned
             from
             Heretikes
             ,
             and
             other
             sects
             of
             all
             sorts
             ,
             even
             by
             Ceremonies
             ,
             because
             as
             Heretikes
             have
             hated
             the
             Ceremonies
             of
             the
             Church
             ,
             so
             the
             Church
             hath
             ever
             abstained
             from
             the
             observances
             of
             Heretikes
             .
          
           
             Seaventhly
             ,
             our
             owne
             Writers
             doe
             sufficiently
             confirme
             us
             in
             
               
                 Sect.
              
               10
            
             this
             Argument
             .
             The
             bringing
             of
             Heathenish
             ,
             or
             Iewish
             Rites
             into
             the
             Church
             ,
             is
             altogither
             condemned
             by
             u
             them
             ,
             yea
             x
             though
             the
             Customes
             &
             Rites
             of
             the
             Heathen
             ,
             be
             received
             into
             the
             Church
             for
             gaining
             them
             ,
             and
             drawing
             them
             to
             the
             true
             Religion
             ,
             yet
             is
             it
             condemned
             ,
             as
             proceeding
             ex
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               seu
               prava
               Ethnicorum
               imitatione
            
             .
             y
             
               I.
               Rainoldes
            
             rejecteth
             the
             Popish
             Ceremonies
             ,
             partly
             because
             they
             ar
             Iewish
             ,
             and
             partly
             because
             they
             are
             Heathnish
             .
             The
             same
             Argument
             ,
             
             z
             
               Th.
               Biza
            
             useth
             against
             them
             .
             In
             the
             secound
             command
             ,
             as
             a
             Zanchius
             expoundeth
             it
             ,
             we
             are
             forbidden
             to
             borrow
             any
             thing
             
               ex
               ritibus
               idololatrarum
               Gentium
               .
               Fidelibus
            
             saith
             b
             
               Calvin
               fas
               non
               est
               ullo
               symbolo
               ostendere
               ,
               sibi
               cum
               superstitiosis
               esse
               consensum
               .
            
             To
             conclude
             then
             ,
             since
             not
             onely
             Idolatry
             is
             forbidden
             ,
             but
             also
             as
             
               c
               Pareus
            
             noteth
             ,
             every
             sort
             of
             communicating
             with
             the
             occasions
             ,
             appearances
             ,
             or
             instruments
             of
             the
             same
             ,
             and
             since
             as
             d
             our
             Divines
             have
             declared
             ,
             the
             Papists
             are
             in
             many
             respects
             grosse
             Idolaters
             ,
             let
             us
             choose
             to
             have
             the
             commendation
             ,
             which
             e
             was
             given
             to
             the
             auncient
             Britons
             ,
             
             for
             being
             enemies
             to
             the
             Romane
             Customes
             ,
             rather
             then
             as
             f
             Pope
             Pius
             the
             5.
             was
             forced
             to
             say
             of
             Rome
             ,
             that
             it
             did
             more
             
               Gentilizare
               ,
               quam
               Christianizare
            
             ;
             so
             they
             who
             would
             gladly
             wish
             ,
             they
             could
             give
             a
             better
             commendation
             to
             our
             Church
             ,
             be
             forced
             to
             say
             ,
             that
             it
             doth
             not
             onely
             more
             
               Anglizare
               ,
               quam
               Scotizare
            
             ,
             but
             also
             more
             
               Romanizare
               ,
               quam
               Evangelizare
            
             .
          
           
             But
             our
             Argument
             is
             made
             by
             a
             great
             deal
             more
             strong
             ,
             if
             yet
             further
             
               
                 Sect.
              
               11
            
             we
             consider
             ,
             that
             by
             the
             controverted
             Ceremonies
             ,
             we
             are
             not
             onely
             made
             like
             the
             Idolatrous
             Papists
             ,
             in
             such
             Rites
             of
             mans
             devising
             as
             they
             place
             some
             Religion
             in
             ,
             but
             we
             are
             made
             likewise
             to
             take
             upon
             us
             those
             signes
             and
             symbols
             ,
             which
             Papists
             account
             to
             be
             speciall
             badges
             of
             Popery
             ,
             and
             which
             also
             in
             the
             account
             of
             many
             of
             our
             owne
             reverend
             Divines
             ,
             are
             to
             be
             so
             thought
             of
             .
             In
             the
             oath
             ordained
             by
             Pius
             the
             4.
             to
             be
             taken
             of
             Bishops
             at
             their
             creation
             ,
             as
             g
             Onuphrius
             writteth
             ,
             they
             are
             appointed
             to
             sweare
             ,
             
               Apostolicas
               &
               Ecclesiasticas
               traditiones
               ,
               reliquasque
               ejusdem
               Ecclesiae
               observationes
               &
               constitutiones
               firmissime
               admitto
               &
               amplector
               .
            
             And
             after
             .
             
               Receptos
               quoque
               &
               approbatos
               Ecclesiae
               Catholicae
               ritus
               ,
               in
               supra
               dictorum
               Sacramentorum
               solemni
               administratione
               ,
               recipio
               &
               admitto
               .
            
             We
             see
             Bishops
             are
             not
             created
             by
             this
             ordinance
             ,
             except
             they
             not
             only
             believe
             with
             the
             Church
             of
             Rome
             ,
             but
             also
             receive
             her
             Ceremonies
             ,
             by
             which
             as
             by
             the
             badges
             of
             her
             Faith
             &
             Religion
             ,
             cognizance
             may
             be
             had
             ,
             that
             they
             are
             indeed
             her
             Children
             .
             And
             further
             ,
             h
             Papists
             give
             it
             forth
             plainely
             ,
             that
             as
             he
             Church
             hath
             ever
             abstained
             from
             the
             observances
             of
             Heretikes
             ,
             
             so
             now
             also
             Ca
             holikes
             (
             they
             meane
             Romanists
             )
             are
             very
             we
             I
             distinguished
             from
             Heretikes
             (
             hey
             mean
             those
             of
             the
             Reformed
             Religion
             )
             by
             the
             Signe
             of
             the
             Crosse
             ,
             abstinence
             from
             flesh
             on
             Fryday
             ,
             &c.
             
             And
             how
             doe
             our
             owne
             Divines
             understand
             the
             Marke
             of
             the
             Beast
             ;
             spoken
             of
             Revel
             .
             13.
             16.
             17
             ?
             i
             Iunius
             comprehendeth
             confirmation
             under
             this
             marke
             :
             k
             Cartwright
             also
             referreth
             the
             Signe
             of
             the
             Crosse
             to
             the
             marke
             of
             the
             Beast
             .
             
               l
               Pareus
            
             approveth
             the
             Bishop
             of
             Sarisbury
             his
             exposition
             ,
             and
             placeth
             the
             common
             marke
             of
             the
             Beast
             in
             the
             observation
             of
             Antichrist
             his
             festivall
             dayes
             ,
             and
             the
             rest
             of
             his
             
             Ceremonies
             which
             are
             not
             commanded
             by
             God.
             It
             seemes
             this
             much
             hath
             beene
             plaine
             to
             
               Ioseph
               Hall
            
             ,
             so
             that
             he
             could
             not
             deny
             it
             .
             For
             
             whereas
             the
             Brownists
             alledge
             ,
             that
             not
             only
             after
             their
             separation
             ,
             but
             before
             they
             separated
             also
             ,
             they
             were
             ,
             and
             are
             verily
             persuaded
             ,
             that
             the
             Ceremonies
             are
             but
             the
             badges
             and
             liveries
             of
             that
             man
             of
             sinne
             ,
             whereof
             the
             Pope
             is
             the
             head
             ,
             and
             the
             Prelates
             the
             shoulders
             :
             he
             in
             this
             m
             Apology
             against
             them
             ,
             saith
             nothing
             to
             this
             point
             .
          
           
             As
             for
             any
             other
             of
             our
             Opposites
             ;
             who
             have
             made
             such
             answers
             
               
                 Sect.
              
               12
            
             as
             they
             could
             ,
             to
             the
             Argument
             in
             hand
             ;
             I
             hope
             the
             strength
             and
             force
             of
             the
             same
             hath
             been
             demōstrated
             to
             be
             such
             ,
             that
             their
             poore
             shifts
             are
             too
             weake
             for
             gainstanding
             it
             .
             Some
             of
             them
             (
             as
             I
             touched
             before
             )
             are
             not
             ashamed
             to
             professe
             ,
             that
             we
             should
             come
             as
             neare
             to
             the
             Papists
             as
             we
             can
             ,
             and
             therefore
             should
             conforme
             our selves
             to
             them
             in
             their
             Ceremonies
             ,
             (
             onely
             purging
             away
             the
             superstition
             )
             because
             if
             we
             doe
             otherwise
             ,
             we
             exasperate
             the
             Papists
             ,
             and
             alienate
             them
             the
             more
             from
             our
             Religion
             and
             Reformation
             .
             Ans.
             1.
             
             n
             
               Ioh.
               Bastwick
            
             ,
             propounding
             the
             same
             objection
             ,
             
               Si
               quis
               obijciat
               nos
               ipsos
               pertinaci
               Ceremoniarum
               Papalium
               contemptu
               ,
               Papistis
               offendiculum
               posuisse
               ,
               quo
               minus
               se
               nostris
               Ecclesiis
               associent
               ,
            
             he
             answereth
             out
             of
             the
             o
             Apostle
             ,
             that
             we
             are
             to
             please
             every
             one
             his
             neighbour
             onely
             in
             good
             things
             to
             edification
             ,
             &
             that
             we
             may
             not
             wink
             at
             absurd
             or
             wicked
             things
             ,
             nor
             at
             any
             thing
             in
             Gods
             worship
             ,
             which
             is
             not
             found
             in
             Scripture
             .
             2.
             
             p
             I
             have
             shewed
             ,
             that
             Papists
             are
             but
             more
             and
             more
             hardened
             in
             evill
             ,
             by
             this
             our
             conformity
             with
             them
             in
             Ceremonies
             .
             3.
             
             q
             I
             have
             shewed
             also
             the
             superstition
             of
             the
             Ceremonies
             ,
             even
             as
             they
             are
             retained
             by
             us
             ,
             and
             that
             it
             is
             as
             impossible
             to
             purge
             the
             Ceremonies
             from
             superstition
             ,
             as
             to
             purge
             superstition
             from
             it selfe
             .
          
           
             There
             are
             others
             ,
             who
             goe
             about
             to
             sow
             a
             cloake
             of
             figge
             leaves
             ,
             
               
                 Sect.
              
               13
            
             to
             hide
             their
             conformity
             with
             Papists
             ,
             and
             to
             find
             out
             some
             difference
             ,
             betwixt
             the
             English
             Ceremonies
             and
             those
             of
             the
             Papists
             .
             So
             say
             some
             ,
             that
             by
             the
             signe
             of
             the
             Crosse
             they
             are
             not
             ranked
             with
             Papists
             ,
             because
             they
             use
             not
             the
             materiall
             Crosse
             ,
             which
             is
             the
             Popish
             one
             ,
             but
             the
             aeriall
             onely
             .
             But
             it
             is
             known
             well
             enough
             ,
             that
             Papists
             doe
             Idolatrize
             the
             very
             aeriall
             Crosse
             ,
             for
             r
             Bellarmine
             holds
             ,
             
               venerabile
               esse
               signum
               Crucis
               quod
               effingitur
               in
               fronte
               ,
               aere
               ,
               &c.
               
            
             And
             though
             they
             did
             not
             make
             an
             Idoll
             of
             it
             ,
             yet
             forasmuch
             as
             Papists
             put
             it
             to
             a
             Religious
             use
             ,
             and
             make
             it
             one
             of
             the
             markes
             of
             Romane-Catholikes
             (
             as
             we
             have
             seen
             before
             )
             we
             may
             not
             be
             conformed
             to
             them
             in
             the
             use
             of
             the
             same
             .
             The
             Fathers
             of
             such
             a
             difference
             between
             the
             Popish
             Crosse
             ,
             and
             the
             English
             ,
             have
             not
             succeeded
             in
             this
             their
             way
             ,
             yet
             their
             posterity
             approve
             their
             sayings
             ,
             and
             follow
             their
             footsteps
             .
             s
             
               B.
               Lindsey
            
             by
             name
             will
             trade
             in
             the
             same
             way
             ,
             and
             will
             have
             us
             to
             think
             ,
             that
             kneeling
             in
             the
             act
             of
             receiving
             the
             Communion
             ,
             and
             keeping
             of
             Holy-dayes
             ,
             doe
             not
             sort
             us
             with
             Papists
             ,
             for
             that
             ,
             as
             touching
             the
             former
             ,
             there
             is
             a
             disconformity
             in
             the
             object
             ,
             because
             they
             kneel
             to
             the
             Signe
             ,
             we
             to
             the
             thing
             signified
             .
             And
             as
             for
             the
             latter
             ,
             the
             difference
             is
             in
             the
             employing
             of
             the
             time
             ,
             and
             in
             the
             exercise
             
             and
             worship
             for
             which
             the
             cessation
             is
             commanded
             .
             What
             is
             his
             Verdict
             then
             ,
             wherewith
             he
             sends
             us
             away
             ?
             Verily
             ,
             that
             people
             should
             be
             taught
             ,
             that
             the
             disconformity
             between
             the
             Papists
             and
             us
             ,
             is
             not
             so
             much
             in
             any
             externall
             use
             of
             Ceremonies
             ,
             as
             in
             the
             substance
             of
             the
             service
             ,
             and
             object
             ,
             whereunto
             they
             are
             applied
             .
             But
             ,
             good
             man
             ,
             he
             seeks
             a
             knot
             in
             the
             Bulrush
             .
             For
             ,
             1.
             
             There
             is
             no
             such
             difference
             betwixt
             our
             Ceremonies
             and
             those
             of
             the
             Papists
             ,
             in
             respect
             of
             the
             object
             and
             worship
             ,
             whereunto
             the
             same
             is
             applied
             ,
             as
             he
             pretendeth
             .
             For
             as
             touching
             the
             exercise
             and
             worship
             whereunto
             holy
             dayes
             are
             applied
             ,
             t
             Papists
             tell
             us
             ,
             that
             they
             keep
             Pasche
             and
             Pentecost
             yearly
             ,
             for
             memory
             of
             Christs
             Resurrection
             ,
             and
             the
             sending
             downe
             of
             the
             Holy
             Ghost
             ;
             And
             I
             pray
             ,
             to
             what
             other
             imployment
             doe
             Formalists
             professe
             ,
             that
             they
             apply
             these
             Feasts
             ,
             but
             to
             the
             commemoration
             of
             the
             same
             benefits
             ?
             And
             as
             touching
             kneeling
             in
             the
             Sacrament
             ,
             it
             shall
             be
             proven
             in
             the
             next
             Chapter
             ,
             that
             they
             doe
             kneel
             to
             the
             Signe
             ,
             even
             as
             the
             Papists
             doe
             .
             In
             the
             meane
             while
             it
             may
             be
             questioned
             ,
             whether
             the
             B.
             meant
             some
             such
             matter
             ,
             even
             here
             where
             professedly
             he
             maketh
             a
             difference
             betwixt
             the
             Papists
             their
             kneeling
             ,
             and
             ours
             .
             His
             words
             wherein
             I
             apprehend
             this
             much
             ,
             are
             these
             :
             
               The
               Papists
               in
               prayer
               kneel
               to
               an
               Idoll
               ,
               and
               in
               the
               Sacrament
               they
               kneel
               to
               the
               Signe
               ,
               we
               kneel
               in
               our
               prayer
               to
               God
               ,
               and
               by
               the
               Sacrament
               to
               the
               thing
               signified
               .
            
             The
             Analogy
             of
             the
             Antithesis
             required
             him
             to
             say
             ,
             that
             we
             kneel
             
               in
               the
               Sacrament
            
             to
             the
             thing
             signified
             :
             but
             changing
             his
             Phrase
             ,
             he
             saith
             ,
             that
             we
             kneel
             
               by
               the
               Sacrament
            
             to
             the
             thing
             signified
             .
             Now
             if
             we
             kneel
             
               by
               the
               Sacrament
               to
               Christ
            
             ,
             then
             we
             adore
             the
             Sacrament
             as
             
               objectum
               materialè
            
             ,
             and
             Christ
             as
             
               objectum
               formalè
            
             .
             Iust
             so
             the
             Papists
             adore
             their
             Images
             ,
             because
             
               per
               imaginem
            
             they
             adore
             prototypon
             .
             2.
             
             What
             if
             we
             should
             yeeld
             to
             the
             B.
             that
             Kneeling
             and
             Holy-dayes
             ,
             are
             with
             us
             applied
             to
             another
             Service
             ,
             and
             used
             with
             another
             meaning
             ,
             then
             they
             are
             with
             the
             Papists
             ?
             doth
             that
             excuse
             our
             conformity
             with
             Papists
             in
             the
             externall
             use
             of
             these
             Ceremonies
             ?
             If
             so
             u
             
               I.
               Hart
            
             did
             rigtly
             Argument
             ,
             out
             of
             Pope
             Innocentius
             ,
             that
             the
             Church
             doth
             not
             judaize
             by
             the
             Sacrament
             of
             unction
             or
             anointing
             ,
             because
             it
             doth
             figure
             and
             worke
             another
             thing
             in
             the
             New
             Testament
             ,
             then
             it
             did
             in
             the
             Olde
             .
             Rainoldes
             answereth
             ,
             that
             though
             it
             were
             so
             ,
             yet
             is
             the
             Ceremony
             Iewish
             :
             &
             marke
             his
             reason
             ,
             (
             which
             carrieth
             a
             fit
             proportion
             to
             our
             present
             purpose
             ,
             )
             
               I
               trust
            
             saith
             he
             ,
             
               you
               will
               not
               maintaine
               ,
               but
               it
               were
               Iudaisme
               for
               your
               Church
               to
               sacrifice
               a
               Lambe
               in
               burnt
               offering
               ,
               though
               you
               did
               it
               to
               signify
               ,
               not
               Christ
               ,
               that
               was
               to
               come
               ,
               as
               the
               Iewes
               did
               ,
               but
               that
               Christ
               is
               come
               ,
               &c
               Sainct
               Peter
               did
               constraine
               the
               Gentiles
               to
               Iudaize
               ,
               when
               they
               were
               induced
               by
               his
               example
               and
               auctoxity
               ,
               to
               follow
               the
               Iewish
               Rite
               in
               choice
               of
               meats
               ;
               yet
               neither
               he
               nor
               they
               allowed
               it
               in
               that
               meaning
               ,
               which
               it
               was
               given
               to
               the
               Iewes
               in
               .
               For
               it
               was
               given
               them
               to
               betoken
               that
               holinesse
               ,
               and
               traine
               them
               up
               unto
               it
               ,
               which
               Christ
               by
               his
               grace
               should
               bring
               to
               the
               faithfull
               .
               And
               Peter
               knew
               that
               Christ
               had
               do●…
               
               this
               in
               trueth
               ,
               and
               taken
               away
               that
               Figure
               ,
               yea
               the
               whole
               yoke
               of
               the
               Law
               of
               Moses
               :
               which
               point
               he
               taught
               the
               Gentiles
               also
               Wherefore
               although
               your
               Church
               doe
               keepe
               the
               Iewish
               Rites
               ,
               with
               another
               meaning
               then
               God
               ordained
               them
               for
               the
               Iewes
               ,
               &c.
               yet
               this
               of
               Peter
               sheweth
               ,
               that
               the
               thing
               is
               Iewish
               ,
               and
               you
               to
               Iudaize
               who
               keepe
               them
               .
            
             By
             the
             very
             same
             reasons
             prove
             we
             ,
             that
             Formalists
             doe
             Romanize
             ,
             by
             keeping
             the
             Popish
             Ceremonies
             ,
             though
             with
             another
             meaning
             ,
             and
             to
             another
             use
             then
             the
             Romanists
             doe
             .
             The
             very
             externall
             use
             therefore
             ,
             of
             any
             sacred
             Ceremony
             of
             humane
             Institution
             ,
             is
             not
             to
             be
             suffered
             in
             the
             matter
             of
             worship
             ,
             when
             in
             respect
             of
             this
             externall
             use
             ,
             we
             are
             sorted
             with
             Idolaters
             .
             3.
             
             If
             conformity
             with
             Idolaters
             in
             the
             externall
             use
             of
             their
             Ceremonies
             be
             lawfull
             ,
             if
             so
             be
             there
             be
             a
             difference
             in
             the
             substance
             of
             the
             Worship
             and
             Object
             whereunto
             they
             are
             applied
             ,
             then
             why
             were
             Christians
             forbidden
             of
             old
             ,
             (
             as
             vve
             have
             heard
             before
             )
             to
             keep
             the
             Calends
             of
             Ianuary
             ,
             and
             the
             first
             day
             of
             every
             moneth
             ,
             forasmuch
             as
             the
             Pagans
             used
             so
             ?
             Why
             was
             trin-immersion
             in
             Baptisme
             ,
             and
             fasting
             upon
             the
             Lords
             day
             forbidden
             ,
             for
             that
             the
             Heretikes
             did
             so
             ?
             Why
             did
             the
             Nicen
             Fathers
             inhibite
             the
             keeping
             of
             Easter
             upon
             the
             fourteenth
             day
             of
             the
             month
             ,
             x
             so
             much
             the
             rather
             ,
             because
             the
             Iewes
             kept
             it
             on
             that
             day
             ?
             The
             B.
             must
             say
             ,
             there
             was
             no
             need
             of
             shunning
             conformity
             with
             Pagans
             ,
             Iewes
             ,
             Heretikes
             ,
             in
             the
             externall
             use
             of
             their
             Rites
             and
             Customes
             ,
             and
             that
             a
             difference
             ought
             to
             have
             been
             made
             ,
             onely
             in
             the
             Object
             and
             use
             ,
             whereunto
             the
             same
             was
             applied
             .
             Nay
             ,
             why
             did
             God
             forbid
             Israell
             ,
             to
             cut
             their
             haire
             as
             the
             Gentiles
             did
             ?
             had
             it
             not
             been
             enough
             ,
             not
             to
             apply
             this
             Rite
             to
             a
             superstitious
             use
             ,
             as
             y
             Aquinas
             sheweth
             the
             Gentiles
             did
             ?
             why
             was
             the
             very
             externall
             use
             of
             it
             forbidden
             ?
          
           
             There
             is
             yet
             another
             peece
             brought
             against
             us
             ,
             but
             we
             will
             abide
             the
             proofe
             of
             it
             ,
             as
             of
             the
             rest
             .
             Nobis
             saith
             z
             
               Saravia
               ,
               satis
               est
               ,
               modestis
               &
               piis
               Christianis
               satisfacere
               ,
               qui
               ita
               recesserunt
               à
               superstitionibus
               &
               Idololatriae
               Romanae
               Ecclesiae
               ,
               ut
               probatos
               ab
               Orthodoxis
               Patribus
               mores
               ,
               non
               reijciant
               .
            
             So
             have
             some
             thought
             to
             escape
             by
             this
             posterne
             ,
             that
             they
             use
             the
             Ceremonies
             ,
             not
             for
             Conformity
             with
             Papists
             ,
             but
             for
             Conformity
             with
             the
             auncient
             Fathers
             .
             Ans.
             1.
             
             When
             a
             Rainoldes
             speaketh
             of
             the
             abolishing
             of
             Popish
             Ceremonies
             ,
             he
             answereth
             this
             subtilty
             .
             
               But
               if
               you
               say
               therefore
               ,
               that
               we
               be
               against
               the
               auncient
               Fathers
               in
               Religion
               ,
               because
               we
               pluck
               down
               that
               ,
               which
               they
               did
               set
               up
               .
               Take
               heed
               lest
               your
               speech
               doe
               touch
               the
               Holy
               Ghost
               ,
               who
               saith
               that
            
             b
             Hezekias
             (
             in
             breaking
             downe
             the
             Brazen
             Serpent
             )
             
               did
               keep
               Gods
               commandements
               which
               he
               commanded
               Moses
               .
            
             And
             yet
             withall
             saith
             ,
             c
             
               that
               he
               brake
               in
               peeces
               the
               Serpēt
               of
               Brasse
               which
               Moses
               had
               made
               .
            
             2.
             
             There
             are
             some
             of
             the
             Ceremonies
             which
             the
             Fathers
             used
             not
             ,
             as
             the
             Surplice
             (
             which
             we
             have
             seen
             d
             before
             )
             and
             kneeling
             in
             the
             act
             of
             receiving
             the
             Eucharist
             ,
             (
             as
             we
             shall
             see
             e
             afterwards
             )
             3.
             
             Yeelding
             by
             concession
             ,
             not
             by
             confession
             ,
             that
             all
             the
             Ceremonies
             about
             which
             there
             is
             controversy
             now
             among
             
             us
             ,
             were
             of
             old
             used
             by
             the
             Fathers
             ,
             yet
             that
             which
             these
             Formalists
             say
             ,
             is
             ,
             (
             as
             f
             Parker
             sheweth
             )
             even
             as
             if
             a
             Servant
             should
             be
             covered
             before
             his
             Master
             ,
             not
             as
             covering
             is
             a
             late
             signe
             of
             praeeminence
             ,
             but
             as
             it
             was
             of
             old
             a
             signe
             of
             subjection
             ,
             or
             as
             if
             one
             should
             preach
             ,
             that
             the
             Prelates
             are
             Tyranni
             to
             their
             Brethren
             ,
             Fures
             to
             the
             Church
             ,
             Sophistae
             to
             the
             Trueth
             ,
             &
             excuse
             himselfe
             thus
             .
             I
             use
             these
             words
             ,
             as
             of
             old
             they
             signified
             ,
             a
             Ruler
             ,
             a
             Servant
             ,
             a
             Student
             of
             Wisedome
             .
             All
             men
             know
             ,
             that
             words
             and
             actions
             must
             be
             interpreted
             ,
             used
             and
             received
             ,
             according
             to
             their
             moderne
             use
             ,
             and
             not
             as
             they
             have
             been
             of
             olde
             .
          
        
         
           
             CHAP.
             IV.
             
          
           
             
               That
               the
               Ceremonies
               are
               Idols
               among
               Formalists
               themselves
               ;
               and
               that
               kneeling
               in
               the
               Lords
               Supper
               before
               the
               Bread
               and
               Wine
               in
               the
               act
               of
               receiving
               them
               ,
               is
               formally
               Idolatry
               .
            
          
           
             MY
             fourth
             Argument
             against
             the
             lawfulnesse
             of
             the
             Ceremonies
             ,
             followeth
             :
             by
             which
             I
             am
             to
             evince
             that
             they
             are
             
               
                 Sect.
              
               1
            
             not
             onely
             Idolatrous
             reductivè
             ,
             because
             monuments
             of
             by-past
             ,
             and
             participativè
             ,
             because
             badges
             of
             present
             Idolatry
             ,
             but
             that
             likewise
             they
             make
             Formalists
             themselves
             ,
             to
             be
             formally
             ,
             and
             in
             respect
             of
             their
             owne
             using
             of
             them
             ,
             Idolaters
             ,
             consideration
             not
             had
             of
             the
             by-past
             ,
             or
             present
             abusing
             of
             them
             by
             others
             .
             This
             I
             will
             make
             good
             :
             first
             ,
             of
             all
             the
             Ceremonies
             in
             generall
             ;
             then
             ,
             of
             kneeling
             in
             particular
             .
             And
             I
             wish
             our
             Opposites
             here
             ,
             looke
             to
             themselves
             ,
             for
             this
             Argument
             proveth
             to
             them
             the
             Box
             of
             Pandora
             ,
             and
             containeth
             that
             which
             undoeth
             them
             ,
             though
             this
             much
             be
             not
             seen
             ,
             before
             the
             opening
             .
          
           
             First
             then
             ,
             the
             Ceremonies
             are
             Idols
             to
             Formalists
             .
             It
             had
             been
             good
             to
             have
             remembred
             that
             which
             g
             Ainsworth
             noteth
             ,
             that
             Idolothyts
             and
             monuments
             of
             Idolatry
             should
             be
             destroyed
             ,
             lest
             themselves
             at
             length
             become
             Idols
             .
             The
             Idolothyous
             Ceremonies
             ,
             we
             se
             now
             ,
             are
             become
             Idols
             to
             those
             who
             have
             retained
             them
             .
             The
             ground
             which
             the
             Bishop
             of
             Winchester
             taketh
             for
             his
             Sermon
             
               of
               the
               worshipping
               of
               imaginations
            
             ,
             to
             wit
             ,
             that
             the
             Deuill
             seeing
             that
             Idolatrous
             Images
             would
             downe
             ,
             he
             bent
             his
             whole
             device
             ,
             in
             place
             of
             them
             to
             erect
             and
             set
             up
             diverse
             imaginations
             ,
             to
             be
             adored
             and
             magnified
             in
             stead
             of
             the
             former
             ;
             is
             ,
             in
             some
             things
             abused
             and
             misapplied
             by
             him
             .
             But
             well
             may
             I
             apply
             it
             to
             the
             point
             in
             hand
             .
             For
             that
             the
             Ceremonies
             are
             the
             imaginations
             which
             are
             magnified
             ,
             adored
             ,
             and
             Idolized
             ,
             in
             stead
             of
             the
             Idolatrous
             Images
             which
             were
             put
             downe
             ,
             thus
             we
             instruct
             and
             qualify
             .
          
           
           
             First
             ,
             they
             are
             so
             erected
             and
             extolled
             ,
             that
             they
             are
             more
             looked
             
               
                 Sect.
              
               2
            
             to
             ,
             then
             the
             weighty
             matters
             of
             the
             Law
             of
             God
             ;
             all
             good
             Discipline
             must
             be
             neglected
             ,
             before
             they
             be
             not
             holden
             up
             .
             A
             covetous
             man
             is
             a
             Idolater
             ,
             for
             this
             respect
             among
             others
             ,
             as
             h
             Davenant
             noteth
             ,
             because
             he
             neglects
             the
             service
             which
             he
             oweth
             to
             God
             ,
             and
             is
             wholly
             taken
             up
             with
             the
             gathering
             of
             mony
             .
             And
             I
             suppose
             every
             one
             will
             think
             ,
             that
             those
             i
             Traditions
             ,
             which
             the
             Pharisees
             kept
             and
             held
             ,
             with
             the
             laying
             aside
             of
             the
             commandements
             of
             God
             ,
             might
             vvel
             be
             called
             Idols
             .
             Shall
             vve
             not
             then
             call
             the
             Ceremonies
             Idols
             ,
             vvhich
             are
             observed
             ,
             vvith
             the
             neglecting
             of
             Gods
             commandements
             ,
             &
             which
             are
             advanced
             above
             many
             substantiall
             points
             of
             Religion
             ?
             Idolatry
             ,
             Blasphemy
             ,
             Prophanation
             of
             the
             Sabbath
             ,
             Perjury
             ,
             Adultery
             ,
             &c.
             are
             over
             looked
             and
             not
             corrected
             nor
             reprooved
             ,
             nay
             ,
             not
             so
             much
             as
             discountenanced
             ,
             in
             these
             who
             favour
             and
             follow
             the
             Ceremonies
             ;
             and
             if
             in
             the
             fellowes
             ,
             and
             favourites
             ,
             much
             more
             in
             the
             Fathers
             .
             What
             if
             order
             be
             taken
             with
             some
             of
             those
             abominations
             ,
             in
             certain
             abject
             poore
             bodies
             ?
             
               Dat
               veniam
               corvis
               ,
               vexat
               censura
               columbas
               .
            
             What
             will
             not
             a
             Episcopall
             conformitane
             passe
             away
             with
             ,
             if
             there
             be
             no
             more
             had
             against
             him
             ,
             then
             the
             breaking
             of
             Gods
             Commandements
             ,
             by
             open
             and
             grosse
             wickednesse
             ?
             But
             ,
             O
             what
             narrow
             notice
             is
             taken
             of
             Non-conformity
             !
             How
             mercilesly
             is
             it
             menaced
             ?
             How
             cruelly
             corrected
             ?
             Well!
             the
             Ceremonies
             are
             more
             made
             of
             ,
             then
             the
             Substance
             .
             And
             this
             is
             so
             evident
             ,
             that
             k
             
               D.
               Burgesse
            
             him self
             lamenteth
             the
             pressure
             of
             conformity
             ,
             and
             denieth
             not
             that
             which
             is
             objected
             to
             him
             ,
             namely
             ,
             that
             more
             grievous
             penalties
             are
             inflicted
             upon
             the
             refusall
             of
             the
             Ceremonies
             ,
             then
             upon
             Adultery
             and
             Drunkennesse
             .
          
           
             Secoundly
             ,
             did
             not
             l
             Eli
             make
             Idols
             of
             his
             Sonnes
             ,
             when
             he
             spared
             them
             and
             bare
             with
             them
             ,
             though
             with
             the
             prejudice
             of
             Gods
             worship
             ?
             And
             may
             not
             we
             call
             the
             Ceremonies
             ,
             Idols
             ,
             which
             are
             not
             onely
             spared
             and
             borne
             with
             ,
             to
             the
             prejudice
             of
             Gods
             worship
             ,
             but
             are
             likewise
             so
             erected
             ,
             that
             the
             most
             faithfull
             Labourers
             in
             Gods
             House
             for
             their
             sake
             are
             depressed
             ,
             the
             Teachers
             and
             Maintainers
             of
             Gods
             true
             worship
             ,
             cast
             out
             ?
             For
             their
             sake
             many
             Learned
             &
             Godly
             men
             are
             envied
             ,
             contemned
             ,
             hated
             ,
             and
             nothing
             set
             by
             ,
             because
             they
             passe
             under
             the
             name
             (
             I
             should
             say
             the
             Nickname
             )
             of
             Puritans
             .
             For
             their
             sake
             ,
             many
             deare
             Christians
             have
             been
             imprisoned
             ,
             fyned
             ,
             banished
             ,
             &c.
             
             For
             their
             sake
             ,
             many
             qualified
             and
             well
             gifted
             men
             ,
             are
             holden
             out
             of
             the
             Ministery
             ,
             and
             a
             doore
             of
             enterance
             denied
             to
             those
             ,
             to
             whom
             God
             hath
             graunted
             a
             doore
             of
             utterance
             .
             For
             their
             sake
             ,
             those
             whose
             faithfull
             and
             painfull
             Labours
             in
             the
             Lords
             Harvest
             ,
             have
             greatly
             benefited
             the
             Church
             ,
             have
             been
             thrust
             from
             their
             charges
             ,
             so
             that
             they
             could
             not
             fulfill
             the
             Ministery
             ,
             which
             they
             have
             received
             of
             the
             Lord
             ,
             to
             testify
             of
             the
             Gospell
             of
             the
             grace
             of
             God.
             The
             best
             Builders
             ,
             the
             wise
             Masterbuilders
             ,
             have
             been
             by
             them
             overturned
             .
             
             This
             is
             objected
             to
             
               m
               Ioseph
               Hall
            
             ,
             by
             the
             Brownists
             :
             and
             what
             can
             he
             say
             to
             it
             ?
             forsooth
             ,
             
               that
               not
               so
               much
               the
               Ceremonies
               are
               stood
               upon
               ,
               as
               obedience
               .
               If
               God
               please
               to
               try
               Adam
               but
               with
               an
               apple
               ,
               it
               is
               enough
               .
               What
               doe
               we
               quarrel
               at
               the
               value
               of
               the
               fruit
               ,
               when
               we
               have
               a
               probition
               ?
               Shemei
               is
               slaine
               :
               what
               ?
               merely
               for
               going
               out
               of
               the
               Citie
               ?
               the
               act
               was
               little
               ,
               the
               bond
               was
               great
               :
               What
               is
               commanded
               matters
               ,
               not
               so
               much
               ,
               as
               by
               whom
               ?
               Ans.
            
             1.
             
             If
             obedience
             be
             the
             chiefe
             thing
             stood
             upon
             ,
             why
             are
             not
             other
             Lawes
             and
             Statutes
             urged
             as
             strictly
             ,
             as
             those
             which
             concerne
             the
             Ceremonies
             ?
             2.
             
             But
             what
             meanes
             he
             ?
             what
             would
             he
             say
             of
             those
             Scottish
             Protestāts
             ,
             imprisoned
             in
             the
             Caste
             of
             
               Scherisburgh
               in
               France
            
             ,
             who
             n
             beeing
             commanded
             by
             the
             Captaine
             to
             come
             to
             the
             Masse
             ,
             answered
             ,
             
               that
               to
               doe
               any
               thing
               that
               was
               against
               their
               conscience
               ,
               they
               would
               not
               ,
               neither
               for
               him
               nor
               yet
               for
               the
               King
               ?
            
             If
             he
             approve
             this
             answer
             of
             theirs
             ,
             he
             must
             allow
             us
             to
             say
             ,
             that
             we
             will
             doe
             nothing
             which
             is
             against
             our
             consciences
             .
             We
             submit
             our selves
             ,
             and
             all
             which
             we
             have
             to
             the
             King
             ,
             and
             to
             inferior
             Governours
             we
             render
             all
             due
             subjection
             ,
             which
             we
             owe
             to
             them
             .
             But
             no
             mortall
             man
             hath
             domination
             over
             our
             consciences
             ,
             which
             are
             subject
             to
             one
             onely
             Law-giver
             ,
             and
             ruled
             by
             his
             Law.
             I
             have
             shewed
             in
             the
             first
             Part
             of
             this
             Dispute
             ,
             how
             conscience
             is
             sought
             to
             be
             bound
             by
             the
             Law
             of
             the
             Ceremonies
             ,
             and
             here
             by
             the
             way
             ,
             no
             lesse
             may
             be
             drawne
             from
             Hals
             words
             ,
             which
             now
             I
             examine
             .
             For
             he
             implieth
             in
             them
             ,
             that
             we
             are
             bound
             to
             obey
             the
             Statutes
             about
             the
             Ceremonies
             ,
             merely
             for
             their
             Auctorities
             sake
             who
             command
             us
             ,
             though
             there
             be
             no
             other
             thing
             in
             the
             Ceremonies
             themselves
             ,
             which
             can
             commend
             them
             to
             us
             .
             But
             I
             have
             also
             proven
             before
             ,
             that
             humane
             Lawes
             doe
             not
             bind
             to
             obedience
             ,
             but
             onely
             in
             this
             case
             ,
             when
             the
             things
             which
             they
             prescribe
             ,
             doe
             agree
             and
             serve
             to
             those
             things
             which
             Gods
             Law
             prescribeth
             :
             so
             that
             ,
             as
             humane
             Lawes
             ,
             they
             bind
             not
             ,
             neither
             have
             they
             any
             force
             to
             bind
             ,
             but
             onely
             by
             Participation
             with
             Gods
             Law.
             This
             ground
             hath
             seemed
             to
             o
             
               P.
               Bayne
            
             ,
             so
             necessary
             to
             be
             knowne
             ,
             that
             he
             hath
             inserted
             it
             in
             his
             briefe
             exposition
             of
             the
             fondamentall
             points
             of
             Religion
             .
             And
             beside
             all
             that
             ,
             which
             I
             have
             said
             for
             it
             before
             ,
             I
             may
             not
             here
             passe
             over
             in
             silence
             ,
             this
             one
             thing
             ,
             that
             p
             Hall
             himselfe
             calleth
             it
             superstition
             to
             make
             any
             more
             sinnes
             ,
             then
             the
             ten
             commandements
             .
             Either
             then
             ,
             let
             it
             be
             shewed
             out
             of
             Gods
             word
             ,
             that
             Nonconformity
             &
             the
             refusing
             of
             the
             English
             Popish
             Ceremonies
             ,
             is
             a
             fault
             ,
             or
             else
             let
             us
             not
             be
             thought
             bound
             by
             mens
             lawes
             ,
             where
             Gods
             Law
             hath
             left
             us
             free
             .
             Yet
             we
             deale
             more
             liberally
             with
             our
             Opposites
             ,
             for
             if
             we
             prove
             not
             the
             unlawfulnesse
             of
             the
             Ceremonies
             ,
             both
             by
             Gods
             Word
             ,
             and
             sound
             reason
             ,
             let
             us
             be
             then
             bound
             to
             use
             them
             for
             Ordinances
             sake
             .
             3.
             
             His
             comparisons
             are
             farre
             wide
             :
             they
             are
             so
             farre
             from
             running
             upon
             foure
             feet
             ,
             that
             they
             have
             indeed
             no
             feet
             at
             all
             :
             whether
             we
             consider
             the
             commandements
             ,
             or
             the
             breach
             of
             them
             ,
             he
             is
             altogither
             extravagant
             .
             God
             might
             have
             commanded
             
             Adam
             to
             eate
             the
             Apple
             ,
             which
             he
             forbade
             him
             to
             eate
             ,
             and
             so
             the
             eating
             of
             it
             had
             been
             good
             ,
             the
             not
             eating
             of
             it
             evill
             :
             whereas
             the
             Will
             &
             Commandement
             of
             men
             is
             not
             
               regula
               regulans
            
             ,
             but
             
               regula
               regulata
            
             .
             Neither
             can
             they
             make
             good
             or
             evill
             ,
             beseeming
             or
             not
             beseeming
             ,
             what
             they
             list
             ,
             but
             their
             commandements
             are
             to
             be
             examined
             by
             a
             higher
             rule
             .
             When
             Solomon
             commanded
             Shemei
             to
             dwell
             at
             Ierusalem
             ,
             and
             not
             to
             goe
             over
             the
             brooke
             Kidron
             ,
             he
             had
             good
             reason
             for
             that
             which
             he
             required
             :
             for
             as
             n
             
               Peter
               Martyr
            
             noteth
             ,
             he
             r
             was
             a
             man
             of
             the
             family
             of
             the
             house
             of
             Saul
             ,
             and
             hated
             the
             Kingdome
             and
             Throne
             of
             David
             ,
             so
             that
             
               relictus
               liber
               multa
               fuisset
               molitus
               ,
               vel
               cum
               Israëlitis
               ,
               vel
               cum
               Palesthinis
               .
            
             But
             what
             reason
             is
             there
             ,
             for
             charging
             us
             with
             the
             Law
             of
             the
             Ceremonies
             ,
             except
             the
             sole
             will
             of
             the
             Law-makers
             ?
             yet
             say
             ,
             that
             Solomon
             had
             no
             reason
             for
             this
             his
             commandement
             ,
             except
             his
             owne
             will
             and
             pleasure
             ,
             for
             trying
             the
             obedience
             of
             Schemei
             ,
             who
             will
             say
             ,
             that
             Princes
             have
             as
             great
             liberty
             and
             power
             of
             commanding
             at
             their
             pleasure
             ,
             in
             matters
             of
             Religion
             ,
             as
             in
             civill
             matters
             ?
             If
             we
             consider
             the
             breach
             of
             the
             commandements
             ,
             he
             is
             still
             at
             randone
             .
             Though
             God
             tried
             Adam
             but
             with
             an
             apple
             ,
             yet
             s
             Divines
             marke
             in
             his
             eating
             of
             that
             forbidden
             fruit
             ,
             many
             grosse
             and
             horrible
             sinnes
             ,
             as
             ,
             Infidelity
             ,
             Idolatry
             ,
             Pride
             ,
             Ambition
             ,
             Self-love
             ,
             Theft
             ,
             Covetousnesse
             ,
             Contempt
             of
             God
             ,
             Prophanation
             of
             Gods
             name
             ,
             Ingratitude
             ,
             Apostasie
             ,
             murdering
             of
             his
             posterity
             ,
             &c.
             
             But
             I
             pray
             ,
             what
             exorbitant
             evills
             are
             found
             in
             our
             modest
             and
             Christian-like
             deniall
             of
             obedience
             to
             the
             Law
             of
             the
             Ceremonies
             ?
             When
             Schemei
             transgressed
             King
             Solomons
             commandement
             ,
             besides
             t
             the
             violation
             of
             this
             oath
             ,
             and
             the
             disobeying
             of
             the
             charge
             wherewith
             Solomon
             (
             by
             the
             speciall
             direction
             &
             inspiration
             of
             God
             )
             had
             charged
             him
             ,
             (
             that
             u
             his
             former
             wickednesse
             ,
             and
             that
             which
             he
             had
             done
             to
             David
             ,
             might
             be
             returned
             upon
             his
             Head
             ,
             the
             Divine
             providence
             so
             fitly
             furnishing
             another
             occasion
             and
             cause
             of
             his
             punishment
             ;
             )
             there
             was
             also
             a
             great
             contempt
             and
             misregard
             shewed
             to
             the
             King
             ,
             in
             that
             Schemei
             knowing
             his
             owne
             evill
             deservings
             ,
             aknowledged
             (
             as
             the
             trueth
             was
             ,
             )
             he
             had
             received
             no
             small
             favour
             ,
             and
             therefore
             consented
             to
             the
             Kings
             word
             as
             good
             ,
             and
             promised
             obedience
             .
             Yet
             for
             all
             that
             ,
             upon
             such
             a
             petty
             and
             small
             occasion
             ,
             as
             the
             seeking
             of
             two
             runnagat
             servants
             ,
             he
             reckoned
             not
             to
             despise
             the
             Kings
             mercy
             and
             lenity
             ,
             and
             to
             set
             at
             nought
             his
             most
             just
             commandement
             .
             What
             ?
             is
             Non-conformity
             no
             lesse
             piacular
             ?
             If
             any
             will
             dare
             to
             say
             so
             ,
             he
             is
             bound
             to
             shew
             that
             it
             is
             so
             .
             And
             thus
             have
             we
             pulled
             downe
             the
             untempered
             mortar
             ,
             wherewith
             Hall
             would
             hide
             the
             Idolizing
             of
             the
             Ceremonies
             .
          
           
             But
             thirdly
             ,
             did
             not
             Rachel
             make
             Iacob
             an
             Idoll
             ,
             when
             she
             ascribed
             
               
                 Sect.
              
               4
            
             to
             him
             a
             power
             of
             giving
             children
             ?
             
               Am
               I
               in
               Gods
               stead
            
             saith
             x
             Iacob
             ?
             And
             how
             much
             more
             reason
             have
             we
             to
             say
             ,
             that
             the
             Ceremonies
             are
             Idols
             ,
             and
             are
             set
             up
             in
             Gods
             stead
             ,
             since
             an
             operative
             
             vertue
             is
             placed
             in
             them
             ,
             for
             giving
             stay
             and
             strength
             against
             sinne
             and
             tentation
             ,
             and
             for
             working
             of
             other
             spirituall
             and
             supernaturall
             effects
             ?
             Thus
             is
             the
             Signe
             of
             the
             Crosse
             an
             Idoll
             ,
             to
             those
             who
             conforme
             to
             Papists
             in
             the
             use
             of
             it
             .
             y
             
               M.
               Ant.
               de
               Dominis
            
             holdeth
             ,
             
               Crucis
               signum
               ,
               contra
               Daemones
               esse
               praesidium
               .
            
             And
             z
             that
             even
             
               ex
               opere
               operato
               ,
               effectus
               mirabiles
               signi
               Crucis
               ,
               etiam
               apud
               Infideles
               ,
               aliquando
               enituerint
               .
               Shall
               I
               say
               ,
            
             saith
             a
             
               Mr.
               Hooker
               ,
               that
               the
               Signe
               of
               the
               Crosse
               (
               as
               we
               use
               it
               )
               is
               a
               meane
               in
               some
               sort
               to
               worke
               our
               preservation
               from
               reproach
               ?
               Surely
               the
               minde
               which
               as
               yet
               hath
               not
               hardened
               it selfe
               in
               sinne
               ,
               is
               seldome
               provoked
               thereunto
               in
               any
               grosse
               and
               grievous
               manner
               ,
               but
               natures
               secret
               suggestion
               ,
               objecteth
               against
               it
               ignominy
               ,
               as
               a
               barre
               .
               Which
               conceipt
               being
               entered
               into
               that
               palace
               of
               mans
               fancie
            
             (
             the
             Forehead
             )
             
               the
               Gates
               whereof
               have
               imprinted
               in
               them
               that
               Holy
               Signe
            
             (
             the
             Crosse
             )
             
               which
               bringeth
               forthwith
               to
               minde
               whatsoever
               Christ
               hath
               wrought
               ,
               and
               we
               vowed
               against
               sinne
               ;
               it
               commeth
               hereby
               to
               passe
               ,
               that
               Christian
               men
               never
               want
               a
               most
               effectuall
               ,
               though
               a
               silent
               Teacher
               ,
               to
               avoid
               whatsoever
               may
               deservedly
               procure
               shame
               .
            
             What
             more
             doe
             Papists
             ascribe
             to
             the
             Signe
             of
             the
             Crosse
             ,
             when
             they
             say
             ,
             b
             that
             by
             it
             Christ
             keeps
             his
             owne
             faithfull
             ones
             
               contra
               omnes
               tentationes
               &
               hostes
            
             ?
             Now
             if
             c
             the
             covetous
             man
             be
             called
             a
             Idolater
             ,
             because
             ,
             though
             he
             think
             not
             his
             money
             to
             be
             God
             ,
             yet
             he
             trusteth
             to
             live
             and
             prosper
             by
             it
             ,
             (
             which
             confidence
             and
             hope
             d
             we
             should
             repose
             in
             God
             onely
             )
             as
             e
             Rainoldes
             marketh
             ,
             then
             doe
             they
             make
             the
             Signe
             of
             the
             Crosse
             an
             Idoll
             ,
             who
             trust
             by
             it
             to
             be
             preserved
             from
             Sinne
             ,
             Shame
             ,
             and
             Reproach
             ,
             and
             to
             have
             their
             mindes
             staied
             in
             the
             instant
             of
             Tentation
             .
             For
             ,
             who
             hath
             given
             such
             a
             vertue
             to
             that
             dumbe
             and
             idle
             Signe
             ,
             as
             to
             work
             that
             which
             God
             onely
             can
             worke
             ?
             and
             how
             have
             these
             goodfellowes
             imagined
             ,
             that
             not
             by
             knocking
             at
             their
             braines
             ,
             as
             Iupiter
             ,
             but
             by
             onely
             signing
             their
             Foreheads
             ,
             they
             can
             procreate
             some
             menacing
             Minerva
             ,
             or
             armed
             Pallas
             ,
             to
             put
             to
             flight
             the
             Divell
             himselfe
             .
          
           
             The
             same
             kinde
             of
             operative
             vertue
             is
             ascribed
             to
             the
             Ceremony
             
               
                 Sect.
              
               5
            
             of
             Confirmation
             or
             Bishopping
             .
             For
             the
             English
             Service
             Booke
             teacheth
             ,
             that
             by
             it
             Children
             receive
             strength
             against
             Sinne
             ,
             and
             against
             Tentation
             .
             And
             f
             Hooker
             hath
             told
             us
             ,
             that
             albeit
             the
             Successors
             of
             the
             Apostles
             ,
             had
             but
             onely
             for
             a
             time
             such
             power
             as
             by
             Prayer
             and
             imposition
             of
             hands
             to
             bestow
             the
             Holy
             Ghost
             ,
             yet
             Confirmation
             hath
             continued
             hitherto
             for
             very
             speciall
             benefites
             ;
             and
             that
             the
             Fathers
             impute
             every
             where
             unto
             it
             ,
             
               that
               Gift
               or
               Grace
               of
               the
               Holy
               Ghost
               ,
               not
               which
               maketh
               us
               first
               Christian
               men
               ,
               but
               when
               we
               are
               made
               such
               ,
               assisteth
               us
               in
               all
               vertue
               ,
               armeth
               us
               against
               Tentation
               and
               Sinne.
            
             Moreover
             ,
             whiles
             he
             is
             a
             shewing
             why
             this
             Ceremony
             of
             Confirmation
             was
             separated
             from
             Baptisme
             ,
             having
             been
             long
             joyned
             with
             it
             ,
             one
             of
             his
             reasons
             which
             he
             giveth
             for
             the
             Separation
             ,
             is
             ,
             that
             sometimes
             the
             parties
             who
             received
             Baptisme
             were
             Infants
             ,
             
             at
             which
             age
             they
             might
             well
             be
             admitted
             to
             live
             in
             the
             family
             ,
             but
             to
             fight
             in
             the
             armie
             of
             God
             ,
             to
             bring
             forth
             the
             fruits
             ,
             and
             to
             doe
             the
             workes
             of
             the
             Holy
             Ghost
             ,
             their
             time
             of
             hability
             was
             not
             yet
             come
             ,
             which
             implie●…h
             ,
             that
             by
             Confirmation
             men
             receive
             this
             hability
             ,
             else
             there
             is
             no
             sence
             in
             that
             which
             he
             saith
             .
             What
             is
             Idolatry
             ,
             if
             this
             be
             not
             ,
             to
             ascribe
             to
             Rites
             of
             mans
             devising
             ,
             the
             power
             and
             vertue
             of
             doing
             that
             which
             none
             but
             he
             to
             whom
             all
             power
             in
             heaven
             and
             earth
             belonges
             ,
             can
             doe
             ?
             And
             howbeit
             Hooker
             would
             strike
             us
             dead
             at
             once
             ,
             with
             the
             high-sounding
             name
             of
             the
             Fathers
             ,
             yet
             it
             is
             not
             unknowne
             ,
             that
             the
             first
             Fathers
             from
             whom
             this
             Idolatry
             hath
             descended
             ,
             were
             those
             auncient
             Heretikes
             ,
             the
             Montanists
             .
             for
             as
             g
             Chemnitius
             marketh
             out
             of
             Tertullian
             &
             Cyprian
             ,
             the
             Montanists
             were
             the
             first
             ,
             who
             beganne
             to
             ascribe
             any
             spirituall
             efficacy
             or
             operation
             to
             Rites
             and
             Ceremonies
             devised
             by
             men
             .
          
           
             Fourthly
             ,
             that
             whereunto
             more
             respect
             and
             account
             is
             given
             ,
             then
             God
             alloweth
             to
             be
             given
             to
             it
             ,
             and
             wherein
             more
             excellency
             is
             placed
             ,
             then
             God
             hath
             put
             into
             it
             ,
             or
             will
             at
             all
             communicat
             to
             it
             ,
             is
             an
             Idoll
             exalted
             against
             God
             :
             which
             maketh
             h
             Zanchius
             to
             say
             ,
             
               Si
               Luthero
               vel
               Calvino
               tribuas
               ,
               quod
               non
               potuerant
               errare
               ,
               Idola
               tibi
               fingis
               .
            
             Now
             when
             i
             Hooker
             accounte●…h
             festivall
             dayes
             ,
             for
             Gods
             extraordinary
             workes
             wrought
             upon
             them
             ,
             to
             be
             holyer
             then
             other
             dayes
             ,
             What
             man
             of
             sound
             Iudgement
             ,
             will
             not
             perceive
             that
             these
             dayes
             are
             Idolized
             ,
             since
             such
             an
             eminency
             and
             excellency
             is
             put
             in
             them
             ,
             whereas
             God
             hath
             made
             no
             difference
             betwixt
             them
             ,
             and
             any
             other
             dayes
             ?
             k
             We
             have
             seene
             also
             ,
             that
             the
             Ceremonies
             are
             urged
             as
             necessary
             ,
             but
             did
             ever
             God
             allow
             ,
             that
             things
             Indifferent
             should
             be
             so
             highly
             advanced
             ,
             at
             the
             pleasure
             of
             men
             ?
             And
             moreover
             ,
             l
             I
             have
             shewed
             ,
             that
             worship
             is
             placed
             in
             them
             ;
             in
             which
             respect
             ,
             needs
             they
             must
             be
             Idolls
             ,
             being
             thus
             exalted
             against
             Gods
             Word
             ,
             at
             which
             we
             are
             commanded
             to
             hold
             us
             ,
             in
             the
             matter
             of
             worship
             .
             Last
             of
             all
             ,
             they
             are
             Idolatrously
             advanced
             and
             dignified
             ,
             in
             so
             much
             as
             holy
             misticall
             significations
             are
             given
             them
             ,
             which
             are
             a
             great
             dea●…e
             more
             then
             Gods
             word
             alloweth
             in
             any
             Ri●…es
             of
             humane
             institution
             ,
             as
             shall
             be
             shewed
             m
             afterwards
             .
             And
             so
             it
             appeareth
             ,
             how
             the
             Ceremonies
             ,
             as
             now
             urged
             and
             used
             ,
             are
             Idolls
             .
             Now
             ,
             to
             kneeling
             in
             the
             act
             of
             receiving
             the
             Lords
             Supper
             ,
             which
             I
             will
             prove
             to
             be
             direct
             and
             formall
             Idolatry
             ,
             and
             from
             Idolatry
             shall
             it
             never
             be
             purged
             ,
             while
             the
             world
             standeth
             ,
             though
             our
             Opposi●…es
             strive
             for
             it
             ,
             
               tanquam
               pro
               aris
               &
               focis
            
             .
          
           
             The
             question
             about
             the
             Idolatry
             of
             kneeling
             ,
             be●…wixt
             them
             and
             us
             ,
             
               
                 Sect.
              
               7
            
             standeth
             in
             this
             .
             
               Whether
               kneeling
               at
               the
               instant
               of
               receiving
               the
               Sacrament
               ,
               before
               the
               consecrated
               Bread
               &
               Wine
               ,
               purposely
               placed
               in
               our
               sight
               ,
               in
               the
               act
               of
               kneeling
               ,
               as
               Signes
               standing
               in
               Christs
               stead
               before
               which
               we
               the
               receivers
               are
               to
               exhibite
               outwardly
               religious
               adoration
               ;
               be
               formally
               idolatry
               ,
               or
               not
               ?
            
             No
             man
             can
             pick
             a
             quarrell
             at
             the
             stating
             of
             the
             question
             thus
             .
             For
             ,
             1.
             
             We
             dispute
             only
             about
             kneeling
             at
             the
             instant
             of
             receiving
             he
             
             Sacramentall
             Elements
             ,
             as
             all
             know
             .
             2.
             
             No
             man
             denies
             inward
             adoration
             ,
             in
             the
             act
             of
             receiving
             ,
             for
             in
             our
             minds
             we
             then
             adore
             ,
             by
             the
             inward
             graces
             of
             Faith
             ,
             Love
             ,
             Thankfulnesse
             ,
             &c.
             by
             the
             holy
             and
             Heavenly
             exercise
             whereof
             we
             glorify
             God
             ;
             so
             that
             the
             controversy
             is
             about
             outward
             adoration
             .
             3.
             
             No
             man
             will
             denie
             h●…t
             the
             consecrated
             Elements
             are
             purposely
             placed
             in
             our
             sight
             ,
             when
             we
             kneel
             ,
             except
             he
             say
             ,
             that
             they
             are
             in
             that
             action
             only
             accidentally
             present
             before
             us
             ,
             no
             otherwise
             then
             the
             Tabble-cloth
             ,
             or
             the
             walls
             of
             the
             Church
             are
             .
             4.
             
             That
             the
             Sacramentall
             Elements
             ,
             are
             in
             our
             sight
             (
             when
             we
             knee●…l
             )
             as
             Signes
             standing
             in
             Christs
             stead
             ;
             it
             is
             most
             undenyable
             .
             For
             if
             these
             Signes
             stand
             not
             in
             Christs
             stead
             to
             us
             ,
             the
             Bread
             bearing
             
               vicem
               corporis
               Christi
            
             ,
             and
             the
             Wine
             
               vicem
               sanguinis
            
             ;
             it
             followeth
             ,
             that
             when
             we
             eat
             the
             bread
             ,
             and
             drink
             the
             wine
             ,
             we
             are
             no
             more
             eating
             the
             flesh
             ,
             and
             drinking
             the
             blood
             of
             Christ
             ,
             spiritual●…y
             and
             sacramentally
             ,
             then
             if
             we
             were
             receiving
             any
             other
             Bread
             and
             Wine
             not
             consecrated
             .
             I
             stay
             not
             now
             upon
             this
             head
             ,
             because
             our
             Opposites
             aknowledge
             it
             ,
             for
             n
             
               Dr.
               Burgesse
            
             calls
             the
             Sacraments
             the
             Lords
             images
             and
             deputies
             .
             And
             the
             o
             Archbishop
             of
             Spalato
             saith
             ,
             that
             when
             we
             take
             the
             Sacrament
             of
             Christs
             body
             ,
             we
             adore
             
               Christum
               sub
               hac
               figura
               figuratum
            
             .
             5.
             
             That
             kneelers
             at
             the
             instant
             of
             receiving
             ,
             have
             the
             consecrated
             Bread
             an
             Wine
             in
             the
             eyes
             both
             of
             their
             bodies
             and
             minds
             ,
             as
             things
             so
             stated
             in
             that
             action
             ,
             that
             before
             them
             ,
             they
             are
             to
             exhibite
             outward
             religious
             adoration
             ,
             as
             well
             as
             inward
             ;
             it
             is
             also
             most
             plaine
             .
             For
             otherwise
             they
             should
             fall
             downe
             and
             kneel
             ,
             onely
             out
             of
             incogitancy
             ,
             having
             no
             such
             purpose
             in
             their
             minds
             ,
             nor
             choice
             in
             their
             wills
             ,
             as
             to
             kneel
             before
             these
             Sacramentall
             Signes
             .
          
           
             The
             question
             thus
             stated
             ,
             Formalists
             deny
             ,
             we
             affirme
             .
             Their
             negative
             
               
                 Sect.
              
               8
            
             is
             destroied
             ,
             and
             our
             affirmative
             confirmed
             by
             these
             reasons
             .
          
           
             First
             ,
             the
             kneelers
             worship
             Christ
             in
             or
             by
             the
             Elements
             ,
             as
             their
             owne
             confessions
             declare
             .
             
               When
               we
               take
               the
               Eucharist
               ,
               we
               adore
               the
               body
               of
               Christ
               ,
               per
               suum
               signum
            
             saith
             p
             the
             Archbishop
             of
             
               Spalato
               .
               We
               kneel
               by
               the
               Sacrament
               to
               the
               thing
               signified
               ,
            
             saith
             the
             q
             Bishop
             of
             Edinbrugh
             .
             r
             The
             Archbishop
             of
             Sanct-Andrewes
             ,
             and
             s
             
               Dr.
               Burgesse
            
             ,
             professe
             the
             adoring
             of
             Christ
             
               in
               the
               Sacrament
               .
               Dr.
               Mortoune
            
             mantaineth
             such
             an
             adoration
             in
             the
             Sacrament
             ,
             as
             he
             calleth
             relative
             from
             the
             Signe
             to
             Christ.
             And
             t
             Paybody
             defendeth
             him
             herein
             .
             But
             u
             the
             replier
             to
             
               Dr.
               Mortoune
            
             particular
             defence
             ,
             inferreth
             well
             ,
             that
             if
             the
             adoration
             be
             relative
             from
             the
             Signe
             ,
             it
             must
             first
             be
             carried
             to
             the
             Signe
             as
             a
             meanes
             of
             convoyance
             vnto
             Christ.
             x
             
               Dr.
               Bourgesse
            
             alloweth
             adoration
             ,
             or
             Divine
             worship
             ,
             (
             as
             he
             calleth
             it
             ,
             )
             to
             be
             given
             to
             the
             Sacrament
             respectively
             :
             and
             y
             he
             alledgeth
             a
             place
             of
             Theodoret
             ,
             to
             prove
             
             that
             such
             an
             adoration
             as
             he
             there
             taketh
             for
             Divine
             worship
             ,
             is
             done
             to
             the
             Sacrament
             in
             relation
             to
             Christ
             ,
             and
             that
             this
             adoration
             performed
             to
             the
             mysteries
             as
             types
             ,
             is
             to
             be
             passed
             over
             to
             the
             Architype
             ,
             which
             is
             the
             body
             and
             blood
             of
             Christ.
             Since
             then
             ,
             that
             kneeling
             ,
             about
             which
             our
             question
             is
             ,
             by
             the
             confession
             of
             kneelers
             themselves
             ,
             is
             Divine
             worship
             given
             by
             the
             signe
             to
             the
             thing
             signified
             ,
             and
             done
             to
             the
             Sacrament
             respectively
             or
             in
             relation
             to
             Christ
             ;
             he
             that
             will
             say
             ,
             that
             it
             is
             not
             Idolatry
             ,
             must
             acquit
             the
             Papists
             of
             Idolatry
             also
             ,
             in
             worshipping
             before
             their
             Images
             :
             for
             they
             doe
             in
             like
             manner
             professe
             ,
             that
             they
             adore
             
               prototypon
               per
               imaginem
               ,
               ad
               imaginem
               ,
            
             or
             
               in
               imagine
            
             ,
             and
             that
             they
             give
             no
             more
             to
             the
             image
             ,
             but
             relative
             or
             respective
             worship
             .
             z
             The
             Rhemists
             tell
             us
             ,
             that
             they
             doe
             no
             more
             but
             kneel
             before
             the
             creatures
             ,
             at
             or
             by
             them
             adoring
             God.
             It
             availeth
             not
             here
             to
             excogitate
             some
             differences
             betwixt
             the
             Sacramentall
             Elements
             and
             the
             Popish
             Images
             ,
             for
             what
             difference
             soever
             be
             betwixt
             them
             ,
             when
             they
             are
             considered
             in
             their
             owne
             naturall
             beeing
             ,
             yet
             as
             objects
             of
             adoration
             they
             differ
             not
             ,
             because
             when
             they
             are
             considered
             
               in
               esse
               adorabili
            
             ,
             we
             see
             the
             same
             kinde
             of
             adoration
             is
             exhibited
             by
             Formalists
             before
             the
             Elements
             ,
             which
             is
             by
             Papists
             before
             their
             Images
             .
             To
             come
             nearer
             the
             point
             ,
             Papists
             professe
             ,
             that
             they
             give
             to
             the
             outward
             Signes
             in
             the
             Sacrament
             ,
             no
             other
             adoration
             ,
             then
             the
             same
             which
             Formalists
             give
             to
             them
             .
             a
             
               Franciscus
               à
               Sancta
               Clara
            
             saith
             ,
             that
             Divine
             worship
             doeth
             not
             agree
             to
             the
             Signes
             
               per
               se
            
             ,
             but
             onely
             
               per
               accidens
            
             ,
             and
             he
             alledgeth
             for
             himself
             ,
             that
             the
             Councell
             of
             
               Trent
               Can.
               6.
               de
               Euch.
            
             saith
             not
             that
             the
             Sacrament
             ,
             but
             that
             Christ
             in
             the
             Sacrament
             ,
             is
             to
             be
             adored
             with
             latria
             .
             To
             the
             same
             purpose
             I
             observe
             ,
             that
             b
             Bellarmine
             will
             not
             take
             upon
             him
             to
             mantaine
             any
             adoration
             of
             the
             Sacrament
             with
             latria
             ,
             holding
             onely
             that
             Christ
             in
             the
             Eucharist
             is
             to
             be
             thus
             adored
             ,
             and
             that
             
               symbola
               externa
               per
               se
               &
               proprie
               non
               sunt
               adoranda
               .
            
             Whereupon
             he
             determineth
             ,
             
               status
               questionis
               non
               est
               ,
               nisi
               an
               Christus
               in
               Eucharistia
               sit
               adorandus
               cultu
               l●…triae
               .
            
             Now
             ,
             albeit
             Papists
             understand
             by
             the
             outward
             signe
             of
             Christs
             body
             in
             the
             Eucharist
             ,
             nothing
             else
             but
             the
             species
             or
             accidents
             of
             the
             Bread
             ;
             yet
             c
             since
             they
             a●…tribute
             to
             the
             same
             ,
             
               quod
               sub
               illis
               accidentibus
               ut
               vocant
               sit
               substantialiter
               corpus
               Christi
               vivum
               ,
               cum
               sua
               Deitate
               conjunctum
               ,
            
             and
             since
             d
             they
             give
             adoration
             or
             latria
             to
             the
             species
             ,
             though
             not
             
               per
               se
            
             ,
             yet
             as
             
               quid
               unum
            
             with
             the
             body
             of
             Christ
             which
             they
             containe
             ;
             hereby
             it
             is
             evident
             ,
             that
             they
             worship
             Idolatrously
             those
             very
             accidents
             .
             And
             I
             would
             understand
             ,
             if
             any
             of
             our
             Opposites
             dare
             say
             ,
             that
             Papists
             commit
             no
             such
             Idolatry
             ,
             as
             here
             I
             impute
             to
             them
             ?
             Or
             ,
             if
             they
             aknowledge
             this
             Idolatry
             of
             Papists
             ,
             how
             make
             they
             hemselvs
             cleane
             ?
             for
             we
             see
             ,
             that
             the
             worship
             which
             Papists
             give
             to
             the
             species
             of
             the
             Bread
             ,
             is
             onely
             relative
             to
             Christ
             ,
             and
             of
             the
             same
             kynd
             with
             that
             which
             Formalists
             give
             to
             the
             Bread
             and
             Wine
             .
          
           
           
             Secondly
             ,
             religious
             kneeling
             before
             the
             Bread
             which
             is
             set
             before
             
               
                 Sect.
              
               9
            
             us
             for
             a
             signe
             to
             stand
             in
             Christs
             stead
             ,
             and
             before
             which
             we
             adore
             whilles
             it
             is
             to
             us
             actually
             an
             e
             Image
             representing
             Christ
             ;
             is
             the
             verie
             bowing
             downe
             and
             worshipping
             forbidden
             in
             the
             secound
             commandement
             .
             The
             Eucharist
             is
             called
             by
             the
             Fathers
             ,
             
               Imago
               ,
               Signum
               ,
               Figura
               ,
               Similitudo
               ,
            
             as
             f
             Hospinian
             instanceth
             out
             of
             
               Origen
               ,
               Nazianzen
               ,
               Augustine
               ,
               Hilarius
               ,
               Tertullian
               ,
               Ambrose
               .
            
             g
             The
             Archbishop
             of
             Armagh
             hath
             also
             observed
             ,
             that
             the
             Fathers
             expressely
             call
             the
             Sacrament
             ,
             an
             Image
             of
             Christs
             body
             :
             and
             well
             might
             they
             call
             it
             so
             ,
             since
             the
             Sacramentall
             Elements
             doe
             not
             onely
             represent
             Christ
             to
             us
             ,
             but
             also
             stand
             in
             Christs
             stead
             ,
             in
             such
             sort
             ,
             that
             by
             the
             worthy
             receiving
             of
             them
             ,
             we
             are
             assured
             that
             we
             receive
             Christ
             himself
             ,
             and
             in
             eating
             of
             this
             Bread
             and
             drinking
             of
             this
             Wine
             ,
             we
             eate
             the
             flesh
             and
             drink
             the
             blood
             of
             Christ
             spiritually
             and
             by
             faith
             .
             Neither
             could
             the
             consecrated
             Elements
             make
             a
             Sacrament
             ,
             if
             they
             were
             not
             such
             Images
             ,
             standing
             in
             Christs
             stead
             .
             But
             what
             needeth
             any
             more
             ?
             h
             
               Dr.
               Burgesse
            
             himself
             calleth
             the
             Sacraments
             the
             Lords
             Images
             .
             Now
             that
             a
             man
             who
             adoreth
             before
             the
             painted
             or
             graven
             Image
             of
             Christ
             ,
             though
             he
             professe
             that
             he
             intendeth
             his
             wholle
             adoration
             to
             Christ
             ,
             and
             that
             he
             placeth
             the
             Image
             before
             him
             onely
             to
             represent
             Christ
             ,
             and
             to
             stirre
             up
             his
             mind
             to
             worship
             Christ
             ,
             doth
             neverthelesse
             commit
             Idolatry
             ,
             I
             trust
             ,
             none
             of
             our
             Opposites
             will
             deny
             .
             Nay
             ,
             i
             
               B.
               Lindsey
            
             teacheth
             plainly
             ,
             that
             it
             is
             Idolatry
             to
             set
             before
             the
             eyes
             of
             our
             mindes
             ,
             or
             bodies
             ,
             any
             Image
             as
             a
             meane
             or
             motive
             of
             adoration
             ,
             even
             though
             the
             worship
             should
             be
             abstracted
             from
             the
             Image
             and
             not
             given
             unto
             it
             .
             Well
             then
             :
             will
             it
             please
             him
             to
             let
             us
             see
             ,
             that
             kneeling
             before
             the
             actuall
             Images
             of
             Christs
             body
             and
             bloud
             in
             the
             Sacrament
             ,
             even
             though
             these
             Images
             should
             bee
             no
             otherwise
             considered
             in
             the
             act
             of
             adoration
             ,
             but
             as
             active
             objects
             ,
             motives
             ,
             and
             occasions
             which
             stirre
             up
             the
             mind
             of
             the
             kneeler
             to
             worship
             Christ
             ,
             (
             for
             this
             is
             the
             best
             face
             which
             himself
             puts
             upon
             kneeling
             ,
             thoug
             falsely
             ,
             as
             we
             shall
             se
             afterward
             ,
             )
             is
             not
             so
             great
             Idolatry
             as
             the
             other
             .
             All
             the
             difference
             which
             k
             he
             maketh
             ,
             is
             ,
             
               that
               no
               true
               worship
               can
               be
               properly
               occasioned
               by
               an
               Image
               ,
               which
               is
               a
               Doctor
               of
               lyes
               teaching
               nothing
               of
               God
               ,
               but
               falshood
               and
               vanities
               :
               but
               the
               blessed
               Sacrament
               being
               instituted
               by
               Christ
               ,
               to
               call
               to
               our
               remembrance
               his
               death
               ,
               &c.
               gives
               us
               ,
               so
               oft
               as
               we
               receive
               it
               ,
               a
               most
               powerfull
               and
               pregnant
               occasion
               of
               thanksgiving
               and
               praise
               .
            
             l
             
               Dr.
               Burgesse
            
             intermedling
             with
             the
             same
             difference-making
             ,
             will
             not
             have
             the
             Sacraments
             ,
             which
             are
             Images
             of
             Gods
             making
             and
             institution
             ,
             to
             be
             compared
             with
             Images
             made
             by
             the
             lust
             of
             men
             .
             Two
             differences
             then
             are
             given
             us
             .
             1.
             
             That
             the
             Sacramentall
             Elements
             have
             their
             institution
             from
             God
             ,
             Images
             not
             so
             .
             2.
             
             That
             the
             Sacrament
             is
             an
             occasion
             of
             worship
             ,
             an
             Image
             not
             so
             .
             The
             first
             difference
             makes
             them
             no
             help
             ;
             for
             though
             the
             ordinance
             and
             institution
             of
             God
             ,
             makes
             the
             use
             of
             Sacramentall
             Images
             
             to
             be
             no
             will-worship
             ,
             yet
             doeth
             it
             noth
             any
             whit
             availe
             to
             shew
             ,
             that
             adoration
             before
             them
             is
             no
             Idolatry
             .
             May
             I
             not
             commit
             Idolatry
             with
             Images
             of
             Gods
             institution
             ,
             no
             lesse
             then
             with
             those
             invented
             by
             men
             ,
             when
             
               (
               Caeteris
               paribus
            
             )
             there
             is
             no
             other
             difference
             betwixt
             them
             ,
             considered
             as
             objects
             of
             adoration
             ,
             but
             that
             of
             the
             ordinance
             and
             institution
             which
             they
             have
             ?
             What
             if
             I
             fall
             downe
             at
             the
             hearing
             of
             a
             Sermon
             ,
             and
             religiously
             adore
             before
             the
             Pastor
             ,
             as
             the
             Vicarius
             signe
             of
             Christ
             himself
             ,
             who
             stands
             there
             m
             in
             Christs
             stead
             ,
             referring
             my
             adoration
             to
             Christ
             onely
             ,
             yet
             in
             or
             by
             that
             Ambassad
             out
             who
             stands
             in
             Christs
             stead
             ?
             If
             this
             my
             adoration
             should
             be
             called
             so
             great
             Idolatry
             ,
             as
             if
             I
             should
             fall
             downe
             before
             a
             graven
             Image
             ,
             to
             worship
             God
             in
             or
             by
             it
             ,
             (
             for
             it
             is
             indeed
             as
             great
             every
             way
             ,
             )
             our
             kneelers
             I
             perceive
             would
             permit
             me
             to
             answere
             for
             my self
             ,
             that
             my
             worshipping
             of
             God
             by
             the
             minister
             ,
             can
             not
             be
             called
             Idolatrous
             ,
             by
             this
             reason
             ,
             (
             because
             the
             worshipping
             of
             God
             by
             a
             graven
             Image
             ,
             is
             such
             ,
             therefore
             also
             the
             worshipping
             of
             him
             by
             a
             living
             Image
             ,
             is
             no
             other
             ,
             )
             since
             Images
             of
             Gods
             institution
             must
             not
             bee
             paralelled
             with
             those
             of
             mens
             invention
             .
             As
             to
             the
             secound
             difference
             ,
             I
             answere
             ,
             1.
             
             Though
             the
             B.
             muttereth
             here
             ,
             that
             no
             true
             worship
             can
             bee
             occasioned
             by
             an
             Image
             ,
             yet
             belike
             he
             and
             his
             fellowes
             will
             not
             stand
             to
             it
             ,
             for
             many
             of
             them
             allow
             the
             historicall
             use
             of
             Images
             ,
             and
             the
             B.
             hath
             not
             denied
             this
             though
             his
             Antagonist
             ,
             objecteth
             it
             .
             n
             
               Dr.
               Mortoune
            
             plainly
             alloweth
             of
             Images
             for
             historicall
             commemoration
             .
             And
             herein
             he
             is
             followed
             by
             o
             
               Dr.
               Burgesse
            
             .
             2.
             
             Whereas
             he
             saith
             ,
             that
             the
             blessed
             Sacrament
             is
             instituted
             by
             Christ
             to
             call
             to
             our
             rememberance
             his
             death
             ,
             this
             inferreth
             not
             that
             it
             is
             an
             occasion
             of
             thanksgiving
             and
             praise
             in
             the
             verie
             act
             of
             receiving
             ,
             as
             we
             shall
             see
             afterward
             .
             Our
             question
             is
             onely
             about
             kneeling
             in
             the
             act
             of
             receiving
             .
             3.
             
             We
             confesse
             ,
             that
             the
             Sacrament
             is
             an
             occasion
             of
             Inward
             worship
             ,
             in
             the
             receiving
             of
             it
             .
             For
             p
             
               in
               Eucharistia
               exercetur
               summa
               Fides
               ,
               Spes
               ,
               Charitas
               ,
               Religio
               ,
               caeteraeque
               virtutes
               ,
               quibus
               Deum
               colimus
               &
               glorificamus
               .
            
             but
             the
             outward
             adoration
             of
             kneelling
             downe
             upon
             our
             knees
             ,
             can
             be
             no
             more
             occasioned
             by
             the
             blessed
             Sacrament
             ,
             in
             the
             act
             of
             receiving
             it
             ,
             then
             by
             a
             graven
             Image
             in
             the
             act
             of
             beholding
             it
             .
             The
             point
             which
             the
             B.
             had
             to
             prove
             ,
             is
             ,
             that
             whereas
             an
             Image
             can
             not
             be
             the
             occasion
             of
             outward
             adoration
             and
             kneeling
             to
             God
             before
             it
             ,
             in
             the
             act
             of
             looking
             upon
             it
             ;
             the
             Sacrament
             may
             be
             ,
             and
             is
             an
             occasion
             of
             kneeling
             ,
             when
             it
             is
             set
             before
             us
             in
             the
             act
             of
             receiving
             .
             This
             neither
             he
             ,
             nor
             any
             for
             him
             ,
             shall
             ever
             make
             good
             .
          
           
             Thirdly
             ,
             kneeling
             in
             the
             act
             of
             receiving
             the
             Sacrament
             ,
             before
             
               
                 Sect.
              
               10
            
             the
             vicatious
             signes
             which
             stand
             in
             Christes
             stead
             ,
             and
             are
             purposely
             set
             before
             us
             in
             the
             act
             of
             adoration
             ,
             that
             before
             them
             we
             may
             adore
             ;
             wanteth
             nothing
             to
             make
             up
             Idolatrous
             coadoration
             or
             relative
             worship
             .
             Our
             Opposites
             here
             tell
             us
             of
             two
             things
             necessary
             to
             
             the
             making
             up
             of
             Idolatry
             ,
             neither
             of
             which
             is
             found
             in
             their
             kneeling
             .
             First
             ,
             they
             say
             ,
             except
             there
             be
             an
             intention
             in
             the
             worshipper
             ,
             to
             adore
             the
             creature
             which
             is
             before
             his
             eyes
             ,
             his
             kneeling
             before
             it
             is
             no
             Idolatry
             .
             
               What
               shall
               I
               say
            
             ,
             saith
             q
             
               Paybody
               ?
               What
               need
               I
               say
               in
               this
               place
               ,
               but
               to
               professe
               and
               likewise
               avouch
               ,
               that
               we
               intend
               onely
               to
               worship
               the
               Lord
               our
               God
               ,
               when
               we
               kneele
               in
               the
               act
               of
               receiving
               ?
               we
               worship
               not
               the
               Bread
               and
               Wine
               ,
               we
               intend
               not
               our
               adoring
               and
               kneeling
               unto
               them
               .
               Give
               us
               leave
               to
               avouch
               our
               sincerity
               in
               this
               matter
               ,
               and
               it
               will
               take
               away
               the
               respect
               of
               Idolatry
               in
               Gods
               worship
               .
               Answ.
            
             I
             shewed
             before
             ,
             that
             Paybody
             defendeth
             
               D
               r
               Mortone
            
             his
             adoration
             ,
             which
             he
             calleth
             relative
             from
             the
             Signe
             to
             Christ
             :
             yet
             let
             it
             be
             so
             ,
             as
             here
             he
             pretendeth
             ,
             that
             no
             adoration
             is
             intended
             to
             the
             Signe
             ;
             will
             this
             save
             their
             kneeling
             from
             Idolatry
             ?
             Nay
             then
             ,
             the
             three
             Children
             should
             not
             have
             beene
             Idolaters
             ,
             if
             they
             had
             kneeled
             before
             Nebuchadnezars
             image
             ,
             intending
             their
             worship
             to
             God
             only
             ,
             and
             not
             to
             the
             Image
             .
             Our
             Opposites
             here
             ,
             take
             the
             Nicodemites
             by
             the
             hand
             .
             But
             what
             saith
             r
             
               Calvine
               ?
               Si
               isti
               boni
               sapientesque
               Sophistae
               ,
               ibi
               tum
               fuissent
               ,
               simplicitatem
               illorum
               trium
               servorum
               Dei
               irrisissent
               .
               Nam
               hujusmodi
               credo
               cos
               verbis
               objurgassent
               :
               miseri
               homines
               istud
               quidem
            
             *
             
               non
               est
               adorare
               ,
               quum
               vos
               in
               rebus
               nullam
               fidem
               adhibetis
               :
               nulla
               est
               Idololatria
               nisi
               ubi
               est
               devotio
               ,
               hoc
               est
               quaedam
               animi
               ad
               idola
               colenda
               venerandasque
               adjunctio
               atque
               applicatio
               ,
            
             &c.
             
             If
             Paybody
             had
             beene
             in
             Calvines
             place
             ,
             he
             could
             not
             have
             called
             the
             Nicodemites
             Idolaters
             ,
             forasmuch
             as
             they
             have
             no
             intention
             to
             worship
             the
             Popish
             Images
             ,
             when
             they
             kneel
             and
             worship
             before
             them
             .
             Nay
             ,
             the
             grossest
             Idolaters
             that
             ever
             were
             ,
             shall
             by
             this
             doctrine
             be
             no
             Idolaters
             ,
             and
             s
             Paul
             shall
             be
             censured
             for
             teaching
             that
             the
             Gentiles
             did
             worship
             Divells
             ,
             since
             they
             did
             not
             intend
             to
             worship
             Divells
             .
             
               Idololatrae
               nec
               olim
               in
               Paganismo
               intendebant
               ,
               nec
               hodie
               in
               Papatu
               intendunt
               ,
               Daemonibus
               offerre
               .
               Quid
               tum
               ?
               Apostolus
               contrarium
               pronuntiat
               ,
               quicquid
               illi
               intendant
               ,
            
             saith
             t
             Pareus
             .
          
           
             The
             other
             thing
             which
             our
             kneelers
             require
             to
             the
             making
             up
             of
             Idolatry
             ,
             is
             ,
             that
             the
             creature
             before
             which
             we
             adore
             ,
             be
             a
             passive
             object
             of
             the
             adoration
             ;
             whereas
             u
             say
             they
             ,
             the
             Sacramentall
             Elements
             are
             
               no
               manner
               of
               way
               the
               passive
               object
               of
               our
               adoration
               ,
               but
               the
               active
               onely
               of
               that
               adoration
               ,
               which
               at
               the
               Sacrament
               is
               given
               to
               Christ
               ,
               that
               is
               ,
               such
               an
               Object
               and
               Signe
               as
               moves
               us
               upon
               the
               sight
               ,
               or
               by
               the
               signification
               thereof
               ,
               to
               lift
               up
               our
               hearts
               ,
               and
               adore
               the
               onely
               Object
               of
               our
               faith
               ,
               the
               Lord
               Iesus
               :
               such
               as
               the
               holy
               Word
               of
               God
               ,
               his
               workes
               ,
               and
               benefites
               are
               ,
               by
               meditation
               and
               consideration
               whereof
               ,
               we
               are
               moved
               and
               stirred
               up
               to
               adore
               him
               .
               Answ.
            
             1.
             
             That
             which
             he
             affirmeth
             is
             false
             ,
             and
             out
             of
             one
             page
             of
             his
             owne
             booke
             I
             draw
             an
             Argument
             ,
             which
             destroyeth
             it
             ,
             thus
             :
             If
             the
             Sacramentall
             Elements
             ,
             were
             onely
             the
             active
             object
             of
             their
             adoration
             who
             kneele
             before
             them
             in
             the
             receiving
             ,
             then
             their
             reall
             presence
             should
             be
             but
             accidentall
             to
             the
             kneelers
             .
             But
             the
             reall
             presence
             of
             the
             Elements
             ,
             in
             the
             act
             of
             receiving
             ,
             is
             not
             accidentall
             to
             the
             kneelers
             .
             Ergo.
             The
             proposition
             I
             drawe
             from
             his
             owne
             words
             :
             
               We
               can
               
               neither
            
             (
             saith
             x
             he
             )
             
               pray
               to
               God
               ,
               nor
               thanke
               him
               nor
               praise
               him
               ,
               but
               ever
               there
               must
               be
               ,
               before
               the
               eyes
               of
               our
               minds
               at
               least
               ,
               something
               of
               his
               Workes
               ,
               Word
               ,
               or
               Sacraments
               ,
               if
               not
               before
               our
               externall
               sences
               .
            
             He
             confesseth
             it
             will
             be
             enough
             ,
             that
             these
             active
             objects
             of
             worship
             ,
             be
             before
             the
             eyes
             of
             our
             mindes
             ,
             and
             that
             their
             reall
             presence
             before
             our
             external
             sences
             is
             not
             necessary
             ,
             but
             accidentall
             to
             us
             whose
             minds
             are
             by
             their
             meanes
             stirred
             up
             to
             worship
             .
             And
             so
             it
             is
             indeed
             .
             For
             
               esse
               scibile
            
             or
             rememorativum
             of
             an
             active
             object
             of
             adoration
             ,
             is
             that
             which
             stirreth
             up
             the
             minde
             to
             worship
             ,
             so
             that
             the
             reall
             presence
             of
             such
             an
             object
             is
             but
             accidentall
             to
             the
             worshipper
             .
             The
             assumption
             I
             likewise
             draw
             out
             of
             the
             Bishops
             owne
             words
             .
             For
             y
             he
             saith
             ,
             that
             we
             kneel
             before
             the
             Elements
             ,
             
               having
               them
               in
               our
               sight
               ,
               or
               object
               to
               our
               sences
               ,
               as
               ordinary
               Signes
               ,
               meanes
               ,
               and
               memorialls
               ,
               to
               stirre
               us
               up
               ,
               to
               worship
               ,
            
             &c.
             
             Now
             if
             we
             have
             them
             in
             our
             sight
             ,
             and
             before
             our
             sences
             ,
             for
             this
             purpose
             ,
             that
             they
             may
             be
             meanes
             ,
             signes
             ,
             &
             memorialls
             to
             stirre
             us
             up
             to
             worship
             ,
             then
             (
             sure
             )
             their
             beeing
             really
             before
             our
             sences
             ,
             is
             not
             accidentall
             to
             us
             when
             we
             kneele
             .
             Since
             z
             
               Dr.
               Burgesse
            
             hath
             beene
             so
             dull
             and
             sottish
             ,
             as
             to
             write
             that
             
               the
               Signes
               are
               but
               accidentally
               before
               the
               Communicants
               ,
               when
               they
               receive
               ,
            
             he
             is
             to
             be
             ignominiously
             exsibilat
             ;
             for
             making
             the
             Sacred
             Sacramentall
             Signes
             to
             bee
             no
             otherwise
             present
             ,
             then
             the
             walls
             of
             the
             Church
             ,
             the
             nailes
             and
             timber
             of
             the
             materiall
             Table
             whereupon
             the
             Elements
             are
             set
             ,
             or
             any
             thing
             else
             accidentally
             before
             the
             Communicants
             .
             But
             ,
             2.
             put
             the
             case
             they
             did
             make
             the
             Elements
             onely
             active
             objects
             of
             worship
             ,
             when
             they
             kneel
             in
             the
             act
             of
             receiving
             them
             :
             What
             doe
             some
             Papists
             make
             more
             of
             their
             Images
             ,
             when
             they
             worship
             before
             them
             ?
             they
             hold
             ,
             as
             a
             the
             Archbishop
             of
             Spalato
             noteth
             ,
             that
             
               Imago
               est
               medium
               duntaxat
               seu
               instrumentum
               quo
               exemplar
               occurrit
               suo
               honoratori
               ,
               cultori
               ,
               adoratori
               :
               imago
               excitat
               tantummodo
               memoriam
               ,
               ut
               in
               exemplar
               feratur
               .
            
             Will
             we
             have
             them
             to
             speake
             for
             themselves
             ?
             b
             Suarez
             will
             have
             
               Imagines
               esse
               occasiones
               vel
               Signa
               excitantia
               hominem
               ad
               adorandum
               prototypa
               .
               (
               c
               )
            
             Friar
             
               Pedro
               de
               Cabrera
            
             a
             Spanjard
             ,
             taketh
             the
             opinion
             of
             Durand
             and
             his
             followers
             ,
             to
             be
             this
             ,
             That
             Images
             are
             adored
             onely
             improperly
             ,
             because
             they
             put
             men
             in
             mind
             
             of
             the
             persons
             represented
             by
             them
             :
             and
             he
             reasoneth
             against
             them
             ,
             thus
             :
             
               If
               Images
               were
               onely
               to
               be
               worshipped
               by
               way
               of
               rememoration
               and
               recordation
               ,
               because
               they
               make
               us
               remember
               the
               samplares
               ,
               which
               we
               doe
               so
               worship
               ,
               as
               if
               they
               had
               beene
               then
               present
               ,
               It
               would
               follow
               that
               all
               creatures
               should
               be
               adored
               with
               the
               same
               adoration
               ,
               wherewith
               we
               worship
               God
               :
               seeing
               all
               of
               them
               doe
               leade
               us
               unto
               the
               knowledge
               and
               remembrance
               of
               God.
            
             Whereby
             it
             is
             evident
             *
             that
             in
             the
             opinion
             of
             Durand
             ;
             and
             those
             who
             are
             of
             his
             minde
             .
             Images
             are
             b●…t
             active
             objects
             of
             adoration
             .
             Lastly
             ,
             what
             saith
             d
             Becane
             the
             Iesuite
             ?
             
               Imago
               autem
               Christi
               non
               est
               occasio
               Idololatriae
               
               apud
               nos
               Catholicos
               ,
               quia
               non
               alium
               ob
               finem
               eam
               retinemus
               ,
               quam
               ut
               nobis
               Christum
               Salvatorem
               ,
               &
               beneficia
               ejus
               representet
               .
            
             More
             particularly
             ,
             he
             will
             have
             the
             Image
             of
             Christ
             to
             be
             honoured
             for
             two
             reasons
             .
             1.
             
             
               Quia
               honor
               qui
               exhibetur
               Imagini
               redundat
               in
               eum
               cujus
               est
               Imago
               .
               2.
               
               Quia
               illud
               in
               pretio
               haberi
               potest
               ,
               quod
               per
               se
               revocat
               nobis
               in
               memoriam
               beneficia
               Dei
               ,
               &
               est
               occasio
               ut
               pro
               e●…
               acceptis
               grati
               existamus
               .
               At
               Imago
               Christi
               per
               serevocat
               nobis
               in
               memoriam
               beneficium
               nostrae
               Redemptionis
               ,
               &c.
               
            
             That
             for
             this
             respect
             the
             Image
             of
             Christ
             is
             honoured
             ,
             he
             confirmed
             by
             this
             
               simile
               .
               Quia
               ob
               eandem
               causam
               apud
               nos
               in
               pretio
               ac
               honore
               sunt
               Sacra
               Biblia
               ,
               itemque
               Festa
               Paschatis
               ,
               Pentecostes
               ,
               Nativitatis
               ,
               &
               Passionis
               Christi
               .
            
             What
             higher
             accoumpt
             is
             here
             made
             of
             Images
             then
             to
             be
             active
             Objects
             of
             Worship
             ?
             for
             even
             whiles
             it
             is
             said
             ,
             that
             the
             Honour
             done
             to
             the
             Image
             ,
             resulteth
             to
             him
             whose
             Image
             it
             is
             ,
             there
             is
             no
             Honour
             ascribed
             to
             the
             Image
             ,
             as
             a
             Passive
             Object
             :
             but
             they
             who
             honour
             an
             Image
             for
             this
             respect
             ,
             and
             with
             this
             meaning
             ,
             have
             it
             onely
             for
             an
             Active
             Object
             which
             represents
             and
             calls
             to
             their
             minde
             the
             first
             samplar
             ,
             as
             the
             e
             Archbishop
             of
             Spalato
             also
             observeth
             .
             Neither
             the
             Papists
             onely
             ,
             but
             some
             also
             of
             the
             very
             Heathen
             Idolaters
             ,
             f
             
               Norunt
               in
               Imaginibus
               nihil
               Deitatis
               inesse
               ,
               meras
               autem
               esse
               rerum
               absentium
               repraesentationes
               ,
               &c.
               
            
             And
             what
             if
             neither
             Heathens
             ,
             nor
             Papists
             had
             been
             of
             this
             Opinion
             ,
             that
             Images
             are
             but
             Active
             Objects
             of
             worship
             ?
             yet
             I
             have
             before
             observed
             ,
             that
             the
             B.
             himselfe
             aknowledgeth
             ,
             it
             were
             Idolatry
             to
             set
             before
             us
             an
             Image
             ,
             as
             the
             Active
             Object
             of
             our
             Adoration
             :
             though
             the
             worship
             should
             be
             abstracted
             from
             the
             Image
             .
          
           
             Finally
             ,
             to
             shut
             up
             this
             point
             ,
             it
             is
             to
             be
             noted
             ,
             that
             the
             using
             of
             
               
                 Sect.
              
               12
            
             the
             Sacramentall
             Elements
             as
             active
             objects
             of
             Worship
             onely
             ,
             can
             not
             make
             kneeling
             before
             them
             in
             the
             receiving
             ,
             to
             be
             no
             Idolatry
             ?
             for
             then
             might
             we
             lawfully
             ,
             &
             without
             Idolatry
             ,
             kneel
             before
             every
             active
             object
             ,
             which
             stirreth
             up
             our
             mindes
             to
             worship
             God.
             All
             the
             workes
             of
             God
             are
             such
             active
             objects
             ,
             as
             the
             B.
             also
             resolveth
             in
             the
             words
             before
             cited
             .
             Yet
             may
             we
             not
             at
             the
             sight
             of
             every
             one
             of
             Gods
             workes
             ,
             kneele
             downe
             and
             adore
             ,
             whiles
             the
             eyes
             both
             of
             body
             and
             minde
             are
             fixed
             upon
             it
             ,
             as
             the
             meanes
             and
             occasion
             which
             stirreth
             us
             up
             to
             worship
             God.
             The
             B.
             indeed
             holdeth
             we
             may
             :
             onely
             g
             he
             saith
             ,
             this
             is
             not
             necessary
             ,
             because
             when
             by
             the
             sight
             of
             the
             Creatures
             of
             God
             ,
             we
             are
             moved
             privately
             to
             worship
             ,
             our
             externall
             Gesture
             of
             Adoration
             is
             Arbitrary
             ,
             and
             sometimes
             no
             Gesture
             at
             all
             is
             required
             .
             But
             in
             the
             ordinary
             Ministery
             ,
             when
             the
             workes
             of
             God
             ,
             or
             his
             benefits
             are
             propounded
             ,
             or
             applied
             publikely
             ,
             to
             stirre
             us
             up
             to
             worship
             in
             the
             Assemblies
             of
             the
             Church
             ,
             then
             our
             Gesture
             ceaseth
             to
             be
             Arbitrary
             :
             for
             it
             must
             be
             such
             as
             is
             prescribed
             and
             received
             in
             the
             Church
             where
             we
             worship
             .
             Ans.
             1.
             
             He
             shuffeleth
             the
             point
             deceitfully
             ,
             for
             when
             he
             speaks
             of
             being
             moved
             to
             worship
             at
             the
             sight
             of
             any
             Creature
             ,
             he
             means
             of
             
             inward
             worship
             ,
             as
             is
             evident
             by
             these
             words
             ,
             
               sometime
               no
               Gesture
               at
               all
               is
               required
            
             ;
             but
             when
             he
             speakes
             of
             being
             moved
             to
             worship
             in
             the
             Assemblies
             of
             the
             Church
             ,
             by
             the
             benefites
             of
             God
             propounded
             publikely
             ,
             (
             for
             example
             ,
             by
             the
             blessed
             Sacrament
             ,
             )
             then
             he
             means
             of
             outward
             worship
             ,
             as
             is
             evident
             by
             his
             requiring
             necessarily
             a
             Gesture
             .
             He
             should
             have
             spoken
             of
             one
             kinde
             of
             worship
             in
             both
             cases
             ,
             namely
             ,
             of
             that
             which
             is
             outward
             ,
             for
             of
             no
             other
             doe
             we
             dispute
             .
             When
             we
             are
             moved
             by
             the
             Sacrament
             to
             adore
             God
             in
             the
             act
             of
             receiving
             ,
             this
             can
             be
             no
             other
             but
             that
             which
             is
             inward
             ,
             and
             thus
             we
             adore
             God
             by
             Faith
             ,
             Hope
             ,
             and
             Love
             ,
             though
             neither
             the
             heart
             be
             praying
             ,
             nor
             the
             body
             kneeling
             .
             That
             which
             we
             deny
             (
             whereof
             himselfe
             could
             not
             be
             ignorant
             ,
             )
             is
             ,
             that
             the
             Sacramentall
             Elements
             may
             be
             to
             us
             ,
             in
             the
             receiving
             ,
             active
             objects
             of
             outward
             adoration
             ?
             or
             because
             they
             move
             us
             to
             worship
             inwardly
             ,
             that
             therefore
             we
             should
             adore
             outwardly
             .
             2.
             
             Whereas
             he
             teacheth
             ,
             that
             kneeling
             before
             any
             Creature
             ,
             when
             thereby
             we
             are
             moved
             to
             worship
             privately
             ,
             is
             lawfull
             ,
             but
             kneeling
             before
             the
             Sacramentall
             Elements
             ,
             when
             thereby
             we
             are
             moved
             to
             worship
             in
             the
             Assemblies
             of
             the
             Church
             ,
             is
             necessary
             ;
             that
             we
             may
             kneel
             there
             ,
             but
             we
             must
             kneel
             here
             :
             he
             knew
             ;
             or
             else
             he
             made
             himselfe
             ignorant
             ,
             that
             both
             these
             should
             be
             denied
             by
             us
             .
             Why
             then
             did
             he
             not
             make
             them
             good
             ?
             kneeling
             before
             those
             active
             objects
             ,
             which
             stirre
             up
             our
             hearts
             to
             worship
             ,
             if
             it
             be
             necessary
             in
             the
             Church
             ,
             it
             must
             first
             be
             proven
             lawfull
             ,
             both
             in
             the
             Church
             ,
             and
             out
             of
             it
             .
             Now
             ,
             if
             a
             man
             meeting
             his
             L.
             riding
             up
             the
             street
             upon
             his
             blake
             Horse
             ,
             have
             his
             heart
             stirred
             up
             to
             worship
             God
             ,
             by
             something
             which
             he
             seeth
             either
             in
             himselfe
             or
             his
             Horse
             ,
             should
             fall
             downe
             and
             kneele
             before
             him
             ,
             or
             his
             Horse
             ,
             as
             the
             active
             object
             of
             his
             worship
             :
             I
             marvell
             ,
             whether
             the
             B.
             would
             give
             the
             man
             leave
             to
             kneele
             ,
             and
             stand
             still
             as
             the
             active
             object
             ,
             before
             the
             mans
             sences
             ?
             As
             for
             us
             ,
             wee
             holde
             ,
             that
             we
             may
             not
             kneele
             before
             every
             Creature
             ,
             which
             stirreth
             up
             our
             hearts
             to
             worship
             God
             ,
             kneele
             I
             say
             ,
             whiles
             the
             eyes
             both
             of
             body
             and
             minde
             are
             fastened
             upon
             it
             as
             the
             active
             object
             of
             our
             Adoration
             .
          
           
             The
             fourth
             Reason
             ,
             whereby
             I
             prove
             the
             kneeling
             in
             question
             ,
             to
             be
             Idolatry
             ,
             proceedeth
             thus
             .
             Kneeling
             in
             the
             act
             of
             receiving
             ,
             
               
                 Sect.
              
               13
            
             for
             reverence
             to
             the
             Sacrament
             ,
             is
             Idolatry
             .
             But
             the
             kneeling
             in
             question
             is
             such
             .
             Ergo.
             The
             Proposition
             is
             necessary
             .
             For
             if
             they
             exhibite
             Divine
             Adoration
             (
             such
             as
             their
             kneeling
             is
             confessed
             to
             be
             ,
             )
             for
             reverence
             of
             the
             Sacrament
             ,
             they
             doe
             not
             onely
             give
             ,
             but
             also
             intend
             to
             give
             Divine
             Adoration
             to
             the
             same
             .
             This
             is
             so
             undeniable
             ,
             that
             it
             dasheth
             h
             
               B.
               Lindsey
            
             ,
             and
             makes
             him
             give
             a
             broad
             Confession
             ,
             that
             it
             is
             Idolatry
             to
             kneele
             at
             the
             Sacrament
             ,
             for
             reverence
             to
             the
             Elements
             .
             The
             Assumption
             I
             prove
             from
             the
             Confession
             of
             Formalists
             .
             King
             Edwards
             Booke
             of
             common
             Prayer
             teacheth
             ,
             that
             kneeling
             at
             the
             Communion
             is
             injoyned
             for
             this
             purpose
             ,
             that
             
             the
             Sacrament
             might
             not
             be
             prophaned
             ,
             but
             held
             in
             a
             reverent
             and
             holy
             estimation
             .
             So
             doth
             i
             
               Dr.
               Mortone
            
             tell
             us
             ,
             that
             the
             reason
             wherefore
             the
             Church
             of
             England
             hath
             institute
             kneeling
             in
             the
             act
             of
             receiving
             the
             Sacrament
             ,
             is
             ,
             that
             thereby
             we
             might
             testify
             our
             due
             estimation
             of
             such
             holy
             Rites
             .
             k
             Paybody
             makes
             one
             of
             the
             respects
             of
             kneeling
             ,
             to
             be
             the
             reverent
             handling
             and
             using
             of
             the
             Sacrament
             .
             The
             l
             B.
             of
             Winchester
             exclaimeth
             against
             such
             as
             doe
             not
             kneel
             ,
             for
             not
             regarding
             the
             Table
             of
             the
             Lord
             ,
             which
             hath
             ever
             been
             thought
             of
             all
             holies
             the
             most
             holy
             ,
             and
             for
             denying
             reverence
             to
             the
             holy
             Symboles
             ,
             and
             pretious
             memorials
             of
             our
             greatest
             delivery
             ,
             even
             that
             reverence
             which
             is
             given
             to
             Prayer
             .
             Where
             ,
             by
             the
             way
             I
             observe
             ,
             that
             ,
             when
             we
             kneel
             at
             Prayer
             ,
             it
             is
             not
             to
             give
             reverence
             to
             Prayer
             ,
             but
             to
             God
             whom
             then
             most
             immediately
             we
             adore
             ,
             so
             that
             kneeling
             for
             reverence
             of
             the
             Sacrament
             ,
             receiveth
             no
             commendatiō
             from
             kneeling
             at
             Prayer
             .
             The
             act
             of
             Perth
             about
             kneeling
             ,
             when
             
               B.
               Lindsey
            
             had
             pollished
             and
             refined
             it
             as
             well
             as
             he
             could
             ,
             ordained
             us
             to
             kneele
             at
             the
             Sacrament
             ,
             in
             due
             regard
             of
             so
             Divine
             a
             Mistery
             .
             And
             what
             think
             we
             is
             understood
             by
             this
             Mistery
             ,
             for
             reverence
             whereof
             we
             are
             commanded
             to
             kneele
             ?
             The
             m
             B.
             expoundeth
             this
             Mistery
             ,
             to
             be
             the
             receiving
             of
             the
             body
             and
             blood
             of
             Christ.
             But
             here
             ,
             he
             either
             meanes
             the
             spirituall
             receiving
             of
             the
             body
             and
             blood
             of
             Christ
             ,
             or
             the
             Sacramentall
             .
             If
             the
             spirituall
             :
             why
             did
             not
             the
             Synod
             ordaine
             us
             to
             kneele
             in
             hearing
             the
             Gospell
             ?
             for
             therein
             we
             receive
             spiritually
             the
             body
             and
             blood
             of
             Christ
             ,
             and
             that
             as
             truly
             and
             really
             as
             in
             the
             Sacrament
             .
             Whereupon
             the
             n
             Archbishop
             of
             Armagh
             sheweth
             ,
             that
             the
             spirituall
             &
             inward
             feeding
             upon
             the
             body
             and
             blood
             of
             Christ
             ,
             is
             to
             be
             found
             out
             of
             the
             Sacrament
             ,
             and
             that
             diverse
             of
             the
             Fathers
             doe
             applie
             the
             sixth
             of
             Iohn
             ,
             to
             the
             hearing
             of
             the
             Word
             also
             ;
             as
             
               Clemens
               Alexandrinus
               ,
               Origen
               ,
               Eusebius
               Caesariensis
               ,
            
             &
             others
             .
             o
             
               Basilius
               Magnus
            
             likewise
             teacheth
             plainly
             ,
             that
             we
             eate
             the
             flesh
             of
             Christ
             in
             his
             Word
             and
             Doctrine
             .
             This
             I
             am
             sure
             no
             man
             dare
             deny
             .
             The
             B●…
             then
             must
             mean
             by
             this
             mistery
             ,
             the
             Sacramentall
             receiving
             of
             the
             body
             and
             blood
             of
             Christ.
             Now
             ,
             the
             Sacramentall
             receiving
             of
             the
             body
             and
             blood
             of
             Christ
             ,
             is
             the
             receiving
             of
             the
             Sacramentall
             Signes
             of
             his
             body
             and
             blood
             .
             And
             as
             the
             p
             Archbishop
             of
             Armagh
             also
             observeth
             ,
             the
             substance
             which
             is
             outwardly
             delivered
             in
             the
             Sacrament
             ,
             is
             not
             really
             the
             body
             and
             blood
             of
             Christ.
             Againe
             q
             he
             saith
             ,
             that
             the
             Bread
             and
             Wine
             are
             not
             really
             the
             body
             and
             bloud
             of
             Christ
             ,
             but
             Figuratively
             and
             Sacramentally
             :
             thus
             he
             opposeth
             the
             Sacramentall
             presence
             of
             the
             body
             and
             blood
             of
             Christ
             ,
             not
             onely
             to
             bodily
             ,
             but
             also
             to
             Reall
             presence
             :
             and
             by
             just
             Analogy
             Sacramentall
             receiving
             of
             the
             body
             and
             blood
             of
             Christ
             ,
             is
             not
             onely
             to
             be
             opposed
             to
             a
             receiving
             of
             his
             body
             and
             blood
             ,
             into
             the
             hands
             and
             mouthes
             of
             our
             bodyes
             ,
             but
             likewise
             to
             the
             reall
             receiving
             of
             the
             same
             spiritually
             into
             our
             
             soules
             .
             It
             remaineth
             therefore
             ,
             that
             kneeling
             in
             due
             regard
             of
             the
             Sacramentall
             receiving
             of
             the
             body
             and
             blood
             of
             Christ
             ,
             must
             be
             expounded
             to
             be
             kneeling
             in
             reverence
             of
             the
             Sacramentall
             Signes
             of
             Christs
             body
             and
             blood
             .
             And
             so
             Perths
             Canon
             ,
             and
             the
             Bishops
             Commentary
             upon
             it
             ,
             fall
             in
             with
             the
             rest
             of
             those
             Formalists
             cited
             before
             ,
             avouching
             and
             defending
             kneeling
             for
             reverence
             to
             the
             Sacrament
             .
          
           
             Those
             who
             speake
             out
             more
             plainely
             then
             
               Bishop
               Lindsey
            
             ,
             doe
             here
             
               
                 Sect.
              
               14
            
             object
             to
             us
             ,
             that
             reverence
             is
             due
             to
             the
             Sacrament
             ,
             and
             that
             wee
             our selves
             doe
             reverence
             it
             ,
             when
             we
             sit
             uncovered
             at
             the
             receiving
             of
             it
             .
             But
             r
             Didoclavius
             doth
             well
             distinguish
             betwixt
             Veneration
             and
             Adoration
             ,
             because
             in
             civility
             we
             use
             to
             be
             uncovered
             ,
             even
             to
             inferiors
             and
             equals
             for
             the
             regard
             which
             we
             beare
             to
             them
             ,
             yet
             doe
             we
             not
             worship
             them
             ,
             as
             we
             worship
             the
             King
             on
             our
             knees
             .
             *
             As
             then
             ,
             in
             civility
             there
             is
             a
             respect
             and
             reverence
             different
             from
             Adoration
             ,
             so
             it
             is
             in
             Religion
             also
             .
             Yea
             s
             Bellarmine
             himselfe
             distinguisheth
             the
             reverence
             which
             is
             due
             to
             holy
             things
             from
             Adoration
             .
             
               (
               t
               )
               Paybody
            
             ,
             and
             u
             
               Dr.
               Burgesse
            
             will
             by
             no
             meanes
             admit
             this
             distinction
             betwixt
             Veneration
             and
             Adoration
             .
             But
             since
             neither
             of
             them
             hath
             alledged
             any
             reason
             against
             it
             ,
             I
             hope
             they
             will
             be
             weighed
             downe
             ,
             by
             the
             Auctority
             of
             the
             x
             Archbishop
             of
             Spalato
             ,
             and
             y
             the
             Bishop
             of
             Edimbrugh
             ,
             both
             of
             which
             agree
             to
             this
             distinction
             .
             
             So
             then
             ,
             we
             give
             no
             Adoration
             at
             all
             to
             the
             Sacrament
             ,
             because
             neither
             by
             any
             outward
             nor
             inward
             action
             ,
             doe
             we
             performe
             any
             worship
             for
             the
             honour
             of
             the
             same
             .
             z
             Burgesse
             himself
             hath
             noted
             to
             us
             ,
             that
             the
             first
             Nicene
             Councell
             exhorteth
             ,
             that
             men
             should
             not
             be
             
               humiliter
               intenti
            
             to
             the
             things
             before
             them
             .
             We
             neither
             submit
             our
             mindes
             ,
             nor
             humble
             our
             bodies
             to
             the
             Sacrament
             ,
             yet
             
               (
               a
            
             )
             doe
             we
             render
             to
             it
             Veneration
             ,
             for
             as
             much
             as
             we
             esteeme
             highly
             of
             it
             ,
             as
             a
             most
             holy
             thing
             ,
             and
             medle
             reverently
             with
             it
             ,
             without
             all
             contempt
             or
             unworthy
             usage
             .
             
               Res
               profecto
               inanimatae
            
             saith
             the
             b
             Archb.
             of
             
               Spalato
               ,
               sint
               sacrae
               quantum
               placet
               ,
               alium
               honorem
               à
               nobis
               non
               merentur
               ,
               nisi
               in
               sensu
               negativo
               ,
            
             as
             that
             they
             be
             not
             contemned
             ,
             nor
             unworthily
             handled
             .
             If
             it
             be
             said
             ,
             that
             we
             ought
             not
             to
             contemne
             the
             Word
             ,
             yet
             hath
             it
             not
             that
             respect
             given
             to
             it
             ,
             which
             the
             Sacrament
             hath
             ,
             at
             which
             we
             are
             uncovered
             ,
             so
             that
             this
             veneration
             given
             to
             the
             Sacrament
             ,
             must
             be
             somewhat
             more
             then
             
               non
               Prophanatio
            
             :
             I
             answer
             ,
             as
             honour
             in
             the
             Positive
             sence
             ,
             so
             also
             in
             the
             Negative
             ,
             hath
             various
             degrees
             :
             and
             according
             to
             the
             more
             or
             lesse
             immediate
             manifestation
             of
             Divine
             Ordinances
             to
             us
             ,
             so
             ought
             the
             degrees
             
             of
             our
             Veneration
             to
             be
             intended
             or
             remitted
             ;
             which
             is
             not
             so
             to
             be
             understood
             ,
             as
             if
             one
             part
             of
             Gods
             sacred
             worship
             ,
             were
             to
             be
             lesse
             contemned
             then
             another
             ,
             (
             for
             none
             of
             Gods
             most
             Holy
             Ordinances
             ,
             may
             be
             in
             any
             sorte
             contemned
             ,
             )
             but
             that
             for
             the
             greater
             regarde
             of
             those
             things
             which
             are
             more
             immediately
             Divine
             ,
             we
             
             are
             not
             in
             the
             usage
             of
             them
             ,
             to
             take
             to
             our selves
             so
             much
             Scope
             and
             Liberty
             ,
             as
             otherwise
             we
             may
             lawfully
             allow
             to
             our selves
             ,
             in
             medling
             with
             such
             things
             ,
             as
             are
             not
             merely
             ,
             but
             mixedly
             Divine
             ,
             and
             which
             are
             not
             from
             God
             so
             immediately
             as
             the
             other
             ,
             but
             more
             by
             the
             intervention
             of
             means
             .
             And
             thus
             a
             higher
             degree
             of
             Veneration
             is
             due
             to
             the
             Sacrament
             ,
             then
             to
             the
             Word
             preached
             ,
             not
             by
             taking
             ought
             from
             the
             Word
             ,
             but
             by
             adding
             more
             respect
             to
             the
             Sacrament
             then
             the
             Word
             hath
             .
             The
             reason
             hereof
             is
             c
             given
             to
             be
             this
             ,
             because
             when
             we
             come
             to
             the
             Sacrament
             ,
             
               nihil
               hic
               humanum
               ,
               sed
               Divina
               omnia
               ,
            
             for
             Christs
             owne
             Words
             are
             ,
             or
             at
             least
             should
             be
             spoken
             to
             us
             ,
             when
             we
             receive
             the
             Sacrament
             ,
             and
             the
             Elements
             also
             are
             by
             Christs
             owne
             Institution
             ,
             holy
             Symboles
             of
             his
             blessed
             body
             and
             blood
             .
             Whereas
             the
             Word
             preached
             to
             us
             ,
             is
             but
             mixedly
             and
             mediately
             Divine
             ,
             and
             because
             of
             this
             intervention
             of
             the
             Ministery
             of
             men
             ,
             and
             mixture
             of
             their
             conceptions
             with
             the
             holy
             Scriptures
             of
             God
             ,
             we
             are
             bidden
             try
             the
             Spirits
             ,
             and
             are
             required
             after
             the
             Example
             of
             the
             Baereans
             to
             search
             the
             Scriptures
             daily
             ,
             whether
             these
             things
             which
             we
             heare
             preached
             ,
             be
             so
             or
             not
             .
             Now
             wee
             are
             not
             in
             like
             sorte
             to
             try
             the
             Elements
             ,
             and
             the
             Words
             of
             the
             Institution
             ,
             whether
             they
             be
             of
             God
             or
             not
             ,
             because
             this
             is
             sure
             to
             all
             ,
             who
             know
             out
             of
             Scripture
             the
             first
             Principles
             of
             the
             Oracles
             of
             God.
             The
             consideration
             hereof
             warneth
             us
             ,
             that
             the
             Sacrament
             given
             according
             to
             Christs
             Institution
             ,
             is
             more
             merely
             and
             immediately
             Divine
             then
             is
             the
             Word
             preached
             .
             But
             others
             (
             I
             heare
             )
             object
             ,
             that
             if
             a
             man
             should
             uncover
             his
             Head
             at
             the
             sight
             of
             a
             Graven
             Image
             ,
             we
             would
             account
             this
             to
             be
             an
             adoring
             of
             the
             Image
             ;
             and
             why
             then
             shall
             not
             we
             call
             our
             uncovering
             at
             the
             Sacrament
             Adoration
             also
             ?
             Ans.
             Though
             Veneration
             and
             Adoration
             be
             distinguished
             in
             holy
             things
             ,
             to
             shew
             that
             Adoration
             given
             to
             them
             is
             Idolatry
             ,
             but
             Veneration
             given
             to
             them
             is
             not
             Idolatry
             ,
             yet
             in
             prophane
             things
             ,
             such
             as
             Images
             are
             ,
             Veneration
             given
             to
             them
             is
             Idolatry
             ,
             as
             well
             as
             Adoration
             :
             and
             we
             are
             Idolaters
             for
             doing
             so
             much
             ,
             as
             to
             respect
             and
             reverence
             them
             ,
             as
             things
             sacred
             or
             holy
             .
             For
             as
             I
             touched
             before
             ,
             and
             as
             d
             Zanchius
             evidenceth
             by
             sundry
             instances
             ,
             Idolatry
             is
             committed
             ,
             when
             more
             estimation
             is
             had
             of
             any
             thing
             ,
             more
             dignity
             and
             excellency
             placed
             in
             it
             ,
             and
             more
             regard
             had
             to
             it
             ,
             then
             God
             alloweth
             ,
             or
             then
             can
             stand
             with
             Gods
             revealed
             will.
             For
             a
             thing
             thus
             regarded
             ,
             though
             it
             be
             not
             exalted
             ,
             
               ut
               Deus
               simpliciter
            
             ,
             yet
             it
             is
             set
             up
             ,
             
               tanquam
               Deus
               ex
               parte
            
             .
          
           
             Now
             fiftly
             ,
             if
             the
             kneeling
             in
             question
             be
             not
             Idolatrously
             referred
             to
             the
             Sacrament
             ,
             I
             demand
             ,
             whereunto
             is
             it
             specially
             intended
             ?
             
               
                 Sect.
              
               15
            
             we
             have
             heard
             the
             confession
             of
             some
             of
             our
             Opposites
             ,
             (
             and
             those
             not
             of
             the
             smallest
             note
             ,
             )
             avouching
             kneeling
             for
             reverence
             of
             the
             Sacrament
             .
             Neither
             can
             the
             Mistery
             spoken
             of
             in
             the
             Act
             of
             Perth
             (
             in
             due
             regard
             whereof
             ,
             we
             are
             ordained
             to
             kneel
             ,
             )
             be
             any
             other
             nor
             
             the
             Sacrament
             .
             Yet
             because
             B.
             Lindsey
             ,
             and
             some
             of
             his
             kynd
             ,
             who
             desire
             to
             hide
             the
             foule
             shape
             of
             their
             Idolatry
             ,
             with
             the
             trimmest
             fairding
             they
             can
             ;
             will
             not
             take
             with
             kneeling
             in
             reverence
             of
             the
             Sacrament
             :
             let
             them
             shew
             us
             ,
             which
             is
             the
             object
             ,
             which
             they
             doe
             specially
             adore
             ,
             when
             they
             kneele
             in
             the
             receiving
             of
             the
             same
             ,
             for
             this
             their
             kneeling
             at
             this
             time
             ,
             ariseth
             from
             another
             respect
             ,
             then
             that
             which
             they
             cōsider
             in
             other
             parts
             of
             Gods
             worship
             ,
             let
             two
             of
             our
             Prelats
             tell
             it
             out
             ?
             The
             e
             Archbishop
             of
             Sainctandrewes
             would
             teach
             us
             out
             of
             Mouline
             ,
             that
             we
             ought
             to
             adore
             the
             flesh
             of
             Iesus
             Christ
             in
             the
             Eucharist
             .
             The
             f
             B.
             of
             Edinbrugh
             also
             ,
             will
             have
             us
             to
             worship
             the
             flesh
             and
             bloud
             of
             Christ
             in
             the
             Sacrament
             ,
             because
             the
             humanity
             of
             Christ
             is
             there
             present
             ,
             beeing
             ever
             and
             every
             where
             joyned
             with
             the
             Divinity
             .
             But
             a
             twofold
             Idolatry
             may
             be
             here
             deprehended
             .
             1.
             
             In
             that
             they
             worship
             the
             flesh
             and
             bloud
             of
             Christ.
             2.
             
             In
             that
             they
             worship
             the
             same
             in
             the
             Sacrament
             .
             As
             touching
             the
             first
             ,
             albeit
             we
             may
             and
             should
             adore
             the
             man
             Christ
             with
             Divine
             worship
             ,
             yet
             we
             may
             not
             adore
             his
             manhood
             ,
             or
             his
             flesh
             and
             bloud
             .
             1.
             
             Because
             though
             the
             man
             Christ
             be
             God
             ,
             yet
             his
             manhood
             is
             not
             God
             ,
             and
             by
             consequence
             can
             not
             be
             honoured
             with
             Divine
             worship
             .
             2.
             
             If
             adorability
             agree
             to
             the
             humanity
             of
             Christ
             ,
             then
             may
             his
             humanity
             help
             and
             save
             us
             :
             Idolaters
             are
             mocket
             by
             the
             spirit
             of
             God
             ,
             for
             worshipping
             things
             which
             can
             not
             helpe
             nor
             save
             them
             .
             But
             the
             humanity
             of
             Christ
             ,
             can
             not
             save
             us
             nor
             helpe
             us
             ,
             because
             
               omnis
               actio
               est
               suppositi
            
             :
             whereas
             the
             humane
             nature
             of
             Christ
             is
             not
             suppositum
             .
             3.
             
             None
             of
             those
             who
             defend
             the
             adoring
             of
             the
             humanity
             of
             Christ
             with
             Divine
             worship
             ,
             doe
             well
             and
             warrantably
             expresse
             their
             opinion
             .
             First
             ,
             some
             of
             the
             g
             Schoolmen
             have
             found
             no
             other
             respect
             ,
             wherefore
             the
             manhood
             of
             Christ
             can
             be
             said
             to
             be
             adored
             ,
             except
             this
             ,
             that
             the
             flesh
             of
             Christ
             is
             adored
             by
             him
             who
             adores
             the
             word
             incarnate
             ,
             even
             as
             the
             Kings
             cloaths
             are
             adored
             by
             him
             who
             adores
             the
             King.
             And
             thus
             they
             make
             the
             flesh
             of
             Christ
             to
             be
             adored
             onely
             
               per
               accidens
               .
               Ego
               vero
            
             ,
             saith
             the
             h
             Archbishop
             of
             
               Spalato
               ,
               non
               puto
               à
               quoquam
               regis
               vestimenta
               quibus
               est
               indutus
               ,
               adorari
               .
            
             And
             I
             pray
             ,
             why
             doth
             he
             that
             worshippes
             the
             King
             ,
             worship
             his
             clothes
             ,
             more
             then
             any
             other
             thing
             which
             is
             about
             him
             ,
             or
             beside
             him
             ,
             perhaps
             a
             Hauke
             upon
             his
             hand
             ,
             or
             a
             litle
             dogge
             upon
             his
             knee
             ?
             There
             is
             no
             more
             but
             the
             Kings
             owne
             person
             ,
             set
             by
             the
             worshipper
             to
             have
             any
             state
             in
             the
             worship
             ,
             and
             therefore
             no
             more
             worshipped
             by
             him
             .
             i
             Others
             devise
             another
             respect
             wherefore
             the
             manhood
             of
             Christ
             may
             be
             said
             to
             be
             worshipped
             ,
             namely
             ,
             that
             as
             Divine
             worship
             agrees
             onely
             to
             the
             Godhead
             ,
             and
             not
             
               personis
               Divinis
               praecise
               sumptis
               .
               i.
               e.
               sub
               ratione
               formali
               constitutiva
               personarum
               ,
               quae
               est
               relatio
               :
            
             but
             onely
             as
             these
             relations
             identificantur
             with
             the
             essence
             of
             the
             Godhead
             :
             so
             the
             manhood
             of
             Christ
             is
             to
             be
             adored
             
               non
               per
               se
               praecise
               ,
               sed
               pro
               ut
               suppositatur
               à
               Deo.
            
             I
             Answere
             ,
             if
             by
             suppositatur
             they
             meane
             ,
             (
             as
             they
             must
             meane
             )
             that
             the
             manhood
             
             is
             assumed
             into
             the
             unity
             of
             the
             person
             of
             the
             Sonne
             of
             God.
             (
             for
             otherwise
             if
             they
             meane
             ,
             that
             the
             manhood
             is
             made
             a
             person
             ,
             they
             are
             
               Nestorians
               ,
            
             )
             that
             which
             they
             say
             ,
             can
             not
             warrant
             the
             worshipping
             of
             the
             manhood
             with
             Divine
             worship
             :
             because
             the
             manhood
             even
             after
             this
             assumption
             and
             hypostaticall
             union
             ,
             &
             being
             considered
             by
             us
             as
             now
             assumed
             into
             this
             personall
             union
             ,
             is
             still
             for
             all
             that
             ,
             a
             creature
             &
             a
             distinct
             nature
             from
             the
             Godhead
             .
             (
             except
             we
             will
             be
             
               Eutychians
               ;
            
             )
             so
             that
             it
             cannot
             yet
             be
             said
             to
             be
             worshipped
             with
             Divine
             worship
             .
             k
             
               Dr.
               Field
            
             layeth
             out
             a
             third
             way
             .
             For
             whiles
             he
             admitteh
             the
             phrase
             of
             the
             Lutherans
             ,
             who
             say
             not
             only
             concretively
             ,
             that
             the
             man
             Christ
             is
             omnipresent
             but
             the
             humanity
             also
             ;
             he
             forgeth
             a
             strange
             distinction
             .
             
               When
               we
               speake
            
             ,
             saith
             he
             ,
             
               of
               the
               humanity
               of
               Christ
               ,
               sometimes
               we
               understand
               only
               that
               humane
               created
               essence
               of
               a
               man
               that
               was
               in
               him
               ;
               sometimes
               all
               that
               ,
               that
               is
               implied
               in
               the
               beeing
               of
               a
               man
               ,
               as
               well
               subsistence
               as
               essence
               .
            
             By
             the
             same
             distinction
             would
             Field
             defend
             the
             attributing
             of
             the
             other
             Divine
             properties
             (
             and
             adorability
             among
             the
             rest
             )
             to
             the
             humane
             nature
             .
             But
             this
             distinction
             is
             no
             better
             ,
             then
             if
             a
             man
             should
             say
             :
             by
             blacknesse
             sometimes
             we
             understand
             blacknesse
             ,
             and
             sometimes
             whytenesse
             .
             Who
             ever
             confounded
             abstractum
             and
             Concretum
             ,
             before
             that
             in
             Fields
             field
             they
             were
             made
             to
             stand
             for
             one
             ?
             It
             is
             the
             Tenet
             of
             the
             Schoole
             ,
             that
             though
             in
             God
             Concretum
             and
             abstractum
             differ
             not
             ,
             because
             Deus
             and
             
               Deit
               as
            
             are
             the
             same
             ,
             yet
             in
             creatures
             (
             whereof
             the
             manhood
             of
             Christ
             ,
             is
             one
             ,
             )
             they
             are
             realy
             differenced
             .
             For
             l
             Concretum
             signifieth
             
               aliquid
               completum
               subsistens
            
             ,
             and
             abstractum
             (
             such
             as
             humanity
             ,
             )
             signifieth
             something
             ,
             
               non
               ut
               subsistens
               ,
               sed
               ut
               quo
               aliquid
               est
               ,
            
             as
             whitenesse
             doth
             not
             signify
             that
             thing
             which
             is
             white
             ,
             but
             that
             whereby
             it
             is
             white
             .
             How
             comes
             it
             then
             ,
             that
             Field
             makes
             humanity
             in
             the
             abstract
             to
             have
             a
             subsistence
             .
             m
             
               Antonius
               Sadeel
            
             censures
             Turrianus
             ,
             for
             saying
             that
             
               albedo
               cum
               pariete
               ,
               idem
               est
               atque
               paries
               albus
               :
            
             his
             reason
             is
             ,
             because
             
               albedo
               dicitur
               esse
               ,
               non
               cum
               pariete
               ,
               sed
               in
               pariete
               .
            
             An
             abstract
             is
             no
             more
             an
             abstract
             ,
             if
             it
             have
             a
             subsistence
             .
          
           
             There
             is
             yet
             a
             fourth
             sence
             remaining
             ,
             which
             is
             Augustines
             ,
             and
             theirs
             who
             speake
             with
             him
             .
             His
             sentence
             which
             our
             Opposites
             cite
             for
             them
             ,
             is
             ,
             that
             it
             is
             sinne
             not
             to
             adore
             the
             flesh
             of
             Christ
             :
             howbeit
             very
             erroneously
             he
             groundeth
             that
             which
             he
             saith
             upon
             those
             words
             of
             the
             
               Psalme
               ,
               worship
               at
               his
               footstoole
               ,
            
             taking
             this
             footstoole
             to
             be
             the
             flesh
             of
             Christ
             :
             Yet
             that
             his
             meaning
             was
             better
             then
             his
             expression
             &
             that
             he
             meant
             not
             that
             adoration
             should
             be
             given
             to
             the
             flesh
             of
             Christ
             ,
             but
             to
             the
             Godhead
             ,
             whose
             footstoole
             the
             flesh
             is
             ;
             it
             is
             plaine
             from
             those
             words
             which
             Burgesse
             n
             himself
             citeth
             out
             of
             him
             .
             
               To
               whatsoever
               earth
            
             i.
             e.
             
               flesh
               of
               Christ
               ,
               thou
               bowest
               and
               prostratest
               thy self
               :
               looke
               not
               on
               it
               as
               earth
               ,
            
             i.
             e
             
               as
               flesh
               ,
               but
               looke
               at
               that
               holy
               one
               whose
               footstoole
               it
               is
               that
               thou
               doest
               adore
               ,
            
             i.
             e.
             
               looke
               to
               the
               Godhead
               
               of
               Christ
               ,
               whose
               flesh
               thou
               doest
               adore
               in
               the
               misteries
               .
            
             Wherefore
             if
             we
             would
             give
             any
             sound
             sence
             to
             their
             words
             ,
             who
             say
             that
             the
             flesh
             of
             Christ
             is
             to
             be
             adored
             ,
             we
             must
             note
             with
             o
             
               A.
               Polanus
            
             ,
             that
             
               cum
               dicitur
               carnem
               Christi
               adorari
               :
               non
               est
               propria
               ,
               sed
               figurata
               enunciatio
               ;
               quia
               non
               adoratur
               proprie
               caro
               secundum
               se
               ,
               quia
               creatura
               est
               ,
               sed
               Deus
               in
               carne
               manifestatus
               ,
               seu
               Deus
               carne
               vestitus
               .
            
             But
             two
             things
             I
             will
             here
             advertise
             my
             Reader
             of
             .
          
           
             1.
             
             That
             though
             this
             forme
             of
             speaking
             ,
             which
             saith
             that
             the
             flesh
             of
             Christ
             is
             to
             be
             adored
             ,
             being
             thus
             expoūded
             ,
             receiveth
             a
             sound
             sence
             ,
             yet
             the
             expression
             is
             very
             bad
             ,
             and
             violence
             is
             done
             to
             the
             phrase
             ,
             when
             such
             a
             meaning
             is
             drawne
             out
             of
             it
             .
             For
             how
             can
             we
             by
             the
             flesh
             of
             Christ
             understand
             his
             Godhead
             ?
             the
             communion
             of
             properties
             ,
             admitteth
             us
             to
             put
             the
             man
             Christ
             for
             God
             ,
             but
             not
             his
             manhood
             .
             And
             p
             Hooker
             teacheth
             rightly
             ,
             
               that
               by
               force
               of
               union
               ,
               the
               properties
               of
               both
               natures
            
             (
             and
             by
             consequence
             ,
             adorability
             ,
             which
             is
             a
             propertie
             of
             the
             Divine
             nature
             ,
             )
             
               are
               imputed
               to
               the
               person
               only
               ,
               in
               whom
               they
               are
               ,
               and
               not
               what
               belongeth
               to
               the
               one
               nature
               ,
               really
               conveyed
               or
               translated
               into
               the
               other
               .
            
          
           
             2.
             
             Yet
             our
             Kneelers
             who
             say
             they
             adore
             the
             flesh
             of
             Christ
             in
             the
             Sacrament
             ,
             have
             no
             such
             Orthodox
             (
             though
             forced
             )
             meaning
             ,
             whereby
             to
             expound
             themselves
             .
             For
             q
             
               B.
               Lindsey
            
             will
             have
             us
             in
             receiving
             the
             Sacrament
             ,
             to
             bow
             our
             knees
             &
             adore
             the
             humanity
             of
             Christ
             ,
             by
             reason
             of
             the
             personall
             union
             that
             it
             hath
             with
             the
             Godhead
             .
             Ergo
             ,
             he
             meanes
             that
             we
             should
             ,
             &
             may
             adore
             with
             Divine
             worship
             ,
             that
             which
             is
             personally
             united
             with
             the
             Godhead
             .
             And
             what
             is
             that
             ?
             not
             the
             Godhead
             sure
             :
             but
             the
             created
             nature
             of
             the
             manhood
             :
             (
             which
             not
             being
             God
             ,
             but
             a
             creature
             only
             ,
             can
             not
             without
             I
             dolatry
             be
             worshipped
             with
             Divine
             worship
             .
             )
             I
             conclude
             therefore
             ,
             that
             by
             the
             flesh
             of
             Christ
             ,
             which
             he
             will
             have
             to
             be
             adored
             in
             the
             Sacrament
             ,
             he
             understands
             not
             the
             Godhead
             ,
             as
             Augustine
             doth
             ,
             but
             that
             created
             nature
             which
             is
             united
             with
             the
             Godhead
             .
          
           
             But
             2.
             as
             we
             have
             seene
             what
             is
             to
             be
             thought
             of
             worshipping
             the
             flesh
             of
             Christ
             ,
             so
             let
             us
             next
             consider
             ,
             what
             may
             be
             thought
             
               
                 Sect.
              
               XVI
            
             of
             worshipping
             his
             flesh
             in
             the
             Sacrament
             ;
             for
             this
             was
             the
             other
             head
             which
             I
             proposed
             .
             Now
             ,
             they
             who
             worship
             the
             flesh
             of
             Christ
             in
             the
             Sacrament
             ,
             must
             either
             consider
             it
             ,
             as
             present
             in
             the
             Sacrament
             ,
             &
             in
             that
             respect
             to
             be
             there
             adored
             ,
             because
             of
             the
             personall
             union
             of
             it
             with
             the
             Word
             ,
             or
             else
             because
             of
             the
             Sacramentall
             union
             of
             it
             with
             the
             outward
             Signe
             ,
             which
             is
             a
             respect
             supervenient
             to
             that
             of
             the
             ubiquity
             of
             it
             in
             the
             person
             of
             the
             Word
             .
             First
             then
             ,
             touching
             the
             former
             of
             those
             respects
             ,
             the
             personal
             union
             of
             the
             flesh
             with
             the
             word
             ,
             can
             neither
             inferre
             the
             presence
             of
             the
             
             flesh
             in
             the
             Sacrament
             ,
             to
             those
             who
             worthily
             receive
             ;
             nor
             yet
             can
             it
             make
             any
             thing
             for
             the
             adoration
             of
             the
             flesh
             .
             Not
             the
             former
             ;
             for
             in
             respect
             of
             the
             ubiquity
             of
             the
             flesh
             in
             the
             person
             of
             the
             word
             ,
             it
             is
             ever
             and
             alike
             present
             with
             the
             Communicants
             ,
             whether
             they
             receive
             worthily
             ,
             or
             not
             ,
             &
             with
             the
             Bread
             &
             Wine
             ,
             whether
             they
             be
             consecrated
             to
             be
             signes
             of
             his
             body
             and
             bloud
             or
             not
             .
             Therefore
             Divines
             rightly
             hold
             r
             
               presentiam
               corporis
               Christi
               in
               coena
               ,
               non
               ab
               ubiquitate
               ,
               sed
               a
               verbis
               Christi
               pendere
               .
            
             Not
             the
             latter
             neither
             ;
             for
             (
             as
             I
             have
             shewed
             already
             )
             notwithstanding
             of
             the
             personall
             union
             ,
             yet
             the
             flesh
             of
             Christ
             remaineth
             a
             creature
             ,
             and
             is
             not
             God
             ,
             and
             so
             can
             not
             at
             all
             bee
             worshipped
             with
             Divine
             worship
             .
             And
             if
             his
             flesh
             could
             be
             at
             all
             so
             worshipped
             ,
             *
             yet
             were
             there
             no
             reason
             for
             worshipping
             it
             in
             the
             Sacrament
             ,
             (
             in
             respect
             of
             its
             personall
             union
             with
             the
             Word
             ,
             )
             more
             then
             in
             all
             other
             actions
             ,
             and
             at
             all
             other
             times
             .
             For
             ever
             and
             alwayes
             ,
             is
             the
             flesh
             of
             Christ
             personally
             united
             with
             the
             Word
             ,
             &
             in
             that
             respect
             present
             to
             us
             .
             There
             remaineth
             therefore
             nothing
             but
             that
             other
             respect
             of
             the
             Sacramētall
             union
             of
             the
             flesh
             of
             Christ
             with
             the
             Sacramentall
             Signe
             ,
             which
             they
             can
             have
             for
             worshipping
             his
             flesh
             in
             the
             Sacrament
             .
             Whereas
             s
             
               B.
               Lindsey
            
             saith
             ,
             
               that
               it
               is
               no
               errour
               ,
               to
               beleeve
               the
               spirituall
               powerfull
               &
               personall
               presence
               of
               Christs
               body
               at
               the
               Sacrament
               ,
               and
               in
               that
               respect
               to
               worship
               his
               flesh
               &
               bloud
               there
               .
            
             He
             meanes
             (
             sure
             )
             some
             speciall
             respect
             ,
             for
             which
             it
             may
             be
             said
             ,
             that
             Christs
             body
             is
             present
             at
             the
             Sacrament
             ,
             (
             so
             as
             it
             is
             not
             present
             out
             of
             the
             Sacrament
             ,
             )
             and
             in
             that
             respect
             to
             be
             there
             adored
             .
             Now
             Christs
             body
             is
             spiritually
             and
             powerfully
             present
             to
             us
             in
             the
             Word
             (
             as
             I
             shewed
             before
             ,
             )
             yea
             as
             often
             as
             looking
             by
             faith
             upon
             his
             body
             broken
             ,
             and
             bloud
             shed
             for
             us
             ,
             we
             receive
             the
             sence
             &
             assurance
             of
             the
             remission
             of
             our
             sinnes
             through
             his
             merites
             :
             and
             as
             for
             this
             personall
             presence
             of
             Christs
             body
             ,
             which
             he
             speaketh
             of
             ,
             I
             have
             shewed
             also
             ,
             that
             the
             adoring
             of
             the
             flesh
             of
             Christ
             in
             the
             Sacramēt
             ,
             can
             not
             be
             inferred
             upon
             it
             ;
             Wherefore
             he
             can
             tell
             us
             nothing
             ,
             which
             may
             be
             thought
             to
             inferre
             the
             presence
             of
             Christs
             flesh
             in
             the
             Sacrament
             ,
             and
             the
             adoration
             of
             it
             in
             that
             respect
             ,
             save
             onely
             the
             Sacramentall
             union
             of
             it
             with
             the
             outwarde
             Signe
             .
             Now
             adoration
             in
             this
             respect
             &
             for
             this
             reason
             ,
             must
             suppose
             the
             bodily
             presence
             of
             Christs
             flesh
             in
             the
             Sacrament
             .
             Whereupon
             t
             the
             Archb.
             of
             Spalato
             saith
             ,
             that
             the
             Papists
             adore
             the
             body
             of
             Christ
             in
             the
             Sacrament
             ,
             only
             because
             of
             the
             supposition
             of
             the
             bodily
             presence
             of
             it
             ;
             and
             if
             they
             knew
             ,
             that
             the
             true
             body
             of
             Christ
             is
             not
             under
             the
             species
             of
             the
             Bread
             and
             Wine
             ,
             they
             would
             exhibite
             no
             adoration
             .
             And
             u
             elsewhere
             hee
             sheweth
             ,
             that
             the
             mistery
             of
             the
             Eucharist
             can
             not
             make
             the
             manhood
             of
             Christ
             to
             be
             adored
             ,
             
               quia
               in
               pane
               corporalis
               Christi
               presentia
               non
               est
               :
            
             implying
             ,
             that
             if
             the
             flesh
             of
             Christ
             be
             adored
             in
             respect
             of
             the
             mistery
             of
             the
             
             Eucharist
             ,
             then
             must
             it
             be
             bodily
             present
             in
             the
             Signe
             ,
             which
             is
             false
             ;
             and
             hereupon
             hee
             gathereth
             truly
             ,
             that
             it
             can
             not
             bee
             adored
             in
             respect
             of
             the
             mistery
             of
             the
             Eucharist
             .
          
           
             Further
             ,
             it
             is
             to
             be
             remembered
             (
             which
             I
             have
             also
             before
             x
             noted
             out
             of
             Dr.
             Vsher
             )
             that
             the
             Sacramentall
             presence
             of
             the
             body
             of
             Christ
             ,
             or
             that
             presence
             of
             it
             which
             is
             inferred
             upon
             the
             Sacramentall
             union
             which
             is
             betwixt
             it
             and
             the
             outward
             Signe
             ,
             is
             not
             the
             reall
             or
             spirituall
             presence
             of
             it
             ,
             (
             for
             in
             this
             maner
             ,
             it
             is
             present
             to
             us
             out
             of
             the
             Sacrament
             ,
             even
             as
             oft
             as
             by
             faith
             we
             apprehend
             it
             and
             the
             vertue
             thereof
             ,
             )
             but
             it
             is
             figuratively
             only
             so
             called
             ,
             the
             sence
             beeing
             this
             ,
             that
             the
             body
             of
             Christ
             is
             present
             and
             given
             to
             us
             in
             the
             Sacramēt
             ,
             meaning
             by
             his
             body
             the
             Signe
             of
             his
             body
             .
             These
             things
             being
             so
             ,
             whosoever
             worshippeth
             Christs
             body
             in
             the
             Eucharist
             ,
             &
             that
             in
             respect
             of
             the
             Sacramentall
             presence
             of
             it
             in
             the
             same
             ,
             can
             not
             choose
             but
             hold
             that
             Christs
             body
             is
             bodily
             and
             really
             under
             the
             species
             of
             the
             bread
             ,
             and
             so
             fall
             into
             the
             Idolatry
             of
             bread-worship
             ;
             or
             else
             y
             our
             Divines
             have
             not
             rightly
             convinced
             the
             Papists
             ,
             as
             Idolatrous
             worishppers
             of
             the
             bread
             in
             the
             Eucharist
             ,
             for
             as
             much
             as
             they
             attribute
             to
             it
             ,
             that
             which
             it
             is
             not
             ,
             nor
             hath
             not
             ,
             to
             wit
             ,
             that
             under
             the
             accidents
             thereof
             is
             contained
             substantially
             the
             true
             &
             living
             body
             of
             Christ
             ,
             joyned
             and
             united
             to
             his
             Godhead
             .
             What
             can
             
               B.
               Lindsey
            
             now
             answer
             for
             himselfe
             ,
             except
             he
             say
             with
             z
             one
             of
             his
             bretheren
             ,
             that
             we
             should
             adore
             the
             flesh
             of
             Christ
             in
             the
             Sacrament
             ,
             because
             
               Corporalis
               praesentia
               Christi
               ,
               sed
               non
               modo
               corporali
               ,
               comitatur
               Sacramentum
               Eucharistiae
               :
            
             And
             Christ
             is
             there
             present
             
               corporaliter
               ,
               modo
               spirituali
            
             ?
             But
             this
             man
             contradicts
             himself
             miserably
             ;
             For
             we
             had
             him
             a
             little
             before
             ,
             ackowledging
             that
             
               in
               pane
               ,
               corporalis
               Christi
               presentia
               non
               est
               .
            
             How
             shall
             we
             then
             reconcile
             him
             with
             himself
             ?
             he
             would
             say
             that
             Christ
             is
             not
             bodily
             present
             in
             the
             Sacrament
             after
             a
             bodily
             manner
             ;
             but
             he
             is
             bodily
             present
             after
             a
             spirituall
             manner
             .
             Why
             should
             I
             blot
             paper
             with
             such
             a
             vanity
             ,
             which
             implyeth
             a
             contradiction
             ,
             bodily
             and
             not
             bodily
             ,
             spiritually
             and
             not
             spiritually
             ?
          
           
             The
             sixt
             and
             last
             Argument
             ,
             whereby
             I
             prove
             the
             kneeling
             in
             question
             to
             be
             Idolatry
             ,
             is
             takē
             from
             the
             nature
             &
             kind
             of
             the
             worship
             
               
                 Sect.
              
               17
            
             wherein
             it
             is
             used
             .
             For
             the
             receiving
             of
             the
             Sacrament
             being
             a
             mediate
             worship
             of
             God
             ,
             wherein
             the
             Elements
             come
             between
             God
             &
             us
             ,
             in
             such
             sort
             ,
             that
             they
             belong
             to
             the
             substance
             of
             the
             worship
             ,
             (
             for
             without
             the
             Elements
             ,
             the
             Sacrament
             is
             not
             a
             Sacrament
             ,
             )
             and
             withall
             are
             susceptive
             of
             coadoration
             ,
             for
             as
             much
             as
             in
             the
             act
             of
             receiving
             ,
             both
             our
             mindes
             ,
             and
             our
             externall
             sences
             ,
             are
             and
             should
             be
             fastened
             upon
             them
             :
             hereby
             we
             evince
             the
             Idolatry
             of
             kneeling
             in
             the
             receiving
             .
             For
             in
             every
             mediate
             worship
             ,
             wherein
             some
             creature
             is
             purposely
             set
             betweene
             God
             &
             us
             to
             have
             state
             in
             the
             same
             ,
             it
             
             is
             Idolatry
             to
             kneel
             before
             such
             a
             creature
             ,
             whiles
             both
             our
             minds
             &
             sences
             are
             fastened
             upō
             it
             .
             Our
             Opposites
             have
             raked
             many
             things
             together
             ,
             to
             infringe
             this
             Argument
             .
             First
             a
             they
             alledge
             the
             bowing
             of
             Gods
             people
             before
             the
             ark
             ,
             the
             Temple
             ,
             the
             holy
             Mountain
             ,
             the
             Altar
             ,
             the
             Bush
             ,
             the
             Cloud
             ,
             the
             Fire
             which
             came
             from
             heaven
             .
             Answ.
             1.
             
             Where
             they
             have
             read
             that
             the
             people
             bowed
             before
             the
             Altar
             of
             God
             ,
             I
             knowe
             not
             .
             b
             
               B.
               Lindsey
            
             indeed
             would
             prove
             from
             2.
             
             Chron.
             6.
             12
             ,
             13
             ,
             and
             Mic.
             6
             ,
             6.
             that
             the
             people
             bowed
             before
             the
             Altar
             and
             the
             Offering
             .
             But
             the
             first
             of
             those
             places
             ,
             speakes
             nothing
             of
             kneeling
             before
             the
             Altar
             ,
             but
             only
             of
             kneeling
             before
             the
             Congregation
             ,
             that
             is
             ,
             in
             sight
             of
             the
             Congregation
             .
             And
             if
             Solomon
             had
             then
             kneeled
             before
             the
             Altar
             ,
             yet
             the
             Altar
             had
             beene
             but
             occasionally
             and
             accidentally
             before
             him
             in
             his
             adoration
             ,
             for
             to
             what
             end
             &
             use
             could
             he
             have
             purposely
             set
             the
             Altar
             before
             him
             ,
             whiles
             he
             was
             kneeling
             and
             praying
             ?
             The
             place
             of
             Micah
             can
             not
             prove
             ,
             that
             Gods
             people
             did
             kneel
             before
             the
             offerings
             at
             all
             ,
             (
             for
             it
             speakes
             only
             of
             bowing
             before
             God
             ,
             )
             farre
             lesse
             ,
             that
             they
             kneeled
             before
             them
             in
             the
             very
             act
             of
             offering
             ,
             and
             that
             with
             their
             minds
             and
             sences
             fixed
             upon
             them
             ,
             as
             we
             kneel
             in
             the
             very
             act
             of
             receiving
             the
             Sacrament
             ,
             and
             at
             that
             instant
             when
             our
             minds
             and
             sences
             are
             fastened
             upon
             the
             signes
             ,
             that
             we
             may
             discerne
             the
             things
             signified
             by
             them
             ,
             for
             the
             exercising
             of
             our
             hearts
             in
             a
             thankfull
             meditation
             upon
             the
             Lords
             death
             .
             2.
             
             As
             for
             the
             other
             examples
             here
             alledged
             ,
             God
             was
             immediatly
             present
             ,
             in
             and-with
             the
             Arke
             ,
             the
             Temple
             ,
             the
             holy
             Mountaine
             ,
             the
             Bush
             ,
             the
             Cloud
             ,
             and
             the
             Fire
             which
             came
             from
             Heaven
             ,
             speaking
             and
             manifesting
             himself
             to
             his
             people
             by
             his
             owne
             immediate
             voice
             ,
             and
             miraculous
             extraordinary
             presence
             :
             So
             that
             worshipping
             before
             these
             things
             had
             the
             same
             reason
             which
             makes
             c
             the
             24
             Elders
             in
             Heaven
             worship
             before
             the
             Throne
             .
             For
             in
             these
             things
             ,
             God
             did
             immediatly
             manifest
             his
             presence
             ,
             as
             well
             as
             in
             heaven
             .
             Though
             there
             be
             a
             difference
             in
             the
             degrees
             of
             the
             immediate
             manifestation
             of
             his
             presence
             in
             Earth
             ,
             and
             in
             Heaven
             ,
             yet
             
               magn
               &
               minus
               non
               variant
               speciem
               .
            
             Now
             God
             is
             present
             in
             the
             Sacrament
             ,
             not
             extraordinarily
             ,
             but
             in
             the
             way
             of
             an
             ordinary
             dispensation
             ,
             not
             immediatly
             but
             mediatly
             .
             They
             must
             therefore
             alledge
             some
             commendable
             examples
             of
             such
             a
             kneeling
             as
             we
             dispute
             about
             ,
             in
             a
             mediate
             and
             ordinary
             worship
             ,
             else
             they
             say
             nothing
             to
             the
             point
             .
          
           
             Yet
             to
             no
             better
             purpose
             d
             they
             tell
             us
             ,
             that
             when
             God
             spake
             ,
             
               
                 Sect.
              
               18
            
             Abraham
             fell
             on
             his
             face
             .
             And
             when
             the
             fire
             came
             downe
             at
             Elijas
             prayen
             ,
             the
             people
             fell
             on
             their
             faces
             .
             What
             is
             this
             to
             the
             purpose
             ?
             And
             how
             shall
             kneeling
             in
             a
             mediat
             and
             ordinary
             worship
             ,
             be
             warranted
             by
             kneeling
             in
             the
             hearing
             of
             Gods
             owne
             immediate
             voice
             ,
             or
             in
             seeing
             the
             miraculous
             signes
             of
             his
             extraordinary
             presence
             ?
             
             Howbeit
             it
             can
             not
             be
             proved
             ,
             neither
             ,
             that
             the
             people
             fell
             on
             their
             faces
             in
             the
             very
             act
             of
             seeing
             the
             fire
             fall
             ,
             (
             when
             their
             eyes
             and
             their
             mindes
             were
             fastened
             upon
             it
             ,
             )
             but
             that
             after
             they
             had
             seene
             the
             miracle
             wrought
             ,
             they
             so
             considered
             of
             it
             ,
             as
             to
             fall
             downe
             and
             worship
             God.
             
          
           
             But
             further
             ,
             it
             is
             objected
             ,
             e
             
               that
               a
               poenitentiary
               kneels
               to
               God
               purposely
               before
               the
               Congregation
               ,
               and
               with
               a
               respect
               to
               the
               Congregation
               ,
               &c.
               
               When
               we
               come
               to
               our
               common
               Tables
               before
               we
               eate
               ,
               tither
               fitting
               with
               our
               heads
               discovered
               ,
               or
               standing
               ,
               or
               kneeling
               ,
               we
               give
               thanks
               and
               blesse
               ,
               with
               a
               respect
               to
               the
               meate
               ,
               which
               is
               purposely
               set
               on
               Table
               ,
               &c.
               
               The
               Pastor
               when
               he
               begins
               the
               holy
               action
               ,
               hath
               the
               bread
               and
               the
               cup
               set
               before
               him
               ,
               purposely
               ,
               upon
               the
               Table
               ,
               and
               with
               respect
               to
               them
               ,
               hee
               gives
               thankes
               ,
               &c.
               
            
          
           
             Answ.
             Though
             a
             poenitentiary
             kneele
             to
             God
             purposely
             in
             the
             presence
             and
             sight
             of
             the
             congregation
             ,
             that
             he
             may
             make
             knowne
             to
             them
             his
             repentance
             for
             the
             sinne
             whereby
             he
             hath
             scandalized
             them
             ;
             yet
             is
             the
             confessing
             of
             his
             sinne
             to
             God
             kneeling
             there
             upon
             his
             knees
             ,
             a
             immediate
             worship
             ,
             neither
             doth
             the
             Congregation
             come
             betwixt
             him
             and
             God
             ,
             as
             belonging
             to
             the
             substance
             of
             this
             worship
             ,
             for
             he
             kneeleth
             to
             God
             ,
             as
             well
             ,
             and
             maketh
             confession
             of
             his
             sinne
             ,
             when
             the
             Congregation
             is
             not
             before
             him
             .
             But
             I
             suppose
             our
             kneelers
             themselves
             will
             confesse
             ,
             that
             the
             Elements
             come
             so
             betwixt
             God
             and
             them
             ,
             when
             they
             kneele
             ,
             that
             they
             belong
             to
             the
             essence
             of
             the
             worship
             in
             hand
             ,
             and
             that
             they
             would
             not
             ,
             nor
             could
             not
             worship
             the
             flesh
             and
             bloud
             of
             Christ
             in
             the
             Sacrament
             ,
             if
             the
             Elements
             were
             not
             before
             them
             .
          
           
             To
             be
             short
             ,
             the
             case
             of
             a
             poenitentiary
             standeth
             thus
             ,
             that
             not
             in
             his
             kneeling
             simpliciter
             ,
             but
             in
             his
             kneeling
             publikely
             and
             in
             sight
             of
             the
             Congregation
             ,
             he
             setteth
             them
             before
             him
             ,
             purposely
             ,
             and
             with
             a
             respect
             to
             them
             :
             Whereas
             our
             kneelers
             doe
             kneele
             in
             such
             sort
             ,
             that
             their
             kneeling
             simpliciter
             ,
             and
             without
             an
             adjection
             or
             adjunct
             ,
             hath
             a
             respect
             to
             the
             Elements
             purposely
             set
             before
             them
             ,
             neither
             would
             they
             at
             all
             kneele
             ,
             for
             that
             end
             and
             purpose
             for
             which
             they
             doe
             kneele
             ,
             namely
             ,
             f
             for
             worshipping
             the
             flesh
             and
             bloud
             of
             Christ
             in
             the
             Sacrament
             ,
             except
             the
             Elements
             were
             before
             the
             eyes
             both
             of
             their
             mindes
             and
             bodies
             ;
             as
             the
             poenitentiary
             doth
             kneele
             ,
             for
             making
             confession
             of
             his
             sinne
             to
             God
             ,
             when
             the
             Congregation
             is
             not
             before
             him
             .
          
           
             And
             if
             one
             would
             say
             ,
             that
             in
             kneeling
             at
             the
             Sacrament
             he
             worshippeth
             not
             the
             flesh
             and
             bloud
             of
             Christ
             ,
             but
             the
             Lord
             his
             God
             only
             ,
             yet
             is
             the
             same
             difference
             to
             be
             put
             betwixt
             his
             kneeling
             before
             the
             Elements
             ,
             &
             the
             kneeling
             of
             a
             poenitentiary
             before
             the
             Cōgregation
             :
             For
             the
             very
             kneeling
             it self
             (
             simply
             considered
             )
             before
             the
             Elements
             ,
             respecteth
             them
             as
             then
             purposely
             set
             in
             our
             sight
             ,
             that
             we
             may
             kneele
             before
             thē
             :
             whereas
             in
             the
             case
             of
             the
             poenitentiary
             ,
             
             it
             is
             not
             his
             kneeling
             to
             confesse
             his
             sinne
             to
             God
             ,
             which
             hath
             a
             respect
             to
             the
             Congregation
             as
             set
             in
             his
             sight
             for
             that
             purpose
             ;
             But
             some
             cirumstances
             of
             his
             kneeling
             only
             ,
             to
             wit
             ,
             When
             ?
             At
             that
             time
             when
             the
             Congregation
             is
             assembled
             ;
             And
             where
             ?
             Publikely
             in
             sight
             of
             the
             Congregation
             .
             In
             regard
             of
             these
             circumstances
             ,
             he
             hath
             the
             Congregation
             purposely
             in
             his
             sight
             ,
             &
             so
             respecteth
             them
             ;
             But
             in
             regard
             of
             the
             kneeling
             it self
             simply
             ,
             the
             presence
             of
             the
             Congregation
             is
             but
             accidentall
             to
             him
             who
             kneeleth
             ,
             &
             confesseth
             his
             sinne
             before
             God.
             As
             touching
             giving
             thankes
             before
             the
             meate
             set
             on
             our
             common
             Tables
             ,
             though
             a
             man
             should
             doe
             it
             kneeling
             ,
             yet
             this
             speaketh
             not
             home
             to
             the
             point
             now
             in
             controversy
             ,
             except
             a
             man
             so
             kneele
             before
             his
             meat
             ,
             that
             he
             have
             a
             religious
             respect
             to
             it
             ,
             as
             a
             thing
             separated
             from
             a
             common
             use
             and
             made
             holy
             ,
             and
             likewise
             have
             both
             his
             minde
             &
             his
             externall
             sences
             of
             seeing
             ,
             touching
             ,
             &
             tasting
             fastened
             upon
             it
             in
             the
             act
             of
             his
             kneeling
             .
             And
             if
             a
             man
             should
             thus
             kneele
             before
             his
             meate
             ,
             he
             were
             an
             Idolater
             .
          
           
             Lastly
             ,
             giving
             thankes
             before
             the
             Elements
             of
             Bread
             &
             Wine
             ,
             in
             the
             beginning
             of
             the
             holy
             action
             ,
             is
             as
             farre
             from
             the
             purpose
             :
             For
             this
             giving
             of
             thanks
             ,
             is
             an
             immediate
             worship
             of
             God
             ,
             wherein
             we
             have
             our
             minds
             &
             sences
             not
             upon
             the
             Bread
             &
             Wine
             ,
             as
             upon
             things
             which
             have
             a
             state
             in
             that
             worshippe
             of
             the
             Lords
             Supper
             ,
             &
             belong
             to
             the
             substance
             of
             the
             same
             ,
             (
             for
             the
             very
             consecration
             of
             them
             to
             this
             use
             ,
             is
             but
             then
             
               in
               fieri
               ,
            
             )
             but
             we
             worship
             God
             immediately
             by
             prayer
             and
             giving
             of
             thankes
             :
             Which
             is
             all
             otherwise
             in
             the
             act
             of
             receiving
             .
          
           
             Moreover
             g
             it
             is
             objected
             out
             of
             
               Levit.
               9.
               24.
               2.
               
               Chron.
            
             7.
             3.
             
             
               
                 Sect.
              
               XIX
            
             
               Mie
               .
               6.
               6.
               2
               
               Chron.
            
             29.
             28.
             29.
             30.
             that
             all
             the
             people
             fell
             on
             their
             faces
             ,
             before
             the
             legall
             Sacrifices
             ,
             when
             the
             fire
             consumed
             the
             burnt-offering
             .
          
           
             Whereunto
             it
             may
             be
             answered
             ,
             that
             the
             fire
             which
             came
             from
             God
             ,
             and
             consumed
             the
             burnt
             offerings
             ,
             was
             one
             of
             the
             miraculous
             Signes
             of
             Gods
             extraordinary
             and
             immediate
             presence
             ,
             (
             as
             I
             have
             said
             before
             ,
             )
             and
             therefore
             kneeling
             before
             the
             same
             ,
             hath
             nothing
             to
             doe
             with
             the
             present
             purpose
             .
          
           
             But
             if
             we
             will
             particularly
             consider
             all
             these
             places
             ,
             we
             finde
             in
             the
             first
             two
             ,
             that
             beside
             the
             fire
             ,
             the
             glory
             of
             the
             Lord
             did
             also
             appeare
             in
             a
             more
             miraculous
             &
             extraordinary
             maner
             ,
             
               Levit.
               9.
               23.
               
               The
               glory
               of
               the
               Lord
               appeared
               to
               all
               the
               people
               .
               2
               Chron.
               7.
               1.
               12.
               
               The
               glory
               of
               the
               Lord
               filled
               the
               house
               .
            
             They
             are
             therefore
             running
             at
             randome
             ,
             who
             take
             hold
             of
             those
             places
             ,
             to
             drawout
             of
             them
             the
             lawfulnesse
             of
             kneeling
             in
             a
             mediate
             and
             ordinary
             worship
             .
          
           
             The
             place
             of
             Micah
             I
             have
             answered
             before
             :
             And
             here
             I
             adde
             ,
             that
             though
             it
             could
             be
             proved
             from
             that
             place
             ,
             (
             as
             it
             cannot
             ,
             )
             that
             the
             people
             both
             bowed
             before
             the
             offerings
             ,
             &
             that
             in
             the
             very
             act
             of
             offering
             ,
             yet
             how
             shall
             it
             be
             proved
             ,
             that
             in
             the
             act
             of
             their
             kneeling
             ,
             
             they
             had
             the
             offerings
             purposely
             before
             them
             ,
             and
             their
             minds
             &
             sences
             fixed
             upon
             them
             ,
             in
             the
             very
             instant
             of
             their
             worshipping
             .
          
           
             This
             I
             make
             clearer
             by
             the
             last
             place
             ,
             2.
             
             Chron.
             29.
             out
             of
             which
             no
             more
             can
             be
             drawne
             ,
             but
             that
             the
             people
             worshipped
             ,
             whiles
             the
             Priests
             were
             yet
             offering
             the
             burnt-offering
             .
             Now
             the
             burnt-offering
             was
             but
             accidentally
             before
             the
             people
             in
             their
             worshipping
             ,
             and
             only
             because
             it
             was
             offered
             at
             the
             same
             time
             when
             the
             song
             of
             the
             Lord
             was
             soung
             .
             Vers.
             27.
             
             Such
             was
             the
             forewardnesse
             of
             zeale
             in
             restoring
             Religion
             ,
             &
             in
             purging
             the
             Temple
             ,
             that
             it
             admitted
             no
             stay
             ,
             but
             eagerly
             prosecuted
             the
             worke
             ,
             till
             it
             was
             perfected
             ,
             therefore
             the
             thing
             was
             done
             suddenly
             ,
             Vers.
             36.
             
             Since
             then
             the
             Song
             and
             the
             Sacrifice
             were
             performed
             at
             the
             same
             time
             ,
             we
             must
             note
             that
             the
             people
             worshipped
             at
             that
             time
             ,
             not
             because
             of
             the
             Sacrifice
             which
             was
             a
             mediate
             worship
             ,
             but
             because
             of
             the
             Song
             of
             the
             Lord
             ,
             which
             was
             an
             immediat
             worship
             .
             Now
             we
             all
             commend
             kneeling
             in
             an
             immediat
             worship
             .
             But
             this
             can
             not
             content
             our
             Opposites
             ,
             they
             will
             needs
             have
             it
             lawfull
             to
             kneel
             in
             the
             hearing
             of
             the
             Word
             ,
             purposely
             and
             with
             a
             respect
             to
             the
             Word
             preached
             ,
             (
             though
             this
             be
             a
             mediat
             worship
             only
             .
             h
             Their
             warrants
             are
             taken
             out
             of
             
               Exod.
               4.
               30.
               31.
               
               Exod.
               12.
               27.
               2
               
               Chron.
               20.
               18.
               
               Matth.
            
             17.
             6.
             
             From
             the
             first
             three
             places
             no
             more
             can
             be
             inferred
             ,
             but
             that
             these
             hearers
             bowed
             their
             heads
             &
             worshipped
             ,
             after
             that
             they
             had
             heard
             the
             Word
             of
             the
             Lord
             ;
             Neither
             shall
             they
             ever
             warrant
             bowing
             and
             worshipping
             in
             the
             act
             of
             hearing
             .
          
           
             In
             the
             fourth
             place
             we
             reade
             ,
             that
             the
             Disciples
             fell
             on
             their
             faces
             when
             they
             heard
             Gods
             owne
             immediate
             voice
             out
             of
             the
             Cloud
             :
             What
             maketh
             this
             for
             falling
             downe
             to
             worship
             at
             the
             hearing
             of
             the
             Word
             preached
             by
             men
             ?
             How
             long
             shall
             our
             Opposites
             not
             distinguish
             betwixt
             mediate
             and
             immediate
             worship
             ?
          
           
             Lastly
             ,
             i
             it
             is
             alledged
             ,
             that
             God
             in
             his
             Word
             allowes
             not
             only
             kneeling
             at
             Prayer
             ,
             but
             also
             at
             Circumcision
             ,
             Passeover
             ,
             &
             Baptisme
             .
             The
             reason
             of
             this
             assertion
             ▪
             is
             given
             to
             be
             this
             ,
             that
             a
             bodily
             gesture
             being
             necessary
             ,
             God
             not
             determining
             man
             upon
             any
             one
             ,
             leaves
             him
             at
             plaine
             liberty
             .
             Ans
             Whether
             we
             be
             left
             at
             plaine
             liberty
             in
             all
             things
             which
             being
             in
             the
             generall
             necessary
             ,
             &
             are
             not
             particularly
             determined
             in
             Gods
             Word
             ;
             it
             shall
             betreated
             of
             else-where
             in
             this
             Dispute
             .
             In
             the
             meane
             time
             ,
             whatsoever
             liberty
             God
             leaves
             man
             in
             bodily
             gestures
             ,
             he
             leaves
             him
             no
             liberty
             of
             an
             unlawfull
             and
             Idolatrous
             gesture
             ,
             such
             as
             kneeling
             in
             the
             instant
             of
             receiving
             a
             Sacrament
             ,
             when
             not
             only
             we
             have
             the
             outward
             Signe
             purposely
             before
             us
             ,
             &
             our
             mindes
             and
             sences
             fastened
             upon
             it
             ,
             for
             discerning
             the
             signification
             thereof
             ,
             &
             the
             Analogie
             betwixt
             it
             and
             the
             thing
             signified
             ;
             but
             also
             looke
             upon
             it
             as
             an
             Image
             of
             Christ
             ,
             or
             as
             a
             vicatious
             signe
             standing
             there
             in
             Christs
             stead
             .
             The
             Indifferency
             of
             such
             a
             gesture
             ,
             in
             such
             a
             mediate
             worship
             ,
             should
             have
             beene
             proved
             ,
             
             before
             such
             a
             rule
             (
             as
             this
             here
             given
             us
             for
             a
             reason
             ,
             )
             had
             been
             applied
             to
             it
             .
          
           
             But
             the
             kneelers
             would
             yet
             make
             more
             adoe
             to
             us
             ,
             and
             be
             still
             
               
                 Sect.
              
               20
            
             stirring
             if
             they
             can
             doe
             no
             more
             .
             Wherefore
             k
             one
             of
             our
             Doctours
             objecteth
             ,
             that
             we
             lift
             up
             our
             eyes
             and
             our
             hands
             to
             heaven
             ,
             and
             worship
             God
             ,
             yet
             doe
             not
             worship
             the
             heaven
             :
             that
             a
             man
             going
             to
             bed
             ,
             prayeth
             before
             his
             bed
             :
             that
             David
             ,
             offered
             the
             Sacrifices
             of
             thanksgiving
             ,
             in
             the
             presence
             of
             all
             the
             people
             ,
             Psal.
             116.
             that
             Paul
             having
             taken
             bread
             gave
             thankes
             ,
             before
             all
             them
             who
             were
             in
             the
             ship
             Act.
             27.
             35.
             that
             the
             Israelits
             worshipped
             before
             Moses
             and
             
               Aaron
               ,
               Exod.
            
             4
             ,
             31.
             
             Hereupon
             l
             another
             Dr.
             harping
             on
             the
             same
             string
             ,
             tells
             us
             ,
             that
             when
             we
             kneel
             in
             the
             act
             of
             receiving
             the
             Sacrament
             ,
             
               We
               kneel
               no
               more
               to
               bread
               ,
               then
               to
               the
               pulpit
               ,
               when
               we
               joyne
               our
               prayers
               with
               the
               ministers
               .
            
             Oh
             ,
             unworthy
             instances
             ,
             and
             reproachfull
             to
             Doctours
             !
             All
             these
             things
             were
             and
             are
             accidentally
             present
             to
             the
             worshippers
             ,
             and
             not
             purposely
             before
             them
             ,
             not
             respected
             as
             hauing
             a
             religious
             state
             in
             the
             worship
             .
             What
             ?
             doe
             we
             worship
             before
             the
             bread
             in
             the
             Sacrament
             ,
             even
             as
             before
             a
             Pulpit
             ,
             a
             bed
             ,
             &
             c
             ?
             Nay
             ,
             graduate
             men
             should
             understand
             better
             what
             they
             speake
             off
             .
          
           
             Another
             objection
             is
             ,
             m
             what
             a
             man
             who
             is
             admitted
             to
             the
             office
             of
             a
             Pastor
             ,
             and
             receiveth
             in
             position
             of
             hands
             ,
             kneeleth
             still
             on
             his
             knees
             ,
             till
             the
             ordination
             be
             ended
             the
             rest
             about
             him
             being
             standing
             or
             sitting
             .
          
           
             Answ.
             Kneeling
             in
             receiving
             imposition
             of
             hands
             ,
             which
             is
             joyned
             with
             prayer
             and
             invocation
             ,
             hath
             nothing
             adoe
             with
             kneeling
             in
             a
             mediate
             worship
             ,
             for
             in
             this
             case
             a
             man
             kneels
             ,
             because
             of
             the
             immediate
             worship
             of
             invocation
             :
             But
             when
             there
             is
             no
             prayer
             ,
             I
             suppose
             no
             man
             will
             kneel
             religiously
             ,
             and
             with
             a
             religious
             respect
             to
             those
             persons
             or
             things
             which
             are
             before
             him
             ,
             as
             there
             purposely
             in
             his
             sight
             ,
             that
             before
             them
             he
             may
             adore
             ,
             which
             is
             the
             kind
             of
             kneeling
             now
             in
             Question
             ,
             )
             or
             if
             any
             did
             so
             ,
             there
             were
             more
             need
             to
             give
             him
             instruction
             then
             ordination
             .
          
           
             It
             is
             further
             told
             us
             ,
             that
             n
             he
             who
             is
             baptised
             ,
             or
             he
             who
             offers
             him
             that
             is
             to
             be
             baptised
             ,
             humbleth
             himself
             and
             prayeth
             that
             the
             baptisme
             may
             be
             saving
             unto
             life
             eternall
             ,
             yet
             worshippeth
             not
             the
             basen
             ,
             nor
             the
             water
             .
             But
             how
             long
             shall
             simple
             ones
             love
             simplicity
             ,
             or
             rather
             ,
             scorners
             hate
             knowledge
             ?
             Why
             is
             kneeling
             in
             the
             immediate
             worship
             of
             prayer
             ,
             wherein
             our
             minds
             doe
             purposely
             respect
             no
             Earthly
             thing
             ,
             (
             but
             the
             o
             soule
             ,
             p
             the
             heart
             ,
             the
             hands
             ,
             
               [
               q
            
             ]
             the
             eyes
             ,
             r
             the
             voice
             all
             directed
             immediatly
             to
             Heauen
             ,
             )
             paralelled
             with
             kneeling
             in
             the
             mediate
             worship
             of
             receiving
             the
             Sacrament
             ,
             wherein
             we
             respect
             purposely
             the
             outward
             signe
             ,
             which
             is
             then
             in
             our
             sight
             ,
             that
             both
             our
             mindes
             and
             our
             externall
             sences
             may
             be
             fastened
             upon
             it
             :
             Our
             mindes
             by
             meditation
             ,
             and
             attentive
             
             consideration
             of
             that
             which
             is
             signified
             ,
             and
             of
             the
             representation
             thereof
             by
             the
             signe
             :
             Our
             sences
             by
             seeing
             ,
             handling
             ,
             breaking
             ,
             tasting
             ,
             eating
             ,
             drinking
             ?
          
           
             Thus
             we
             see
             that
             in
             all
             these
             examples
             alledged
             by
             our
             Opposites
             ,
             there
             is
             nothing
             to
             prove
             the
             lawfullnesse
             of
             kneeling
             ,
             in
             such
             
               
                 Sect.
              
               21
            
             a
             mediate
             worship
             ,
             wherein
             something
             belonging
             to
             the
             substance
             of
             the
             worship
             comes
             between
             God
             and
             us
             ,
             and
             is
             not
             accidentally
             but
             purposely
             before
             us
             ,
             upon
             which
             also
             our
             minds
             and
             sences
             in
             the
             action
             of
             worship
             are
             fast
             fixed
             .
             Howbeit
             there
             is
             another
             respect
             ,
             wherefore
             none
             of
             these
             examples
             can
             make
             ought
             for
             kneeling
             in
             the
             act
             of
             receiving
             the
             Sacrament
             ,
             (
             which
             I
             haue
             shewed
             before
             ,
             )
             namely
             ,
             that
             in
             the
             instant
             of
             receiving
             the
             Sacrament
             ,
             the
             Elements
             are
             actually
             Images
             and
             vicarious
             Signes
             standing
             in
             Christs
             stead
             .
             But
             belike
             our
             kneelers
             have
             not
             satisfied
             themselves
             with
             the
             rouing
             table
             of
             these
             impertinent
             allegations
             ,
             which
             they
             have
             produced
             to
             prove
             the
             lawfullnesse
             of
             kneeling
             in
             a
             mediate
             worship
             ,
             they
             have
             prepared
             another
             refuge
             for
             themselves
             ,
             which
             had
             been
             needlesse
             ,
             if
             they
             had
             not
             feared
             ,
             that
             the
             former
             ground
             should
             faile
             them
             .
          
           
             What
             then
             will
             they
             say
             next
             to
             us
             ?
             Forsooth
             ,
             that
             when
             they
             kneel
             in
             the
             act
             of
             receiving
             they
             are
             praying
             and
             praising
             ,
             and
             so
             worshipping
             God
             immediately
             .
             And
             if
             we
             would
             know
             ,
             what
             a
             man
             doth
             then
             pray
             for
             ,
             it
             is
             told
             us
             ,
             s
             that
             he
             is
             praying
             and
             earnestly
             crying
             to
             God
             
               vt
               eum
               faciat
               dignum
               convivam
            
             .
             To
             us
             it
             seemes
             very
             strange
             how
             a
             man
             when
             he
             is
             actually
             a
             banqueter
             ,
             and
             at
             the
             instant
             of
             his
             communicating
             ,
             can
             be
             made
             in
             any
             other
             sort
             a
             banqueter
             ,
             then
             he
             is
             ,
             
               for
               quicquid
               est
               ,
               dum
               est
               non
               potest
               non
               esse
               .
            
             Wherefore
             if
             a
             man
             in
             the
             instant
             of
             his
             receiving
             ,
             be
             an
             vnworthy
             banqueter
             ,
             he
             can
             not
             at
             that
             instant
             ,
             be
             made
             any
             other
             then
             he
             is
             .
          
           
             The
             truth
             is
             ,
             we
             can
             not
             lawfully
             be
             either
             praying
             or
             praising
             in
             the
             very
             act
             of
             receiving
             ,
             because
             our
             hearts
             and
             mindes
             should
             
               
                 Sect.
              
               22
            
             then
             be
             exercised
             in
             meditating
             vpon
             Christs
             death
             ,
             and
             the
             inaestimable
             benefites
             which
             comes
             to
             us
             thereby
             .
             1.
             
             
               Cor.
               11.
               24.
               
               Doe
               this
               in
               remembrance
               of
               me
               .
            
          
           
             This
             remembrance
             is
             described
             
               vers
               .
               26.
               
               Ye
               doe
               shew
               the
               Lords
               death
               .
            
             Now
             one
             of
             the
             speciall
             wayes
             ,
             whereby
             we
             remember
             Christ
             and
             so
             doe
             shew
             forth
             his
             death
             ,
             is
             by
             private
             meditation
             vpon
             his
             death
             ,
             as
             t
             Pareus
             resolveth
             .
          
           
             This
             meditation
             is
             a
             speech
             of
             the
             soule
             to
             it self
             :
             and
             though
             it
             may
             stand
             with
             short
             ejaculations
             ,
             which
             may
             and
             should
             have
             place
             in
             all
             our
             actions
             ,
             yet
             can
             it
             not
             stand
             with
             an
             ordinary
             &
             continued
             prayer
             purposely
             conceived
             ,
             as
             v
             
               B.
               Lindsey
            
             would
             maintaine
             .
             For
             how
             can
             we
             orderly
             both
             speake
             to
             God
             by
             prayer
             ,
             and
             to
             our selves
             by
             meditation
             at
             one
             instant
             of
             time
             ?
             If
             therefore
             prayer
             be
             purposely
             and
             orderly
             conceived
             ,
             it
             banisheth
             away
             meditation
             ,
             which
             should
             be
             the
             souls
             exercise
             ,
             in
             the
             receiving
             of
             the
             Sacrament
             .
             
             And
             by
             the
             contrary
             ,
             if
             meditation
             be
             entertained
             ,
             as
             it
             should
             be
             ,
             it
             admitteth
             not
             prayer
             to
             have
             place
             at
             that
             time
             .
             For
             it
             is
             wel
             x
             said
             ,
             that
             
               Dum
               auribus
               ,
               oculis
               ,
               manibus
               ,
               dentibus
               exterius
               ;
               auribus
               ,
               oculis
               ,
               manibus
               ,
               dentibus
               fidei
               interius
               occupamur
               ,
               orationem
               ceontinuam
               &
               durabilem
               ,
               absque
               mentis
               diragatione
               ab
               opere
               praecepto
               &
               imperato
               ,
               instruere
               non
               possumus
               .
            
          
           
             But
             let
             us
             heare
             ,
             how
             the
             B.
             proveth
             that
             we
             should
             be
             praying
             &
             praising
             ,
             in
             the
             act
             of
             receiving
             the
             Sacrament
             .
             
               Whatsoever
               spirituall
            
             
               
                 Sect.
              
               23
            
             benefit
             y
             saith
             he
             ,
             
               we
               should
               receive
               with
               a
               spirituall
               hunger
               &
               thirst
               ,
               and
               with
               a
               spirituall
               appetite
               and
               desire
               after
               the
               grace
               and
               vertue
               that
               is
               therein
               to
               salvation
               :
               The
               same
               we
               should
               receive
               with
               prayer
               ,
               which
               is
               nothing
               else
               ,
               but
               such
               an
               appetite
               and
               desire
               .
               But
               the
               body
               and
               bloud
               of
               Christ
               is
               such
               a
               benefit
               ,
               &c.
               
            
          
           
             Answ.
             1.
             
             Why
             did
             he
             not
             prove
             his
             proposition
             ?
             Thought
             he
             his
             bare
             assertion
             should
             suffice
             ?
             Gods
             Word
             is
             a
             spirituall
             benefit
             ,
             which
             we
             should
             receive
             with
             spirituall
             hunger
             and
             thirst
             ,
             yet
             the
             B.
             will
             not
             say
             ,
             that
             we
             should
             be
             praying
             all
             the
             while
             we
             are
             hearing
             and
             receiving
             it
             ,
             for
             then
             could
             not
             our
             minds
             be
             attentive
             .
             His
             proposition
             therefore
             is
             false
             .
             For
             though
             prayer
             should
             goe
             before
             the
             receiving
             of
             such
             a
             spirituall
             benefit
             as
             the
             Word
             or
             the
             Sacrament
             ,
             yet
             we
             should
             not
             pray
             in
             the
             act
             of
             receiving
             .
             For
             how
             can
             the
             heart
             attend
             by
             serious
             consideration
             ,
             what
             we
             heare
             in
             the
             Word
             ,
             or
             what
             is
             signified
             and
             given
             to
             us
             in
             the
             Sacrament
             ,
             if
             in
             the
             actions
             of
             hearing
             the
             Word
             ,
             and
             receiving
             the
             Sacrament
             ,
             it
             should
             be
             elevated
             out
             of
             the
             world
             by
             prayer
             ?
          
           
             2.
             
             Why
             saith
             he
             ,
             that
             prayer
             is
             nothing
             else
             but
             a
             Spirituall
             appetite
             or
             desire
             ?
             He
             thought
             hereby
             to
             strengthen
             his
             proposition
             ,
             but
             we
             deny
             all
             .
             z
             He
             said
             before
             ,
             that
             every
             prayer
             is
             a
             meditation
             and
             here
             he
             saith
             ,
             that
             prayer
             is
             nothing
             else
             but
             a
             spirituall
             desire
             .
             These
             are
             vncouth
             descriptions
             of
             Prayer
             .
             Prayer
             is
             not
             meditation
             ,
             because
             meditation
             is
             a
             communing
             with
             our
             owne
             soules
             ,
             Prayer
             a
             communing
             with
             God
             :
             Nor
             yet
             can
             it
             be
             said
             ,
             that
             Prayer
             is
             nothing
             else
             ;
             but
             a
             spirituall
             desire
             ;
             for
             Prayer
             is
             the
             sending
             up
             of
             our
             desires
             to
             God
             ,
             being
             put
             in
             order
             .
          
           
             He
             speeds
             no
             better
             in
             proving
             that
             we
             should
             receive
             the
             Sacrament
             
               
                 Sect.
              
               24
            
             with
             thanksgiving
             .
             
               Whatsoever
               benefit
            
             ;
             saith
             he
             ,
             
               we
               should
               receive
               by
               extolling
               and
               preaching
               ,
               and
               magnifying
               and
               praising
               the
               inaestimable
               worth
               and
               excellency
               thereof
               ,
               the
               same
               we
               ought
               to
               receive
               with
               thanksgiving
               .
               But
               in
               the
               Sacrament
               we
            
             should
             receive
             the
             bloud
             of
             Christ
             with
             
               extolling
               and
               preaching
               ,
               &c.
            
             
             The
             assumption
             he
             confirmes
             by
             the
             words
             of
             our
             Saviour
             :
             
               Doe
               this
               in
               remembrance
               of
               me
               .
            
             And
             by
             the
             words
             of
             S.
             
               Paul
               :
               So
            
             oft
             as
             ye
             
               shall
               eate
               this
               Bread
               and
               drinke
               this
               Cup
               ,
               ye
               shall
               declare
               ,
               that
               is
               extell
               ,
               magnify
               ,
               and
               praise
               the
               Lords
               death
               ,
               till
               he
               come
               againe
               .
               
               Answ.
            
             His
             assumption
             is
             false
             ,
             neither
             can
             his
             proofs
             make
             it
             true
             .
          
           
             First
             ,
             we
             remember
             Christ
             in
             the
             act
             of
             receiving
             ,
             by
             meditation
             ,
             and
             not
             by
             praise
             .
          
           
             2.
             
             We
             shew
             forth
             the
             Lords
             death
             in
             the
             act
             of
             receiving
             ,
             by
             using
             the
             Signes
             and
             Symboles
             of
             his
             body
             broken
             and
             his
             bloud
             shed
             for
             us
             ,
             and
             by
             meditating
             vpon
             his
             death
             thereby
             represented
             .
          
           
             3.
             
             We
             deny
             not
             that
             by
             praise
             we
             shew
             forth
             the
             Lords
             death
             also
             ,
             but
             this
             is
             not
             in
             the
             act
             of
             receiving
             .
             It
             is
             to
             be
             marked
             with
             a
             Pareus
             ,
             that
             the
             shewing
             forth
             of
             the
             Lords
             death
             ,
             must
             not
             be
             restricted
             to
             the
             act
             of
             receiving
             the
             Sacrament
             ,
             because
             we
             doe
             also
             shew
             forth
             his
             death
             ,
             by
             the
             preaching
             of
             the
             Gospell
             ,
             and
             by
             private
             and
             publike
             celebration
             of
             it
             ,
             yea
             by
             a
             perpetuall
             study
             of
             sanctification
             and
             thankfullnesse
             .
             So
             that
             the
             shewing
             forth
             of
             the
             Lords
             death
             ,
             by
             extolling
             ,
             preaching
             ,
             magnifying
             and
             praising
             the
             same
             ,
             according
             to
             the
             23.
             
             
               Sect.
               Of
               the
               Confession
               of
               faith
               ,
            
             to
             which
             his
             Argument
             hath
             reference
             ,
             may
             not
             be
             expounded
             of
             the
             very
             act
             of
             receiving
             the
             Sacrament
             .
             Neither
             doe
             the
             words
             of
             the
             Institution
             refuse
             ,
             but
             easily
             admit
             another
             shewing
             forth
             of
             the
             Lords
             death
             ,
             then
             that
             which
             is
             in
             the
             very
             act
             of
             receiving
             .
             For
             the
             word
             is
             not
             quando
             ,
             but
             quoties
             .
             It
             is
             only
             sayd
             ,
             
               as
               often
               as
               ye
               eat
               this
               breed
               and
               drinke
               this
               cup
               ye
               doe
               shewe
               &c.
               
            
             Which
             words
             can
             not
             be
             taken
             ,
             only
             of
             the
             instant
             of
             eating
             and
             drinking
             .
          
           
             Now
             having
             so
             strongly
             proved
             the
             vnlawfulnesse
             and
             Idolatry
             of
             kneeling
             in
             the
             act
             of
             receiving
             the
             holy
             Communion
             ,
             let
             me
             adde
             ,
             
               
                 Sect.
              
               25
            
             
               corolarij
               loco
            
             ,
             that
             the
             reader
             needs
             not
             to
             be
             moved
             with
             that
             which
             
               B.
               Lindsey
            
             in
             the
             taile
             of
             his
             dispute
             about
             the
             head
             of
             kneeling
             ,
             offers
             at
             a
             dead
             lift
             ,
             namely
             ,
             the
             testimonies
             of
             some
             moderne
             Doctours
             .
             For
             1.
             
             What
             can
             humane
             testimony
             availe
             against
             such
             cleare
             truth
             ?
             2.
             
             We
             have
             moe
             testimonies
             of
             Dwines
             against
             kneeling
             ,
             then
             he
             hath
             for
             it
             .
             And
             here
             ,
             I
             perceiye
             b
             
               Dr.
               Morton
            
             fearing
             we
             should
             come
             to
             good
             speed
             this
             way
             would
             hold
             in
             our
             travel
             .
             
               We
               are
               not
               ignorant
            
             ,
             saith
             he
             ,
             
               that
               many
               Protestant
               Authours
               are
               most
               frequent
               in
               condemning
               the
               gesture
               of
               Kneeling
               ,
               at
               the
               receiving
               of
               the
               holy
               Communion
               .
            
          
           
             3.
             
             Testimonies
             against
             kneeling
             are
             gathered
             out
             of
             those
             very
             same
             Divines
             whom
             the
             B.
             alleadgeth
             for
             it
             .
             c
             For
             Didoclavius
             hath
             cleare
             testimonies
             against
             it
             ,
             out
             of
             
               Calvine
               ,
               Beza
            
             ,
             and
             Martyr
             ,
             whom
             yet
             the
             B.
             taketh
             to
             be
             for
             it
             .
          
           
             Neither
             yet
             need
             we
             here
             ,
             to
             be
             moved
             with
             d
             
               D.
               Burgesse
            
             his
             adventurous
             undertaking
             to
             prove
             ,
             that
             in
             the
             most
             auncient
             times
             ,
             before
             corruption
             of
             the
             Doctrine
             of
             the
             Sacrament
             beganne
             ,
             the
             Sacrament
             was
             received
             with
             an
             adoring
             gesture
             .
          
           
             He
             shoots
             short
             of
             his
             proofs
             ,
             and
             hits
             not
             the
             marke
             .
             One
             place
             in
             
               Tertullian
               de
               oratione
            
             ,
             he
             hammers
             upon
             :
             
               Similiter
               de
               Stationum
               .
               
               Diebus
               non
               putant
               plerique
               sacraficiorum
               orationibus
               interveniendum
               quod
               statio
               solvenda
               sit
               accepto
               corpore
               Domini
               .
               Ergo
               devotum
               Deo
               obsequium
               Eucharistiae
               resolvit
               ,
               an
               magis
               Deo
               obligat
               ?
               Nonne
               solennior
               erit
               statio
               ●…ua
               ,
               si
               &
               ad
               aram
               dei
               steteris
               ?
               Accepto
               corpore
               Domini
               &
               reservato
               ,
               vtrumque
               salvum
               est
               ,
               &
               participatio
               Sacrificij
               ,
               &
               executio
               officij
               .
            
          
           
             To
             these
             words
             the
             D.
             gives
             this
             sence
             ;
             That
             many
             withdrew
             themselves
             ,
             whē
             they
             came
             to
             the
             celebration
             of
             the
             Supper
             ,
             because
             the
             body
             of
             our
             Lord
             ,
             that
             is
             ,
             the
             Sacramentall
             Bread
             ,
             beeing
             taken
             of
             the
             Ministers
             hand
             ,
             the
             station
             .
             i.
             e.
             standing
             must
             be
             dissolved
             and
             ●…elf
             :
             and
             because
             standing
             on
             those
             dayes
             might
             not
             be
             left
             (
             as
             they
             thought
             ,
             )
             therefore
             they
             rather
             left
             the
             Sacrament
             on
             these
             dayes
             ,
             thē
             they
             would
             breake
             the
             rule
             of
             standing
             on
             those
             dayes
             :
             therefore
             they
             forbore
             :
          
           
             Which
             can
             have
             no
             reason
             but
             this
             ,
             that
             taking
             the
             holy
             things
             at
             the
             Table
             standing
             ,
             yet
             they
             used
             not
             to
             partake
             them
             .
             i.
             e.
             eate
             the
             Bread
             or
             drinke
             the
             Wine
             ,
             in
             any
             other
             gesture
             ,
             then
             what
             was
             on
             the
             Station
             dayes
             then
             forbidden
             ,
             kneeling
             :
             And
             that
             Tertullian
             wishes
             them
             to
             come
             ,
             though
             they
             might
             not
             then
             kneele
             ,
             and
             to
             take
             the
             Bread
             in
             publike
             ,
             standing
             at
             the
             Table
             ,
             and
             reserve
             it
             ,
             and
             carry
             it
             away
             with
             them
             ,
             and
             receive
             it
             at
             their
             owne
             howses
             ,
             as
             they
             desired
             ,
             kneeling
             .
          
           
             Answ.
             The
             D.
             by
             this
             glosse
             puts
             a
             weapon
             in
             our
             hands
             against
             himself
             ,
             for
             if
             when
             they
             had
             taken
             the
             Bread
             of
             the
             Ministers
             hand
             ,
             their
             standing
             was
             to
             be
             left
             and
             dissolved
             ,
             and
             Tertullian
             ,
             by
             commending
             to
             them
             another
             gesture
             in
             eating
             of
             the
             Bread
             ,
             not
             standing
             ,
             then
             whether
             vrgeth
             he
             that
             other
             gesture
             to
             be
             used
             in
             the
             publicke
             eating
             of
             the
             bread
             ,
             or
             in
             the
             private
             ?
             Not
             in
             the
             private
             :
             for
             his
             advice
             of
             reserving
             and
             eating
             it
             in
             private
             ,
             commeth
             after
             ,
             and
             is
             only
             put
             for
             a
             remedy
             or
             next
             best
             ,
             in
             case
             they
             would
             not
             condeseend
             to
             this
             course
             in
             publicke
             ,
             
               quod
               statio
               Solvenda
               sit
               accepto
               corpore
               Domini
               .
            
             Needs
             then
             ,
             it
             must
             be
             understood
             of
             the
             publicke
             .
             Now
             ,
             if
             in
             the
             publicke
             eating
             of
             the
             bread
             ,
             Standing
             was
             to
             be
             left
             ;
             Which
             gesture
             was
             to
             come
             in
             place
             of
             it
             ?
             Not
             Kneeling
             .
          
           
             For
             1.
             
             Tertullian
             saith
             e
             elsewhere
             :
             
               Diebus
               dominicis
               Iejunare
               nefas
               ducimus
               ,
               vel
               de
               geniculis
               adorare
               :
               eadem
               immunitate
               a
               die
               Paschae
               ad
               Pentecosten
               usque
               gaudemus
               .
            
          
           
             2.
             
             The
             Dr.
             himselfe
             saith
             ,
             that
             upon
             these
             Station-dayes
             ,
             Kneeling
             was
             restrained
             ,
             not
             only
             in
             prayer
             ,
             but
             in
             all
             Divine
             service
             .
          
           
             Wherefore
             if
             according
             to
             the
             Doctours
             glosse
             ,
             the
             gesture
             of
             standing
             was
             left
             or
             dissolved
             ,
             that
             gesture
             which
             had
             come
             in
             place
             of
             it
             ,
             to
             be
             used
             in
             the
             partaking
             of
             the
             Sacrament
             ,
             can
             hardly
             be
             imagined
             to
             have
             been
             any
             other
             nor
             sitting
             .
             
             well
             ,
             the
             D.
             hath
             unhappily
             raised
             this
             spirit
             ,
             to
             disquiet
             himself
             :
             let
             him
             bethinke
             how
             to
             lay
             him
             againe
             .
             If
             he
             can
             not
             ,
             J
             wil
             assay
             to
             make
             some
             help
             ,
             and
             to
             lay
             him
             in
             this
             fashion
             .
             The
             station
             dayes
             were
             not
             the
             Lords
             dayes
             ,
             together
             with
             those
             50
             betwixt
             Easter
             and
             Pentecost
             ,
             (
             on
             which
             both
             fasting
             and
             kneeling
             were
             forbidden
             ,
             )
             as
             the
             D.
             thinketh
             ,
             but
             they
             were
             certaine
             set
             dayes
             of
             fasting
             .
             For
             they
             appointed
             the
             fourth
             and
             fixt
             day
             of
             the
             weeke
             ,
             (
             that
             is
             wednesday
             and
             fryday
             )
             for
             their
             Stations
             ,
             as
             f
             Tertulian
             saith
             :
             whose
             words
             we
             may
             understand
             ,
             by
             another
             place
             of
             g
             Epiphanius
             ,
             who
             writeth
             that
             the
             Fast
             of
             the
             fourth
             ,
             and
             the
             sixt
             day
             ,
             was
             kept
             throughout
             all
             the
             Churches
             ,
             and
             held
             to
             be
             an
             Apostolicall
             constitution
             .
             Howbeit
             herein
             they
             did
             erre
             :
             for
             to
             appoint
             a
             certaine
             time
             of
             fasting
             to
             be
             kept
             by
             the
             wholle
             Church
             ,
             agreeth
             not
             with
             Christian
             liberty
             ,
             and
             wanteth
             the
             example
             of
             Christ
             and
             his
             Apostles
             ,
             as
             h
             Osiander
             noteth
             .
             Alwayes
             we
             see
             ,
             what
             was
             meant
             by
             Station
             dayes
             ,
             to
             wit
             ,
             their
             set
             dayes
             of
             150
             fasting
             ,
             which
             were
             called
             Station
             dayes
             ,
             by
             a
             speech
             borrowed
             from
             a
             military
             custome
             ,
             as
             Tertullian
             teacheth
             .
             For
             as
             Souldiers
             kept
             those
             times
             and
             places
             ,
             which
             were
             appointed
             for
             their
             watches
             ,
             and
             fasted
             all
             the
             while
             they
             continued
             in
             these
             watches
             :
             so
             did
             Christians
             upon
             their
             station
             dayes
             ,
             resort
             and
             meet
             in
             the
             place
             appointed
             ,
             and
             there
             remained
             falting
             till
             their
             station
             dissolved
             .
             The
             Dr.
             taketh
             upon
             him
             to
             confute
             those
             ,
             who
             understand
             by
             the
             Station
             dayes
             set
             dayes
             of
             fasting
             .
             But
             all
             which
             he
             alledgeth
             to
             the
             contrary
             ,
             is
             that
             he
             findeth
             some
             where
             in
             
               Tertullian
               ,
               Statio
            
             and
             Iejunia
             put
             for
             different
             things
             .
             Now
             this
             helpeth
             him
             not
             ,
             except
             he
             could
             find
             that
             Statio
             ,
             and
             
               Stata
               Iejunia
            
             are
             put
             for
             different
             things
             .
             For
             no
             man
             taketh
             the
             Stations
             to
             have
             beene
             occasionall
             ,
             but
             only
             set
             fasts
             .
             Touching
             the
             meaning
             then
             of
             the
             words
             alledged
             by
             the
             D.
             (
             to
             give
             him
             his
             owne
             reading
             of
             them
             ,
             howbeit
             some
             read
             otherwise
             ,
             )
             thus
             we
             take
             it
             .
             There
             were
             many
             who
             came
             not
             to
             the
             Sacrament
             upon
             the
             Station
             dayes
             ,
             because
             (
             in
             their
             opin●…ō
             )
             the
             receiving
             thereof
             should
             break
             the
             Station
             i.
             e.
             the
             service
             of
             the
             day
             ,
             and
             that
             because
             it
             should
             breake
             their
             Fast
             ,
             a
             principall
             duty
             of
             the
             same
             .
             Tertullian
             sheweth
             ,
             they
             were
             in
             an
             errour
             ,
             because
             their
             partaking
             of
             the
             Sacrament
             should
             not
             breake
             their
             Station
             ,
             but
             make
             it
             the
             more
             solemne
             and
             remarkable
             .
             But
             if
             they
             could
             not
             be
             drawne
             from
             that
             false
             persuasion
             of
             theirs
             ,
             that
             the
             Sacrament
             should
             breake
             their
             Fast
             ,
             yet
             he
             wisheth
             them
             at
             least
             to
             come
             ,
             and
             stand
             at
             the
             Table
             ,
             and
             receive
             the
             Sacrament
             into
             their
             hands
             ,
             and
             take
             it
             away
             to
             eate
             it
             after
             ,
             (
             for
             permitting
             whereof
             he
             had
             no
             warrant
             ,
             )
             So
             should
             they
             both
             partake
             the
             Sacrament
             ,
             and
             also
             (
             according
             to
             their
             mind
             ,
             and
             to
             their
             full
             contentment
             ,
             )
             keep
             their
             Stations
             ;
             which
             were
             often
             prorogated
             i
             till
             even
             ,
             but
             ever
             and
             at
             least
             k
             till
             the
             ninth
             houre
             .
             Finally
             from
             this
             place
             ,
             which
             the
             D.
             perverteth
             for
             kneeling
             ,
             it
             appeareth
             that
             the
             gesture
             
             or
             posture
             in
             receiving
             the
             Sacrament
             ,
             used
             in
             that
             place
             ,
             where
             Tertullian
             lived
             ,
             was
             standing
             because
             speaking
             of
             the
             receiving
             of
             the
             Sacrament
             ,
             he
             saith
             ,
             
               si
               &
               ad
               aram
               Dei
               Steteris
               .
            
          
           
             As
             for
             the
             rest
             of
             the
             testimonies
             ,
             l
             
               D.
               Burgesse
            
             produceth
             out
             of
             
               
                 Sect.
              
               27
            
             the
             Fathers
             for
             kneeling
             ,
             I
             need
             not
             insist
             upon
             them
             ;
             For
             either
             they
             speake
             of
             the
             inward
             adoration
             of
             the
             heart
             ,
             which
             we
             ought
             to
             direct
             unto
             Christ
             ,
             when
             we
             receive
             the
             Sacrament
             ,
             (
             and
             this
             none
             of
             us
             denieth
             ,
             )
             or
             else
             they
             speake
             of
             adoring
             the
             Sacrament
             :
             where
             by
             the
             word
             Adoration
             ,
             we
             may
             not
             understand
             any
             Divine
             worship
             ,
             inward
             or
             outward
             ,
             but
             a
             reverence
             of
             another
             nature
             ,
             called
             Veneration
             .
             That
             this
             (
             which
             we
             denie
             not
             neither
             ,
             )
             and
             no
             more
             is
             meant
             by
             the
             Fathers
             ,
             when
             they
             speake
             of
             the
             adoration
             of
             the
             Sacrament
             .
             m
             
               Antonius
               de
               Dominis
            
             sheweth
             more
             copiously
             .
             And
             thus
             we
             have
             suffered
             the
             impetuous
             current
             of
             the
             Doctours
             audacious
             promises
             ,
             backed
             with
             a
             verball
             discourse
             ,
             to
             goe
             softly
             by
             us
             
               Quid
               dignum
               tanto
               tulit
               hic
               promissor
               hiatu
               .
            
          
           
             Finally
             ,
             if
             any
             be
             curious
             to
             know
             what
             gesture
             the
             auncient
             Church
             did
             use
             in
             the
             receiving
             of
             the
             Eucharist
             .
             To
             such
             I
             say
             ,
             first
             
               
                 Sect.
              
               28
            
             of
             all
             ,
             that
             n
             Didoclavius
             maintaineth
             ,
             that
             which
             none
             of
             our
             Opposites
             are
             able
             to
             infringe
             ,
             namely
             ,
             that
             no
             testimony
             can
             be
             produced
             which
             may
             evince
             ,
             that
             ever
             kneeling
             was
             used
             before
             the
             time
             of
             Honorius
             the
             3.
             neither
             is
             it
             lesse
             truely
             observed
             by
             the
             Authour
             of
             o
             the
             History
             of
             the
             Waldenses
             ,
             that
             bowing
             of
             the
             knees
             before
             the
             Hoste
             ,
             was
             then
             only
             enjoyned
             ,
             when
             the
             opinion
             of
             transubstantiation
             got
             place
             .
          
           
             Next
             I
             say
             ,
             the
             auncient
             gesture
             ,
             where
             of
             we
             read
             most
             frequently
             ,
             was
             standing
             .
             p
             Chrysostome
             complaining
             of
             few
             communicants
             ,
             saith
             :
             
               Frustra
               habetur
               quotidiana
               oblatio
               :
               Frustra
               stamus
               ad
               altare
               :
               nemo
               est
               qui
               simul
               participet
               .
            
             q
             The
             Centurie-writers
             make
             out
             of
             
               Dionysius
               Alexandrinus
            
             his
             Epistle
             to
             Xi●…us
             Bishop
             of
             Rome
             ,
             that
             the
             custome
             of
             the
             Church
             of
             Alexandria
             in
             receiving
             the
             Sacrament
             ,
             was
             ,
             
               ut
               mensae
               assisterent
            
             .
             It
             is
             also
             noted
             by
             r
             Hospinian
             ,
             that
             in
             the
             dayes
             of
             Tertullian
             ,
             the
             Christians
             
               stantes
               Sacramenta
               percipiebant
            
             .
          
           
             Thirdly
             ,
             I
             say
             ,
             since
             we
             all
             know
             ,
             that
             the
             Primitive
             Christians
             did
             take
             the
             holy
             Communion
             ,
             mixedly
             and
             together
             with
             their
             Love-Feasts
             ,
             s
             in
             imitation
             of
             Christ
             ,
             who
             whileas
             he
             did
             eate
             his
             other
             Supper
             ,
             did
             also
             institute
             the
             Eucharist
             .
             And
             since
             (
             as
             t
             it
             is
             observed
             from
             1.
             
             Cor.
             11.
             21.
             33.
             
             )
             there
             was
             a
             twofold
             abuse
             in
             the
             
               Church
               of
               Corinth
               :
               One
               in
               their
               Love-Feasts
               ,
               whileas
               that
               which
               should
               have
               served
               for
               the
               knitting
               of
               the
               knot
               of
               love
               ,
               was
               used
               to
               out
               the
               cords
               there
               of
               ,
               in
               that
               every
               one
               (
               as
               him
               best
               liked
               )
               made
               choice
               of
               such
               as
               he
               would
               have
               to
               sit
               at
               Table
               with
               him
               (
               the
               other
               either
               not
               
               tarried
               for
               ,
               or
               shut
               out
               when
               they
               came
               ,
               especially
               the
               Poore
               ,
               )
               The
               other
               abuse
               (
               pulled
               in
               by
               the
               former
               ,
               )
               was
               ,
               for
               that
               those
               which
               were
               companions
               at
               one
               Table
               in
               the
               common
               Feast
               ,
               communicated
               also
               in
               the
               sacred
               ,
               with
               the
               same
               separation
               ,
               and
               severally
               from
               the
               rest
               of
               the
               Church
               (
               and
               the
               poore
               especially
               ,
               )
               which
               was
               in
               their
               former
               Banquets
               .
            
          
           
             Since
             also
             we
             reade
             ;
             that
             the
             same
             custome
             of
             joyning
             the
             Lords-Supper
             together
             with
             common
             Feasts
             continued
             long
             after
             .
             For
             o
             Socrates
             reporteth
             ,
             that
             the
             Aegyptians
             adjoyning
             unto
             Alexandria
             ,
             together
             with
             the
             inhabitants
             of
             Thebais
             ,
             used
             to
             celebrate
             the
             Communion
             upon
             the
             Sunday
             *
             ,
             after
             this
             manner
             :
             
               When
               they
               have
               banqueted
               ,
               filled
               themselves
               with
               sundry
               delicate
               dishes
               in
               the
               evening
               after
               Service
               ,
               they
               use
               to
               communicate
               .
            
             How
             then
             can
             any
             man
             thinke
             that
             the
             gesture
             then
             used
             in
             the
             Lords
             Supper
             was
             any
             other
             ,
             nor
             the
             same
             which
             was
             used
             in
             the
             Love-Feast
             or
             common
             Supper
             ?
             And
             what
             was
             that
             ,
             but
             the
             ordinary
             fashion
             of
             fitting
             at
             Table
             ?
             Since
             ,
             the
             x
             Laodicean
             Canon
             which
             did
             discharge
             the
             Love-Feasts
             ,
             about
             the
             yeare
             368
             ,
             importeth
             no
             lesse
             ,
             then
             that
             the
             gesture
             used
             in
             them
             ,
             was
             sitting
             .
             
               Non
               opportet
               in
               Ba●…ilicis
               seu
               Ecclesijs
               Agapen
               facere
               ,
               &
               intus
               manducare
               ,
               vel
               accubitus
               sternere
               .
            
             Now
             ,
             if
             not
             only
             Divines
             of
             our
             side
             ,
             but
             Papists
             also
             put
             it
             out
             of
             doubt
             ,
             that
             Christ
             gave
             the
             Eucharist
             to
             his
             Apostles
             sitting
             ,
             because
             being
             set
             downe
             to
             the
             preceeding
             Supper
             ,
             it
             is
             said
             ,
             
               whileas
               they
               did
               eate
               ,
               he
               tooke
               bread
               ,
            
             &c.
             
             (
             Of
             which
             things
             I
             am
             to
             speake
             afterward
             ;
             )
             What
             doth
             hinder
             us
             to
             gather
             in
             like
             maner
             ,
             that
             for
             as
             much
             as
             those
             Primitive
             Christians
             ,
             did
             take
             the
             Lords
             Supper
             ,
             whiles
             they
             did
             eate
             their
             owne
             Love-Feasts
             ,
             therefore
             they
             sate
             at
             the
             one
             as
             well
             as
             at
             the
             other
             ?
             And
             so
             I
             close
             with
             this
             collection
             .
             Whatsoever
             gesture
             in
             processe
             of
             time
             ,
             crept
             into
             the
             Lords
             Supper
             ,
             otherwise
             thē
             sitting
             ,
             of
             it
             we
             may
             truely
             say
             ,
             
               from
               the
               beginning
               it
               was
               not
               so
               .
            
          
        
         
           
             CHAP.
             V.
             
          
           
             
               The
               fift
               Argument
               against
               the
               Lavvfulnesse
               of
               the
               Ceremonies
               ,
               taken
               from
               the
               mysticall
               and
               significant
               nature
               of
               them
               .
            
          
           
             THat
             mysticall
             significations
             are
             placed
             in
             the
             controverted
             Ceremonies
             ,
             
               
                 Sect.
              
               1
            
             and
             that
             they
             are
             ordained
             to
             be
             sacred
             Signes
             of
             Spirituall
             misteries
             ,
             to
             teach
             Christians
             their
             duties
             ,
             and
             to
             expresse
             such
             holy
             and
             heavenly
             affections
             ,
             dispositions
             ,
             motions
             and
             desire
             ,
             as
             are
             
             and
             should
             be
             in
             them
             ;
             it
             is
             confessed
             and
             avouched
             by
             our
             Opposites
             .
             y
             Saravia
             holdeth
             that
             by
             the
             signe
             of
             the
             Crosse
             we
             professe
             our selves
             to
             be
             Christians
             .
             z
             
               B.
               Morton
            
             calleth
             the
             Crosse
             ,
             a
             signe
             of
             constant
             profession
             of
             Christianity
             .
             a
             Hooker
             calleth
             it
             
               Christ
               his
               marke
               ,
               applied
               unto
               that
               part
               ,
               where
               bashfullnesse
               appeareth
               ,
               in
               token
               that
               they
               which
               are
               Christians
               should
               be
               at
               no
               time
               ashamed
               of
               his
               ignominie
               .
            
             b
             
               Dr.
               Burgesse
            
             mantaineth
             the
             using
             of
             the
             Surplice
             ,
             to
             signify
             the
             purenesse
             that
             ought
             to
             be
             in
             the
             Minister
             of
             God.
             Paybody
             will
             have
             Kneeling
             at
             the
             Lords
             Supper
             to
             be
             a
             signification
             of
             the
             humble
             and
             gratefull
             acknowledging
             of
             the
             benefites
             of
             Christ.
             The
             prayer
             which
             the
             English
             Service
             Booke
             appointeth
             Bishops
             to
             use
             ,
             after
             the
             confirming
             of
             Children
             by
             the
             imposition
             of
             hands
             ,
             avoucheth
             that
             Ceremony
             of
             confirmation
             for
             a
             signe
             whereby
             those
             children
             are
             certificed
             of
             Gods
             favour
             and
             goodwill
             towards
             ,
             them
             .
             In
             the
             generall
             ,
             d
             Our
             Opposites
             defend
             that
             
             the
             Church
             hath
             pover
             to
             ordaine
             such
             Ceremonies
             ,
             as
             by
             admonishing
             men
             of
             their
             duty
             ,
             and
             by
             expressing
             such
             spirituall
             and
             heavenly
             affections
             ,
             dispositions
             ,
             motions
             ,
             or
             desires
             ,
             as
             should
             be
             in
             men
             ,
             doe
             thereby
             stirre
             them
             up
             to
             greater
             fervor
             &
             devotion
             .
          
           
             But
             against
             the
             lawfullnesse
             of
             such
             misticall
             and
             significant
             Ceremonies
             ,
             thus
             we
             dispute
             ,
             first
             ,
             a
             cheif
             part
             of
             the
             nature
             of
             Sacraments
             is
             given
             unto
             those
             Ceremonies
             ,
             when
             they
             are
             in
             this
             maner
             appointed
             to
             teach
             by
             their
             signification
             .
             This
             reason
             being
             alledged
             by
             the
             abridgment
             of
             the
             Lincolne
             Ministers
             ,
             e
             Paybody
             answereth
             ,
             that
             it
             is
             not
             a
             bare
             signification
             that
             makes
             a
             thing
             participate
             of
             the
             Sacraments
             nature
             ,
             but
             such
             a
             signification
             as
             is
             Sacramentall
             ,
             both
             in
             what
             is
             signified
             and
             how
             .
             Ans.
             1.
             
             This
             is
             but
             to
             begge
             the
             question
             ,
             for
             what
             other
             thing
             is
             alledged
             by
             us
             ,
             but
             that
             a
             Sacramentall
             signification
             is
             placed
             in
             those
             Ceremonies
             we
             speake
             of
             ?
             2.
             
             What
             calls
             he
             a
             Sacramentall
             signification
             ,
             if
             a
             misticall
             resemblance
             and
             representation
             of
             some
             spirituall
             grace
             which
             God
             hath
             promised
             in
             his
             Word
             ,
             be
             not
             it
             .
             And
             that
             such
             a
             signification
             as
             this
             is
             placed
             in
             the
             Ceremonies
             ,
             I
             have
             allready
             made
             it
             plaine
             ;
             from
             the
             testimonies
             of
             our
             Opposites
             .
             This
             (
             sure
             )
             makes
             those
             Ceremonies
             ,
             so
             to
             encroach
             upon
             the
             confines
             and
             
               
                 Sect.
              
               2
            
             praecincts
             of
             the
             nature
             and
             quality
             of
             Sacraments
             ,
             that
             they
             usurpe
             something
             more
             then
             any
             Rites
             which
             are
             not
             appointed
             by
             God
             himself
             can
             rightly
             doe
             .
             And
             if
             they
             be
             not
             Sacraments
             ,
             yet
             saith
             f
             Hooker
             ,
             they
             are
             
               as
               Sacraments
            
             .
             But
             in
             Augustines
             Dialect
             ,
             they
             are
             not
             only
             as
             Sacraments
             ,
             but
             they
             themselves
             are
             Sacraments
             .
             Signa
             (
             saith
             the
             Father
             )
             
               cum
               ad
               res
               divinas
               pertinent
               Samenta
               appellantur
               .
            
             Which
             Testimony
             so
             masters
             
               Dr.
               Burgesse
            
             that
             he
             breaketh
             out
             into
             this
             witlesse
             answer
             ,
             g
             that
             the
             meaning
             of
             Augustine
             was
             to
             shew
             ,
             that
             the
             name
             of
             Sacraments
             ,
             belongeth
             properly
             to
             Divine
             things
             ,
             and
             not
             to
             all
             Signes
             of
             holy
             things
             .
             J
             
             take
             ,
             he
             would
             have
             said
             ,
             
               belongeth
               properly
               to
               the
               Signes
               of
               Divin●…
               things
               .
            
          
           
             And
             here
             ,
             beside
             that
             which
             Ames
             hath
             said
             against
             him
             ,
             J
             adde
             that
             these
             two
             things
             ,
             1.
             
             That
             this
             distinction
             can
             not
             be
             conceived
             ,
             which
             the
             Dr.
             maketh
             betwixt
             the
             Signes
             of
             Divine
             things
             ,
             and
             the
             Signes
             of
             Holy
             things
             .
          
           
             2.
             
             That
             his
             other
             distinction
             can
             as
             little
             be
             conceived
             ,
             which
             importeth
             that
             the
             name
             of
             Sacraments
             ,
             belongeth
             to
             Divine
             things
             properly
             ,
             and
             to
             all
             Signes
             of
             Holy
             things
             unproperly
             .
          
           
             Lastly
             ,
             if
             we
             call
             to
             mind
             that
             which
             hath
             been
             evinced
             before
             ,
             namely
             ,
             that
             the
             Ceremonies
             are
             not
             only
             thought
             ,
             to
             be
             mistically
             significant
             ,
             for
             setting
             forth
             and
             expressing
             certaine
             spirituall
             graces
             ,
             but
             also
             operative
             and
             availeable
             to
             the
             begetting
             of
             those
             graces
             in
             us
             ,
             if
             not
             by
             the
             worke
             wrought
             ,
             at
             least
             by
             the
             worke
             of
             the
             worker
             ;
             for
             example
             that
             the
             Signe
             of
             the
             Crosse
             ,
             is
             not
             only
             thought
             by
             our
             Opposites
             ,
             to
             signify
             that
             at
             no
             time
             we
             should
             be
             ashamed
             of
             the
             ignominy
             of
             Christ
             ,
             but
             is
             also
             esteemed
             h
             to
             be
             a
             meane
             to
             worke
             our
             preservation
             from
             shame
             ,
             and
             a
             most
             effectual
             teacher
             ,
             to
             avoid
             that
             which
             may
             deservedly
             procure
             shame
             :
             And
             that
             Bishopping
             is
             not
             only
             thought
             ,
             to
             be
             a
             Signe
             for
             certifying
             young
             children
             of
             Gods
             favour
             ,
             and
             good
             will
             towards
             them
             ;
             but
             also
             an
             exhibitive
             Signe
             ,
             whereby
             i
             they
             receive
             strength
             against
             sinne
             and
             tentation
             ,
             and
             are
             assisted
             in
             all
             vertue
             .
          
           
             If
             these
             things
             ,
             I
             say
             ,
             we
             call
             to
             mind
             ,
             it
             will
             be
             more
             manifest
             ,
             that
             the
             Ceremonies
             are
             given
             out
             for
             sacred
             Signes
             of
             the
             verie
             same
             nature
             that
             Sacraments
             are
             off
             .
             For
             the
             Sacraments
             are
             called
             by
             Divines
             ,
             commemorative
             ,
             representative
             ,
             and
             exhibitive
             Signes
             ;
             and
             such
             Signes
             are
             also
             the
             Ceremonies
             we
             have
             spoken
             of
             in
             the
             opinion
             of
             Formalites
             .
          
           
             Misticall
             and
             significant
             Ceremonies
             ,
             (
             to
             proceed
             to
             a
             second
             reason
             )
             ordained
             by
             men
             ,
             can
             be
             no
             other
             but
             meere
             delusions
             ,
             and
             
               
                 Sect.
              
               3
            
             serve
             only
             to
             feed
             mens
             minds
             with
             vaine
             conceits
             .
             For
             to
             what
             other
             purpose
             doe
             
               Signa
               instituta
            
             serve
             ,
             if
             it
             be
             not
             in
             the
             power
             of
             him
             who
             gives
             them
             institution
             ,
             to
             give
             ,
             or
             to
             worke
             that
             which
             is
             signified
             by
             them
             ?
          
           
             Now
             ,
             it
             is
             not
             in
             the
             power
             of
             Prelats
             ,
             nor
             of
             any
             man
             living
             ,
             to
             give
             us
             these
             graces
             ,
             or
             to
             worke
             them
             in
             us
             ,
             which
             they
             will
             have
             to
             be
             signified
             by
             their
             Misticall
             and
             Symbolicall
             Ceremonies
             .
             Wherefore
             k
             Beza
             saith
             well
             of
             such
             humane
             rites
             as
             are
             thought
             to
             be
             significant
             ;
             
               Quum
               nulla
               res
               signis
               illis
               subsit
               ,
               proptereà
               quòd
               vnius
               Dei
               est
               promittere
               ,
               &
               suis
               promissionibus
               sigillum
               suum
               opponere
               :
               consequitur
               omnia
               illa
               commenta
               ;
               inanes
               esse
               larvas
               ,
               &
               vana
               opinione
               miseros
               homines
               ,
               illis
               propositis
               signis
               deludi
               .
            
             l
             
               D.
               Fulk
            
             thinkes
             he
             hath
             alleadged
             enough
             against
             the
             significative
             and
             commemorative
             vse
             of
             the
             Signe
             of
             the
             Crosse
             ,
             when
             he
             hath
             said
             ,
             that
             it
             is
             not
             ordained
             
             of
             Christ
             nor
             taught
             by
             his
             Apostles
             :
             from
             which
             sort
             of
             reasoning
             it
             followeth
             ,
             that
             all
             siginficant
             Signes
             which
             are
             not
             ordained
             of
             Christ
             ,
             nor
             taught
             by
             his
             Apostles
             ,
             must
             be
             vaine
             ,
             false
             ,
             and
             superstitious
             .
          
           
             Thirdly
             ,
             to
             introduce
             significant
             sacred
             Ceremonies
             into
             the
             
               
                 Sect.
              
               4
            
             New
             testament
             ,
             other
             then
             the
             holy
             Sacraments
             of
             Gods
             owne
             institution
             ,
             were
             to
             reduce
             Iudaisme
             ,
             and
             to
             impose
             vpon
             us
             againe
             the
             yoke
             of
             a
             Ceremoniall
             Law
             ,
             which
             Christ
             hath
             taken
             off
             .
          
           
             Upon
             this
             ground
             doth
             m
             
               Amandus
               Polanus
            
             reprehend
             the
             Popish
             Cleargy
             ,
             for
             that
             they
             would
             be
             distinguished
             from
             Laicks
             by
             their
             Preistly
             apparell
             ,
             in
             their
             holy
             actions
             ,
             especially
             in
             the
             Masse
             .
             
               Illa
               vestium
               sacerdotalium
               distinctio
               &
               varietas
               ,
               erat
               in
               veteri
               Testamento
               typica
               :
               Veritate
               autem
               exhibita
               ,
               quid
               amplius
               typos
               requirunt
               .
            
          
           
             Upon
             this
             ground
             also
             doth
             n
             Perkines
             condemne
             all
             humane
             significant
             Ceremonies
             .
             Ceremonies
             ,
             saith
             he
             ,
             
               are
               either
               of
               figure
               and
               signification
               ,
               or
               of
               order
               .
               The
               first
               are
               abrogated
               at
               the
               comming
               of
               Christ
               ,
               &c.
               
            
          
           
             Upon
             the
             same
             ground
             doth
             o
             Chemnitius
             condemne
             them
             ,
             
               Quod
               vero
               praetenditur
               ,
               &c.
               
               But
               whereas
               ,
            
             saith
             he
             ,
             
               it
               is
               pretended
               that
               by
               those
               Rites
               of
               mens
               addition
               ,
               many
               things
               are
               profitably
               signified
               ,
               admonished
               ,
               and
               taught
               :
               Hereto
               it
               may
               be
               answered
               ,
               that
               figures
               doe
               properly
               belong
               to
               the
               Old
               Testament
               :
               but
               those
               things
               which
               Christ
               would
               have
               to
               be
               taught
               in
               the
               New
               Testament
               ,
               he
               would
               have
               them
               delivered
               and
               propounded
               ,
               not
               by
               shadowes
               ,
               but
               by
               the
               light
               of
               the
               Word
               .
               And
               we
               have
               a
               promise
               of
               the
               efficacy
               of
               the
               Word
               ,
               but
               not
               of
               figures
               invented
               by
               men
               .
            
          
           
             Vpon
             the
             same
             ground
             p
             Iunius
             findeth
             fault
             with
             Ceremonies
             used
             for
             signification
             .
             
               Istis
               elementis
               mundi
               (
               &
               vocantur
               Col.
               2.
               )
               Dominus
               &
               Servator
               noluit
               nec
               docuit
               ,
               Ecclesiam
               suam
               infermari
               .
            
          
           
             Lastly
             ,
             we
             will
             consider
             the
             purpose
             of
             Christ
             ,
             whiles
             he
             said
             to
             the
             Pharises
             ,
             q
             
               The
               Law
               and
               the
               Prophets
               were
               vntill
               Iohn
               :
               from
               that
               time
               the
               Kingdome
               of
               God
               is
               preached
               .
            
             He
             had
             in
             the
             Parable
             of
             the
             unjust
             Steward
             ,
             and
             in
             the
             application
             of
             the
             same
             ,
             spoken
             somewhat
             contemptibly
             of
             riches
             :
             Which
             when
             the
             Pharises
             heard
             ,
             they
             derided
             him
             ,
             and
             that
             for
             this
             pretended
             reason
             (
             as
             is
             evident
             from
             the
             answer
             which
             is
             returned
             unto
             them
             ,
             )
             because
             the
             Law
             promises
             the
             worlds
             goods
             ,
             as
             rewards
             and
             blessings
             to
             the
             people
             of
             God
             ,
             that
             by
             the
             temporall
             things
             ,
             which
             are
             set
             forth
             for
             types
             and
             shaddowes
             of
             aeternall
             things
             ,
             they
             might
             be
             instructed
             ,
             helped
             and
             ledde
             as
             it
             were
             by
             the
             hand
             ,
             to
             the
             contemplation
             ,
             desire
             and
             exspectation
             of
             those
             heavenly
             and
             aeternall
             things
             ,
             which
             are
             not
             seene
             .
             Now
             ,
             Christ
             did
             not
             only
             rip
             up
             the
             hypocrisy
             of
             their
             hearts
             ,
             Vers.
             15.
             but
             also
             gave
             a
             formall
             answer
             to
             their
             praetended
             reason
             ,
             by
             shewing
             them
             how
             the
             Law
             is
             by
             him
             perfected
             ,
             Vers.
             16.
             yet
             not
             destroyed
             ,
             Vers.
             17.
             
             Then
             ,
             will
             we
             observe
             how
             he
             teacheth
             ,
             that
             the
             Law
             and
             the
             
             Prophets
             are
             perfected
             ,
             and
             so
             our
             point
             shall
             be
             plaine
             .
             
               The
               Law
               and
               the
               Prophets
               were
               untill
               John.
            
             i.
             e.
             they
             did
             typifie
             and
             prophesie
             concerning
             the
             things
             of
             the
             Kingdome
             of
             God
             until
             John
             ,
             for
             before
             that
             time
             the
             faithfull
             only
             saw
             those
             things
             afarre
             off
             ,
             and
             by
             types
             ,
             shaddowes
             ,
             and
             figures
             ,
             and
             the
             rudiments
             of
             the
             world
             were
             taught
             to
             know
             them
             ;
             
               But
               from
               that
               time
               the
               Kingdome
               of
               God
               is
               preached
               .
            
             i.
             e.
             the
             people
             of
             God
             are
             no
             lōger
             to
             be
             instructed
             cōcerning
             the
             things
             of
             the
             Kingdome
             of
             God
             ,
             by
             outward
             Signes
             ,
             or
             visible
             shaddowes
             and
             figure
             ,
             but
             only
             by
             the
             plaine
             Word
             of
             the
             Gospell
             ,
             for
             now
             the
             Kingdome
             of
             God
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             is
             not
             typified
             as
             before
             ,
             but
             plainly
             preached
             ,
             as
             a
             thing
             exhibited
             to
             us
             ,
             and
             present
             with
             us
             .
             Thus
             we
             see
             ,
             that
             to
             us
             ,
             in
             the
             dayes
             of
             the
             Gospell
             ,
             the
             word
             only
             is
             appointed
             ,
             to
             teach
             the
             things
             belonging
             to
             the
             Kingdome
             of
             God.
             
          
           
             If
             any
             man
             reply
             ,
             that
             though
             after
             the
             comming
             of
             Christ
             ,
             we
             
               
                 Sect.
              
               5
            
             are
             liberate
             from
             the
             Iewish
             and
             typicall
             significant
             Ceremonies
             ,
             yet
             ought
             we
             to
             embrace
             those
             Ceremonies
             ,
             wherein
             the
             Church
             of
             the
             New
             Testament
             placeth
             some
             Spirituall
             signification
             .
          
           
             I
             answer
             .
             1.
             
             That
             which
             hath
             been
             said
             in
             this
             Argument
             ,
             holdeth
             good
             against
             significant
             Ceremonies
             in
             generall
             .
             Otherwise
             when
             we
             reade
             of
             the
             abrogation
             of
             the
             Ceremoniall
             Law
             ,
             we
             should
             only
             understand
             the
             abrogation
             of
             those
             particular
             ordinances
             ,
             which
             Moses
             delivered
             to
             the
             Iewes
             ,
             concerning
             the
             Ceremonies
             that
             were
             to
             endure
             to
             the
             comming
             of
             Christ
             ;
             and
             so
             notwithstanding
             all
             this
             ,
             the
             Church
             should
             still
             have
             power
             to
             set
             up
             new
             Ceremoniall
             Lawes
             in
             stead
             of
             the
             old
             ,
             even
             which
             &
             how
             many
             she
             listeth
             .
          
           
             2.
             
             What
             can
             be
             answered
             to
             r
             that
             which
             the
             Abridgement
             propoundeth
             touching
             this
             matter
             ?
             
               It
               is
               much
               lesse
               Lawfull
            
             ,
             (
             say
             those
             Ministers
             ,
             )
             
               for
               man
               to
               bring
               significant
               Ceremonies
               into
               Gods
               worship
               ,
               now
               ,
               then
               it
               was
               under
               the
               Law.
               For
               God
               hath
               abrogateth
               his
               owne
               (
               not
               only
               such
               as
               prefigured
               Christ
               ,
               but
               such
               also
               as
               served
               by
               their
               signification
               ,
               to
               teach
               morall
               duties
               ,
               )
               so
               as
               now
               (
               without
               great
               sinne
               )
               none
               of
               them
               can
               be
               continued
               in
               the
               Church
               ,
               no
               not
               for
               signification
               .
            
             Whereupon
             they
             inferre
             :
             
               If
               those
               Ceremonies
               which
               God
               himselfe
               ordained
               ,
               to
               teach
               his
               Church
               by
               their
               signification
               ,
               may
               not
               now
               be
               used
               ,
               much
               lesse
               may
               those
               which
               man
               hath
               devised
               .
            
          
           
             Fourthly
             ,
             sacred
             significant
             Ceremonies
             devised
             by
             man
             ,
             are
             to
             
               
                 Sect.
              
               6
            
             be
             reckoned
             among
             those
             Images
             forbidden
             in
             the
             second
             commandement
             .
             s
             Polanus
             saith
             ,
             that
             
               omnis
               figura
               illicita
            
             is
             forbidden
             in
             the
             second
             Commandement
             .
             t
             The
             Professours
             of
             Leyden
             call
             call
             it
             
               Imaginem
               quamlibet
               ,
               sive
               mente
               conceptam
               ,
               sive
               manu
               effictam
               .
            
          
           
             I
             have
             shewed
             v
             else-where
             ,
             that
             both
             in
             the
             writings
             of
             the
             Fathers
             ,
             
             and
             of
             Formalists
             themselves
             ,
             Sacraments
             get
             the
             name
             of
             Images
             ;
             and
             why
             then
             are
             not
             all
             significant
             and
             holy
             Ceromonies
             to
             be
             accounted
             Images
             ?
             Now
             ,
             the
             2.
             
             Commandement
             forbiddeth
             Images
             made
             by
             the
             Lust
             of
             man
             (
             that
             I
             may
             use
             x
             
               Dr.
               Burgesse
            
             his
             phrase
             ,
             )
             therefore
             it
             forbiddeth
             also
             ,
             all
             religious
             similitudes
             ,
             which
             are
             homogeneal
             unto
             them
             .
             This
             is
             the
             inference
             of
             the
             Abridgement
             ;
             whereat
             y
             Paybody
             starteth
             ,
             &
             replieth
             that
             the
             gestures
             which
             the
             people
             of
             God
             used
             in
             circumcision
             and
             Baptisme
             ,
             the
             renting
             of
             the
             garment
             used
             in
             humiliation
             and
             prayer
             
               Ezra
               .
               9.
               5.
               2
               
               Kings
               22.
               19.
               
               Ier.
            
             36.
             24.
             lifting
             up
             the
             hands
             ,
             kneeling
             with
             the
             knees
             ,
             uncovering
             the
             head
             in
             the
             Sacrament
             ,
             standing
             and
             sitting
             at
             the
             Sacrament
             ;
             were
             and
             are
             significant
             in
             worshipping
             ,
             yet
             are
             not
             forbidden
             by
             the
             2.
             
             Commandement
             .
          
           
             Answ.
             There
             are
             three
             sorts
             of
             Signes
             here
             to
             be
             distinguished
             .
             1.
             
             Naturall
             Signes
             :
             so
             smoake
             is
             a
             signe
             of
             fire
             ,
             and
             the
             dawning
             of
             the
             day
             a
             signe
             of
             the
             rising
             of
             the
             Sunne
             .
             2.
             
             Customable
             signes
             ,
             and
             so
             the
             uncovering
             of
             the
             head
             ,
             which
             of
             old
             was
             a
             signe
             of
             preeminence
             ,
             hath
             through
             custome
             become
             a
             signe
             of
             subjection
             .
             3.
             
             Voluntary
             signes
             ,
             which
             are
             called
             
               Signa
               instituta
            
             ;
             these
             are
             either
             Sacred
             or
             Civill
             .
             To
             appoint
             Sacred
             Signes
             of
             heavenly
             misteries
             or
             spirituall
             graces
             ,
             is
             Gods
             owne
             peculiar
             ,
             and
             of
             this
             kynd
             are
             the
             holy
             Sacraments
             .
             Civill
             Signes
             for
             civill
             and
             morall
             uses
             ,
             may
             be
             and
             are
             commendably
             appointed
             by
             men
             ,
             both
             in
             Church
             and
             Common-wealth
             ,
             and
             thus
             the
             colling
             of
             a
             Bell
             ,
             is
             a
             signe
             given
             for
             assembling
             ,
             and
             hath
             the
             same
             signification
             both
             in
             Ecclesiasticall
             and
             Secular
             assemblings
             .
             Now
             ,
             besides
             the
             Sacred
             Signes
             of
             Gods
             owne
             institution
             ,
             we
             know
             that
             naturall
             Signes
             have
             also
             place
             in
             Divine
             worship
             ;
             thus
             kneeling
             in
             time
             of
             Prayer
             signifieth
             the
             submission
             of
             our
             hearts
             &
             mindes
             ,
             the
             lifting
             up
             of
             our
             eyes
             and
             hands
             ,
             signifieth
             the
             elevation
             of
             our
             affections
             ,
             the
             renting
             of
             the
             garments
             signified
             the
             renting
             of
             the
             heart
             by
             sorrow
             ,
             standing
             with
             a
             religious
             respect
             to
             that
             which
             is
             before
             us
             ,
             signifieth
             veneration
             or
             reverence
             ,
             sitting
             at
             table
             signifieth
             familiarity
             &
             fellowship
             .
             
               For
               which
               of
               you
            
             ,
             z
             saith
             our
             Master
             ,
             
               having
               a
               servant
               plowing
               or
               feeding
               cattell
               ,
               will
               say
               unto
               him
               by
               and
               by
               ,
               when
               he
               is
               come
               from
               the
               field
               ,
               goe
               and
               sit
               downe
               to
               meate
               .
            
             All
             these
             signes
             have
             their
             significations
             from
             nature
             .
             And
             if
             it
             be
             said
             that
             howbeit
             sitting
             at
             our
             common-tables
             be
             a
             signe
             naturall
             ,
             to
             signify
             familiarity
             amongst
             us
             ,
             yet
             nature
             hath
             not
             given
             such
             a
             signification
             to
             sitting
             at
             the
             Lords-Table
             ;
             I
             answer
             ,
             that
             fitting
             is
             a
             naturall
             signe
             of
             familiarity
             ,
             at
             what
             Table
             soever
             it
             be
             used
             .
             At
             the
             Heavenly
             Table
             in
             the
             Kingdome
             of
             Glory
             ,
             familiarly
             is
             expressed
             and
             signifyed
             by
             sitting
             
               Math
               8.
               11.
               
               Many
               shall
               come
               from
               the
               East
               and
               West
               ,
               and
               shall
               sit
               downe
               with
               Abraham
               ,
            
             &c.
             
             Much
             more
             then
             at
             the
             Spirituall
             Table
             in
             the
             Kingdome
             of
             Grace
             .
          
           
           
             The
             difference
             betwixt
             other
             common
             tables
             ,
             &
             the
             Lords
             Table
             ,
             cā
             inferre
             no
             more
             ,
             but
             that
             with
             great
             humility
             we
             ought
             to
             addresse
             our selves
             unto
             it
             :
             yet
             still
             we
             are
             to
             make
             vse
             of
             our
             familiarity
             with
             Christ
             
               ut
               tanquam
               in
               eodem
               toro
               accumbentes
               ,
            
             as
             saith
             a
             Chrysostome
             .
             Wherefore
             we
             doe
             not
             there
             so
             looke
             to
             Christ
             ,
             in
             his
             Princely
             Throne
             and
             glorious
             Majesty
             ,
             exalted
             farre
             above
             all
             principalities
             and
             powers
             ,
             as
             to
             forget
             that
             he
             is
             our
             loving
             and
             kinde
             Banqueter
             ,
             who
             hath
             admitted
             us
             to
             that
             familiar
             fellowship
             with
             him
             which
             is
             signifyed
             by
             our
             sitting
             at
             his
             table
             .
          
           
             Secondly
             ,
             customable
             Signes
             have
             likewise
             place
             in
             Divine
             Service
             ,
             for
             so
             a
             man
             comming
             into
             one
             of
             our
             Churches
             ,
             in
             time
             of
             publike
             Worship
             ,
             if
             he
             see
             the
             hearers
             covered
             ,
             he
             knowes
             by
             this
             customeable
             signe
             ,
             that
             Sermon
             is
             begunne
             .
          
           
             Thirdly
             ,
             civill
             or
             morall
             Signes
             instituted
             by
             men
             ,
             for
             that
             common
             order
             and
             decency
             ,
             which
             is
             ,
             respect
             both
             in
             civill
             and
             sacred
             actions
             ,
             have
             also
             place
             in
             the
             acts
             of
             Gods
             worship
             .
             Thus
             a
             Basen
             and
             a
             Lauer
             set
             before
             a
             Pulpit
             ,
             are
             signes
             of
             Baptisme
             to
             be
             ministred
             :
             but
             common
             decencie
             teacheth
             us
             to
             make
             the
             same
             use
             of
             Basen
             and
             a
             Lauer
             in
             civility
             ,
             which
             a
             minister
             maketh
             of
             them
             in
             the
             action
             of
             Baptising
             .
             All
             our
             Question
             is
             about
             Sacred
             Mysticall
             Signes
             .
             Every
             Signe
             of
             this
             kinde
             ,
             which
             is
             not
             ordained
             of
             God
             ,
             we
             referre
             to
             the
             Imagerie
             forbidden
             in
             the
             2.
             
             Commaundement
             .
             So
             that
             in
             the
             tossing
             of
             this
             Argument
             Paybody
             is
             twise
             nought
             :
             neither
             hath
             he
             said
             ought
             ,
             for
             evincing
             the
             lawfullnesse
             of
             sac●…ed
             significant
             Ceremonies
             ordained
             of
             men
             ,
             which
             we
             impugne
             .
          
           
             Fiftly
             ,
             the
             significancy
             and
             teaching
             office
             of
             mysticall
             Ceremonies
             invented
             by
             men
             ,
             must
             be
             drawne
             under
             those
             Doctrines
             of
             men
             
               
                 Sect.
              
               7
            
             condemned
             in
             the
             Gospell
             .
             Wherefore
             was
             it
             that
             the
             diverse
             washings
             of
             the
             Pharises
             were
             rejected
             by
             Christ
             ,
             as
             a
             vaine
             worship
             ?
             Was
             it
             not
             ,
             because
             they
             were
             appointed
             for
             Doctrines
             ?
             
               In
               vaine
            
             ,
             b
             saith
             he
             ,
             
               doe
               they
               worship
               me
               teaching
               for
               Doctrines
               ,
               the
               Commaundements
               of
               men
               .
            
          
           
             The
             diverse
             washings
             commaunded
             in
             the
             Law
             were
             foresignifying
             to
             the
             people
             ,
             and
             for
             teaching
             them
             ,
             what
             true
             and
             inward
             holinesse
             God
             required
             of
             them
             .
             Now
             ,
             the
             Pharises
             when
             they
             multiplied
             their
             washings
             of
             Hands
             ,
             of
             Cups
             and
             Pots
             ,
             Brasen
             Vessells
             and
             Tables
             ,
             had
             the
             same
             respect
             of
             significancy
             before
             their
             eyes
             .
             
               Neque
               enim
               alio
               spectabant
            
             (
             that
             I
             may
             use
             the
             words
             c
             of
             a
             Formalist
             )
             
               quam
               ut
               se
               sanctitatis
               studios●…s
               hoc
               externo
               ritu
               probarent
               .
            
             Neither
             have
             we
             any
             warrant
             to
             thinke
             that
             they
             had
             another
             respect
             then
             this
             .
             But
             the
             errour
             was
             in
             their
             addition
             to
             the
             Law
             ,
             and
             in
             that
             they
             made
             their
             owne
             Ceremoniall
             washings
             ,
             which
             were
             only
             the
             commaundements
             of
             men
             ,
             to
             serve
             for
             Doctrines
             ,
             Instructions
             and
             Significations
             .
             For
             those
             washings
             ,
             as
             they
             were
             significant
             and
             taught
             what
             holinesse
             or
             cleannesse
             should
             be
             among
             the
             
             people
             of
             God
             ,
             they
             are
             called
             by
             the
             name
             of
             worship
             :
             and
             as
             they
             were
             such
             significant
             Ceremonies
             as
             were
             only
             commanded
             by
             men
             ,
             they
             are
             reckoned
             for
             vaine
             worship
             .
          
           
             And
             further
             I
             demand
             ,
             why
             are
             the
             Colossians
             d
             rebuked
             ,
             for
             subjecting
             themselves
             to
             those
             ordinances
             ,
             
               Touch
               not
               ,
               Taste
               not
               ,
               Handle
               not
               ?
            
             We
             see
             that
             those
             ordinances
             were
             not
             bare
             cōmandements
             ,
             but
             commandements
             vnder
             the
             coulour
             of
             Doctrines
             ;
             To
             wit
             ,
             as
             the
             law
             commanded
             a
             difference
             of
             meats
             ,
             for
             signifying
             that
             holinesse
             which
             God
             would
             have
             his
             people
             formed
             vnto
             :
             so
             these
             false
             teachers
             would
             have
             the
             same
             to
             be
             signified
             and
             taught
             by
             that
             difference
             of
             meats
             &
             abstinence
             ,
             which
             they
             of
             themselves
             &
             without
             the
             commandement
             of
             God
             ,
             had
             ordanied
             .
          
           
             Moreover
             ,
             if
             we
             consider
             how
             that
             the
             Word
             of
             God
             is
             given
             vnto
             us
             ,
             e
             
               for
               doctrine
               ,
               for
               reproofe
               ,
               for
               correction
               ,
               for
               instruction
               in
               righteousnesse
               ,
               that
               the
               man
               of
               God
               may
               be
               perfect
               ,
               thoroughly
               furnished
               unto
               all
               good
               works
               :
            
             It
             can
             not
             but
             be
             evident
             ,
             how
             superfluously
             ,
             how
             superstitiously
             ,
             the
             office
             of
             sacred
             teaching
             and
             misticall
             signification
             ,
             is
             given
             to
             dumbe
             and
             lifelesse
             Ceremonies
             ,
             ordained
             of
             men
             ,
             and
             consequently
             how
             justly
             they
             are
             taxed
             as
             vaine
             worship
             .
             We
             hold
             therefore
             with
             the
             worthiest
             f
             of
             our
             Divines
             ,
             
               nullam
               Doctrinam
               ,
               nullum
               saorum
               signum
               debere
               inter
               pios
               admitti
               ,
               nisi
               a
               Deo
               profecta
               esse
               constet
               .
            
          
           
             To
             these
             reasons
             ,
             which
             I
             haue
             put
             in
             order
             against
             mens
             significant
             Ceremonies
             ,
             I
             will
             adde
             a
             pretty
             History
             before
             I
             goe
             further
             .
          
           
             g
             When
             the
             Superior
             of
             the
             Abbey
             of
             
               Saint
               Andrewes
            
             was
             disputing
             with
             
               John
               Knox
            
             ,
             about
             the
             lawfullnesse
             of
             Ceremonies
             devised
             by
             the
             Church
             ,
             to
             decore
             the
             Sacraments
             and
             other
             service
             of
             God
             :
             Knox
             answered
             ,
             
               The
               Church
               ought
               to
               doe
               nothing
               but
               in
               faith
               ,
               and
               ought
               not
               to
               goe
               before
               ,
               but
               is
               bound
               to
               follow
               the
               voice
               of
               the
               true
               Pastour
               .
            
             The
             Superior
             replied
             ,
             that
             
               every
               one
               of
               the
               Ceremonies
               hath
               a
               Godly
               signification
               ,
               and
               therefore
               they
               both
               proceed
               from
               faith
               ,
               and
               are
               done
               in
               faith
               .
               Knox
               replyeth
               ,
               it
               is
               not
               enough
               ,
               that
               man
               invent
               a
               Ceremony
               ,
               and
               then
               give
               it
               a
               signification
               according
               to
               his
               pleasure
               ;
               for
               so
               might
               the
               Ceremonies
               of
               the
               Gentiles
               and
               this
               day
               the
               Ceremonies
               of
               Mahomet
               be
               maintained
               .
               But
               if
               that
               any
               thing
               proceed
               from
               faith
               ,
               it
               must
               have
               the
               Word
               of
               God
               for
               the
               assurance
               ,
            
             &c.
             
             The
             Superior
             answereth
             ,
             
               will
               ye
               bind
               us
               so
               strait
               ,
               that
               we
               may
               doe
               nothing
               without
               the
               expresse
               Word
               of
               God.
               What
               and
               I
               aske
               drinke
               ?
               thinke
               ye
               that
               I
               sinne
               ?
               and
               yet
               I
               have
               not
               Gods
               Word
               for
               me
               .
            
          
           
             Knox
             here
             telleth
             him
             ,
             first
             ,
             that
             if
             he
             should
             either
             eate
             or
             drinke
             without
             the
             assurance
             of
             Gods
             Word
             ,
             he
             sinned
             ,
             
               for
               saith
               not
               the
               Apostle
               ,
               speaking
               even
               of
               meate
               and
               drinke
               ,
               that
               the
               creatures
               are
               sanctified
               vnto
               men
               by
               the
               Word
               and
               Prayer
               ?
               The
               Word
               is
               this
               :
               all
               things
               are
               cleane
               to
               the
               cleane
               :
               Now
               let
               me
               heare
               thus
               much
               of
               your
               Ceremonies
               ,
               and
            
             I
             
               shall
               give
               you
               the
               argument
            
             ?
          
           
           
             But
             secondly
             ,
             he
             tells
             him
             that
             he
             compared
             indiscreetly
             together
             Prophane
             things
             with
             Holy
             ,
             and
             that
             the
             Question
             was
             not
             of
             meate
             and
             drinke
             ,
             wherein
             the
             Kingdome
             of
             God
             consisteth
             not
             ,
             but
             of
             matters
             of
             religion
             ,
             and
             that
             we
             may
             not
             take
             the
             same
             freedome
             in
             the
             vsing
             of
             Christs
             Sacraments
             ,
             that
             we
             may
             doe
             in
             eating
             and
             drinking
             ,
             because
             Moses
             commanded
             ,
             
               all
               that
               the
               Lord
               thy
               God
               commandeth
               thee
               to
               doe
               ,
               that
               doe
               thou
               to
               the
               Lord
               thy
               God
               ;
               adde
               nothing
               to
               it
               ,
               diminish
               nothing
               from
               it
               .
            
             The
             Supprior
             now
             saith
             ,
             that
             he
             was
             dry
             ,
             and
             thereupon
             desireth
             the
             gray
             friar
             Arbugkill
             to
             follow
             the
             Argument
             .
             But
             he
             was
             so
             pressed
             with
             the
             same
             ,
             that
             he
             was
             confounded
             in
             himself
             ,
             and
             the
             Supprior
             ashamed
             of
             him
             .
             
               
                 Dicite
                 Io
                 Paean
                 ,
                 &
                 Io
                 bis
                 dicite
                 paean
                 .
              
            
          
           
             As
             for
             the
             examples
             alledged
             by
             our
             Opposites
             out
             of
             Scripture
             ,
             
               
                 Sect.
              
               9
            
             for
             Iustifying
             their
             significant
             Ceremonies
             ;
             they
             have
             been
             by
             our
             Propugners
             of
             Evangelicall
             simplicity
             ,
             so
             often
             &
             so
             fully
             answered
             ,
             that
             here
             I
             need
             doe
             no
             more
             but
             point
             at
             thē
             .
             Of
             the
             days
             of
             Purim
             ,
             and
             Feast
             of
             Dedication
             I
             am
             to
             speake
             afterward
             .
             In
             the
             meane
             while
             ,
             our
             Opposites
             can
             not
             by
             these
             examples
             ,
             strengthen
             thēselves
             in
             this
             present
             Argument
             ,
             except
             they
             could
             prove
             that
             the
             feast
             of
             Dedication
             was
             lawfully
             instituted
             ,
             &
             that
             the
             dayes
             of
             Purim
             were
             appointed
             for
             a
             religious
             festivity
             ,
             and
             that
             vpon
             no
             such
             extraordinary
             warrant
             as
             the
             Church
             hath
             not
             ever
             and
             allwayes
             .
             The
             rite
             which
             Abraham
             commanded
             his
             servant
             to
             vse
             ,
             when
             he
             sware
             to
             him
             namely
             the
             putting
             of
             his
             hand
             vnder
             his
             thigh
             ,
             Gen.
             24.
             2.
             maketh
             them
             as
             litle
             help
             :
             for
             it
             was
             but
             a
             morall
             signe
             of
             that
             civill
             subiection
             ,
             reverence
             ,
             and
             fidelity
             ,
             which
             Inferiors
             owe
             unto
             Superiors
             ,
             according
             to
             the
             judgment
             of
             
               Calvine
               ,
               Iunius
               ,
               Pareus
            
             ,
             and
             Tremellius
             ,
             all
             vpon
             that
             place
             .
             That
             Altar
             which
             was
             built
             by
             the
             
               Reubenites
               Gadites
            
             ,
             &
             halfe
             Tribe
             of
             
               Manassch
               ,
               Ios.
            
             22.
             had
             (
             as
             some
             thinke
             )
             not
             a
             religious
             ,
             but
             a
             morall
             vse
             ,
             and
             was
             not
             a
             sacred
             ,
             but
             a
             civill
             signe
             to
             witnesse
             that
             those
             two
             Tribes
             and
             the
             halfe
             ,
             were
             of
             the
             stocke
             and
             linage
             of
             Israell
             :
             which
             if
             it
             were
             once
             called
             in
             question
             ,
             then
             ,
             their
             feare
             (
             deducing
             the
             connexion
             of
             causes
             and
             consequents
             ,
             )
             led
             them
             in
             end
             to
             forecast
             this
             issue
             ,
             
               Jn
               time
               to
               come
               ,
               your
               children
               might
               speake
               vnto
               our
               children
               ,
               saying
               ,
               what
               have
               you
               to
               doe
               with
               the
               Lord
               God
               of
               Jsraell
               ,
               for
               the
               Lord
               hath
               made
               Jordan
               a
               border
               betwixt
               vs
               and
               you
               ,
               &c.
               
            
             Therefore
             to
             prevent
             all
             apparent
             occasions
             of
             such
             doolfull
             events
             ,
             they
             erected
             the
             patterne
             of
             the
             Lords
             Altar
             ,
             h
             
               vt
               vinculum
               sit
               fraternae
               conjunctionis
            
             .
          
           
             And
             besides
             all
             this
             ,
             there
             is
             nothing
             which
             can
             vrge
             vs
             to
             say
             ,
             that
             the
             two
             Tribes
             and
             the
             halfe
             ,
             did
             commendably
             ,
             in
             the
             erecting
             of
             this
             Altar
             i
             Calvine
             finds
             2
             faults
             in
             their
             proceeding
             .
             1.
             
             In
             that
             they
             attempted
             such
             a
             notable
             &
             important
             innovation
             ,
             without
             advising
             with
             their
             brethren
             of
             the
             other
             Tribes
             ,
             &
             especially
             without
             enquiring
             the
             will
             of
             God
             by
             the
             high
             Priest.
             2.
             
             Where
             as
             the
             Law
             of
             God
             
             commaunded
             only
             to
             make
             one
             Altar
             ,
             forasmuchas
             God
             would
             be
             worshipped
             only
             in
             one
             place
             ;
             they
             did
             inordinatly
             ,
             scandalously
             ,
             and
             with
             appearance
             of
             evill
             ,
             erect
             another
             Altar
             ,
             for
             every
             one
             who
             should
             looke
             upon
             it
             ,
             could
             not
             but
             presently
             thinke
             ,
             that
             they
             had
             forsaken
             the
             Law
             ,
             and
             were
             setting
             up
             a
             strange
             and
             degenerate
             Rite
             .
             Whether
             also
             ,
             that
             Altar
             which
             they
             set
             up
             for
             a
             patterne
             of
             the
             Lords
             Altar
             ,
             was
             one
             of
             the
             Images
             forbidden
             in
             the.
             2.
             
             Commandement
             ,
             I
             leave
             it
             to
             the
             Iudicious
             reader
             ,
             to
             ruminate
             upon
             .
             But
             if
             one
             would
             gather
             from
             vers
             .
             33.
             that
             the
             Priest
             ,
             and
             the
             Princes
             ,
             and
             the
             children
             of
             Israel
             ,
             did
             allowe
             of
             that
             which
             the
             two
             Tribes
             and
             the
             halfe
             had
             done
             ,
             because
             it
             is
             said
             ,
             
               the
               thing
               pleased
               the
               children
               of
               Israel
               ,
               and
               the
               children
               of
               Israel
               blessed
               God
               ,
               and
               did
               not
               intend
               to
               goe
               up
               against
               them
               in
               battell
               .
            
          
           
             I
             answere
             ,
             the
             Hebrew
             text
             hath
             it
             thus
             .
             
               And
               the
               word
               was
               good
               in
               the
               eyes
               of
               the
               children
               of
               Israell
               &c.
               
            
             That
             is
             ,
             the
             children
             of
             Israel
             blessed
             God
             ,
             for
             the
             word
             which
             Phinehas
             and
             the
             ten
             Princes
             brought
             to
             them
             ,
             because
             thereby
             they
             understood
             that
             the
             two
             Tribes
             and
             the
             halfe
             ,
             had
             not
             turned
             away
             from
             following
             the
             Lord
             ,
             nor
             made
             them
             an
             Altar
             for
             burnt
             offerings
             or
             Sacrifice
             ;
             which
             was
             enough
             to
             make
             them
             (
             the
             nine
             Trybes
             and
             a
             halfe
             )
             desist
             from
             their
             purpose
             ,
             of
             going
             up
             to
             warre
             against
             their
             bretheren
             ,
             to
             shedde
             their
             bloud
             .
             Againe
             when
             Phinehas
             and
             the
             ten
             Princes
             say
             to
             the
             
               Reubenites
               ,
               Gadites
            
             ,
             and
             the
             halfe
             Tribe
             of
             Manasseh
             ;
             this
             day
             we
             perceive
             that
             the
             Lord
             is
             among
             us
             ,
             
               because
               ye
               have
               not
               committed
               this
               trespasse
               against
               the
               Lord
               ,
               vers
               .
            
             31.
             they
             doe
             not
             exempt
             thē
             from
             all
             preuarication
             ;
             only
             they
             say
             
               signanter
               ,
               this
               trespasse
               ,
               to
               wit
               of
               turning
            
             away
             from
             the
             Lord
             ,
             and
             building
             an
             Altar
             for
             Sacrifice
             ,
             whereof
             they
             were
             accused
             .
             Thus
             we
             see
             ,
             that
             no
             approbation
             of
             that
             which
             the
             two
             Tribes
             and
             the
             halfe
             did
             ,
             in
             erecting
             the
             Altar
             ,
             can
             be
             drawne
             from
             the
             text
             .
          
           
             But
             to
             proceed
             our
             Opposites
             alleadge
             for
             another
             example
             against
             
               
                 Sect.
              
               10
            
             us
             ,
             a
             new
             Altar
             built
             by
             
               Solomon
               1.
               
               Kings
            
             .
             8.
             64.
             
             In
             which
             place
             there
             is
             no
             such
             thing
             to
             be
             found
             ,
             as
             a
             new
             Altar
             built
             by
             Solomon
             :
             but
             only
             that
             he
             sanctified
             the
             pavement
             of
             the
             inner
             Court
             ,
             that
             the
             wholle
             Court
             might
             be
             as
             an
             Altar
             ,
             necessity
             so
             requiring
             ,
             because
             the
             Brazen
             Altar
             of
             the
             Lord
             was
             notable
             to
             containe
             so
             many
             Sacrifices
             ,
             as
             then
             were
             offered
             .
             The
             building
             of
             Synagougs
             can
             make
             as
             litle
             against
             us
             .
          
           
             For.
             1.
             
             After
             the
             Tribes
             were
             setled
             in
             the
             land
             of
             promise
             ,
             Synagougs
             were
             built
             ,
             in
             the
             case
             of
             an
             urgent
             necessity
             ,
             because
             all
             Israel
             could
             not
             come
             every
             Sabbath
             day
             ,
             to
             the
             reading
             and
             expounding
             of
             the
             Law
             ,
             in
             the
             place
             which
             God
             had
             chosen
             ,
             that
             his
             Name
             might
             dwell
             there
             .
             what
             hath
             that
             case
             to
             doe
             with
             the
             addition
             of
             our
             unnecessary
             Ceremonies
             ?
          
           
           
             2.
             
             Jf
             Formalists
             will
             make
             any
             advantage
             of
             the
             building
             of
             Synagogus
             they
             must
             prove
             that
             they
             were
             founded
             ,
             not
             upon
             the
             extraordinary
             warrant
             of
             Prophets
             ,
             but
             upon
             that
             ordinary
             power
             which
             the
             Church
             retaineth
             still
             .
             As
             for
             the
             Love-feasts
             used
             in
             the
             primitive
             Church
             .
             1.
             
             They
             had
             no
             religious
             state
             in
             Divine
             worship
             ,
             but
             were
             used
             only
             as
             morall
             signes
             of
             mutuall
             Charity
             .
             k
             The
             Rhemists
             will
             have
             them
             called
             
               C●…nas
               dominicas
            
             .
             But
             what-saith
             Cartwright
             against
             them
             ?
             
               We
               grant
               that
               there
               were
               such
               feasts
               used
               in
               times
               past
               ,
               but
               they
               were
               called
               by
               the
               name
               of
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               or
               Love-feasts
               ,
               not
               by
               the
               name
               of
               the
               Lords
               Supper
               :
               neither
               could
               one
               without
               Sacriledge
               give
               so
               holy
               a
               name
               to
               a
               common
               Feast
               ,
               which
               never
               had
               ground
               out
               of
               the
               Word
               ,
               and
               which
               after
               for
               just
               cause
               was
               thrust
               out
               by
               the
               word
               of
               God.
            
             2.
             
             If
             it
             be
             thought
             ,
             that
             they
             were
             used
             as
             Sacred
             Signes
             of
             Christian
             Charity
             ,
             because
             they
             were
             eaten
             in
             the
             Church
             .
             I
             answere
             ,
             the
             eating
             of
             them
             in
             the
             Church
             is
             forbidden
             by
             l
             the
             Apostle
             .
             what
             ?
             saith
             he
             ,
             
               have
               ye
               not
               houses
               to
               eat
               and
               to
               drink
               in
               ?
               or
               despise
               ye
               the
               Church
               of
               God
               ?
               Aperte
               vetat
            
             saith
             m
             
               Pareus
               ,
               commessationes
               in
               Ecclesia
               ,
               quocunque
               fueo
               pingantur
               .
               Vocabant
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               charitates
               :
               sed
               nihil
               minus
               erant
               .
               Erant
               schismatum
               fomenta
               .
               Singulae
               enim
               sectae
               suas
               instituebant
               .
            
             And
             alitle
             after
             .
             
               Aliquae
               Ecclesiae
               obtemperasse
               videntur
               .
               Nam
               Iustini
               temporibus
               Romana
               Ecclesia
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               non
               habuit
            
             .
             Concerning
             the
             kisse
             of
             charity
             used
             in
             those
             times
             ,
             2.
             
             Cor
             13
             ,
             22.
             we
             say
             in
             like
             maner
             ,
             that
             it
             was
             but
             a
             morall
             signe
             of
             that
             reconciliation
             ,
             friendship
             ,
             and
             amity
             ,
             which
             shew
             it self
             as
             well
             at
             holy
             assemblies
             ,
             as
             other
             meetings
             ,
             in
             that
             kynd
             and
             courtisie
             ,
             but
             with
             all
             chaste
             salutation
             ,
             which
             was
             then
             in
             use
             .
          
           
             As
             for
             the
             vails
             wherewith
             the
             Apostle
             would
             have
             women
             covered
             
               
                 Sect.
              
               11
            
             whileas
             they
             were
             praying
             (
             that
             is
             in
             their
             hearts
             following
             the
             publike
             and
             common
             prayer
             )
             or
             prophecying
             (
             that
             is
             singing
             .
             1.
             
             
               Sam.
               10.
               10.
               1.
               
               Chron.
            
             25.
             1.
             
             )
             they
             are
             worthy
             to
             be
             covered
             with
             shame
             as
             with
             a
             garment
             ,
             who
             alleadge
             this
             example
             for
             sacred
             significant
             Ceremonies
             of
             humane
             Institution
             .
             This
             covering
             was
             a
             morall
             signe
             ,
             for
             that
             comely
             and
             orderly
             distinction
             of
             men
             and
             women
             ,
             which
             civill
             decency
             required
             in
             all
             their
             meetings
             :
             wherefore
             ,
             that
             distinction
             of
             habits
             ,
             which
             they
             used
             for
             decency
             and
             comlinesse
             in
             their
             common
             behaviour
             and
             conversation
             ,
             the
             Apostle
             will
             have
             them
             ,
             for
             the
             same
             decencie
             and
             comelinesse
             ,
             still
             to
             retaine
             ,
             in
             their
             holy
             Assemblies
             .
             And
             further
             the
             Apostle
             sheweth
             ,
             that
             it
             is
             also
             a
             naturall
             signe
             ,
             and
             that
             nature
             it self
             teachet
             it
             :
             therefore
             he
             urgeth
             it
             both
             by
             the
             inferiority
             or
             subjection
             of
             the
             woman
             vers
             .
             3.
             8.
             9.
             
             (
             For
             covering
             was
             then
             a
             signe
             of
             subjection
             ,
             )
             and
             by
             the
             long
             haire
             which
             nature
             gives
             to
             a
             woman
             vers
             .
             15.
             
             Where
             he
             would
             have
             the
             artificiall
             covering
             ,
             to
             be
             fashioned
             in
             imitation
             of
             the
             naturall
             .
             What
             need
             we
             any
             more
             ?
             
             Let
             vs
             see
             natures
             institution
             ,
             or
             the
             Apostles
             recommendation
             for
             the
             controverted
             Ceremonies
             ,
             (
             as
             we
             have
             seen
             them
             for
             vvomens
             vails
             )
             and
             we
             yeeld
             the
             Argument
             .
          
           
             Last
             of
             all
             ,
             the
             signe
             of
             imposition
             of
             hands
             ,
             helpeth
             not
             the
             cause
             of
             our
             Opposites
             ,
             because
             it
             the
             example
             of
             Christ
             ,
             and
             the
             Apostles
             ,
             and
             their
             disciples
             ,
             which
             our
             Ceremonies
             have
             not
             :
             yet
             we
             thinke
             not
             imposition
             of
             hands
             to
             be
             any
             sacred
             or
             misticall
             signe
             ,
             but
             only
             a
             morall
             ,
             for
             designation
             of
             a
             person
             :
             let
             them
             who
             thinke
             more
             highly
             or
             honorably
             of
             it
             ,
             looke
             to
             their
             Warrants
             .
          
           
             Thus
             have
             I
             thought
             it
             enough
             to
             take
             a
             passing
             view
             of
             these
             objected
             instances
             ,
             without
             marking
             narrowly
             all
             the
             impertinencies
             and
             falshoods
             ,
             which
             here
             we
             find
             in
             the
             reasoning
             of
             our
             Opposites
             .
             One
             word
             more
             ,
             and
             so
             an
             end
             ,
             
               (
               n
               )
               D.
               Burgesse
            
             would
             comprehend
             the
             significancy
             of
             sacred
             Ecclesiasticall
             Ceremonies
             ,
             for
             stirring
             men
             up
             to
             the
             rememberance
             of
             some
             mysterie
             of
             piety
             or
             duty
             to
             God
             ,
             under
             that
             edification
             which
             is
             required
             in
             things
             that
             concerne
             order
             and
             decency
             by
             all
             Divines
             .
          
           
             Alas
             !
             what
             a
             sorie
             conceit
             is
             this
             ?
             Divines
             indeed
             doe
             rightly
             require
             ,
             that
             those
             alterable
             Circumstances
             of
             Divine
             worship
             ,
             which
             are
             left
             to
             the
             determination
             of
             the
             Church
             ,
             be
             so
             ordered
             and
             disposed
             ,
             as
             they
             may
             be
             profitable
             to
             this
             edification
             .
             But
             this
             edification
             they
             speake
             of
             ,
             is
             no
             other
             then
             that
             which
             is
             common
             to
             all
             our
             actions
             and
             speaches
             :
             are
             we
             not
             required
             to
             doe
             all
             things
             unto
             edifying
             ,
             yea
             so
             to
             speak
             as
             that
             our
             speach
             may
             be
             profitable
             unto
             edifying
             ?
             Now
             ,
             such
             significations
             ,
             as
             we
             have
             shewed
             to
             be
             given
             to
             the
             Ceremonies
             in
             Question
             ,
             as
             namely
             ,
             to
             certify
             a
             child
             of
             Gods
             favour
             and
             good
             will
             towards
             him
             ;
             To
             betoken
             that
             at
             no
             time
             Christians
             should
             be
             ashamed
             of
             the
             ignominy
             of
             Christ
             ;
             to
             signify
             the
             purenesse
             that
             ought
             to
             be
             in
             the
             Minister
             of
             God
             :
             To
             expresse
             the
             the
             humble
             and
             gratefull
             acknowledgement
             of
             the
             benefites
             of
             Christ
             ,
             &c.
             belong
             not
             to
             that
             edification
             ;
             Which
             Diuines
             require
             in
             things
             prescribed
             by
             the
             Church
             concerning
             order
             and
             decency
             ;
             except
             of
             every
             private
             and
             ordinary
             action
             ,
             i●…
             the
             whole
             course
             of
             our
             conversation
             ,
             we
             either
             deny
             that
             it
             should
             be
             done
             unto
             edifying
             ,
             or
             else
             affirmethat
             it
             is
             a
             sacred
             significant
             Ceremony
             .
          
        
         
           
           
             CHAP.
             VI.
             
          
           
             
               That
               the
               lavvfulnesse
               of
               the
               Ceremonies
               is
               falsely
               grounded
               vpon
               the
               holy
               Scripture
               :
               vvhere
               such
               places
               as
               are
               alleadged
               by
               our
               Opposites
               ,
               either
               for
               all
               the
               Ceremonies
               in
               generall
               ,
               or
               for
               any
               one
               of
               them
               in
               particular
               ,
               are
               vindicated
               from
               them
               .
            
          
           
             IT
             remaineth
             now
             ,
             to
             examine
             the
             warrants
             which
             our
             Opposites
             pretend
             for
             the
             lawfullnesse
             of
             the
             Ceremonies
             .
             But
             I
             perceive
             
               
                 Sect.
              
               1
            
             they
             know
             not
             well
             what
             ground
             to
             take
             hold
             on
             .
             For
             Instance
             whereof
             ;
             o
             Hooker
             defendeth
             the
             lawfulnesse
             of
             Festivall
             dayes
             ,
             by
             the
             law
             of
             nature
             .
             p
             
               D.
               Douname
            
             groundeth
             the
             lawfulnesse
             of
             them
             on
             the
             law
             of
             God
             ,
             making
             the
             observation
             of
             the
             Sabbaths
             of
             rest
             appointed
             by
             the
             Church
             ,
             such
             as
             the
             Feasts
             of
             Christs
             Nativity
             ,
             Passion
             ,
             &c.
             to
             be
             a
             duty
             commanded
             in
             the
             Law
             of
             God
             ,
             and
             the
             not
             observing
             of
             them
             ,
             to
             be
             a
             thing
             forbidden
             by
             the
             same
             Law.
             But
             q
             B.
             Lindsey
             proveth
             the
             lawfulnes
             of
             those
             Holy
             dayes
             ,
             frō
             the
             power
             of
             the
             Church
             to
             make
             lawes
             in
             such
             matters
             .
             
               As
               for
               the
               Lords
               day
            
             saith
             he
             ,
             
               which
               hath
               succeeded
               to
               the
               Iewish
               Sabbath
               ,
               albeit
               God
               hath
               cōmanded
               to
               sanctify
               it
               ,
               yet
               neither
               is
               the
               whole
               publike
               worship
               nor
               any
               part
               of
               it
               appropriated
               to
               that
               time
               ,
               but
               lawfully
               the
               same
               may
               be
               performed
               vpon
               any
               other
               convenient
               day
               of
               the
               weeke
               ,
               of
               the
               moneth
               ,
               or
               of
               the
               yeare
               ,
               as
               the
               Church
               shall
               think
               expedient
               .
               Vpon
               this
               ground
               Zanchius
               affirmed
               :
               Ecclesiae
               Christi
               liberum
               esse
               quos
               velit
               preter
               dominicos
               dies
               sibi
               sanctificandos
               deligere
               .
               And
               by
               this
               warrant
               did
               the
               Primitive
               Church
               sanctify
               these
               five
               anniversary
               dayes
               of
               Christs
               Nativity
               ,
            
             &c.
             
          
           
             Nay
             ,
             let
             us
             observe
             ,
             how
             one
             of
             them
             wavereth
             from
             himselfe
             ,
             in
             seeking
             here
             some
             ground
             to
             rest
             upon
             .
             Paybody
             groundeth
             the
             lawfulnesse
             of
             kneeling
             at
             the
             Sacrament
             ,
             on
             nature
             ,
             
               part
               .
               2.
               cap.
               4
               ,
               Sect.
               1.
               
            
             On
             the
             act
             of
             Parliament
             ,
             
               part
               .
               3.
               cap.
               1.
               
               Sect.
               31.
               
            
             On
             an
             Ecclesiasticall
             Canon
             ,
             
               part
               .
               3.
               cap.
               1.
               
               Sect.
               33.
               
            
             On
             the
             Kings
             soveraigne
             authority
             ,
             
               part
               .
               3.
               cap.
               1.
               
               Sect.
               36.
               
            
             Yet
             againe
             he
             saith
             ,
             that
             this
             kneeling
             is
             grounded
             upon
             the
             commandement
             of
             God
             ,
             
               part
               .
               3.
               cap.
               3.
               
               Sect.
               11.
               
            
          
           
             Well
             .
             I
             see
             our
             Opposites
             sometimes
             warrant
             the
             lawfulnesse
             of
             the
             Ceremonies
             from
             the
             Law
             of
             God
             ,
             sometimes
             from
             the
             Law
             of
             Man
             ,
             and
             sometimes
             from
             the
             Law
             of
             Nature
             .
             But
             I
             will
             prove
             that
             
             the
             lawfullnesse
             of
             those
             Ceremonies
             we
             speake
             of
             ,
             can
             neither
             be
             grounded
             upon
             the
             Law
             of
             God
             ,
             nor
             the
             Law
             of
             Man
             ,
             nor
             the
             Law
             of
             Nature
             ,
             and
             by
             consequence
             that
             they
             are
             not
             lawfull
             at
             all
             :
             So
             that
             besides
             the
             answering
             of
             what
             our
             Opposites
             alleadge
             for
             the
             lawfulnesse
             of
             them
             ,
             we
             shall
             have
             a
             new
             Argument
             to
             prove
             them
             unlawfull
             .
          
           
             I
             beginne
             with
             the
             Law
             of
             God.
             And
             first
             ,
             let
             us
             see
             what
             is
             alleadged
             
               
                 Sect.
              
               2
            
             from
             Scripture
             for
             the
             Ceremonies
             in
             generall
             :
             Then-after
             ,
             let
             us
             looke
             over
             particulars
             .
             There
             is
             one
             place
             which
             they
             will
             have
             in
             mythologie
             to
             stand
             for
             the
             head
             of
             Medusa
             ,
             and
             it
             they
             still
             object
             to
             us
             for
             all
             their
             Ceremonies
             :
             even
             that
             r
             the
             Apostle
             ,
             
               Let
               all
               things
               be
               done
               decently
               and
               in
               order
               :
            
             What
             they
             have
             drawne
             out
             of
             this
             place
             ,
             s
             
               D.
               Burgesse
            
             hath
             refined
             in
             this
             maner
             .
             He
             distinguisheth
             betwixt
             praeceptum
             &
             probatum
             ;
             and
             will
             have
             the
             controverted
             Ceremonies
             to
             be
             allowed
             of
             God
             ,
             though
             not
             cōmanded
             .
             And
             if
             wee
             would
             learne
             how
             these
             Ceremonies
             are
             allowed
             of
             God
             ,
             t
             he
             gives
             us
             to
             understand
             ,
             that
             it
             is
             by
             commanding
             the
             generall
             kynd
             to
             which
             these
             particulars
             doe
             belong
             .
             If
             we
             aske
             ,
             what
             is
             this
             generall
             kynd
             commanded
             of
             God
             to
             which
             these
             Ceremonies
             doe
             belong
             ?
             v
             He
             resolves
             us
             ,
             that
             it
             is
             order
             and
             decency
             :
             And
             if
             further
             we
             demaund
             ,
             how
             such
             Ceremonies
             as
             are
             instituted
             and
             used
             to
             stirre
             up
             men
             in
             respect
             of
             their
             signification
             unto
             the
             devoute
             remembrance
             of
             their
             duties
             to
             God
             ,
             are
             in
             such
             an
             institution
             and
             use
             matters
             of
             meere
             order
             ?
             As
             a
             Magisteriall
             Dictatour
             of
             Quodlibets
             ;
             x
             he
             tells
             us
             that
             they
             are
             matters
             of
             meere
             order
             
               sensu
               largo
            
             ,
             in
             a
             large
             sence
             .
             But
             lastly
             ,
             if
             we
             doubt
             where
             he
             readeth
             of
             any
             worship
             commaunded
             in
             the
             generall
             ,
             and
             not
             commaunded
             but
             only
             allowed
             in
             the
             particular
             y
             he
             informeth
             us
             ,
             that
             in
             the
             free-will-offrings
             ,
             when
             a
             man
             was
             left
             at
             liberty
             to
             offer
             a
             Bullock
             ,
             Goate
             ,
             or
             Sheep
             at
             his
             pleasure
             ,
             if
             he
             chose
             a
             Bullock
             to
             offer
             ,
             that
             Sacrifice
             in
             that
             particular
             ,
             was
             not
             commaunded
             ,
             but
             only
             allowed
             .
             What
             should
             I
             doe
             ,
             but
             he
             
               surd●…
               contra
               absurdum
            
             ?
             Neverthelesse
             least
             this
             Iolly
             fellow
             thinke
             himself
             more
             Iolly
             then
             he
             is
             ,
             I
             answer
             1.
             
             How
             absurd
             a
             tenet
             is
             this
             which
             holdeth
             that
             there
             is
             some
             particular
             worship
             of
             God
             allowed
             and
             not
             commanded
             ?
             What
             new
             Light
             is
             this
             which
             maketh
             all
             our
             divines
             to
             have
             been
             in
             the
             mist
             ,
             who
             have
             acknowledged
             no
             worship
             of
             God
             ,
             but
             that
             which
             God
             hath
             commanded
             ?
             Who
             ever
             heard
             of
             commanded
             and
             allowed
             worship
             ?
             As
             for
             the
             instances
             of
             the
             free-will-offerings
             ,
             z
             Ames
             hath
             answered
             sufficiently
             ,
             
               that
               though
               the
               particulars
               were
               not
               nor
               could
               not
               be
               determined
               ,
               by
               a
               distinct
               rule
               in
               generall
               ,
               yet
               they
               were
               determined
               by
               the
               circumstances
               ,
               as
               our
               Divines
               are
               wont
               to
               answer
               the
               Papists
               ,
               about
               their
               Vowes
               ,
               Counsels
               ,
               Supererogations
               :
            
             NOT
             BY
             A
             GENERALL
             LAW
             ,
             BVT
             BY
             CONCVRRENCE
             OF
             CIRCVMSTANCES
             .
             
             
               So
               Deut.
               16.
               10.
               
               Moses
               sheweth
               that
               the
               freist
               offrings
               were
               to
               be
               according
               as
               God
               had
               blessed
               them
               ;
               From
               whence
               it
               followeth
               ,
               it
               had
               been
               sinne
               for
               any
               Israelite
               ,
               whom
               God
               had
               plentifully
               blessed
               ,
               to
               offer
               a
               paire
               of
               Pigeons
               in
               stead
               of
               a
               Bullock
               or
               two
               ,
               upon
               his
               owne
               meere
               pleasure
               .
               Where
               that
               proportion
               was
               observed
               ,
               the
               choice
               of
               a
               Goate
               before
               a
               Sheep
               ,
               or
               a
               Sheep
               before
               a
               Goate
               was
               no
               formall
               worship
               .
            
          
           
             2.
             
             How
             will
             
               D.
               Burgesse
            
             make
             it
             appeare
             ,
             that
             the
             English
             Ceremonies
             
               
                 Sect.
              
               3
            
             doe
             belong
             to
             that
             order
             and
             decency
             ,
             which
             is
             comanded
             .
             a
             Bellarmine
             would
             have
             all
             the
             Ceremonies
             of
             the
             Church
             of
             Rome
             comprehended
             vnder
             order
             and
             decency
             ,
             and
             therefore
             warranteth
             them
             by
             that
             Praecept
             of
             the
             Apostle
             .
             
               Let
               all
               things
               be
               done
               decently
               and
               in
               order
               .
            
             The
             one
             shall
             as
             soone
             prove
             his
             poynt
             as
             the
             other
             ,
             and
             that
             shall
             be
             never
             .
          
           
             For
             1.
             
             The
             Apostle
             only
             commands
             that
             each
             action
             and
             Ceremony
             of
             Gods
             worship
             be
             decently
             and
             orderly
             performed
             ,
             but
             gives
             us
             no
             leave
             to
             excogitate
             or
             devise
             new
             Ceremonies
             ,
             which
             have
             not
             been
             instituted
             before
             .
             He
             hath
             spoken
             in
             that
             Chapter
             of
             assembling
             in
             the
             Church
             ,
             Prophecying
             and
             Preaching
             ,
             Praying
             &
             Praising
             there
             .
          
           
             Now
             let
             all
             these
             things
             ,
             and
             every
             other
             action
             of
             Gods
             worship
             Ceremonies
             and
             all
             be
             done
             decently
             and
             in
             order
             .
             
               Licet
               ergo
               ,
               Paulus
               ,
               &c
               ,
               Albeit
               therefore
            
             saith
             b
             
               Ioh.
               Bastwick
               ,
               Paul
               hath
               committed
               to
               the
               Church
               ,
               the
               judging
               both
               of
               decency
               and
               order
               ,
               yet
               hat
               he
               not
               graunted
               any
               liberty
               of
               such
               misticall
               Ceremonies
               ,
               as
               by
               their
               more
               inward
               signification
               doe
               teach
               the
               duty
               of
               piety
               :
               For
               since
               the
               whole
               liberty
               of
               the
               Church
               in
               the
               matter
               of
               Divine
               worship
               ,
               is
               exercised
               only
               in
               order
               and
               decency
               ;
               it
               followeth
               that
               they
               doe
               impudently
               scorne
               both
               God
               and
               the
               Scriptures
               ,
               who
               doe
               extend
               this
               liberty
               to
               greater
               things
               ,
               and
               such
               as
               are
               placed
               above
               us
               .
               Most
               certaine
               it
               is
               ,
               that
               Christ
               the
               Doctour
               of
               the
               Church
               hath
               by
               his
               owne
               written
               and
               sealed
               Word
               ,
               aboundantly
               expounded
               unto
               us
               the
               will
               of
               God
               ;
               neither
               is
               there
               further
               need
               of
               any
               Ceremonies
               ,
               which
               by
               a
               secret
               vertue
               may
               instruct
               us
               :
               neither
               is
               it
               lesse
               evident
               ,
               that
               order
               consisteth
               not
               its
               the
               institution
               or
               use
               of
               new
               things
               ,
               but
               only
               in
               the
               right
               placing
               of
               things
               which
               have
               been
               instituted
               before
               .
               Decency
               ,
            
             saith
             c
             
               Baldwine
               ,
               is
               opposed
               to
               levitie
               ,
               and
               order
               to
               confusion
               .
               Spectat
               autem
               hic
               ordo
               potissimum
               ad
               Ritus
               Ecclesia
               in
               officijs
               Sacris
               in
               quibus
               nullum
               debet
               esse
               scand●…um
               ,
               nulla
               confusio
               .
            
          
           
           
             Then
             ,
             in
             his
             Iudgment
             ,
             order
             is
             not
             to
             the
             Rites
             of
             the
             Church
             a
             generall
             kynd
             ,
             but
             only
             a
             concomitant
             circumstance
             ;
             neither
             are
             the
             Rites
             of
             the
             Church
             comprehended
             under
             order
             ,
             as
             particulars
             under
             the
             generall
             kynd
             to
             which
             they
             belong
             ,
             but
             order
             belongeth
             to
             the
             Rites
             of
             the
             Church
             ,
             as
             an
             adjunct
             to
             the
             Subject
             .
             And
             I
             pray
             ,
             must
             not
             the
             Rites
             of
             the
             Church
             be
             managed
             with
             decency
             and
             order
             ?
             If
             so
             ;
             then
             must
             our
             Opposites
             either
             say
             ,
             that
             order
             is
             managed
             with
             order
             ,
             which
             is
             to
             speake
             nonsence
             ,
             or
             else
             that
             the
             Rites
             of
             the
             Church
             are
             not
             comprehended
             under
             order
             .
             But
             if
             not
             ;
             then
             it
             followeth
             that
             the
             Rites
             of
             the
             Church
             are
             to
             be
             managed
             with
             levity
             ;
             confusion
             ,
             and
             scandall
             ,
             for
             every
             action
             that
             is
             not
             done
             indecently
             and
             in
             order
             ,
             must
             needs
             be
             done
             scandalously
             and
             confusedly
             .
             2.
             
             Order
             and
             decency
             ,
             whether
             taken
             largo
             ,
             or
             
               stricto
               sensu
            
             ,
             allwayes
             signify
             such
             a
             thing
             as
             ought
             to
             be
             in
             all
             humane
             actions
             ,
             as
             well
             civill
             as
             sacred
             ;
             for
             will
             any
             man
             say
             that
             the
             civill
             actions
             of
             men
             are
             not
             to
             be
             done
             decently
             and
             in
             order
             ?
             d
             The
             directions
             of
             order
             and
             decency
             ,
             are
             not
             (
             we
             see
             )
             
               propria
               religionis
            
             .
             But
             as
             e
             Balduine
             sheweth
             out
             Gregory
             Nazianzen
             ,
             order
             is
             in
             all
             other
             things
             ,
             as
             well
             as
             is
             in
             the
             Church
             .
             Wherefore
             sacred
             significant
             Ceremonies
             shallnever
             be
             warranted
             ,
             by
             the
             precept
             of
             order
             and
             decency
             ,
             which
             have
             place
             no
             lesse
             in
             civility
             then
             in
             religion
             .
          
           
             Now
             to
             the
             particulars
             .
             And
             first
             ,
             that
             which
             Christ
             did
             Matth.
             
               
                 Sect.
              
               4
            
             19.
             13.
             15.
             can
             not
             commend
             unto
             us
             the
             Bishopping
             ,
             or
             confirmation
             of
             children
             by
             prayer
             and
             imposition
             of
             hands
             .
             For
             as
             f
             
               Maldonat
               saith
               rightly
               ,
               Haebre
               orum
               consuetudinem
               fuisse
               ,
               ut
               qui
               majores
               erant
               &
               aliqua
               pollebant
               divina
               gratia
               ,
               manuum
               impositione
               inferioribus
               benedicerent
               ,
               constat
               ex
               Gen.
               48.
               14.
               15.
               hac
               ergo
               ratione
               adducti
               parentes
               ,
               Infantes
               ad
               Christum
               afferebant
               ,
               ut
               impossit
               is
               manibus
               illis
               benediceret
               .
               And
               as
               touching
               this
               blessing
               of
               children
               and
               imposition
               of
               hands
               upon
               them
               ,
               saith
            
             g
             
               Cartwright
               ,
               it
               is
               peculiar
               unto
               our
               Saviour
               Christ
               :
               used
               neither
               by
               his
               disciples
               ,
               nor
               his
               Apostles
               ,
               either
               before
               or
               after
               his
               Ascension
               .
               Whereunto
               maketh
               that
               the
               Children
               being
               brought
               ,
               that
               he
               should
               pray
               over
               them
               ,
               he
               did
               not
               pray
               for
               them
               ,
               but
               blessed
               them
               ,
               that
               is
               to
               say
               commended
               them
               to
               be
               blessed
               ,
               thereby
               to
               shew
               his
               Divine
               power
               .
               These
               being
               also
               yet
               Infants
               ,
               and
               in
               their
               suatheling
               cloutes
               ,
               as
               by
               the
               Word
               which
               the
               Evangelist
               useth
               ,
               and
               as
               by
               our
               Saviour
               Christs
               taking
               them
               into
               his
               armes
               ,
               doth
               appeare
               ;
               beeing
               also
               in
               all
               likelihood
               unbaptised
               .
               Last
               of
               all
               ,
               their
               confirmation
               is
               a
               notable
               derogation
               unto
               the
               holy
               Sacrament
               of
               Baptisme
               ,
               not
               alone
               in
               that
               it
               presumeth
               
               the
               sealing
               of
               that
               which
               was
               sealed
               sufficiently
               by
               it
               :
               but
               also
               in
               that
               both
               by
               asseueration
               of
               words
               ;
               and
               by
               specialty
               of
               the
               Minister
               that
               giveth
               it
               ,
               it
               is
               even
               preferred
               unto
               it
               .
            
          
           
             The
             act
             of
             Perth
             about
             kneeling
             ,
             would
             draw
             some
             commendation
             
               
                 Sect.
              
               5
            
             to
             this
             Ceremony
             ,
             from
             those
             words
             of
             the
             b
             Psalme
             ,
             O
             come
             let
             us
             worship
             and
             bow
             downe
             .
             let
             us
             kneele
             before
             the
             Lord
             our
             maker
             .
             Which
             is
             as
             if
             one
             should
             argue
             thus
             .
             We
             may
             worship
             before
             the
             lord
             .
             Ergo
             before
             a
             creature
             .
             We
             may
             kneele
             in
             an
             immediate
             worship
             of
             God
             ,
             Ergo
             in
             a
             mediate
             .
             For
             who
             seeth
             not
             ,
             that
             the
             kneeling
             there
             spoken
             of
             ,
             is
             a
             kneeling
             in
             the
             action
             of
             solemne
             praise
             ,
             and
             Ioyfull
             noise
             of
             singing
             unto
             the
             Lord
             ?
             I
             wish
             you
             ,
             my
             Masters
             ,
             more
             sober
             spirits
             ,
             that
             ye
             may
             feare
             to
             take
             Gods
             name
             in
             vaine
             ,
             even
             his
             word
             which
             he
             hath
             magnified
             above
             all
             his
             name
             .
             c
             
               Dr.
               Forbesse
            
             goeth
             about
             to
             warrant
             private
             Baptisme
             ,
             by
             Philips
             baptising
             the
             Eunuch
             ,
             there
             being
             no
             greater
             company
             present
             ,
             so
             farre
             as
             we
             can
             gather
             from
             the
             narration
             of
             
               Luke
               ,
               Act.
            
             8.
             
             As
             lykwise
             by
             Paul
             and
             Silas
             their
             baptising
             the
             Goaler
             and
             all
             his
             ,
             in
             his
             owne
             private
             house
             ,
             Act.
             16.
             
             Touching
             the
             first
             of
             those
             places
             ,
             we
             answere
             .
             1.
             
             How
             thinks
             he
             that
             a
             man
             of
             so
             great
             auctority
             and
             charge
             ,
             was
             alone
             in
             his
             Iourny
             ?
             we
             suppose
             a
             great
             man
             travelling
             in
             a
             charret
             ,
             must
             have
             some
             number
             of
             attendants
             ,
             especially
             having
             come
             to
             a
             solemne
             worship
             at
             Ierusalem
             .
             2.
             
             What
             Philip
             then
             did
             ,
             the
             extraordinary
             direction
             of
             the
             Spirit
             guided
             him
             unto
             it
             ,
             Vers.
             29.
             39.
             
             As
             to
             the
             other
             place
             ,
             there
             was
             in
             that
             time
             of
             persecution
             no
             liberty
             for
             Christians
             to
             meet
             together
             in
             Temples
             and
             publike
             places
             as
             now
             there
             is
             .
             Wherefore
             the
             example
             of
             Paul
             and
             Silas
             doth
             prove
             the
             lawfulnesse
             of
             the
             like
             deed
             in
             the
             like
             case
             .
          
           
             d
             Hooker
             muttereth
             some
             such
             matter
             ,
             as
             a
             commendation
             of
             the
             
               
                 Sect.
              
               6
            
             Signe
             of
             the
             Crosse
             ,
             from
             these
             two
             places
             ,
             
               Ezech.
               9
               4
               Revel
            
             .
             7.
             3.
             alleadging
             that
             because
             in
             the
             forehead
             nothing
             is
             more
             plaine
             to
             be
             seene
             then
             the
             feare
             of
             contumely
             and
             disgrace
             :
             therefore
             the
             Scripture
             describeth
             them
             marked
             of
             God
             in
             the
             forehead
             ,
             whom
             his
             mercy
             hath
             undertaken
             to
             keep
             from
             finall
             confusion
             and
             shame
             .
             e
             Bellarmine
             alledgeth
             for
             the
             Crosse
             the
             same
             two
             places
             .
             But
             for
             answer
             to
             the
             first
             ,
             we
             say
             that
             neither
             the
             signe
             whereof
             we
             read
             in
             that
             place
             ,
             nor
             yet
             the
             use
             of
             it
             can
             make
             ought
             for
             them
             .
             As
             for
             the
             signe
             itselfe
             .
             Albeit
             the
             Ancients
             did
             interprete
             this
             signe
             of
             the
             letter
             Tau
             ,
             to
             have
             been
             the
             signe
             of
             the
             Crosse
             ,
             yet
             saith
             f
             
               Junius
               ,
               Bona
               illorum
               venia
               ;
               T
               quidem
               Graecorum
               ,
               latinorumque
               majusculum
               ,
               crucis
               qoudammodo
               signum
               videtur
               effingere
               ,
               verum
               hoc
               ad
               literam
               Haebreorum
            
             Tau
             
               non
               potest
               pertinere
               .
               Deinde
               ne
               ipsum
               quidem
               Graecorum
               latinorumque
            
             T
             ,
             
               formam
               Crucis
               quae
               apud
               veteres
               in
               usu
               erat
               quum
               sumebantur
               supplicia
               ,
               representat
               .
            
          
           
           
             Whereupon
             dissenting
             from
             the
             Auncients
             ,
             he
             delivers
             his
             owne
             Iudgement
             ,
             that
             Tau
             in
             this
             place
             is
             taken
             Technikos
             ,
             for
             that
             signe
             or
             marke
             of
             the
             le●…ter
             wherewith
             the
             Lord
             commanded
             to
             marke
             the
             elect
             for
             their
             safety
             and
             preservation
             .
             And
             so
             there
             was
             no
             mistery
             to
             be
             sought
             in
             that
             letter
             more
             then
             in
             any
             other
             .
             As
             for
             the
             use
             of
             that
             marke
             ,
             wherewith
             the
             elect
             in
             Ierusalem
             were
             at
             hat
             time
             sealed
             ,
             it
             was
             only
             for
             distinction
             and
             separation
             .
             It
             had
             the
             same
             use
             which
             that
             sprinkling
             of
             the
             posts
             of
             the
             doores
             had
             ,
             Exod.
             12.
             7.
             only
             the
             foreheads
             of
             men
             and
             women
             ,
             and
             not
             the
             posts
             of
             doores
             were
             here
             marked
             ,
             because
             only
             the
             remnant
             according
             to
             election
             ,
             and
             not
             whole
             families
             promiscously
             were
             at
             this
             time
             to
             be
             spared
             ,
             as
             Iunius
             noteth
             .
          
           
             But
             the
             use
             of
             the
             signe
             of
             the
             Crosse
             pretended
             by
             Formalists
             ,
             is
             not
             to
             separate
             us
             in
             the
             time
             of
             Iudgement
             ,
             but
             to
             teach
             that
             at
             no
             time
             we
             ought
             to
             be
             ashamed
             of
             the
             ignominy
             of
             Christ.
             
          
           
             Shortly
             ,
             the
             signe
             wherewith
             they
             in
             Jerusalem
             were
             marked
             ,
             was
             for
             preservation
             from
             Iudgement
             ,
             but
             the
             signe
             of
             the
             Crosse
             is
             used
             for
             preservation
             from
             sinne
             .
             Thus
             we
             see
             ,
             that
             neither
             the
             signe
             nor
             the
             use
             of
             it
             ,
             had
             any
             affinity
             with
             the
             Crosse.
             Now
             ,
             the
             surest
             interpreation
             of
             that
             place
             Ezech.
             9
             4.
             is
             to
             take
             Tau
             for
             an
             apellative
             noune
             ,
             signifying
             generally
             and
             indefinitly
             a
             Marke
             or
             a
             Signe
             ,
             so
             that
             there
             is
             no
             make
             determined
             by
             this
             word
             :
             only
             there
             was
             a
             commandemēt
             given
             te
             set
             a
             certaine
             marke
             ,
             some
             signe
             or
             other
             ,
             upon
             the
             foreheads
             of
             the
             elect
             .
             So
             have
             our
             English
             Translatours
             taken
             the
             place
             .
          
           
             This
             exposition
             is
             confessed
             by
             g
             
               Gasper
               Sanctius
            
             ,
             to
             be
             followed
             almost
             by
             al
             the
             Hebrew
             masters
             ,
             and
             by
             the
             most
             Auncient
             Interpreters
             ,
             to
             wit
             ,
             
               the
               Septuagints
               ,
               Aquila
            
             ,
             and
             Symachus
             .
             The
             word
             beareth
             this
             glosse
             ,
             euen
             according
             to
             the
             confession
             of
             those
             ,
             who
             expound
             it
             otherwise
             in
             this
             place
             ,
             to
             wit
             ,
             for
             an
             Image
             or
             representation
             of
             the
             Crosse.
             Tau
             saith
             h
             
               Sanctius
               commune
               nomen
               est
               ,
               quod
               signum
               indefinite
               significat
               .
               Tau
            
             is
             expounded
             by
             *
             Bellarmine
             ,
             to
             signify
             Signum
             or
             Terminus
             .
             Well
             then
             :
             our
             Adversaries
             themselves
             can
             say
             nothing
             against
             our
             interpretation
             of
             the
             word
             Tau
             .
             We
             have
             also
             Buxtorf
             for
             us
             ,
             who
             in
             his
             Hebrew
             Lexicon
             ,
             turneth
             Tau
             to
             be
             Signum
             ,
             and
             for
             this
             signification
             he
             citeth
             both
             this
             place
             Ezech.
             9.
             4
             ,
             and
             
               Iob.
               31.
               35.
               
               Taui
               signum
               meum
               .
            
          
           
             Lastly
             ,
             if
             Tau
             be
             not
             put
             for
             a
             common
             appellative
             noune
             signifying
             a
             marke
             or
             signe
             ,
             but
             for
             the
             figure
             or
             character
             of
             the
             letter
             Tau
             as
             an
             Image
             of
             the
             Crosse
             ,
             by
             all
             likelyhood
             this
             character
             only
             should
             have
             been
             put
             in
             the
             Hebrew
             text
             ,
             and
             not
             the
             noune
             fully
             written
             ;
             
               Vehithvitha
               tau
               ,
               and
               marke
               a
               marke
               .
            
             As
             to
             the
             other
             place
             ,
             Revel
             .
             7.
             3.
             
             i
             Pareus
             observeth
             ,
             that
             there
             is
             no
             figure
             or
             forme
             of
             any
             signe
             there
             expressed
             ,
             and
             he
             thinks
             that
             seale
             was
             not
             outward
             and
             visible
             ,
             but
             the
             same
             whereof
             we
             read
             2.
             
             Tim.
             2.
             19.
             and
             Revel
             .
             14.
             1.
             
             
             Which
             can
             no
             be
             interpreted
             
               de
               signo
               transeunte
               :
               nam
               Christianum
               semper
               nomen
               filij
               &
               patris
               in
               fronte
               opportet
               gerere
               ,
            
             saith
             k
             Iunius
             .
          
           
             
               D.
               Fulk
               on
               Revel
            
             .
             7
             ,
             3.
             saith
             ,
             that
             the
             signe
             here
             spoken
             of
             is
             proper
             to
             Gods
             elect
             ,
             therefore
             not
             the
             signe
             of
             the
             Crosse
             ,
             which
             many
             reprobates
             have
             received
             .
          
           
             l
             B.
             Andrewes
             will
             have
             the
             feast
             of
             Easter
             drawne
             from
             that
             
               
                 Sect.
              
               7
            
             place
             1.
             
             Cor.
             5.
             8.
             
             Where
             he
             saith
             ;
             there
             is
             not
             only
             a
             warrant
             ,
             but
             an
             order
             for
             the
             keeping
             of
             it
             ,
             and
             he
             will
             have
             it
             out
             of
             doubt
             ,
             that
             this
             feast
             is
             of
             Apostolicall
             institution
             ,
             because
             after
             the
             times
             of
             the
             Apostles
             ,
             when
             there
             was
             a
             contention
             about
             the
             maner
             of
             keeping
             Easter
             ,
             it
             was
             agreed
             vpon
             by
             all
             ,
             that
             it
             should
             be
             kept
             ,
             and
             when
             the
             oneside
             alleadged
             for
             them
             St.
             Iohn
             ,
             and
             the
             other
             S.
             Peter
             ,
             it
             was
             acknowledged
             by
             both
             ,
             that
             the
             feast
             was
             Apostolicall
             .
          
           
             J
             answer
             ,
             the
             Testimony
             of
             Socrates
             deserveth
             more
             creditthen
             the
             Bishops
             naked
             conclusion
             .
          
           
             
               I
               am
               of
               opinion
            
             saith
             m
             
               Socrates
               ,
               that
               as
               many
               other
               things
               crept
               in
               of
               custome
               in
               sundry
               places
               ,
               so
               the
               Feast
               of
               Easter
               to
               have
               prevailed
               among
               all
               people
               ,
               of
               a
               certaine
               private
               custome
               &
               observation
               .
            
          
           
             But
             whereas
             B.
             Lindsy
             in
             defence
             of
             
               B.
               Andrewes
            
             ,
             replyeth
             that
             Socrates
             propoundeth
             this
             for
             his
             owne
             opinion
             only
             .
          
           
             I
             answer
             ,
             that
             Socrates
             in
             that
             Chapter
             proveth
             his
             opinion
             from
             the
             verie
             same
             ground
             ,
             which
             B.
             Andrewes
             wresteth
             ,
             to
             prove
             that
             this
             Feast
             is
             Apostolicall
             .
             For
             while
             as
             in
             that
             hot
             controversy
             about
             the
             keeping
             of
             Easter
             ,
             they
             of
             the
             East
             alleadged
             Iohn
             the
             Apostle
             for
             their
             Author
             ,
             and
             they
             o
             ▪
             the
             vvest
             alleadged
             Peter
             &
             Paul
             for
             themselves
             ;
             Yet
             (
             saith
             
               Socrates
               ,
               there
               is
               none
               that
               can
               shew
               in
               writing
               any
               testimony
               of
               theirs
               ,
               for
               confirmation
               and
               proofe
               of
               their
               custome
               .
               And
               hereby
               I
               doe
               gather
               ,
               that
               the
               celebration
               of
               the
               Feast
               of
               Easter
               ,
               came
               up
               more
               of
               custome
               then
               by
               any
               Law
               or
               Canon
               .
            
          
           
             Douname
             (
             as
             I
             touched
             before
             )
             alleadgeth
             the
             fourth
             commandement
             
               
                 Sect.
              
               7
            
             for
             holy
             dayes
             of
             the
             Churches
             institution
             .
             But
             n
             
               D.
               Bastwick
            
             alleadgeth
             more
             truly
             the
             fourth
             commandemēt
             against
             them
             ,
             
               Six
               dayes
               shalt
               thou
               labour
            
             .
             This
             Argument
             I
             have
             made
             good
             elsewhere
             ,
             so
             that
             now
             I
             need
             not
             insist
             vpon
             it
             .
             There
             are
             further
             two
             examples
             alleadged
             against
             us
             ,
             for
             holy
             dayes
             ,
             out
             of
             Esther
             9.
             17.
             18.
             17.
             28.
             and
             Jo.
             10.
             22.
             
          
           
             VVhereunto
             we
             answer
             .
             1.
             
             That
             both
             those
             feasts
             were
             appointed
             to
             be
             kept
             with
             the
             consent
             of
             the
             whole
             Congregation
             of
             Jsrael
             ,
             and
             body
             of
             the
             people
             ,
             as
             is
             plaine
             from
             Esther
             .
             9.
             31.
             
             &
             1.
             
             Maccab.
             4.
             59.
             therefore
             they
             have
             no
             shew
             of
             making
             ought
             for
             such
             feasts
             as
             ours
             ,
             which
             are
             tyrannically
             urged
             upon
             such
             as
             in
             their
             consciences
             doe
             condemne
             them
             .
          
           
           
             2.
             
             Jt
             appeares
             ,
             that
             the
             dayes
             of
             Purim
             were
             only
             appointed
             to
             be
             dayes
             of
             civill
             mirth
             and
             gladnesse
             ,
             such
             as
             are
             in
             use
             with
             us
             ,
             when
             we
             set
             out
             bone-fires
             ,
             and
             other
             tokens
             of
             civill
             joy
             for
             some
             memorable
             benefite
             which
             the
             Kingdome
             or
             Common-wealth
             hath
             received
             ,
             For
             they
             are
             not
             called
             the
             holy
             dayes
             of
             Purim
             ,
             but
             simply
             the
             dayes
             of
             
               Purim
               ,
               a
               day
               of
               feasting
               and
               of
               sending
               portions
               one
               to
               another
               ,
               Esther
               .
            
             9.
             19.
             22.
             no
             word
             of
             any
             worship
             of
             God
             on
             those
             dayes
             .
             And
             whereas
             it
             seemeth
             to
             o
             
               B.
               Lindsey
            
             ,
             that
             those
             dayes
             were
             holy
             ,
             because
             of
             that
             rest
             which
             was
             observed
             upon
             them
             :
             He
             must
             know
             that
             the
             text
             interpreteth
             itself
             ,
             and
             it
             is
             evident
             from
             Vers.
             16.
             and
             22.
             that
             this
             rest
             was
             not
             a
             rest
             from
             labour
             ,
             for
             vvaiting
             upon
             the
             vvorshipping
             of
             God
             ,
             but
             only
             a
             rest
             from
             their
             enemies
             .
          
           
             But
             
               B.
               Andrewes
            
             goeth
             about
             to
             prove
             by
             six
             reasons
             ,
             that
             the
             dayes
             of
             Purim
             were
             holy
             dayes
             ,
             and
             not
             dayes
             of
             civill
             joy
             and
             Solemnity
             
               
                 Sect.
              
               9
            
             only
             .
             
          
           
             First
             ,
             saith
             he
             ,
             it
             is
             plaine
             by
             Vers.
             31.
             they
             tooke
             it
             
               in
               animas
               ,
               upon
               their
               soules
               ,
               a
               soule-matter
            
             they
             made
             of
             it
             :
             there
             needs
             no
             soule
             for
             feria
             or
             festum
             ,
             play
             or
             feasting
             .
             They
             bound
             themselves
             
               super
               animas
               suas
            
             ,
             which
             is
             more
             then
             
               upon
               themselves
            
             ,
             &
             would
             not
             have
             been
             put
             in
             the
             margent
             ,
             but
             stood
             in
             the
             text
             :
             thus
             he
             reprehendeth
             the
             English
             Translatours
             ,
             as
             you
             may
             perceive
             .
          
           
             Answ.
             The
             B.
             could
             not
             be
             ignorant
             that
             nephesch
             signifyeth
             
               corpus
               animatum
            
             ,
             as
             well
             as
             anima
             ,
             and
             that
             the
             Hebrevves
             doe
             not
             allwayes
             put
             this
             word
             for
             our
             soules
             ,
             but
             verie
             often
             for
             ourselves
             .
             So
             Psal.
             7.
             2
             ,
             and
             Psal.
             59.
             3.
             vve
             read
             
               naphschi
               :
               my
               soule
            
             :
             for
             me
             ;
             and
             Psal.
             44.
             25.
             
               naphschenu
               :
               our
               soule
            
             :
             for
             we
             ;
             and
             Gen.
             46
             ,
             26.
             
               col-nephesch
               :
               omnes
               animae
            
             :
             for
             
               omnes
               homines
            
             .
          
           
             VVhat
             have
             we
             any
             further
             need
             of
             Testimonies
             .
             Six
             hundreth
             such
             are
             in
             the
             holy
             te●…t
             .
             And
             in
             this
             place
             Esth.
             9
             ,
             31.
             vvhat
             can
             be
             more
             plaine
             ,
             then
             that
             
               nghal-naphscham
               :
               vpon
               their
               soule
            
             :
             is
             put
             for
             
               nghalehem
               :
               upon
               themselves
            
             ,
             especially
             since
             nghalehem
             is
             found
             to
             the
             same
             purpose
             both
             in
             Vers.
             27.
             and
             31.
             
          
           
             Jf
             we
             will
             make
             the
             text
             agree
             well
             with
             it self
             ,
             how
             can
             we
             but
             take
             both
             these
             for
             one
             ?
             But
             proceed
             we
             with
             the
             Bishop
             .
             Secondly
             ,
             saith
             he
             ,
             the
             bond
             of
             it
             reacheth
             to
             all
             that
             
               religioni
               eorum
               voluerunt
               copulari
               vers
            
             .
             27.
             then
             ,
             a
             matter
             of
             religion
             it
             was
             ,
             had
             reference
             to
             that
             :
             what
             need
             any
             Ioyning
             in
             religion
             for
             a
             matter
             of
             good
             fellowship
             ?
          
           
             Answ.
             there
             is
             no
             word
             in
             the
             text
             of
             religion
             .
             our
             English
             translation
             reads
             it
             ,
             
               all
               such
               as
               joyned
               them selves
               unto
               them
               .
               Montanus
               ,
               omnes
               adjunctos
               .
               Tremellius
               ,
               omnes
               qui
               essent
               se
               adjuncturi
               eis
               .
            
             The
             old
             latine
             version
             reads
             it
             indeed
             as
             the
             Bishop
             doeth
             .
          
           
             But
             no
             such
             thing
             can
             be
             drawen
             out
             of
             the
             word
             hannilvim
             ,
             which
             is
             taken
             from
             the
             radix
             lava
             ,
             signifying
             simply
             and
             without
             any
             
             any
             adjection
             ,
             adhaesit
             ,
             or
             
               adjunxit
               se.
            
             But
             let
             it
             be
             so
             ,
             that
             the
             text
             meaneth
             only
             such
             as
             were
             to
             adjoyne
             themselves
             to
             the
             religion
             of
             the
             Iewes
             ;
             yet
             why
             might
             not
             the
             Iewes
             have
             taken
             upon
             them
             a
             matter
             of
             civility
             ,
             not
             only
             for
             themselves
             ,
             but
             for
             such
             also
             as
             were
             to
             be
             joyned
             with
             them
             in
             religion
             ?
             Could
             there
             be
             nothing
             promised
             for
             Proselytes
             but
             only
             a
             matter
             of
             religion
             ?
          
           
             Alas
             !
             Is
             this
             our
             Antagonists
             great
             Achilles
             ,
             who
             is
             thus
             falling
             downe
             and
             succumbing
             to
             me
             a
             silly
             Stripling
             .
             Yet
             let
             us
             see
             ,
             if
             there
             be
             any
             more
             force
             in
             the
             remnant
             of
             his
             reasons
             .
          
           
             For
             a
             third
             ,
             he
             tells
             us
             ,
             that
             it
             is
             expressely
             tearmed
             a
             Rite
             and
             a
             Ceremony
             ,
             at
             the
             23.
             and
             28.
             
             Verses
             ,
             as
             the
             Fathers
             read
             them
             .
          
           
             Answ.
             If
             some
             of
             the
             Fathers
             through
             ignorance
             of
             the
             Hebrew
             tongue
             ,
             have
             put
             into
             their
             versiones
             more
             then
             the
             originall
             beareth
             ,
             shall
             we
             therefore
             erre
             with
             them
             .
          
           
             In
             the
             23.
             
             Vers.
             we
             have
             no
             more
             but
             Susceperunt
             ,
             as
             Pagnime
             ,
             or
             Re●…eperunt
             ,
             as
             Tremellius
             reads
             it
             :
             But
             to
             read
             ,
             
               Susceperunt
               in
               solemnem
               ritum
            
             ,
             is
             to
             make
             an
             addition
             to
             the
             text
             .
          
           
             The
             28.
             
             Vers.
             calls
             not
             this
             Feast
             a
             Rite
             ,
             but
             only
             
               dies
               memorati
            
             ,
             or
             celebres
             .
             And
             what
             if
             we
             graunt
             that
             this
             Feast
             was
             a
             rite
             ?
             might
             it
             not
             ,
             for
             all
             that
             ,
             be
             meerely
             civill
             ?
             No
             ,
             saith
             the
             Bishop
             ,
             Rites
             ,
             I
             
               trust
               ,
               and
               Ceremonies
               ,
               pertaine
               to
               the
               Church
               ,
               and
               to
               the
               service
               of
               God.
               
            
          
           
             Answ.
             The
             version
             which
             the
             Bishop
             followed
             ,
             hath
             a
             
               Rite
               ,
               not
               a
               Ceremony
            
             .
             Now
             ,
             of
             Rites
             is
             certaine
             ,
             that
             they
             belong
             to
             the
             common-wealth
             ,
             as
             well
             as
             to
             the
             Church
             .
             For
             
               injure
               Politico
               ,
               sui
               sunt
               ,
               imperati
               &
               solemnes
               ritus
               ,
            
             saith
             q
             Iunius
             .
          
           
             Fourthly
             ,
             saith
             the
             B.
             they
             fast
             and
             pray
             here
             in
             this
             Verse
             ;
             (
             meaning
             the
             31.
             )
             fast
             the
             eve
             ,
             the
             fourteenth
             ,
             and
             so
             then
             ,
             the
             day
             following
             ,
             to
             be
             holy
             day
             of
             course
             .
          
           
             Answ.
             The
             latine
             version
             ,
             which
             the
             B.
             followeth
             ,
             and
             whereupon
             he
             buildeth
             this
             reason
             ,
             readeth
             the
             31.
             
             Verse
             very
             corruptly
             ,
             and
             no
             wayes
             according
             to
             the
             originall
             ,
             as
             will
             easily
             appeare
             to
             any
             who
             can
             compare
             them
             together
             .
             Wherefore
             the
             best
             interpreters
             take
             the
             fasting
             and
             prayer
             spoken
             of
             Vers.
             31.
             to
             be
             meant
             of
             the
             time
             before
             their
             delivery
             .
             Now
             ,
             after
             they
             were
             delivered
             ,
             they
             decreed
             that
             the
             matters
             of
             their
             fasting
             and
             crying
             ,
             should
             be
             remembered
             upon
             the
             dayes
             of
             Purim
             ;
             which
             were
             to
             solemnize
             that
             preservation
             ,
             
               quam
               Iejunio
               &
               precibus
               fuerant
               a
               Deo
               consequuti
               ,
            
             as
             saith
             Tremellius
             .
          
           
             But
             fiftly
             ,
             sai●…h
             he
             ,
             with
             fasting
             and
             prayer
             (
             here
             )
             almes
             also
             is
             enjoyned
             ,
             (
             at
             the
             22.
             
             Verse
             )
             these
             three
             will
             make
             it
             past
             a
             day
             of
             revels
             or
             m●…r●…h
             .
          
           
             I
             have
             answered
             already
             ,
             that
             their
             fasting
             and
             praying
             are
             not
             to
             be
             referred
             to
             the
             dayes
             of
             Purim
             ,
             which
             were
             memorialls
             of
             
             their
             delivery
             ,
             but
             to
             the
             time
             past
             ,
             when
             by
             the
             meanes
             of
             fasting
             and
             prayer
             they
             did
             impetrate
             their
             delivery
             ,
             before
             ever
             the
             dayes
             of
             Purim
             were
             heard
             of
             :
             and
             as
             touching
             almes
             ,
             it
             can
             make
             no
             holy
             day
             ;
             because
             much
             almes
             may
             be
             ,
             and
             hath
             been
             given
             upon
             dayes
             of
             civill
             joy
             and
             solemnity
             .
          
           
             If
             the
             B.
             help
             not
             himselfe
             with
             his
             sixt
             reason●…
             ,
             he
             is
             like
             to
             come
             off
             with
             no
             great
             credit
             .
             May
             we
             then
             know
             what
             that
             is
             ?
          
           
             Lastly
             ,
             saith
             he
             ,
             as
             a
             holy
             day
             the
             Iewes
             ever
             kept
             it
             ,
             have
             a
             peculiar
             set
             service
             for
             it
             in
             their
             Seders
             ;
             set
             Psalmes
             to
             sing
             ,
             set
             lesson
             ,
             to
             read
             ,
             set
             prayers
             to
             say
             ,
             good
             and
             godly
             all
             :
             None
             ,
             but
             as
             they
             have
             used
             from
             all
             antiquity
             .
          
           
             Answ.
             1.
             
             The
             B.
             could
             not
             have
             made
             this
             word
             good
             ,
             that
             the
             Iewes
             did
             ever
             &
             from
             all
             antiquity
             keep
             the
             dayes
             of
             Purim
             ,
             in
             this
             fashion
             .
          
           
             2.
             
             This
             maner
             of
             holding
             that
             Feast
             ,
             whensoever
             it
             beganne
             ,
             had
             no
             warrant
             from
             the
             first
             institution
             ,
             but
             was
             (
             as
             many
             other
             things
             )
             taken
             up
             by
             the
             Iewes
             in
             after
             ages
             :
             and
             so
             the
             B.
             proveth
             not
             the
             p●…nt
             which
             he
             taketh
             in
             hand
             ,
             namely
             ,
             that
             the
             dayes
             spoken
             of
             in
             this
             text
             were
             enacted
             or
             appointed
             to
             be
             kept
             as
             holy
             dayes
             .
          
           
             3.
             
             The
             service
             which
             the
             Iewes
             in
             latter
             times
             use
             upon
             the
             dayes
             of
             Purim
             ,
             is
             not
             much
             to
             be
             regarded
             .
             For
             as
             r
             Godwyn
             noteth
             out
             of
             Hospinian
             ,
             they
             reade
             the
             history
             of
             Esther
             in
             their
             Synagogues
             ,
             and
             so
             often
             as
             they
             here
             mention
             of
             Haman
             ,
             they
             doe
             with
             their
             fists
             and
             hammers
             beat
             upon
             the
             benches
             and
             boords
             ,
             as
             if
             they
             did
             knock
             upon
             Hamans
             head
             .
          
           
             When
             thus
             they
             have
             behaued
             themselves
             ,
             in
             the
             very
             time
             of
             their
             Lyturgie
             ,
             like
             furious
             and
             drunken
             people
             ,
             the
             rest
             of
             the
             day
             they
             passe
             over
             in
             outragious
             revelling
             .
             And
             here
             I
             take
             leave
             of
             the
             Bishop
             .
          
           
             Thirdly
             ,
             we
             say
             ,
             whether
             the
             dayes
             of
             Purim
             were
             instituted
             to
             be
             
               
                 Sect.
              
               10
            
             holy
             dayes
             ,
             or
             not
             ,
             yet
             there
             was
             some
             more
             thē
             ordinary
             warrāt
             for
             them
             ,
             because
             Mordecai
             ,
             by
             whose
             advice
             &
             direction
             they
             were
             appointed
             to
             be
             kept
             ,
             was
             a
             Prophet
             by
             the
             instinct
             and
             revelation
             of
             the
             Spirit
             ,
             Esther
             .
             4.
             13.
             
             
               Non
               multum
               fortasse
               aberraverimus
            
             ,
             saith
             s
             
               Hospinian
               ,
               si
               dicamut
               hoc
               a
               Mordochao
               &
               Hesthera
               ,
               ex
               peculiari
               Spiritus
               Sancti
               instinctu
               factum
               .
            
          
           
             t
             B.
             Lindsey
             beleeveth
             ,
             that
             they
             had
             only
             a
             generall
             warrant
             such
             as
             the
             Church
             hath
             still
             to
             put
             order
             to
             the
             circumstances
             belonging
             to
             Gods
             worship
             ,
             and
             all
             his
             reason
             is
             because
             if
             the
             Iewes
             had
             received
             any
             other
             particular
             warrant
             ,
             the
             Sacred
             story
             should
             not
             have
             passed
             it
             over
             in
             silence
             .
          
           
             Answ.
             Thus
             much
             we
             understand
             from
             the
             Sacred
             Storie
             ,
             that
             the
             Iewes
             had
             the
             direction
             of
             a
             Prophet
             for
             the
             dayes
             of
             Purim
             ;
             and
             that
             was
             a
             warrant
             more
             then
             ordinary
             ,
             because
             Prophets
             were
             the
             extraordinary
             Ministers
             of
             God.
             
          
           
           
             Fourthly
             ,
             as
             touching
             the
             Feast
             of
             the
             dedication
             of
             the
             Altar
             by
             
               
                 Sect.
              
               11
            
             
               Judas
               Machabeus
            
             .
             1.
             
             Let
             us
             heare
             what
             w
             Cartwright
             very
             gravely
             and
             judiciously
             propoundeth
             .
          
           
             
               That
               this
               Feast
               was
               unduely
               instituted
               and
               ungroundedly
               ,
               it
               may
               appeare
               by
               conference
               of
               the
               dedication
               of
               the
               first
               Temple
               vnder
               Solomon
               ,
               and
               of
               the
               secund
               ,
               after
               the
               captivity
               returned
               from
               Babylon
               .
               In
               which
               dedication
               seeing
               there
               was
               no
               yearly
               rememberance
               by
               solemnity
               of
               Feast
               ,
               not
               so
               much
               as
               one
               day
               ,
               it
               is
               evident
               that
               the
               yearly
               celebrtion
               of
               this
               Feast
               for
               eight
               dayes
               ,
               was
               not
               compassed
               by
               that
               Spirit
               that
               Solomon
               and
               the
               captivity
               were
               directed
               by
               :
               Which
               Spirit
               when
               it
               dwelt
               more
               plentifully
               in
               Solomon
               ,
               and
               in
               the
               Prophets
               that
               stood
               at
               the
               stearne
               of
               the
               captivities
               dedication
               ,
               then
               it
               did
               in
               Iudas
               ,
               it
               was
               in
               him
               so
               much
               the
               more
               presumptuous
               ,
               as
               having
               a
               shorter
               legge
               then
               they
               ,
               he
               du●…
               in
               that
               matter
               overstride
               them
               .
               And
               his
               rashnesse
               is
               so
               much
               the
               more
               aggravated
               ,
               as
               each
               of
               them
               for
               the
               building
               of
               the
               whole
               Temple
               ,
               with
               all
               the
               implements
               and
               furniture
               thereof
               ,
               made
               no
               Feast
               to
               renewe
               the
               annuall
               memory
               ,
               where
               Iudas
               only
               for
               renewment
               of
               the
               Altar
               ,
               and
               of
               certaine
               other
               decayed
               places
               of
               the
               Temple
               ,
               instituted
               this
               great
               solemnity
               .
            
          
           
             2.
             
             The
             Feast
             of
             the
             dedication
             was
             not
             free
             of
             Pharisaicall
             invention
             :
             For
             as
             x
             Tremellius
             observeth
             out
             of
             the
             
               Talmud
               ,
               statuerunt
               Sapientes
               illius
               seculi
               ,
               ut
               recurrentibus
               annis
               ,
               ●…cto
               illi
               dies
               ,
            
             &c.
             
             Yet
             albeit
             the
             Pharises
             were
             called
             
               Sapientes
               Israelis
            
             .
             y
             
               B.
               Lindsey
            
             will
             not
             graunt
             ,
             that
             they
             were
             the
             wise-men
             of
             whom
             the
             Talmud
             speaketh
             ;
             for
             (
             saith
             he
             )
             it
             behoved
             these
             who
             appointed
             festivities
             ,
             not
             only
             to
             be
             wise-men
             ,
             but
             men
             of
             authority
             also
             .
          
           
             But
             what
             doe
             we
             heare
             ?
             were
             not
             the
             Pharises
             men
             of
             authority
             ?
             Why
             ?
             z
             Saith
             not
             Christ
             they
             sate
             in
             Moses
             Chaire
             ?
             Saith
             not
             a
             
               Calvine
               ,
               In
               Ecclesia
               regimine
               &
               Scripturae
               interpretatione
               ,
               haec
               sect●…
               primatum
               tenebat
               ?
            
             Saith
             not
             b
             
               Ca●…ero
               ,
               Cum
               Pharisaeorum
               pr●…cipua
               esset
               authoritas
               (
               ut
               ubique
               docet
               Iesephus
               .
               )
               &c.
               
            
          
           
             Doth
             not
             Iosephus
             speake
             so
             much
             of
             their
             authority
             ,
             that
             in
             one
             c
             place
             he
             saith
             ,
             
               Nomē
               igitur
               regni
               ,
               erat
               penes
               reginam
               (
               Alexandram
               )
               pen●…
               Phariseos
               vero
               administratio
               .
            
             And
             in
             d
             another
             place
             ,
             
               Erat
               ▪
               enim
               quadam
               Iudaeorum
               Secta
               exactiorem
               Patri●…
               legis
               cognitionem
               sibi
               vendicans
               ,
               &c.
               
               Hi
               Pharisaei
               vocatur
               ,
               genus
               hominum
               astutum
               ,
               arrogans
               ,
               &
               interdum
               regibus
               quoque
               infestum
               ,
               ut
               eos
               etiam
               aperte
               impuguare
               non
               vereatur
               ?
            
          
           
             3.
             
             There
             is
             nothing
             alleadged
             which
             can
             prove
             the
             lawfulnesse
             of
             this
             Feast
             of
             the
             dedication
             .
          
           
           
             It
             is
             but
             barely
             and
             boldy
             affirmed
             by
             e
             
               B.
               Lindsey
            
             ,
             that
             the
             Pharises
             were
             not
             rebuked
             by
             Christ
             for
             this
             feast
             ,
             because
             we
             reade
             not
             so
             much
             in
             Scripture
             .
             For
             there
             were
             very
             many
             things
             which
             Iesus
             did
             and
             said
             ,
             that
             f
             are
             not
             written
             in
             Scripture
             .
             And
             whereas
             it
             seemeth
             to
             some
             ,
             that
             Christ
             did
             countenance
             and
             approve
             this
             feast
             ,
             because
             g
             he
             gave
             his
             presence
             unto
             the
             same
             ,
             we
             must
             remember
             ,
             that
             the
             circumstances
             only
             ,
             of
             time
             and
             place
             ,
             are
             noted
             by
             the
             Euangelist
             ,
             for
             euidence
             to
             the
             storie
             ,
             and
             not
             for
             any
             mistery
             .
             Christ
             had
             come
             up
             to
             the
             feast
             of
             Tabernacles
             ,
             Io.
             7.
             and
             tarried
             stil
             all
             that
             while
             ,
             because
             then
             there
             was
             a
             great
             confluence
             of
             people
             in
             Ierusalem
             .
             Whereupon
             he
             tooke
             occasion
             to
             spread
             the
             ●…t
             of
             the
             Gospell
             for
             catching
             of
             many
             soules
             And
             whileas
             Iohn
             saith
             ,
             
               It
               was
               at
               Ierusalem
               the
               feast
               of
               the
               Dedication
            
             he
             gives
             a
             reason
             ,
             only
             of
             the
             confluence
             of
             many
             people
             at
             Ierusalem
             ,
             and
             sheweth
             how
             it
             came
             to
             passe
             that
             Christ
             had
             occasion
             to
             preach
             to
             such
             a
             great
             multitude
             .
             And
             whileas
             he
             addeth
             ,
             
               And
               it
               was
               Winter
            
             ,
             he
             giveth
             a
             reason
             of
             Christs
             walking
             in
             Solomons
             porch
             ,
             whether
             the
             Iewes
             resort
             was
             ;
             it
             was
             not
             thought
             beseeming
             to
             walk
             in
             the
             Temple
             it selfe
             ,
             but
             in
             the
             porch
             men
             used
             to
             conveene
             either
             for
             talking
             or
             walking
             ,
             because
             in
             summer
             the
             porch
             shaddowed
             them
             from
             the
             heat
             of
             the
             sunne
             ,
             and
             in
             Winter
             it
             lay
             open
             to
             the
             sunne
             shine
             and
             to
             heat
             .
             Others
             thinke
             that
             whileas
             he
             saith
             ,
             it
             was
             winter
             ,
             importeth
             that
             therefore
             Christ
             was
             the
             more
             frequently
             in
             the
             Temple
             ,
             knowing
             that
             his
             time
             was
             short
             which
             he
             had
             then
             for
             his
             preaching
             ,
             for
             in
             the
             entry
             of
             the
             nex
             Spring
             he
             was
             to
             suffer
             .
             Howsoever
             ,
             it
             is
             not
             certaine
             of
             what
             feast
             of
             dedication
             Iohn
             speaketh
             ;
             h
             B●…llinger
             leaves
             it
             Doubtfull
             :
             and
             Maldonat
             saith
             ,
             that
             this
             opinion
             which
             taketh
             the
             dedication
             ,
             of
             the
             Altar
             by
             
               Iudas
               Machabeus
            
             to
             be
             meant
             by
             Iohn
             ,
             hath
             sewest
             
             authors
             .
             But
             to
             let
             this
             passe
             ,
             whereas
             the
             k
             Rhemists
             alleadge
             that
             Christ
             approved
             this
             feast
             ,
             because
             he
             was
             present
             at
             it
             :
             Cartwright
             and
             Fulke
             answere
             them
             that
             Christs
             being
             present
             at
             it
             proveth
             not
             his
             approving
             of
             it
             .
             
               Non
               festum
               proprie
               honoravit
               Christus
            
             saith
             l
             
               Iunius
               ,
               sed
               caetum
               piorum
               convenientum
               festo
               :
               nam
               omnes
               ejusmodi
               occasiones
               seminandi
               Euangelii
               sui
               observabat
               &
               capiebat
               Christus
               .
            
          
           
             
               Quasi
               vero
            
             (
             saith
             m
             
               Hospinian
               )
               Christus
               Encaeniorum
               causa
               Hierosolymam
               abierit
               .
            
             Nay
             ,
             but
             he
             saw
             he
             had
             a
             convenient
             occasion
             ,
             
               ad
               instituendam
               hominum
               multitudinem
               ,
               ad
               ill●…d
               festum
               confluentium
               .
            
          
           
             Even
             as
             Paul
             choosed
             to
             be
             preseut
             at
             certaine
             Iewish
             feasts
             ,
             n
             not
             for
             any
             respect
             to
             the
             feasts
             themselves
             ,
             nor
             for
             any
             honour
             which
             he
             meant
             to
             give
             them
             ,
             but
             for
             the
             multitudes
             cause
             ,
             who
             resorted
             to
             the
             same
             ,
             among
             whom
             he
             had
             a
             more
             plentifull
             occasion
             
             to
             spread
             the
             Gospell
             at
             those
             festivities
             ,
             them
             at
             other
             times
             in
             the
             yeare
             .
          
           
             I
             had
             thought
             here
             to
             close
             this
             chapter
             ;
             but
             finding
             that
             as
             the
             Parret
             which
             other
             while
             useth
             the
             forme
             of
             a
             mans
             voice
             ,
             yet
             being
             
               
                 Sect.
              
               11
            
             beaten
             and
             chaffed
             ,
             returneth
             to
             its
             owne
             naturall
             voice
             ,
             so
             some
             of
             our
             Opposites
             ,
             who
             haue
             beene
             but
             erst
             pr●…ting
             some
             what
             of
             the
             language
             of
             Canaan
             against
             us
             ,
             finding
             themselves
             pressed
             and
             perplexed
             in
             such
             a
             way
             of
             reasoning
             ,
             have
             quickly
             changed
             their
             tune
             ,
             and
             beginne
             to
             talk
             to
             us
             of
             warrants
             of
             another
             nature
             nor
             the
             word
             of
             God
             :
             I
             am
             therefore
             to
             digresse
             with
             them
             .
             And
             I
             perceive
             ere
             we
             know
             well
             where
             they
             are
             ,
             they
             are
             passed
             from
             Scripture
             to
             custome
             .
             For
             if
             we
             will
             listen
             ,
             thus
             saith
             one
             of
             te
             greatest
             note
             among
             hem
             ,
             p
             
               B.
               Andrewes
            
             I
             trow
             they
             call
             him
             .
             
               We
               doe
               but
               make
               our selves
               to
               be
               pittied
               otherwhile
               ,
            
             (
             well
             said
             )
             
               when
               we
               stand
               wringing
               the
               Scriptures
               ,
            
             (
             well
             said
             )
             
               to
               straine
               that
               out
               of
               them
               which
               is
               not
               in
               them
            
             (
             well
             said
             )
             
               and
               so
               can
               never
               come
               Liquide
               from
               them
               ,
            
             (
             well
             said
             :
             )
             
               when
               yet
               we
               have
               for
               the
               same
               point
               the
               Churches
               custome
               ,
               cleare
               enough
               .
               And
               that
               is
               enough
               by
               vertue
               of
               this
               text
            
             ;
             (
             meaning
             .
             1.
             
             Cor.
             11.
             16.
             )
             And
             after
             he
             saith
             ,
             that
             we
             are
             taught
             by
             the
             Apostles
             example
             
               in
               points
               of
               this
               nature
               ,
               of
               Ceremony
               or
               Circumstance
               ,
               ever
               to
               pitch
               upon
               habemus
               ,
               or
               non
               habemus
               talem
               consuetudinem
               .
            
          
           
             Answ.
             1.
             
             The
             text
             gives
             him
             no
             ground
             for
             this
             doctrine
             ,
             that
             in
             matters
             of
             Ceremony
             we
             are
             to
             pitch
             upon
             
               habemus
               or
               non
               habemus
               talem
               consuetudinem
               ,
            
             so
             that
             he
             is
             wide
             away
             while
             as
             he
             spendeth
             the
             greatest
             part
             of
             his
             Sermon
             ,
             in
             the
             pressing
             of
             this
             point
             ,
             that
             the
             custome
             of
             the
             Church
             should
             be
             enough
             to
             us
             in
             matters
             of
             Ceremony
             ,
             and
             particularly
             in
             the
             keeping
             of
             Easter
             :
             for
             the
             custome
             of
             the
             Church
             there
             spoken
             of
             ,
             is
             not
             concerning
             a
             point
             of
             circumstance
             ,
             but
             concerning
             a
             very
             substantiall
             and
             necessary
             point
             ,
             namely
             ,
             not
             to
             be
             contentious
             :
             neither
             doth
             the
             Apostle
             urge
             those
             orders
             of
             the
             mens
             praying
             uncovered
             ,
             and
             the
             womens
             praying
             veiled
             ,
             from
             this
             ground
             ,
             because
             so
             was
             the
             Churches
             custome
             ,
             (
             as
             the
             B.
             Would
             have
             it
             .
             )
             but
             only
             he
             is
             warning
             the
             Corinthians
             not
             to
             be
             contentious
             about
             those
             matters
             ,
             because
             the
             Churches
             have
             no
             such
             custome
             as
             to
             be
             contentious
             .
             So
             is
             the
             place
             expounded
             by
             
               Chrysostome
               ,
               Ambrose
               ,
               Calvine
               ,
               Martyr
               ,
               Bullinger
               .
               Marlorat
               ,
               Beza
               ,
               Fulcke
               ,
               Cartwright
               ,
               Pareus
               ,
            
             and
             our
             owne
             Archbischop
             of
             
               Sainct
               Andrews
            
             in
             his
             sermon
             upon
             that
             text
             .
             And
             for
             this
             exposition
             it
             maketh
             ,
             that
             the
             Apostle
             in
             the
             praeceding
             part
             of
             the
             Chapter
             hath
             given
             sufficient
             reasons
             for
             that
             order
             of
             covering
             or
             veiling
             the
             women
             :
             wherefore
             if
             any
             would
             contend
             about
             the
             matter
             ,
             he
             tells
             them
             they
             must
             contend
             with
             themselves
             ,
             for
             
             they
             not
             the
             Churches
             of
             God
             would
             not
             contend
             with
             them
             ,
             they
             had
             no
             such
             custome
             .
             But
             if
             we
             admit
             
               B.
               Andrewes
            
             glosse
             ,
             then
             why
             doth
             the
             Apostle
             ,
             after
             he
             hath
             given
             good
             reasons
             for
             the
             veiling
             of
             Women
             ,
             subjoyne
             ,
             
               If
               any
               man
               seeme
               to
               be
               contentious
               ,
            
             &c.
             
             The
             B.
             resolveth
             us
             ,
             that
             the
             Apostle
             saw
             that
             a
             wrangling
             wit
             would
             elude
             these
             reasons
             which
             he
             had
             given
             ,
             and
             he
             had
             no
             other
             reasons
             to
             give
             ,
             therefore
             he
             resolves
             all
             into
             the
             Churches
             practice
             ,
             enough
             of
             it self
             to
             suffice
             any
             that
             will
             be
             wise
             to
             fobriety
             .
          
           
             Answ
             If
             any
             man
             seeme
             to
             be
             blasphemous
             ,
             we
             have
             no
             such
             custome
             ,
             neither
             the
             Churches
             of
             God.
             What
             ?
             shall
             a
             wrangling
             wit
             elude
             the
             reasons
             given
             by
             the
             Spirit
             of
             God
             ,
             in
             such
             sort
             ,
             that
             he
             must
             give
             some
             other
             more
             sufficient
             proofe
             for
             that
             which
             he
             reacheth
             ?
             Then
             the
             whole
             Scriptures
             of
             God
             must
             yet
             be
             better
             proved
             ,
             because
             the
             unstable
             doe
             wrest
             them
             ,
             as
             q
             Peter
             speakes
             .
          
           
             2.
             
             The
             custome
             of
             the
             Church
             is
             not
             enough
             to
             pitch
             on
             ,
             and
             
               
                 Sect.
              
               XIII
            
             it
             is
             found
             oftentimes
             expedient
             to
             change
             a
             custome
             of
             the
             Church
             .
          
           
             r
             
               Basilius
               Magnus
            
             doth
             flatly
             refuse
             to
             admit
             the
             authority
             of
             custome
             :
             
               Consuetudo
               sine
               veritate
            
             ,
             saith
             s
             
               Cyprian
               ,
               vetustas
               erroris
               est
               .
               Frustra
               enim
               qui
               ratione
               vincuntur
               ,
            
             saith
             t
             
               Augustine
               ,
               consuetudinem
               nobis
               objiciunt
               ,
               quasi
               consuetudo
               major
               sit
               veritate
               ,
               &c.
               
               N●…
               pudor
               est
               ad
               meliora
               transire
               ,
            
             saith
             u
             Ambrose
             to
             the
             Emperour
             
               Valentinian
               :
               Quaelibet
               consuetudo
            
             ,
             x
             saith
             
               Gratia●…
               ,
               veritati
               est
               postponenda
            
             .
          
           
             And
             againe
             :
             y
             
               Corrigendum
               est
               quod
               illicite
               admi●…itur
               ,
               aut
               a
               praed●…cessoribus
               admissum
               invenitur
               .
            
             z
             A
             Politick
             Writer
             admonisheth
             
               retinere
               antiqua
            
             ,
             only
             vvith
             this
             caution
             :
             
               Si
               proba
            
             .
          
           
             a
             Calvine
             (
             speaking
             against
             human
             Ceremonies
             )
             faith
             :
             
               Si
               objiciatur
               ,
               &c.
               
               If.
            
             saith
             he
             ,
             
               antiquity
               be
               objected
               (
               albeit
               they
               who
               are
               too
               much
               addicted
               to
               custome
               and
               to
               received
               fashions
               ,
               de
               boldly
               use
               this
               buckler
               ,
               to
               defend
               all
               their
               corruptions
               ,
               )
               the
               refutation
               is
               easie
               :
               For
               the
               Auncienes
               also
               themselves
               with
               heavie
               complaints
               ,
               have
               aboundantly
               testified
               ,
               that
               they
               did
               not
               approve
               of
               any
               thing
               which
               was
               devised
               by
               the
               will
               of
               men
               .
            
             In
             the
             end
             of
             the
             Epistle
             he
             alleadgeth
             this
             testimony
             of
             
               Cyprian
               .
               If
               Christ
               alone
               be
               to
               be
               heard
               ,
               then
               we
               ought
               not
               to
               give
               heed
               what
               any
               man
               before
               us
               hath
               thought
               fit
               to
               be
               done
               ,
               but
               what
               Christ
               (
               who
               is
               before
               all
               )
               hath
               done
               ,
               for
               we
               must
               not
               follow
               the
               custome
               of
               man
               ,
               but
               the
               trueth
               of
               God.
               
            
          
           
             What
             can
             be
             more
             plaine
             ,
             then
             that
             antiquity
             cannot
             be
             a
             confirmation
             to
             errour
             ,
             nor
             custome
             a
             prejudice
             to
             trueth
             ?
          
           
             Wherefore
             b
             
               D.
               Forbesse
            
             also
             despiseth
             such
             Arguments
             as
             are
             taken
             from
             the
             custome
             of
             the
             Church
             .
          
           
             3.
             
             There
             vvas
             a
             custome
             in
             the
             Churches
             of
             God
             ,
             to
             give
             the
             
               
                 Sect.
              
               XIV
            
             holy
             Communion
             to
             Infants
             ,
             &
             another
             custome
             to
             minister
             Baptismeonly
             
             about
             Easter
             and
             Pentecost
             :
             Sundry
             such
             abuses
             got
             place
             in
             the
             Church
             .
          
           
             If
             then
             it
             be
             enough
             to
             pitch
             upon
             custome
             ,
             why
             ought
             not
             those
             customes
             to
             have
             been
             commended
             &
             continued
             ?
             But
             if
             they
             were
             commendably
             changed
             ,
             then
             ought
             we
             not
             to
             follow
             blindly
             the
             bare
             custome
             of
             the
             Church
             ,
             but
             examine
             the
             equity
             of
             the
             same
             ,
             and
             demaund
             grounds
             of
             reason
             for
             it
             .
          
           
             S.
             Paul
             ,
             (
             saith
             c
             
               D.
               Fulke
               ,
            
             )
             doth
             give
             reasons
             for
             that
             order
             of
             covering
             Womens
             heads
             :
             
               By
               whose
               example
               the
               Preachers
               are
               likewise
               to
               endeavour
               to
               satisfy
               by
               reason
               both
               men
               &
               women
               ,
               that
               humbly
               desire
               their
               resolution
               for
               quiet
               of
               their
               conscience
               ,
               &
               not
               to
               beate
               them
               dovvne
               vvith
               the
               club
               of
               custome
               only
               .
            
          
           
             4.
             
             Whereas
             the
             custome
             of
             some
             Churches
             is
             alleadged
             for
             the
             Ceremonies
             ,
             wee
             have
             objected
             the
             custome
             of
             other
             Churches
             against
             them
             :
             Neither
             shall
             ever
             our
             Opposites
             prove
             them
             to
             be
             the
             customes
             of
             the
             Church
             universall
             .
          
           
             5.
             
             A
             great
             part
             of
             that
             Ecclesiasticall
             custome
             which
             is
             alleadged
             for
             the
             Ceremonies
             ,
             resolveth
             into
             that
             Idolatrous
             &
             superstitious
             use
             of
             them
             ,
             which
             hath
             long
             continued
             in
             the
             kingdome
             of
             Antichrist
             :
             But
             that
             such
             a
             custome
             maketh
             against
             them
             ,
             it
             hath
             been
             proved
             d
             before
             .
          
           
             6.
             
             If
             it
             were
             so
             that
             we
             ought
             to
             pitch
             upon
             the
             Churches
             custome
             ,
             yet
             (
             that
             I
             may
             speake
             with
             
               Mr.
               Hooker
            
             )
             the
             Law
             of
             common
             indulgence
             permitteth
             us
             to
             think
             of
             our
             owne
             customes
             ,
             as
             half
             a
             thought
             better
             then
             the
             customes
             of
             others
             .
          
           
             But
             why
             was
             there
             such
             a
             change
             made
             in
             the
             Discipline
             Policie
             and
             Orders
             of
             the
             Church
             of
             Scotland
             ,
             which
             were
             agreable
             to
             the
             Word
             of
             God
             ,
             confirmed
             &
             ratified
             by
             generall
             Assemblies
             &
             Parliaments
             ,
             used
             and
             enjoyed
             with
             so
             great
             peace
             and
             purity
             ?
             Oure
             ,
             custome
             should
             have
             holden
             the
             Ceremonies
             out
             of
             Scotland
             ,
             hold
             them
             in
             else-where
             as
             it
             may
             .
          
        
         
           
           
             CHAP.
             VII
             .
          
           
             
               That
               the
               Lawfulnesse
               of
               the
               Ceremonies
               can
               not
               be
               warranted
               by
               any
               Ecclesiasticall
               Law
               ,
               nor
               by
               any
               power
               which
               the
               Church
               hath
               to
               put
               order
               to
               things
               belonging
               to
               Divine
               Worship
               .
            
          
           
             WE
             have
             proved
             that
             the
             Ceremonies
             cannot
             be
             warranted
             by
             
               
                 Sect.
              
               I
            
             the
             Law
             of
             God.
             It
             followeth
             to
             examine
             whether
             any
             Law
             of
             Man
             ,
             or
             power
             upon
             Earth
             ,
             can
             make
             them
             lawfull
             or
             warrantable
             unto
             us
             .
          
           
             We
             will
             beginne
             with
             Lawes
             Ecclesiasticall
             :
             where
             first
             of
             all
             ,
             it
             must
             be
             considered
             well
             ,
             what
             power
             the
             Church
             hath
             to
             make
             lawes
             about
             things
             pertaining
             to
             Religion
             &
             the
             Worship
             of
             God
             ,
             and
             how
             farre
             the
             same
             doth
             extend
             it self
             .
             
               D.
               Fields
            
             resolution
             ,
             touching
             this
             Question
             ,
             is
             as
             followeth
             .
             Thus
             ,
             saith
             e
             he
             ,
             
               we
               see
               our
               Adversaries
               cannot
               prove
               that
               the
               Church
               hath
               power
               to
               annex
               unto
               such
               Ceremonies
               and
               observations
               as
               she
               deviseth
               ,
               the
               remission
               of
               sinnes
               ,
               and
               the
               working
               of
               other
               Spirituall
               and
               supernaturall
               effects
               ,
               which
               is
               the
               only
               thing
               questioned
               between
               them
               and
               us
               about
               the
               power
               of
               the
               Church
               .
               So
               that
               all
               the
               power
               the
               Church
               hath
               ,
               more
               then
               by
               her
               power
               to
               publish
               the
               Commandements
               of
               Christ
               the
               Sonne
               of
               God
               ,
               and
               by
               her
               censures
               to
               punish
               the
               offenders
               against
               the
               same
               ,
               is
               only
               in
               prescribing
               things
               that
               pertaine
               to
               comelinesse
               and
               order
               .
               Comelinesse
               requireth
               that
               not
               only
               that
               gravity
               and
               modesty
               doe
               appeare
               in
               the
               performance
               of
               the
               works
               of
               Gods
               service
               ,
               that
               beseemeth
               actions
               of
               that
               nature
               ,
               but
               also
               that
               such
               Rites
               and
               Ceremonies
               bee
               used
               ,
               as
               may
               cause
               a
               due
               respect
               unto
               and
               regard
               of
               the
               things
               performed
               ,
               and
               thereby
               stirre
               men
               up
               to
               greater
               fervour
               and
               devotion
               .
            
          
           
             And
             after
             :
             
               Order
               requireth
               that
               there
               be
               set
               houres
               for
               prayer
               ,
               preaching
               ,
               and
               ministring
               the
               Sacraments
               ,
               that
               there
               be
               silence
               &
               attention
               when
               the
               things
               are
               performed
               ,
               that
               Women
               be
               silent
               in
               the
               Church
               ,
               that
               all
               things
               be
               administrate
               according
               to
               the
               rules
               of
               Discipline
               .
            
          
           
             This
             his
             discourse
             is
             but
             a
             bundle
             of
             incongruities
             :
             For.
             1.
             he
             saith
             ,
             that
             the
             Churches
             power
             to
             annex
             unto
             the
             Ceremonies
             which
             she
             deviseth
             the
             working
             of
             Spirituall
             and
             supernaturall
             effects
             ,
             is
             the
             onely
             thing
             questioned
             between
             our
             adversaries
             and
             us
             ,
             about
             the
             power
             of
             Church
             .
             Now
             ,
             our
             Adversaries
             contend
             with
             us
             also
             about
             the
             power
             of
             the
             Church
             to
             make
             new
             Articles
             of
             Faith
             ;
             and
             her
             power
             to
             make
             Lawes
             binding
             the
             conscience
             :
             both
             which
             controversies
             are
             touched
             by
             f
             himselfe
             .
          
           
             2.
             
             He
             isath
             ,
             that
             comelinesse
             requireth
             the
             use
             of
             such
             Ceremonies
             ,
             
             as
             may
             cause
             a
             due
             respect
             unto
             ,
             and
             regard
             of
             the
             works
             of
             Gods
             service
             ,
             and
             thereby
             stirre
             men
             up
             to
             greater
             fervour
             and
             devotion
             .
             But
             it
             hath
             been
             already
             shewed
             ,
             that
             g
             the
             comelinesse
             which
             the
             Apostle
             requireth
             in
             the
             Church
             and
             service
             of
             God
             ,
             cannot
             comprehend
             such
             Ceremonies
             under
             it
             ,
             and
             that
             it
             is
             no
             other
             then
             that
             very
             common
             externall
             decency
             ,
             which
             is
             beseeming
             for
             all
             the
             Assemblies
             of
             men
             ,
             as
             well
             civill
             as
             sacred
             .
          
           
             3.
             
             Whileas
             he
             is
             discoursing
             of
             the
             Churches
             power
             to
             prescribe
             things
             pertaining
             to
             order
             ,
             contra-distinguished
             from
             her
             power
             which
             she
             hath
             to
             publish
             the
             Commandements
             of
             Christ
             ,
             he
             reckons
             forth
             ,
             among
             his
             other
             examples
             ,
             Womens
             silence
             in
             the
             Church
             ,
             as
             if
             the
             Church
             did
             prescribe
             this
             as
             a
             matter
             of
             order
             left
             to
             her
             determination
             ,
             and
             not
             publish
             it
             as
             the
             Commandement
             of
             Christ
             in
             his
             Word
             .
          
           
             4.
             
             Whereas
             he
             saith
             ,
             that
             the
             Church
             hath
             power
             to
             prescribe
             such
             Rites
             &
             Ceremonies
             ,
             as
             may
             cause
             a
             due
             respect
             unto
             ,
             &
             regard
             of
             the
             workes
             of
             Gods
             service
             ,
             and
             thereby
             stirre
             men
             up
             to
             greater
             fervour
             and
             devotion
             :
             by
             his
             owne
             words
             shall
             he
             be
             condemned
             .
             For
             a
             little
             before
             ,
             he
             reprehendeth
             the
             Romanists
             for
             maintaining
             that
             the
             Church
             hath
             power
             to
             annex
             unto
             the
             Ceremonies
             which
             she
             deviseth
             ,
             the
             working
             of
             Spirituall
             and
             supernaturall
             effects
             .
             And
             a
             litle
             after
             ,
             he
             saith
             ,
             that
             the
             Church
             hath
             no
             power
             to
             ordaine
             such
             Ceremonies
             as
             serve
             to
             signify
             ,
             assure
             and
             convey
             unto
             men
             ,
             such
             benefites
             of
             sauing
             grace
             ,
             as
             God
             in
             Christ
             is
             pleased
             to
             bestow
             on
             them
             .
             Now
             ,
             to
             cause
             a
             regard
             of
             ,
             and
             a
             respect
             unto
             the
             works
             of
             Gods
             service
             ,
             and
             thereby
             to
             stirre
             up
             men
             to
             ●…ervour
             and
             devotion
             ,
             what
             is
             it
             but
             the
             working
             of
             a
             Spirituall
             &
             supernaturall
             effect
             ,
             &
             the
             conveying
             unto
             men
             such
             a
             benefit
             of
             saving
             grace
             ,
             as
             God
             in
             Christ
             is
             pleased
             to
             bestow
             on
             them
             ?
             In
             like
             manner
             ,
             whereas
             he
             holdeth
             ,
             that
             the
             Church
             hath
             power
             to
             ordaine
             such
             Ceremonies
             ,
             as
             serve
             to
             expresse
             those
             Spirituall
             and
             Heavenly
             affections
             ,
             dispositions
             ,
             motions
             or
             desires
             ,
             which
             are
             or
             should
             be
             in
             men
             ;
             In
             the
             very
             same
             place
             he
             confuteth
             himselfe
             ,
             whileas
             he
             affirmeth
             that
             the
             Church
             hath
             no
             power
             to
             ordaine
             such
             Ceremonies
             as
             serve
             to
             signifie
             unto
             men
             those
             benefites
             of
             saving
             grace
             ,
             which
             God
             in
             Christ
             is
             pleased
             to
             bestow
             on
             them
             .
             Now
             ,
             to
             expresse
             such
             Heavenly
             &
             Spirituall
             affections
             ,
             dispositions
             ,
             motions
             ,
             or
             desires
             ,
             as
             should
             be
             in
             men
             ;
             is
             (
             I
             suppose
             )
             to
             signify
             unto
             men
             such
             benefites
             of
             saving
             grace
             ,
             as
             God
             in
             Christ
             is
             pleased
             to
             bestow
             on
             them
             .
             Who
             dare
             deny
             it
             ?
          
           
             h
             B.
             Lindsey's
             opinion
             touching
             this
             power
             of
             the
             Church
             ,
             
               
                 Sect.
              
               2
            
             whereof
             we
             dispute
             ,
             is
             ,
             that
             power
             is
             given
             unto
             her
             to
             
               determine
               the
               circumstances
               ,
               which
               are
               in
               the
               generall
               necessary
               to
               be
               used
               in
               Divine
               worship
               ,
               but
               not
               defined
               particularly
               in
               the
               Word
               .
            
          
           
           
             I
             know
             the
             Church
             can
             determine
             nothing
             ,
             which
             is
             not
             of
             this
             kynd
             and
             quality
             .
             But
             the
             Prelats
             meaning
             (
             as
             may
             be
             seene
             in
             that
             same
             Epistle
             of
             his
             ,
             )
             is
             ,
             that
             whatsoever
             the
             Church
             determineth
             ,
             if
             it
             be
             such
             a
             circumstance
             as
             is
             in
             the
             generall
             necessary
             ,
             but
             not
             particularly
             defined
             in
             the
             word
             ,
             then
             we
             can
             not
             say
             ,
             that
             the
             Church
             had
             no
             power
             to
             determine
             &
             enioyne
             the
             same
             ,
             nor
             be
             led
             by
             the
             judgement
             of
             our
             owne
             consciences
             ,
             Iudging
             it
             not
             expedient
             ,
             but
             that
             in
             this
             case
             we
             must
             take
             the
             Churches
             Law
             to
             be
             the
             rule
             of
             our
             consciences
             .
             Now
             ,
             by
             this
             ground
             which
             the
             Prelat
             holdeth
             ,
             the
             Church
             may
             prescribe
             to
             the
             Ministers
             of
             the
             Gospell
             ,
             the
             whole
             habit
             &
             apparel
             of
             the
             Leviticall
             high
             Priest
             ,
             (
             which
             were
             to
             Iudaize
             .
             )
             For
             apparrell
             is
             a
             circumstance
             in
             the
             generall
             necessary
             ,
             yet
             it
             is
             not
             particularly
             defined
             in
             the
             Word
             .
             By
             this
             ground
             ,
             the
             Church
             may
             determine
             that
             I
             should
             ever
             pray
             with
             my
             face
             to
             the
             East
             ,
             preach
             kneeling
             on
             my
             knees
             ,
             sing
             the
             Psalmes
             lying
             on
             my
             backe
             ,
             and
             heare
             Sermon
             standing
             only
             upon
             one
             foot
             .
             For
             in
             all
             these
             actions
             a
             gesture
             is
             necessary
             ;
             but
             there
             is
             no
             gesture
             particularly
             defined
             in
             the
             Word
             ,
             to
             which
             wee
             are
             adstricted
             in
             any
             of
             these
             exercises
             .
          
           
             And
             further
             ,
             because
             
               uno
               absurdo
               dato
               ,
               mille
               sequuntur
               :
            
             By
             this
             ground
             the
             Prelate
             must
             say
             ,
             that
             the
             Church
             hath
             power
             to
             ordaine
             three
             or
             foure
             holy
             dayes
             every
             weeke
             ,
             (
             which
             ordinance
             ,
             as
             he
             himselfe
             hath
             told
             us
             ,
             could
             not
             stand
             with
             charity
             ,
             the
             inseparable
             companion
             of
             piety
             )
             for
             time
             is
             a
             circumstance
             in
             the
             generall
             necessary
             in
             divine
             worship
             :
             yet
             in
             his
             Iudgement
             wee
             are
             not
             bound
             by
             the
             Word
             to
             any
             particular
             time
             ,
             for
             the
             performance
             of
             the
             duties
             of
             Gods
             worship
             .
          
           
             By
             this
             ground
             we
             were
             to
             say
             ,
             that
             Pope
             Innocent
             the
             third
             held
             him
             within
             the
             bounds
             of
             Ecclesiasticall
             power
             ,
             when
             in
             the
             great
             Lateran
             Councell
             ,
             Anno
             1215
             ,
             he
             made
             a
             Decree
             ,
             that
             all
             the
             faithfull
             of
             both
             sexes
             should
             once
             in
             the
             yeare
             atleast
             ,
             to
             wit
             ,
             upon
             Easter-day
             ,
             receive
             the
             Sacrament
             of
             the
             Eucharist
             .
             From
             whence
             it
             hath
             come
             to
             passe
             ,
             that
             the
             common
             people
             in
             the
             Church
             of
             Rome
             receive
             the
             Sacrament
             only
             upon
             Easter
             .
             Now
             ,
             the
             time
             of
             receiving
             the
             Sacrament
             is
             a
             circumstance
             in
             the
             generall
             necssary
             ,
             for
             a
             time
             it
             must
             have
             ,
             but
             it
             is
             not
             particularly
             defined
             in
             the
             Word
             ,
             It
             is
             left
             indefinite
             1.
             
             Cor.
             11.
             26.
             yet
             the
             Church
             hath
             no
             power
             to
             determine
             Easter-day
             ,
             either
             as
             the
             onely
             time
             ,
             or
             as
             the
             fittest
             time
             ,
             for
             all
             the
             faithfull
             of
             both
             sexes
             to
             receive
             the
             Eucharist
             .
             What
             if
             faithfull
             men
             and
             women
             cannot
             have
             time
             to
             prepare
             themselves
             (
             as
             becommeth
             ,
             )
             being
             avocated
             &
             distracted
             by
             the
             no
             lesse
             necessary
             then
             honest
             adoes
             of
             their
             perticular
             callings
             ?
          
           
             What
             if
             they
             can
             not
             have
             the
             Sacrament
             upon
             that
             day
             administered
             according
             to
             our
             Lords
             institution
             ?
             What
             if
             they
             see
             Papists
             confirming
             themselves
             in
             their
             Easter-superstition
             ,
             by
             
             our
             unnecessary
             practice
             ?
             Shall
             they
             swallow
             these
             and
             such
             like
             soule
             destroying
             Camels
             ,
             and
             all
             for
             straining
             out
             the
             gnate
             of
             communicating
             precisely
             upon
             Easter
             day
             ?
             But
             since
             time
             is
             a
             necessary
             circumstance
             ,
             and
             no
             time
             is
             particularly
             defined
             ,
             the
             B.
             must
             say
             more
             also
             ,
             that
             the
             Church
             may
             determine
             Easter
             day
             ,
             for
             the
             onely
             day
             whereupon
             wee
             may
             receive
             the
             Lords
             Supper
             .
          
           
             Last
             of
             all
             ,
             if
             the
             Church
             have
             power
             to
             determine
             all
             circumstances
             in
             the
             generall
             necessary
             ,
             but
             not
             particularly
             defined
             in
             the
             Word
             ,
             what
             could
             bee
             said
             against
             that
             auncient
             order
             of
             solemne
             baptising
             onely
             at
             the
             holy
             dayes
             of
             Easter
             and
             Pentecost
             ,
             (
             whereby
             it
             came
             to
             passe
             ,
             that
             very
             many
             died
             unbaptised
             ,
             as
             i
             Socrates
             writeth
             ?
             )
             Or
             what
             shall
             be
             said
             against
             k
             Tertullian
             his
             opinion
             which
             alloweth
             laymen
             ,
             yea
             women
             ,
             to
             baptise
             .
             May
             the
             Churches
             determination
             make
             all
             this
             good
             ,
             for
             asmuch
             as
             these
             circumstances
             of
             the
             time
             when
             ,
             and
             the
             persons
             by
             whom
             baptisme
             should
             be
             ministred
             ,
             are
             in
             the
             generall
             necessary
             ,
             but
             not
             particularly
             defined
             in
             the
             Word
             ?
             
               Ite
               leves
               nugae
            
             .
          
           
             l
             Camero
             ,
             as
             learned
             a
             Formalist
             as
             any
             of
             the
             former
             ,
             expresseth
             
               
                 Sect.
              
               3
            
             his
             Iudgement
             copiously
             touching
             our
             present
             Question
             .
             He
             saith
             ,
             that
             there
             are
             two
             sorts
             of
             things
             which
             the
             Church
             commandeth
             ,
             to
             wit
             ,
             either
             such
             as
             belong
             to
             Faith
             &
             manners
             ;
             or
             such
             as
             doe
             conduce
             to
             Faith
             and
             manners
             :
             that
             both
             are
             in
             Gods
             Word
             prescribed
             exserte
             plainly
             ,
             but
             not
             one
             way
             ,
             because
             such
             things
             as
             pertaine
             unto
             Faith
             and
             manners
             ,
             are
             in
             the
             Word
             of
             God
             particularly
             commanded
             ,
             whereas
             those
             things
             which
             conduce
             to
             Faith
             and
             manners
             are
             but
             generally
             commended
             unto
             us
             .
             Of
             things
             that
             pertaine
             to
             Faith
             and
             manners
             ,
             he
             saith
             ,
             that
             they
             are
             most
             constant
             and
             certaine
             ,
             and
             such
             as
             can
             admit
             no
             change
             ,
             but
             as
             for
             things
             conducing
             to
             Faith
             and
             manners
             ,
             hee
             saith
             ,
             that
             they
             depend
             upon
             the
             circumstances
             of
             persons
             ,
             place
             and
             time
             ,
             which
             beeing
             almost
             infinite
             ,
             there
             could
             not
             be
             particular
             precepts
             delivered
             unto
             us
             concerning
             such
             things
             .
             Onely
             this
             is
             from
             God
             commended
             unto
             the
             Church
             ,
             that
             whatsoever
             is
             done
             publikely
             ,
             bee
             done
             with
             order
             ;
             and
             what
             privately
             ,
             be
             decent
             .
          
           
             These
             things
             he
             so
             applieth
             to
             his
             purpose
             ,
             that
             he
             determineth
             ,
             in
             neither
             of
             these
             kindes
             the
             Church
             hath
             power
             to
             make
             Lawes
             ,
             because
             in
             things
             pertaining
             to
             Faith
             and
             manners
             ,
             the
             Law
             of
             our
             Lord
             Iesus
             Christ
             is
             plainely
             expressed
             :
             and
             in
             those
             things
             ,
             wherein
             neither
             Faith
             nor
             manners
             are
             placed
             ,
             but
             which
             conduce
             to
             Faith
             and
             manners
             ,
             we
             have
             indeed
             a
             generall
             Law
             ,
             not
             having
             further
             any
             particular
             Law
             ,
             for
             that
             reason
             alleadged
             ,
             namely
             ,
             because
             this
             depends
             upon
             the
             circumstances
             .
          
           
           
             Thereafter
             he
             addeth
             .
             
               Quid
               sit
               fides
               ,
               quid
               sit
               pietas
               ,
               quid
               sit
               charitas
               ,
               verbo
               Dei
               demonstratur
               .
               Quid
               ad
               haec
               conducat
               ,
               seu
               reputando
               rem
               in
               universum
               ,
               seu
               reputando
               rem
               quatenus
               singulis
               competit
               ,
               pendet
               ex
               cognitione
               circumstantiarum
               .
               Iam
               id
               definire
               Deus
               voluit
               esse
               penes
               Ecclesiam
               ,
               hac
               tamen
               lege
               ,
               ut
               quod
               definit
               Ecclesia
               conveniat
               generall
               definitioni
               Dei.
               
            
          
           
             The
             matter
             he
             illustrates
             with
             this
             one
             Example
             :
             Gods
             Word
             doth
             define
             in
             the
             generall
             ,
             that
             we
             are
             to
             fast
             ,
             and
             that
             publikely
             ,
             But
             in
             the
             particular
             wee
             could
             not
             have
             the
             definition
             of
             the
             Word
             ,
             because
             there
             are
             infinite
             occasions
             of
             a
             publike
             Fast
             ,
             as
             it
             is
             said
             in
             the
             Schooles
             
               individua
               esse
               infinita
            
             :
             so
             that
             it
             is
             the
             Churches
             part
             ,
             to
             looke
             to
             the
             occasion
             ,
             &
             this
             depends
             upon
             the
             consideration
             of
             the
             circumstances
             .
             This
             discourse
             of
             his
             cannot
             satisfy
             the
             attentive
             Reader
             ,
             but
             deserveth
             certaine
             animadversions
             .
          
           
             First
             then
             ,
             it
             is
             to
             be
             observed
             ,
             how
             he
             is
             drawne
             into
             a
             manifest
             
               
                 Sect.
              
               IV
            
             contradiction
             :
             for
             whereas
             he
             saith
             ,
             that
             Gods
             Word
             doth
             exserte
             &
             diserte
             commend
             unto
             us
             generatim
             ,
             such
             things
             as
             conduce
             to
             Faith
             and
             maners
             ,
             &
             that
             concerning
             things
             of
             this
             nature
             we
             have
             a
             generall
             Law
             in
             Scripture
             ,
             how
             can
             this
             stand
             with
             that
             which
             he
             addeth
             ,
             namely
             ,
             that
             it
             is
             in
             the
             Churches
             power
             to
             define
             what
             things
             doe
             conduce
             to
             faith
             ,
             piety
             ,
             &
             charity
             ,
             even
             
               reputando
               rem
               in
               universum
            
             ?
          
           
             2.
             
             Whereas
             he
             saith
             ,
             that
             the
             Church
             hath
             no
             power
             to
             make
             Lawes
             ,
             neither
             in
             things
             belonging
             to
             faith
             and
             maners
             ,
             nor
             in
             things
             conducing
             to
             the
             same
             ;
             I
             would
             also
             see
             how
             this
             agreeth
             with
             that
             other
             position
             ,
             namely
             ,
             that
             it
             is
             in
             the
             power
             of
             the
             Church
             to
             define
             what
             things
             conduce
             to
             faith
             ,
             piety
             and
             charity
             .
          
           
             3.
             
             What
             meanes
             he
             by
             his
             application
             of
             order
             to
             publike
             ,
             &
             decency
             to
             private
             actions
             ?
             As
             if
             the
             Apostle
             did
             not
             require
             both
             these
             in
             the
             publike
             workes
             of
             Gods
             service
             ,
             performed
             in
             the
             Church
             .
          
           
             4.
             
             Whereas
             he
             saith
             ,
             that
             such
             things
             as
             conduce
             to
             Faith
             and
             maners
             ,
             doe
             depend
             upon
             the
             circumstances
             ,
             and
             so
             could
             not
             be
             particularly
             defined
             in
             the
             Word
             ,
             either
             he
             speakes
             of
             those
             things
             ,
             as
             they
             are
             defined
             in
             the
             generall
             ,
             or
             as
             they
             are
             defined
             in
             the
             particular
             .
             Not
             the
             first
             ,
             for
             as
             they
             are
             defined
             in
             the
             generall
             ,
             they
             cannot
             depend
             upon
             changeable
             circumstances
             ,
             and
             that
             because
             according
             to
             his
             owne
             tenet
             ,
             the
             Word
             defines
             them
             in
             the
             general
             ,
             &
             this
             definition
             of
             the
             Word
             is
             most
             certaine
             &
             constant
             ,
             neither
             can
             any
             change
             happen
             unto
             it
             .
             Wherefore
             (
             without
             doubt
             )
             he
             must
             pronounce
             this
             ,
             of
             the
             definition
             of
             such
             things
             in
             the
             particular
             .
             Now
             to
             say
             ,
             that
             things
             conducing
             to
             faith
             &
             maners
             ,
             as
             they
             are
             particularly
             defined
             ,
             doe
             depend
             upon
             circumstan●…
             ,
             is
             as
             much
             as
             to
             say
             that
             circumstances
             depend
             upon
             circumstances
             .
             For
             things
             conducing
             to
             Faith
             and
             manners
             ,
             which
             the
             Church
             hath
             
             power
             to
             determine
             particularly
             ,
             what
             are
             they
             other
             then
             circumstances
             ?
             Surely
             ,
             he
             who
             taketh
             not
             Cameroes
             Iudgement
             to
             be
             ,
             that
             the
             Church
             hath
             power
             to
             determine
             somewhat
             more
             then
             the
             circumstances
             (
             and
             by
             consequence
             a
             part
             of
             the
             substance
             )
             of
             Gods
             worship
             ,
             shall
             give
             no
             sence
             to
             his
             words
             .
             Yet
             if
             one
             would
             take
             his
             meaning
             so
             ,
             I
             see
             not
             how
             he
             can
             be
             saved
             from
             contradicting
             himself
             ;
             for
             as
             much
             as
             he
             holdeth
             ,
             that
             such
             things
             as
             pertaine
             to
             Faith
             &
             manners
             are
             particularly
             defined
             in
             the
             Word
             .
             To
             say
             no
             more
             ,
             I
             smell
             such
             a
             thing
             in
             Cameroes
             opinion
             as
             can
             neither
             stand
             with
             reason
             nor
             with
             himselfe
             .
          
           
             5.
             
             Gods
             Word
             doth
             not
             onely
             define
             things
             pertaining
             to
             Faith
             and
             manners
             ,
             but
             also
             things
             conducing
             to
             the
             same
             ,
             and
             that
             not
             onely
             generally
             but
             in
             some
             respects
             ,
             and
             sometimes
             particularly
             .
             And
             we
             take
             for
             example
             his
             owne
             Instance
             of
             fasting
             .
             For
             the
             Scripture
             defineth
             very
             many
             occasions
             of
             fasting
             ,
             
               Ezra
               8.
               21.
               2
               
               Chron.
               20.
               
               Iona
               3.
               
               Ioel
               2.
               
               Act.
               13.
               3.
               
               Ios.
               7.
               6.
               
               Iud.
               20.
               16.
               
               Esther
               4.
               16.
               
               Ezra
               9.
               
               &
               10.
               
               Zach.
               7.
               
            
             From
             which
             places
             we
             gather
             ,
             that
             the
             Scripture
             defineth
             fasting
             to
             be
             used
             .
          
           
             1.
             
             For
             Supplication
             ,
             when
             we
             want
             some
             necessary
             or
             expedient
             good
             thing
             .
          
           
             2.
             
             For
             Deprecation
             ,
             when
             we
             feare
             some
             evill
             .
          
           
             3.
             
             For
             Humiliation
             ,
             when
             by
             our
             sinnes
             we
             have
             provoked
             Gods
             wrath
             .
             Neither
             can
             there
             be
             any
             occasion
             of
             fasting
             ,
             whereof
             I
             may
             not
             say
             that
             either
             it
             is
             particularly
             defined
             in
             Scripture
             ,
             or
             else
             that
             it
             may
             be
             by
             necessary
             consequence
             defined
             out
             of
             Scripture
             ,
             or
             lastly
             ,
             that
             it
             is
             of
             that
             sort
             of
             things
             which
             were
             not
             determinable
             by
             Scripture
             ,
             because
             circumstances
             are
             infinite
             ,
             as
             Camero
             hath
             told
             us
             .
          
           
             Thus
             having
             sailed
             by
             those
             rockes
             of
             offence
             :
             I
             direct
             my
             
               
                 Sect.
              
               V
            
             course
             straight
             ,
             to
             the
             descrying
             of
             the
             true
             limits
             ,
             within
             which
             the
             Churches
             power
             of
             enacting
             Lawes
             about
             things
             pertaining
             to
             the
             worship
             of
             Cod
             ,
             is
             bounded
             and
             confined
             ,
             and
             which
             it
             may
             not
             overleape
             nor
             transgresse
             .
          
           
             Three
             conditions
             I
             finde
             necessarily
             requisite
             ,
             in
             such
             a
             thing
             as
             the
             Church
             hath
             power
             to
             prescribe
             by
             her
             Lawes
             .
          
           
             1.
             
             It
             must
             be
             onely
             a
             circumstance
             of
             Divine
             Worship
             ,
             no
             substantiall
             part
             of
             it
             ,
             no
             sacred
             significant
             and
             efficacious
             Ceremonie
             .
             For
             the
             order
             and
             decency
             left
             to
             the
             definition
             of
             the
             Church
             ,
             as
             concerning
             the
             particulars
             of
             it
             ,
             comprehendeth
             no
             more
             ,
             but
             mere
             circumstances
             .
             m
             
               B.
               Lindsey
            
             ,
             doth
             but
             unskilfully
             confound
             things
             different
             ,
             when
             he
             talketh
             of
             
               the
               Ceremonies
               and
               Circumstances
               left
               to
               the
               determination
               of
               the
               Church
               .
            
             Now
             by
             his
             leave
             ,
             though
             Circumstances
             be
             left
             to
             the
             determination
             of
             the
             Church
             ,
             yet
             Ceremonies
             (
             if
             we
             speake
             properly
             )
             are
             not
             .
          
           
           
             n
             
               B
               Andreues
            
             avoucheth
             ,
             that
             Ceremonies
             pertaine
             to
             the
             Church
             only
             and
             to
             the
             service
             of
             God
             ,
             not
             to
             civill
             solemnities
             .
             But
             so
             much
             (
             I
             trust
             )
             he
             would
             not
             have
             said
             of
             circumstances
             ,
             which
             have
             place
             in
             all
             morall
             actions
             ,
             and
             that
             to
             the
             same
             end
             and
             purpose
             ,
             for
             which
             they
             serve
             in
             religious
             actions
             ,
             namely
             ,
             for
             beautifying
             them
             with
             that
             decent
             demeanour
             which
             the
             very
             light
             and
             law
             of
             natural
             reason
             requireth
             ,
             as
             a
             thing
             beseeming
             all
             humane
             actions
             .
             For
             the
             Church
             of
             Christ
             being
             a
             society
             of
             men
             and
             women
             ,
             must
             either
             observe
             order
             &
             decency
             in
             all
             the
             circumstances
             of
             their
             holy
             actions
             ,
             time
             ,
             place
             ,
             person
             ,
             forme
             ,
             &c.
             or
             else
             be
             deformed
             with
             that
             misorder
             and
             and
             confusion
             ,
             which
             common
             reason
             and
             civility
             abhorreth
             .
             Ceremonies
             therefore
             ,
             which
             are
             sacred
             observances
             ,
             and
             serve
             only
             to
             a
             religious
             &
             holy
             use
             ,
             and
             which
             may
             not
             without
             Sacriledge
             be
             applied
             to
             another
             use
             ,
             must
             be
             sorted
             with
             things
             of
             another
             nature
             then
             circumstances
             .
             
               Ceremoniae
               ,
               Ceremonies
            
             (
             saith
             o
             
               D.
               Field
               )
               are
               so
               named
               as
               Livie
               thinketh
               from
               a
               towne
               called
               Caere
               ,
               in
               the
               which
               the
               Romās
               did
               hide
               their
               sacred
               things
               when
               the
               Gaules
               invaded
               Rome
               .
               Other
               thinke
               that
               Ceremonies
               are
               so
               named
               a
               carendo
               ,
               of
               abstaining
               from
               certaine
               things
               ,
               as
               the
               Iewes
               abstained
               from
               Swines
               flesh
               ,
               and
               sundry
               other
               things
               forbidden
               by
               God
               as
               uncleane
               .
               Ceremonies
               are
               outward
               acts
               of
               Religion
               ,
               &c.
               
               Qua
               propter
               etiam
               ,
            
             saith
             p
             
               Iunius
               Ritus
               &
               Ceremonias
               inter
               se
               distinximus
               ,
               quia
               in
               Iure
               politico
               sui
               sunt
               imperati
               &
               〈◊〉
               ritus
               :
               Ceremonia
               vero
               non
               nisi
               sacra
               observationes
               in
               cultis
               dirin●…
               appellant●…
               .
               Ceremonia
               ,
            
             saith
             q
             
               Bellarmine
               ,
               proprie
               &
               simpliciter
               sic
               vocata
               ,
               est
               externa
               actio
               qua
               non
               aliunde
               est
               bona
               &
               landabilis
               ,
               nisi
               quia
               fit
               ad
               Deum
               colendum
               .
            
             From
             which
             words
             r
             Amesius
             concludeth
             against
             him
             ,
             that
             he
             &
             others
             with
             him
             doe
             absurdly
             confound
             order
             ,
             decency
             &
             the
             like
             ,
             which
             haue
             the
             same
             use
             &
             praise
             in
             civill
             things
             ,
             which
             they
             have
             in
             the
             worship
             of
             God
             ,
             with
             religious
             &
             sacred
             Cemonies
             .
             Yet
             s
             D.
             Burgesse
             rejecteth
             this
             distinction
             betwixt
             circumstances
             and
             Ceremonies
             ,
             as
             a
             meere
             nicitie
             or
             fiction
             .
             And
             would
             ye
             know
             his
             reason
             ?
             
               For
               that
            
             ,
             saith
             he
             ,
             
               all
               circumstances
               (
               I
               meane
               extrinsecall
               )
               which
               incurre
               not
               the
               substance
               of
               the
               action
               ,
               when
               they
               are
               once
               designed
               or
               observed
               purposely
               ,
               in
               reference
               to
               such
               a
               matter
               ,
               of
               whose
               substance
               they
               are
               not
               ,
               they
               are
               then
               Ceremonies
               .
            
             If
             this
             be
             not
             a
             nicitie
             or
             fiction
             ,
             I
             know
             not
             what
             is
             .
             For
             what
             meanes
             he
             here
             by
             a
             matter
             ?
             An
             action
             ,
             sure
             ,
             or
             else
             a
             nicitie
             .
             Well
             then
             :
             we
             shall
             have
             now
             a
             world
             of
             Ceremonies
             .
             Whē
             I
             appoint
             to
             meet
             with
             another
             man
             at
             Barwick
             upon
             the
             tenth
             day
             of
             May
             ,
             because
             the
             place
             and
             the
             day
             are
             purposely
             designed
             in
             referēce
             to
             such
             a
             matter
             ,
             of
             whose
             substance
             they
             are
             not
             ,
             namely
             ,
             to
             my
             meeting
             with
             the
             other
             mā
             ,
             for
             talking
             of
             our
             businesse
             ,
             therefore
             the
             towne
             of
             Barwick
             ,
             and
             the
             tenth
             day
             of
             May
             ,
             must
             be
             accounted
             Ceremonies
             .
             To
             me
             its
             nice
             ,
             that
             the
             D.
             made
             it
             not
             nice
             ,
             to
             let
             such
             a
             nicitie
             fall
             from
             his
             penne
             .
          
           
           
             When
             I
             put
             on
             my
             shooes
             in
             reference
             to
             walking
             or
             wash
             my
             hands
             in
             reference
             to
             eating
             ,
             am
             I
             using
             Ceremonies
             all
             the
             while
             ?
             The
             Doctour
             could
             not
             choose
             but
             say
             so
             ,
             for
             asmuch
             as
             these
             circumstances
             are
             purposely
             designed
             and
             observed
             in
             reference
             to
             such
             matters
             ,
             of
             whose
             substance
             they
             are
             not
             .
          
           
             2.
             
             That
             which
             the
             Church
             may
             lawfully
             prescribe
             by
             her
             Lawes
             
               
                 Sect.
              
               6
            
             and
             ordinances
             ,
             as
             a
             thing
             left
             to
             her
             determination
             ,
             must
             be
             one
             of
             such
             things
             as
             were
             not
             determinable
             by
             Scripture
             ,
             for
             that
             rea●…on
             which
             Camero
             hath
             given
             us
             ,
             namely
             ,
             because
             Individua
             are
             Infinita
             .
             We
             meane
             not
             in
             any
             wise
             to
             circumcribe
             the
             infinite
             power
             &
             wisdome
             of
             God
             :
             only
             we
             speake
             upon
             upposition
             o●…
             the
             bounds
             &
             limits
             which
             God
             did
             set
             to
             his
             written
             word
             ,
             within
             which
             he
             would
             have
             it
             contained
             ,
             and
             over
             which
             he
             thought
             fi●…t
             that
             it
             should
             not
             exceed
             .
             The
             case
             being
             thus
             put
             ,
             as
             it
             is
             ,
             we
             say
             truely
             of
             those
             severall
             and
             changeable
             circumstances
             ,
             which
             are
             left
             to
             the
             determination
             of
             the
             Church
             ,
             that
             being
             almost
             infinite
             ,
             they
             were
             no●…
             particularly
             determinable
             in
             Scripture
             ;
             for
             the
             partic
             lar
             definition
             o●…
             those
             occurring
             circumstances
             ,
             which
             were
             to
             be
             rightly
             ordered
             in
             the
             workes
             of
             Gods
             service
             ,
             to
             the
             end
             of
             the
             World
             ,
             and
             that
             ever
             according
             to
             the
             exigency
             o●…
             every
             present
             occasion
             and
             different
             case
             ,
             should
             have
             filled
             the
             whole
             world
             w●…h
             b●…okes
             .
             But
             as
             for
             other
             things
             pertaining
             to
             Gods
             worship
             ,
             which
             are
             not
             to
             be
             reckoned
             among
             the
             circumstances
             of
             it
             ,
             they
             being
             neither
             in
             number
             many
             ,
             nor
             in
             change
             various
             ,
             were
             most
             easily
             and
             conveniently
             determinable
             in
             Scripture
             .
             Now
             ,
             since
             God
             would
             have
             his
             word
             ,
             (
             which
             is
             our
             rule
             in
             the
             workes
             o●…
             his
             service
             )
             not
             to
             be
             delivered
             by
             tradition
             ,
             but
             to
             be
             written
             and
             sealed
             un
             o
             us
             ,
             that
             by
             this
             meanes
             ,
             for
             obviating
             Satanicall
             subtilty
             ,
             and
             ●…uccouring
             humane
             imbecillity
             ,
             we
             might
             have
             a
             more
             certaine
             way
             for
             conservation
             of
             true
             religion
             ,
             and
             for
             the
             instauration
             of
             it
             when
             it
             faileth
             among
             men
             :
             how
             cab
             we
             but
             assure
             our selves
             ,
             that
             every
             such
             acceptable
             thing
             pertaining
             a●…y
             way
             to
             religion
             ,
             which
             was
             particularly
             and
             conveniently
             determinable
             in
             Scripture
             ,
             is
             indeed
             determined
             in
             it
             ,
             and
             consequently
             hat
             no
             such
             thing
             as
             is
             not
             a
             meere
             alterable
             circumstance
             ,
             is
             left
             to
             the
             determination
             of
             the
             Church
             ?
          
           
             3.
             
             If
             the
             Church
             prescribe
             any
             thing
             lawfully
             ,
             so
             that
             she
             prescribe
             
               
                 Sect.
              
               7
            
             no
             more
             then
             she
             hath
             power
             given
             her
             to
             prescribe
             ,
             her
             ordinance
             must
             be
             accompanied
             with
             some
             good
             reason
             and
             warrant
             ,
             given
             for
             he
             satisfaction
             of
             tender
             consciences
             .
             This
             condition
             is
             (
             alas
             )
             too
             seldome
             looked
             unto
             by
             Law-makers
             ,
             o●…
             whom
             one
             fi●…ly
             complaineth
             thus
             :
             
               
                 Lex
                 quam
                 vis
                 ratio
                 Ciceroni
                 summa
                 ●…ocetur
                 ,
              
               
                 Et
                 bene
                 laudetur
                 lex
                 quae
                 ratione
                 〈◊〉
                 ▪
              
               
                 Invenies
                 inter
                 logistas
                 raro
                 logistas
                 :
              
               
                 Mor●…
                 &
                 exempli
                 leges
                 sunt
                 ●…raque
                 Templi
                 .
              
            
          
           
           
             But
             this
             fa●…hien
             we
             leave
             to
             them
             who
             will
             have
             all
             their
             Anomalies
             taken
             for
             Analogies
             .
             It
             〈◊〉
             meth
             not
             the
             ●…pouse
             of
             Christ
             endued
             with
             the
             Spirit
             of
             meeknesse
             ,
             to
             command
             any
             thing
             impe●…iously
             ,
             and
             without
             a
             reason
             given
             .
          
           
             
               Ecclesiae
               enim
               est
               docere
               primùm
               ,
               tum
               praescribere
               ,
            
             saith
             t
             Camer●…
             .
             And
             againe
             :
             
               Non
               enim
               domina●…uy
               cleris
               ,
               nec
               agit
               cum
               ijs
               quos
               Christus
               redemit
               ,
               ac
               si
               non
               possent
               capere
               qu
               d
               sit
               religiosum
               ,
               quid
               minus
               .
            
          
           
             w
             Tertullians
             Testimony
             is
             knowne
             .
             
               Nulla
               lex
               ,
               &c.
               No
               Law
               ,
            
             saith
             he
             ,
             
               owes
               to
               itselfe
               alone
               the
               conscience
               of
               its
               equitie
               ,
               but
               to
               these
               from
               whom
               it
               expects
               obedience
               .
               Moreover
               ,
               it
               is
               a
               suspected
               Law
               which
               will
               not
               have
               itself
               to
               be
               proved
               ,
               but
               a
               wicked
               Law
               ,
               which
               not
               being
               proved
               yet
               beareth
               rule
               .
            
          
           
             It
             is
             well
             said
             by
             our
             Diuines
             ,
             x
             that
             in
             Rites
             and
             Ceremonies
             the
             Church
             hath
             no
             power
             
               to
               destruction
               but
               to
               edification
            
             .
             And
             y
             that
             the
             observations
             of
             our
             Ecclesiasticall
             Canons
             ,
             
               must
               carry
               before
               them
               a
               manifest
               utility
               .
            
             z
             
               Pijs
               vero
               ●…ratribus
               durum
               est
               ,
               subjicere
               se
               rebus
               illis
               quas
               nec
               rectas
               esse
               nec
               utiles
               animadvertunt
               .
            
             〈◊〉
             here
             it
             ●…e
             objected
             ,
             that
             some
             things
             are
             convenient
             to
             be
             done
             ,
             therefore
             because
             they
             are
             prescribed
             by
             the
             Church
             ,
             and
             for
             no
             other
             reason
             .
             For
             example
             ,
             in
             two
             things
             which
             are
             alike
             lawfull
             and
             convenient
             in
             themselves
             ,
             I
             am
             bound
             to
             doe
             the
             one
             and
             not
             the
             other
             ,
             because
             of
             the
             Churches
             prescription
             .
             So
             that
             in
             such
             cases
             it
             seemeth
             there
             can
             be
             no
             other
             reason
             given
             for
             the
             ordinance
             of
             the
             Church
             ,
             but
             only
             her
             owne
             power
             and
             authority
             ,
             to
             put
             order
             to
             things
             of
             th●…s
             nature
             .
          
           
             I
             answer
             ,
             that
             even
             in
             such
             a
             case
             as
             this
             the
             conveniency
             of
             the
             thing
             itself
             is
             anterior
             to
             the
             Churches
             determination
             ,
             anterior
             I
             say
             
               de
               congruo
            
             ,
             though
             not
             
               de
               facto
            
             ,
             that
             is
             to
             say
             ,
             before
             ever
             the
             Church
             pre
             scribe
             it
             ,
             it
             is
             such
             a
             thing
             as
             (
             when
             it
             falleth
             out
             to
             be
             done
             at
             all
             )
             may
             be
             done
             conveniently
             ;
             though
             it
             be
             not
             (
             before
             the
             Churches
             prescribing
             of
             it
             ,
             )
             such
             a
             thing
             as
             should
             and
             ought
             to
             be
             done
             as
             convenient
             .
             Which
             being
             so
             ,
             we
             doe
             still
             hold
             ,
             that
             the
             conveniency
             of
             a
             thing
             must
             alwayes
             goe
             before
             the
             Churches
             prescribing
             of
             it
             ,
             goe
             before
             I
             meane
             ,
             at
             least
             
               de
               congruo
            
             .
             Neither
             can
             the
             Church
             prescribe
             any
             thing
             lawfully
             ,
             which
             she
             sheweth
             not
             to
             have
             been
             convenient
             ,
             even
             before
             her
             determination
             .
          
           
             These
             things
             being
             permitted
             ,
             I
             come
             to
             extract
             my
             projection
             ,
             &
             to
             make
             it
             evident
             ,
             that
             the
             lawfulnes
             of
             the
             controverted
             Ceremonies
             ,
             can
             not
             be
             warranted
             by
             any
             Ecclesiasticall
             Law.
             And
             this
             I
             prove
             by
             three
             Arguments
             .
          
           
             First
             ,
             those
             conditions
             which
             I
             have
             shewed
             to
             be
             required
             in
             that
             thing
             which
             the
             Church
             may
             lawfully
             prescribe
             by
             a
             Law
             ,
             are
             not
             
             quadrant
             nor
             competent
             to
             the
             Crosse
             ,
             Kneeling
             ,
             Surplice
             ,
             Holy-dayes
             ,
             &c.
             
          
           
             For
             1.
             they
             are
             not
             meere
             circumstances
             ,
             such
             as
             have
             place
             in
             all
             morall
             actions
             ,
             but
             sacred
             ,
             misticall
             ,
             significant
             ,
             efficacious
             Ceremonies
             ,
             as
             hath
             been
             aboundantly
             shewed
             in
             this
             dispute
             already
             .
             For
             example
             :
             a
             
               D.
               Burgesse
            
             calleth
             the
             Surplice
             a
             religious
             or
             sacred
             Ceremony
             .
             And
             againe
             ,
             b
             he
             placeth
             in
             it
             a
             misticall
             signification
             of
             the
             purenesse
             of
             the
             minister
             of
             God.
             Wherefore
             c
             the
             replier
             to
             
               D.
               Mortons
            
             particular
             defence
             saith
             well
             ,
             that
             there
             is
             great
             difference
             betwixt
             a
             grave
             civill
             habite
             and
             a
             misticall
             garment
             .
          
           
             2.
             
             It
             cannot
             be
             said
             ,
             that
             thes●…
             Ceremonies
             are
             of
             that
             kynd
             of
             things
             ,
             which
             were
             not
             determinab●…
             by
             Scripture
             :
             neither
             will
             our
             Opposites
             ,
             for
             very
             shame
             ,
             adventure
             to
             say
             ,
             that
             things
             of
             this
             kynd
             to
             which
             Crosse
             ,
             Kneeling
             ,
             &c.
             doe
             belong
             ,
             viz.
             sacred
             significant
             Ceremonies
             left
             (
             in
             their
             Iudgement
             )
             to
             the
             definition
             of
             the
             Church
             ,
             are
             almost
             infinite
             ,
             and
             therefore
             could
             not
             be
             well
             and
             easily
             determined
             in
             Scripture
             .
          
           
             Since
             then
             ,
             such
             things
             as
             are
             not
             meere
             circumstances
             of
             worship
             ,
             can
             neither
             be
             many
             nor
             various
             (
             as
             I
             said
             before
             ,
             )
             it
             is
             manifest
             that
             all
             such
             things
             were
             easily
             determinable
             in
             Scripture
             .
          
           
             3.
             
             Our
             Ceremoniall
             Lawes
             are
             not
             backed
             with
             such
             grounds
             &
             reasons
             ,
             as
             might
             be
             for
             the
             satisfying
             and
             quieting
             of
             tender
             consciences
             ,
             but
             we
             are
             borne
             downe
             with
             will
             and
             authority
             :
             whereof
             I
             have
             said
             enough
             d
             else-where
             .
          
           
             2.
             
             If
             the
             Ceremonies
             be
             lawfull
             to
             us
             ,
             because
             the
             Law
             and
             Ordinance
             
               
                 Sect.
              
               9
            
             of
             the
             Church
             prescribes
             them
             ,
             then
             either
             the
             bare
             and
             naked
             prescription
             of
             the
             Church
             ,
             having
             no
             other
             warrant
             then
             the
             Churches
             owne
             authority
             ,
             makes
             them
             to
             be
             thus
             lawfull
             ;
             or
             else
             the
             Law
             of
             the
             Church
             ,
             as
             grounded
             upon
             and
             warranted
             by
             the
             Law
             of
             God
             and
             nature
             .
             Not
             the
             first
             ;
             for
             e
             Divines
             hold
             ,
             
               legem
               humanam
               ferri
               ab
               hominibus
               ,
               cum
               ratione
               procedunt
               ab
               illis
               alijs
               antegressis
               legibus
               .
               Nam
               legis
               humanae
               regula
               proxima
               est
               duplex
               .
               Una
               innata
               quam
               legem
               naturalem
               dicimus
               altera
               inspirat●…
               ,
               quam
               divinam
               ,
               &c.
               Ex
               his
               ergo
               fontibus
               lex
               humana
               procedit
               :
               haec
               incunabula
               illius
               ,
               a
               quibus
               se
               aberr●…
               ,
               lex
               degener
               est
               ;
               indigna
               legis
               nomine
               .
            
             We
             have
             also
             the
             testimony
             of
             an
             Adversary
             .
             For
             saith
             not
             f
             Paybody
             himselfe
             :
             
               I
               graunt
               it
               is
               unlawfull
               to
               doe
               in
               Gods
               worship
               any
               thing
               upon
               the
               meere
               pleasure
               of
               man.
               
            
          
           
             If
             they
             take
             them
             ,
             (
             as
             needs
             they
             must
             ,
             )
             to
             the
             latter
             part
             ,
             then
             let
             them
             either
             say
             ,
             that
             the
             Ceremonies
             are
             lawfull
             unto
             us
             ,
             because
             the
             Church
             judgeth
             them
             to
             be
             agreable
             to
             the
             Law
             of
             God
             &
             nature
             ,
             or
             because
             the
             Church
             proveth
             unto
             us
             by
             evident
             reasons
             ,
             that
             they
             are
             indeed
             agreeable
             to
             these
             Lawes
             .
             If
             they
             yeeld
             us
             the
             latter
             ,
             then
             it
             is
             not
             the
             Churches
             Law
             ,
             but
             the
             Churches
             reasons
             given
             for
             her
             
             Law
             ,
             which
             can
             warrant
             the
             lawfulnesse
             of
             the●…●…to
             us
             :
             which
             doth
             elude
             and
             elide
             all
             that
             which
             they
             alleadge
             for
             the
             lawfulnesse
             of
             them
             from
             the
             power
             and
             authority
             of
             the
             Church
             .
          
           
             And
             further
             ,
             if
             any
             such
             reasons
             be
             to
             be
             given
             forth
             for
             the
             Ceremonies
             ,
             why
             are
             they
             so
             long
             kept
             up
             from
             us
             ?
             But
             if
             they
             hold
             them
             at
             the
             former
             ,
             thereupon
             it
             will
             follow
             ,
             that
             it
             shall
             be
             lawfull
             for
             us
             to
             doe
             every
             thing
             which
             the
             Church
             shall
             Iudge
             to
             be
             agreeable
             to
             the
             Law
             of
             God
             and
             nature
             ,
             and
             consequently
             to
             use
             all
             the
             Iewish
             ,
             Popish
             and
             Heathnish
             Ceremonies
             ,
             yea
             to
             worship
             Images
             ;
             If
             it
             happen
             that
             the
             Church
             judge
             these
             things
             to
             be
             agreeable
             to
             the
             Law
             of
             God
             and
             nature
             .
          
           
             It
             will
             be
             answered
             (
             I
             know
             )
             that
             if
             the
             Church
             command
             any
             thing
             repugnant
             to
             Gods
             Word
             ,
             we
             are
             not
             bound
             to
             doe
             it
             ,
             nor
             to
             receive
             it
             as
             lawfull
             ,
             though
             the
             Church
             judge
             so
             of
             it
             :
             But
             otherwise
             ,
             if
             that
             which
             the
             Church
             judgeth
             to
             be
             agreeable
             to
             the
             Law
             of
             God
             and
             nature
             ,
             (
             and
             in
             that
             respect
             prescribeth
             )
             be
             not
             repugnant
             to
             the
             Word
             of
             God
             ,
             but
             in
             itself
             indifferent
             ,
             then
             are
             we
             to
             embrace
             it
             as
             convenient
             ,
             and
             consonant
             to
             the
             Law
             of
             God
             and
             nature
             ,
             neither
             ought
             we
             to
             call
             in
             Question
             the
             lawfulnesse
             of
             it
             .
          
           
             But
             I
             reply
             ,
             that
             either
             we
             must
             judge
             a
             thing
             to
             be
             repugnant
             or
             not
             repugnant
             to
             the
             Word
             ,
             to
             be
             indifferent
             or
             not
             indiffere●…t
             in
             itself
             ,
             because
             the
             Church
             judgeth
             so
             of
             it
             ,
             or
             else
             because
             the
             Church
             proveth
             unto
             us
             by
             an
             evident
             reason
             that
             it
             is
             so
             .
             If
             the
             latter
             ;
             we
             have
             what
             we
             would
             .
             If
             the
             former
             ;
             we
             are
             just
             where
             we
             were
             ;
             The
             argument
             is
             still
             set
             a
             foot
             :
             then
             we
             must
             receive
             every
             thing
             (
             be
             it
             never
             so
             bad
             ,
             )
             as
             indifferent
             ,
             if
             only
             the
             Church
             happen
             so
             to
             judge
             of
             it
             .
             For
             
               quod
               competit
               alicui
               qua
               tali
               ,
               &c.
               
            
             So
             that
             if
             we
             receive
             any
             thing
             as
             indifferent
             ,
             for
             this
             respect
             ,
             because
             the
             Church
             judgeth
             it
             to
             be
             so
             ,
             then
             shall
             we
             receive
             every
             thing
             for
             indifferent
             ;
             which
             the
             Church
             shall
             so
             judge
             of
             .
          
           
             3.
             
             The
             Church
             is
             forbidden
             to
             adde
             any
             thing
             to
             the
             commandements
             
               
                 Sect.
              
               10
            
             of
             God
             ,
             which
             he
             hath
             given
             unto
             us
             ,
             concerning
             his
             worship
             and
             service
             .
             Deut.
             4.
             2.
             and
             12
             ,
             32.
             
             Prov.
             30.
             6.
             therefore
             she
             may
             not
             lawfully
             prescribe
             any
             thing
             in
             the
             workes
             of
             Divine
             worship
             ,
             if
             it
             be
             not
             a
             mere
             circumstance
             ,
             belonging
             to
             that
             kynd
             of
             things
             which
             were
             not
             determinable
             by
             Scripture
             .
          
           
             Our
             Opposites
             have
             no
             other
             distinctions
             ,
             which
             they
             make
             any
             use
             of
             against
             this
             argument
             ,
             but
             the
             very
             same
             which
             Papists
             use
             in
             defence
             of
             their
             unwritten
             dogmaticall
             traditions
             ;
             namely
             ,
             that
             
               additio
               corrumpens
            
             is
             forbidden
             ,
             but
             not
             
               additio
               perficiens
            
             :
             that
             there
             is
             not
             alike
             reason
             of
             the
             Christian
             Church
             ,
             and
             of
             the
             Iewish
             :
             that
             the
             Church
             may
             not
             adde
             to
             the
             essentiall
             parts
             of
             Gods
             worship
             ,
             but
             to
             the
             accidentary
             she
             may
             adde
             .
          
           
           
             To
             the
             first
             of
             those
             distinctions
             we
             Answer
             ,
             1.
             
             That
             the
             distinction
             itself
             is
             an
             addition
             to
             the
             word
             ,
             and
             so
             doth
             but
             begge
             the
             Question
             .
          
           
             2.
             
             It
             is
             blasphemous
             ,
             for
             it
             argueth
             ,
             that
             the
             commandements
             of
             God
             are
             imperfect
             ,
             and
             that
             by
             addition
             they
             are
             made
             perfect
             .
          
           
             3.
             
             Since
             our
             Opposites
             will
             speake
             in
             this
             dialect
             ,
             let
             them
             resolve
             us
             ,
             whether
             the
             washings
             of
             the
             Pharises
             ,
             condemned
             by
             Christ
             ,
             were
             corrupting
             or
             perfecting
             additions
             .
             They
             cannot
             say
             ,
             they
             were
             corrupting
             ;
             for
             there
             was
             no
             commandement
             of
             God
             ,
             which
             those
             washings
             did
             corrupt
             or
             destroy
             ,
             except
             that
             cōmandement
             which
             forbiddeth
             mens
             additions
             .
             But
             for
             this
             respect
             ,
             our
             Opposites
             dare
             not
             call
             them
             corrupting
             additions
             ,
             for
             so
             they
             should
             condemne
             all
             additions
             whatsoever
             .
             Except
             therefore
             ,
             they
             can
             shew
             us
             that
             those
             washings
             were
             not
             added
             by
             the
             Pharises
             ,
             for
             perfecting
             ,
             but
             for
             corrupting
             the
             Law
             of
             God
             ,
             let
             them
             consider
             how
             they
             ranke
             their
             owne
             Ceremoniall
             additions
             ,
             with
             those
             of
             the
             Pharises
             .
             We
             reade
             of
             no
             other
             reason
             wherefore
             Christ
             cōdemned
             thē
             ,
             but
             because
             they
             were
             Doctrines
             ,
             which
             had
             no
             other
             warrant
             then
             the
             commandements
             of
             men
             .
             Math.
             15.
             9.
             
             For
             as
             the
             Law
             ordained
             diverse
             washings
             ,
             for
             teaching
             and
             signifying
             that
             true
             holinesse
             and
             cleanesse
             ,
             which
             ought
             to
             be
             among
             Gods
             people
             ;
             so
             the
             Pharises
             would
             have
             per●…ected
             the
             Law
             by
             adding
             other
             washings
             (
             and
             moe
             then
             God
             had
             commanded
             ,
             )
             for
             the
             same
             end
             and
             purpose
             .
          
           
             To
             the
             second
             distinction
             ,
             we
             say
             that
             the
             Christian
             Church
             hath
             
               
                 Sect.
              
               11
            
             no
             more
             liberty
             to
             adde
             to
             the
             commandements
             of
             God
             ●…hen
             the
             Iewish
             Church
             had
             .
             For
             the
             second
             commandement
             is
             morall
             and
             perpetuall
             ,
             and
             forbiddeth
             to
             us
             as
             well
             as
             to
             them
             the
             additions
             and
             inventions
             of
             men
             in
             the
             worship
             of
             God.
             Nay
             ,
             as
             g
             Calvine
             noteth
             ,
             much
             more
             are
             we
             forbidden
             to
             adde
             unto
             Gods
             Word
             ,
             thē
             they
             were
             .
             
               Before
               the
               comming
               of
               his
               wel-beloved
               Sonne
               in
               the
               fl●…sh
               ,
            
             saith
             h
             
               Iohn
               Knox
               ,
               severely
               he
               punished
               all
               such
               as
               durst
               interprise
               to
               alter
               or
               change
               his
               Ceremonies
               and
               Statutes
               ,
               as
               in
            
             i
             Saul
             ,
             k
             Uziias
             ,
             l
             
               Nadab
               ,
               Absha
               ,
               is
               to
               be
               read
               .
               And
               will
               he
               now
               ,
               after
               that
               he
               hath
               opened
               his
               Counsell
               to
               the
               World
               by
               his
               only
               Sonne
               ,
               whom
            
             m
             
               he
               commaundeth
               to
               be
               heard
               ,
               and
               after
               that
            
             n
             
               by
               his
               holy
               Spirit
               ,
               speaking
               by
               his
               Apostles
               ,
               he
               hath
               established
               the
               religion
               in
               which
               he
               will
               his
               true
               worshippers
               abide
               to
               the
               end
               ,
               will
               he
               now
               I
               say
               admitt
               (
               o
               )
               mens
               inventions
               in
               the
               matter
               of
               Religion
               ,
               &
               c.
               ?
               For
               this
               sentence
               he
               prouounceth
               :
            
             p
             
               Not
               that
               which
               seemeth
               good
               in
               thy
               eyes
               ,
               shalt
               thou
               doe
               to
               the
               Lord
               thy
               God
               ,
               but
               that
               which
               the
               Lord
               thy
               God
               commanded
               thee
               ,
               that
               doe
               thou
               :
               Adde
               nothing
               unto
               it
               ,
               diminish
               nothing
               
               from
               it
               .
               Which
               sealing
               up
               his
               New
               Testament
               he
               rep●…ateth
               in
               these
               words
               :
            
             q
             
               That
               which
               ye
               have
               ,
               hold
               till
               I
               come
               ,
               &c.
               
            
          
           
             Wherefore
             whileas
             r
             Hooker
             saith
             ,
             tha●…
             Christ
             hath
             not
             by
             positive
             lawes
             so
             farre
             descended
             into
             particularities
             with
             vs
             ,
             as
             Moses
             with
             the
             lewes
             :
             Whileas
             s
             Camero
             saith
             ,
             
               non
               esse
               disputandum
               ita
               ,
               ●…t
               quoniam
               in
               vetere
               Testament●…
               ,
               de
               rebus
               alioqui
               adiaphoris
               certa
               fuit
               lex
               ,
               &
               ●…id
               in
               novo
               Testamento
               habere
               locum
               :
            
             And
             whiles
             t
             
               B.
               Lindsey
            
             saith
             ,
             that
             in
             the
             particular
             circumstances
             of
             persons
             ●…y
             whom
             ,
             place
             where
             ,
             time
             when
             ,
             and
             o●…
             the
             forme
             and
             order
             how
             the
             worship
             and
             worke
             of
             the
             ministery
             should
             be
             performed
             h●…
             Church
             hath
             power
             to
             define
             whatsoeuer
             is
             most
             expedient
             ,
             and
             that
             this
             is
             a
             prerogative
             wherein
             the
             Christian
             Church
             differeth
             ●…rom
             the
             Iewish
             Synagogue
             :
             They
             doe
             but
             speake
             their
             pleasure
             in
             vaine
             ,
             and
             cannot
             make
             it
             appeare
             ,
             that
             the
             Christian
             Church
             hath
             any
             more
             power
             to
             adde
             to
             the
             commandements
             of
             God
             ,
             then
             the
             Synagogue
             had
             of
             old
             .
          
           
             It
             is
             ●…ell
             said
             by
             w
             one
             :
             
               There
               were
               many
               points
               of
               service
               ,
               as
               Sacrifices
               ,
               washings
               ,
               anniversary
               dayes
               &
               ●…
               .
               whi●…h
               ●…e
               have
               not
               :
               but
               the
               determination
               of
               such
               as
               we
               have
               ,
               is
               as
               particular
               as
               theirs
               ,
               except
               vvherein
               the
               nationall
               circumstances
               make
               impediment
               .
            
             For
             one
             place
             not
             be
             appointed
             for
             the
             worship
             of
             God
             ,
             nor
             one
             Tribe
             o●…
             the
             worke
             of
             the
             ministery
             ,
             among
             us
             ,
             as
             among
             them
             ,
             not
             because
             more
             power
             was
             left
             to
             the
             Christian
             Church
             ,
             for
             determining
             things
             that
             pertaine
             to
             the
             worship
             of
             God
             ,
             then
             was
             to
             the
             Iewish
             ,
             but
             because
             the
             Christian
             Church
             was
             to
             spread
             it self
             over
             the
             ,
             whole
             Earth
             ,
             and
             not
             to
             be
             confined
             within
             the
             bo●…ds
             of
             one
             nation
             as
             the
             Synagogue
             was
             .
          
           
             Let
             us
             then
             here
             call
             to
             mynd
             the
             distinction
             which
             hath
             been
             shewed
             betwixt
             religious
             Ceremonies
             and
             morall
             circumstances
             :
             
               
                 Sect.
              
               12
            
             for
             as
             touching
             morall
             circumstances
             which
             serve
             for
             common
             order
             and
             decency
             in
             the
             worship
             of
             God
             ,
             they
             beeing
             so
             many
             and
             so
             alterable
             ,
             that
             they
             could
             not
             be
             particularly
             determined
             in
             Scripture
             ,
             for
             all
             the
             different
             and
             almost
             infinite
             cases
             ,
             which
             might
             occure
             the
             Iewish
             S●…agogue
             had
             the
             same
             power
             for
             determining
             things
             of
             this
             na●…e
             ,
             which
             the
             church
             of
             Christ
             now
             hath
             .
             For
             the
             law
             did
             not
             define
             but
             left
             she
             be
             defined
             by
             the
             Sinagogue
             ,
             the
             set
             houres
             for
             all
             pub●…e
             divine
             service
             ,
             whē
             it
             should
             begin
             ,
             how
             long
             it
             should
             last
             ,
             the
             order
             should
             be
             kept
             in
             the
             reading
             and
             expounding
             of
             the
             law
             ●…aying
             ,
             singing
             ,
             carechi●…g
             ,
             excommunicating
             censuring
             and
             ●…ving
             of
             Delinquents
             ,
             &c.
             the
             circumstances
             of
             the
             celebration
             of
             mariage
             ,
             of
             the
             education
             of
             youth
             in
             Schooles
             and
             Colledges
             ,
             &c.
             
          
           
             But
             as
             for
             Ceremonies
             which
             are
             proper
             to
             Gods
             holy
             worship
             ,
             x
             shall
             we
             say
             ,
             tat
             the
             fidelity
             of
             Christ
             the
             Sonne
             hath
             been
             lesse
             ,
             then
             the
             fidelity
             of
             Moses
             the
             servant
             ?
             which
             were
             to
             be
             said
             ,
             if
             
             Christ
             had
             not
             by
             as
             plaine
             ,
             plentifull
             ,
             and
             particular
             directions
             and
             ordinances
             ,
             provided
             for
             all
             the
             necessities
             of
             the
             Christian
             Church
             in
             the
             matter
             of
             religiō
             ,
             as
             Moses
             for
             the
             Iewish
             .
             Or
             if
             the
             least
             pinne
             ,
             and
             the
             meanest
             appurtenance
             of
             the
             Tabernacle
             ,
             and
             all
             the
             service
             thereof
             ,
             behooved
             to
             be
             ordered
             according
             to
             the
             expresse
             commandement
             of
             God
             by
             the
             hand
             of
             Moses
             ,
             how
             shall
             we
             thinke
             ,
             that
             in
             the
             rearing
             ,
             framing
             ,
             ordering
             ,
             &
             beautifying
             of
             the
             church
             the
             house
             of
             the
             living
             God
             ,
             he
             would
             have
             lesse
             honor
             &
             prerogative
             givē
             to
             his
             owne
             well-beloved
             Sonne
             ,
             by
             whom
             he
             hath
             spoken
             to
             us
             in
             these
             last
             dayes
             ,
             &
             whom
             he
             hath
             commāded
             vs
             to
             heare
             in
             all
             things
             ;
             Or
             that
             he
             will
             accept
             at
             our
             hands
             any
             sacred
             Ceremony
             ,
             which
             men
             have
             presumed
             to
             bring
             into
             his
             holy
             and
             pure
             worship
             ,
             without
             the
             appointment
             of
             his
             owne
             word
             and
             will
             revealed
             vnto
             us
             ?
             Albeit
             the
             worship
             of
             God
             and
             religion
             in
             the
             Church
             of
             the
             new
             Testament
             ,
             be
             accompanied
             without
             Ceremonies
             
               numero
               paucissimis
               observatione
               facillimis
               ,
               significatione
               praestantissimis
               ,
            
             (
             as
             y
             Augustine
             speaketh
             of
             our
             Sacraments
             )
             yet
             we
             have
             in
             Scripture
             no
             lesse
             particular
             determination
             and
             distinct
             direction
             ,
             for
             our
             fevve
             ,
             easie
             and
             plaine
             Ceremonies
             ,
             then
             the
             Iewes
             had
             for
             their
             many
             heavy
             ,
             and
             obscure
             ones
             .
          
           
             As
             for
             the
             third
             distinction
             ,
             of
             adding
             to
             the
             accidentary
             parts
             of
             it
             ,
             
               
                 Sect.
              
               13
            
             ●…emēber
             ,
             that
             J
             heard
             in
             the
             logicks
             ,
             of
             
               pars
               essentialis
            
             or
             Phisica
             ,
             &
             
               pars
               integralis
            
             or
             mathematica
             ;
             of
             
               pars
               similaris
            
             ,
             &
             
               pars
               dissimilaris
            
             ;
             of
             
               pars
               c●…ua
            
             &
             
               pars
               discreta
            
             .
             But
             of
             
               pars
               accidētaria
            
             heard
             I
             never
             till
             now
             .
             There
             is
             (
             I
             know
             )
             such
             a
             distinction
             of
             
               Pars
               integralis
            
             ,
             that
             it
             is
             either
             pr●…alis
             and
             necessaria
             ,
             or
             
               minus
               principalis
            
             and
             
               non
               necessaria
            
             .
             But
             w●…
             cannot
             vnderstand
             their
             
               pars
               cultus
               accidentaria
            
             ,
             to
             be
             
               pars
               integ●…alis
               non
               necessaria
            
             ,
             because
             then
             their
             distribution
             of
             worship
             into
             e●…entiall
             &
             accidentary
             parts
             ,
             could
             not
             answer
             to
             the
             rul●…s
             of
             a
             just
             dist●…bution
             :
             of
             which
             one
             is
             ,
             that
             
               distributio
               debet
               exhauri●…e
               totum
               distributu●…
            
             .
             Now
             ,
             there
             are
             some
             parts
             of
             worship
             ,
             which
             cannot
             be
             comp●…hended
             in
             the
             foresaid
             distribution
             ,
             namely
             ,
             
               partes
               integrales
               necessar●…
            
             What
             then
             ?
             Shall
             we
             let
             this
             vvilde
             Distinction
             passe
             ,
             because
             it
             cannot
             〈◊〉
             well
             nor
             formally
             interpreted
             ?
             Nay
             ,
             but
             we
             will
             observe
             their
             mean●…
             who
             make
             use
             of
             it
             ,
             For
             unto
             all
             such
             parts
             of
             worship
             as
             are
             not
             ess●…iall
             (
             and
             which
             they
             are
             pleased
             to
             call
             accidentarie
             )
             they
             hold
             ,
             〈◊〉
             Church
             may
             make
             addition
             .
             Whereunto
             I
             answer
             ,
             1.
             
             Let
             them
             m●…
             us
             understand
             ,
             what
             they
             meane
             by
             those
             essentiall
             parts
             ,
             to
             which
             th●…
             Church
             may
             adde
             nothing
             :
             and
             let
             them
             beware
             least
             they
             give
             us
             a●…●…ticall
             description
             of
             the
             same
             .
          
           
             2.
             
             There
             are
             many
             parts
             of
             Gods
             worship
             ,
             which
             are
             not
             essentiall
             ,
             yet
             such
             as
             will
             not
             suffer
             any
             addition
             of
             the
             Church
             .
             For
             proof
             vvhereof
             ,
             J
             demaund
             ,
             vvere
             all
             the
             Ceremonies
             commanded
             to
             be
             ●…sed
             in
             the
             legall
             Sacraments
             and
             Sacrifices
             ,
             essentiall
             parts
             o●…
             those
             
             worships
             ?
             No
             man
             will
             say
             so
             .
             Yet
             the
             Synagogue
             was
             tied
             to
             observe
             those
             (
             and
             no
             other
             then
             those
             )
             Ceremonies
             ,
             which
             the
             Word
             prescribed
             .
             When
             Israel
             was
             againe
             to
             keepe
             the
             Passeover
             ,
             q
             it
             was
             said
             ;
             
               In
               the
               fourteenth
               day
               of
               this
               moneth
               at
               even
               ,
               ye
               shall
               keep
               it
               in
               his
               appoinded
               season
               :
               according
               to
               all
               the
               Rites
               of
               it
               and
               according
               to
               all
               the
               Ceremonies
               of
               it
               ,
               shall
               ye
               keep
               it
               .
            
             And
             r
             againe
             :
             
               According
               to
               all
               that
               the
               Lord
               commanded
               Moses
               ,
               so
               did
               the
               Children
               of
               Israel
               .
               Ritibus
               &
               Ceremonijs
               divinitus
               institutis
               ,
               non
               licuit
               homini
               suo
               arbitrio
               aliquid
               adijcere
               aut
               detrahere
               ,
            
             s
             saith
             
               P.
               Martyr
            
             .
          
           
             3.
             
             If
             those
             accidentarie
             parts
             of
             worship
             ,
             which
             are
             commanded
             
               
                 Sect.
              
               14
            
             in
             the
             Word
             ,
             be
             both
             necessary
             to
             be
             used
             
               necessitatè
               praecepti
            
             ,
             and
             likewise
             sufficient
             meanes
             fully
             adequate
             and
             proportioned
             to
             that
             end
             ,
             for
             which
             God
             hath
             destinated
             such
             parts
             of
             his
             worship
             as
             are
             not
             essentiall
             ,
             (
             which
             must
             be
             graunted
             by
             every
             one
             who
             will
             not
             accuse
             the
             Scripture
             of
             some
             defect
             and
             imperfection
             :
             )
             then
             it
             followeth
             that
             other
             accidentarie
             parts
             of
             worship
             ,
             which
             the
             Church
             addeth
             thereto
             ,
             are
             but
             superfluous
             and
             superstitious
             .
          
           
             4.
             
             I
             call
             to
             mind
             another
             Logicall
             maxime
             :
             
               Sublata
               una
               parte
               ,
               tollitur
               totum
               .
            
             An
             essentiall
             part
             being
             taken
             away
             ,
             
               totum
               essentiale
            
             is
             taken
             away
             also
             .
             In
             like
             maner
             ,
             an
             integrant
             part
             being
             taken
             away
             ,
             
               totum
               integrum
            
             cannot
             remaine
             behinde
             .
             When
             a
             man
             hath
             lost
             his
             hand
             or
             is
             foot
             ,
             though
             he
             be
             still
             a
             man
             Phisically
             ,
             
               totum
               essentialè
            
             ,
             yet
             he
             is
             not
             a
             man
             mathematically
             ,
             he
             is
             no
             longer
             
               totum
               integralè
            
             .
             Iust
             so
             ,
             if
             we
             reckon
             any
             additions
             (
             as
             the
             Crosse
             ,
             Kneeling
             ,
             Holy-dayes
             ,
             &c.
             )
             among
             the
             parts
             of
             Gods
             worship
             ,
             then
             put
             the
             case
             that
             those
             additions
             were
             taken
             away
             ,
             it
             followeth
             that
             all
             the
             worship
             which
             remaineth
             still
             ,
             will
             not
             be
             the
             whole
             and
             entire
             worship
             of
             God
             ,
             but
             only
             a
             part
             of
             it
             ,
             or
             at
             the
             best
             ,
             a
             defective
             ,
             wanting
             ,
             lame
             ,
             and
             maimed
             worship
             .
          
           
             5.
             
             I
             have
             made
             it
             evident
             ,
             t
             that
             our
             Opposites
             make
             the
             controverted
             Ceremonies
             to
             be
             worship
             ,
             in
             as
             proper
             and
             peculiar
             sence
             as
             any
             thing
             can
             be
             ;
             and
             that
             they
             are
             equalled
             to
             the
             chiefe
             and
             principall
             parts
             of
             worship
             ,
             not
             ranked
             among
             the
             secondary
             or
             lesse
             principall
             parts
             of
             it
             .
          
           
             6.
             
             Doe
             not
             our
             Divines
             condemne
             the
             addition
             of
             Rites
             &
             Ceremonies
             ,
             to
             that
             worship
             which
             the
             Word
             prescribeth
             ,
             as
             well
             as
             the
             addition
             of
             other
             things
             ,
             which
             are
             thought
             more
             essentiall
             ?
             Wee
             have
             heard
             Martyrs
             words
             to
             this
             purpose
             .
          
           
             w
             Zanchius
             will
             have
             us
             to
             learne
             from
             the
             second
             commandement
             ,
             
               in
               externo
               cultu
               qui
               Deo
               debetur
               ,
               seu
               in
               Ceremoniis
               nihil
               nobis
               esse
               ex
               nostro
               capite
               comminiscendum
               ,
            
             wether
             in
             Sacraments
             or
             Sacrifices
             ,
             or
             other
             sacred
             things
             ,
             such
             as
             Temples
             ,
             Altars
             ,
             Clothes
             and
             Vessels
             ,
             necessary
             for
             the
             externall
             worship
             ;
             but
             that
             wee
             ought
             to
             be
             contented
             
             with
             those
             Ceremonies
             which
             God
             hath
             prescribed
             .
          
           
             And
             in
             x
             another
             place
             ,
             he
             condemneth
             the
             addition
             of
             any
             other
             rite
             whatsoever
             ,
             to
             those
             rites
             of
             every
             Sacrament
             which
             have
             been
             ordained
             of
             Christ.
             
               Si
               Ceremonijs
               cujusvis
               Sacramenti
               ,
               alios
               addas
               ritus
               ,
            
             &c.
             
          
           
             y
             
               D.
               Fulke
            
             pronounceth
             even
             of
             signes
             and
             rites
             ,
             that
             
               vve
               must
               doe
               in
               Religion
               and
               Gods
               service
               ,
               not
               that
               which
               seemeth
               good
               to
               us
               ,
               but
               that
               only
               which
               he
               commandeth
               .
               Deut.
               4.
               2.
               c.
               12.
               32.
               
            
          
           
             And
             z
             Calvine
             pronounceth
             generally
             ,
             
               Caenam
               Domini
               rem
               adeo
               sacrosanctam
               esse
               ,
               ut
               ullis
               hominum
               additamentis
               eam
               conspurcare
               sit
               nefas
               .
            
          
           
             And
             thus
             have
             we
             made
             good
             our
             Argument
             ,
             that
             the
             lawfulnsse
             of
             the
             Ceremonies
             cannot
             be
             warranted
             by
             any
             Ecclesiasticall
             Law.
             
               
                 Sect.
              
               15
            
             If
             we
             had
             no
             more
             against
             them
             ,
             this
             were
             enough
             ,
             that
             they
             are
             but
             humane
             additions
             ,
             and
             want
             the
             warrant
             of
             the
             Word
             .
             When
             Nadab
             and
             Abihu
             offered
             strange
             fire
             before
             the
             Lord
             ,
             and
             when
             the
             Iewes
             burnt
             their
             Sonnes
             and
             their
             Daughters
             in
             the
             Valley
             of
             the
             Sonne
             of
             Hinnon
             ;
             howsoever
             manifold
             wickednesse
             might
             have
             been
             challenged
             in
             that
             which
             they
             did
             ,
             yet
             if
             any
             would
             dispute
             with
             God
             upon
             the
             matter
             ,
             he
             stoppeth
             their
             mouthes
             with
             this
             one
             Answer
             ,
             a
             I
             
               commanded
               it
               not
               ,
               neither
               came
               it
               into
               my
               heart
               .
            
             May
             we
             last
             of
             all
             heare
             what
             the
             b
             Canon
             Law
             it selfe
             decreeth
             ?
             
               Is
               qui
               praeest
               ,
               fi
               praeter
               voluntatem
               Dei
               ,
               vel
               praeter
               quod
               in
               sanctis
               Scripturis
               evidenter
               praecipitur
               ,
               vel
               dicit
               aliquid
               ,
               vel
               imperat
               ,
               tanquam
               falsus
               testis
               Dei
               ,
               aut
               Sacrilegus
               habeatur
               .
            
          
        
         
           
             CHAP.
             VIII
             .
          
           
             
               That
               the
               lavvfulnesse
               of
               the
               Ceremonies
               can
               not
               be
               vvarranted
               by
               any
               Ordinance
               of
               the
               Civill
               Magistrate
               :
               vvhose
               povver
               in
               things
               Spirituall
               or
               Ecclesiasticall
               ,
               is
               explained
               .
            
          
           
             NOw
             are
             wee
             fallen
             upon
             the
             strong
             hold
             of
             our
             Opposites
             ,
             which
             is
             the
             Kings
             Majesties
             Supermacy
             in
             things
             Ecclesiasticall
             .
             
               
                 Sect.
              
               1
            
             If
             they
             did
             meane
             in
             good
             earnest
             to
             qualify
             the
             lawfulnes
             of
             the
             Ceremonies
             from
             holy
             Scripture
             ,
             why
             have
             they
             not
             taken
             more
             paines
             and
             travel
             to
             debate
             the
             matter
             from
             thence
             ?
             
             And
             if
             they
             meant
             to
             justify
             them
             by
             the
             Lawes
             &
             Constitutions
             of
             the
             Church
             ,
             why
             did
             they
             not
             study
             to
             an
             orderly
             peaceable
             proceeding
             ,
             and
             to
             have
             things
             concluded
             in
             a
             lawfull
             Nationall
             Synode
             ,
             after
             free
             reasoning
             and
             mature
             advisement
             ?
             Why
             did
             they
             carry
             matters
             so
             factiously
             and
             violently
             ?
             The
             truth
             is
             ,
             they
             would
             have
             us
             to
             acquiesce
             and
             to
             say
             no
             more
             against
             the
             Ceremonies
             ,
             when
             once
             we
             heare
             that
             they
             are
             enjoyned
             by
             his
             Majestie
             ,
             our
             only
             supreme
             Governour
             .
             What
             I
             am
             here
             to
             say
             ,
             shall
             not
             derogate
             any
             thing
             from
             his
             Highnesse
             Supremacy
             ,
             because
             it
             includeth
             no
             such
             thing
             as
             a
             nomotheticall
             power
             ,
             to
             prescribe
             and
             appoint
             such
             sacred
             and
             significant
             Ceremonies
             as
             he
             shall
             thinke
             good
             .
          
           
             The
             Arch-Bishop
             of
             Armagh
             ,
             in
             his
             Speach
             which
             he
             delivered
             concerning
             the
             Kings
             Supremacy
             ,
             (
             for
             which
             King
             Iames
             returned
             him
             in
             a
             Letter
             his
             Princely
             and
             gratious
             thankes
             ,
             for
             that
             he
             had
             defended
             his
             just
             &
             lawfull
             power
             ,
             with
             so
             much
             learning
             and
             reason
             ,
             )
             whiles
             he
             treateth
             of
             the
             Supremacy
             ,
             and
             expoundeth
             that
             Title
             of
             
               The
               only
               Supreme
               Governour
               of
               all
               his
               Highnes
               Dominions
               and
               Countries
               ,
               as
               well
               in
               all
               spirituall
               or
               Ecclesiasticall
               things
               or
               causes
               ,
               as
               temporall
            
             ;
             mentioneth
             no
             such
             thing
             ,
             as
             any
             power
             to
             dispose
             by
             his
             Lawes
             and
             ordinances
             ,
             of
             things
             externall
             in
             the
             worship
             of
             God.
             Neither
             yet
             shall
             this
             following
             Discourse
             tend
             to
             the
             cooling
             &
             abating
             of
             that
             care
             and
             zeale
             which
             Princes
             owe
             to
             the
             oversight
             &
             promotion
             of
             Religion
             .
             For
             alas
             !
             the
             corruptions
             which
             have
             stept
             into
             Religion
             ,
             and
             the
             decayes
             which
             it
             hath
             felt
             since
             Princes
             beganne
             to
             take
             small
             thought
             of
             it
             ,
             and
             to
             leave
             the
             care
             of
             it
             to
             Popes
             ,
             Bishops
             ,
             Monkes
             ,
             &c.
             can
             never
             be
             enough
             bewailed
             .
             
               Nihil
               enim
               ,
               &c.
               For
               there
               is
               nothing
            
             (
             saith
             c
             
               Zanchius
               )
               more
               pernitious
               ,
               either
               to
               the
               Commonwealth
               or
               to
               the
               Church
               ,
               then
               if
               a
               Prince
               doe
               all
               things
               by
               the
               judgement
               of
               others
               ,
               and
               he
               himself
               understand
               not
               those
               things
               which
               are
               propounded
               to
               bee
               done
               .
            
          
           
             Nor
             lastly
             ,
             are
             we
             to
             sound
             an
             alarum
             of
             Rebellion
             .
             For
             to
             say
             that
             Subjects
             are
             not
             bound
             to
             obey
             such
             Lawes
             and
             Statutes
             of
             their
             Prince
             ,
             as
             impose
             upon
             them
             a
             Yoke
             of
             Ceremonies
             ,
             which
             hee
             hath
             no
             power
             to
             impose
             ,
             is
             one
             thing
             ;
             and
             to
             say
             ,
             that
             they
             are
             not
             bound
             to
             subject
             themselves
             unto
             him
             faithfully
             and
             loyally
             ,
             is
             another
             thing
             .
             
               Recte
               Gerson
               ;
               Qui
               abusui
               potestatis
               resistit
               ,
               non
               resistit
               divinae
               ordinationi
               ,
            
             saith
             d
             the
             Bishop
             of
             
               Sarisburie
               .
               Subjection
            
             ,
             saith
             e
             
               D.
               Field
               ,
               is
               required
               generally
               and
               absolutely
               ,
               where
               obedience
               is
               not
               .
            
             If
             we
             have
             leave
             to
             speake
             with
             f
             Divines
             ,
             the
             bond
             and
             signe
             of
             subjection
             ,
             is
             only
             Homage
             ,
             or
             the
             oath
             of
             fidelity
             ,
             whereby
             Subjects
             
             binde
             themselves
             to
             be
             faithfull
             to
             their
             Prince
             .
             And
             we
             take
             the
             judge
             of
             all
             flesh
             to
             witnesse
             ,
             before
             whose
             dreadfull
             Tribunall
             we
             must
             stand
             at
             that
             great
             day
             ,
             how
             free
             we
             are
             of
             thoughts
             of
             Rebellion
             ,
             &
             how
             uprightly
             we
             meane
             to
             be
             his
             Majesties
             most
             true
             and
             loy
             all
             Subjects
             to
             the
             end
             of
             our
             lives
             ,
             and
             to
             devote
             our selves
             ,
             our
             bodies
             ,
             lives
             ,
             goods
             and
             estates
             ,
             and
             all
             that
             we
             have
             in
             the
             world
             ,
             to
             his
             Highnesse
             service
             ,
             and
             to
             the
             honour
             of
             his
             Royal
             Crowne
             .
          
           
             Now
             for
             the
             purpose
             in
             hand
             ,
             we
             will
             first
             examine
             what
             the
             Arch-Bishop
             of
             Spalato
             saith
             ,
             for
             he
             discourseth
             much
             of
             the
             jurisdiction
             
               
                 Sect.
              
               2
            
             and
             Office
             of
             Princes
             ,
             in
             things
             and
             causes
             Ecclesiasticall
             .
             The
             Title
             of
             the
             first
             Chapter
             of
             his
             sixt
             Booke
             
               de
               Rep
               Eccl.
            
             holdeth
             ;
             That
             it
             is
             the
             duty
             of
             Princes
             
               super
               Ecclesiastica
               invigilare
            
             .
             But
             in
             the
             body
             of
             the
             Chapter
             ,
             he
             laboureth
             to
             prove
             ,
             that
             the
             power
             of
             governing
             Ecclesiasticall
             things
             belongeth
             to
             Princes
             (
             which
             is
             farre
             more
             then
             to
             watch
             carefully
             over
             them
             .
             )
             This
             the
             Reader
             will
             easily
             perceive
             .
             Nay
             ,
             he
             himselfe
             ,
             Num.
             115.
             
             &
             174.
             professeth
             he
             hath
             been
             proving
             ,
             that
             Divine
             and
             Ecclesiasticall
             things
             ,
             are
             to
             be
             ruled
             and
             governed
             by
             the
             authority
             &
             Lawes
             of
             Princes
             .
             The
             Title
             prefixed
             to
             the
             sixt
             Chapter
             of
             that
             same
             Booke
             ,
             is
             this
             :
             
               Legibus
               &
               edictis
               Principum
               Laicorum
               ,
               &
               Ecclesiastica
               &
               Ecclesiasticos
               gubernari
               .
            
             So
             that
             in
             both
             Chapters
             ,
             he
             treateth
             of
             one
             and
             the
             same
             office
             of
             Princes
             about
             things
             Ecclesiasticall
             .
          
           
             Now
             ,
             if
             we
             would
             learne
             what
             he
             meanes
             by
             those
             Ecclesiastica
             ,
             which
             he
             will
             have
             to
             be
             governed
             by
             Princes
             ,
             g
             he
             resolves
             us
             that
             he
             meanes
             not
             things
             internall
             ,
             such
             as
             the
             deciding
             of
             controversies
             in
             matters
             of
             faith
             ,
             feeding
             with
             the
             Word
             of
             God
             ,
             binding
             &
             loosing
             ,
             and
             ministring
             of
             the
             Sacraments
             :
             (
             for
             
               in
               pure
               spiritualibus
            
             ,
             (
             as
             he
             speaketh
             
               in
               Summa
               Cap.
            
             5.
             )
             he
             yeeldeth
             thē
             not
             the
             power
             of
             judging
             and
             defining
             :
             )
             but
             onely
             things
             externall
             ,
             which
             pertaine
             to
             the
             externall
             worship
             of
             God
             ,
             or
             which
             concerne
             externall
             Ecclesiastical
             Discipline
             .
             Such
             things
             h
             he
             acknowledgeth
             to
             be
             
               res
               Spirituales
            
             .
             But
             
               vera
               Spiritualia
            
             ,
             he
             will
             have
             to
             comprehend
             onely
             things
             internall
             ,
             which
             hee
             removeth
             from
             the
             power
             of
             Princes
             .
             Thus
             wee
             have
             his
             judgement
             as
             plaine
             as
             himselfe
             hath
             delivered
             it
             unto
             us
             .
          
           
             But
             I
             demaund
             ,
             1.
             
             Why
             yeeldeth
             he
             the
             same
             power
             to
             Princes
             in
             governing
             Ecclesiastica
             ,
             which
             he
             yeldeth
             them
             in
             governing
             Ecclesiasticos
             ?
             For
             Ecclesiasticall
             Persons
             ,
             being
             members
             of
             the
             common-wealth
             no
             lesse
             then
             Laickes
             ,
             have
             the
             same
             King
             and
             Governour
             with
             them
             .
             For
             which
             reason
             it
             is
             (
             as
             i
             the
             B.
             himself
             sheweth
             out
             of
             Molina
             )
             that
             they
             are
             bound
             to
             be
             subject
             to
             their
             Princes
             Lawes
             ,
             which
             pertaine
             to
             the
             whole
             common-wealth
             .
             But
             the
             like
             cannot
             be
             alleadged
             for
             the
             power
             of
             Princes
             to
             governe
             Ecclesiastica
             :
             for
             the
             B.
             (
             I
             trust
             )
             would
             not
             have
             said
             ,
             that
             things
             Ecclesiasticall
             and
             things
             civill
             doe
             equally
             and
             alike
             belong
             to
             their
             power
             and
             Iurisdiction
             .
          
           
           
             2.
             
             Why
             confoundeth
             he
             the
             governing
             of
             things
             and
             causes
             Ecclesiasticall
             ,
             with
             watching
             over
             and
             taking
             care
             for
             the
             same
             ?
             Let
             us
             only
             call
             to
             mind
             the
             native
             signification
             of
             the
             word
             :
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             Guberno
             signifieth
             properly
             to
             rule
             or
             governe
             the
             course
             of
             a
             S●…p
             :
             And
             in
             a
             Ship
             there
             may
             be
             many
             watchfull
             and
             carefull
             eyes
             over
             her
             course
             ,
             and
             yet
             but
             one
             Governour
             directing
             the
             same
             .
          
           
             3.
             
             Why
             holdeth
             he
             ,
             that
             things
             externall
             in
             the
             worship
             of
             God
             are
             not
             
               vera
               spiritualia
            
             ?
             For
             if
             they
             be
             Ecclesiasticall
             and
             sacred
             Ceremonies
             (
             not
             fleshly
             and
             wordly
             )
             why
             will
             he
             not
             also
             acknowledge
             them
             for
             true
             spirituall
             things
             ?
             And
             if
             they
             be
             not
             
               vera
               spiritualia
            
             ,
             why
             calls
             he
             them
             
               res
               spirituales
            
             ?
             For
             are
             not
             Res
             and
             Verum
             reciprocall
             ,
             as
             wel
             as
             Ens
             and
             Verum
             ?
          
           
             4.
             
             Even
             as
             a
             Prince
             in
             his
             Sea-voyage
             is
             supreme
             Governour
             of
             all
             which
             are
             in
             the
             Ship
             with
             him
             ,
             end
             by
             consequence
             of
             the
             Governour
             ,
             who
             directs
             her
             course
             ,
             yet
             doth
             he
             not
             governe
             the
             action
             of
             governing
             or
             directing
             the
             course
             of
             the
             Ship
             :
             So
             though
             a
             Prince
             be
             the
             only
             supreme
             Governour
             of
             all
             his
             Dominions
             ,
             &
             by
             consequence
             of
             Ecclesiasticall
             persons
             in
             his
             Dominions
             ,
             yet
             he
             can
             not
             be
             said
             to
             Governe
             all
             their
             Ecclesiasticall
             actions
             &
             causes
             .
             And
             as
             the
             Governour
             of
             a
             Ship
             acknowledgeth
             his
             Prince
             for
             his
             only
             supreme
             Governour
             ,
             even
             then
             whiles
             he
             is
             governing
             &
             directing
             the
             course
             of
             the
             ship
             ,
             (
             otherwise
             whiles
             he
             is
             governing
             her
             course
             ,
             he
             should
             not
             be
             his
             Princes
             Subject
             )
             yet
             he
             doth
             not
             thereby
             acknowledge
             that
             his
             Prince
             governeth
             his
             action
             of
             directing
             the
             course
             of
             the
             Ship
             ,
             (
             for
             then
             should
             the
             Prince
             be
             the
             Pilot
             :
             )
             So
             when
             one
             hath
             acknowledged
             the
             Prince
             to
             be
             the
             only
             supreme
             Governour
             upon
             Earth
             ,
             of
             all
             Ecclesiasticall
             persons
             in
             his
             Dominions
             ,
             even
             whiles
             they
             are
             ordering
             and
             determining
             Ecclesiasticall
             causes
             ;
             yet
             he
             hath
             not
             thereby
             acknowledged
             that
             the
             Prince
             governeth
             the
             Ecclesiasticall
             causes
             .
             Wherefore
             whiles
             k
             the
             B.
             taketh
             the
             English
             Oath
             of
             Supremacy
             ,
             to
             acknowledge
             the
             same
             which
             he
             teacheth
             touching
             the
             Princes
             power
             ,
             he
             giveth
             it
             another
             sence
             then
             the
             words
             of
             it
             can
             beare
             .
             For
             it
             saith
             not
             that
             the
             Kings
             Majestie
             is
             the
             only
             supreme
             Governour
             of
             all
             his
             Highnes
             Dominions
             ,
             and
             OF
             all
             things
             and
             causes
             therein
             ,
             as
             well
             Ecclesiasticall
             or
             Spirituall
             ,
             as
             Temporall
             .
             But
             it
             saith
             ,
             that
             he
             is
             the
             only
             Supreame
             Governour
             of
             all
             his
             Highnes
             Dominions
             IN
             all
             things
             or
             causes
             ,
             &c.
             
             Now
             ,
             the
             spirituall
             Guides
             of
             the
             Church
             substituted
             by
             Christ
             ,
             as
             Deputies
             in
             his
             stead
             ,
             who
             is
             the
             most
             supreame
             Governour
             of
             his
             own
             Church
             ,
             and
             l
             on
             whose
             shoulder
             the
             Governement
             resteth
             as
             his
             Royall
             prorogative
             ;
             even
             then
             whiles
             they
             are
             governing
             and
             putting
             order
             to
             Ecclesiasticall
             or
             spirituall
             causes
             ,
             they
             acknowledge
             their
             Prince
             to
             be
             their
             only
             supreme
             Governour
             upon
             Earth
             :
             yet
             hereby
             they
             implie
             not
             that
             he
             governeth
             their
             Governing
             of
             Ecclesiasticall
             causes
             ,
             as
             hath
             been
             shewed
             by
             that
             Simele
             of
             governing
             a
             Ship.
             
          
           
           
             5.
             
             Whereas
             the
             B.
             leaveth
             all
             things
             externall
             ,
             which
             pertaine
             to
             the
             worship
             of
             God
             ,
             to
             be
             governed
             by
             Princes
             ,
             I
             object
             that
             the
             version
             
               
                 Sect.
              
               4
            
             of
             the
             holy
             Scripture
             out
             of
             Hebrew
             and
             Grèeke
             into
             the
             vulgar
             tongue
             ,
             is
             an
             externall
             thing
             ,
             belonging
             to
             the
             worship
             of
             God
             ,
             yet
             it
             cannot
             be
             governed
             by
             a
             Prince
             who
             is
             not
             learned
             in
             the
             originall
             tounges
             .
          
           
             6.
             
             Whereas
             he
             yeeldeth
             to
             Princes
             the
             power
             of
             governing
             
               in
               spiritualibus
            
             ,
             but
             not
             in
             
               pure
               spiritualibus
            
             ,
             I
             cannot
             comprehend
             this
             Distinction
             .
             All
             sacred
             and
             Ecclesiasticall
             things
             belonging
             to
             the
             worship
             of
             God
             are
             spirituall
             things
             .
          
           
             What
             then
             understands
             he
             by
             things
             purely
             spirituall
             ?
             If
             he
             meane
             things
             which
             are
             in
             such
             sort
             spirituall
             ,
             that
             they
             have
             nothing
             earthly
             not
             externall
             in
             them
             ;
             in
             this
             sence
             the
             Sacraments
             are
             not
             purely
             spirituall
             ,
             because
             they
             consist
             of
             two
             parts
             ;
             one
             earthly
             ,
             and
             another
             heavenly
             ,
             as
             Ireneus
             saith
             of
             the
             Eucharist
             .
             And
             so
             the
             Sacraments
             not
             being
             things
             purely
             spirituall
             ,
             shall
             be
             left
             to
             the
             power
             and
             government
             of
             Princes
             .
             If
             it
             be
             said
             ,
             that
             by
             things
             purely
             spirituall
             ,
             he
             meanes
             things
             which
             concerne
             our
             Spirits
             onely
             ,
             and
             not
             the
             outward
             man
             ;
             I
             still
             urge
             the
             same
             Instance
             :
             For
             the
             Sacraments
             are
             not
             in
             this
             sence
             spirituall
             ,
             because
             a
             part
             of
             the
             Sacraments
             ,
             to
             wit
             ,
             the
             Sacramentall
             Signes
             or
             Elements
             ,
             concerne
             our
             externall
             &
             bodily
             sences
             of
             seeing
             ,
             touching
             ,
             and
             tasting
             .
          
           
             7.
             
             The
             B.
             also
             contradicteth
             himselfe
             unawares
             :
             For
             in
             m
             one
             place
             hee
             reserveth
             and
             excepteth
             from
             the
             power
             of
             Princes
             ,
             the
             judging
             and
             deciding
             of
             controversies
             and
             questions
             of
             faith
             .
             Yet
             in
             n
             another
             place
             hee
             exhorteth
             Kings
             and
             Princes
             ,
             to
             compell
             the
             Divines
             of
             both
             sides
             (
             of
             the
             Roman
             and
             Reformed
             Churches
             )
             to
             come
             to
             a
             free
             conference
             ,
             and
             to
             debate
             the
             matters
             controverted
             betwixt
             them
             ;
             in
             which
             conference
             ,
             hee
             requireth
             the
             Princes
             themselves
             to
             bee
             Iudges
             .
          
           
             It
             remaineth
             to
             trie
             what
             force
             of
             reason
             the
             B.
             hath
             to
             backe
             his
             opinion
             .
             As
             for
             the
             ragged
             rabble
             of
             humane
             Testimonies
             ,
             which
             
               
                 Sect.
              
               5
            
             he
             taketh
             together
             ,
             I
             should
             but
             weary
             my
             Reader
             ,
             and
             spend
             paper
             and
             Inke
             in
             vaine
             ,
             if
             I
             should
             insist
             to
             answer
             them
             one
             by
             one
             .
             Only
             thus
             much
             I
             say
             of
             all
             those
             Sentences
             of
             the
             Fathers
             ,
             and
             Constitutions
             of
             Princes
             and
             Emperours
             about
             things
             Ecclesiasticall
             ,
             together
             with
             the
             Histories
             ,
             of
             the
             submission
             of
             some
             Ecclesiasticall
             causes
             to
             Emperours
             ;
             Let
             him
             who
             pleaseth
             read
             them
             ;
             And
             it
             shall
             appeare
             ,
          
           
             1.
             
             That
             some
             of
             those
             things
             whereunto
             the
             power
             of
             Princes
             was
             applied
             ,
             were
             unlawfull
             .
          
           
             2.
             
             There
             were
             many
             of
             them
             things
             Temporall
             or
             Civill
             ,
             not
             Ecclesiasticall
             or
             Spirituall
             ,
             nor
             such
             as
             pertaine
             to
             the
             worshippe
             of
             God.
             
          
           
           
             3.
             
             There
             were
             some
             of
             them
             Ecclesiasticall
             or
             spirituall
             things
             ,
             but
             then
             Princes
             did
             only
             ratify
             that
             which
             had
             beene
             determined
             by
             Councells
             ,
             and
             punish
             with
             the
             civill
             sword
             such
             as
             did
             stubbornly
             disobey
             the
             Churches
             lawfull
             constitutions
             .
             Neither
             were
             Princes
             allowed
             to
             doe
             any
             more
             .
          
           
             4.
             
             Sometimes
             they
             interposed
             their
             authority
             and
             medled
             in
             causes
             spirituall
             or
             Ecclesiasticall
             ,
             even
             before
             the
             definition
             of
             Councells
             :
             yet
             did
             they
             not
             judge
             nor
             decide
             those
             matters
             ,
             but
             did
             only
             convocate
             Councells
             ,
             and
             urge
             the
             Cleargie
             to
             see
             to
             the
             misordered
             and
             troubled
             estate
             of
             the
             Church
             ,
             and
             by
             their
             wholesome
             Lawes
             &
             ordinances
             to
             provide
             the
             best
             remedies
             for
             the
             same
             which
             they
             could
             .
          
           
             5.
             
             At
             other
             times
             Princes
             have
             done
             somewhat
             more
             in
             Ecclesiasticall
             matters
             :
             but
             this
             was
             only
             in
             extraordinary
             cases
             ,
             when
             the
             Cleargy
             was
             so
             corrupted
             ,
             that
             either
             through
             ignorance
             they
             were
             unable
             ,
             or
             through
             malice
             and
             perversnesse
             unwilling
             to
             doe
             their
             duty
             in
             deciding
             of
             controversies
             ,
             making
             of
             Canons
             ,
             using
             the
             keyes
             ,
             and
             managing
             of
             other
             Ecclesiasticall
             matters
             :
             in
             which
             case
             Princes
             might
             and
             did
             by
             their
             coactive
             temporall
             Iurisdiction
             ,
             avoid
             disorder
             ,
             errour
             and
             superstition
             ,
             and
             cause
             a
             Reformation
             of
             the
             Church
             .
          
           
             6.
             
             Princes
             have
             likewise
             in
             rightly
             constituted
             and
             well
             reformed
             Churches
             ,
             by
             their
             owne
             Regall
             authority
             ,
             straitly
             injoyned
             things
             pertaining
             to
             the
             worship
             of
             God
             :
             but
             those
             things
             were
             the
             very
             same
             which
             Gods
             owne
             written
             Word
             had
             expressely
             commanded
             .
          
           
             7.
             
             When
             Princes
             went
             beyond
             these
             limits
             and
             bounds
             ,
             they
             tooke
             upon
             them
             to
             judge
             and
             command
             more
             then
             God
             hath
             put
             within
             the
             compasse
             of
             their
             power
          
           
             But
             as
             touching
             the
             passages
             of
             holy
             Sripture
             whichthe
             B.
             alleadgeth
             ,
             
               
                 Sect.
              
               6
            
             I
             will
             answer
             thereto
             particularly
             .
             And
             first
             ,
             hee
             produceth
             that
             place
             
               Deut.
               Chap.
               17.
               vers
            
             .
             19.
             where
             the
             King
             was
             appointed
             to
             have
             the
             Booke
             of
             the
             Law
             of
             God
             with
             him
             ,
             that
             he
             might
             learne
             to
             feare
             the
             Lord
             his
             God
             ,
             and
             to
             keep
             all
             the
             words
             of
             this
             Law
             and
             these
             Statutes
             to
             doe
             them
             .
             What
             Logicke
             (
             I
             pray
             )
             can
             from
             this
             place
             inferre
             that
             Princes
             have
             the
             supreme
             power
             of
             governing
             all
             Ecclesiasticall
             causes
             ?
             Next
             ,
             the
             B.
             tells
             us
             of
             Davids
             appointing
             of
             the
             offices
             of
             the
             Levites
             ,
             and
             dividing
             of
             their
             courses
             ,
             1
             Chron.
             23.
             and
             his
             commending
             of
             the
             same
             to
             
               Solomon
               ,
               1.
               
               Chron
            
             28.
             
             But
             he
             might
             have
             observed
             ,
             that
             David
             did
             not
             this
             as
             a
             King
             ,
             but
             as
             a
             Prophet
             or
             man
             of
             God.
             2.
             
             Chron.
             8.
             14.
             yea
             those
             orders
             and
             courses
             of
             the
             Levites
             ,
             were
             also
             commanded
             by
             other
             Prophets
             of
             the
             Lord.
             2.
             
             Chron
             29.
             25.
             
             As
             touching
             Solomons
             appointing
             of
             the
             courses
             and
             charges
             of
             the
             Priests
             ,
             Levites
             ,
             &
             Porters
             ,
             he
             did
             it
             not
             of
             himselfe
             ,
             nor
             by
             his
             owne
             Princely
             authority
             ,
             but
             because
             David
             the
             man
             of
             God
             had
             so
             commanded
             ,
             2.
             
             Chron.
             8
             14.
             
             For
             Solomon
             received
             
             from
             David
             ,
             a
             patterne
             for
             all
             that
             which
             he
             was
             to
             doe
             in
             the
             worke
             of
             the
             house
             of
             the
             Lord
             ,
             and
             also
             for
             the
             courses
             of
             the
             Priests
             and
             Levites
             ,
             1.
             
             Chron.
             28.
             11.
             12
             13.
             
          
           
             The
             B●…comes
             on
             and
             tells
             us
             that
             Hezekiah
             did
             applie
             his
             Regall
             
               
                 Sect.
              
               7
            
             power
             to
             the
             Reformation
             of
             the
             Levites
             ,
             and
             of
             the
             worship
             of
             God
             in
             their
             hands
             ;
             o
             saying
             :
             
               Heare
               me
               yee
               Levites
               ,
               sanctify
               now
               your
               selves
               and
               sanctify
               the
               house
               of
               the
               Lord
               God
               of
               your
               fathers
               ,
               and
               carry
               forth
               the
               filthinesse
               out
               of
               the
               holy
               place
               .
            
          
           
             Ans.
             He
             exhorted
             them
             to
             no
             more
             then
             Gods
             Law
             required
             of
             them
             .
             For
             the
             Law
             ordained
             them
             to
             sanctify
             themselves
             ,
             and
             to
             doe
             the
             service
             of
             the
             house
             of
             the
             Lord
             ,
             Num.
             8.
             6.
             11.
             15.
             
             &
             18.
             32.
             
             So
             that
             Hezekiah
             did
             here
             constitute
             nothing
             by
             his
             owne
             arbitrement
             and
             authority
             ,
             but
             plainly
             sheweth
             his
             warrant
             ,
             vers
             .
             11.
             
             
               The
               Lord
               hath
               chosen
               you
               to
               stand
               before
               him
               ,
               to
               serve
               him
               ,
               and
               that
               you
               should
               minister
               unto
               him
               .
            
             But
             the
             B
             ,
             further
             alleadgeth
             out
             of
             2
             Chron.
             31.
             that
             Hezekiah
             appointed
             the
             courses
             of
             the
             Priests
             and
             Levites
             ,
             every
             man
             according
             to
             his
             service
             .
          
           
             Answ.
             He
             might
             have
             read
             2.
             
             Chron.
             29.
             25.
             that
             Hezekiah
             did
             all
             this
             according
             to
             the
             commandement
             of
             
               David
               &
               of
               God
               the
               Kings
               Seer
               ,
               and
               Nathan
               the
               Prophet
               :
               for
               so
               was
               the
               commandement
               of
               the
               Lord
               by
               his
               Prophets
               .
            
             And
             who
             doubteth
             but
             Kings
             may
             command
             such
             things
             as
             God
             hath
             commanded
             before
             them
             .
          
           
             The
             next
             example
             which
             the
             B.
             alleadgeth
             ,
             is
             out
             of
             2.
             
             Chron.
             35.
             
             
               
                 Sect.
              
               8
            
             where
             we
             read
             that
             Iosias
             did
             set
             the
             Priests
             and
             Levites
             againe
             in
             their
             charges
             .
             Which
             example
             cannot
             prove
             that
             Kings
             have
             the
             supreme
             power
             of
             governing
             Ecclesiasticall
             causes
             ,
             unlesse
             it
             be
             evinced
             that
             Iosias
             changed
             those
             orders
             and
             courses
             of
             the
             Levites
             &
             Priests
             ,
             which
             the
             Lord
             had
             commanded
             by
             his
             Prophets
             2
             Chron.
             29.
             25.
             and
             that
             he
             did
             institute
             other
             orders
             by
             his
             owne
             Regall
             authority
             .
             Whereas
             the
             contrary
             is
             manifest
             from
             the
             Text.
             For
             Iosias
             did
             only
             set
             the
             Priests
             and
             Levites
             those
             charges
             and
             courses
             ,
             which
             had
             been
             assigned
             unto
             them
             after
             the
             writing
             of
             David
             and
             
               Solomon
               vers
            
             .
             4.
             and
             by
             the
             commandement
             of
             David
             ,
             and
             Asaph
             ,
             and
             Heman
             ,
             and
             Ieduthun
             the
             Kings
             Seer
             ,
             vers
             15.
             
             Neither
             did
             Iosias
             command
             the
             Priests
             and
             Levites
             ,
             any
             other
             service
             then
             that
             which
             was
             writen
             in
             the
             booke
             of
             
               Moses
               vers
            
             .
             12.
             
             So
             that
             from
             his
             example
             it
             only
             followeth
             ,
             that
             when
             Princes
             see
             the
             state
             of
             Ecclesiasticall
             persons
             corrupted
             ,
             they
             ought
             to
             interpose
             their
             authority
             for
             reducing
             them
             to
             those
             orders
             and
             functions
             ,
             which
             Gods
             Word
             commandeth
             .
          
           
             Moreover
             ,
             the
             B.
             objecteth
             the
             example
             of
             Ioash
             :
             who
             ,
             while
             he
             
               
                 Sect.
              
               8
            
             yet
             did
             right
             in
             the
             dayes
             of
             Iehojada
             the
             Priest
             ,
             p
             sent
             the
             Priests
             &
             Levites
             ,
             to
             gather
             from
             all
             Israell
             ,
             money
             for
             repairing
             the
             house
             of
             the
             Lord
             :
             and
             when
             they
             dealt
             negligently
             in
             this
             businesse
             ,
             he
             transferred
             the
             charge
             of
             the
             same
             unto
             others
             ,
             and
             making
             himselfe
             
             the
             Keeper
             of
             the
             holy
             money
             ,
             did
             both
             prescribe
             how
             it
             was
             to
             be
             ●…eboursed
             ,
             and
             likewise
             take
             from
             good
             Iehojada
             the
             Preist
             the
             administration
             of
             the
             same
             .
             Now
             ,
             where
             he
             hath
             read
             that
             Ioash
             made
             himselfe
             the
             keeper
             of
             the
             money
             and
             prescribed
             how
             it
             should
             be
             deboursed
             ,
             also
             that
             he
             tooke
             the
             administration
             ●…rom
             Iehojada
             ;
             I
             can
             not
             guesse
             ,
             or
             the
             Text
             hath
             no
             such
             thing
             in
             it
             ,
             but
             the
             contrary
             ,
             viz.
             that
             the
             Kings
             Scri●…e
             ,
             and
             the
             High
             Preists
             Officer
             ,
             keeped
             the
             money
             and
             deboursed
             the
             same
             ,
             as
             the
             King
             and
             Iehojada
             prescribed
             unto
             them
             .
             As
             to
             that
             which
             he
             truly
             alleadgeth
             out
             of
             the
             holy
             Text
             ,
             I
             answer
             ,
             1.
             
             The
             collection
             for
             repairing
             the
             house
             of
             the
             Lord
             was
             no
             humane
             ordinance
             ,
             for
             Ioash
             sheweth
             the
             Commandement
             of
             Moses
             for
             it
             ,
             Vers.
             6.
             having
             reference
             to
             Exod.
             30.
             12.
             13.
             14.
             
             No
             other
             collections
             did
             Ioash
             impose
             ,
             q
             but
             those
             
               quae
               divino
               sure
               debebantur
            
             .
             2.
             
             As
             for
             the
             taking
             of
             the
             charge
             of
             this
             collection
             from
             the
             Priests
             ,
             he
             behooved
             to
             doe
             so
             ,
             because
             they
             had
             still
             neglected
             the
             worke
             ,
             when
             the
             three
             &
             twentie
             yeare
             of
             his
             raigne
             was
             come
             .
             And
             so
             say
             we
             ,
             that
             when
             the
             ministers
             of
             the
             Church
             faile
             to
             doe
             their
             duty
             ,
             in
             providing
             that
             which
             is
             necessary
             for
             the
             service
             of
             God
             ,
             Princes
             ought
             by
             some
             other
             meanes
             to
             cause
             these
             things
             be
             redressed
             .
             3.
             
             
               Joash
               did
               nothing
               with
               these
               money●…s
               without
               Iehojada
               ,
               but
            
             r
             
               Pontifex
               eas
               primum
               laborantibus
               tribuit
               ,
               tum
               in
               aedis
               s●…crae
               restauration
               em
               maxime
               converti●…
               .
            
             4.
             
             And
             what
             if
             he
             had
             done
             this
             by
             himselfe
             ?
             I
             suppose
             no
             man
             will
             reckon
             the
             hiring
             of
             Masons
             and
             Carpenters
             ,
             with
             such
             as
             wrought
             Iron
             and
             Brasse
             ,
             or
             the
             gathering
             of
             money
             for
             this
             purpose
             ,
             among
             spirituall
             things
             or
             causes
             .
             5.
             
             And
             if
             these
             employments
             about
             Solomons
             Temple
             were
             not
             to
             be
             called
             Spirituall
             or
             Ecclesiasticall
             ,
             farre
             lesse
             about
             our
             materiall
             Churches
             ,
             which
             are
             not
             holy
             nor
             consecrated
             as
             Solomons
             was
             for
             a
             typicall
             use
             .
             Wherefore
             without
             all
             prejudice
             to
             our
             cause
             ,
             we
             may
             and
             doe
             commend
             the
             building
             and
             repairing
             of
             Churches
             by
             Christian
             Princes
             .
          
           
             But
             the
             B.
             returneth
             to
             another
             Example
             in
             Solemon
             ,
             which
             is
             the
             
               
                 Sect.
              
               10
            
             putting
             of
             Abjathar
             the
             chief
             Priest
             from
             his
             Office
             ,
             and
             surrogating
             of
             another
             in
             his
             place
             .
             
               Answ.
               Abjathar
            
             was
             civilly
             dead
             ,
             as
             the
             Lawyers
             use
             to
             speake
             ,
             and
             it
             was
             only
             by
             accident
             or
             by
             consequent
             that
             Solomon
             put
             him
             from
             his
             Office
             :
             he
             sent
             him
             away
             to
             Anathoth
             ,
             because
             of
             his
             treasonable
             following
             and
             aiding
             of
             Adonijah
             ,
             whereupon
             necessarily
             followed
             his
             falling
             away
             from
             the
             honour
             ,
             dignity
             and
             Office
             of
             the
             High-Priest
             :
             whence
             it
             only
             followeth
             ,
             that
             if
             a
             Minister
             be
             found
             guilty
             of
             
               l●…se
               Majesty
            
             ,
             the
             King
             may
             punish
             him
             either
             with
             banishment
             or
             proscription
             ,
             or
             some
             such
             civill
             punishment
             ,
             whereupon
             by
             consequence
             will
             follow
             his
             falling
             from
             his
             Ecclesiasticall
             office
             and
             dignity
             .
             2.
             
             As
             for
             Solomons
             putting
             of
             Zadok
             in
             the
             roome
             of
             Abjathar
             ,
             it
             maketh
             as
             litle
             against
             us
             ,
             for
             Zadok
             did
             fall
             to
             the
             place
             
               jure
               divino
            
             .
          
           
           
             The
             honour
             and
             office
             of
             the
             High-Priesthood
             was
             given
             to
             Eliazer
             the
             Elder
             Sonne
             of
             Aaron
             ,
             and
             was
             to
             remaine
             in
             his
             family
             .
             How
             it
             came
             to
             passe
             that
             it
             was
             transferred
             to
             Eli
             ,
             who
             was
             of
             the
             family
             of
             Ithamar
             ,
             we
             read
             not
             .
             Alwayes
             after
             that
             Abjathar
             ,
             who
             was
             of
             the
             family
             of
             Ithamar
             ,
             and
             descended
             of
             Eli
             ,
             had
             by
             a
             capitall
             crime
             fallen
             from
             it
             ,
             it
             did
             of
             very
             right
             belong
             to
             Zadoke
             ,
             who
             was
             the
             chiefe
             of
             the
             family
             of
             Eliazer
             .
             And
             so
             all
             this
             flowed
             ,
             not
             from
             Solomons
             ,
             but
             from
             Gods
             owne
             authority
             .
          
           
             The
             B.
             remembreth
             another
             example
             in
             Hezekiah
             to
             ,
             telling
             us
             
               
                 Sect.
              
               11
            
             that
             he
             removed
             the
             high
             places
             ,
             and
             brake
             the
             Images
             ,
             and
             cut
             downe
             the
             groves
             ,
             and
             brake
             in
             peeces
             the
             brazen
             serpent
             ,
             when
             the
             children
             of
             Israel
             did
             burne
             incense
             vnto
             it
             .
             Now
             ,
             we
             wish
             from
             our
             hearts
             ,
             that
             from
             this
             example
             all
             Christian
             Kings
             may
             learne
             to
             remove
             and
             destroy
             the
             monuments
             of
             Idolatry
             out
             of
             their
             Dominions
             .
             And
             if
             it
             be
             said
             that
             in
             so
             doing
             ,
             Kings
             take
             vpon
             them
             to
             governe
             by
             their
             Princely
             authority
             ,
             an
             Ecclesiasticall
             or
             spirituall
             cause
             ;
             It
             is
             easily
             answered
             that
             when
             they
             destroy
             Idolatrous
             monuments
             ,
             they
             doe
             nothing
             by
             their
             owne
             authority
             ,
             but
             by
             the
             authority
             of
             Gods
             Law
             ,
             s
             which
             commandeth
             to
             abolish
             such
             monuments
             ,
             and
             to
             root
             out
             the
             very
             names
             of
             Idolls
             :
             which
             commandement
             is
             to
             be
             executed
             by
             the
             coaction
             of
             temporall
             power
             .
          
           
             Finally
             ,
             saith
             the
             B.
             the
             Kings
             of
             the
             Iewes
             t
             have
             in
             the
             Temple
             propounded
             the
             Law
             of
             the
             Lord
             to
             the
             people
             ,
             renued
             the
             covenant
             
               
                 Sect.
              
               12
            
             of
             religion
             ,
             pulled
             downe
             profane
             Altars
             ,
             broken
             downe
             Idols
             ,
             slaine
             idolatrous
             Priests
             ,
             liberated
             their
             Kingdome
             from
             abomination
             ,
             purged
             the
             Temple
             ,
             w
             proclaimed
             the
             keeping
             of
             the
             passeover
             ,
             and
             of
             the
             Feast
             of
             the
             Dedication
             ,
             y
             and
             have
             also
             instituted
             new
             Feasts
             .
             For
             all
             which
             things
             they
             are
             in
             z
             the
             Scriptures
             much
             praised
             by
             the
             Holy
             Spirit
             .
             
          
           
             Answ.
             True
             it
             is
             ,
             Iosias
             did
             reade
             the
             Law
             of
             the
             Lord
             to
             the
             people
             in
             the
             Temple
             ,
             and
             made
             a
             covenant
             before
             the
             Lord
             ,
             but
             1.
             
             He
             prescribed
             nothing
             at
             his
             owne
             pleasure
             ,
             only
             he
             required
             of
             the
             people
             to
             walke
             after
             the
             Lord
             ,
             and
             to
             keepe
             his
             commaundements
             .
          
           
             2.
             
             Neither
             yet
             did
             he
             this
             worke
             by
             himselfe
             ,
             but
             did
             convocate
             a
             Counsell
             of
             the
             Prophets
             Priests
             and
             Elders
             of
             Israel
             ,
             for
             the
             advancing
             of
             that
             reformation
             ,
             2.
             
             Kings
             .
             23.
             1.
             
          
           
             3.
             
             And
             if
             he
             had
             done
             it
             by
             himselfe
             ,
             yet
             we
             are
             to
             remember
             that
             the
             reformation
             of
             a
             Church
             generally
             and
             greatly
             corrupted
             ,
             craveth
             the
             more
             immediate
             intermedling
             of
             Princes
             ,
             and
             a
             great
             deale
             more
             then
             can
             be
             ordinarily
             and
             orderly
             done
             by
             them
             ,
             in
             a
             Church
             already
             reformed
             .
             The
             slaying
             of
             the
             Idolatrous
             Priests
             had
             also
             the
             warrant
             and
             authority
             of
             the
             Law
             of
             God
             ,
             which
             appointed
             a
             capitall
             punishment
             for
             blasphemers
             ,
             a
             or
             such
             as
             in
             
             contempt
             of
             God
             ,
             and
             to
             rub
             some
             ignominie
             upon
             his
             name
             ,
             did
             traduce
             his
             doctrine
             and
             religion
             ,
             and
             either
             detract
             from
             him
             and
             attribute
             to
             Idolls
             that
             which
             appertained
             properly
             unto
             him
             ,
             or
             else
             attributed
             unto
             him
             either
             by
             enunciation
             or
             imprecation
             ,
             such
             things
             as
             could
             not
             stand
             with
             the
             glory
             of
             the
             Godhead
             .
             Concerning
             the
             abolishing
             of
             Idolatry
             and
             all
             the
             reliques
             thereof
             ,
             we
             have
             answered
             that
             it
             was
             commaunded
             by
             God.
             The
             keeping
             of
             the
             passeover
             was
             also
             commaunded
             in
             the
             Law
             :
             so
             that
             when
             Hezekiah
             enjoyned
             it
             ,
             he
             did
             but
             publish
             Gods
             owne
             expresse
             ordinance
             .
          
           
             Last
             of
             all
             touching
             the
             two
             remanent
             examples
             .
             1.
             
             The
             Feast
             of
             the
             Dedication
             was
             not
             ordained
             by
             the
             sole
             authority
             of
             Iudas
             ,
             but
             b
             by
             his
             brethren
             and
             by
             the
             whole
             Congregation
             of
             Israel
             :
             and
             the
             dayes
             of
             Purim
             c
             were
             established
             by
             Mordecai
             a
             Prophet
             .
          
           
             2.
             
             We
             have
             else-where
             made
             it
             evident
             ,
             that
             the
             dayes
             of
             Purim
             by
             their
             first
             Institution
             were
             only
             dayes
             of
             civill
             joy
             and
             solemnity
             :
             and
             that
             the
             Feast
             of
             the
             Dedication
             was
             not
             lawfully
             instituted
             .
             
          
           
             Thus
             having
             dismissed
             the
             B.
             we
             will
             make
             us
             for
             clearing
             the
             purpose
             in
             hand
             .
             But
             before
             we
             come
             to
             shew
             particularly
             what
             Princes
             
               
                 Sect.
              
               13
            
             may
             doe
             ,
             and
             what
             they
             may
             not
             doe
             ,
             in
             making
             Lawes
             about
             things
             Ecclesiasticall
             ,
             we
             will
             first
             of
             all
             lay
             downe
             these
             Propositions
             following
             :
          
           
             1.
             
             Whatsoever
             the
             power
             of
             Princes
             be
             in
             things
             and
             causes
             Ecclesiasticall
             ,
             it
             is
             not
             (
             sure
             )
             absolute
             nor
             unbounded
             .
             
               Solius
               Dei
               est
            
             ,
             saith
             e
             
               Stapleton
               ,
               juxta
               suam
               sanctissimam
               voluntatem
               ,
               action●…
               suas
               omn●…
               dirigere
               ,
               &
               omnia
               facere
               quaecunque
               voluit
               .
            
             And
             againe
             :
             
               Vis
               tuam
               voluntatem
               esse
               regulam
               rerum
               omnium
               ,
               ut
               omnia
               siant
               pro
               tuo
               beneplacito
               ?
            
             Whether
             we
             respect
             the
             persons
             or
             the
             places
             of
             Princes
             ,
             their
             power
             is
             confined
             within
             certaine
             limits
             ,
             so
             that
             they
             may
             not
             enjoyne
             whatsoever
             they
             list
             .
             As
             touching
             their
             persons
             :
             Bishop
             Spotswood
             would
             doe
             no
             lesse
             then
             warrant
             the
             Articles
             of
             Perth
             ,
             by
             King
             Iames
             his
             personall
             qualities
             .
             
               His
               person
            
             f
             saith
             he
             ,
             
               were
               he
               not
               our
               Soveraigne
               ,
               gives
               them
               sufficient
               authority
               ,
               being
               recommended
               by
               him
               :
               For
               he
               knowes
               the
               nature
               of
               things
               ,
               and
               the
               consequences
               of
               them
               ,
               what
               is
               fit
               for
               a
               Church
               to
               have
               ,
               and
               what
               not
               ,
               better
               then
               we
               doe
               all
               .
            
          
           
             I
             meane
             not
             to
             derogate
             any
             thing
             from
             King
             Iames
             his
             due
             deserved
             praise
             ,
             nor
             to
             obscure
             his
             never
             dying
             memory
             .
             Only
             I
             say
             ,
             that
             such
             a
             Prince
             as
             the
             B.
             speaketh
             of
             ,
             who
             knoweth
             what
             is
             fit
             for
             a
             Church
             to
             have
             ,
             and
             what
             not
             ,
             better
             then
             many
             learned
             and
             godly
             Pastors
             assembled
             in
             a
             Synode
             ,
             is
             
               Rara
               a●…is
               in
               terris
               nigroque
               simillima
               Cygno
               .
            
             For
             a
             Prince
             beeing
             but
             a
             man
             ,
             and
             so
             subject
             to
             errour
             :
             being
             
             but
             one
             man
             ,
             and
             so
             in
             the
             greater
             hazard
             of
             errour
             ,
             for
             
               plus
               vident
               oculi
               ,
               quam
               oculus
               ;
               and
               woe
               to
               him
               that
               〈◊〉
               alone
               ,
               when
               he
               falleth
               ,
               for
               he
               hath
               not
               another
               to
               help
               him
               up
            
             saith
             g
             the
             wisest
             of
             mortall
             Kings
             :
             being
             also
             compassed
             &
             assailed
             with
             so
             many
             and
             so
             mighty
             tentations
             ,
             which
             other
             men
             are
             free
             of
             :
             and
             lastly
             ,
             beeing
             so
             taken
             up
             and
             distracted
             with
             secular
             affaires
             and
             cares
             ,
             that
             very
             seldome
             is
             he
             found
             well
             versed
             or
             singularly
             learned
             in
             the
             controversies
             of
             Religion
             :
             may
             not
             such
             a
             one
             in
             the
             common
             sence
             of
             Christians
             ,
             be
             thought
             more
             like
             to
             faile
             &
             miscarry
             ,
             in
             his
             judgement
             about
             things
             Ecclesiasticall
             ,
             then
             a
             whole
             Synod
             ,
             wherein
             there
             are
             many
             of
             the
             learned
             ,
             judicious
             and
             godly
             Ministers
             of
             the
             Church
             .
             Papists
             tell
             us
             ,
             that
             they
             will
             not
             defend
             the
             personall
             actions
             of
             the
             Pope
             ,
             h
             
               quasi
               ipse
               solus
               omnibus
               horis
               sapore
               potuerit
               ,
               id
               quod
               recte
               nemini
               concessum
               perhibetur
               .
            
             Their
             own
             records
             let
             the
             world
             know
             the
             abominable
             vices
             and
             impieties
             of
             Popes
             .
             Witnesse
             Platina
             ,
             in
             the
             life
             of
             John
             the
             10.
             
             Benedict
             the
             4.
             
             John
             the
             13.
             
             Boniface
             the
             7.
             
             Iohn
             the
             20
             :
             —
             Iohn
             the
             22.
             
             Paul
             the
             2.
             &c.
             And
             further
             when
             our
             Adversaries
             dispute
             of
             the
             Popes
             infallability
             ,
             they
             graunt
             ,
             for
             his
             owne
             person
             ,
             he
             may
             be
             an
             Heriticke
             :
             only
             they
             hold
             that
             he
             cannot
             erre
             
               e
               Cathedra
            
             .
          
           
             And
             shall
             we
             now
             Idolize
             the
             persons
             of
             Princes
             more
             then
             Papists
             doe
             the
             persons
             of
             Popes
             ?
             Or
             shall
             Papists
             object
             to
             us
             ,
             that
             we
             extoll
             the
             judgement
             of
             our
             Princes
             to
             a
             higher
             degree
             of
             authority
             &
             infallibility
             ,
             then
             they
             yeeld
             to
             the
             judgement
             of
             their
             Popes
             ?
             Alas
             ,
             why
             would
             we
             put
             Weapons
             in
             the
             hands
             of
             our
             Adversaries
             ?
          
           
             But
             what
             say
             we
             of
             Princes
             in
             respect
             of
             their
             place
             and
             
               
                 Sect.
              
               14
            
             calling
             ?
             Is
             not
             their
             power
             absolute
             in
             that
             respect
             ?
             
               Recte
               quidam
            
             ,
             saith
             i
             
               Saravia
               ,
               illiberalis
               &
               inverecundi
               censet
               esse
               ingenij
               ,
               de
               Principum
               potestate
               &
               rebus
               gestis
               questionem
               movere
               ,
               quando
               &
               Imperator
               sacrilegium
               esse
               scribit
               ,
               de
               eo
               quod
               a
               Principe
               factum
               est
               disputare
               .
            
             k
             Camero
             holdeth
             that
             in
             things
             pertaining
             to
             externall
             order
             in
             religion
             ,
             Kings
             may
             command
             what
             they
             will
             
               pr●…
               authoritate
            
             ,
             and
             forbidde
             to
             seeke
             another
             reason
             beside
             the
             Majesty
             of
             their
             authority
             :
             yea
             that
             vvhen
             they
             command
             
               frivola
               ,
               dura
               ,
               &
               iniqua
               respectu
               nostri
               ,
            
             our
             consciences
             are
             bound
             by
             those
             their
             frivolous
             and
             unjust
             commaundements
             ,
             not
             only
             in
             respect
             of
             the
             end
             ,
             because
             scandall
             should
             possibly
             follovv
             in
             case
             vve
             obey
             them
             not
             ,
             but
             also
             
               Iubentis
               respectu
            
             ,
             because
             the
             Apostle
             biddeth
             us
             ,
             obey
             the
             Magistrate
             for
             conscience
             sake
             .
             At
             the
             reading
             of
             these
             Passages
             in
             Sarauia
             &
             Camero
             ,
             horrour
             and
             amazement
             have
             taken
             hold
             on
             me
             .
             O
             wisedome
             of
             God
             ,
             by
             whom
             Kings
             doe
             raigne
             &
             Princes
             decree
             Iustice
             upon
             whose
             thigh
             &
             vesture
             is
             written
             
               King
               of
               Kings
            
             &
             
               Lord
               of
               Lords
            
             ;
             make
             the
             Kings
             of
             the
             Earth
             to
             know
             that
             their
             Lawes
             are
             but
             
               Regulae
               regulatae
            
             ,
             and
             
               mensurae
               mensuratae
            
             .
             Be
             wise
             now
             therefore
             .
             O
             ye
             Kings
             :
             Be
             instructed
             ye
             Iudges
             of
             the
             Earth
             .
             Serve
             the
             Lord
             with
             feare
             ,
             and
             rejoyce
             
             with
             trembling
             .
             Kisse
             the
             Sonne
             ,
             and
             lay
             downe
             your
             Crownes
             at
             he
             feete
             of
             the
             Lambe
             l
             that
             sits
             upon
             the
             Throne
             ,
             
               discite
               justitiam
               moniti
            
             ,
             and
             remember
             that
             this
             is
             the
             beginning
             of
             wisedome
             ,
             by
             casting
             pride
             away
             ,
             to
             addict
             yourselves
             to
             the
             Dominion
             of
             Christ
             :
             Who
             albeit
             he
             hath
             given
             the
             Kingdomes
             of
             this
             world
             unto
             your
             hands
             ,
             and
             
               Non
               a●…feret
               mortalia
               ,
               Qui
               regna
               dat
               caelestia
            
             ;
             m
             yet
             hath
             he
             kept
             the
             governement
             of
             his
             Church
             upon
             his
             owne
             shoulder
             .
             So
             that
             
               Rex
               non
               est
               proprie
               Rector
               Ecclesiae
               ,
               sed
               Reipublicae
               :
               Ecclesiae
               vero
               Defensor
               est
               .
            
             O
             all
             yee
             Subjects
             of
             Kings
             and
             Princes
             understand
             that
             in
             things
             pertaining
             to
             the
             Church
             and
             Kingdome
             of
             Christ
             ,
             n
             ye
             are
             not
             
               the
               Servants
               of
               men
            
             ;
             to
             doe
             what
             they
             list
             ,
             and
             that
             for
             their
             listing
             .
             The
             Apostle
             
               Rom.
               13.
               (
               o
            
             )
             urgeth
             not
             obedience
             to
             Magistrates
             for
             conscience
             sake
             ,
             but
             only
             subjection
             for
             conscience
             
             sake
             .
             For
             p
             he
             concludeth
             his
             whole
             purpose
             
               Vers.
               7.
               
               Render
               therefore
               to
               all
               their
               dues
               ,
               tribute
               to
               whom
               tribute
               is
               due
               ,
               custome
               to
               whom
               custome
               ,
               feare
               to
               whom
               feare
               ,
               honour
               to
               whom
               honour
               .
            
             There
             is
             not
             in
             all
             that
             Chapter
             one
             word
             of
             obedience
             to
             Magistrats
             .
          
           
             And
             as
             touching
             the
             binding
             power
             of
             their
             Lawes
             ,
             be
             they
             never
             so
             just
             they
             cannot
             bind
             you
             any
             other
             way
             nor
             in
             respect
             of
             the
             generall
             end
             of
             them
             :
             For
             
               per
               se
            
             they
             cannot
             bind
             more
             then
             the
             Churches
             Lawes
             can
             .
             Which
             things
             q
             
               D.
               Forbesse
            
             also
             hath
             told
             you
             out
             of
             Calvine
             .
          
           
             And
             hence
             it
             followeth
             ,
             that
             whensoever
             you
             may
             omit
             that
             which
             Princes
             enjoyne
             ,
             without
             violating
             the
             Law
             of
             Charity
             ,
             you
             are
             not
             holden
             to
             obey
             them
             ,
             for
             the
             Majesty
             of
             Princely
             authority
             .
             Be
             ashamed
             O
             ye
             Formalists
             of
             your
             ascribing
             to
             Princes
             a
             Iurisdiction
             so
             absolute
             .
             Bury
             it
             in
             the
             grave
             of
             eternall
             silence
             .
             Tell
             it
             not
             in
             Rome
             :
             publish
             it
             not
             among
             the
             Vashals
             of
             Antichrist
             ,
             lest
             the
             daughters
             of
             Babylon
             rejoice
             ,
             lest
             the
             worshippers
             of
             the
             Beast
             triumph
             .
             O
             how
             small
             confidence
             have
             the
             Cardinals
             ,
             I
             say
             not
             now
             into
             the
             Popes
             person
             ,
             but
             even
             into
             his
             chaire
             ,
             when
             beeing
             entered
             in
             the
             Conclave
             ,
             for
             the
             election
             of
             a
             new
             Pope
             ,
             they
             spend
             the
             whole
             day
             following
             in
             the
             making
             of
             Lawes
             ,
             belonging
             to
             the
             administration
             &
             handling
             of
             all
             things
             by
             him
             .
             who
             shal
             be
             advāced
             to
             the
             Popedome
             :
             which
             lawes
             every
             one
             of
             them
             subscribeth
             ,
             and
             swareth
             to
             observe
             ,
             if
             he
             be
             made
             Pope
             ,
             as
             Onuphrius
             writeth
             .
             Though
             the
             Popes
             owne
             creatures
             the
             Iesuites
             in
             their
             Schooles
             and
             Bookes
             ,
             must
             dispute
             for
             his
             infallibility
             
               e
               Cathedra
            
             ,
             yet
             we
             see
             what
             trust
             the
             wise
             Cardinalls
             shut
             up
             in
             the
             Conclave
             ,
             doe
             put
             in
             him
             ,
             with
             what
             bound
             they
             tie
             him
             &
             within
             what
             bounds
             they
             confine
             his
             power
             .
             Albeit
             the
             Pope
             after
             he
             is
             created
             observeth
             not
             strictly
             this
             oath
             ,
             as
             r
             that
             wise
             writer
             of
             the
             History
             of
             the
             Councell
             of
             Trent
             noteth
             :
             yet
             let
             me
             say
             once
             againe
             ;
             shall
             we
             set
             up
             the
             power
             of
             Princes
             higher
             ,
             or
             make
             their
             power
             lesse
             limited
             ,
             then
             Papists
             doe
             the
             power
             of
             Popes
             ?
             Or
             shall
             they
             set
             bounds
             ,
             to
             Popes
             ,
             and
             we
             set
             none
             to
             Princes
             .
          
           
           
             But
             I
             find
             my self
             a
             little
             digressed
             ,
             after
             the
             roving
             absurdities
             
               
                 Sect.
              
               15
            
             of
             some
             opposites
             .
             Now
             ,
             therefore
             to
             returne
             ,
             the
             second
             Proposition
             which
             I
             am
             here
             to
             lay
             downe
             ,
             before
             I
             speak
             particularly
             of
             the
             pow
             er
             of
             Princes
             ,
             is
             this
             ,
             whatsoeuer
             Princes
             can
             commendably
             either
             do
             by
             themselves
             ,
             or
             command
             to
             be
             done
             by
             others
             ,
             in
             such
             matters
             as
             any
             way
             pertaine
             to
             the
             externall
             worship
             of
             God
             ,
             must
             be
             both
             law
             ful
             in
             the
             nature
             of
             it
             ,
             and
             expedient
             in
             the
             use
             of
             it
             ,
             which
             conditions
             if
             they
             be
             wanting
             ,
             their
             commandemēts
             cannot
             bind
             to
             obedience
             .
          
           
             For
             s
             1.
             
             The
             very
             ground
             and
             reason
             wherefore
             we
             ought
             to
             obey
             the
             Magistrate
             ,
             is
             ,
             for
             that
             he
             is
             the
             Minister
             of
             God
             ,
             or
             a
             Deputie
             set
             in
             Gods
             stead
             to
             us
             .
             Now
             ,
             he
             is
             the
             Minister
             of
             God
             ,
             only
             for
             our
             good
             ,
             Rom.
             13
             4.
             
             Neither
             were
             he
             Gods
             Minister
             ,
             but
             his
             owne
             Master
             ,
             if
             he
             should
             rule
             at
             his
             pleasure●…
             ,
             and
             command
             things
             which
             serve
             not
             for
             the
             good
             of
             the
             Subjects
             .
             Since
             therefore
             the
             commaundements
             of
             Princes
             bind
             only
             so
             farre
             as
             they
             are
             the
             Ministers
             of
             God
             for
             our
             good
             :
             and
             Gods
             Ministers
             they
             are
             not
             ,
             in
             commanding
             such
             things
             as
             are
             either
             in
             their
             nature
             unlawfull
             ,
             or
             in
             their
             use
             inconvenient
             :
             it
             followeth
             that
             such
             commaundements
             of
             theirs
             cannot
             bind
             .
          
           
             2.
             
             Princes
             cannot
             claime
             any
             greater
             power
             in
             matters
             Ecclesiasticall
             ,
             then
             the
             Apostle
             Paul
             had
             ,
             or
             the
             Church
             her selfe
             yet
             hath
             :
             that
             is
             to
             say
             ,
             Princes
             may
             not
             by
             any
             Temporall
             or
             Regall
             Iurisdiction
             urge
             any
             Ceremony
             or
             forme
             of
             Ecclesiasticall
             Policy
             ,
             which
             the
             Apostle
             once
             might
             not
             ,
             and
             the
             Church
             yet
             may
             not
             urge
             by
             a
             Spirituall
             Jurisdiction
             .
             But
             neither
             had
             the
             Apostle
             of
             old
             ,
             nor
             hath
             the
             Church
             now
             power
             to
             urge
             either
             a
             Ceremony
             or
             any
             thing
             else
             ,
             which
             is
             not
             profitable
             for
             edifying
             .
             Paul
             could
             doe
             nothing
             against
             the
             truth
             but
             for
             the
             truth
             ,
             and
             his
             power
             was
             given
             him
             to
             edification
             and
             not
             to
             destruction
             ,
             2.
             
             Cor.
             13.
             8
             10.
             
             Neither
             shall
             Ecclesiasticall
             persons
             to
             the
             worlds
             end
             receive
             any
             other
             power
             ,
             beside
             that
             which
             is
             for
             the
             perfecting
             of
             the
             Saints
             ,
             and
             for
             the
             edifying
             of
             the
             body
             of
             Christ.
             Eph.
             4.
             12.
             
             Therefore
             as
             s
             the
             Churches
             power
             is
             only
             to
             prescribe
             that
             which
             may
             edify
             ,
             so
             the
             power
             of
             Princes
             is
             in
             like
             sort
             given
             to
             them
             for
             edification
             ,
             and
             not
             for
             destruction
             ,
             neither
             can
             they
             doe
             ought
             against
             the
             truth
             ,
             but
             only
             for
             the
             truth
             .
          
           
             3.
             
             We
             are
             bound
             by
             the
             Law
             of
             God
             ,
             to
             doe
             nothing
             which
             is
             not
             good
             &
             profitable
             or
             edifying
             ,
             1.
             
             Cor.
             6.
             12.
             
             &
             14.
             26.
             
             This
             Law
             of
             Charity
             is
             of
             a
             higher
             and
             straiter
             bound
             then
             the
             Law
             of
             any
             Prince
             in
             the
             World.
             
          
           
             
               The
               generall
               rule
               of
               all
               indifferent
               things
               ,
               is
               ,
               let
               all
               things
               be
               done
               to
               edification
               :
            
             And
             Rō
             .
             15.
             1.
             2.
             
               let
               every
               man
               please
               his
               neighbour
               to
               edification
               ,
               even
               as
               Christ
               pleased
               not
               himself
               ,
               but
               others
               .
               Whatsoever
               then
               is
               of
               this
               ranke
               ,
               which
               either
               would
               weaken
               or
               not
               edify
               our
               
               brother
               ,
               he
               it
               never
               so
               lawfull
               ,
               never
               so
               profitable
               to
               our selves
               ,
               never
               so
               powerfully
               by
               earthly
               authority
               injoyned
               ;
               Christians
               who
               are
               not
               borne
               vnto
               themselues
               ,
               but
               vnto
               Christ
               ,
               vnto
               his
               Church
               ,
               and
               fellowe
               members
               ,
               must
               not
               dare
               to
               m●…ddle
               with
               it
               ,
            
             saith
             t
             one
             well
             to
             our
             purpose
             .
          
           
             A
             third
             Proposition
             I
             premit
             ,
             which
             is
             this
             .
             Since
             the
             power
             
               
                 Sect.
              
               16
            
             of
             Princes
             to
             make
             Lawes
             about
             things
             Ecclesiasticall
             ,
             is
             not
             absolute
             ,
             but
             bound
             and
             adstricted
             vnto
             things
             lawfull
             and
             expedient
             ,
             which
             sort
             of
             things
             ,
             and
             no
             other
             ,
             we
             are
             allowed
             to
             doe
             for
             their
             commandements
             :
             and
             since
             Princes
             many
             times
             may
             and
             doe
             not
             only
             transgresse
             those
             bounds
             and
             limits
             ,
             but
             likewise
             pretend
             that
             they
             are
             within
             the
             same
             ,
             when
             indeed
             they
             are
             without
             them
             ,
             and
             inioyne
             things
             vnlawfull
             and
             in
             convenient
             ,
             vnder
             the
             name
             ,
             title
             ,
             and
             shew
             of
             things
             lawfull
             and
             convenient
             :
             Therefore
             it
             is
             most
             necessary
             as
             well
             for
             Princes
             to
             permit
             ,
             as
             for
             Subjects
             to
             take
             liberty
             to
             trie
             and
             examine
             by
             the
             judgement
             of
             discretion
             ,
             everie
             thing
             which
             auctority
             enjoyneth
             whether
             it
             be
             agreeable
             or
             repuguant
             to
             the
             rules
             of
             the
             word
             ,
             and
             if
             after
             triall
             it
             be
             found
             repugnant
             to
             abstaine
             from
             the
             doing
             of
             the
             same
             .
          
           
             For
             1.
             
             The
             word
             teacheth
             us
             ,
             that
             the
             spirituall
             man
             judgeth
             all
             things
             1.
             
             Cor.
             2.
             15.
             trieth
             the
             things
             that
             are
             different
             .
             Phil.
             1.
             10.
             hath
             his
             sences
             exercised
             to
             discerne
             both
             good
             and
             evill
             .
             Hebr.
             5.
             14.
             and
             that
             every
             one
             who
             wold
             hold
             fast
             that
             which
             is
             good
             ,
             and
             abstaine
             from
             all
             appearance
             of
             evill
             ,
             must
             first
             prove
             all
             things
             .
             1.
             
             Thessal
             .
             5.
             21.
             
          
           
             2.
             
             Whatsoever
             is
             not
             of
             faith
             is
             sinne
             Rom.
             14.
             23.
             
             But
             whatsoever
             a
             man
             doeth
             without
             the
             triall
             ,
             Knowledge
             ,
             and
             persuasion
             of
             the
             lawfullnesse
             of
             it
             ,
             by
             the
             word
             of
             God
             ,
             that
             is
             not
             of
             faith
             .
             Ergo
             a
             sinne
             .
             It
             is
             the
             word
             of
             God
             ,
             and
             not
             the
             arbitrement
             of
             Princes
             wehereupon
             faith
             is
             grounded
             .
             And
             though
             the
             word
             may
             be
             withoutfaith
             ,
             yet
             faith
             can
             not
             be
             without
             the
             word
             .
             By
             it
             therefore
             must
             a
             man
             trie
             and
             know
             assuredly
             the
             lawfullnesse
             of
             that
             which
             he
             doth
             .
          
           
             3.
             
             
               Everie
               one
               of
               vs
               shall
               give
               account
               of
               himself
               to
               God.
            
             But
             as
             we
             cannot
             give
             an
             account
             to
             God
             of
             those
             actions
             which
             wee
             have
             done
             in
             obedience
             to
             our
             Prince
             ,
             except
             we
             have
             examined●…
             considered
             ,
             and
             vnderstood
             the
             lawfullnesse
             of
             the
             same
             :
             so
             an
             account
             could
             not
             be
             required
             of
             us
             for
             them
             ,
             if
             we
             were
             bound
             to
             obey
             and
             to
             keep
             all
             his
             ordinances
             ,
             in
             such
             sort
             that
             we
             might
             not
             trie
             and
             examine
             them
             ,
             with
             full
             liberty
             to
             refuse
             those
             which
             we
             judg
             out
             of
             the
             word
             to
             be
             vnlawfull
             or
             inconvenient
             :
             for
             then
             Princes
             ordinances
             were
             a
             most
             sufficient
             warrant
             to
             us
             :
             we
             needed
             trie
             no
             more
             ▪
             let
             him
             make
             an
             account
             to
             God
             of
             his
             command
             :
             we
             have
             acount
             to
             make
             of
             our
             obedience
             .
          
           
             4.
             
             If
             we
             be
             bound
             to
             receive
             and
             obey
             the
             lawes
             of
             Princes
             ,
             
             without
             making
             a
             free
             triall
             and
             examining
             of
             the
             equity
             of
             the
             same
             ,
             then
             wee
             could
             not
             be
             punished
             for
             doing
             〈◊〉
             ▪
             willingly
             and
             in
             ignorance
             ,
             things
             unlawfull
             prescribed
             by
             them
             .
             Whereas
             every
             soule
             that
             sinneth
             shall
             dye
             ;
             and
             when
             the
             blind
             leads
             the
             blind
             ,
             he
             who
             is
             ledde
             falls
             in
             the
             ditch
             as
             well
             as
             his
             leader
             .
          
           
             5.
             
             No
             man
             is
             permitted
             to
             doe
             every
             thing
             which
             seemeth
             right
             in
             his
             eyes
             ,
             and
             to
             follow
             every
             conceit
             which
             takes
             him
             in
             the
             head
             :
             but
             every
             man
             is
             bound
             t
             to
             walke
             by
             a
             rule
             :
             But
             the
             Law
             of
             a
             Prince
             cannot
             be
             a
             rule
             ,
             except
             it
             be
             examined
             ,
             whether
             it
             ,
             be
             consonant
             to
             the
             Word
             of
             God.
             
               Index
               secundum
               legem
            
             ,
             and
             his
             Law
             is
             only
             such
             a
             rule
             as
             is
             ruled
             by
             a
             higher
             rule
             :
             In
             so
             farre
             as
             it
             is
             ruled
             by
             the
             owne
             rule
             of
             it
             ,
             in
             as
             farre
             it
             is
             a
             rule
             to
             us
             :
             and
             in
             so
             farre
             as
             it
             is
             not
             ruled
             by
             the
             owne
             rule
             of
             it
             ,
             in
             as
             farre
             it
             is
             not
             a
             rule
             to
             us
             .
             
               Quid
               ergo
               ?
               an
               non
               licebit
               Christiano
               cuique
               convenientiam
               regula
               &
               regulati
               (
               ut
               vocant
               observare
               ?
            
             saith
             w
             Iunius
             .
          
           
             6.
             
             The
             rule
             whereby
             we
             ought
             to
             walke
             in
             all
             our
             wayes
             ,
             and
             according
             to
             which
             we
             ought
             to
             frame
             all
             our
             actions
             ,
             is
             provided
             of
             God
             x
             a
             stable
             and
             sure
             rule
             ,
             that
             it
             being
             obserued
             and
             taken
             heed
             unto
             ,
             may
             guide
             and
             direct
             our
             practise
             aright
             ,
             about
             all
             those
             things
             which
             it
             prescribeth
             .
             But
             the
             Law
             of
             a
             Prince
             (
             if
             we
             should
             without
             triall
             and
             examination
             take
             it
             for
             our
             rule
             ,
             )
             cannot
             be
             such
             a
             stable
             and
             sure
             rule
             .
             For
             put
             the
             case
             that
             a
             Prince
             enjoyne
             two
             things
             which
             sometimes
             fall
             out
             to
             be
             incompatible
             ,
             and
             cannot
             stand
             together
             ,
             in
             that
             case
             his
             Law
             cannot
             direct
             our
             practise
             ,
             nor
             resol●…
             〈◊〉
             what
             to
             doe
             .
             Whereas
             God
             hath
             so
             provided
             for
             us
             ,
             that
             the
             case
             can
             never
             occurre
             ,
             wherein
             we
             may
             not
             be
             resolved
             what
             to
             doe
             ,
             if
             we
             observe
             the
             rule
             which
             he
             hath
             appointed
             us
             to
             walke
             by
             .
          
           
             7.
             
             Except
             this
             Iudgement
             of
             discretion
             which
             we
             plead
             for
             ,
             be
             permitted
             unto
             us
             ,
             it
             will
             follow
             that
             in
             the
             point
             of
             obedience
             we
             ought
             to
             give
             no
             lesse
             ,
             but
             as
             much
             honour
             unto
             Princes
             ,
             as
             unto
             God
             himselfe
             :
             For
             when
             God
             publisheth
             his
             Commandements
             unto
             us
             ,
             what
             greater
             honour
             could
             we
             give
             him
             by
             our
             obedience
             ,
             then
             to
             doe
             that
             which
             he
             commandeth
             ,
             for
             his
             owne
             sole
             will
             and
             authority
             ,
             without
             making
             further
             enquiry
             for
             any
             other
             reason
             .
          
           
             8.
             
             The
             Apostle
             ,
             1.
             
             Cor.
             7.
             23.
             forbiddeth
             us
             to
             be
             the
             servant
             of
             men
             ,
             that
             is
             ,
             to
             doe
             things
             for
             which
             we
             have
             no
             other
             warrant
             ,
             beside
             the
             pleasure
             and
             will
             of
             men
             .
             Which
             interpretation
             is
             grounded
             upon
             other
             places
             of
             Scripture
             ,
             that
             teach
             us
             ,
             we
             are
             not
             bound
             to
             obey
             men
             in
             any
             thing
             ,
             which
             we
             know
             not
             to
             be
             according
             to
             the
             will
             of
             God
             ,
             Eph.
             6
             6.
             7.
             that
             we
             ought
             not
             to
             live
             to
             the
             lusts
             of
             men
             but
             to
             the
             will
             of
             God
             ,
             1.
             
             Pet.
             4.
             2.
             and
             that
             therefore
             we
             ought
             in
             every
             thing
             to
             prove
             what
             is
             acceptable
             unto
             the
             Lord
             ,
             Eph.
             5.
             20.
             
          
           
             9.
             
             They
             who
             cleanse
             their
             way
             ,
             must
             take
             heed
             thereto
             according
             
             to
             the
             Word
             ,
             Psal.
             119.
             9.
             
             Therefore
             if
             wee
             take
             not
             heed
             to
             our
             way
             according
             to
             the
             Word
             ,
             we
             doe
             not
             cleanse
             it
             .
             They
             who
             would
             walke
             as
             the
             Children
             of
             light
             ,
             must
             have
             the
             Word
             for
             a
             lampe
             unto
             their
             feet
             ,
             and
             a
             light
             unto
             their
             path
             ,
             Psal.
             119.
             105.
             
             Therefore
             if
             we
             goe
             in
             any
             path
             ,
             without
             the
             light
             of
             the
             Word
             to
             direct
             us
             ,
             we
             walke
             in
             darkenesse
             and
             stumble
             ,
             because
             we
             see
             not
             where
             wee
             goe
             .
             They
             who
             would
             not
             bee
             unwise
             ,
             but
             walke
             circumspectly
             ,
             must
             understand
             ,
             what
             the
             will
             of
             the
             Lord
             is
             ,
             Eph.
             5.
             17.
             
             Therefore
             ,
             if
             we
             understand
             not
             what
             the
             Will
             of
             the
             Lord
             is
             concerning
             that
             which
             we
             doe
             ,
             we
             are
             unwise
             ,
             and
             walke
             not
             circumspectly
             .
          
           
             10.
             
             y
             
               Dona
               Dei
               in
               Sanctis
               non
               sunt
               otiosa
               .
            
             Whatsoever
             Grace
             God
             giveth
             us
             ,
             it
             ought
             to
             be
             used
             and
             exercised
             ,
             and
             not
             to
             lie
             idle
             in
             us
             .
             But
             z
             God
             giveth
             us
             
               actionem
               cognoscendi
            
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             discernendi
             ,
             &c.
             a
             certaine
             measure
             of
             the
             Spirit
             of
             Discretion
             ,
             to
             teach
             us
             what
             to
             choose
             as
             good
             ,
             and
             what
             to
             refuse
             as
             evill
             ,
             1
             Ioh.
             2.
             27.
             
             
               The
               same
               anointing
               teacheth
               you
               of
               all
               things
               ,
               1
               Cor.
               2.
               15.
               
               He
               that
               is
               Spirituall
               judgeth
               all
               things
               .
            
             Therefore
             God
             would
             have
             us
             to
             exercise
             that
             measure
             of
             the
             gift
             of
             discretion
             ,
             which
             he
             hath
             bestowed
             on
             us
             ,
             in
             discerning
             of
             things
             which
             are
             propounded
             to
             us
             ,
             whether
             they
             ought
             to
             be
             done
             or
             not
             .
          
           
             11.
             
             Doe
             not
             our
             Divines
             plead
             for
             this
             judgement
             of
             private
             discretion
             ,
             which
             ought
             to
             be
             permitted
             to
             Christians
             ,
             when
             any
             thing
             is
             propounded
             to
             bee
             believed
             or
             done
             by
             them
             ?
             And
             this
             their
             judgement
             is
             to
             bee
             seene
             in
             their
             writings
             against
             Papists
             about
             the
             Controversies
             
               de
               interpretatione
               Scripturae
               ,
               deside
               implicita
               ,
            
             &c.
             
          
           
             12.
             
             The
             Bishop
             of
             Sarisburie
             in
             his
             Prelections
             
               de
               judice
               controversiarum
            
             ,
             doth
             often
             and
             in
             many
             places
             commend
             unto
             Christians
             ,
             the
             same
             judgement
             of
             discretion
             which
             wee
             stand
             upon
             ,
             &
             holdeth
             it
             necessary
             for
             them
             to
             trie
             and
             examine
             whatsoever
             either
             Princes
             or
             Prelates
             command
             them
             to
             doe
             .
             
               Coactiva
               ,
               &c.
               The
               coactive
               Power
               of
               a
               Prince
            
             a
             saith
             he
             ,
             
               doth
               not
               absolutely
               bind
               the
               Subject
               ,
               but
               onely
               with
               this
               condition
               ,
               except
               he
               would
               compell
               him
               to
               that
               which
               is
               unlawfull
               .
               Therefore
               there
               is
               ever
               left
               unto
               Subjects
               a
               Power
               of
               proving
               and
               judging
               in
               their
               owne
               mind
               ,
               whether
               that
               which
               is
               propounded
               be
               ungodly
               and
               unlawfull
               or
               not
               :
               and
               if
               it
               be
               ungodly
               ,
               that
               which
               the
               King
               threatneth
               should
               be
               suffered
               ,
               rather
               then
               that
               which
               he
               commandeth
               bee
               done
               .
               This
               Augustine
               hath
               taught
               &c.
               
            
             And
             whereas
             it
             might
             be
             objected
             ,
             that
             this
             maketh
             a
             Subject
             to
             be
             his
             Princes
             Iudge
             ,
             b
             he
             answereth
             thus
             .
             
               Non
               se
               &c
               ,
               He
               maketh
               not
               himselfe
               anothers
               Iudge
               ,
               who
               pondereth
               and
               examineth
               a
               Sentence
               published
               by
               another
               ,
               in
               so
               farre
               as
               it
               containeth
               something
               either
               to
               be
               done
               or
               to
               be
               believed
               by
               him
               ;
               but
               onely
               hee
               maketh
               himselfe
               the
               Iudge
               of
               his
               owne
               actions
               .
               For
               ,
               howsoever
               he
               who
               playeth
               the
               Iudge
               ,
               is
               truly
               said
               to
               judge
               ,
               yet
               every
               one
               who
               judgeth
               is
               not
               properly
               sayd
               to
               play
               the
               Iudge
               .
               Hee
               playeth
               the
               Iudge
               ,
               who
               in
               a
               externall
               Court
               pronounceth
               a
               Sentence
               ,
               which
               by
               force
               of
               
               Iurisdiction
               toucheth
               another
               :
               but
               he
               judgeth
               ,
               who
               in
               the
               inferiour
               Court
               of
               his
               owne
               private
               Conscience
               conceiveth
               such
               a
               Sentence
               of
               the
               things
               to
               be
               believed
               or
               done
               ,
               as
               pertaineth
               to
               himselfe
               alone
               :
               This
               latter
               way
               private
               men
               both
               may
               and
               ought
               to
               judge
               of
               the
               Sentences
               and
               Decrees
               of
               Magistrates
               ,
               neither
               by
               so
               doing
               doe
               they
               constitute
               themselves
               Iudges
               of
               the
               Magistrates
               ,
               but
               Iudges
               of
               their
               owne
               actions
               .
            
          
           
             Finally
             ,
             there
             is
             none
             of
             our
             Opposites
             ,
             but
             saith
             so
             much
             as
             inferreth
             
               
                 Sect.
              
               XVII
            
             the
             necessity
             of
             this
             Iudgement
             of
             private
             and
             practicall
             discretion
             ,
             for
             every
             smatterer
             among
             them
             hath
             this
             much
             in
             his
             mouth
             ,
             that
             if
             the
             King
             or
             the
             Church
             commande
             any
             thing
             unlawfull
             ,
             then
             we
             ought
             to
             obey
             God
             rather
             then
             men
             :
             but
             when
             they
             commaund
             things
             indifferent
             and
             lawfull
             ,
             then
             their
             Ordinance
             ought
             to
             be
             our
             Rule
             .
             But
             (
             goodmen
             )
             will
             they
             tell
             us
             ,
             how
             wee
             shall
             know
             ,
             whether
             the
             things
             which
             the
             King
             ,
             or
             the
             Church
             (
             as
             they
             speake
             )
             doe
             injoyne
             ,
             are
             lawfull
             or
             unlawfull
             ,
             indifferent
             ,
             or
             not
             indifferent
             ;
             and
             so
             we
             shall
             be
             at
             a
             point
             .
             Dare
             they
             say
             ,
             that
             we
             must
             judge
             those
             things
             indifferent
             which
             our
             Superiours
             judge
             to
             be
             such
             ,
             and
             those
             unlawfull
             ,
             which
             our
             Superiours
             so
             judge
             of
             ?
             Nay
             ,
             then
             they
             should
             deliver
             their
             distinction
             in
             other
             tearmes
             ,
             and
             say
             thus
             :
             If
             our
             Superiours
             injoyne
             any
             thing
             which
             they
             judge
             to
             be
             unlawfull
             ,
             and
             which
             they
             command
             us
             so
             to
             account
             of
             ,
             then
             we
             ought
             to
             obey
             God
             rather
             then
             men
             :
             but
             if
             they
             injoyne
             such
             things
             as
             they
             judge
             to
             be
             indifferent
             ,
             and
             which
             they
             command
             us
             so
             to
             account
             of
             ,
             then
             we
             ought
             to
             obey
             their
             Ordinance
             .
             Which
             distinction
             me
             thinks
             ,
             would
             have
             made
             Heraclitus
             himselfe
             to
             fall
             a
             lauging
             with
             Democritus
             .
             What
             then
             remaineth
             ?
             Surely
             our
             Opposites
             must
             either
             say
             nothing
             ,
             or
             else
             say
             with
             us
             ,
             that
             it
             is
             not
             onely
             a
             Liberty
             but
             a
             duty
             of
             Inferiours
             ,
             not
             to
             receive
             for
             a
             thing
             lawfull
             that
             which
             is
             injoyned
             by
             Superiours
             ,
             because
             they
             account
             it
             and
             call
             it
             such
             ,
             but
             by
             the
             judgement
             of
             their
             owne
             discretion
             following
             the
             rules
             of
             the
             Word
             ,
             to
             trie
             and
             examine
             ,
             whether
             the
             same
             be
             lawfull
             or
             unlawfull
             .
          
           
             These
             Praecognita
             beeing
             now
             made
             good
             ,
             come
             wee
             to
             speake
             
               
                 Sect.
              
               XVIII
            
             more
             particularly
             of
             the
             Power
             of
             Princes
             to
             make
             Lawes
             and
             Ordinances
             about
             things
             which
             concerne
             the
             Worship
             of
             God.
             The
             purpose
             we
             will
             unfold
             in
             three
             distinctions
             ,
             1.
             of
             things
             .
             2.
             of
             times
             3.
             of
             ties
             .
             First
             ,
             let
             us
             distinguish
             two
             sorts
             of
             things
             in
             the
             Worship
             of
             God
             ,
             viz.
             things
             substantiall
             ,
             &
             things
             circumstantiall
             .
             To
             things
             substantiall
             we
             referre
             as
             well
             sacred
             and
             significant
             Ceremonies
             as
             the
             more
             necessary
             and
             essentiall
             parts
             of
             Worship
             ,
             and
             in
             a
             word
             ,
             all
             things
             which
             are
             not
             mere
             externall
             circumstances
             such
             as
             were
             not
             particularly
             determinable
             within
             those
             bounds
             which
             it
             pleased
             God
             to
             set
             to
             his
             written
             Word
             ,
             and
             the
             right
             ordering
             whereof
             ,
             as
             it
             is
             common
             to
             all
             humane
             societies
             whether
             civill
             or
             sacred
             ,
             so
             it
             is
             investigable
             by
             the
             very
             light
             and
             guidance
             of
             naturall
             reason
             .
             That
             
             among
             this
             kind
             of
             mere
             circumstances
             ,
             sacred
             signifiant
             Ceremonies
             can
             not
             be
             reckoned
             ,
             we
             have
             otherwhere
             made
             it
             evident
             .
             Now
             therefore
             of
             things
             pertaining
             to
             the
             substance
             of
             Gods
             worship
             ,
             whether
             they
             be
             sacred
             Ceremonies
             ,
             or
             greater
             and
             more
             necessary
             duties
             ,
             we
             say
             that
             Princes
             have
             not
             power
             to
             injoyne
             any
             thing
             of
             this
             kynd
             ,
             which
             hath
             not
             the
             plaine
             and
             particular
             Institution
             of
             God
             himself
             in
             Scripture
             .
             They
             may
             indeed
             and
             ought
             to
             publish
             Gods
             owne
             ordinances
             and
             commandements
             ,
             and
             by
             their
             coactive
             temporall
             power
             urge
             and
             inforce
             the
             observation
             of
             the
             same
             .
             Notwithstanding
             it
             is
             a
             Princes
             duty
             ,
             c
             
               that
               in
               the
               worship
               of
               God
               ,
               whether
               internall
               or
               externall
               ,
               he
               move
               nothing
               ,
               he
               prescribe
               nothing
               ,
               except
               that
               which
               is
               expressely
               delivered
               in
               Gods
               owne
               written
               Word
               .
            
             We
             must
             beware
             we
             confound
             not
             things
             which
             have
             the
             plaine
             warrant
             of
             Gods
             Word
             ,
             with
             things
             devised
             by
             the
             will
             of
             man.
             
               David
               ,
               Iehosaphat
               ,
               Hezekiah
               ,
               Iosiah
               ,
            
             and
             other
             Kings
             among
             the
             people
             of
             God
             ,
             did
             as
             well
             laudably
             as
             lawfully
             ,
             injoyne
             and
             command
             that
             worship
             and
             for
             me
             of
             Religion
             ,
             which
             God
             in
             his
             Law
             and
             by
             his
             Prophets
             commanded
             ;
             and
             forbid
             ,
             avoid
             ,
             and
             abolish
             such
             corruptions
             ,
             as
             God
             had
             for
             bidden
             before
             them
             ,
             and
             appointed
             to
             be
             abobished
             :
             whence
             it
             followeth
             not
             that
             Kings
             may
             in
             joyne
             things
             which
             want
             the
             warrant
             of
             the
             word
             ,
             but
             only
             this
             much
             ,
             which
             we
             all
             commend
             ,
             viz.
             d
             
               That
               a
               Christian
               Princes
               office
               in
               Religion
               ,
               is
               diligently
               to
               take
               care
               that
               in
               his
               Dominion
               or
               kingdome
               ,
               Religion
               out
               of
               the
               pure
               word
               of
               God
               ,
               expounded
               by
               the
               word
               of
               God
               it self
               ,
               and
               understood
               according
               to
               the
               first
               Principles
               of
               faith
               (
               which
               others
               call
               the
               analogy
               of
               faith
               )
               either
               be
               instituted
               ;
               or
               beeing
               instituted
               be
               kept
               pure
               ;
               or
               beeing
               corrupted
               be
               restored
               and
               reformed
               :
               that
               false
               doctrines
               ,
               abuses
               ,
               Idolls
               ,
               and
               superstitions
               ,
               be
               taken
               away
               to
               the
               glory
               of
               God
               ,
               and
               to
               his
               owne
               and
               his
               Subjects
               salvation
               .
            
          
           
             But
             in
             all
             the
             Scripture
             Princes
             have
             neither
             a
             commendable
             example
             ,
             
               
                 Sect.
              
               XIX
            
             not
             any
             other
             warrant
             ,
             for
             the
             making
             of
             any
             innovation
             in
             Religion
             ,
             or
             for
             the
             prescribing
             of
             sacred
             significant
             Ceremonies
             of
             mens
             devising
             .
             Ieroboam
             caused
             a
             change
             to
             be
             made
             in
             the
             Ceremonies
             and
             forme
             of
             Gods
             worship
             .
             Whereas
             God
             ordained
             the
             Arke
             of
             the
             Covenant
             to
             be
             the
             signe
             of
             his
             presence
             ,
             and
             that
             his
             glory
             should
             dwell
             between
             the
             Cherubims
             .
             Ieroboam
             set
             up
             two
             Calves
             to
             be
             the
             signes
             representative
             of
             that
             God
             who
             brought
             
               Israel
               out
               of
               Egypt
            
             .
             And
             this
             he
             meanes
             while
             he
             saith
             ,
             e
             
               Behold
               thy
               Gods
            
             ,
             &c.
             giving
             to
             the
             signes
             the
             thing
             signified
             .
             Whereas
             God
             ordained
             Ierusalem
             to
             be
             the
             place
             of
             worship
             ,
             and
             all
             the
             sacrifices
             to
             be
             brought
             to
             the
             Temple
             of
             
               Solomon
               ,
               Ieroboam
            
             made
             ,
             Dan
             and
             Bethel
             to
             be
             places
             of
             worship
             ,
             and
             built
             there
             Altars
             and
             high
             places
             for
             the
             sacrifices
             .
             Whereas
             God
             ordained
             the
             sonnes
             of
             Aaron
             onely
             to
             be
             his
             Priests
             ,
             Ieroboam
             made
             Priests
             of
             the
             lowest
             of
             the
             people
             ,
             which
             were
             not
             of
             the
             sonnes
             of
             Levi.
             Whereas
             God
             ordained
             the
             feast
             of
             Tabernacles
             to
             be
             kept
             on
             the
             fifteenth
             day
             of
             the
             seaventh
             moneth
             ,
             Ieroboam
             appointed
             
             it
             on
             the
             sisteenth
             day
             of
             the
             eight
             moneth
             .
             Now
             ,
             if
             any
             Prince
             in
             the
             world
             might
             have
             faire
             pretences
             for
             the
             making
             of
             such
             innovations
             in
             Religion
             .
             Ieroboam
             much
             more
             .
             He
             might
             alledge
             for
             his
             changing
             of
             the
             signes
             of
             Gods
             presence
             ,
             and
             of
             the
             place
             of
             worship
             ,
             that
             since
             Rehoboams
             wrath
             was
             incensed
             against
             him
             ,
             and
             against
             the
             ten
             Tribes
             which
             adhered
             vnto
             him
             ,
             (
             as
             appeareth
             by
             f
             the
             accounting
             of
             them
             to
             be
             rebells
             ,
             and
             by
             g
             the
             gathering
             of
             a
             huge
             armie
             ,
             for
             bringing
             the
             kingdome
             againe
             to
             Rehoboam
             )
             it
             was
             no
             longer
             safe
             for
             his
             subjects
             to
             goe
             up
             to
             Ierusalem
             to
             worsh
             p
             ,
             in
             which
             case
             God
             who
             required
             mercy
             more
             then
             sacrifice
             ,
             would
             beare
             with
             their
             changing
             of
             a
             fewe
             Ceremonies
             ,
             for
             the
             safety
             of
             mens
             lives
             .
             For
             his
             putting
             downe
             of
             the
             Priests
             and
             Levites
             ,
             and
             his
             ordaining
             of
             other
             Priests
             which
             were
             not
             of
             the
             sonnes
             of
             Levi
             :
             he
             might
             pretend
             that
             they
             were
             rebellious
             to
             him
             ,
             in
             that
             h
             hey
             would
             not
             assent
             vnto
             his
             new
             ordinances
             ,
             which
             he
             had
             enacted
             for
             the
             safetie
             and
             security
             of
             his
             Subjects
             ,
             and
             that
             they
             did
             not
             only
             simply
             refuse
             obedience
             to
             these
             his
             ordinances
             ,
             but
             in
             their
             refusall
             shew
             themselves
             so
             stedfastly
             minded
             ,
             that
             they
             wolud
             refuse
             and
             with
             stand
             even
             to
             the
             suffering
             of
             deprivation
             and
             deposition
             ;
             and
             not
             only
             so
             ,
             but
             likewy
             se
             i
             drew
             after
             them
             many
             others
             of
             the
             rest
             of
             the
             Tribes
             ,
             to
             be
             of
             their
             judgement
             ,
             and
             to
             adhere
             to
             that
             manner
             of
             worship
             which
             was
             retained
             in
             Ierusalem
             .
             Lastly
             ,
             for
             the
             change
             which
             he
             made
             about
             the
             season
             of
             the
             feast
             of
             Tabernacles
             ,
             he
             might
             have
             this
             pretence
             ,
             that
             as
             it
             was
             expedient
             for
             the
             strengthening
             of
             his
             kingdome
             ,
             k
             to
             drawe
             and
             allure
             as
             many
             as
             could
             be
             had
             ,
             to
             associat
             and
             joyne
             themselves
             with
             him
             in
             his
             forme
             of
             worship
             ,
             (
             which
             could
             not
             be
             done
             if
             he
             should
             keep
             that
             feast
             ,
             at
             the
             same
             time
             when
             it
             was
             keeped
             at
             
               Ierusalem
               ;
            
             )
             so
             there
             was
             no
             lesse
             (
             if
             not
             more
             )
             order
             and
             decency
             in
             keeping
             it
             in
             the
             eight
             moneth
             ,
             l
             when
             the
             fruits
             of
             the
             ground
             were
             perfectly
             gathered
             in
             (
             for
             thankefull
             remembrance
             whereof
             ,
             that
             feast
             was
             celebrated
             )
             then
             in
             the
             seaventh
             ,
             when
             they
             were
             not
             so
             fully
             collected
             .
          
           
             These
             pretences
             he
             might
             have
             made
             yet
             more
             plausible
             ,
             by
             professing
             and
             avouching
             ,
             that
             he
             intended
             to
             worship
             no
             Idolls
             ,
             but
             the
             Lord
             only
             ;
             that
             he
             had
             not
             fallen
             from
             any
             thing
             which
             was
             fundamentall
             and
             essentiall
             in
             divine
             Faith
             and
             Religion
             ;
             that
             the
             changes
             which
             he
             had
             made
             ,
             were
             only
             about
             some
             alterable
             Ceremonies
             ,
             which
             were
             not
             essentiall
             to
             the
             worship
             of
             God
             ;
             and
             that
             even
             in
             these
             Ceremonies
             he
             had
             not
             made
             any
             change
             for
             his
             owne
             will
             and
             pleasure
             ,
             but
             for
             important
             reasons
             which
             concerned
             the
             good
             of
             his
             Kingdome
             and
             saffety
             of
             his
             Subjects
             .
             Notwithstanding
             of
             all
             this
             ,
             the
             innovations
             which
             he
             made
             about
             these
             Ceremonies
             of
             sacred
             Signes
             ,
             sacred
             Places
             ,
             sacred
             Persons
             ,
             sacred
             Times
             ,
             are
             condemned
             for
             this
             very
             reason
             ,
             because
             m
             he
             devised
             them
             of
             his
             owne
             heart
             ,
             
             which
             was
             enough
             to
             convince
             him
             of
             horrible
             impiety
             in
             making
             Israel
             to
             sinne
             .
             Moreover
             ,
             when
             king
             Ahaz
             tooke
             a
             patterne
             of
             the
             Altar
             of
             Damascus
             and
             sent
             it
             to
             Vrijah
             the
             Priest
             ,
             though
             we
             can
             not
             gather
             from
             the
             Text
             ,
             that
             he
             either
             intended
             or
             pretended
             any
             other
             respect
             beside
             n
             the
             honouring
             and
             pleasuring
             of
             his
             Patrone
             and
             Protectour
             the
             king
             of
             Assyria
             ,
             (
             for
             of
             his
             appointing
             that
             new
             altar
             ,
             for
             his
             owne
             and
             all
             the
             peoples
             sacrifices
             ,
             there
             was
             nothing
             heard
             till
             after
             his
             returne
             from
             Damascus
             ,
             at
             which
             time
             he
             beganne
             to
             fall
             backe
             ,
             from
             one
             degree
             of
             defection
             to
             a
             greater
             :
             )
             yet
             this
             very
             innovation
             of
             taking
             the
             patterne
             of
             an
             Altar
             from
             Idolaters
             ,
             is
             marked
             as
             a
             sinne
             and
             a
             snare
             .
             Last
             of
             all
             ,
             whereas
             many
             of
             the
             kings
             of
             Iudah
             and
             Israel
             ,
             did
             either
             themselves
             worship
             in
             the
             groves
             and
             the
             high
             places
             ,
             or
             else
             at
             least
             suffer
             the
             people
             to
             doe
             so
             :
             housoever
             o
             they
             might
             have
             alledged
             specious
             reasons
             for
             excusing
             themselves
             ,
             as
             namely
             ,
             that
             they
             gave
             not
             this
             honour
             to
             any
             strange
             Gods
             ,
             but
             to
             the
             Lord
             only
             ;
             that
             they
             choosed
             these
             places
             only
             to
             worship
             in
             ,
             wherein
             God
             was
             of
             olde
             seene
             and
             worshipped
             by
             the
             Patriarchs
             ;
             that
             the
             groves
             and
             the
             high
             places
             added
             a
             most
             amiable
             splendor
             and
             beauty
             ,
             to
             the
             worship
             of
             God
             ;
             and
             that
             they
             did
             consecratethese
             places
             for
             divine
             worship
             ,
             in
             a
             good
             meaning
             ,
             and
             with
             minds
             wholly
             devoted
             to
             the
             honour
             of
             God
             :
             yet
             notwithstanding
             ,
             because
             this
             thing
             was
             not
             commanded
             of
             God
             ,
             neither
             came
             it
             in
             to
             his
             heart
             ,
             he
             would
             admit
             no
             excuses
             ,
             but
             ever
             challengeth
             it
             as
             a
             grievous
             fault
             in
             the
             governement
             of
             those
             Kings
             ,
             that
             the
             high
             places
             were
             not
             taken
             away
             ,
             and
             that
             the
             people
             still
             sacrificed
             in
             the
             high
             places
             .
             From
             all
             which
             examples
             ,
             we
             learne
             how
             higly
             God
             was
             and
             is
             displeased
             with
             men
             ,
             p
             for
             adding
             any
             other
             sacred
             Ceremonies
             to
             those
             which
             he
             himselfe
             hath
             appointed
             .
          
           
             Now
             as
             touching
             the
             other
             sort
             of
             things
             which
             we
             consider
             in
             
               
                 Sect.
              
               XX
            
             the
             Worship
             of
             God
             ,
             namely
             ,
             things
             merely
             circumstantiall
             ,
             and
             such
             as
             have
             the
             very
             same
             use
             and
             respect
             in
             civill
             ,
             which
             they
             have
             in
             sacred
             actions
             ;
             we
             hold
             ,
             that
             whensoever
             it
             happeneth
             to
             be
             the
             duty
             and
             part
             of
             a
             Prince
             ,
             to
             institute
             and
             injoyne
             any
             order
             or
             policy
             in
             these
             circumstances
             of
             Gods
             Worship
             ,
             then
             he
             may
             onely
             injoyne
             such
             an
             order
             ,
             as
             may
             stand
             with
             the
             observing
             and
             following
             of
             the
             Rules
             of
             the
             Word
             ,
             whereunto
             wee
             are
             tied
             in
             the
             use
             and
             practice
             of
             things
             which
             are
             in
             their
             generall
             nature
             indifferent
             .
          
           
             Of
             these
             Rules
             I
             am
             to
             speake
             in
             the
             fourth
             part
             of
             the
             Dispute
             .
             And
             here
             I
             say
             no
             more
             but
             this
             :
             Since
             the
             Word
             commandeth
             us
             q
             to
             doe
             all
             things
             to
             the
             Glory
             of
             God
             ,
             r
             to
             doe
             all
             things
             to
             edifying
             ,
             &
             s
             to
             doe
             all
             things
             in
             Faith
             ,
             &
             full
             persuasion
             of
             the
             lawfulnesse
             of
             that
             which
             we
             doe
             :
             therefore
             there
             is
             no
             Prince
             in
             the
             world
             who
             hath
             Power
             to
             command
             his
             Subjects
             ,
             to
             doe
             that
             which
             should
             either
             dishonour
             God
             ,
             or
             not
             honour
             him
             ;
             or
             that
             which
             should
             either
             offend
             their
             brother
             ,
             or
             not
             edify
             him
             ,
             or
             lastly
             ,
             that
             
             which
             their
             conscience
             either
             condemneth
             ,
             or
             doubteth
             of
             .
             For
             how
             may
             a
             Prince
             command
             that
             which
             his
             Subjects
             may
             not
             doe
             ?
             But
             a
             wonder
             it
             were
             ,
             if
             any
             man
             should
             so
             farre
             refuse
             to
             be
             ashamed
             ,
             that
             he
             would
             dare
             to
             say
             ,
             we
             are
             not
             bound
             to
             order
             whatsoever
             we
             doe
             according
             to
             these
             Rules
             of
             the
             Word
             ,
             but
             onely
             such
             matters
             of
             private
             action
             ,
             wherein
             we
             are
             lest
             at
             full
             liberty
             ,
             there
             beeing
             no
             Ordinance
             of
             Superiours
             to
             determine
             our
             practi●…
             ;
             and
             that
             it
             such
             an
             Ordinance
             be
             published
             and
             propounded
             unto
             us
             ,
             we
             should
             take
             it
             alone
             for
             our
             Rule
             ,
             and
             no
             longer
             thinke
             to
             examine
             and
             order
             ourpractise
             by
             the
             Rules
             of
             the
             Word
             .
          
           
             For
             ,
             1.
             
             This
             were
             as
             much
             as
             to
             say
             ,
             that
             in
             the
             circūstances
             of
             Gods
             Worship
             ,
             we
             are
             bound
             to
             take
             heed
             unto
             Gods
             Rules
             ,
             then
             onely
             and
             in
             that
             case
             ,
             when
             men
             give
             us
             none
             of
             their
             Rules
             ,
             which
             if
             they
             doe
             ,
             Gods
             Rules
             must
             give
             place
             to
             mens
             Rules
             ,
             and
             not
             theirs
             to
             his
             .
          
           
             2.
             
             If
             it
             were
             so
             ,
             then
             we
             should
             never
             make
             reckoning
             to
             God
             ,
             whether
             that
             which
             wee
             have
             done
             in
             obedience
             to
             Superiours
             ,
             was
             right
             or
             wrong
             ,
             good
             or
             bad
             :
             and
             we
             should
             onely
             make
             reckoning
             of
             such
             things
             done
             by
             us
             ,
             as
             were
             not
             determined
             by
             a
             humane
             Law.
             
          
           
             3.
             
             The
             Law
             of
             Superiours
             in
             never
             the
             supreame
             ,
             but
             ever
             a
             subordinate
             Rule
             ,
             and
             (
             as
             we
             said
             before
             )
             it
             can
             never
             be
             a
             Rule
             to
             us
             ,
             except
             in
             so
             farre
             onely
             ,
             as
             it
             is
             ruled
             by
             a
             higher
             Rule
             .
             Therefore
             we
             have
             ●…ver
             another
             Rule
             to
             take
             heed
             unto
             ,
             beside
             their
             Law.
             
          
           
             4.
             
             The
             Scripture
             speaketh
             most
             generally
             ,
             and
             admitteth
             no
             exception
             from
             the
             Rules
             which
             it
             giveth
             .
             
               Whatsoever
               ye
               doe
            
             (
             though
             commanded
             by
             Superiours
             )
             
               doe
               all
               to
               the
               Glory
               of
               God.
               Let
               all
               things
            
             (
             though
             commanded
             by
             Superiours
             )
             
               be
               done
               to
               edifying
               .
               Whatsoever
               is
               not
               of
               Faith
            
             (
             though
             commanded
             by
             Superiours
             )
             
               is
               sinne
            
             .
          
           
             5.
             
             We
             may
             doe
             nothing
             for
             the
             sole
             will
             and
             pleasure
             of
             men
             :
             for
             this
             were
             to
             be
             the
             Servants
             of
             men
             ,
             as
             hath
             been
             shewed
             t
             The
             Bishop
             of
             Sarisburie
             also
             assenteth
             hereunto
             .
             
               Non
               enim
            
             (
             saith
             he
             )
             
               Deus
               vult
               ,
               ut
               hominis
               alicujus
               voluntatem
               regulam
               nostrae
               voluntatis
               atque
               vitae
               faciams
               :
               sed
               hoc
               privilegium
               sibi
               ac
               verbo
               suo
               reservatum
               voluit
               .
            
             And
             againe
             
               Pio
               itaqu●…
               animo
               haec
               consideratio
               semper
               adesse
               debet
               ,
               utrum
               id
               quod
            
             
             
               praecipitur
               sit
               divino
               mandato
               contrarium
               ,
               necne
               :
               atque
               ne
               ex
               hac
               parte
               fallantur
               ,
               adhibedum
               est
               illud
               judicium
               discretionis
               ,
               quod
               nos
               tantopere
               urgemus
               .
            
          
           
             These
             things
             if
             x
             Saravia
             had
             considered
             ,
             he
             had
             not
             so
             absolutely
             
               
                 Sect.
              
               XXI
            
             pronounced
             that
             the
             Power
             of
             Kings
             
               may
               make
               Constitutions
               of
               the
               places
               and
               times
               ,
               when
               and
               where
               the
               exercises
               of
               Piety
               may
               bee
               conveniently
               had
               :
               also
               with
               what
               Order
               ,
               what
               Rite
               ,
               what
               Gesture
               ,
               what
               Habite
               ,
               the
               Mysteries
               shall
               bee
               more
               decently
               celebrated
               .
            
             But
             what
             ?
             thought
             hee
             ,
             this
             Power
             of
             Kings
             is
             not
             a
             st●…cted
             to
             the
             Rules
             of
             the
             Word
             ?
             have
             they
             any
             Power
             which
             is
             to
             destruction
             ,
             and
             not
             to
             edification
             ?
             
             Can
             they
             commaund
             their
             Subjects
             to
             doe
             any
             thing
             in
             the
             circumstances
             of
             Divine
             Worship
             ,
             which
             is
             not
             for
             the
             Glory
             of
             God
             ,
             which
             is
             not
             profitable
             for
             edifying
             ,
             and
             which
             they
             can
             not
             doe
             in
             Faith
             ?
             Nay
             ,
             that
             all
             the
             Princes
             in
             the
             world
             have
             not
             such
             Power
             as
             this
             ,
             will
             easily
             appeare
             to
             him
             who
             attendeth
             unto
             the
             reasons
             ,
             which
             wee
             have
             propounded
             .
             And
             because
             men
             doe
             easily
             and
             ordinarily
             pretend
             ,
             that
             their
             constitutions
             are
             according
             to
             the
             Rules
             of
             the
             Word
             ,
             when
             they
             are
             indeed
             repugnant
             to
             the
             same
             ,
             therefore
             we
             have
             also
             proven
             ,
             that
             Inferiours
             may
             &
             must
             trie
             and
             examine
             every
             ordinance
             of
             their
             Superiours
             ,
             and
             that
             by
             the
             judgement
             of
             private
             discretion
             ,
             following
             the
             Rules
             of
             the
             Word
             .
             I
             say
             ,
             
               following
               the
               Rules
               of
               the
               Word
               ,
            
             because
             wee
             will
             never
             allowe
             a
             man
             to
             follow
             Anabaptisticall
             or
             Swenckfeldian-like
             enthysiasmes
             and
             inspirations
             .
          
           
             Touching
             the
             application
             of
             what
             hath
             been
             said
             ,
             unto
             the
             controverted
             
               
                 Sect.
              
               XXII
            
             Ceremonies
             ,
             there
             needs
             nothing
             now
             to
             be
             added
             .
             For
             that
             they
             belong
             not
             to
             that
             sort
             of
             things
             which
             may
             be
             applied
             to
             civill
             uses
             ,
             with
             the
             same
             respect
             and
             account
             which
             they
             have
             ,
             being
             applied
             to
             religious
             uses
             ,
             the
             account
             I
             meane
             of
             mere
             circumstances
             ,
             serving
             onely
             for
             that
             common
             order
             and
             decency
             ,
             which
             is
             and
             should
             be
             observed
             in
             civill
             ,
             no
             lesse
             then
             in
             sacred
             actions
             ;
             but
             that
             they
             belong
             to
             the
             substance
             of
             Worship
             ,
             as
             beeing
             sacred
             significant
             Ceremonies
             ,
             wherein
             both
             holinesse
             and
             necessity
             are
             placed
             ,
             and
             which
             may
             not
             without
             high
             sacriledge
             be
             used
             out
             of
             the
             compasse
             of
             Worship
             ,
             wee
             have
             elsewhere
             plainly
             evinced
             .
             And
             this
             kinde
             of
             things
             ,
             whensoever
             they
             are
             mens
             devices
             ,
             and
             not
             Gods
             Ordinances
             ,
             can
             not
             be
             lawfully
             injoyned
             by
             Princes
             ,
             as
             hath
             been
             shewed
             .
          
           
             But
             if
             any
             man
             will
             needs
             have
             these
             Ceremonies
             in
             question
             ,
             to
             goe
             under
             the
             name
             of
             mere
             circumstances
             ,
             let
             us
             put
             the
             case
             they
             were
             no
             other
             ,
             yet
             our
             conforming
             unto
             them
             ,
             which
             is
             urged
             ,
             can
             not
             stand
             with
             the
             Rules
             of
             the
             Word
             .
          
           
             It
             could
             not
             be
             for
             the
             Glory
             of
             God
             ,
             not
             onely
             for
             that
             it
             is
             offensive
             to
             many
             of
             Christs
             litle
             ones
             ,
             but
             likewise
             for
             that
             it
             ministreth
             occasion
             to
             the
             enemies
             of
             the
             Lord
             to
             blaspheme
             ;
             to
             Atheists
             ,
             because
             by
             these
             naughty
             observances
             they
             see
             the
             Commandements
             of
             God
             made
             of
             litle
             or
             no
             effect
             ,
             and
             many
             godly
             both
             Persons
             &
             Purposes
             despised
             and
             depressed
             ,
             whereat
             they
             laugh
             in
             their
             sleeve
             ,
             and
             say
             ,
             Aha
             ,
             so
             would
             we
             have
             it
             ;
             to
             Papists
             ,
             because
             as
             by
             this
             our
             Conformity
             ,
             they
             confirme
             themselves
             in
             sundry
             of
             their
             errors
             and
             superstitions
             ,
             so
             perceiving
             us
             so
             litle
             to
             abhorre
             the
             Pompe
             &
             Bravery
             of
             their
             Mother
             of
             Harlots
             ,
             that
             we
             care
             not
             to
             borrow
             from
             her
             some
             of
             her
             meretricious
             trinckets
             ,
             they
             promise
             to
             themselves
             ,
             that
             in
             the
             end
             we
             shall
             take
             as
             great
             a
             draught
             of
             the
             Cup
             of
             the
             Wine
             of
             her
             Fornications
             ,
             as
             they
             themselves
          
           
           
             Neither
             yet
             can
             our
             conforming
             unto
             the
             Ceremonies
             pressed
             on
             us
             ,
             be
             profitable
             for
             edifying
             ,
             for
             we
             have
             given
             sufficient
             demonstration
             of
             manifold
             hurts
             and
             inconveniences
             ensuing
             thereo●…
             .
          
           
             Nor
             lastly
             can
             we
             conforme
             to
             them
             in
             Faith
             ,
             for
             as
             our
             Consciences
             can
             not
             finde
             ,
             so
             the
             Word
             can
             not
             afford
             any
             warrant
             for
             them
             .
             Of
             all
             which
             things
             now
             I
             onely
             make
             mention
             ,
             because
             I
             have
             spoken
             of
             them
             enough
             otherwhere
             .
          
           
             The
             second
             distinction
             ,
             which
             may
             help
             our
             light
             in
             this
             question
             
               
                 Sect.
              
               XXIII
            
             about
             the
             Power
             of
             Princes
             ,
             is
             of
             times
             :
             for
             ,
             when
             the
             Church
             and
             Ministers
             thereof
             are
             corrupted
             and
             must
             be
             reformed
             ,
             Princes
             may
             doe
             much
             more
             in
             making
             Lawes
             about
             things
             Ecclesiasticall
             ,
             then
             regularly
             they
             may
             ,
             when
             Ecclesiasticall
             Persons
             are
             both
             able
             and
             willing
             to
             doe
             their
             duty
             ,
             in
             rightly
             taking
             care
             of
             all
             things
             ,
             which
             ought
             to
             be
             provided
             for
             the
             good
             of
             the
             Church
             ,
             and
             conservation
             or
             purgation
             of
             Religion
             .
             For
             (
             saith
             y
             
               Iunius
               )
               both
               the
               Church
               ,
               when
               the
               joyning
               of
               the
               Magistrate
               faileth
               ,
               may
               extraordinarily
               doe
               something
               ,
               which
               ordinarily
               shee
               can
               not
               :
               and
               againe
               ,
               when
               the
               Church
               faileth
               of
               her
               duty
               ,
               the
               Magistrate
               may
               extraordinarily
               procure
               ,
               that
               the
               Church
               returne
               to
               her
               duty
               :
            
             that
             is
             ,
             
               in
               such
               a
               case
               extraordinarily
               happening
               ,
               these
               (
               Ecclesiasticall
               Persons
               )
               and
               those
               (
               Magistrates
               )
               may
               extraordinarily
               doe
               something
               ,
               vvhich
               ordinarily
               they
               can
               not
               .
               For
               this
               belongeth
               to
               common
               Lavv
               and
               Equity
               ,
               that
               unto
               extraordinary
               evils
               ,
               extraordinary
               remedies
               must
               also
               be
               applied
               .
            
             We
             aknowledge
             ,
             that
             it
             belongeth
             to
             Princes
             ,
             z
             
               to
               reforme
               things
               in
               the
               Church
               as
               often
               as
               the
               Ecclesiasticall
               Persons
               shall
               either
               through
               ignorance
               or
               disorder
               of
               the
               affection
               of
               covetousnesse
               or
               ambition
               ,
               defile
               the
               Lords
               Sanctuary
               .
            
             At
             such
             extraordinary
             times
             ,
             Princes
             by
             their
             coactive
             temporall
             Power
             ,
             ought
             to
             procure
             &
             cause
             a
             Reformation
             of
             a
             buses
             ,
             and
             the
             avoiding
             of
             misorders
             in
             the
             Church
             ,
             though
             with
             the
             discontent
             of
             the
             Cleargie
             :
             for
             which
             end
             and
             purpose
             they
             may
             not
             onely
             injoyne
             and
             command
             the
             Profession
             of
             that
             Faith
             ,
             and
             the
             Practise
             of
             that
             Religion
             which
             Gods
             Word
             appointeth
             ,
             but
             also
             prescribe
             such
             an
             order
             and
             policy
             in
             the
             circumstances
             of
             Divine
             Worship
             ,
             as
             they
             in
             their
             judgement
             of
             Christian
             Discretion
             ,
             observing
             and
             following
             the
             Rules
             of
             the
             Word
             ,
             shall
             judge
             and
             trie
             to
             be
             convenient
             for
             the
             present
             time
             and
             case
             ,
             and
             all
             this
             under
             the
             commination
             of
             such
             temporall
             losses
             ,
             paines
             ,
             or
             punishments
             ,
             as
             they
             shall
             deprehend
             to
             be
             reasonable
             .
             But
             at
             other
             ordinary
             times
             ,
             when
             Ecclesiasticall
             Persons
             are
             neither
             through
             ignorance
             unable
             ,
             nor
             through
             malice
             and
             perversenesse
             of
             affection
             unwilling
             ,
             to
             put
             order
             to
             whatsoever
             requireth
             any
             mutation
             to
             bee
             made
             in
             the
             Church
             and
             Service
             of
             God
             ,
             in
             that
             case
             without
             their
             advice
             and
             consent
             ,
             Princes
             may
             not
             make
             an
             innovation
             of
             any
             Ecclesiasticall
             Rite
             ,
             nor
             publish
             any
             Ecclesiasticall
             Law.
             
          
           
           
             When
             a
             D.
             Field
             speaketh
             of
             the
             Power
             of
             Princes
             ,
             to
             prescribe
             
               
                 Sect.
              
               XXIV
            
             and
             make
             Lawes
             about
             things
             spirituall
             or
             Ecclesiasticall
             ,
             he
             saith
             ,
             That
             the
             Prince
             may
             with
             the
             advice
             and
             direction
             of
             his
             Cleargie
             ,
             command
             things
             pertaining
             to
             Gods
             Worship
             and
             Service
             ,
             both
             for
             Profession
             of
             Faith
             ,
             Ministration
             of
             the
             Sacraments
             ,
             and
             conversation
             fitting
             to
             Christians
             in
             generall
             ,
             or
             men
             of
             Ecclesiasticall
             order
             in
             particular
             ,
             under
             the
             paines
             of
             Death
             ,
             Imprisonement
             ,
             Banishment
             ,
             Confiscation
             of
             goods
             ,
             and
             the
             like
             :
             and
             by
             his
             Princely
             Power
             establish
             things
             formerly
             defined
             and
             decreed
             against
             whatsoever
             error
             ,
             and
             contrary
             ill
             custome
             and
             observation
             .
             In
             all
             this
             the
             D.
             saith
             very
             right
             :
             but
             I
             demaund
             further
             these
             two
             things
             .
             1.
             
             What
             if
             the
             thing
             have
             not
             been
             decreed
             before
             ?
             and
             what
             if
             the
             free
             assent
             of
             the
             Cleargie
             be
             not
             had
             for
             it
             ?
             would
             the
             D.
             have
             said
             ,
             that
             in
             such
             a
             case
             ,
             the
             Prince
             hath
             not
             Power
             by
             himselfe
             &
             by
             his
             owne
             sole
             Auctority
             ,
             to
             injoyne
             it
             ,
             and
             to
             establish
             a
             Law
             concerning
             it
             .
             For
             example
             ,
             that
             K.
             Iames
             had
             not
             Power
             by
             himselfe
             to
             impose
             the
             controverted
             Ceremonies
             upon
             the
             Church
             of
             Scotland
             ,
             at
             that
             time
             ,
             when
             as
             no
             free
             assent
             (
             much
             lesse
             the
             direction
             )
             of
             the
             Cleargie
             ,
             was
             had
             for
             them
             ,
             so
             neither
             had
             they
             been
             formerly
             decreed
             ,
             but
             Lawes
             and
             Decrees
             were
             formerly
             made
             against
             them
             .
             If
             the
             D.
             would
             have
             answered
             affirmatively
             ,
             that
             he
             had
             this
             Power
             ,
             then
             why
             did
             he
             in
             a
             scornefull
             dissimulation
             ,
             so
             circumscribe
             and
             limit
             the
             Power
             of
             Princes
             ,
             by
             requiring
             a
             former
             decree
             ,
             and
             the
             free
             assent
             of
             the
             Cleargie
             ?
             If
             he
             would
             have
             answered
             negatively
             ,
             that
             he
             had
             not
             such
             Power
             ,
             wee
             should
             have
             rendred
             him
             thankes
             for
             his
             answer
             .
             2.
             
             Whether
             may
             the
             Cleargie
             make
             any
             lawes
             about
             things
             pertaining
             to
             the
             Service
             of
             GOD
             which
             the
             Prince
             may
             not
             as
             well
             by
             himselfe
             and
             without
             them
             ,
             constitute
             and
             authorize
             ?
             If
             the
             affirmative
             part
             bee
             graunted
             unto
             us
             ,
             we
             gladly
             take
             it
             .
             But
             we
             suppose
             D.
             Field
             did
             ,
             and
             our
             Opposites
             yet
             doe
             hold
             the
             negative
             .
             Whereupon
             it
             followeth
             ,
             that
             the
             Prince
             hath
             as
             much
             ,
             yea
             the
             very
             same
             Power
             of
             making
             lawes
             in
             all
             Ecclesiasticall
             things
             which
             the
             Cleargie
             themselves
             have
             when
             they
             are
             conveened
             in
             a
             lawfull
             and
             free
             Assembly
             ,
             yet
             I
             guesse
             from
             the
             D.
             words
             ,
             what
             hee
             would
             have
             replied
             ,
             namely
             ,
             that
             the
             difference
             is
             great
             betwixt
             the
             Power
             of
             making
             Lawes
             about
             things
             Ecclesiasticall
             ,
             in
             the
             Prince
             ,
             and
             the
             same
             Power
             in
             the
             Cleargie
             assembled
             togither
             :
             for
             he
             describeth
             the
             making
             of
             a
             Law
             ,
             to
             be
             the
             prescribing
             of
             something
             ,
             under
             some
             paine
             or
             punishment
             ,
             which
             he
             that
             so
             prescribeth
             hath
             Power
             to
             inflict
             .
             Whereby
             hee
             would
             make
             it
             appeare
             ,
             that
             he
             yeeldeth
             not
             unto
             Princes
             ,
             the
             same
             power
             of
             Spirituall
             Iurisdiction
             ,
             in
             making
             of
             Ecclesiasticall
             Lawes
             ,
             which
             agreeth
             to
             the
             Cleargie
             :
             because
             whereas
             a
             Councell
             of
             the
             Cleargie
             may
             frame
             Canons
             about
             things
             which
             concerne
             the
             Worship
             of
             God
             ,
             and
             prescribe
             them
             under
             the
             paine
             of
             excommunication
             and
             
             other
             Ecclesiasticall
             censures
             ,
             the
             Ordinance
             of
             Princes
             about
             such
             matters
             ,
             is
             onely
             under
             the
             paine
             of
             some
             externall
             or
             bodily
             punishment
             .
             But
             I
             answer
             Potestas
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             is
             one
             thing
             ,
             and
             Potest●…
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             is
             another
             thing
             .
             When
             the
             making
             of
             a
             Law
             is
             joyned
             either
             with
             the
             intention
             ,
             or
             with
             the
             commination
             of
             a
             Punishment
             ,
             in
             case
             of
             transgression
             ,
             this
             is
             but
             accidentall
             and
             adventitious
             to
             the
             Law
             ,
             not
             naturally
             or
             necessarily
             belonging
             to
             the
             essence
             of
             the
             same
             .
             For
             many
             Lawes
             there
             hath
             been
             ,
             and
             may
             be
             ,
             which
             prescribe
             not
             that
             which
             they
             containe
             under
             the
             same
             paine
             or
             punishment
             .
             b
             Gratian
             distinguisheth
             three
             sorts
             of
             Lawes
             .
             
               Omnis
               &c.
               Fvery
               Law
            
             saith
             he
             ,
             
               either
               permits
               something
               ,
               for
               example
               ,
               let
               a
               valorous
               man
               seeke
               a
               reward
               :
               or
               forbids
               ,
               for
               example
               ,
               let
               it
               be
               lawfull
               to
               no
               man
               to
               seeke
               the
               marriage
               of
               holy
               Virgins
               :
               or
               punisheth
               ,
               for
               example
               ,
               Hee
               who
               committeth
               Murther
               ,
               let
               him
               bee
               capitally
               punished
               .
            
             And
             in
             this
             third
             kinde
             onely
             ,
             there
             is
             something
             prescribed
             under
             a
             paine
             or
             punishment
             .
             It
             is
             likewise
             holden
             by
             c
             Schoolemen
             ,
             that
             it
             is
             a
             Law
             which
             permitteth
             some
             indifferent
             thing
             ,
             as
             well
             ,
             as
             it
             which
             commandeth
             some
             vertue
             ,
             or
             forbiddeth
             some
             vice
             .
             When
             a
             Prince
             doth
             statute
             and
             ordaine
             ,
             that
             whosoever
             out
             of
             a
             generous
             and
             magnanimous
             Spirit
             ,
             will
             adventure
             to
             imbarke
             and
             hazard
             in
             a
             certaine
             military
             exploit
             ,
             against
             a
             forraine
             enemy
             whom
             he
             intendeth
             to
             subdue
             ,
             shall
             be
             allowed
             to
             take
             for
             himselfe
             in
             propriety
             ,
             all
             the
             rich
             spoile
             which
             he
             can
             lay
             hold
             on
             :
             there
             is
             nothing
             here
             prescribed
             under
             some
             paine
             or
             punishment
             ,
             yet
             is
             it
             a
             Law
             ;
             and
             properly
             so
             tearmed
             .
             And
             might
             not
             the
             name
             of
             a
             Law
             be
             given
             unto
             that
             Edict
             of
             King
             Darius
             ,
             whereby
             d
             hee
             decreed
             that
             all
             they
             of
             his
             Dominions
             ,
             should
             fear
             the
             God
             of
             Daniel
             ,
             forasmuch
             as
             he
             is
             the
             living
             and
             eternall
             God
             ,
             who
             raigneth
             for
             ever
             :
             yet
             it
             prescribed
             nothing
             under
             some
             paine
             or
             punishment
             to
             be
             inflicted
             by
             him
             who
             so
             prescribed
             .
             Wherefore
             though
             the
             Princ●…
             publisheth
             Ecclesiasticall
             Lawes
             under
             other
             paines
             and
             punishments
             ,
             then
             the
             Cleargie
             doth
             ,
             this
             sheweth
             onely
             that
             Potest●…s
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             is
             not
             the
             same
             ,
             but
             different
             in
             the
             one
             and
             in
             the
             other
             :
             yet
             if
             it
             be
             granted
             ,
             that
             whatsoever
             Ecclesiasticall
             Law
             ,
             a
             Synode
             of
             the
             Cleargie
             hath
             Power
             to
             make
             and
             publish
             ,
             the
             Prince
             hath
             Power
             to
             make
             and
             publish
             without
             them
             ,
             by
             his
             owne
             sole
             Auctority
             ,
             it
             followeth
             ,
             that
             that
             Power
             of
             the
             Church
             to
             make
             Lawes
             which
             is
             called
             Potest●…
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             doth
             agree
             as
             much
             ,
             as
             properly
             ,
             and
             as
             directly
             to
             the
             Prince
             ,
             as
             to
             a
             whole
             Synode
             of
             the
             Church
             .
          
           
             Now
             therefore
             we
             firmly
             hold
             ,
             1.
             
             That
             the
             Prince
             may
             not
             innovate
             
               
                 Sect.
              
               XXV
            
             any
             Cuctome
             or
             Rite
             of
             the
             Church
             ,
             nor
             publish
             any
             Ecclesiasticall
             law
             ,
             without
             the
             free
             assent
             of
             the
             Cleargie
             ,
             they
             beeing
             neither
             unable
             for
             ,
             nor
             unwilling
             unto
             their
             Ecclesiasticall
             functions
             
             and
             duties
             :
             yea
             further
             ,
             that
             so
             farre
             as
             is
             possible
             ,
             the
             consent
             of
             the
             whole
             Church
             ought
             to
             be
             had
             ,
             whensoever
             any
             change
             is
             to
             be
             made
             of
             some
             order
             or
             custome
             in
             the
             Church
             .
             For
             that
             which
             toucheth
             the
             whole
             Church
             ,
             and
             is
             to
             be
             used
             by
             the
             whole
             Church
             e
             
               ab
               omnibus
               etiam
               merito
               curatur
            
             .
             Therefore
             f
             when
             there
             is
             any
             change
             to
             be
             made
             in
             the
             Rites
             of
             the
             Church
             ,
             
               merito
               fit
               hoc
               eum
               omnium
               ordinum
               Ecclesiae
               consensu
               .
            
             Neither
             was
             there
             ever
             a
             rightly
             reformed
             Church
             ,
             which
             was
             helped
             and
             not
             hurt
             ,
             by
             such
             Rites
             and
             Customes
             ,
             as
             to
             their
             grief
             and
             miscontentment
             Princes
             did
             impose
             upon
             them
             .
             Whence
             it
             was
             ,
             that
             g
             
               they
               who
               were
               orthodoxe
               did
               ever
               withstand
               such
               a
               Magistrate
               ,
               as
               would
               have
               by
               his
               commandements
               tied
               the
               Church
               ,
               to
               that
               vvhich
               vvas
               burdensome
               to
               their
               consciences
               .
            
             That
             such
             inconveniencie●…
             may
             be
             shunned
             ,
             it
             is
             fit
             ,
             that
             when
             any
             change
             is
             to
             be
             made
             in
             the
             Policy
             of
             a
             Church
             ,
             not
             the
             Cleargy
             alone
             ,
             but
             the
             Elders
             also
             ,
             and
             men
             of
             understanding
             among
             the
             Laytie
             ,
             in
             a
             lawfull
             Assembly
             ,
             freely
             give
             their
             voices
             ,
             and
             consent
             thereunto
             .
             Good
             reason
             have
             our
             Writers
             to
             holde
             against
             Papists
             ,
             that
             Laymen
             ought
             to
             have
             place
             in
             Councells
             ,
             wherein
             things
             which
             concerne
             the
             whole
             Church
             are
             to
             be
             deliberated
             upon
             .
             2.
             
             Lest
             it
             be
             thought
             enough
             that
             Princes
             devyse
             ,
             frame
             ,
             and
             establish
             Ecclesiasticall
             lawes
             ,
             as
             them
             best
             liketh
             ,
             and
             then
             for
             more
             shew
             of
             orderly
             proceeding
             ,
             some
             secrete
             and
             sinistrous
             way
             extort
             and
             procure
             the
             assent
             of
             the
             Synod
             of
             the
             Church
             ;
             therefore
             we
             adde
             ,
             that
             it
             belongeth
             to
             the
             Synode
             (
             the
             Cleargie
             having
             the
             chiefe
             place
             therein
             to
             give
             direction
             and
             advice
             ,
             )
             not
             to
             receave
             and
             approve
             the
             definition
             of
             the
             Prince
             ,
             in
             things
             which
             concerne
             the
             worship
             of
             God
             ,
             but
             it selfe
             to
             define
             and
             determine
             what
             orders
             and
             customes
             are
             fittest
             to
             bee
             observed
             ,
             in
             such
             things
             ,
             that
             thereafter
             the
             Prince
             may
             approve
             and
             ratify
             the
             same
             ,
             and
             presse
             them
             upon
             his
             Subjects
             by
             his
             regall
             coactive
             Power
             .
             To
             me
             ,
             it
             is
             no
             lesse
             then
             a
             matter
             of
             admiration
             ;
             how
             h
             Camero
             could
             so
             farre
             forget
             himself
             as
             to
             say
             ,
             that
             in
             things
             pertaining
             unto
             Religion
             ,
             
               dirigere
               atque
               disponere
               penes
               magistratum
               est
               proprie
               ,
               penes
               Ecclesiasticos
               ministerium
               atque
               executio
               proprie
               ,
            
             telling
             us
             further
             ,
             that
             the
             directing
             and
             disposing
             of
             such
             things
             ,
             doth
             then
             only
             belong
             to
             Ecclesiasticall
             Persons
             ,
             when
             the
             Church
             suffereth
             persecution
             ,
             or
             when
             the
             Magistrate
             permitteth
             ,
             that
             the
             matter
             be
             judged
             by
             the
             Church
             .
          
           
             Our
             Writers
             have
             said
             much
             of
             the
             power
             of
             the
             Church
             to
             make
             lawes
             .
             But
             this
             man
             (
             I
             perceive
             )
             will
             correct
             them
             all
             ,
             and
             will
             not
             aknowledge
             ,
             that
             the
             Church
             hath
             any
             power
             of
             making
             lawes
             ,
             about
             things
             pertaining
             to
             Religon
             ,
             (
             except
             by
             accident
             ,
             because
             of
             persecution
             ,
             or
             permission
             )
             but
             only
             a
             power
             of
             executing
             what
             Princes
             pl●…ase
             to
             direct
             .
             More
             fully
             to
             deliver
             our
             minde
             ,
             we
             say
             ;
             that
             in
             the
             making
             of
             Lawes
             about
             things
             which
             concerne
             the
             worship
             of
             God
             ,
             the
             Prince
             may
             doe
             much
             
               〈◊〉
               act●…
               i●…os
            
             ,
             but
             nothing
             
               p●…r
               act●…●…licitos
            
             .
             
             For
             the
             more
             full
             explanation
             of
             which
             distinction
             ,
             I
             liken
             the
             Prince
             to
             the
             will
             of
             man
             :
             the
             Ministers
             of
             the
             Church
             ,
             to
             mans
             particular
             sences
             :
             a
             Synod
             of
             the
             Church
             ,
             to
             that
             internall
             sence
             which
             is
             called
             
               Sensus
               communis
            
             ,
             the
             fontaine
             &
             originall
             of
             all
             the
             externall
             :
             things
             and
             actions
             Ecclesiasticall
             ,
             or
             such
             as
             concerne
             the
             worship
             of
             God
             ,
             to
             the
             objects
             and
             actions
             of
             the
             particular
             sences
             :
             and
             the
             power
             of
             making
             Ecclesiasticall
             lawes
             ,
             to
             that
             power
             and
             vertue
             of
             the
             common
             sence
             ,
             whereby
             it
             perceiveth
             ,
             discerneth
             ,
             and
             judgeth
             of
             the
             objects
             and
             actions
             of
             all
             the
             particular
             sences
             .
             Now
             as
             the
             will
             commandeth
             the
             common
             sence
             to
             discerne
             and
             judge
             of
             the
             actions
             and
             objects
             of
             all
             the
             particular
             sences
             ,
             thereafter
             commandeth
             the
             eye
             to
             see
             ,
             the
             eare
             to
             heare
             ,
             the
             nose
             to
             smell
             ,
             &c
             yet
             it
             hath
             not
             power
             by
             it selfe
             to
             exercice
             or
             bring
             forth
             any
             of
             these
             actions
             ;
             for
             the
             will
             can
             neither
             see
             ,
             nor
             yet
             judge
             of
             the
             object
             and
             action
             of
             sight
             ,
             &c.
             
             So
             the
             Prince
             may
             command
             a
             Synode
             of
             the
             Church
             ,
             to
             judge
             of
             Ecclesiasticall
             things
             and
             actions
             ,
             and
             to
             define
             what
             order
             and
             forme
             of
             policy
             is
             most
             convenient
             to
             be
             observed
             ,
             in
             things
             pertaining
             to
             divine
             worship
             ,
             and
             thereafter
             he
             may
             command
             the
             particular
             Ministers
             of
             the
             Church
             to
             exercise
             the
             workes
             of
             their
             Ministery
             ,
             and
             to
             applie
             themselves
             unto
             that
             forme
             of
             Church
             regiment
             and
             policy
             ,
             which
             the
             Synode
             hath
             prescribed
             ,
             yet
             he
             may
             not
             by
             himselfe
             define
             and
             direct
             such
             matters
             ,
             nor
             make
             any
             lawes
             thereanent
             .
          
           
             For
             proof
             of
             these
             things
             I
             adde
             ,
             1.
             
             Politicke
             government
             ,
             versatur
             
               
                 Sect.
              
               XXVI
            
             
               circa
               res
               terrenas
               &
               hominem
               externum
            
             (
             saith
             i
             one
             of
             our
             Writers
             )
             Magistratus
             saith
             k
             another
             )
             
               instituti
               sunt
               a
               Deo
               rerum
               humanarum
               quae
               hominum
               societati
               necessariae
               sunt
               respectu
               ,
               &
               ad
               earum
               curam
               .
            
             But
             they
             are
             Ecclesiasticall
             Ministers
             ,
             who
             are
             l
             
               ordained
               for
               men
               in
               thing
               pertaining
               to
               God
               ,
            
             that
             is
             ,
             in
             things
             which
             pertaine
             unto
             Gods
             worship
             .
             It
             belongeth
             not
             therefore
             to
             Princes
             to
             governe
             and
             direct
             things
             of
             this
             nature
             ,
             even
             as
             it
             belongeth
             not
             to
             Pastors
             to
             governe
             and
             direct
             earthly
             things
             ,
             which
             are
             necessary
             for
             the
             externall
             ,
             and
             civill
             societie
             of
             men
             .
             I
             meane
             ,
             ordinarly
             and
             regularly
             ,
             for
             of
             extraordinary
             cases
             we
             have
             spoken
             other
             wise
             .
             But
             according
             to
             the
             common
             order
             and
             regular
             forme
             ,
             we
             are
             ever
             to
             put
             this
             difference
             ,
             betwixt
             Civill
             and
             Ecclesiasticall
             governement
             ,
             which
             m
             one
             of
             our
             best
             learned
             Divines
             hath
             excellently
             conceived
             after
             this
             manner
             .
             
               Altera
               differentia
               ,
               &c.
               The
               other
               difference
            
             (
             saith
             he
             )
             
               taken
               from
               the
               matter
               and
               subject
               of
               the
               administrations
               .
               For
               we
               have
               put
               in
               our
               definition
               humane
               things
               to
               be
               the
               subject
               of
               civill
               administration
               :
               but
               the
               subject
               of
               Ecclesiasticall
               administration
               ,
               we
               have
               taught
               to
               be
               things
               divine
               and
               sacred
               :
               Things
               divine
               and
               sacred
               we
               call
               ,
               both
               those
               which
               God
               commandeth
               for
               the
               sanctification
               of
               our
               minde
               and
               conscience
               ,
               as
               things
               necessary
               ;
               and
               also
               those
               which
               the
               decency
               and
               order
               of
               the
               Church
               requireth
               to
               be
               ordained
               and
               observed
               ,
               for
               the
               profitable
               and
               convenient
               use
               of
               the
               things
               which
               are
               necessary
               .
               For
               example
               ,
               Prayers
               ;
               the
               
               administration
               of
               the
               Word
               and
               Sacraments
               ,
               Ecclesiasticall
               censure
               ;
               are
               things
               necessary
               ,
               and
               essentially
               belonging
               to
               the
               Communion
               of
               Saincts
               :
               but
               set
               dayes
               ,
               set
               houres
               ,
               set
               places
               ,
               fasts
               ,
               and
               if
               there
               be
               any
               such
               like
               ,
               they
               belong
               to
               the
               decency
               and
               order
               of
               the
               Church
               :
               without
               which
               the
               Church
               can
               not
               be
               well
               edified
               ,
               nor
               any
               particular
               member
               thereof
               rightly
               fashioned
               ,
               and
               fitly
               set
               in
               the
               body
               .
               But
               humane
               things
               ,
               we
               call
               ,
               such
               duties
               as
               touch
               the
               life
               ,
               the
               body
               ,
               goods
               ,
               and
               good
               name
               ,
               as
               they
               are
               expounded
               in
               the
               seconde
               table
               of
               the
               Decalogue
               :
               for
               these
               are
               the
               things
               in
               which
               the
               wholle
               civill
               administration
               standeth
               .
            
             Behold
             ,
             how
             the
             very
             circumstances
             ,
             which
             pertaine
             to
             Ecclesiasticall
             order
             and
             decency
             ,
             are
             exempted
             from
             the
             compasse
             of
             civill
             governement
             .
          
           
             2.
             
             
               Naturall
               reason
            
             (
             saith
             n
             the
             Bishop
             of
             
               Sarisburie
               )
               telleth
               ,
               that
               to
               judge
               of
               every
               thing
               ,
               and
               to
               instruct
               others
               ,
               belongeth
               to
               them
               who
               before
               others
               take
               paines
               &
               study
               to
               the
               care
               and
               knowledge
               of
               the
               same
               .
               So
               Phisitions
               judge
               ,
               which
               meat
               is
               whollesome
               ,
               which
               noysome
               :
               Lawyers
               declare
               ,
               what
               is
               just
               ,
               what
               unjust
               :
               and
               in
               all
               Arts
               and
               Sciences
               ,
               they
               who
               professedly
               place
               their
               labour
               and
               study
               in
               the
               polishing
               and
               practising
               of
               the
               same
               ,
               both
               use
               and
               ought
               to
               direct
               the
               judgements
               of
               others
               .
            
             Since
             therefore
             o
             the
             Ministers
             of
             the
             Church
             are
             those
             
               quibus
               Ecclesiae
               cura
               incumbit
               vel
               maxime
            
             ;
             since
             they
             doe
             above
             and
             before
             the
             civill
             Magistrate
             ,
             devote
             themselves
             to
             the
             care
             and
             knowledge
             of
             things
             pertaining
             to
             God
             &
             his
             worship
             ,
             where
             about
             they
             professe
             to
             bestow
             their
             ordinary
             study
             and
             painefull
             travell
             ;
             were
             it
             not
             most
             repugnant
             to
             the
             law
             of
             naturall
             reason
             ,
             to
             say
             ,
             that
             they
             ought
             not
             to
             direct
             ,
             but
             be
             directed
             by
             the
             Magistrate
             in
             such
             matters
             ?
          
           
             3.
             
             The
             Ministers
             of
             the
             Church
             are
             appointed
             to
             be
             
               Watchmen
               in
               the
               City
               of
               God
               ,
               Mich.
            
             7.
             4.
             and
             
               Overseers
               of
               the
               Flocke
               ,
               Acts.
            
             20.
             v.
             28.
             
             But
             when
             Princes
             doe
             without
             the
             direction
             and
             definition
             of
             Ministers
             establish
             certaine
             Lawes
             to
             be
             observed
             in
             things
             pertaining
             to
             Religion
             ,
             Ministers
             are
             not
             then
             Watchmen
             and
             Overseers
             ,
             because
             they
             have
             not
             the
             first
             sight
             ,
             and
             so
             can
             not
             give
             the
             first
             warning
             of
             the
             change
             which
             is
             to
             be
             made
             in
             the
             Church
             .
             The
             Watchmen
             are
             upon
             the
             walles
             :
             the
             Prince
             is
             within
             the
             City
             .
             Shall
             the
             Prince
             now
             view
             and
             consider
             the
             breaches
             and
             defects
             of
             the
             City
             ,
             better
             and
             sooner
             then
             the
             Watchmen
             themselves
             ?
             Or
             ,
             shall
             one
             within
             the
             City
             tell
             what
             should
             be
             righted
             and
             helped
             therein
             ,
             before
             them
             who
             are
             upon
             the
             walles
             ?
             Againe
             ,
             the
             Prince
             is
             one
             of
             the
             flocke
             ,
             and
             is
             committed
             among
             the
             rest
             to
             the
             care
             ,
             attendance
             ,
             and
             guidance
             of
             the
             Overseers
             .
             And
             I
             pray
             ,
             shall
             one
             of
             the
             sheep
             direct
             the
             Overseers
             how
             to
             governe
             and
             leade
             the
             whole
             flocke
             ,
             or
             prescribe
             to
             them
             what
             orders
             and
             customes
             they
             shall
             observe
             for
             preventing
             or
             avoiding
             any
             hurt
             and
             inconvenience
             ,
             which
             may
             happen
             to
             the
             flocke
             ?
          
           
             4.
             
             Christ
             hath
             ordained
             men
             of
             Ecclesiasticall
             order
             ,
             p
             not
             onely
             
               for
               the
               worke
               of
               the
               Ministery
               ,
            
             that
             is
             ,
             for
             preaching
             the
             Word
             and
             
             ministring
             the
             Sacraments
             ,
             for
             warning
             and
             rebuking
             them
             who
             sinne
             ,
             for
             comforting
             the
             afflicted
             ,
             for
             confirming
             the
             weake
             ,
             &c.
             but
             also
             for
             provyding
             whatsoever
             concerneth
             either
             the
             private
             spirituall
             good
             of
             any
             member
             of
             the
             Church
             ,
             which
             the
             Apostle
             calleth
             
               the
               perfecting
               of
               the
               Saincts
            
             ,
             or
             the
             publike
             spirituall
             good
             of
             the
             whole
             Church
             ,
             which
             he
             calleth
             
               the
               edifying
               of
               the
               body
               of
               Christ
               ,
               Eph.
            
             4.
             12.
             
             Since
             therefore
             the
             making
             of
             Lawes
             ,
             about
             such
             things
             without
             which
             the
             worship
             of
             God
             can
             not
             be
             orderly
             nor
             decently
             (
             and
             so
             not
             rightly
             )
             performed
             ,
             concerneth
             the
             spirituall
             good
             and
             benefit
             of
             the
             whole
             Church
             ,
             and
             of
             all
             the
             members
             thereof
             ;
             it
             followeth
             ,
             that
             Christ
             hath
             committed
             the
             power
             of
             judging
             ,
             defining
             ,
             and
             making
             lawes
             about
             those
             matters
             ,
             not
             to
             Magistrats
             ,
             but
             to
             the
             Ministers
             of
             the
             Church
             .
          
           
             5.
             
             q
             The
             Apostle
             speaking
             of
             the
             Church
             Ministers
             ,
             saith
             ,
             
               Obey
               them
               that
               have
               the
               rule
               over
               you
               ,
               and
               submit
               your selves
               :
               for
               they
               watch
               for
               your
               soules
               as
               they
               that
               must
               give
               account
               .
            
             Whence
             we
             gather
             ,
             that
             in
             things
             pertaining
             to
             God
             ,
             &
             which
             touch
             the
             spirituall
             benefit
             of
             the
             soule
             ,
             the
             Ministers
             of
             the
             Church
             ought
             to
             give
             direction
             ,
             &
             to
             be
             obeyed
             ,
             as
             those
             who
             in
             things
             of
             this
             nature
             have
             the
             rule
             over
             all
             others
             in
             the
             Church
             ,
             (
             and
             by
             consequence
             over
             Princes
             also
             ,
             )
             so
             that
             it
             bee
             in
             the
             Lord.
             And
             lest
             this
             place
             and
             power
             which
             is
             given
             to
             Ministers
             ,
             should
             either
             be
             abused
             by
             thēselves
             to
             the
             commanding
             of
             what
             they
             will
             ,
             or
             envied
             by
             others
             ,
             as
             too
             great
             honour
             &
             preeminence
             ,
             the
             Apostle
             sheweth
             what
             a
             painefull
             charge
             lieth
             on
             them
             ,
             and
             what
             a
             great
             reckoning
             they
             have
             to
             make
             .
             They
             watch
             for
             your
             soules
             saith
             he
             ,
             not
             only
             by
             preaching
             &
             warning
             every
             one
             ,
             and
             by
             offering
             up
             their
             earnest
             prayers
             to
             God
             for
             you
             ,
             but
             likewise
             by
             taking
             such
             care
             of
             Ecclesiasticall
             discipline
             ,
             order
             ,
             and
             policy
             ,
             that
             they
             must
             provide
             and
             procure
             whatsoever
             shall
             be
             expedient
             for
             your
             spirituall
             good
             ,
             and
             direct
             you
             in
             what
             convenient
             and
             beseeming
             manner
             ,
             you
             are
             to
             performe
             the
             workes
             of
             Gods
             worship
             ,
             as
             also
             to
             avoid
             and
             shunne
             every
             scandall
             and
             inconveniency
             ,
             which
             may
             hinder
             your
             spirituall
             good
             .
             And
             of
             these
             things
             ,
             whether
             they
             have
             done
             them
             or
             not
             ,
             they
             must
             make
             account
             before
             the
             judgement
             seat
             of
             the
             great
             Bishop
             of
             your
             soules
             .
             Surely
             ,
             if
             it
             belong
             to
             Princes
             to
             define
             and
             ordaine
             ,
             what
             order
             &
             policy
             should
             be
             observed
             in
             the
             Church
             ,
             what
             formes
             and
             fashiones
             should
             be
             used
             ,
             for
             the
             orderly
             and
             right
             managing
             of
             the
             exercises
             of
             Gods
             worship
             ,
             how
             scandalls
             and
             misorders
             are
             to
             be
             shunned
             ,
             how
             the
             Church
             may
             be
             most
             edified
             ,
             and
             the
             spirituall
             good
             of
             the
             Saincts
             best
             helped
             and
             advanced
             ,
             by
             whollesome
             &
             profitable
             lawes
             ,
             concerning
             things
             which
             pertaine
             to
             Religion
             ;
             then
             must
             Princes
             take
             also
             upon
             them
             a
             great
             part
             of
             that
             charge
             of
             Pastors
             ,
             to
             watch
             for
             the
             soules
             of
             men
             ,
             and
             must
             liberat
             them
             from
             beeing
             lieable
             to
             a
             reckoning
             for
             the
             same
             .
          
           
           
             6.
             〈◊〉
             the
             great
             ,
             Theodosi●…
             both
             the
             one
             and
             the
             other
             ,
             
               
                 Sect.
              
               XXVII
            
             
               Martian●…
               ,
               Charles
            
             the
             great
             ,
             and
             other
             Christian
             Princes
             ,
             when
             there
             was
             any
             change
             to
             be
             made
             of
             Ecclesiasticall
             rites
             ,
             did
             not
             by
             their
             owne
             auctority
             imperiously
             injoyne
             the
             change
             ,
             but
             convocate
             Synods
             for
             deliberating
             upon
             the
             matter
             ,
             as
             r
             Balduine
             noteth
             .
             The
             great
             Counsell
             of
             Nice
             was
             assembled
             by
             Constantine
             ,
             not
             only
             because
             of
             the
             Arrian
             heresie
             ,
             but
             also
             (
             as
             s
             Socrates
             witnesseth
             )
             because
             of
             the
             difference
             about
             the
             keeping
             of
             Easter
             .
             And
             though
             the
             Bishops
             ,
             when
             they
             were
             assembled
             did
             put
             up
             to
             him
             libells
             of
             accusation
             ,
             one
             against
             another
             ,
             so
             that
             there
             could
             bee
             no
             great
             hope
             of
             their
             agreement
             upon
             fit
             and
             convenient
             Lawes
             ;
             yet
             notwithstanding
             ,
             he
             did
             not
             interpone
             his
             owne
             definition
             and
             decree
             ,
             for
             taking
             up
             that
             difference
             about
             Easter
             ,
             only
             he
             exhorted
             the
             Bishops
             conveened
             in
             the
             Councell
             to
             peace
             ,
             and
             so
             commended
             the
             whole
             matter
             to
             be
             judged
             by
             them
             .
          
           
             7.
             
             We
             have
             for
             us
             the
             judgment
             of
             worthie
             Divines
             .
             A
             notable
             Testimony
             of
             Iunius
             we
             have
             allready
             cited
             .
             t
             Dan●…
             will
             not
             allowe
             Princes
             by
             thēselves
             to
             make
             Lawes
             about
             Ecclesiasticall
             rites
             ,
             but
             this
             he
             will
             have
             done
             by
             a
             Synod
             .
             
               Porro
               quod
               ad
               ritus
               ,
               &c.
               
               Furthermore
            
             saith
             he
             
               for
               Rites
               &
               Ceremonies
               ,
               &
               that
               externall
               order
               which
               is
               necessary
               in
               the
               administration
               of
               the
               Church
               ,
               let
               a
               Synod
               of
               the
               Church
               conveene
               ;
               the
               supreme
               and
               Godly
               Magistrat
               both
               giving
               commandement
               for
               the
               conveening
               of
               it
               ,
               and
               beeing
               present
               in
               it
               .
               And
               let
               that
               Synod
               of
               the
               Church
               lawfully
               assembled
               ,
               define
               what
               should
               be
               the
               order
               and
               externall
               regiment
               of
               the
               Church
               .
               This
               decree
               of
               the
               Ecclesiasticall
               Synod
               ,
               shall
               the
               godly
               and
               supreame
               Magistrat
               afterward
               confirme
               ,
               stablish
               ,
               and
               ratify
               by
               his
               edict
               .
            
             u
             
               Ioh.
               Wolphius
            
             observeth
             of
             King
             Ioash
             ,
             that
             he
             did
             not
             by
             himself
             take
             order
             for
             the
             reparation
             of
             the
             Temple
             ,
             nor
             define
             what
             was
             to
             be
             done
             unto
             every
             breach
             therein
             ,
             but
             committed
             this
             matter
             to
             be
             directed
             and
             cared
             for
             by
             the
             Priests
             ,
             whom
             it
             chiefly
             concerned
             ,
             commanding
             them
             to
             take
             course
             for
             the
             reparation
             of
             the
             breaches
             of
             the
             house
             ,
             wheresoever
             any
             breach
             should
             be
             found
             ,
             and
             allowing
             them
             money
             for
             the
             worke
             .
             Whereupon
             he
             further
             noteth
             ,
             that
             as
             the
             superior
             part
             of
             mans
             soule
             ,
             doth
             not
             it self
             ,
             heare
             ,
             see
             ,
             touch
             ,
             walke
             ,
             speake
             ,
             but
             commandeth
             the
             eares
             ,
             eyes
             ,
             hands
             ,
             feet
             ,
             and
             tounge
             ,
             to
             doe
             the
             same
             ,
             so
             the
             Magistrat
             should
             not
             himselfe
             either
             teach
             ,
             or
             make
             lawes
             ,
             but
             command
             that
             these
             things
             be
             done
             by
             the
             Doctors
             and
             Teachers
             .
             Cartwright
             and
             Pareus
             upon
             Hebr.
             13.
             17.
             tell
             the
             Papists
             ,
             that
             we
             aknowledge
             ,
             Princes
             are
             holden
             to
             be
             obedient
             unto
             Pastors
             ,
             in
             things
             that
             belong
             unto
             God
             ,
             if
             they
             rule
             according
             to
             the
             Word
             .
             Which
             could
             not
             be
             so
             ,
             if
             the
             making
             of
             Lawes
             about
             things
             pertaining
             to
             God
             and
             his
             worship
             ,
             did
             not
             of
             right
             and
             due
             belong
             unto
             Pastors
             ,
             but
             unto
             Princes
             themselves
             .
             Our
             secound
             Booke
             of
             Discipline
             Chap.
             12.
             ordaineth
             .
             
               The
               Ecclesiasticall
               Assemblies
               have
               their
               place
               :
               vvith
               povver
               to
               the
               Kirke
               to
               appoint
               times
               and
               places
               convenient
               ▪
               for
               
               the
               same
               ,
               and
               all
               men
               as
               vvell
               Magistrats
               ,
               as
               inferiours
               ,
               to
               be
               subject
               to
               the
               judgement
               of
               the
               same
               in
               Ecclesiasticall
               causes
               .
            
             x
             Balduine
             holdeth
             ,
             that
             a
             Prince
             may
             not
             by
             himself
             injoyne
             any
             new
             Ecclesiasticall
             rite
             ,
             but
             must
             convocat
             a
             Synod
             ,
             for
             the
             deliberation
             and
             definition
             of
             such
             things
             .
             And
             what
             meane
             y
             our
             Writers
             ,
             when
             they
             say
             ,
             that
             Kings
             have
             no
             spirituall
             ,
             but
             only
             a
             civill
             power
             in
             the
             Church
             ?
             As
             actions
             are
             discerned
             by
             the
             objects
             ,
             so
             are
             powers
             by
             the
             actions
             :
             If
             therefore
             Kings
             doe
             commendably
             by
             themselves
             make
             lawes
             ,
             about
             things
             pertaining
             to
             Gods
             worship
             ,
             which
             is
             an
             spirituall
             action
             ,
             then
             have
             they
             also
             a
             spirituall
             power
             in
             the
             Church
             .
             But
             if
             they
             have
             no
             spirituall
             power
             ,
             that
             is
             ,
             no
             power
             of
             spirituall
             jurisdiction
             ,
             how
             can
             they
             actually
             exerce
             spirituall
             jurisdiction
             ?
             That
             the
             making
             of
             Lawes
             about
             things
             pertaining
             to
             Gods
             worship
             ,
             is
             an
             action
             of
             spirituall
             jurisdiction
             ,
             it
             needeth
             not
             great
             demonstration
             .
             For
             ,
             1.
             
             When
             a
             Synod
             of
             the
             Church
             maketh
             Lawes
             ,
             about
             such
             things
             ,
             all
             men
             know
             that
             this
             is
             an
             action
             of
             spirituall
             jur●…ction
             ,
             flowing
             from
             that
             power
             of
             spirituall
             jurisdiction
             w●…
             is
             called
             potestas
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             And
             how
             then
             can
             the
             Princes
             making
             of
             such
             lawes
             ,
             be
             called
             an
             action
             of
             civill
             ,
             not
             of
             spirituall
             jurisdiction
             ?
             I
             see
             not
             what
             can
             be
             answered
             ,
             except
             it
             be
             said
             ,
             that
             the
             making
             of
             those
             lawes
             by
             a
             Synod
             is
             an
             action
             of
             spirituall
             jurisdiction
             ,
             because
             they
             are
             made
             and
             published
             with
             the
             commination
             of
             spirituall
             and
             Ecclesiasticall
             punishments
             ,
             in
             case
             of
             transgression
             ;
             but
             the
             making
             of
             them
             by
             the
             Prince
             ,
             is
             an
             action
             of
             civill
             jurisdiction
             only
             ,
             because
             he
             prescribeth
             and
             commandeth
             ,
             under
             the
             paine
             of
             some
             temporall
             losse
             or
             punishment
             .
             But
             I
             have
             allready
             confuted
             this
             answere
             ;
             because
             notwithstanding
             of
             the
             different
             punishments
             which
             the
             one
             and
             the
             other
             hath
             power
             to
             threaten
             and
             inflict
             ,
             yet
             at
             least
             that
             part
             of
             spirituall
             jurisdiction
             which
             we
             call
             potestas
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             remaineth
             the
             same
             in
             both
             ,
             which
             power
             of
             making
             Lawes
             must
             not
             (
             as
             I
             shew
             )
             be
             confounded
             with
             that
             other
             power
             of
             judging
             &
             punishing
             offenders
             .
             2.
             
             Actions
             take
             their
             species
             or
             kynd
             from
             the
             object
             and
             the
             end
             ,
             when
             other
             circumstances
             hinder
             not
             .
             Now
             a
             Prince
             his
             making
             of
             Lawes
             about
             things
             pertaining
             to
             Religion
             ,
             is
             such
             an
             action
             of
             Iurisdiction
             ,
             as
             hath
             both
             a
             spirituall
             end
             ,
             which
             is
             the
             edification
             of
             the
             Church
             and
             spirituall
             good
             of
             Christians
             ,
             and
             likewise
             a
             spirituall
             object
             ,
             for
             that
             all
             things
             pertaining
             to
             divine
             worship
             ,
             even
             the
             very
             externall
             circumstances
             of
             the
             same
             ,
             are
             rightly
             called
             things
             spirituall
             and
             divine
             ,
             not
             civill
             or
             human
             ,
             our
             Opposites
             can
             not
             denie
             ,
             except
             they
             say
             ,
             not
             only
             that
             such
             things
             touch
             the
             lives
             ,
             bodies
             ,
             estates
             ,
             or
             names
             of
             men
             ,
             and
             are
             not
             ordained
             for
             the
             spirituall
             benefit
             of
             their
             soules
             ,
             but
             also
             that
             the
             Synod
             of
             the
             Church
             ,
             whose
             power
             reacheth
             only
             to
             things
             spirituall
             ,
             not
             civill
             or
             human
             ,
             can
             never
             make
             Lawes
             about
             those
             circumstances
             
             which
             are
             applied
             unto
             and
             used
             in
             the
             worship
             of
             God.
             And
             as
             the
             Prince
             his
             making
             of
             Lawes
             about
             things
             of
             this
             nature
             ,
             is
             in
             respect
             of
             the
             object
             and
             end
             ,
             an
             action
             of
             spirituall
             jurisdiction
             ,
             so
             there
             is
             no
             circumstance
             at
             all
             ,
             which
             varieth
             the
             kind
             ,
             or
             maketh
             it
             an
             action
             of
             civill
             jurisdiction
             only
             .
             If
             it
             be
             said
             that
             the
             circumstance
             of
             the
             person
             changeth
             the
             kynd
             of
             the
             action
             ,
             so
             that
             the
             making
             of
             Lawes
             about
             things
             pertaining
             to
             Religion
             ,
             if
             they
             be
             made
             by
             Ecclesiasticall
             persons
             ,
             is
             an
             action
             of
             spirituall
             jurisdiction
             ,
             but
             if
             by
             the
             civill
             Magistrat
             ,
             an
             action
             of
             civill
             jurisdiction
             :
             this
             were
             a
             most
             extreamely
             unadvised
             distinction
             :
             for
             so
             might
             z
             Vzziah
             the
             King
             have
             answered
             for
             himself
             ,
             that
             in
             burning
             incense
             he
             did
             not
             take
             upon
             him
             to
             execute
             the
             Priests
             office
             ,
             because
             he
             was
             only
             a
             civill
             person
             :
             so
             may
             the
             Pope
             say
             ,
             that
             he
             taketh
             not
             upon
             him
             the
             power
             of
             Emperours
             and
             Monarchs
             ,
             because
             he
             is
             an
             Eccle●…sticall
             person
             .
             Many
             things
             men
             may
             doe
             
               de
               facto
            
             ,
             which
             they
             can
             not
             
               de
               jure
            
             .
             Civill
             persons
             may
             exerce
             a
             spirituall
             jurisdiction
             and
             office
             ,
             and
             againe
             Ecclesiasticall
             persons
             may
             exerce
             a
             civill
             jurisdiction
             ,
             
               de
               facto
            
             ,
             thought
             not
             
               de
               jure
            
             .
             Wherefore
             the
             Prince
             his
             making
             of
             Lawes
             about
             things
             spirituall
             ,
             remaineth
             still
             an
             action
             of
             spirituall
             jurisdiction
             ,
             except
             some
             other
             thing
             can
             be
             alledged
             to
             the
             contrary
             ,
             beside
             the
             circumstance
             of
             the
             Person
             .
             But
             some
             man
             peradventure
             will
             object
             ,
             that
             a
             Prince
             by
             his
             civill
             power
             may
             injoyne
             and
             command
             ,
             not
             only
             the
             observation
             of
             those
             Ecclesiasticall
             rites
             which
             a
             Synod
             of
             the
             Church
             prescribeth
             ,
             but
             also
             that
             a
             Synod
             (
             when
             need
             is
             )
             presribe
             new
             orders
             and
             rites
             ,
             all
             which
             are
             things
             spirituall
             and
             divine
             :
             And
             why
             then
             may
             he
             not
             by
             the
             same
             civill
             power
             make
             lawes
             about
             the
             Rites
             and
             circumstances
             of
             Gods
             worship
             ,
             notwithstanding
             that
             they
             are
             (
             in
             their
             use
             and
             application
             to
             the
             actions
             of
             worship
             )
             things
             spirituall
             ,
             not
             civill
             .
          
           
             Ans.
             a
             The
             Schoolmen
             say
             ,
             that
             an
             action
             proceedeth
             from
             charity
             two
             wayes
             ,
             either
             elicitivè
             ,
             or
             imperativè
             :
             and
             that
             those
             actions
             which
             are
             immediatly
             produced
             and
             wrought
             out
             by
             charity
             ,
             belong
             not
             to
             other
             vertues
             distinct
             from
             charity
             ,
             but
             are
             comprehended
             under
             the
             effects
             of
             charity
             it self
             ,
             such
             as
             are
             the
             loving
             of
             good
             ,
             and
             rejoycing
             ●…o
             it
             :
             other
             actions
             say
             they
             ,
             which
             are
             only
             commanded
             by
             charity
             ,
             belong
             to
             other
             speciall
             vertues
             distinct
             from
             charity
             ;
             So
             say
             I
             ,
             an
             action
             may
             proceed
             from
             a
             civill
             power
             either
             elicitivé
             ,
             or
             
               imperativè
               .
               Elicitivè
            
             a
             civill
             power
             can
             only
             make
             Lawes
             about
             things
             civill
             or
             human
             :
             but
             imperativé
             ,
             it
             may
             command
             the
             Ecclesiasticall
             power
             to
             make
             Lawes
             about
             things
             spirituall
             ,
             which
             Lawes
             thereafter
             it
             may
             command
             to
             be
             observed
             by
             all
             who
             are
             in
             
               
                 Sect.
              
               XXVIII
            
             the
             Church
             .
          
           
             8.
             
             Our
             Opposites
             themselves
             aknowledge
             no
             lesse
             ,
             then
             that
             which
             I
             have
             beene
             pleading
             for
             .
             
               To
               devise
               new
               rites
               and
               Ceremonies
            
             saith
             b
             
               D.
               Bilson
               ,
               is
               not
               the
               Princes
               vocation
               ,
               but
               to
               receive
               and
               allowe
               such
               
               as
               the
               Scriptures
               and
               Canons
               commend
               ,
               and
               such
               as
               the
               Bishops
               and
               Pastors
               of
               the
               place
               shall
               advise
               .
            
             And
             saith
             not
             c
             the
             Bishop
             of
             
               Sarisburie
               ,
               Ceremonias
               utiles
               &
               decoras
               excogitare
               ,
               ad
               Ecclesiasticos
               pertinet
               ,
               tamen
               easdem
               comprobare
               ,
               &
               toti
               populo
               observandas
               imponere
               ,
               ad
               Reges
               spectat
               .
            
             d
             Camero
             saith
             ,
             that
             it
             is
             the
             part
             of
             a
             Prince
             to
             take
             care
             for
             the
             health
             of
             mens
             soules
             ,
             even
             as
             he
             doth
             for
             the
             health
             of
             their
             bodies
             ,
             and
             that
             as
             he
             provideth
             not
             for
             the
             curing
             or
             preventing
             of
             bodily
             deseases
             directly
             and
             by
             himself
             ,
             but
             indirectly
             and
             by
             the
             Phisitions
             ,
             so
             he
             should
             not
             by
             himself
             prescribe
             cures
             &
             remedies
             for
             mens
             spirituall
             maladies
             .
             
               Perinde
               Principis
               est
               curare
               salutem
               animarum
               ,
               ac
               ejusdem
               est
               saluti
               corporum
               prospicere
               :
               non
               est
               autem
               Principis
               providere
               ne
               morbi
               grassentur
               directe
               ,
               esset
               enim
               Medicus
               ,
               at
               in
               directe
               tamen
               Princeps
               id
               sludere
               debet
               .
            
             Whence
             it
             followeth
             ,
             that
             even
             as
             when
             some
             bodily
             sicknesse
             spreadeth
             ,
             a
             Princes
             part
             is
             not
             to
             prescribe
             a
             cure
             ,
             but
             to
             command
             the
             Phisitions
             to
             doe
             it
             :
             just
             so
             ,
             when
             any
             abuse
             ,
             misorder
             ,
             confusion
             ,
             or
             scandall
             in
             the
             Church
             ,
             requireth
             or
             maketh
             it
             neecssary
             that
             a
             mutation
             be
             made
             of
             some
             rite
             or
             order
             in
             the
             same
             ,
             &
             that
             wholesome
             Lawes
             be
             enacted
             ,
             which
             may
             serve
             for
             the
             order
             ,
             decency
             ,
             &
             edification
             of
             the
             Church
             ,
             a
             Prince
             may
             not
             doe
             this
             by
             himself
             ,
             but
             may
             only
             command
             the
             Pastors
             and
             Guides
             of
             the
             Church
             ,
             who
             watch
             for
             the
             soules
             of
             men
             ,
             as
             they
             who
             must
             give
             account
             ,
             to
             see
             to
             the
             exigency
             of
             the
             present
             state
             of
             matters
             Ecclesiasticall
             ,
             and
             to
             provide
             such
             Lawes
             as
             they
             beeing
             met
             togither
             in
             the
             name
             of
             the
             Lord
             ,
             shall
             after
             due
             and
             free
             deliberation
             ,
             find
             to
             be
             convenient
             ,
             and
             which
             being
             once
             prescribed
             by
             them
             ,
             hee
             shall
             by
             his
             royall
             auctority
             confirme
             ,
             establish
             ,
             and
             presse
             .
          
           
             Needs
             now
             it
             must
             be
             manifest
             ,
             that
             the
             lawfullnesse
             of
             our
             conforming
             unto
             the
             Ceremonies
             in
             question
             ,
             can
             be
             no
             way
             warranted
             
               
                 Sect.
              
               XXIX
            
             by
             any
             ordinance
             of
             the
             Supreame
             Magistrat
             ,
             or
             any
             power
             which
             he
             hath
             in
             things
             spirituall
             or
             Ecclesiasticall
             .
             And
             if
             our
             Opposites
             would
             ponder
             the
             reasons
             we
             have
             given
             ,
             they
             should
             be
             quickely
             quieted
             ,
             understanding
             that
             before
             the
             Princes
             ordinance
             about
             the
             Ceremonies
             can
             be
             said
             to
             bind
             us
             ,
             it
             must
             first
             be
             shewed
             that
             they
             have
             beene
             lawfully
             prescribed
             by
             a
             Synod
             of
             the
             Church
             .
             So
             that
             they
             must
             retire
             and
             hold
             them
             at
             the
             Churches
             ordinance
             .
             And
             what
             needeth
             any
             more
             ?
             let
             us
             once
             see
             any
             lawfull
             ordinance
             of
             the
             Synod
             or
             Church
             representative
             for
             them
             we
             shall
             without
             any
             more
             adoe
             aknowledge
             it
             to
             be
             out
             of
             all
             doubt
             ,
             that
             his
             Majesty
             may
             well
             urge
             Conformity
             unto
             the
             same
             .
          
           
             Now
             of
             the
             Churches
             power
             we
             have
             spoken
             in
             the
             former
             Chapter
             .
             And
             if
             we
             had
             not
             ,
             yet
             that
             which
             hath
             beene
             said
             in
             this
             Chapter
             ,
             maketh
             out
             our
             point
             .
             For
             it
             hath
             beene
             proven
             ,
             that
             neither
             King
             nor
             Church
             hath
             power
             to
             command
             any
             thing
             ,
             which
             is
             not
             according
             to
             the
             rules
             of
             the
             Word
             ,
             that
             is
             ,
             which
             serveth
             not
             for
             the
             glory
             of
             God
             ,
             which
             is
             not
             profitable
             for
             edifying
             ,
             &
             which
             
             may
             not
             be
             done
             in
             faith
             ,
             unto
             which
             rules
             whether
             the
             things
             which
             are
             commanded
             us
             ,
             be
             agreeable
             or
             not
             ,
             we
             must
             trie
             and
             examine
             by
             the
             privat
             judgement
             of
             Christian
             discretion
             ,
             following
             the
             light
             of
             Gods
             Word
             .
          
           
             Resteth
             the
             third
             distinction
             ,
             whereof
             I
             promised
             to
             speake
             ,
             &
             that
             
               
                 Sect.
              
               XXX
            
             was
             of
             Ties
             or
             Bonds
             .
             
               Quaedam
               obligatio
               ,
               &c.
               Some
               bond
            
             (
             saith
             e
             Gerard
             )
             
               is
               absolute
               ,
               when
               the
               Lavv
               bindeth
               the
               conscience
               simply
               ,
               so
               that
               in
               no
               respect
               ,
               nor
               in
               no
               case
               ,
               without
               the
               offence
               of
               God
               ,
               and
               vvound
               of
               conscience
               ,
               one
               may
               depart
               from
               the
               prescript
               thereof
               :
               but
               another
               bond
               is
               hypotheticall
               ,
               vvhen
               it
               bindeth
               not
               simply
               ,
               but
               under
               a
               condition
               ,
               to
               vvit
               ,
               if
               the
               transgression
               of
               the
               Lavv
               be
               done
               of
               contempt
               ;
               if
               for
               the
               cause
               of
               lucre
               or
               some
               other
               vitious
               end
               ;
               if
               it
               have
               scandall
               joyned
               vvith
               it
               .
            
             The
             former
             way
             he
             saith
             that
             the
             Law
             of
             God
             and
             Nature
             bindeth
             ,
             and
             that
             the
             Law
             of
             the
             civill
             Magistrat
             bindeth
             the
             latter
             way
             .
             And
             with
             him
             we
             hold
             ,
             that
             whatsoever
             a
             Prince
             commandeth
             his
             Subjects
             in
             things
             any
             way
             pertaining
             to
             Religion
             ,
             it
             bindeth
             only
             this
             latter
             way
             ;
             and
             that
             hee
             hath
             never
             power
             to
             make
             Lawes
             ,
             binding
             the
             former
             way
             .
             For
             confirmation
             wherefore
             wee
             say
             ,
          
           
             1.
             
             The
             Lawes
             of
             an
             Ecclesiasticall
             Synod
             ,
             to
             the
             obedience
             whereof
             in
             things
             belonging
             to
             the
             worship
             of
             God
             ,
             we
             are
             farre
             more
             strictly
             tied
             ,
             then
             to
             the
             obedience
             of
             any
             Prince
             in
             the
             world
             ,
             who
             (
             as
             hath
             beene
             shewed
             )
             in
             this
             sort
             of
             things
             ,
             hath
             not
             such
             a
             vocation
             nor
             power
             to
             make
             Lawes
             :
             the
             Lawes
             (
             I
             say
             )
             of
             a
             Synod
             can
             not
             bind
             absolutely
             ,
             but
             only
             conditionally
             ,
             or
             in
             case
             they
             can
             not
             be
             transgressed
             without
             violating
             the
             Law
             of
             Charity
             ,
             by
             contempt
             shewed
             ,
             or
             scandall
             given
             .
             Which
             as
             I
             have
             made
             good
             in
             the
             first
             part
             of
             this
             Dispute
             ;
             so
             let
             me
             now
             produce
             for
             it
             a
             plaine
             testimony
             of
             f
             the
             Bishop
             of
             Sarisburie
             ,
             who
             holdeth
             that
             the
             Churches
             rites
             and
             ordinances
             ,
             doe
             only
             bind
             in
             such
             sort
             ,
             
               ut
               si
               extra
               ,
               &c.
               
               That
               if
               out
               of
               the
               case
               of
               scandall
               or
               contempt
               ,
               through
               imprudence
               ,
               oblivion
               ,
               or
               some
               reasonable
               cause
               inforcing
               ,
               they
               be
               omitted
               ,
               no
               mortall
               sinne
               is
               incurred
               before
               God.
               For
               as
               touching
               these
               constitutions
               ,
               I
               judge
               the
               opinion
               of
            
             Gerson
             
               to
               be
               most
               true
               ,
               to
               vvit
               ,
               that
               they
               remaine
               unviolated
               ,
               so
               long
               as
               the
               Lavv
               of
               Charity
               is
               not
               by
               men
               violated
               about
               the
               same
               .
            
             Much
             lesse
             then
             ,
             can
             the
             Lawes
             of
             Princes
             about
             things
             Spirituall
             or
             Ecclesiasticall
             ,
             bind
             absolutely
             ,
             and
             out
             of
             the
             case
             of
             violating
             the
             Law
             of
             Charity
             .
          
           
             2.
             
             If
             we
             be
             not
             bound
             to
             receive
             and
             aknowledge
             the
             Lawes
             of
             Princes
             as
             good
             and
             equitable
             ,
             except
             only
             in
             so
             farre
             ,
             as
             they
             are
             warranted
             by
             the
             Law
             of
             God
             and
             Nature
             ,
             then
             we
             are
             not
             bound
             in
             conscience
             to
             obey
             them
             ,
             except
             only
             conditionally
             ,
             in
             case
             the
             violating
             of
             them
             include
             the
             violating
             of
             the
             Law
             of
             God
             and
             Nature
             .
             But
             the
             former
             is
             true
             .
             Therefore
             the
             latter
             .
             It
             is
             Gods
             pecuculiar
             soveraignety
             ,
             that
             his
             will
             is
             a
             rule
             ruling
             but
             not
             ruled
             ,
             and
             that
             therefore
             a
             thing
             is
             good
             ,
             because
             God
             will
             have
             it
             to
             be
             good
             .
             
             Mans
             will
             is
             only
             such
             a
             rule
             ,
             as
             is
             ruled
             by
             higher
             rules
             ,
             and
             it
             must
             be
             knowne
             to
             be
             
               norma
               recta
            
             ,
             before
             it
             can
             be
             to
             us
             
               norma
               recti
            
             .
          
           
             3.
             
             If
             we
             be
             bound
             te
             trie
             and
             examine
             by
             the
             judgement
             of
             discretion
             (
             following
             the
             rules
             of
             the
             Word
             ,
             )
             whether
             the
             things
             which
             Princes
             command
             be
             right
             ,
             and
             such
             as
             ought
             to
             be
             done
             ,
             and
             if
             we
             find
             them
             not
             to
             be
             such
             ,
             to
             neglect
             them
             ;
             then
             their
             Lawes
             can
             not
             bind
             absolutely
             and
             by
             themselves
             ,
             (
             else
             what
             need
             were
             there
             of
             such
             triall
             and
             examination
             ?
             )
             but
             only
             conditionally
             ,
             and
             in
             case
             they
             can
             not
             be
             neglected
             without
             violating
             some
             other
             Law
             ,
             which
             is
             of
             a
             superior
             bond
             .
             But
             the
             former
             wee
             have
             proven
             by
             strong
             reasons
             .
             Therefore
             the
             latter
             standeth
             sure
             .
          
           
             4.
             
             If
             neither
             Princes
             may
             command
             ,
             nor
             wee
             doe
             any
             thing
             ,
             which
             is
             not
             lawfull
             and
             expedient
             ,
             and
             according
             to
             the
             other
             rules
             of
             the
             Word
             ,
             then
             the
             Lawes
             of
             Princes
             bind
             not
             absolutely
             ,
             but
             only
             in
             case
             the
             neglecting
             of
             them
             can
             not
             stand
             with
             the
             Law
             of
             Charity
             ,
             and
             the
             rules
             of
             the
             Word
             .
             But
             the
             former
             hath
             beene
             evinced
             and
             made
             good
             .
             Therefore
             the
             latter
             necessarily
             followeth
             .
          
           
             5.
             
             If
             the
             Lawes
             of
             Princes
             could
             bind
             absolutely
             and
             simply
             ,
             so
             that
             in
             no
             case
             without
             offending
             God
             &
             wounding
             our
             conscience
             ,
             we
             could
             neglect
             them
             ,
             this
             bond
             should
             arise
             either
             from
             their
             owne
             auctority
             ,
             or
             from
             the
             matter
             and
             thing
             it self
             which
             is
             commanded
             .
             But
             from
             neither
             of
             these
             it
             can
             arise
             .
             Therefore
             from
             nothing
             .
             It
             can
             not
             arise
             from
             any
             auctority
             which
             they
             have
             ,
             for
             if
             by
             their
             auctority
             we
             meane
             their
             Princely
             preeminence
             &
             dignity
             ,
             they
             are
             Princes
             ,
             when
             they
             command
             things
             unlawfull
             ,
             as
             well
             ,
             as
             when
             they
             command
             things
             lawfull
             ,
             and
             so
             if
             because
             of
             their
             preeminence
             their
             Lawes
             doe
             bind
             ,
             then
             their
             unlawfull
             ordinances
             doe
             bind
             ,
             no
             lesse
             then
             if
             they
             were
             lawfull
             :
             but
             if
             by
             their
             auctority
             ,
             we
             meane
             the
             power
             which
             they
             have
             of
             God
             to
             make
             Lawes
             ,
             this
             power
             is
             not
             absolute
             ,
             (
             as
             hath
             beene
             said
             ,
             )
             but
             limited
             :
             therefore
             from
             it
             no
             absolute
             bond
             can
             arise
             ,
             but
             this
             much
             at
             the
             most
             ,
             that
             g
             
               Kings
               on
               earth
               must
               be
               obeyed
               ,
               so
               farre
               as
               they
               command
               in
               Christ.
            
             Neither
             yet
             can
             the
             bond
             be
             absolute
             in
             respect
             of
             the
             thing
             it self
             which
             is
             commanded
             .
          
           
             When
             Princes
             publish
             the
             commandements
             of
             God
             ,
             the
             things
             them selves
             binde
             ,
             whether
             they
             should
             command
             them
             or
             not
             :
             but
             we
             speake
             of
             such
             things
             as
             Gods
             Word
             hath
             left
             in
             their
             nature
             indifferent
             ,
             &
             of
             such
             things
             we
             say
             ,
             that
             if
             being
             injoyned
             by
             Princes
             they
             did
             absolutely
             binde
             ,
             then
             they
             should
             be
             in
             themselves
             immutably
             necessary
             ,
             even
             secluding
             ,
             as
             well
             the
             Lawes
             of
             Princes
             which
             injoyne
             them
             ,
             as
             the
             end
             of
             order
             ,
             decency
             ,
             and
             edification
             ,
             where
             unto
             they
             are
             referred
             .
             To
             say
             no
             more
             ,
             hath
             not
             h
             
               D
               Forbesse
            
             
             told
             us
             in
             Calvines
             words
             ,
             
               Notatu
               dignum
               ,
               &c.
               
               It
               is
               vvorthy
               of
               observation
               that
               human
               Lavves
               ,
               vvhether
               they
               be
               made
               by
               the
               Magistrat
               or
               by
               the
               Church
               ,
               hovvsoever
               they
               be
               necessary
               to
               be
               observed
               ,
            
             (
             I
             
               speake
               of
               such
               as
               are
               good
               &
               just
               ,
               )
               yet
               they
               doe
               not
               therefore
               by
               themselves
               binde
               the
               conscience
               ,
               because
               the
               vvhole
               necessity
               of
               observing
               them
               ,
               looketh
               to
               the
               generall
               end
               ,
               but
               consisteth
               not
               in
               the
               things
               commanded
               .
            
          
           
             6.
             
             Whatsoever
             bond
             of
             conscience
             ,
             is
             not
             confirmed
             and
             warranted
             by
             the
             Word
             ,
             is
             before
             God
             no
             bond
             at
             all
             .
             But
             the
             absolute
             bond
             ,
             wherewith
             conscience
             is
             bound
             to
             the
             obedience
             of
             the
             Lawes
             of
             Princes
             ,
             is
             not
             confirmed
             nor
             warranted
             by
             the
             Word
             .
             Ergo.
             The
             Proposition
             no
             man
             can
             denie
             who
             aknowledgeth
             ,
             that
             none
             can
             have
             power
             or
             dominion
             over
             our
             consciences
             ,
             but
             God
             only
             ,
             i
             the
             great
             Lawgiver
             ,
             who
             alone
             can
             save
             and
             destroy
             .
             Neither
             doth
             any
             Writer
             whom
             I
             have
             seene
             ,
             hold
             that
             Princes
             have
             any
             power
             over
             mens
             consciences
             ,
             but
             only
             that
             conscience
             is
             bound
             by
             the
             Lawes
             of
             Princes
             ,
             for
             this
             respect
             ,
             because
             God
             who
             hath
             power
             over
             our
             consciences
             ,
             hath
             tied
             us
             to
             their
             Lawes
             .
             As
             to
             the
             assumption
             ,
             he
             who
             denieth
             it
             ,
             must
             give
             instance
             to
             the
             contrary
             .
             If
             k
             those
             vvords
             of
             the
             Apostle
             be
             objected
             ;
             
               Yee
               must
               needs
               be
               subject
               ,
               not
               only
               for
               vvrath
               ,
               but
               also
               for
               conscience
               sake
               .
            
          
           
             1
             Ans.
             1.
             
             The
             Apostle
             saith
             not
             ,
             that
             we
             must
             obey
             ,
             but
             that
             we
             must
             be
             subject
             ,
             for
             conscience
             sake
             .
             And
             how
             oft
             shall
             we
             need
             to
             tell
             our
             Opposites
             ,
             that
             subjection
             is
             one
             thing
             ,
             &
             obedience
             another
             ?
          
           
             2.
             
             If
             he
             had
             said
             ,
             that
             we
             must
             obey
             for
             conscience
             sake
             ,
             yet
             this
             could
             not
             have
             beene
             expounded
             of
             an
             absolute
             bond
             of
             conscience
             ,
             but
             only
             of
             an
             hypotheticall
             bond
             ,
             in
             case
             that
             which
             the
             Magistrat
             commandeth
             ,
             can
             not
             be
             omitted
             ,
             without
             breaking
             the
             Law
             of
             Charity
             .
             If
             it
             be
             said
             againe
             that
             we
             are
             not
             only
             bidden
             be
             subject
             ,
             l
             but
             likewise
             to
             obey
             Magistrats
             .
             Ans.
             And
             who
             denieth
             this
             ?
             But
             still
             I
             aske
             ,
             are
             we
             absolutely
             and
             allwayes
             bound
             to
             obey
             Magistrats
             ?
             Nay
             ,
             but
             only
             when
             they
             command
             such
             things
             as
             are
             according
             to
             the
             rules
             of
             the
             Word
             ,
             so
             that
             either
             they
             must
             be
             obeyed
             ,
             or
             the
             Law
             of
             Charity
             shall
             be
             broken
             :
             in
             this
             case
             ,
             and
             no
             other
             ,
             we
             are
             bidden
             obey
             .
          
           
             Thus
             have
             we
             gained
             a
             principall
             point
             ,
             Viz
             ,
             That
             the
             lawes
             of
             
               
                 Sect.
              
               XXXI
            
             Princes
             bind
             not
             absolutely
             but
             conditionally
             ,
             nor
             
               propter
               se
            
             ,
             but
             
               propter
               aliud
            
             .
             Whereupon
             it
             followeth
             ,
             that
             except
             the
             breach
             of
             those
             ceremoniall
             Ordinances
             wherewith
             we
             are
             pressed
             ,
             include
             the
             breach
             of
             the
             law
             of
             Charity
             ,
             which
             is
             of
             a
             superior
             bond
             ,
             we
             are
             not
             holden
             to
             obey
             them
             .
             Now
             that
             it
             is
             not
             the
             breach
             ,
             but
             the
             obedience
             of
             those
             ordinances
             ,
             which
             violateth
             the
             law
             of
             Charity
             ,
             we
             have
             heretofore
             made
             manifest
             ,
             and
             in
             this
             place
             we
             will
             adde
             only
             one
             generall
             .
             Whensoever
             the
             lawes
             of
             Princes
             about
             things
             Ecclesiasticall
             ,
             doe
             bind
             the
             conscience
             conditionally
             ,
             &
             because
             of
             some
             other
             law
             of
             a
             superior
             bond
             ,
             which
             can
             not
             be
             observed
             if
             they
             be
             transgressed
             ;
             
             (
             which
             is
             the
             only
             respect
             for
             which
             they
             bind
             ,
             when
             they
             bind
             at
             all
             ;
             )
             then
             the
             things
             which
             they
             perscribe
             belong
             either
             to
             the
             conservation
             ,
             or
             purgation
             of
             Religion
             .
             But
             the
             controverted
             Ceremonies
             belong
             to
             neither
             of
             these
             .
             Therefore
             the
             lawes
             made
             thereanent
             bind
             not
             ,
             because
             of
             some
             other
             law
             which
             is
             of
             a
             superior
             bond
             .
             As
             to
             the
             Proposition
             ,
             will
             any
             man
             say
             that
             Princes
             have
             any
             more
             power
             ,
             then
             that
             which
             is
             expressed
             in
             the
             25
             Article
             of
             the
             Confession
             of
             Faith
             ,
             ratified
             in
             the
             first
             Parliament
             of
             King
             Iames
             the
             6.
             which
             saith
             thus
             ,
             
               Moreover
               ,
               to
               Kings
               ,
               Princes
               ,
               Rulers
               ,
               and
               Magistrats
               ,
               we
               a●…me
               that
               chiefly
               and
               most
               principally
               ,
               the
               conservation
               and
               the
               purgation
               of
               the
               Religion
               appertaines
               ,
               so
               that
               not
               only
               they
               are
               appointod
               for
               civill
               policy
               ,
               but
               also
               for
               maintenance
               of
               the
               true
               Religion
               ,
               and
               for
               suppressing
               of
               Idolatry
               and
               superstition
               whatsoever
               .
               Hoe
               nomine
               (
               saith
            
             m
             
               Calvine
               )
               maxime
               laudantur
               sancti
               Reges
               in
               Scriptura
               ,
               quod
               Dei
               cultum
               corruptum
               vel
               eversum
               restituerint
               ,
               vel
               curam
               gesserint
               Religionis
               ,
               ut
               sub
               illis
               pura
               &
               incolumis
               floreree
               .
            
             The
             21
             ,
             Parliament
             of
             King
             Iames
             holden
             at
             Edinburgh
             1612.
             in
             the
             ratification
             of
             the
             Acts
             and
             Conclusions
             of
             the
             generall
             Assembly
             ,
             keeped
             in
             Clasgove
             1610.
             did
             innovate
             and
             change
             some
             words
             of
             that
             Oath
             of
             Allegiance
             ,
             which
             the
             generall
             Assembly
             in
             reference
             to
             the
             conference
             keeped
             1571.
             ordained
             to
             be
             given
             to
             the
             Person
             provided
             to
             any
             benefice
             with
             cure
             ,
             in
             the
             time
             of
             his
             admission
             by
             the
             Ordinare
             .
             For
             the
             forme
             of
             the
             Oath
             set
             downe
             by
             the
             act
             of
             the
             Assembly
             ,
             beginneth
             thus
             .
             I.
             
               A.
               B.
               now
               nominat
               and
               admitted
               to
               the
               Kirk
               of
               D
               ,
               vtterly
               testify
               and
               declare
               in
               my
               conscience
               ,
               that
               the
               right
               excellent
               ,
               right
               high
               ,
               and
               mighty
               Prince
               ,
               Iames
               6
               ,
               by
               the
               grace
               of
               God
               King
               of
               Scots
               ,
               is
               the
               only
               lawfull
               supreme
               Governour
               of
               this
               Realme
               ,
               as
               well
               in
               things
               temporall
               ,
               as
               in
               the
               conservation
               and
               purgation
               of
               Religion
               ,
               &c.
               
            
             But
             the
             forme
             of
             the
             Oath
             set
             downe
             by
             the
             Act
             of
             Parliament
             ,
             beginneth
             thus
             .
             I.
             
               A.
               B.
               now
               nominat
               and
               admitted
               to
               the
               Kirk
               of
               D
               ,
               testify
               and
               declare
               in
               my
               conscience
               ,
               that
               the
               right
               excellent
               &c.
               is
               the
               only
               lawfull
               supreme
               Governour
               of
               this
               Realme
               ,
               as
               well
               in
               matters
               Spirituall
               and
               Ecclesiasticall
               ,
               as
               in
               things
               temporall
               &c.
               
            
             Yet
             I
             demand
             ,
             whether
             or
             not
             doe
             those
             
               Matters
               Spirituall
               and
               Ecclesiasticall
            
             ,
             of
             which
             the
             Act
             of
             Parliament
             speaketh
             ,
             or
             those
             
               All
               Spirituall
               or
               Ecclesiasticall
               things
               or
               causes
               ,
            
             of
             which
             the
             English
             Oath
             of
             Supremacie
             speaketh
             ,
             comprehend
             any
             other
             thing
             then
             is
             comprehended
             under
             
               the
               conservation
               and
               purgation
               of
               Religion
               ,
            
             where
             of
             the
             Act
             of
             Assembly
             speaketh
             ?
             If
             it
             be
             answered
             affirmatively
             ,
             ti
             will
             followe
             that
             Princes
             have
             power
             to
             destruction
             ,
             and
             not
             to
             edification
             only
             ,
             for
             whatsoever
             may
             edify
             or
             profit
             the
             Church
             ,
             pertaineth
             either
             to
             the
             conservation
             ,
             or
             the
             purgation
             of
             Religion
             .
             If
             negatively
             ,
             then
             it
             can
             not
             be
             denied
             that
             the
             conservation
             and
             purgation
             of
             Religion
             doe
             comprehend
             all
             the
             power
             which
             Princes
             have
             in
             things
             Ecclesiasticall
             .
          
           
             Now
             to
             the
             Assumption
             .
             And
             first
             ,
             that
             the
             controverted
             Ceremonies
             
               
                 Sect.
              
               XXXII
            
             pertaine
             not
             to
             the
             conservation
             of
             Religion
             ,
             but
             contrary
             wise
             to
             
             the
             hurt
             and
             prejudice
             of
             the
             same
             ,
             experience
             hath
             (
             alas
             )
             made
             it
             too
             manifest
             .
             For
             ,
             o
             what
             a
             dolefull
             decay
             of
             Religion
             have
             they
             drawne
             with
             them
             in
             this
             Land
             !
             Let
             them
             who
             have
             seene
             Scotland
             in
             her
             first
             glory
             ,
             tell
             how
             it
             was
             then
             ,
             and
             how
             it
             is
             now
             .
             n
             Idle
             and
             idole-like
             Bishopping
             hath
             shut
             to
             the
             doore
             painefull
             and
             profitable
             Catechising
             .
             The
             keeping
             of
             some
             Festivall
             dayes
             ,
             is
             set
             up
             in
             stead
             of
             the
             thankefull
             commemoration
             of
             Gods
             inestimable
             benefites
             :
             howbeit
             o
             the
             festivity
             of
             Christmasse
             hath
             hitherto
             served
             ,
             more
             to
             Bachanalian
             lasciviousnesse
             ,
             then
             to
             the
             remembrance
             of
             the
             birth
             of
             Christ.
             The
             kneeling
             downe
             upon
             the
             knees
             of
             the
             body
             ,
             hath
             now
             come
             in
             place
             of
             that
             humiliation
             of
             the
             soule
             ,
             wherwith
             worthy
             communicants
             addressed
             temselves
             unto
             the
             holy
             Table
             of
             the
             Lord.
             And
             generally
             ,
             the
             externall
             shew
             of
             these
             fruitlesse
             observances
             ,
             hath
             worne
             out
             the
             very
             life
             and
             power
             of
             Religion
             .
             Neither
             have
             such
             effects
             ensued
             upon
             such
             Ceremonies
             among
             us
             only
             ,
             but
             let
             it
             be
             observed
             every
             where
             else
             ,
             if
             there
             be
             not
             least
             substance
             and
             power
             of
             godlinesse
             ,
             among
             them
             who
             have
             most
             Ceremonies
             ,
             where
             unto
             men
             have
             at
             their
             pleasure
             given
             some
             sacred
             use
             and
             signification
             in
             the
             Worship
             of
             God
             ,
             and
             most
             substance
             among
             them
             ,
             who
             have
             fewest
             shewes
             of
             externall
             rites
             .
             No
             man
             of
             sound
             judgement
             (
             saith
             p
             Baza
             )
             will
             denie
             ,
             
               Iesum
               Christum
               quo
               nudior
            
             ,
             &c.
             
               that
               IESVS
               CHRIST
               ,
               the
               more
               naked
               he
               be
               ,
               is
               made
               the
               more
               manifest
               to
               us
               :
               whereas
               contrarywise
               all
               false
               religions
               use
               by
               certaine
               externall
               gesturings
               to
               turne
               away
               men
               from
               divine
               things
               .
            
             q
             Zanchius
             saith
             well
             of
             the
             Surplice
             and
             other
             popish
             Ceremonies
             ,
             
               quod
               haec
               nihil
               ad
               pietatem
               accendendam
               ,
               multum
               autem
               ad
               restinguendam
               valeant
               .
            
             r
             Bellarmine
             indeed
             pleadeth
             for
             the
             vtility
             of
             Ceremonies
             ,
             as
             things
             belonging
             to
             the
             conservation
             of
             Religion
             .
             His
             reason
             is
             ,
             because
             they
             set
             before
             our
             sences
             such
             an
             externall
             majesty
             and
             splendor
             ,
             whereby
             they
             cause
             the
             more
             reverence
             .
             This
             hee
             alledgeth
             for
             the
             utility
             of
             the
             Ceremonies
             of
             the
             Church
             of
             Rome
             .
             And
             I
             would
             know
             ,
             what
             better
             reason
             can
             be
             alledged
             for
             the
             utility
             of
             ours
             .
             But
             if
             this
             be
             all
             ,
             we
             throwe
             backe
             the
             Argument
             ,
             because
             the
             externall
             majesty
             and
             splendor
             of
             Ceremonies
             doth
             greatly
             prejudge
             and
             obscure
             the
             spirit
             and
             life
             of
             the
             worship
             of
             God
             ,
             and
             diverteth
             the
             minds
             of
             men
             from
             adverting
             vnto
             the
             same
             :
             which
             we
             have
             offered
             to
             be
             tried
             by
             common
             experience
             .
             Durand
             himself
             ,
             for
             as
             much
             as
             he
             hath
             written
             in
             the
             defence
             of
             Ceremonies
             ,
             in
             his
             unreasonable
             Rationale
             ,
             yet
             s
             he
             maketh
             this
             plaine
             confession
             .
             
               Sane
               in
               primitiva
               Ecclesia
               ,
               Sacrificium
               fiebat
               in
               vasis
               ligneis
               &
               vestib●…
               communibus
               :
               tune
               enim
               evant
               lignei
               calices
               &
               aurei
               Sacerdotes
               :
               nunc
               vero
               ècontra
               est
               .
            
             Behold
             what
             followeth
             upon
             the
             majesty
             and
             splendor
             which
             Ceremonies
             carry
             with
             them
             ,
             and
             how
             Religion
             at
             it's
             best
             and
             first
             estate
             was
             without
             the
             same
             !
          
           
             Neither
             yet
             doe
             the
             Ceremonies
             in
             question
             belong
             to
             the
             purgation
             
               
                 Sect.
              
               XXXIII
            
             of
             Religion
             .
             For
             wheresoever
             Religion
             is
             to
             be
             purged
             in
             a
             
             corrupted
             Church
             ,
             all
             men
             know
             that
             purgation
             standeth
             in
             putting
             some
             thing
             away
             ,
             not
             in
             keeping
             it
             still
             ,
             in
             voiding
             some
             what
             ,
             not
             in
             retaining
             it
             :
             so
             that
             a
             Church
             is
             not
             purged
             ,
             but
             left
             unpurged
             ,
             when
             the
             unnecessary
             monuments
             of
             by
             past
             superstition
             are
             still
             preserved
             and
             kept
             in
             the
             same
             .
             And
             as
             for
             the
             Church
             of
             Scotland
             ,
             least
             of
             all
             could
             there
             be
             any
             purgation
             of
             it
             intended
             ,
             by
             the
             resuming
             of
             those
             Ceremonies
             ,
             for
             such
             was
             the
             most
             glorious
             and
             ever
             memorable
             reformation
             of
             Scotland
             ,
             that
             it
             was
             farre
             better
             purged
             then
             any
             other
             nighbour
             Church
             .
             And
             of
             
               Mr.
               Hookers
            
             jest
             we
             may
             make
             good
             earnest
             ,
             for
             in
             very
             deed
             as
             the
             reformation
             of
             Genevah
             did
             passe
             the
             reformation
             of
             Germany
             ,
             so
             the
             reformation
             of
             Scotland
             did
             passe
             that
             of
             Genevah
             .
          
           
             Now
             hitherto
             we
             have
             discoursed
             of
             the
             power
             of
             Princes
             ,
             in
             making
             
               
                 Sect.
              
               XXXIV
            
             of
             lawes
             about
             things
             which
             concerne
             the
             worship
             of
             God
             ;
             for
             this
             power
             it
             is
             ,
             which
             our
             Opposites
             alledge
             for
             warrant
             of
             the
             controverted
             Ceremonies
             :
             wherefore
             to
             have
             spoken
             of
             it
             is
             sufficient
             for
             our
             present
             purpose
             .
             Neverthelesse
             ,
             because
             there
             are
             also
             other
             sorts
             of
             Ecclesiasticall
             things
             ,
             beside
             the
             making
             of
             lawes
             ,
             such
             as
             the
             vocation
             of
             men
             of
             Ecclesiasticall
             order
             ,
             the
             convocation
             and
             moderation
             of
             Councells
             ,
             the
             judging
             and
             deciding
             of
             controversies
             about
             faith
             ,
             and
             the
             use
             of
             the
             keyes
             ,
             in
             all
             which
             Princes
             have
             some
             place
             and
             power
             of
             intermeddling
             ,
             and
             a
             mistaking
             in
             one
             ,
             may
             possibly
             breed
             a
             mistaking
             in
             all
             :
             Therefore
             I
             thought
             good
             here
             to
             digresse
             ,
             and
             of
             these
             also
             to
             adde
             some
             what
             ,
             so
             farre
             as
             Princes
             have
             power
             and
             interest
             in
             the
             same
             .
          
           
             
               DIGRESSION
               I.
               
            
             
               Of
               the
               vocation
               of
               men
               of
               Ecclesiasticall
               order
               .
            
             
               IN
               the
               vocation
               and
               calling
               of
               Ecclesiasticall
               persons
               ,
               a
               Prince
               ought
               to
               carry
               himself
               
                 ad
                 modum
                 procurantis
                 speciem
                 ,
                 non
                 designantis
                 individuum
                 .
              
               Which
               shall
               be
               more
               plainly
               and
               particularly
               vnderstood
               ,
               in
               these
               Propositions
               which
               followe
               .
            
             
               PROPOS
               .
               I.
               
                 Princes
                 may
                 and
                 ought
                 to
                 provide
                 and
                 take
                 care
                 ,
                 that
                 men
                 of
                 those
                 Ecclesiasticall
                 orders
                 ,
                 and
                 those
                 only
                 ,
                 which
                 are
                 instituted
                 in
                 the
                 new
                 Testament
                 ,
                 by
                 divine
                 auctority
                 ,
                 have
                 vocation
                 and
                 office
                 in
                 the
                 Church
                 .
              
            
             
               Now
               beside
               the
               Apostles
               ,
               Prophets
               ,
               and
               Evangelists
               ,
               which
               were
               not
               ordained
               to
               be
               ordinary
               and
               perpetuall
               offices
               in
               the
               Church
               ,
               t
               there
               are
               but
               two
               Ecclesiasticall
               orders
               or
               degrees
               instituted
               by
               Christ
               in
               the
               new
               Testament
               ,
               vix
               .
               Elders
               and
               Deacons
               .
               
                 Excellenter
                 Canones
                 d●…os
                 tantum
                 sacros
                 ordines
                 appellari
                 censent
                 ,
                 Diaconatus
                 scilicet
                 &
                 Presbyterat●…
                 ,
                 quia
                 hos
                 solos
                 primitiva
                 Ecclesia
                 legitur
                 habuisse
                 ,
                 &
                 de
                 hi●…
                 sol●…
                 praeceptum
                 
                 Apostli
                 habe●…
                 ,
              
               saith
               w
               the
               Master
               of
               Sentences
               .
               As
               for
               the
               order
               and
               degree
               of
               Bishops
               ,
               superior
               to
               that
               of
               Elders
               ,
               that
               there
               is
               no
               divine
               Ordinance
               nor
               institution
               for
               it
               ,
               it
               is
               not
               only
               holden
               by
               
                 Calvine
                 ,
                 Beza
                 ,
                 Bucer
                 ,
                 Martyr
                 ,
                 Sadeel
                 ,
                 Luther
                 ,
                 Chemnitius
                 ,
                 Gerard
                 Balduine
                 ,
              
               the
               
                 Magdeburgians
                 ,
                 Musculus
                 ,
                 Piscator
                 ,
                 Hemmingius
                 ,
                 Zanchius
                 ,
                 Polanus
                 ,
                 Iunius
                 ,
                 Pareus
                 ,
                 Fennerus
                 ,
                 Danaeus
                 ,
                 Morney
                 ,
                 Whittakers
                 ,
                 Willets
                 ,
                 Perkins
                 ,
                 Cartwright
                 ,
              
               the
               Pròfessours
               of
               Leiden
               ,
               and
               the
               farre
               greatest
               part
               of
               Writters
               in
               reformed
               Churches
               ,
               but
               also
               by
               Hierome
               ,
               who
               upon
               Tit.
               1.
               and
               in
               his
               Epistle
               to
               Fvagrius
               speaketh
               so
               plainly
               ,
               that
               x
               the
               Archbishop
               of
               Spalato
               is
               driven
               to
               say
               ,
               
                 Deserimus
                 in
                 hac
                 parte
                 Hieronymum
                 ,
                 neque
                 ei
                 in
                 his
                 dictis
                 assentimur
                 :
              
               also
               by
               Ambrose
               on
               1.
               
               
                 Tim.
                 3.
                 
                 Augustine
              
               in
               his
               booke
               of
               questions
               out
               of
               both
               Testaments
               
                 quest
                 .
                 101.
                 
                 Chrysostome
              
               on
               1.
               
               
                 Tim.
                 3.
                 
                 Isidore
                 dist
                 .
                 21.
                 cap.
              
               1.
               
               The
               Canon
               Law
               
                 dist
                 .
                 93.
                 c.
                 24.
                 &
                 dist
                 .
                 95.
                 c.
                 5.
                 
                 Lombard
                 .
                 lib.
                 4
                 dist
                 .
              
               24.
               
               And
               after
               him
               by
               many
               Schoolemen
               ,
               such
               as
               
                 Aquinas
                 ,
                 Alensis
                 ,
                 Albertus
                 ,
                 Bonaventura
                 ,
                 Richardus
                 ,
              
               and
               
                 Dominicus
                 Soto
              
               ,
               all
               mentioned
               by
               the
               Archbishop
               of
               
                 Spalato
                 lib.
                 2.
                 cap.
                 4.
                 n.
              
               25.
               
               y
               Gerard
               citeth
               for
               the
               same
               judgement
               
                 Anshelmus
                 ,
                 Sedulius
                 ,
                 Primasius
                 ,
                 Theophylactus
                 ,
                 Oecumenius
                 ,
              
               the
               Councell
               of
               
                 Basil
                 ,
                 Ardatensis
                 ,
                 Ioh.
                 Parisiensis
                 ,
                 Erasmus
                 ,
                 Medina
                 ,
              
               and
               Cassander
               .
               All
               which
               Authors
               have
               grounded
               that
               which
               they
               say
               upon
               Scripture
               :
               for
               beside
               that
               Scripture
               maketh
               no
               difference
               of
               order
               and
               degree
               betwixt
               Bishops
               and
               Elders
               ,
               it
               sheweth
               also
               that
               they
               are
               one
               and
               the
               same
               order
               .
               For
               in
               Ephesus
               and
               Crete
               ,
               they
               who
               were
               made
               Elders
               were
               likewise
               made
               Bishops
               ,
               Act.
               20.
               17.
               with
               28.
               
               Tit.
               1.
               5.
               with
               7.
               
               And
               the
               Apostle
               Phil.
               1.
               1.
               divideth
               the
               wholle
               ministery
               in
               the
               Church
               of
               Philippi
               into
               two
               orders
               ,
               Bishops
               and
               Deacons
               .
               Moreover
               ,
               1.
               
               Tim.
               3.
               he
               giveth
               order
               only
               for
               Bishops
               and
               Deacons
               ,
               but
               saith
               nothing
               of
               a
               third
               order
               .
               Wherefore
               it
               is
               manifest
               ,
               that
               beside
               those
               two
               orders
               of
               Elders
               and
               Deacons
               ,
               there
               is
               no
               other
               Ecclesiasticall
               order
               which
               hath
               any
               divine
               institution
               ,
               or
               necessary
               use
               in
               the
               Church
               .
               And
               Princes
               should
               doe
               well
               to
               applie
               their
               power
               and
               auctority
               to
               the
               extirpation
               and
               rooting
               out
               of
               Popes
               ,
               Cardinals
               ,
               Patriarches
               ,
               Primats
               ,
               Archbishops
               ,
               Bishops
               ,
               Suffragans
               ,
               Abbots
               ,
               Deanes
               ,
               Vice-Deans
               ,
               Priors
               ,
               Archdeacons
               ,
               Subdeacons
               ,
               Chancellours
               ,
               Chantours
               ,
               Subchantours
               ,
               Exorcists
               ,
               Monkes
               ,
               Eremits
               ,
               Acoluths
               ,
               and
               all
               the
               whole
               rabble
               of
               Popish
               orders
               ,
               which
               undoe
               the
               Church
               ,
               and
               worke
               more
               mischief
               in
               the
               earth
               ,
               then
               can
               be
               either
               soone
               seene
               or
               shortly
               told
               .
            
             
               But
               contrary
               wise
               ,
               Princes
               ought
               to
               establish
               and
               mantaine
               in
               the
               Church
               ,
               Elders
               and
               Deacons
               ,
               according
               to
               the
               Apostolicall
               institution
               .
               Now
               Elders
               are
               either
               such
               as
               labour
               in
               the
               Word
               and
               Doctrine
               ,
               or
               else
               such
               as
               are
               appointed
               for
               Discipline
               only
               .
               They
               who
               labour
               in
               the
               Word
               and
               Doctrine
               ,
               are
               either
               such
               as
               doe
               only
               teach
               ,
               and
               are
               ordained
               for
               conserving
               in
               Schooles
               and
               Seminaries
               of
               learning
               ,
               the
               purity
               of
               Christian
               Doctrine
               ,
               and
               the
               true
               interpretation
               of
               Scripture
               ,
               and
               for
               detecting
               and
               confuting
               the
               contrary
               heresies
               and
               
               
               
               
               
               errors
               ,
               whom
               the
               Apostle
               calleth
               Doctours
               or
               Teachers
               :
               Or
               else
               they
               are
               such
               as
               doe
               not
               only
               teach
               ,
               but
               also
               have
               a
               more
               particulr
               charge
               to
               watch
               over
               the
               flocke
               ,
               to
               seek
               that
               which
               is
               lost
               〈◊〉
               to
               bring
               home
               that
               which
               wandereth
               ,
               to
               heale
               that
               which
               is
               diseased
               ,
               to
               bind
               up
               that
               which
               is
               broken
               ,
               to
               visite
               every
               family
               ,
               to
               warne
               every
               person
               ,
               to
               rebuke
               ,
               to
               comfort
               ,
               &c
               ,
               whom
               the
               Apostle
               calleth
               sometines
               Pastors
               ,
               and
               sometimes
               Bishops
               ,
               or
               Overseers
               .
               The
               other
               sort
               of
               Elders
               are
               ordained
               only
               for
               Discipline
               and
               Church
               governement
               ,
               and
               for
               assisting
               of
               the
               Pastors
               ,
               in
               ruling
               the
               people
               ,
               overseeing
               their
               manners
               ,
               and
               censuring
               their
               faults
               .
               That
               this
               sort
               of
               Elders
               is
               instituted
               by
               the
               Apostle
               ,
               it
               is
               put
               out
               of
               doubt
               ,
               not
               alone
               by
               
                 Calvine
                 ,
                 Beza
              
               ,
               and
               the
               Divines
               of
               Genevah
               ,
               but
               also
               by
               
                 Chemnitius
                 ,
                 exam
                 .
                 part
                 .
                 2.
                 pag.
                 218.
                 
                 Gerard
                 loc
                 .
                 theol
                 .
                 tom
                 .
                 6.
                 pag.
                 363.
                 364.
                 
                 Zanchius
                 in
                 4.
                 praec
                 .
                 col
                 .
                 727.
                 
                 Martyr
                 in
                 1.
                 
                 Cor.
                 12.
                 28.
                 
                 Bullinger
                 in
                 1.
                 
                 Tim.
                 5.
                 17.
                 
                 Iunius
                 animad
                 .
                 in
                 Bell.
                 contr
                 .
                 5.
                 lib.
                 1.
                 cap.
                 2.
                 
                 Polanus
                 Synt.
                 lib.
                 7.
                 cap.
                 11.
                 
                 Pareus
                 in
                 Rom.
                 12.
                 8.
                 
                 &
                 1.
                 
                 Cor.
                 12.
                 28.
                 
                 Cartwright
              
               on
               1.
               
               Tim.
               5.
               17.
               
               The
               Professours
               of
               
                 Leiden
                 Syn.
                 pur
                 .
                 Theol.
                 disp
                 .
                 42.
                 
                 Thes.
              
               20.
               
               And
               many
               moe
               of
               our
               Divines
               ,
               who
               teach
               that
               the
               Apostle
               1.
               
               Tim.
               5.
               17.
               directly
               implieth
               that
               there
               were
               some
               Elders
               who
               ruled
               well
               ,
               and
               yet
               laboured
               not
               in
               the
               Word
               and
               Doctrine
               ,
               and
               those
               Elders
               he
               meaneth
               by
               them
               that
               rule
               ,
               Rom.
               12.
               8.
               
               &
               by
               
                 Governements
                 1.
                 
                 Cor.
              
               12.
               28.
               where
               the
               Apostle
               saith
               not
               
                 helps
                 in
                 Governements
              
               ,
               as
               our
               new
               English
               Translation
               corruptly
               readeth
               ,
               but
               
                 helps
                 ,
                 governements
              
               ,
               &c.
               plainly
               putting
               Governements
               for
               a
               different
               order
               from
               Helps
               or
               Deacons
               .
               *
               Of
               these
               Elders
               speaketh
               z
               Ambrose
               ,
               (
               as
               a
               
                 D.
                 Fulke
              
               also
               understandeth
               him
               )
               shewing
               that
               with
               all
               nations
               Eldership
               is
               honourable
               ,
               wherefore
               the
               Synagoge
               also
               ,
               and
               afterward
               the
               Church
               ,
               hath
               had
               some
               Elders
               of
               the
               Congregation
               ,
               without
               whose
               counsell
               and
               advice
               nothing
               was
               done
               in
               the
               Church
               :
               and
               that
               he
               knew
               not
               by
               what
               negligence
               this
               had
               growne
               out
               of
               use
               ,
               except
               it
               had
               beene
               through
               the
               sluggishnesse
               of
               the
               Teachers
               ,
               or
               rather
               their
               pride
               ,
               whiles
               they
               seemed
               to
               themselves
               to
               be
               somet●…ing
               ,
               and
               so
               did
               arrogat
               the
               doing
               of
               all
               by
               themselves
               .
            
             
               Deacons
               were
               instituted
               by
               the
               Ap●…stles
               b
               for
               collecting
               ,
               receiving
               ,
               keeping
               ,
               and
               distributing
               of
               Ecclesiasticall
               goods
               ,
               which
               were
               given
               and
               dedicated
               for
               the
               maintenance
               of
               Ministers
               ,
               Churches
               ,
               Schooles
               ,
               and
               for
               the
               help
               and
               relief
               of
               the
               poore
               ,
               the
               stranger
               ,
               the
               sicke
               and
               the
               weake
               ,
               also
               c
               for
               furnishing
               of
               such
               things
               as
               are
               necessary
               to
               the
               ministration
               of
               the
               Sacraments
               .
               Beside
               which
               ●…mployments
               ,
               the
               Scripture
               hath
               assigned
               neither
               Preaching
               ,
               nor
               Baptising
               ,
               nor
               any
               other
               Ecclesiast●…ll
               function
               to
               ordinary
               Deacons
               .
            
             
               PROPOS
               .
               II.
               
                 Princes
                 in
                 their
                 Dominions
                 ,
                 ought
                 to
                 procure
                 and
                 effect
                 ,
                 that
                 there
                 bee
                 never
                 wanting
                 men
                 qualified
                 and
                 fit
                 for
                 those
                 Ecclesiasticall
                 functions
                 and
                 charges
                 ,
                 which
                 Christ
                 hath
                 ordained
                 ,
                 and
                 that
                 such
                 men
                 only
                 bee
                 called
                 ,
                 chosen
                 ,
                 and
                 set
                 apart
                 for
                 the
                 same
                 .
              
            
             
             
               There
               are
               two
               things
               contained
               in
               this
               Proposition
               .
               1.
               
               That
               Princes
               ought
               to
               procure
               ,
               that
               the
               Church
               never
               want
               men
               qualilified
               and
               gifted
               for
               the
               worke
               and
               service
               of
               the
               holy
               Ministery
               ,
               for
               which
               end
               and
               purpose
               they
               ought
               to
               provide
               and
               mantaine
               Schooles
               and
               Colledges
               ,
               intrusted
               and
               committed
               to
               the
               rule
               and
               oversight
               of
               orthodoxe
               ,
               learned
               ,
               godly
               ,
               faithfull
               ,
               and
               diligent
               Masters
               ,
               that
               so
               qualified
               and
               able
               men
               may
               be
               still
               furnished
               and
               sent
               forth
               for
               the
               Ministery
               and
               service
               of
               the
               Church
               .
               They
               ought
               also
               to
               take
               care
               that
               the
               Ministers
               of
               the
               Church
               neither
               want
               due
               reverence
               1.
               
               
                 Tim.
                 5.
                 17.
                 
                 Hebr.
              
               13.
               17.
               
               Nor
               sufficient
               maintenance
               1.
               
               Cor.
               9.
               that
               so
               men
               be
               not
               skarred
               from
               the
               service
               of
               the
               Ministery
               ,
               but
               rather
               incouraged
               unto
               the
               same
               2.
               
               Chron.
               31.
               4.
               
            
             
               2.
               
               That
               Princes
               ought
               also
               to
               take
               order
               and
               course
               ,
               that
               well
               qualified
               men
               ,
               and
               no
               others
               ,
               be
               advanced
               and
               called
               to
               beare
               charge
               and
               office
               in
               the
               Church
               :
               for
               which
               purpose
               ,
               they
               should
               cause
               ,
               not
               one
               disdainfull
               p●…lat
               ,
               but
               a
               whole
               Presbytery
               or
               company
               of
               Elders
               ,
               to
               take
               triall
               of
               him
               who
               is
               to
               be
               taken
               into
               the
               number
               of
               preaching
               Elders
               ,
               and
               to
               examine
               well
               the
               piety
               of
               his
               life
               ,
               the
               verity
               of
               his
               Doctrine
               ,
               and
               his
               fitnesse
               to
               teach
               .
               And
               further
               ,
               that
               due
               triall
               may
               be
               continually
               had
               of
               the
               growth
               or
               decay
               of
               the
               graces
               and
               utterance
               of
               every
               Pastor
               :
               it
               is
               the
               part
               of
               Princes
               to
               injoyne
               the
               visitation
               of
               particular
               Churches
               ,
               and
               the
               keeping
               of
               other
               Presbyteriall
               meetings
               ,
               likewise
               the
               assembling
               of
               Provinciall
               and
               Nationall
               Synods
               ,
               for
               putting
               order
               to
               such
               things
               as
               have
               not
               beene
               helped
               in
               the
               particular
               Presbyteries
               .
               And
               as
               for
               the
               other
               sort
               of
               Elders
               ,
               togither
               with
               Deacons
               ,
               we
               judge
               the
               auncient
               order
               of
               this
               Church
               ,
               to
               have
               beene
               most
               convenient
               for
               provyding
               of
               well
               qualified
               men
               for
               those
               functions
               and
               offices
               .
               For
               the
               eight
               head
               of
               the
               first
               booke
               of
               Discipline
               ,
               touching
               the
               election
               of
               Elders
               and
               Deacons
               ,
               ordaineth
               that
               men
               of
               best
               knowledge
               and
               cleanest
               life
               ,
               be
               nominat
               to
               be
               in
               Election
               ,
               and
               that
               their
               names
               be
               publikely
               read
               to
               the
               whole
               Church
               by
               the
               Minister
               ,
               giving
               them
               advertisement
               ,
               that
               from
               among
               them
               must
               be
               chosen
               Elders
               and
               Deacons
               :
               that
               if
               any
               of
               these
               nominat
               be
               noted
               with
               publike
               infamie
               ,
               hee
               ought
               to
               be
               repelled
               :
               And
               that
               if
               any
               man
               know
               others
               of
               better
               qualities
               within
               the
               Church
               ,
               then
               these
               that
               be
               nominat
               ,
               they
               should
               be
               put
               in
               election
               ,
               that
               the
               Church
               may
               have
               the
               choice
               .
            
             
               If
               these
               courses
               whereof
               we
               have
               spoken
               ,
               be
               followed
               by
               Christian
               Princes
               ,
               they
               shall
               by
               the
               blessing
               of
               God
               procure
               ,
               that
               the
               Church
               shall
               be
               served
               with
               able
               and
               fit
               Ministers
               .
               But
               though
               thus
               they
               may
               
                 procurare
                 speciem
              
               ,
               yet
               they
               may
               not
               
                 designare
                 individuum
              
               ,
               which
               now
               I
               am
               to
               demonstrat
               .
            
             
               PROPOS
               .
               III.
               Neverthelesse
               c
               
                 Princes
                 may
                 not
                 designe
                 nor
                 appoint
                 such
                 or
                 such
                 particular
                 men
                 ,
                 to
                 the
                 charge
                 ,
                 of
                 such
                 or
                 such
                 particular
                 Churches
                 ,
                 or
                 to
                 
                 the
                 exercing
                 of
                 such
                 or
                 such
                 Ecclesiasticall
                 functions
                 :
                 but
                 ought
                 to
                 provide
                 that
                 such
                 an
                 order
                 &
                 forme
                 be
                 keeped
                 in
                 the
                 election
                 and
                 ordination
                 of
                 the
                 Ministers
                 of
                 the
                 Church
                 ,
                 as
                 is
                 warranted
                 by
                 the
                 example
                 of
                 the
                 Apostles
                 ,
                 and
                 primitive
                 Church
                 .
              
            
             
               The
               vocation
               of
               a
               Minister
               in
               the
               Church
               ,
               is
               either
               inward
               or
               outward
               .
               The
               inward
               calling
               which
               one
               must
               have
               ,
               in
               finding
               himself
               by
               the
               grace
               of
               God
               ,
               made
               both
               able
               and
               willing
               to
               serve
               God
               and
               his
               Church
               faithfully
               ,
               in
               the
               holy
               Ministery
               ,
               lieth
               not
               open
               to
               the
               vieu
               of
               men
               ,
               and
               is
               only
               manifest
               to
               him
               from
               whom
               nothing
               can
               be
               hid
               .
               The
               outward
               calling
               is
               made
               up
               of
               Election
               &
               Ordination
               :
               that
               ,
               signified
               in
               Scripture
               by
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               :
               this
               ,
               by
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               Concerning
               which
               things
               ,
               we
               say
               wi●…
               d
               
                 Zanchius
                 ,
                 Magistratus
              
               ,
               &c.
               
               
                 It
                 pertaineth
                 to
                 a
                 Christian
                 Magistrat
                 and
                 Prince
                 ,
                 to
                 see
                 for
                 Ministers
                 unto
                 his
                 Churches
                 .
                 But
                 how
                 ?
                 not
                 out
                 of
                 his
                 owne
                 arbitrement
                 ,
                 but
                 as
                 Gods
                 Word
                 teacheth
                 .
                 Therefore
                 let
                 the
                 Acts
                 of
                 the
                 Apostles
                 ,
                 and
                 the
                 Epistles
                 of
                 Paul
                 be
                 read
                 ,
                 how
                 Ministers
                 were
                 elected
                 and
                 ordained
                 ,
                 and
                 let
                 them
                 followe
                 that
                 forme
                 .
              
            
             
               The
               right
               of
               Election
               pertaineth
               to
               the
               whole
               Church
               :
               which
               as
               it
               is
               mantained
               by
               forraine
               Divines
               ,
               who
               write
               of
               the
               controversies
               with
               Papists
               ;
               and
               as
               it
               was
               the
               order
               which
               this
               Church
               prescribed
               in
               the
               bookes
               of
               Discipline
               ;
               so
               it
               is
               commended
               unto
               us
               by
               the
               example
               of
               the
               Apostles
               ,
               and
               of
               the
               Churches
               planted
               by
               them
               .
               Ioseph
               and
               Matthias
               were
               chosen
               &
               offered
               to
               Christ
               by
               the
               whole
               Church
               ,
               being
               about
               .
               120.
               persons
               .
               Act.
               1.
               15.
               23.
               
               The
               Apostles
               required
               the
               whole
               Church
               and
               multitude
               of
               Disciples
               ,
               to
               choose
               out
               from
               among
               them
               seaven
               men
               to
               be
               Deacons
               Act.
               6.
               2.
               3.
               
               The
               holy
               Ghost
               said
               to
               the
               whole
               Church
               at
               Antioch
               ,
               beeing
               assembled
               togither
               to
               minister
               unto
               the
               Lord
               ,
               
                 Separate
                 me
                 Barnabas
              
               and
               
                 Saul
                 ,
                 Act.
              
               13.
               1.
               2.
               
               The
               whole
               Church
               choosed
               Iudas
               and
               Silas
               to
               bee
               sent
               to
               
                 Antioch
                 .
                 Act.
              
               15.
               22.
               
               The
               brethren
               who
               travailed
               in
               the
               Churches
               affaires
               ,
               were
               chosen
               by
               the
               Church
               ,
               and
               are
               called
               the
               Churches
               Messengers
               .
               2.
               
               Cor.
               8.
               19.
               23.
               
               Such
               men
               only
               were
               ordained
               Elders
               by
               Paul
               and
               Barnabas
               ,
               as
               were
               chosen
               and
               approven
               by
               the
               whole
               Church
               ,
               their
               suffrages
               beeing
               signified
               by
               the
               lifting
               up
               of
               their
               hands
               .
               Act.
               14.
               23.
               
               Albeit
               Chrysostome
               and
               other
               Ecclesiasticall
               Writers
               use
               the
               word
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               for
               ordination
               by
               imposition
               of
               hands
               ,
               yet
               when
               they
               take
               it
               in
               this
               sence
               ,
               they
               speake
               figuratively
               and
               synegdochically
               ,
               as
               e
               Iunius
               sheweth
               .
               For
               these
               two
               ,
               Election
               by
               most
               voices
               ,
               and
               Ordination
               by
               laying
               on
               of
               hands
               ,
               were
               joyned
               togither
               ,
               and
               did
               cohere
               ,
               as
               an
               antecedent
               and
               an
               consequent
               ,
               whence
               the
               use
               obtained
               ,
               that
               the
               whole
               action
               should
               be
               signified
               by
               one
               word
               ,
               
                 per
                 modum
                 intellectus
              
               ,
               collecting
               the
               antecedent
               from
               the
               consequent
               ,
               &
               the
               consequent
               from
               the
               antecedent
               .
               Neverthelesse
               according
               to
               the
               proper
               &
               native
               significatiō
               of
               the
               word
               ,
               it
               noteth
               the
               signifying
               
               of
               a
               suffrage
               or
               election
               by
               the
               lifting
               up
               of
               the
               hand
               ,
               for
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               is
               no
               other
               thing
               ,
               nor
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               or
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               to
               lift
               or
               hold
               up
               the
               hāds
               in
               signe
               of
               a
               suffrage
               .
               And
               so
               Chrysostome
               himself
               useth
               the
               word
               ,
               when
               he
               speaketh
               properly
               ,
               for
               he
               saith
               ,
               that
               the
               Senate
               of
               Rome
               ,
               tooke
               upon
               him
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               that
               is
               (
               as
               f
               
                 D.
                 Potter
              
               turneth
               his
               words
               )
               to
               make
               Gods
               by
               most
               voices
               .
            
             
               g
               Bellarmine
               reckoneth
               out
               three
               significatiōs
               of
               the
               word
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               1.
               
               To
               choose
               by
               suffrages
               .
               2.
               
               Simply
               to
               choose
               ,
               which
               way
               soever
               it
               be
               .
               3.
               
               To
               ordaine
               by
               imposition
               of
               hands
               .
               h
               Iunius
               answereth
               him
               ,
               that
               the
               first
               only
               is
               the
               proper
               signification
               :
               the
               second
               is
               metaphoricall
               :
               the
               third
               synegdochicall
               .
            
             
               Our
               English
               Translators
               ,
               2.
               
               Cor.
               1.
               19.
               have
               followed
               the
               metaphoricall
               signification
               ,
               and
               in
               this
               place
               Act.
               14.
               23.
               the
               synegdochicall
               .
               But
               what
               had
               they
               adoe
               either
               with
               a
               Metaphore
               or
               a
               Synegdoche
               ,
               when
               the
               Text
               may
               beare
               the
               proper
               sence
               ?
               Now
               ,
               that
               Luke
               in
               this
               place
               useth
               the
               word
               in
               the
               proper
               sence
               ,
               and
               not
               in
               the
               synegdochicall
               ,
               i
               Gerard
               proveth
               from
               the
               words
               which
               he
               subjoyneth
               ,
               to
               signify
               the
               ordaining
               of
               those
               Elders
               by
               the
               laying
               on
               of
               hands
               :
               for
               he
               saith
               that
               they
               prayed
               and
               fasted
               and
               commended
               them
               to
               the
               Lord
               ,
               in
               which
               words
               he
               implieth
               the
               laying
               on
               of
               hands
               upon
               them
               ,
               as
               may
               be
               learned
               from
               .
               
                 Act.
                 6.
                 6.
                 
                 When
                 they
                 had
                 prayed
                 they
                 laid
                 their
                 hands
                 on
                 them
                 .
                 Act.
                 13.
                 3.
                 
                 When
                 they
                 had
                 fasted
                 and
                 prayed
                 and
                 laid
                 their
                 hands
                 on
                 them
                 .
              
               So
               Act.
               8.
               15.
               17.
               
               Prayer
               and
               laying
               on
               of
               hands
               went
               togither
               .
               Wherefore
               by
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               Luke
               pointeth
               at
               the
               election
               of
               those
               Elders
               by
               voices
               ,
               being
               in
               the
               following
               words
               to
               make
               mention
               of
               their
               ordination
               by
               imposition
               of
               hands
               .
            
             
               k
               Cartwright
               hath
               for
               the
               same
               point
               ,
               other
               waighty
               reasons
               .
               
                 It
                 is
                 absurd
              
               (
               saith
               he
               )
               
                 to
                 imagine
                 ,
                 that
                 the
                 holy
                 Ghost
                 by
              
               Luke
               ,
               
                 speaking
                 with
                 the
                 tongues
                 of
                 men
                 ,
                 that
                 is
                 to
                 say
                 ,
                 to
                 their
                 understanding
                 ,
                 should
                 use
                 a
                 word
                 in
                 that
                 signification
                 in
                 which
                 it
                 was
                 never
                 used
                 before
                 his
                 time
                 by
                 any
                 Writer
                 ,
                 Holy
                 or
                 Prophane
                 .
                 For
                 how
                 could
                 he
                 then
                 be
                 understood
                 :
                 if
                 using
                 the
                 note
                 and
                 name
                 they
                 used
                 ,
                 he
                 should
                 have
                 fled
                 from
                 the
                 signification
                 whereunto
                 they
                 used
                 it
                 ?
                 unlesse
                 therefore
                 his
                 purpose
                 was
                 to
                 write
                 that
                 which
                 none
                 should
                 read
                 ,
                 it
                 must
                 needs
                 be
                 that
                 as
                 he
                 wrote
                 ,
                 so
                 he
                 meant
                 the
                 election
                 by
                 voices
                 .
                 And
                 if
              
               Demosthenes
               
                 for
                 knowledge
                 in
                 the
                 tongue
                 would
                 have
                 beene
                 ashamed
                 ,
                 to
                 have
                 noted
                 the
                 laying
                 downe
                 of
                 hands
                 by
                 a
                 vvord
                 that
                 signifieth
                 the
                 lifting
                 of
                 them
                 up
                 :
                 they
                 doe
                 the
                 holy
                 Ghost
                 (
                 vvhich
                 taught
              
               Demosthenes
               
                 to
                 speake
                 )
                 great
                 injury
                 ,
                 in
                 imsing
                 this
                 unpropriety
                 and
                 strangenesse
                 of
                 speach
                 unto
                 himself
                 :
                 vvhich
                 is
                 yet
                 more
                 absurd
                 ,
                 considering
                 that
                 there
                 vvere
                 both
                 proper
                 vvords
                 to
                 utter
                 the
                 laying
                 on
                 of
                 hands
                 by
                 ,
                 &
                 the
                 same
                 also
                 used
                 in
                 the
                 translation
                 of
                 the
                 70
                 :
                 vvhich
              
               Luke
               
                 for
                 the
                 Gentiles
                 sake
                 did
                 as
                 it
                 may
                 seeme
                 (
                 vvhere
                 he
                 conveniently
                 could
                 )
                 most
                 follovve
                 .
                 And
                 it
                 is
                 yet
                 most
                 of
                 all
                 absurd
                 ,
                 that
              
               Luke
               
                 vvhich
                 straiteneth
                 himself
                 
                 to
                 keep
                 the
                 vvords
                 of
                 the
                 70.
                 
                 Interpreters
                 ,
                 vvhen
                 as
                 he
                 could
                 have
                 othervvise
                 uttered
                 things
                 in
                 better
                 tearmes
                 then
                 they
                 did
                 ,
                 should
                 here
                 forsake
                 the
                 phrase
                 vvherevvith
                 they
                 noted
                 the
                 laying
                 on
                 of
                 hands
                 ,
                 beeing
                 most
                 proper
                 and
                 naturall
                 to
                 signify
                 the
                 same
                 .
                 The
                 Greeke
                 Scholiast
                 also
                 ,
                 and
                 the
                 Greeke
                 Ignatius
                 ,
                 doe
                 plainly
                 referre
                 this
                 vvord
                 to
                 the
                 choice
                 of
                 the
                 Church
                 by
                 voices
                 .
              
            
             
               But
               it
               is
               objected
               that
               Luke
               saith
               not
               of
               the
               whole
               Church
               ,
               but
               only
               of
               Paul
               and
               Barnabas
               ,
               that
               they
               made
               them
               by
               voices
               Elders
               in
               every
               citty
               .
            
             
               Ans.
               But
               how
               can
               one
               imagine
               that
               betwixt
               them
               two
               alone
               the
               matter
               went
               to
               suffrages
               ?
               election
               by
               most
               voices
               ,
               or
               the
               lifting
               up
               of
               the
               hand
               in
               token
               of
               a
               suffrage
               ,
               had
               place
               only
               among
               a
               multitude
               assembled
               togither
               .
               Wherefore
               we
               say
               with
               l
               Iunius
               ,
               that
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               is
               both
               a
               common
               ,
               and
               a
               particular
               action
               ,
               whereby
               a
               man
               chooseth
               by
               his
               owne
               suffrage
               in
               particular
               ,
               &
               likewise
               with
               others
               in
               commone
               ,
               so
               that
               in
               one
               and
               the
               same
               action
               we
               can
               not
               divide
               those
               things
               ,
               which
               are
               so
               joyned
               togither
               .
            
             
               From
               that
               which
               hath
               beene
               said
               ,
               it
               plainly
               appeareth
               ,
               that
               the
               election
               of
               Ministers
               ,
               according
               to
               the
               Apostolicke
               institution
               ,
               pertaineth
               to
               the
               whole
               body
               of
               that
               Church
               ,
               where
               they
               are
               to
               serve
               ;
               And
               that
               this
               was
               the
               Apostolicke
               &
               primitive
               Practice
               ,
               it
               is
               aknowledged
               even
               by
               some
               of
               the
               Papists
               ,
               such
               as
               
                 Lorinus
                 ,
                 Salmeron
              
               ,
               and
               
                 Gaspar
                 〈◊〉
              
               ,
               all
               upon
               .
               Act.
               14.
               23.
               
               m
               The
               Canon
               Law
               it self
               commendeth
               this
               forme
               ,
               and
               saith
               ,
               
                 Electio
                 Clericorum
                 est
                 petitio
                 plebis
              
               .
               And
               was
               he
               not
               a
               Popish
               Archbishop
               ,
               n
               who
               condescended
               that
               the
               Citty
               of
               Magdeburg
               should
               have
               
                 〈◊〉
                 〈◊〉
                 ac
                 constituendi
                 Ecclesiae
                 Ministros
                 ?
              
               Neither
               would
               the
               Citty
               accept
               of
               peace
               ,
               without
               this
               condition
               .
            
             
               That
               in
               the
               auncient
               Church
               ,
               for
               a
               long
               time
               ,
               the
               election
               of
               Ministers
               remained
               in
               the
               power
               of
               the
               whole
               Church
               or
               Congregation
               ,
               it
               is
               evident
               from
               
                 Cypr.
                 lib.
                 1.
                 epist.
                 4
                 &
                 68.
                 
                 August
                 .
                 epist.
                 100.
                 
                 L●…o
                 .
                 1.
                 epist.
                 〈◊〉
                 .
                 Socrat.
                 lib.
                 4.
                 cap.
                 30.
                 &
                 lib.
                 6.
                 cap.
                 2.
                 
                 Possidon
                 .
                 in
                 vita
                 Aug.
                 cap.
              
               4.
               
               The
               Testimonies
               and
               examples
               themselves
               for
               brevities
               cause
               I
               omit
               .
               As
               for
               the
               13.
               
               Canon
               of
               the
               Councell
               of
               Laodicea
               which
               forbiddeth
               to
               permit
               to
               the
               people
               the
               election
               of
               such
               as
               were
               to
               Minister
               at
               the
               Altar
               :
               we
               say
               with
               o
               Osiander
               that
               this
               Canon
               can
               not
               be
               approven
               ,
               except
               only
               in
               this
               respect
               ,
               that
               howbeit
               the
               peoples
               election
               and
               consent
               be
               necessary
               ,
               yet
               the
               election
               is
               not
               wholy
               and
               solly
               to
               be
               committed
               to
               them
               ,
               excluding
               the
               judgement
               and
               voice
               of
               the
               Cleargie
               .
               And
               that
               this
               is
               all
               which
               the
               Councell
               meant
               ,
               we
               judge
               with
               p
               Calvine
               &
               q
               Gerard.
               That
               this
               is
               the
               true
               interpretation
               of
               the
               Canon
               ,
               r
               Iunius
               proveth
               both
               by
               the
               words
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
                 permittere
                 turbis
              
               ,
               for
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               signifieth
               to
               quit
               and
               leave
               the
               whole
               matter
               to
               the
               fidelity
               and
               will
               of
               others
               ;
               and
               likewise
               by
               the
               common
               end
               and
               purpose
               of
               that
               
               Councell
               ,
               which
               was
               to
               represse
               certaine
               faults
               of
               the
               People
               ,
               which
               had
               prevailed
               through
               custome
               :
               Indeed
               ,
               if
               the
               whoole
               matter
               were
               alltogither
               left
               to
               the
               people
               ,
               contentions
               and
               confusions
               might
               be
               feared
               .
               But
               whiles
               wee
               plead
               for
               the
               election
               of
               people
               wee
               adde
               .
            
             
               1.
               
               Let
               the
               Cleargie
               of
               the
               adjacent
               bounds
               in
               their
               Presbyteriall
               Assembly
               ,
               trie
               and
               judge
               who
               are
               fit
               for
               the
               Ministery
               ;
               thereafter
               let
               a
               certaine
               number
               of
               those
               who
               are
               by
               them
               approven
               as
               fit
               ,
               be
               offered
               and
               propounded
               to
               the
               vacand
               Church
               ,
               that
               a
               free
               election
               may
               be
               made
               of
               some
               one
               of
               that
               number
               ,
               provyding
               alwayes
               that
               if
               the
               Church
               or
               Congregation
               have
               any
               reall
               reason
               for
               refusing
               the
               persons
               nominat
               and
               offered
               unto
               them
               ,
               and
               for
               choosing
               of
               others
               ,
               their
               lawfull
               desires
               be
               herein
               yeelded
               unto
               .
            
             
               2.
               
               Even
               when
               it
               comes
               to
               the
               election
               ,
               yet
               
                 populus
                 non
                 solus
                 judicat
              
               ,
               
               
                 sed
                 pr●…unte
                 &
                 modera●…e
                 actionem
                 Clero
                 &
                 Presbyterio
                 ,
              
               let
               the
               Elders
               of
               the
               Congregation
               ,
               togither
               with
               some
               of
               the
               Cleargie
               concurring
               with
               them
               ,
               moderat
               the
               action
               ,
               and
               goe
               before
               the
               body
               of
               the
               people
               .
            
             
               Would
               to
               God
               that
               these
               things
               were
               observed
               by
               all
               who
               desire
               the
               worthy
               office
               of
               a
               Pastor
               !
               For
               neither
               the
               Patrons
               Presentation
               ;
               nor
               the
               Cleargies
               Nomination
               ,
               Examination
               ,
               and
               Recommendation
               ,
               nor
               the
               Bishops
               laying
               on
               of
               hands
               ,
               and
               giving
               of
               Institution
               ,
               nor
               all
               these
               put
               togither
               ,
               can
               make
               up
               to
               a
               man
               his
               calling
               to
               be
               a
               Pastor
               to
               such
               or
               such
               a
               particular
               Flocke
               ,
               without
               their
               owne
               free
               election
               .
               Even
               as
               in
               those
               places
               where
               Princes
               are
               elected
               ,
               the
               election
               gives
               them
               
                 jus
                 ad
                 rem
              
               (
               as
               they
               speake
               )
               without
               which
               ,
               the
               inauguration
               can
               never
               give
               them
               
                 jus
                 in
                 re
              
               :
               so
               a
               man
               hath
               from
               his
               election
               power
               to
               bee
               a
               Pastor
               ,
               so
               farre
               as
               concerneth
               
                 jus
                 ad
                 rem
              
               ,
               and
               Ordination
               only
               applieth
               him
               to
               the
               actuall
               exercing
               of
               his
               pastorall
               office
               ,
               which
               Ordination
               ought
               to
               be
               given
               to
               him
               only
               who
               is
               elected
               ,
               and
               that
               because
               he
               is
               elected
               .
               And
               of
               him
               who
               is
               obtruded
               and
               thrust
               upon
               a
               people
               ,
               without
               their
               owne
               election
               ,
               it
               is
               well
               said
               by
               
                 (
                 t
                 )
                 Zanehius
              
               ,
               that
               he
               can
               neither
               with
               a
               good
               conscience
               exercise
               his
               Ministery
               ,
               nor
               yet
               be
               profitable
               to
               the
               People
               ,
               because
               they
               will
               not
               willingly
               heare
               him
               ,
               nor
               submit
               themselves
               unto
               him
               .
            
             
               Furthermore
               ,
               because
               Patronages
               and
               Presentations
               to
               Benefices
               ,
               doe
               often
               prejudge
               the
               free
               and
               lawfull
               election
               which
               Gods
               Word
               craveth
               ,
               therefore
               the
               second
               booke
               of
               Discipline
               Chap.
               12.
               albeit
               it
               permitteth
               and
               alloweth
               the
               auncient
               Patrones
               of
               Prebendaries
               and
               such
               Benefices
               as
               have
               not
               
                 curam
                 animarum
              
               ,
               to
               reserve
               their
               Patronages
               ,
               and
               to
               dispone
               thereupon
               to
               Schollers
               and
               Bursers
               ,
               yet
               it
               craveth
               rightly
               that
               presentations
               to
               Benefices
               that
               have
               
                 curam
                 animarum
              
               ,
               may
               have
               no
               place
               in
               this
               light
               of
               Reformation
               .
               Not
               that
               we
               thinke
               ,
               a
               man
               presented
               to
               a
               Benefice
               that
               hath
               
                 curam
                 
                 animarum
              
               ,
               can
               not
               be
               lawfully
               elected
               :
               But
               because
               of
               the
               often
               and
               ordinary
               abuse
               of
               this
               unnecessary
               custome
               ,
               we
               could
               wish
               it
               abolished
               by
               Princes
               .
            
             
               It
               followeth
               to
               speake
               of
               Ordination
               ,
               wherein
               with
               v
               Calvin
               ,
               x
               Iunius
               ,
               y
               
                 Gersomus
                 Bucerus
              
               ,
               and
               other
               learned
               men
               ,
               we
               distinguish
               betwixt
               the
               act
               of
               it
               ,
               and
               the
               rite
               of
               it
               .
               The
               act
               of
               Ordination
               standeth
               in
               the
               mission
               or
               the
               deputation
               of
               a
               man
               to
               an
               Ecclesiasticall
               function
               ,
               with
               power
               and
               auctority
               to
               performe
               the
               same
               .
               And
               thus
               are
               Pastors
               ordained
               when
               they
               are
               sent
               to
               a
               people
               with
               power
               to
               preach
               the
               Word
               ,
               minister
               the
               Sacraments
               ,
               and
               exerce
               Ecclesiasticall
               Discipline
               among
               them
               .
               For
               z
               
                 How
                 shall
                 they
                 Preach
                 except
                 they
                 bee
                 sent
                 ?
              
               unto
               which
               mission
               or
               ordination
               ,
               neither
               praier
               nor
               imposition
               of
               hands
               ,
               nor
               any
               other
               of
               the
               Churches
               rites
               ,
               is
               essentiall
               and
               necessary
               ,
               as
               a
               the
               Archbishop
               of
               Spalato
               sheweth
               ,
               who
               placeth
               the
               essentiall
               act
               of
               Ordination
               in
               
                 missionè
                 potestativa
              
               ,
               or
               à
               simple
               deputation
               and
               application
               of
               à
               Minister
               to
               his
               Ministeriall
               function
               ,
               with
               power
               to
               performe
               it
               .
               This
               may
               be
               done
               saith
               he
               by
               word
               alone
               ,
               without
               any
               other
               Ceremony
               ,
               in
               such
               sort
               that
               the
               fact
               should
               hold
               ,
               and
               the
               ordination
               thus
               given
               should
               be
               valid
               enough
               .
               When
               a
               man
               is
               elected
               by
               the
               suffrages
               of
               the
               Church
               ,
               then
               his
               Ordination
               is
               
                 Quasi
                 solennis
                 missio
                 in
                 possessionem
                 honoris
                 illius
                 ,
                 ex
                 decreto
                 ,
              
               saith
               b
               Iunius
               .
               c
               Chemnitius
               noteth
               ,
               that
               when
               Christ
               after
               he
               had
               chosen
               his
               twelve
               Apostles
               ,
               ordained
               them
               to
               preach
               the
               Gospell
               ,
               to
               cast
               out
               Divells
               ,
               and
               to
               heale
               diseases
               ,
               we
               read
               of
               no
               Ceremony
               used
               in
               this
               Ordination
               ,
               but
               only
               that
               Christ
               gave
               them
               power
               to
               preach
               ,
               to
               heale
               ,
               and
               to
               cast
               out
               Divells
               ,
               and
               so
               sent
               them
               away
               to
               the
               worke
               .
               And
               howsoever
               the
               Church
               hath
               for
               order
               and
               decency
               used
               some
               rite
               in
               Ordination
               ,
               yet
               there
               is
               no
               such
               rite
               to
               be
               used
               with
               opinion
               of
               necessity
               ,
               or
               as
               appointed
               by
               Christ
               or
               his
               Apostles
               .
               When
               our
               Writers
               prove
               against
               Papists
               ,
               that
               Order
               is
               no
               Sacrament
               ,
               this
               is
               one
               of
               their
               Arguments
               ,
               that
               there
               is
               no
               rite
               instituted
               in
               the
               new
               Testament
               ,
               to
               to
               be
               used
               in
               the
               giving
               of
               Orders
               .
               Yet
               because
               imposition
               of
               hands
               was
               used
               in
               Ordination
               ,
               not
               only
               by
               the
               Apostles
               who
               had
               power
               to
               give
               extraordinarly
               the
               gifts
               of
               the
               holy
               Ghost
               ,
               but
               likewise
               by
               the
               Presbytery
               or
               company
               of
               Elders
               ,
               and
               Timothy
               did
               not
               only
               receive
               the
               gift
               that
               was
               in
               him
               ,
               d
               by
               the
               laying
               on
               of
               Pauls
               hands
               ,
               as
               the
               meane
               ,
               but
               also
               e
               with
               the
               laying
               on
               of
               the
               hands
               of
               the
               Presbytery
               ,
               as
               the
               rite
               and
               signe
               of
               his
               Ordination
               ;
               therefore
               the
               Church
               in
               the
               after
               ages
               hath
               still
               kept
               and
               used
               the
               same
               rite
               in
               Ordination
               .
               Which
               rite
               shall
               with
               our
               leave
               be
               yet
               retained
               in
               the
               Church
               ,
               provyding
               ,
               1.
               
               It
               be
               not
               used
               with
               opinion
               of
               necessity
               ,
               for
               that
               the
               Church
               hath
               full
               liberty
               either
               to
               use
               any
               other
               decent
               rite
               (
               not
               beeing
               determined
               by
               the
               Word
               to
               any
               one
               )
               or
               else
               to
               use
               no
               rite
               at
               all
               ,
               beside
               a
               publike
               declaration
               ,
               that
               the
               person
               there
               presented
               ,
               is
               called
               and
               appointed
               to
               serve
               the
               Church
               in
               the
               Pastorall
               office
               ,
               
               togither
               with
               exhortation
               to
               the
               said
               person
               ,
               and
               the
               commending
               of
               him
               to
               the
               grace
               of
               God
               ,
               the
               Church
               not
               beeing
               tied
               by
               the
               Word
               to
               use
               any
               rite
               at
               all
               in
               the
               giving
               of
               Ordination
               .
               2.
               
               That
               it
               be
               not
               used
               as
               a
               sacred
               significant
               Ceremony
               to
               represent
               and
               signify
               ,
               either
               the
               delivering
               to
               the
               person
               ordained
               ,
               auctority
               to
               Preach
               and
               to
               Minister
               the
               Sacraments
               ,
               or
               the
               consecration
               and
               mancipation
               of
               him
               to
               the
               holy
               Ministery
               ,
               or
               lastly
               Gods
               bestowing
               of
               the
               gifts
               of
               his
               Spirit
               upon
               him
               ,
               togither
               with
               his
               powerfull
               protection
               and
               gracious
               preservation
               in
               the
               performing
               of
               the
               workes
               of
               his
               caling
               ;
               but
               only
               as
               a
               morall
               signe
               ,
               solemnely
               to
               designe
               and
               point
               out
               the
               person
               ordained
               :
               which
               also
               was
               one
               of
               the
               ends
               and
               uses
               ,
               whereunto
               this
               rite
               of
               laying
               on
               of
               hands
               was
               applyed
               by
               the
               Apostles
               themselves
               ,
               as
               f
               Chemnitius
               sheweth
               .
               And
               so
               Ioshua
               was
               designed
               and
               knowen
               to
               the
               people
               of
               Israel
               ,
               as
               the
               man
               appointed
               to
               be
               the
               successor
               of
               Moses
               ,
               by
               that
               very
               signe
               ,
               g
               that
               Moses
               laid
               his
               hands
               on
               him
               .
            
             
               As
               a
               sacred
               significant
               Ceremony
               we
               may
               not
               use
               it
               .
               1.
               
               Because
               h
               it
               hath
               beene
               proven
               ,
               that
               men
               may
               never
               at
               their
               pleasure
               ascribe
               to
               any
               rite
               whatsoever
               ,
               a
               holy
               signification
               of
               some
               mistery
               of
               Faith
               or
               duty
               of
               Piety
               .
               The
               Apostles
               indeed
               by
               the
               laying
               on
               of
               their
               hands
               ,
               did
               signify
               their
               giving
               of
               the
               gift
               of
               the
               holy
               Ghost
               :
               but
               now
               as
               the
               miracle
               so
               the
               mistery
               hath
               ceased
               ,
               and
               the
               Church
               not
               having
               such
               power
               to
               make
               the
               signification
               answere
               to
               the
               signe
               ,
               if
               now
               a
               sacred
               or
               misticall
               signification
               be
               placed
               in
               the
               rite
               ,
               it
               is
               but
               an
               emptie
               and
               void
               signe
               ,
               and
               rather
               minicall
               then
               misticall
               .
               2.
               
               All
               such
               sacred
               rites
               ,
               as
               have
               beene
               notoriously
               abused
               to
               superstition
               ,
               if
               they
               have
               no
               necessary
               use
               ,
               ought
               to
               be
               abolished
               ,
               as
               i
               we
               have
               also
               proven
               .
               Therefore
               if
               imposition
               of
               hands
               in
               Ordination
               ,
               be
               accounted
               and
               used
               as
               a
               sacred
               rite
               ,
               and
               as
               having
               a
               sacred
               signification
               ,
               (
               the
               use
               of
               it
               not
               beeing
               necessary
               ,
               )
               it
               becommeth
               unlawfull
               ,
               by
               reason
               of
               the
               by-gone
               and
               present
               superstitious
               abuse
               of
               the
               same
               in
               Poperie
               .
            
             
               Now
               the
               right
               and
               power
               of
               giving
               Ordination
               to
               the
               Ministers
               of
               the
               Church
               ,
               belongeth
               primarly
               and
               wholly
               to
               Christ
               ,
               who
               communicateth
               the
               same
               with
               his
               Bride
               the
               Church
               .
               Both
               the
               Bridegroome
               for
               his
               part
               ,
               and
               the
               Bride
               for
               her
               part
               ,
               have
               delivered
               this
               power
               of
               Ordination
               to
               the
               Presbytery
               jure
               DIVINO
               .
               Afterward
               the
               Presbytry
               conferred
               ,
               
                 jure
                 humano
              
               ,
               this
               power
               upon
               them
               ,
               who
               were
               specially
               called
               Bishops
               .
               Whence
               the
               tyrannicall
               usurpation
               of
               Bishops
               ,
               hath
               in
               processe
               of
               time
               followed
               ,
               claiming
               the
               proper
               right
               and
               the
               ordinary
               possession
               of
               that
               ,
               which
               at
               first
               they
               had
               only
               by
               free
               concession
               .
               And
               thus
               that
               great
               Divine
               k
               
                 Franciscus
                 Iunius
              
               ,
               deriveth
               the
               power
               of
               Ordination
               .
               All
               which
               ,
               that
               it
               may
               be
               plaine
               unto
               us
               ,
               let
               us
               observe
               foure
               severall
               passages
               .
            
             
               1.
               
               l
               The
               wholle
               Church
               hath
               the
               power
               of
               Ordination
               communicated
               
               to
               her
               from
               Christ
               ,
               to
               whom
               it
               wholy
               pertaineth
               .
               For
               ,
               1.
               
               It
               is
               most
               certaine
               (
               and
               among
               our
               Writers
               agreed
               upon
               ,
               )
               that
               to
               the
               whole
               Church
               collectively
               taken
               ,
               Christ
               hath
               delivered
               the
               keyes
               of
               the
               Kingdome
               of
               Heaven
               ,
               with
               power
               to
               use
               the
               same
               ,
               promising
               l
               that
               whatsoever
               the
               Church
               bindeth
               on
               Earth
               ,
               shall
               be
               bound
               in
               Heaven
               ,
               &
               whatsoever
               shee
               looseth
               on
               Earth
               ,
               shall
               be
               loosed
               in
               Heaven
               .
               Therfore
               he
               hath
               also
               delivered
               unto
               the
               whole
               Church
               ,
               power
               to
               call
               &
               ordaine
               Ministers
               for
               using
               the
               keyes
               :
               otherwise
               the
               promise
               might
               be
               made
               void
               ,
               because
               the
               Ministers
               which
               shee
               now
               hath
               ,
               may
               faile
               .
               2.
               
               Christ
               hath
               appointed
               a
               certaine
               and
               a
               ordinary
               way
               ,
               how
               the
               Church
               may
               provide
               her selfe
               of
               Ministers
               ,
               and
               so
               may
               have
               ever
               in
               her selfe
               the
               meanes
               of
               grace
               and
               comfort
               sufficient
               to
               her self
               ,
               according
               to
               that
               of
               m
               the
               Apostle
               ,
               
                 All
                 things
                 are
                 yours
                 ,
                 whether
                 Paul
                 ,
                 or
                 Apollo
                 ,
                 &c.
                 
              
               But
               if
               shee
               had
               not
               the
               power
               of
               ordaining
               Ministers
               unto
               her self
               ,
               when
               shee
               needeth
               ,
               then
               might
               shee
               some
               times
               be
               deprived
               of
               such
               an
               ordinary
               &
               certaine
               way
               of
               provyding
               her self
               .
               3.
               
               When
               the
               Ministery
               of
               the
               Church
               faileth
               or
               is
               wanting
               ,
               Christian
               people
               have
               power
               to
               exerce
               that
               act
               of
               ordination
               ,
               which
               is
               necessary
               to
               the
               making
               of
               a
               Minister
               .
               n
               
                 D.
                 Fulke
              
               sheweth
               out
               of
               Ruffinus
               and
               Theodoret
               ,
               that
               Aede●…
               and
               ●…rumentius
               ,
               being
               but
               privat
               men
               ,
               by
               preaching
               of
               the
               Gospell
               ,
               converted
               a
               great
               Nation
               of
               the
               Indians
               .
               And
               that
               the
               Nation
               of
               the
               Iberians
               being
               converted
               by
               a
               captive
               woman
               ,
               the
               King
               and
               the
               Queene
               became
               Teachers
               of
               the
               Gospell
               to
               the
               people
               .
               And
               might
               not
               then
               the
               Church
               in
               those
               places
               ,
               both
               elect
               and
               ordaine
               Ministers
               ?
            
             
               2.
               
               The
               Church
               hath
               by
               Divine
               institution
               delivered
               the
               Power
               of
               ordaining
               ordinary
               Ministers
               ,
               to
               the
               Preshitery
               ,
               whereof
               the
               Church
               consisteth
               representativè
               .
               And
               so
               saith
               o
               Paraus
               ,
               that
               the
               power
               of
               mission
               (
               which
               is
               Ordination
               )
               belongeth
               to
               the
               Presbitery
               -
               Scriptura
               saith
               p
               
                 Balduin
                 ,
                 ordinationem
                 tribuit
                 toti
                 Presbyterio
                 ,
                 non
                 s●…rsim
                 Episcope
                 .
              
               With
               whom
               say
               q
               the
               Professours
               of
               Leiden
               in
               like
               manner
               .
               Now
               when
               the
               Divines
               of
               Germany
               ,
               and
               Belgia
               ,
               speake
               of
               a
               Presbitery
               ,
               they
               understand
               such
               a
               company
               as
               hath
               in
               it
               both
               those
               two
               sorts
               of
               Elders
               ,
               which
               we
               spake
               of
               ,
               viz.
               some
               ,
               who
               labour
               in
               the
               Word
               and
               Doctrine
               ,
               whom
               the
               Apostle
               calleth
               Bishops
               :
               and
               others
               ,
               who
               labour
               onely
               in
               Discipline
               .
               The
               Apostolicke
               and
               Primitive
               times
               knew
               neither
               Parishionall
               nor
               Diocaesan
               Churches
               .
               Christians
               lived
               then
               ,
               in
               Cities
               onely
               ,
               not
               in
               Villages
               ,
               because
               of
               the
               persecution
               .
               And
               it
               is
               to
               be
               remembred
               ,
               that
               in
               
                 Rome
                 ,
                 Corinth
                 ,
                 Ephesus
                 ,
                 Colosse
                 ,
                 Philippi
                 ,
                 Thessalonica
                 ,
              
               and
               such
               other
               Cities
               inhabited
               by
               Christians
               ,
               there
               were
               moe
               Pastors
               then
               one
               .
               r
               The
               Apostle
               called
               unto
               him
               the
               Elders
               (
               not
               Elder
               )
               of
               the
               Church
               of
               Ephesus
               .
               s
               He
               writeth
               to
               the
               Bishops
               (
               not
               Bishop
               )
               of
               the
               Church
               at
               Philippi
               t
               He
               biddeth
               the
               Thessalonians
               know
               them
               (
               not
               him
               )
               which
               laboured
               among
               them
               .
               Now
               that
               number
               of
               Pastors
               or
               Bishops
               which
               was
               
               in
               one
               City
               ,
               did
               in
               common
               governe
               all
               the
               Churches
               within
               that
               City
               ,
               and
               there
               was
               not
               any
               one
               Pastor
               ,
               who
               by
               himselfe
               governed
               a
               certaine
               part
               of
               the
               City
               ,
               peculiarly
               assigned
               to
               his
               charge
               :
               to
               which
               purpose
               u
               the
               Apostle
               exhorteth
               the
               Elders
               of
               the
               Church
               of
               Ephesus
               ,
               to
               take
               heed
               to
               all
               the
               flocke
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               And
               to
               the
               same
               purpose
               it
               is
               said
               by
               x
               Hierome
               ,
               that
               before
               schismes
               and
               divisions
               were
               by
               the
               Divels
               instigation
               made
               in
               Religion
               ,
               
                 communi
                 Presbiterorum
                 consilio
                 Ecclesiae
                 gubernabantur
              
               .
            
             
               This
               number
               of
               Preaching
               Elders
               in
               one
               City
               ,
               togither
               with
               those
               Elders
               which
               in
               the
               same
               City
               laboured
               for
               Discipline
               onely
               ,
               y
               made
               up
               that
               company
               which
               the
               Apostle
               ,
               1
               Tim.
               4.
               14.
               calleth
               a
               Presbytery
               ,
               and
               which
               gave
               Ordination
               to
               the
               Ministers
               of
               the
               Church
               .
               To
               the
               whole
               Presbitery
               ,
               made
               up
               of
               those
               two
               sorts
               of
               Elders
               ,
               belonged
               the
               act
               of
               Ordination
               ,
               which
               is
               mission
               ,
               z
               howbeit
               the
               Rite
               ,
               which
               was
               imposition
               of
               hands
               ,
               belonged
               to
               those
               Elders
               alone
               which
               laboured
               in
               the
               Word
               and
               Doctrine
               .
               And
               so
               wee
               are
               to
               understand
               that
               which
               the
               Apostle
               there
               saith
               ,
               of
               the
               Presbiteries
               laying
               on
               of
               hands
               upon
               Timothy
               .
               As
               for
               a
               
                 D.
                 Downams
              
               two
               glosses
               upon
               that
               place
               ,
               which
               he
               borroweth
               from
               Bellarmine
               ,
               and
               whereby
               he
               thinketh
               to
               elude
               our
               Argument
               ,
               we
               thanke
               b
               
                 D.
                 Forbesse
              
               for
               confuting
               them
               .
               
                 Quod
                 autem
                 ,
                 &c.
                 
                 But
                 whereas
              
               saith
               hee
               ,
               
                 some
                 have
                 expounded
                 the
                 Presbitery
                 in
                 this
                 place
                 ,
                 to
                 be
                 a
                 company
                 of
                 Bishops
                 ,
                 except
                 by
                 Bishops
                 thou
                 would
                 understand
                 simple
                 Presbiters
                 ,
                 it
                 is
                 a
                 violent
                 interpretation
                 ,
                 and
                 a
                 insolent
                 meaning
                 .
                 And
                 whereas
                 others
                 have
                 understood
                 the
                 degree
                 it selfe
                 of
                 Eldership
                 ,
                 this
                 can
                 not
                 sinnd
                 ,
                 for
                 the
                 degree
                 hath
                 not
                 hands
                 ,
                 but
                 hands
                 are
                 mens
                 .
              
               Wherefore
               the
               D.
               himselfe
               ,
               by
               the
               Presbitery
               whereof
               the
               Apostle
               speaketh
               ,
               understandeth
               ,
               (
               as
               we
               doe
               )
               
                 consessus
                 Presbiterorum
              
               .
            
             
               But
               since
               we
               can
               not
               find
               in
               the
               Apostles
               times
               ,
               any
               other
               Presbiterie
               or
               Assembly
               of
               Elders
               ,
               beside
               that
               which
               hath
               been
               spoken
               of
               ,
               how
               commeth
               it
               ,
               may
               some
               say
               ,
               that
               the
               Church
               of
               Scotland
               ,
               and
               other
               reformed
               Churches
               ,
               did
               appoint
               two
               sorts
               of
               Presbiteriall
               Assemblies
               ,
               one
               (
               which
               here
               we
               call
               Sessions
               )
               wherein
               the
               Pastor
               of
               the
               Parish
               ,
               togither
               with
               those
               Elders
               within
               the
               same
               ,
               whom
               the
               Apostle
               calleth
               Governements
               and
               Presidents
               ,
               put
               order
               to
               the
               Governement
               of
               that
               Congregation
               ;
               another
               (
               which
               here
               we
               call
               Presbiteries
               )
               wherein
               the
               Pastors
               of
               sundry
               Churches
               lying
               neare
               togither
               ,
               doe
               assemble
               themselves
               ?
               Which
               difficulty
               yet
               more
               increaseth
               ,
               if
               it
               be
               objected
               ,
               that
               neither
               of
               these
               two
               ,
               doth
               in
               all
               points
               answer
               or
               comforme
               it self
               ,
               unto
               that
               primitive
               forme
               of
               Presbitery
               ,
               whereof
               we
               spake
               .
               Ans.
               The
               division
               and
               multiplication
               of
               Parishes
               ,
               and
               the
               appointment
               of
               particular
               Pastors
               to
               the
               peculiar
               oversight
               of
               particular
               flockes
               ,
               togither
               with
               the
               Plantation
               of
               Churches
               in
               Villages
               ,
               as
               well
               as
               in
               Cities
               ,
               hath
               made
               it
               impossible
               
               for
               us
               to
               be
               served
               ,
               with
               that
               onely
               one
               forme
               of
               a
               Presbitery
               ,
               which
               was
               constitute
               in
               the
               Apostles
               times
               .
               But
               this
               difference
               of
               the
               times
               beeing
               (
               as
               it
               ought
               to
               be
               )
               admitted
               ,
               for
               a
               inevitable
               cause
               of
               the
               difference
               of
               the
               former
               ,
               both
               those
               two
               formes
               of
               Presbyteriall
               meetings
               appointed
               by
               the
               Church
               of
               Scotland
               ,
               doe
               not
               onely
               necessarily
               result
               from
               that
               one
               Apostolicke
               forme
               ,
               but
               likewise
               (
               the
               actions
               of
               them
               both
               beeing
               laid
               togither
               )
               doe
               accomplish
               all
               these
               ordinary
               Ecclesiasticall
               functions
               ,
               which
               were
               by
               it
               performed
               .
            
             
               And
               first
               ,
               Sessions
               have
               a
               necessary
               use
               ,
               because
               the
               Pastors
               and
               those
               Elders
               who
               assist
               them
               in
               the
               governing
               of
               their
               Flockes
               ,
               must
               as
               well
               conjunctly
               as
               severally
               ,
               as
               well
               publikely
               and
               privately
               ,
               governe
               ,
               admonish
               ,
               rebuke
               ,
               censure
               ,
               &c.
               
               As
               for
               Presbiteries
               ,
               because
               the
               Parishes
               beeing
               divided
               ,
               in
               most
               places
               there
               is
               but
               one
               Pastor
               in
               a
               Parish
               ,
               except
               there
               should
               be
               a
               meeting
               of
               a
               number
               of
               Pastors
               out
               of
               divers
               Parishes
               ,
               neither
               could
               triall
               be
               well
               had
               of
               the
               groweth
               or
               decay
               of
               the
               Gifts
               ,
               Graces
               ,
               and
               utterance
               of
               every
               Pastor
               ,
               for
               which
               purpose
               the
               ninth
               head
               of
               the
               first
               Booke
               of
               Discipline
               ,
               appointed
               the
               Ministers
               of
               adjacent
               Churches
               ,
               to
               meet
               togither
               at
               convenient
               times
               in
               Townes
               and
               publike
               places
               ,
               for
               the
               exercise
               of
               Prophecying
               and
               interpreting
               of
               Scripture
               ,
               according
               to
               that
               forme
               commended
               to
               the
               Church
               of
               Corinth
               .
               1
               Cor.
               14.
               29.
               30.
               31.
               32.
               
               Nor
               yet
               could
               the
               Churches
               bee
               governed
               by
               the
               common
               counsell
               and
               advice
               of
               Presbiters
               ,
               which
               beeing
               necessary
               by
               Apostolicke
               institution
               ,
               and
               beeing
               the
               foundation
               and
               ground
               of
               our
               Presbiteries
               ,
               it
               maketh
               them
               necessary
               too
               .
            
             
               3.
               
               After
               that
               the
               golden
               age
               of
               the
               Apostles
               was
               spent
               and
               away
               ,
               Presbyteries
               finding
               themselves
               disturbed
               with
               emulations
               ,
               contentions
               ,
               and
               factions
               ;
               for
               unities
               sake
               ,
               choosed
               one
               of
               their
               number
               ,
               to
               preside
               among
               them
               ,
               and
               to
               conferre
               ,
               in
               name
               of
               the
               rest
               ,
               the
               rite
               &
               signe
               of
               initiation
               (
               which
               was
               imposition
               of
               hands
               )
               on
               them
               whom
               they
               ordained
               Ministers
               .
               This
               honour
               did
               the
               Presbytery
               yeeld
               to
               him
               who
               was
               specially
               and
               peculiarly
               called
               Bishop
               ,
               
                 jure
                 humano
              
               :
               yet
               the
               act
               of
               Ordination
               they
               still
               reserved
               in
               their
               owne
               power
               .
               And
               wheresoever
               the
               act
               doth
               thus
               remaine
               in
               the
               power
               of
               the
               whole
               Presbytery
               ,
               the
               conferring
               of
               the
               outward
               signe
               or
               rite
               by
               one
               in
               name
               of
               the
               rest
               ,
               none
               of
               us
               condemneth
               ,
               as
               may
               be
               seene
               in
               
                 Beza
                 ,
                 Didoclavius
              
               ,
               and
               
                 Gersonus
                 Bucerus
              
               .
               Neither
               is
               there
               any
               more
               meant
               by
               c
               Hierome
               ,
               whiles
               he
               saith
               .
               
                 What
                 doth
                 a
                 Bishop
                 ,
                 (
                 ordination
                 beeing
                 excepted
                 ,
                 )
                 vvhich
                 a
                 Presbyter
                 may
                 not
                 doe
                 ?
              
               For
               ,
               1.
               
               He
               speaketh
               not
               of
               the
               act
               of
               ordination
               ,
               which
               remained
               in
               the
               power
               of
               the
               Presbytery
               ,
               but
               of
               the
               outward
               signe
               or
               rite
               ,
               d
               which
               synegdochically
               he
               calles
               Ordination
               .
               2.
               
               He
               speaketh
               only
               of
               the
               custome
               of
               that
               time
               ,
               and
               not
               of
               any
               Divine
               institution
               :
               for
               that
               the
               imposition
               of
               hands
               pertained
               to
               the
               Bishop
               alone
               ,
               not
               by
               Divine
               institution
               ,
               but
               only
               by
               Ecclesiasticall
               custome
               ,
               e
               Iunius
               proveth
               out
               of
               
                 Tertullian
                 ,
                 Hierome
              
               ,
               and
               Ambrose
               .
            
             
             
               4.
               
               Afterward
               Bishops
               beganne
               to
               appropriat
               to
               themselves
               ,
               that
               power
               which
               pertained
               unto
               them
               
                 jur●…
                 devoluto
              
               ,
               as
               if
               it
               had
               beene
               their
               owne
               
                 jure
                 proprio
              
               .
               Yet
               so
               ,
               that
               some
               vestigies
               of
               the
               auncient
               order
               have
               still
               remained
               .
               For
               both
               Augustine
               and
               Ambrose
               (
               whose
               words
               most
               plaine
               to
               this
               purpose
               ,
               are
               cited
               by
               f
               
                 D.
                 Forbesse
              
               )
               testify
               ,
               that
               in
               their
               time
               ,
               in
               Alexandria
               ,
               and
               all
               Aegypt
               ,
               the
               Presbyters
               gave
               Ordination
               ,
               when
               a
               Bishop
               was
               not
               present
               .
               g
               The
               Canon
               Law
               ordaineth
               ,
               that
               in
               giving
               of
               Ordination
               ,
               Presbyters
               lay
               on
               their
               hands
               ,
               togither
               with
               the
               Bishops
               hands
               .
               And
               it
               is
               holden
               by
               many
               Papists
               ,
               (
               of
               whom
               h
               
                 D.
                 Forbesse
              
               alledgeth
               some
               for
               the
               same
               point
               )
               that
               any
               simple
               Presbyter
               ,
               (
               whom
               they
               call
               a
               Priest
               )
               may
               with
               the
               Popes
               commandement
               or
               concession
               ,
               give
               valid
               Ordination
               .
               That
               which
               maketh
               them
               graunt
               so
               much
               ,
               is
               ,
               because
               they
               dare
               not
               denie
               that
               Presbyters
               have
               the
               power
               of
               ordination
               ,
               
                 jure
                 Divino
              
               .
               Yea
               saith
               i
               
                 Panormitanus
                 .
                 Olim
                 Presbyteri
                 in
                 communi
                 regebant
                 Ecclesiam
                 ,
                 &
                 ordinabant
                 Sacerdotes
                 .
              
               The
               Doctor
               himself
               holdeth
               .
               that
               one
               simple
               Presbyter
               ,
               howsoever
               having
               ,
               by
               vertue
               of
               his
               Presbyteriall
               order
               ,
               power
               to
               give
               Ordination
               ,
               
                 quo
                 ad
                 actum
                 primum
                 five
                 aptitudinem
                 ,
              
               yet
               
                 quo
                 ad
                 exercitium
              
               can
               not
               validly
               give
               Ordination
               ,
               without
               a
               commission
               from
               the
               Bishop
               ,
               or
               from
               the
               Presbytery
               ,
               if
               either
               there
               be
               no
               Bishop
               ,
               or
               else
               he
               be
               a
               Hereticke
               and
               Wolfe
               .
               But
               I
               would
               learne
               ,
               why
               may
               not
               the
               Presbytery
               validly
               Ordaine
               ,
               either
               by
               themselves
               ,
               or
               by
               any
               one
               Presbyter
               with
               commission
               and
               power
               from
               them
               ,
               even
               where
               there
               is
               a
               Bishop
               (
               and
               he
               no
               Hereticke
               )
               who
               consenteth
               not
               thereto
               :
               for
               k
               the
               D.
               acknowledgeth
               ,
               that
               not
               only
               
                 quo
                 ad
                 aptitudinem
              
               ,
               but
               even
               
                 quo
                 ad
                 plenariam
                 ordinationis
                 executionem
              
               ,
               the
               same
               power
               pertaineth
               to
               the
               Presbytery
               collegialiter
               ,
               which
               he
               alledgeth
               ,
               (
               but
               proveth
               not
               )
               that
               the
               Apostles
               gave
               to
               Bishops
               personaliter
               .
            
             
               Now
               from
               all
               these
               things
               ,
               Princes
               may
               learne
               how
               to
               reforme
               their
               owne
               and
               the
               Prelats
               usurpation
               ,
               and
               how
               to
               reduce
               the
               orders
               and
               vocation
               of
               Ecclesiasticall
               persons
               ,
               unto
               conformity
               with
               the
               Apostolicke
               &
               Primitive
               patterne
               ,
               from
               which
               if
               they
               goe
               on
               either
               to
               injoyne
               ,
               or
               to
               permit
               a
               departing
               ,
               we
               leave
               them
               to
               be
               judged
               by
               the
               King
               of
               terrours
               .
            
          
           
             
               DISGRESSION
               II.
               
            
             
               Of
               the
               convocation
               and
               moderation
               of
               Synods
               .
            
             
               TOuching
               the
               convocation
               of
               Synods
               ,
               wee
               resolve
               with
               l
               the
               Professours
               of
               Leiden
               ;
               that
               if
               a
               Prince
               doe
               so
               much
               as
               tollerat
               the
               order
               and
               regiment
               of
               the
               Church
               to
               be
               pubpublike
               ,
               
               his
               consent
               and
               auctority
               should
               be
               craved
               ,
               &
               he
               may
               also
               designe
               the
               time
               ,
               place
               ,
               and
               other
               circumstances
               .
               m
               But
               much
               more
               ,
               if
               he
               be
               a
               Christian
               and
               Orthodoxe
               Prince
               ,
               should
               his
               consent
               ,
               auctority
               ,
               help
               ,
               protection
               ,
               &
               saffeguard
               be
               sought
               &
               graunted
               .
               n
               And
               that
               according
               to
               the
               example
               ,
               both
               of
               godly
               Kings
               in
               the
               old
               Testament
               ,
               and
               of
               Christian
               Emperours
               and
               Kings
               111
               the
               New.
               o
               Chiefly
               then
               ,
               and
               justly
               ,
               the
               Magistrat
               may
               and
               ought
               to
               urge
               and
               require
               Synodes
               ,
               when
               they
               of
               the
               Ecclesiasticall
               order
               cease
               from
               doing
               their
               duty
               .
               p
               
                 Veruntamen
                 si
                 contra
                 ,
                 &c.
                 Neverthelesse
              
               say
               they
               ,
               
                 if
                 contrarywise
                 ,
                 the
                 Magistrat
                 be
                 an
                 enemy
                 and
                 persecuter
                 of
                 the
                 Church
                 ,
                 and
                 of
                 true
                 Religion
                 ,
                 or
                 cease
                 to
                 doe
                 his
                 duty
                 ,
                 that
                 is
                 to
                 wit
                 ,
                 in
                 a
                 manifest
                 danger
                 of
                 the
                 Church
                 ,
                 the
                 Church
                 notwithstanding
                 ought
                 not
                 to
                 be
                 wanting
                 to
                 her self
                 ,
                 but
                 ought
                 to
                 use
                 the
                 right
                 and
                 auctority
                 of
                 convocation
                 ,
                 which
                 first
                 and
                 foremost
                 remaineth
                 with
                 the
                 rulers
                 of
                 the
                 Church
                 ,
                 as
                 may
                 be
                 seene
                 Act.
              
               15.
               
            
             
               But
               that
               this
               bee
               not
               thought
               a
               Tenet
               of
               Antiepiscopall
               Writters
               alone
               ,
               let
               us
               heart
               what
               is
               said
               ,
               by
               q
               one
               of
               our
               greatest
               Opposites
               .
               
                 Neque
                 defendi●…s
                 ita
                 ,
                 &c.
                 
                 Neither
                 doe
                 wee
                 so
                 defend
                 ,
                 that
                 this
                 right
                 of
                 convocating
                 Councelle
                 ,
                 pertaineth
                 to
                 Princes
                 ,
                 at
                 that
                 the
                 Ecclesiasticall
                 Prelats
                 may
                 no
                 way
                 ,
                 either
                 assemble
                 themselves
                 togither
                 by
                 mutuall
                 consent
                 ,
                 or
                 be
                 convocated
                 by
                 the
                 auctority
                 of
                 the
                 Metropolitan
                 ,
                 Pri●…t
                 ,
                 or
                 Patriarch
                 .
                 For
                 the
                 Apostles
                 did
                 celebrat
                 Councells
                 ,
                 without
                 any
                 convocation
                 of
                 Princes
                 .
                 So
                 many
                 Councells
                 as
                 were
                 celebrate
                 before
                 the
                 first
                 Ni●…ne
                 ,
                 were
                 vvithout
                 all
                 doubt
                 gathered
                 togither
                 ,
                 by
                 the
                 meanes
                 alone
                 of
                 Ecclesiasticall
                 Persons
                 :
                 for
                 to
                 vuhom
                 directly
                 the
                 Church
                 is
                 fully
                 committed
                 ,
                 they
                 ought
                 to
                 beare
                 the
                 care
                 of
                 the
                 Church
                 .
                 Yet
                 Princes
                 in
                 some
                 respect
                 ,
                 indirectly
                 ,
                 for
                 help
                 and
                 aide
                 ,
                 chiefly
                 then
                 vvhen
                 the
                 Prelats
                 neglect
                 to
                 convocat
                 Councells
                 ,
                 or
                 are
                 destitute
                 of
                 povver
                 for
                 doing
                 of
                 the
                 same
                 ,
                 of
                 dutymay
                 ,
                 &
                 use
                 to
                 convocat
                 them
                 .
              
               Where
               we
               see
               his
               judgement
               to
               be
               ,
               that
               the
               power
               of
               convocating
               Councells
               ,
               pertaineth
               directly
               to
               Ecclesiasticall
               persons
               ,
               and
               to
               Princes
               only
               indirectly
               ,
               for
               that
               they
               ought
               to
               give
               help
               and
               aide
               ,
               to
               the
               convocation
               of
               the
               same
               ,
               especially
               when
               Church
               men
               either
               will
               not
               ,
               or
               can
               not
               assemble
               themselves
               togither
               .
               His
               reasons
               whereupon
               he
               groundeth
               his
               judgement
               ,
               are
               two
               ,
               and
               those
               stronge
               ones
               .
            
             
               1.
               
               The
               Apostolicall
               Councells
               ,
               Act.
               6.
               2.
               
               &
               15.
               6.
               and
               so
               many
               as
               were
               assembled
               before
               the
               first
               Councell
               of
               Nice
               ,
               were
               not
               convocated
               by
               Princes
               ,
               but
               by
               Ecclesiasticall
               persons
               ,
               without
               the
               leave
               of
               Princes
               .
               Therefore
               in
               the
               like
               cases
               ,
               the
               Church
               ought
               to
               use
               the
               like
               liberty
               ,
               that
               is
               ,
               when
               there
               is
               need
               of
               Synods
               ,
               either
               for
               preventing
               ,
               or
               reforming
               some
               corruptions
               in
               the
               Doctrine
               or
               Policy
               of
               the
               Church
               ;
               and
               for
               avoiding
               such
               inconveniencies
               as
               may
               impede
               the
               course
               of
               the
               Gospell
               ,
               (
               Princes
               in
               the
               meane
               time
               beeing
               hostile
               Opposites
               to
               the
               trueth
               of
               God
               ,
               and
               to
               the
               purity
               of
               Religion
               ,
               )
               then
               to
               convocat
               the
               same
               ,
               without
               their
               auctority
               and
               leave
               .
            
             
             
               2.
               
               The
               Church
               is
               fully
               committed
               ,
               (
               and
               that
               directly
               )
               to
               the
               Ministers
               whom
               Christ
               hath
               set
               to
               rule
               over
               the
               same
               .
               Therefore
               they
               ought
               to
               take
               care
               and
               to
               provyde
               for
               all
               her
               necessities
               ,
               as
               these
               who
               must
               give
               a
               count
               ,
               &
               be
               answerable
               to
               God
               for
               any
               hurt
               which
               shee
               receiveth
               ,
               in
               things
               Spirituall
               or
               Ecclesiasticall
               ,
               for
               which
               (
               when
               they
               might
               )
               they
               did
               not
               provyde
               a
               remedie
               :
               Which
               beeing
               so
               ,
               it
               followeth
               ,
               that
               when
               Princes
               will
               neither
               convocat
               Synods
               ,
               nor
               consent
               to
               the
               convocating
               of
               thē
               ,
               yet
               if
               the
               convocating
               of
               a
               Synod
               ,
               be
               a
               necessary
               meane
               for
               healing
               of
               the
               Churches
               hurt
               ,
               and
               Ecclesiasticall
               Persons
               be
               able
               ,
               (
               through
               the
               happy
               occasion
               of
               a
               fit
               opportunity
               ,
               )
               synodically
               to
               assemble
               themselves
               ,
               in
               that
               case
               they
               ought
               by
               themselves
               to
               come
               togither
               ,
               unlesse
               one
               would
               say
               ,
               that
               Princes
               alone
               ,
               and
               not
               Pastors
               ,
               must
               give
               a
               count
               to
               God
               ,
               how
               it
               hath
               gone
               with
               the
               Church
               ,
               in
               matters
               Spirituall
               and
               Ecclesiasticall
               .
            
             
               If
               it
               be
               objected
               ,
               that
               our
               Divines
               mantaine
               against
               Papists
               ,
               that
               the
               right
               and
               power
               of
               convocating
               Synods
               pertaineth
               to
               Princes
               .
               Ans.
               And
               so
               say
               I
               ,
               but
               for
               making
               the
               purpose
               more
               plaine
               I
               adde
               three
               distinctions
               .
               1.
               
               In
               ordinary
               cases
               ,
               and
               when
               Princes
               are
               not
               enemies
               to
               the
               trueth
               and
               purity
               of
               the
               Gospell
               ,
               Ecclesiasticall
               Persons
               should
               not
               doe
               well
               to
               assemble
               themselves
               togither
               in
               a
               Synod
               ,
               except
               they
               be
               convocate
               with
               the
               auctority
               or
               consent
               of
               Princes
               .
               Yet
               as
               r
               Iunius
               sheweth
               ,
               in
               extraordinary
               cases
               ,
               and
               when
               the
               Magistrat
               will
               not
               concurre
               not
               joyne
               with
               the
               Church
               ,
               the
               Church
               may
               well
               assemble
               and
               come
               togither
               beside
               his
               knowledge
               ;
               and
               without
               his
               consent
               ,
               for
               that
               extraordinary
               evills
               must
               have
               extraordinary
               remedies
               .
               2.
               
               Ecclesiasticall
               persons
               may
               convocat
               Councells
               ,
               simply
               and
               by
               a
               spirituall
               power
               and
               jurisdiction
               :
               but
               to
               convocat
               them
               by
               a
               temporall
               and
               coactive
               power
               ,
               pertaineth
               to
               Princes
               onely
               .
               
                 Ecclesiasticall
                 Power
              
               (
               saith
               s
               the
               Archb.
               of
               
                 Spalato
                 )
                 ,
                 may
                 appoint
                 and
                 convocate
                 Councels
                 :
                 but
                 yet
                 the
                 Ecclesiasticall
                 Power
                 it selfe
                 cannot
                 with
                 any
                 effect
                 or
                 working
                 compell
                 Bishops
                 ,
                 especially
                 if
                 the
                 Bishops
                 of
                 another
                 Province
                 ,
                 or
                 Kingdome
                 ,
                 or
                 Patriarchship
                 ,
                 be
                 to
                 be
                 convocated
                 .
                 For
                 because
                 the
                 Church
                 can
                 works
                 by
                 her
                 censures
                 and
                 deprive
                 them
                 who
                 refuse
                 of
                 her
                 Communion
                 ,
                 if
                 they
                 come
                 not
                 ;
                 yet
                 they
                 shall
                 not
                 therefore
                 come
                 to
                 the
                 Councell
                 if
                 they
                 contemne
                 the
                 censure
                 Therefore
                 that
                 no
                 man
                 may
                 be
                 able
                 to
                 resist
                 ,
                 it
                 is
                 necessary
                 that
                 they
                 be
                 called
                 by
                 a
                 coactive
                 auctority
                 ,
                 which
                 can
                 constraine
                 them
                 who
                 gainestand
                 both
                 with
                 banishments
                 ,
                 and
                 bodily
                 punishments
                 ,
                 &
                 compell
                 the
                 Bishops
                 ,
                 not
                 onely
                 of
                 one
                 Province
                 ,
                 but
                 also
                 of
                 the
                 whole
                 Kingdome
                 or
                 Empire
                 ,
                 to
                 conveene
                 .
              
               3.
               
               In
               the
               maine
               and
               substantiall
               respects
               ,
               the
               convocation
               of
               Councels
               pertaineth
               to
               the
               Ministers
               of
               the
               Church
               ,
               that
               is
               ,
               as
               Councels
               are
               Ecclesiasticall
               meetings
               ,
               for
               putting
               order
               to
               Ecclesiasticall
               matters
               ,
               they
               ought
               to
               be
               assembled
               by
               the
               Spirituall
               Power
               of
               the
               Ministers
               ,
               whose
               part
               it
               is
               ,
               to
               espie
               and
               note
               all
               the
               misorders
               and
               abuses
               in
               the
               Church
               ,
               which
               must
               bee
               
               righted
               .
               But
               because
               Councels
               are
               such
               meetings
               ,
               as
               must
               have
               a
               certaine
               place
               designed
               for
               them
               ,
               in
               the
               Dommions
               and
               Territories
               of
               Princes
               ,
               needing
               further
               ,
               for
               their
               safe
               assembling
               ,
               a
               certification
               of
               their
               Princely
               protection
               ;
               and
               finally
               ,
               it
               beeing
               expedient
               for
               the
               better
               successe
               of
               Councels
               ,
               that
               Christian
               Princes
               be
               present
               therein
               ,
               either
               personally
               ,
               or
               by
               their
               Commissioners
               ,
               that
               they
               may
               understand
               the
               Councels
               ,
               Conclusions
               ,
               and
               Decrees
               ,
               &
               assenting
               unto
               the
               same
               ,
               ratify
               and
               establish
               them
               by
               their
               Regall
               and
               Royall
               Auctority
               ;
               because
               of
               these
               circumstances
               it
               is
               ,
               that
               the
               consent
               and
               auctority
               of
               Christian
               Princes
               ,
               is
               ,
               and
               ought
               to
               be
               sought
               and
               exspected
               for
               the
               assembling
               of
               Synods
               .
            
             
               As
               for
               the
               right
               of
               presidency
               and
               moderation
               ,
               wee
               distinguish
               with
               t
               Iunius
               two
               sorts
               of
               it
               ,
               both
               which
               have
               place
               in
               Councels
               ;
               vix
               .
               the
               moderation
               of
               the
               Ecclesiasticall
               action
               ,
               and
               the
               moderation
               of
               the
               humane
               order
               ;
               and
               with
               him
               we
               say
               ,
               that
               in
               Councels
               ,
               the
               whole
               Ecclesiasticall
               action
               ought
               to
               be
               moderated
               by
               such
               a
               President
               ,
               as
               is
               elected
               for
               the
               purpose
               ,
               even
               as
               Hosius
               Bishop
               of
               Corduba
               was
               chosen
               to
               preside
               in
               the
               first
               Councell
               of
               Nice
               :
               Which
               office
               agreeth
               not
               to
               Princes
               :
               for
               in
               the
               point
               of
               propounding
               rightly
               the
               state
               of
               questions
               and
               things
               to
               be
               handled
               ,
               and
               of
               containing
               the
               disputations
               in
               good
               order
               ,
               
                 Certe
                 praefidere
                 debet
                 persona
                 Ecclesiastica
                 ,
                 in
                 sacris
                 literis
                 erudita
              
               saith
               u
               the
               Archb.
               of
               Spalato
               .
               The
               presiding
               and
               moderating
               in
               the
               humane
               order
               ,
               that
               is
               ,
               by
               a
               coactive
               power
               to
               compesce
               the
               turbulent
               ,
               to
               avoid
               all
               confusion
               and
               contention
               ,
               and
               to
               cause
               a
               peaceable
               proceeding
               and
               free
               deliberation
               ,
               pertaineth
               indeed
               to
               Princes
               ,
               and
               so
               did
               Constantine
               preside
               in
               the
               same
               Councell
               of
               Nice
               .
            
          
           
             
               DIGRESSION
               III.
               
            
             
               Of
               the
               judging
               of
               Controversies
               and
               Questions
               of
               Faith.
               
            
             
               THere
               is
               a
               twofold
               judgement
               which
               discerneth
               and
               judgeth
               of
               Faith.
               The
               one
               absolute
               ,
               whereby
               the
               most
               high
               God
               ,
               whose
               supreme
               Auctority
               alone
               ,
               bindeth
               us
               to
               beleeve
               whatsoever
               he
               propoundeth
               to
               be
               believed
               by
               us
               ,
               hath
               in
               his
               written
               Word
               pronounced
               ,
               declared
               ,
               and
               established
               ;
               what
               he
               would
               have
               us
               to
               believe
               concerning
               himself
               ,
               or
               his
               worship
               .
               The
               other
               limited
               and
               subordinate
               :
               which
               is
               either
               publike
               or
               private
               .
               That
               which
               is
               publike
               ,
               is
               either
               ordinary
               or
               extraordinary
               .
               The
               Ministeriall
               or
               subordinate
               publike
               judgement
               ,
               which
               I
               call
               ordinary
               ,
               is
               the
               judgement
               of
               every
               Pastor
               or
               Doctor
               ;
               who
               by
               reason
               of
               his
               publike
               vocation
               and
               office
               ,
               ought
               by
               his
               publike
               Ministery
               to
               direct
               and
               instruct
               the
               judgments
               of
               other
               men
               ,
               in
               matters
               of
               Faith.
               
               Which
               judgement
               of
               Pastors
               and
               Doctors
               ,
               is
               limited
               and
               restricted
               to
               the
               plaine
               warrants
               and
               testimonies
               of
               Holy
               Scripture
               ,
               x
               they
               themselves
               beeing
               onely
               the
               Ambassadours
               of
               the
               judge
               ,
               to
               preach
               and
               publish
               the
               sentence
               which
               he
               hath
               established
               ,
               so
               that
               a
               Pastor
               is
               not
               properly
               judex
               but
               Index
               .
               The
               subordinate
               publike
               judgement
               ,
               which
               is
               extraordinary
               ,
               is
               the
               judgement
               of
               a
               Councell
               ,
               assembled
               for
               the
               more
               publike
               and
               effectuall
               establishment
               and
               declaration
               of
               one
               or
               moe
               points
               of
               Faith
               ,
               and
               heads
               of
               Christian
               Doctrine
               ,
               &
               that
               in
               Opposition
               to
               all
               contrary
               heresie
               ,
               or
               error
               ,
               which
               is
               broached
               and
               set
               a
               foot
               in
               the
               Church
               .
               y
               From
               which
               Councell
               ,
               no
               Christian
               man
               who
               is
               learned
               in
               the
               Scriptures
               ,
               may
               be
               excluded
               ,
               but
               ought
               to
               be
               admitted
               to
               utter
               his
               judgement
               in
               the
               same
               .
               For
               in
               the
               indagation
               or
               searching
               out
               of
               a
               matter
               of
               Faith
               ,
               they
               are
               not
               the
               persons
               of
               men
               ,
               which
               give
               auctority
               to
               their
               sayings
               ,
               but
               the
               reasons
               and
               documents
               which
               every
               one
               bringeth
               for
               his
               judgement
               .
               The
               subordinate
               judgement
               ,
               which
               I
               call
               private
               ,
               is
               the
               judgement
               of
               Discretion
               ,
               z
               whereby
               every
               Christian
               ,
               for
               the
               certaine
               information
               of
               his
               owne
               minde
               ,
               and
               the
               satisfaction
               of
               his
               owne
               conscience
               ,
               may
               and
               ought
               to
               trie
               and
               examine
               ,
               as
               well
               the
               Decrees
               of
               Councels
               '
               ,
               as
               the
               Doctrines
               of
               particular
               Pastors
               ,
               and
               in
               so
               farre
               to
               receive
               and
               believe
               the
               same
               ,
               as
               he
               understandeth
               them
               to
               agree
               with
               the
               Scriptures
               .
            
             
               Beside
               these
               ,
               there
               is
               no
               other
               kind
               of
               judgement
               ,
               which
               God
               hath
               allowed
               to
               men
               ,
               in
               matters
               of
               Faith.
               Which
               beeing
               first
               observed
               ,
               we
               say
               next
               concerning
               the
               part
               of
               Princes
               ,
               that
               when
               questions
               and
               controversies
               of
               Faith
               ,
               are
               tossed
               in
               the
               Church
               ,
               that
               which
               pertaineth
               to
               them
               ,
               is
               ,
               to
               convocate
               a
               Councell
               for
               the
               Decision
               of
               the
               matter
               ,
               civilly
               to
               moderate
               the
               same
               ,
               by
               causing
               such
               an
               orderly
               and
               peaceable
               proceeding
               ,
               as
               is
               alike
               necessary
               in
               every
               grave
               Assembly
               ,
               whether
               of
               the
               Church
               or
               of
               the
               Common-wealth
               ;
               and
               finally
               ,
               by
               their
               coactive
               temporall
               power
               ,
               to
               urge
               and
               procure
               ,
               that
               the
               decrees
               of
               the
               Councell
               be
               received
               ,
               and
               the
               Faith
               therein
               contained
               ,
               professed
               by
               their
               subjects
               .
            
             
               But
               neither
               may
               they
               ,
               by
               their
               owne
               Auctority
               ,
               and
               without
               a
               Councell
               ,
               decide
               any
               controverted
               matter
               of
               Faith
               ,
               nor
               yet
               having
               convocate
               a
               Councell
               ,
               may
               they
               take
               upon
               them
               to
               command
               ,
               rule
               ,
               order
               ,
               and
               dispose
               the
               disputes
               and
               deliberations
               according
               to
               their
               arbitrement
               ;
               nor
               lastly
               ,
               may
               they
               ,
               by
               vertue
               of
               their
               Regall
               Dignity
               ,
               claime
               any
               power
               to
               examine
               the
               Decrees
               concluded
               in
               the
               Councell
               ,
               otherwise
               ,
               then
               by
               the
               judgement
               of
               private
               discretion
               ,
               which
               is
               common
               to
               every
               Christian.
               
            
             
               First
               ,
               I
               say
               ,
               they
               may
               not
               by
               themselves
               presume
               ,
               publikely
               and
               judicially
               ,
               to
               decide
               and
               define
               any
               matter
               of
               Faith
               ,
               which
               is
               questioned
               in
               the
               Church
               :
               but
               this
               definition
               they
               ought
               to
               remit
               unto
               a
               lawfull
               and
               free
               Councell
               .
               Ambrose
               would
               not
               come
               to
               the
               
               Court
               to
               be
               judged
               by
               the
               Emperour
               Valentinian
               ,
               in
               a
               matter
               of
               Faith
               ,
               and
               asked
               ,
               when
               ever
               he
               heard
               that
               Emperours
               judged
               Bishops
               in
               matters
               of
               Faith
               ,
               seeing
               ,
               if
               that
               were
               granted
               ,
               it
               would
               follow
               that
               Laymen
               should
               dispute
               and
               deba●…e
               matters
               ,
               and
               Bishops
               heare
               ,
               yea
               that
               Bishops
               should
               learne
               of
               Laymen
               .
            
             
               The
               true
               ground
               of
               which
               refusall
               (
               cleare
               enough
               in
               it selfe
               )
               is
               darkened
               by
               a
               
                 D.
                 Field
              
               ,
               who
               alledgeth
               ,
               1.
               
               That
               the
               thing
               which
               Valentinian
               tooke
               on
               him
               ,
               was
               ,
               to
               judge
               of
               a
               thing
               already
               resolved
               in
               a
               generall
               Councell
               called
               by
               Constantine
               ,
               as
               if
               it
               had
               been
               free
               ,
               and
               not
               yet
               judged
               of
               at
               all
               .
               2.
               
               That
               Valentinian
               was
               knowen
               to
               be
               partiall
               ;
               that
               he
               was
               but
               a
               Novice
               ;
               and
               the
               other
               Iudges
               which
               he
               meant
               to
               associate
               to
               himselfe
               suspected
               .
               But
               howsoever
               these
               circumstances
               might
               serve
               the
               more
               to
               justify
               Ambrose
               his
               not
               compearing
               ,
               to
               be
               judged
               in
               a
               matter
               of
               Faith
               by
               Valentinian
               ,
               yet
               the
               D.
               toucheth
               not
               that
               which
               is
               most
               considerable
               ,
               namely
               ,
               the
               reason
               which
               he
               alledged
               for
               his
               not
               compearing
               ,
               because
               it
               hath
               been
               at
               no
               time
               heard
               of
               ,
               that
               Emperours
               judged
               Bishops
               in
               matters
               of
               Faith
               ,
               and
               if
               that
               were
               granted
               ,
               it
               would
               follow
               ,
               that
               Bishops
               should
               learne
               of
               Laymen
               .
               Which
               reason
               holdeth
               ever
               good
               ,
               even
               though
               the
               thing
               hath
               not
               beene
               formerly
               judged
               by
               a
               Councell
               .
            
             
               And
               furthermore
               ,
               if
               these
               (
               which
               the
               D.
               mentioneth
               )
               were
               the
               true
               reasons
               of
               his
               refusing
               to
               be
               judged
               by
               Valentinian
               ,
               then
               why
               did
               he
               pretend
               another
               reason
               ,
               (
               whereof
               we
               have
               heard
               )
               and
               not
               rather
               defend
               himselfe
               with
               the
               reall
               and
               true
               reasons
               ?
               Wherefore
               we
               gather
               ,
               that
               the
               reason
               which
               made
               Ambrose
               refuse
               to
               be
               judged
               by
               him
               ,
               was
               no
               other
               then
               this
               ,
               because
               he
               considered
               ,
               that
               Princes
               neither
               by
               themselves
               ,
               nor
               by
               any
               whom
               they
               please
               to
               choose
               ,
               may
               ,
               without
               a
               lawfully
               assembled
               and
               free
               Councell
               ,
               usurpe
               a
               publike
               judgement
               and
               decisive
               sentence
               in
               controversies
               of
               Faith
               :
               which
               if
               they
               arrogate
               to
               themselves
               ,
               they
               farre
               exceed
               the
               bounds
               of
               their
               vocation
               For
               it
               is
               not
               said
               of
               Princes
               ,
               but
               of
               Priests
               ,
               b
               that
               their
               lippes
               should
               preserve
               knowledge
               ,
               and
               that
               they
               should
               seeke
               the
               Law
               from
               their
               mouthes
               .
               And
               c
               the
               Priests
               did
               Iehosaphat
               set
               in
               
                 Ierusalem
                 ,
                 for
                 the
                 judgement
                 of
                 the
                 Lord
                 ,
                 and
                 for
                 controversies
                 ,
              
               and
               for
               judging
               betwixt
               Law
               &
               Commandement
               ,
               statutes
               and
               judgements
               .
            
             
               In
               the
               meane
               while
               ,
               we
               denie
               not
               ,
               but
               that
               in
               extraordinary
               cases
               ,
               when
               lawfull
               Councels
               can
               not
               be
               had
               ,
               and
               when
               the
               Cleargie
               is
               universally
               corrupted
               ,
               through
               grosse
               ignorance
               ,
               perverse
               affections
               ,
               and
               incorrigible
               negligence
               ,
               in
               such
               a
               case
               ,
               the
               Prince
               notwithstanding
               the
               defect
               of
               the
               ordinary
               and
               regular
               Iudges
               ,
               may
               yet
               by
               the
               Power
               of
               he
               civill
               sword
               ,
               represse
               and
               punish
               so
               many
               as
               publish
               and
               spread
               such
               Doctrines
               ,
               as
               both
               he
               and
               other
               Christians
               by
               the
               judgement
               of
               discretion
               ,
               plainely
               understand
               from
               Scripture
               ,
               to
               be
               hereticall
               .
            
             
               Next
               I
               say
               ,
               that
               the
               Prince
               having
               assembled
               a
               Councell
               ,
               may
               not
               
               take
               so
               much
               upon
               him
               ,
               as
               imperiously
               to
               command
               what
               he
               thinketh
               good
               ,
               in
               the
               disputes
               and
               deliberations
               ,
               &
               to
               have
               every
               thing
               ordered
               ,
               disposed
               ,
               and
               handled
               according
               to
               his
               minde
               .
               
                 To
                 debate
                 and
                 define
                 Theologicall
                 controversies
                 ,
                 and
                 to
                 teach
                 what
                 is
                 Orthodoxall
                 ,
                 what
                 Hereticall
                 ,
                 is
                 the
                 office
                 of
                 Divines
                 ;
                 yet
                 by
                 a
                 coactive
                 auctority
                 to
                 judge
                 this
                 Orthodoxe
                 Faith
                 to
                 be
                 received
                 by
                 all
                 ,
                 and
                 Hereticall
                 pravity
                 to
                 be
                 rejected
                 is
                 the
                 office
                 of
                 Kings
                 ,
                 or
                 the
                 supreme
                 Magistrates
                 in
                 every
                 Commonwealth
                 ,
              
               saith
               d
               the
               Bishop
               of
               Sarisburie
               .
               And
               e
               againe
               ,
               
                 in
                 Searching
                 ,
                 Directing
                 ,
                 Teaching
                 ;
                 Divines
                 ,
                 ordinarily
                 and
                 by
                 reason
                 of
                 their
                 calling
                 ,
                 ought
                 to
                 goe
                 be
                 fore
                 Kings
                 themselves
                 :
                 but
                 in
                 commanding
                 ,
                 establishing
                 ,
                 compelling
                 ;
                 Kings
                 doe
                 farre
                 excell
                 .
              
               Where
               he
               sheweth
               ,
               how
               in
               defining
               of
               the
               Controversies
               of
               Religion
               ,
               in
               one
               respect
               Ecclesiasticall
               persons
               ,
               and
               in
               another
               respect
               Kings
               have
               the
               first
               place
               .
            
             
               In
               the
               debating
               of
               a
               question
               of
               Faith
               ,
               Kings
               have
               not
               ,
               by
               vertue
               of
               their
               Princely
               vocation
               ,
               any
               precedencie
               or
               chiefe
               place
               ,
               the
               action
               beeing
               meerely
               Ecclesiasticall
               .
               For
               ,
               howbeit
               Kings
               may
               convocate
               a
               Councell
               ,
               preside
               also
               and
               governe
               the
               same
               as
               concerning
               the
               humane
               and
               politicall
               order
               ,
               yet
               saith
               f
               
                 Iunius
                 ,
                 Actiones
                 ,
                 deliberationes
                 ,
                 &
                 definitiones
                 ,
                 ad
                 substantiam
                 rei
                 Ecclesiasticae
                 pertinentes
                 ,
                 à
                 Sacerdotio
                 sunt
                 ,
                 à
                 caetu
                 servorum
                 Dei
                 ,
                 quibus
                 rei
                 suae
                 administrationem
                 mandavit
                 Deus
                 .
              
               And
               with
               him
               the
               Archb.
               of
               Spalato
               saith
               in
               like
               manner
               ,
               that
               howbeit
               Christian
               Princes
               have
               convocated
               Councels
               ,
               and
               civilly
               governed
               the
               same
               ,
               yet
               they
               had
               no
               power
               nor
               auctority
               
               in
               the
               very
               discussing
               ,
               handling
               ,
               and
               deciding
               of
               matters
               of
               Faith.
               
            
             
               What
               then
               ?
               In
               the
               handling
               of
               controversies
               of
               Faith
               ,
               have
               Princes
               no
               place
               nor
               power
               at
               all
               ,
               beside
               that
               of
               Politicall
               governement
               onely
               ?
               Surely
               by
               vertue
               of
               their
               Princely
               auctority
               ,
               they
               have
               no
               other
               place
               in
               the
               hādling
               of
               these
               matters
               .
               Yet
               ,
               what
               if
               they
               be
               men
               of
               singular
               learning
               and
               understanding
               in
               the
               Scriptures
               ?
               Then
               let
               them
               propound
               their
               owne
               suffrage
               ,
               with
               the
               grounds
               and
               reasons
               of
               it
               ,
               even
               as
               other
               learned
               men
               in
               the
               Councell
               doe
               .
               But
               neither
               as
               Princes
               ,
               nor
               as
               men
               singularly
               learned
               ,
               may
               they
               require
               that
               others
               in
               the
               Councell
               shall
               dispute
               and
               debate
               matters
               ,
               and
               that
               they
               themselves
               shall
               sit
               as
               Iudges
               having
               judiciall
               power
               of
               a
               negative
               voice
               .
               For
               in
               a
               Councell
               ,
               no
               mans
               voice
               hath
               any
               greater
               strength
               ,
               then
               his
               reasons
               and
               probations
               have
               .
               
                 Non
                 enim
                 admitto
                 ,
                 &c.
                 For
                 I
                 admit
                 not
                 in
                 a
                 Councell
              
               (
               saith
               h
               the
               same
               Prelate
               )
               
                 some
                 as
                 Iudges
                 ,
                 others
                 as
                 Disputators
                 ,
                 for
                 I
                 have
                 shewed
                 that
                 a
                 conciliarie
                 judgement
                 ,
                 consisteth
                 in
                 the
                 approbation
                 of
                 that
                 sentence
                 ,
                 which
                 above
                 others
                 hath
                 been
                 shewed
                 to
                 have
                 most
                 waight
                 ,
                 and
                 to
                 which
                 no
                 man
                 could
                 enough
                 oppose
                 .
                 Wherefore
                 no
                 man
                 in
                 the
                 Councell
                 ought
                 to
                 have
                 a
                 judiciarie
                 voice
                 ,
                 unlesse
                 he
                 bee
                 withall
                 a
                 Disputator
                 ,
                 and
                 assigne
                 a
                 reason
                 wherefore
                 hee
                 adheres
                 to
                 that
                 judgement
                 ,
                 and
                 repels
                 another
                 ,
                 and
                 that
                 reason
                 ,
                 such
                 a
                 one
                 ,
                 as
                 is
                 drawen
                 from
                 the
                 Scriptures
                 onely
                 ,
                 and
                 from
                 Antiquity
                 .
              
            
             
               Lastly
               ,
               I
               hold
               ,
               that
               after
               the
               definition
               and
               decision
               of
               a
               Councell
               ,
               
               Princes
               may
               not
               take
               upon
               them
               ,
               by
               any
               judiciall
               power
               or
               publike
               vocation
               ,
               to
               examine
               the
               same
               ,
               as
               if
               they
               had
               auctority
               to
               pronounce
               yet
               another
               decisive
               sentence
               ,
               either
               ratifying
               or
               reversing
               what
               the
               Councell
               hath
               decreed
               .
               Most
               certaine
               it
               is
               ,
               that
               before
               Princes
               give
               their
               Royall
               assent
               ,
               unto
               the
               Decrees
               of
               any
               Councell
               whatsoever
               ,
               and
               compell
               men
               to
               receive
               &
               aknowledge
               the
               same
               ,
               they
               ought
               first
               of
               all
               carefully
               to
               trie
               and
               examine
               them
               ,
               whether
               they
               agree
               with
               the
               Scriptures
               or
               not
               ,
               and
               if
               they
               find
               them
               not
               to
               agree
               with
               the
               Scriptures
               ,
               then
               to
               denie
               their
               assent
               and
               auctority
               thereto
               .
               But
               all
               this
               Princes
               doe
               not
               by
               any
               judiciall
               power
               ,
               or
               publike
               auctority
               ,
               but
               onely
               by
               that
               judgement
               of
               private
               discretion
               ,
               which
               they
               have
               as
               Christians
               ,
               and
               which
               togither
               with
               them
               is
               common
               also
               to
               their
               subjects
               :
               for
               neither
               may
               a
               Master
               of
               a
               Family
               commend
               ,
               to
               his
               children
               and
               servants
               ,
               the
               profession
               of
               that
               Faith
               ,
               which
               is
               published
               by
               the
               Decrees
               of
               a
               Councell
               ,
               except
               in
               like
               manner
               he
               examine
               the
               same
               by
               the
               Scriptures
               .
            
          
           
             
               DIGRESSION
               IV.
               
            
             
               Of
               the
               power
               of
               the
               Keyes
               and
               Ecclesiasticall
               censures
               .
            
             
               ECclesiasticall
               censures
               and
               punishments
               ,
               wherewith
               Delinquents
               are
               bound
               ,
               and
               from
               which
               when
               they
               turne
               penitents
               they
               are
               loosed
               ,
               are
               of
               two
               sorts
               :
               either
               such
               as
               are
               common
               ,
               and
               agree
               unto
               all
               ,
               as
               Excommunication
               and
               Absolution
               ;
               or
               such
               as
               are
               peculiar
               ,
               and
               agree
               onely
               to
               men
               of
               Ecclesiasticall
               order
               ,
               as
               Suspension
               ,
               Deprivation
               ,
               &c.
               
            
             
               As
               touching
               the
               power
               of
               the
               Keyes
               ,
               to
               bindand
               loose
               ,
               Excommunicate
               and
               absolve
               :
               first
               of
               all
               ,
               Princes
               are
               to
               remember
               ,
               that
               neither
               they
               may
               ,
               by
               themselves
               exerce
               this
               power
               ,
               (
               for
               i
               
                 Regum
                 est
                 Corporalem
                 irrogare
                 paenam
                 ;
                 Sacerdotum
                 Spiritualem
                 inferre
                 vindictam
                 ;
                 )
              
               nor
               yet
               by
               their
               Deputes
               or
               Commissioners
               in
               their
               name
               ,
               and
               with
               auctority
               from
               them
               ,
               because
               as
               they
               have
               not
               themselves
               the
               power
               of
               the
               Keyes
               ,
               so
               neither
               can
               they
               communicate
               the
               same
               unto
               others
               .
               Secondly
               ,
               forasmuch
               as
               Princes
               are
               the
               wardens
               ,
               defenders
               ,
               and
               revengers
               of
               both
               the
               Tables
               ,
               they
               ought
               therefore
               to
               provide
               and
               take
               course
               ,
               that
               neither
               Laymen
               be
               permitted
               to
               have
               and
               exerce
               the
               power
               of
               Excommunication
               ,
               nor
               yet
               that
               the
               Prelates
               themselves
               be
               suffered
               in
               their
               particular
               Dioceses
               ,
               to
               appropriate
               this
               power
               and
               externall
               jurisdiction
               ,
               as
               peculiar
               to
               themselves
               :
               but
               that
               it
               remaine
               in
               their
               hands
               to
               whom
               it
               pertaineth
               by
               Divine
               institution
               .
               What
               a
               woefull
               abuse
               is
               it
               ,
               that
               in
               our
               neighbour
               Churches
               of
               England
               ,
               and
               Ireland
               ,
               the
               Bishops
               Vicar
               generall
               ,
               or
               Officiall
               ,
               or
               Commissarie
               ,
               beeing
               oftentimes
               such
               a
               one
               as
               hath
               never
               
               entered
               into
               any
               holy
               Orders
               ,
               shall
               sit
               in
               his
               Courts
               ,
               to
               use
               (
               I
               should
               have
               said
               to
               abuse
               )
               the
               power
               of
               Excommunication
               and
               Absolution
               ?
               And
               what
               though
               some
               silly
               Presbiter
               bee
               present
               in
               the
               Court
               ?
               Doth
               not
               the
               Bishops
               Substitute
               ,
               beeing
               a
               Layman
               ,
               examine
               and
               judge
               the
               whole
               matter
               ,
               decree
               ,
               and
               give
               sentence
               what
               is
               to
               be
               done
               ?
               Hath
               he
               not
               the
               Presbiters
               tong
               tied
               to
               his
               belt
               ?
               And
               what
               doth
               the
               Presbiter
               more
               ,
               but
               onely
               pronounce
               the
               sentence
               according
               to
               that
               which
               he
               who
               sitteth
               judge
               in
               the
               Court
               ,
               hath
               decreed
               and
               decerned
               ?
               As
               touching
               the
               Prelates
               themselves
               ,
               I
               pray
               ,
               by
               what
               warrant
               have
               they
               appropriate
               to
               themselves
               ,
               the
               whole
               externall
               jurisdiction
               of
               Binding
               and
               Loosing
               ,
               Excommunicating
               ,
               and
               Absolving
               ?
               But
               that
               we
               may
               a
               litle
               scan
               this
               their
               usurpation
               ,
               and
               discover
               the
               iniquity
               thereof
               to
               the
               view
               of
               Princes
               ,
               whose
               part
               it
               is
               ,
               to
               cause
               the
               same
               to
               be
               reformed
               ,
               let
               us
               consider
               to
               whom
               Christ
               himselfe
               ,
               k
               who
               hath
               the
               Key
               of
               David
               ,
               who
               openeth
               and
               no
               man
               shutteth
               ,
               and
               shutteth
               ,
               and
               no
               man
               openeth
               ,
               hath
               committed
               this
               power
               of
               the
               Keyes
               to
               be
               used
               upon
               earth
               .
               And
               first
               ,
               let
               us
               distinguish
               betwixt
               the
               power
               it selfe
               ,
               and
               the
               execution
               of
               it
               .
            
             
               The
               power
               and
               auctority
               of
               Binding
               and
               Loosing
               ,
               Christ
               hath
               delivered
               to
               the
               whole
               Church
               ,
               that
               is
               ,
               to
               every
               particular
               Church
               collectively
               taken
               .
               
                 The
                 auctority
                 of
                 Excommunication
                 pertaineth
                 to
                 the
                 whole
                 Church
              
               saith
               l
               
                 D.
                 Fulke
                 .
                 Ius
                 excommunicandi
              
               (
               saith
               m
               
                 Balduine
                 )
                 non
                 est
                 penes
                 quemvis
                 privatum
                 ,
                 five
                 ex
                 ordine
                 fit
                 Ecclesiastico
                 ,
                 five
                 Politico
                 ,
                 &c.
                 
                 Sed
                 hoc
                 jus
                 pertinet
                 ad
                 totam
                 Ecclesiam
                 .
              
               So
               say
               
                 Zanchius
                 in
                 4.
                 praec
                 .
                 col
                 .
                 756.
                 
                 Polanus
                 Synt.
                 lib.
                 7.
                 cap.
                 18.
                 
                 Pareus
                 in
                 1.
                 
                 Cor.
                 5.
                 de
                 Excom
                 .
                 Cartvvright
                 ,
              
               on
               1.
               
               
                 Cor.
                 5.
                 4.
                 
                 Perkins
              
               on
               
                 Iude
                 vers
              
               .
               3.
               and
               generally
               all
               our
               sound
               Writers
               .
               n
               The
               Magdeburgians
               cite
               for
               the
               same
               judgement
               ,
               Augustine
               and
               Primasius
               .
               o
               Gerard
               citeth
               also
               some
               Popish
               Writers
               assenting
               hereunto
               .
               The
               reasons
               which
               we
               give
               for
               confirmation
               hereof
               ,
               are
               these
               .
            
             
               1.
               
               It
               pertaineth
               to
               the
               whole
               Church
               ,
               collectively
               taken
               ,
               to
               deny
               her
               Christian
               Communion
               ,
               to
               such
               wicked
               persons
               as
               adde
               contumacie
               to
               their
               disobedience
               ;
               Therefore
               it
               pertaineth
               to
               the
               whole
               Church
               to
               Excommunicat
               them
               .
               Againe
               ,
               it
               pertaineth
               to
               the
               whole
               Church
               ,
               to
               admit
               and
               receive
               one
               into
               her
               communion
               and
               familiar
               fellowship
               .
               Therefore
               to
               the
               whole
               Church
               it
               likewise
               pertaineth
               ,
               to
               cast
               one
               out
               of
               her
               communion
               .
               Sure
               ,
               the
               sentence
               of
               Excommunication
               is
               pronounced
               in
               vaine
               ,
               except
               the
               whole
               Church
               out
               of
               the
               person
               thus
               judged
               ,
               from
               all
               communion
               with
               her
               .
               And
               the
               sentence
               of
               Absolution
               is
               to
               as
               litle
               purpose
               pronounced
               ,
               except
               the
               whole
               Church
               admit
               one
               againe
               to
               have
               communion
               with
               her
               .
               Shortly
               ,
               the
               whole
               Church
               hath
               the
               power
               of
               punishing
               a
               man
               ,
               by
               denying
               her
               communion
               unto
               him
               .
               Therefore
               the
               whole
               Church
               hath
               the
               power
               of
               judging
               ,
               that
               he
               ought
               to
               be
               so
               punished
               .
               The
               whole
               Church
               hath
               the
               power
               of
               remitting
               this
               punishment
               againe
               .
               
               Therefore
               the
               whole
               Church
               hath
               the
               power
               of
               judging
               that
               it
               ought
               to
               be
               remitted
               .
            
             
               2.
               
               The
               Apostle
               1.
               
               
                 Cor.
                 5.
              
               sheweth
               the
               Israelits
               their
               purging
               away
               of
               leaven
               out
               of
               all
               their
               dwellings
               in
               the
               time
               of
               the
               Passeover
               ,
               to
               be
               a
               figure
               of
               Excommunication
               ,
               whereby
               disobedient
               and
               obstinat
               sinners
               ,
               who
               are
               as
               leaven
               to
               infect
               other
               men
               ,
               are
               to
               be
               voided
               ,
               and
               thurst
               out
               of
               the
               Church
               .
               Now
               as
               the
               purging
               away
               of
               the
               leaven
               ,
               did
               not
               peculiarly
               belong
               unto
               any
               one
               or
               some
               few
               among
               the
               Israëlits
               ,
               but
               unto
               the
               whole
               Congregation
               of
               Israel
               :
               so
               the
               Apostle
               writting
               to
               the
               whole
               Church
               of
               Corinth
               .
               even
               to
               as
               many
               as
               should
               take
               care
               to
               have
               the
               whole
               lumpe
               kept
               unleavened
               ,
               p
               saith
               to
               them
               all
               .
               
                 Know
                 ye
                 not
                 that
                 a
                 little
                 leaven
                 leaveneth
                 the
                 whole
                 lumpe
                 ?
                 Purge
                 out
                 therefore
                 the
                 old
                 leaven
                 .
                 Put
                 away
                 from
                 among
                 your selves
                 that
                 wicked
                 person
                 .
              
            
             
               3.
               
               Christ
               hath
               delivered
               the
               power
               of
               binding
               and
               loosing
               ,
               to
               every
               particular
               Church
               or
               Congregation
               ,
               collectively
               taken
               ,
               which
               thus
               we
               demonstrat
               .
               If
               our
               brother
               who
               trespasseth
               against
               us
               ,
               will
               neither
               be
               reclaimed
               by
               privat
               admonition
               ,
               nor
               yet
               by
               a
               rebuke
               given
               him
               before
               some
               moe
               witnesses
               :
               then
               q
               saith
               Christ
               ,
               
                 Tell
                 it
                 unto
                 the
                 Church
                 :
                 but
                 if
                 he
                 neglect
                 to
                 heare
                 the
                 Church
                 ,
                 let
                 him
                 be
                 unto
                 thee
                 as
                 an
                 Heathen
                 man
                 and
                 a
                 Publican
                 .
                 Verely
                 I
                 say
                 unto
                 you
                 ,
                 whatsoever
                 ye
                 shall
                 bind
                 on
                 Earth
                 ,
                 shall
                 be
                 bound
                 in
                 Heaven
                 ,
                 &
                 whatsoever
                 ye
                 shall
                 loose
                 on
                 Earth
                 shall
                 be
                 loosed
                 in
                 Heaven
                 .
              
               Where
               he
               sheweth
               ,
               that
               in
               the
               Christian
               Church
               (
               which
               hee
               was
               to
               plant
               by
               the
               Ministery
               of
               his
               Apostles
               )
               Excommunication
               was
               to
               be
               used
               ,
               as
               the
               last
               remedy
               for
               curing
               of
               the
               most
               deadly
               &
               desperat
               evills
               :
               which
               Excommunication
               he
               setteth
               forth
               ,
               by
               allusion
               unto
               the
               order
               and
               custome
               of
               the
               Iewes
               in
               his
               time
               ,
               among
               whom
               they
               who
               were
               cast
               out
               ,
               and
               excommunicat
               from
               the
               Synagogue
               ,
               were
               accounted
               as
               Heathens
               and
               Publicans
               .
               And
               so
               when
               he
               saith
               ,
               
                 Let
                 him
                 be
                 unto
                 thee
                 as
                 an
                 Heathen
                 man
                 and
                 a
                 Publican
                 ,
              
               he
               presupposeth
               ,
               that
               the
               Church
               hath
               Excommunicat
               him
               for
               his
               contumacie
               which
               he
               hath
               added
               to
               his
               disobedience
               .
               For
               as
               r
               Pareus
               saith
               ,
               
                 If
                 by
                 me
                 ,
                 and
                 thee
                 ,
                 and
                 every
                 one
                 ,
                 he
                 is
                 to
                 be
                 accounted
                 for
                 such
                 a
                 man
                 ,
                 it
                 must
                 needs
                 be
                 ,
                 that
                 the
                 judgement
                 of
                 the
                 Church
                 be
                 by
                 publike
                 declaration
                 made
                 knowen
                 to
                 me
                 ,
                 and
                 thee
                 ;
                 &
                 every
                 one
                 .
                 And
                 this
                 meaning
                 is
                 throughly
                 drawen
                 out
                 of
                 the
                 following
                 verse
                 .
                 For
                 whatsoever
                 ye
                 shall
                 binde
                 on
                 Earth
                 ,
                 &c.
                 
                 Therefore
                 the
                 Church
                 ought
                 first
                 to
                 binde
                 him
                 ,
                 before
                 he
                 ought
                 to
                 be
                 accounted
                 by
                 me
                 or
                 thee
                 for
                 one
                 bound
                 ,
                 that
                 is
                 ,
                 Excommunicat
                 .
              
               Now
               what
               meaneth
               Christ
               by
               the
               Church
               ,
               to
               which
               he
               giveth
               the
               power
               of
               binding
               and
               loosing
               ?
               Not
               the
               Church
               universall
               ,
               sure
               :
               for
               I
               can
               not
               tell
               the
               Church
               universall
               (
               whether
               it
               be
               understood
               collectivé
               ,
               or
               repraesentativè
               )
               whensoever
               my
               brother
               trespasseth
               against
               me
               ,
               and
               will
               not
               be
               reformed
               .
               He
               meaneth
               therefore
               the
               particular
               Church
               ,
               whereof
               for
               the
               time
               it
               sha●…l
               happen
               one
               to
               be
               a
               Member
               .
               
                 The
                 power
                 of
                 the
                 Keyes
              
               (
               saith
               s
               
                 Perkins
                 ,
                 ●…is
                 given
                 to
                 all
                 Ministers
                 ,
                 Churches
                 ,
                 &
                 Congregations
                 .
              
               
               Neither
               could
               there
               otherwise
               an
               ordinary
               ,
               perpetuall
               ,
               &
               ready
               course
               be
               had
               ,
               for
               the
               correcting
               of
               all
               publike
               contumacie
               and
               scandall
               ,
               by
               the
               meanes
               of
               Ecclesiasticall
               Discipline
               .
               But
               it
               will
               be
               said
               ,
               when
               he
               biddeth
               us
               tell
               that
               particular
               Church
               ,
               whereof
               wee
               are
               Members
               ,
               he
               meaneth
               not
               that
               wee
               should
               tell
               the
               whole
               body
               of
               that
               Church
               collectivè
               ,
               but
               that
               we
               should
               tell
               the
               Governours
               of
               the
               Church
               ,
               who
               are
               the
               Church
               representativè
               .
            
             
               How
               then
               is
               this
               place
               alledged
               ,
               to
               prove
               ,
               that
               the
               whole
               Church
               ,
               collectivè
               ,
               hath
               Power
               and
               Auctority
               to
               binde
               and
               loose
               ?
            
             
               Ans.
               Christ
               meaneth
               indeed
               ,
               that
               wee
               should
               tell
               those
               Governours
               who
               represent
               the
               Church
               :
               but
               whiles
               he
               calleth
               them
               by
               the
               name
               of
               the
               Church
               ,
               and
               sendeth
               us
               to
               them
               as
               to
               those
               who
               represent
               the
               Church
               ,
               he
               plainly
               in
               sinuateth
               ,
               that
               they
               exerce
               the
               power
               of
               the
               Keyes
               (
               as
               in
               his
               name
               ,
               so
               )
               in
               the
               name
               of
               the
               Church
               ,
               and
               that
               this
               power
               and
               auctority
               pertaineth
               to
               the
               whole
               Church
               :
               even
               as
               when
               one
               man
               representeth
               another
               mans
               person
               ,
               whatsoever
               power
               he
               exerceth
               
                 ●…o
                 nomine
              
               ,
               doth
               first
               of
               all
               agree
               ,
               to
               the
               man
               who
               is
               represented
               ,
               in
               his
               owne
               proper
               person
               .
            
             
               4.
               
               t
               The
               Apostle
               writing
               to
               the
               whole
               Church
               of
               Corinth
               ,
               will
               have
               them
               (
               being
               gathered
               togither
               )
               to
               deliver
               that
               incestuous
               person
               to
               Satan
               .
               Therefore
               every
               particular
               Church
               or
               Congregation
               ,
               hath
               power
               to
               Excommunicat
               such
               a
               contumacious
               sinner
               ,
               as
               that
               incestuous
               person
               was
               .
               It
               is
               the
               common
               answere
               of
               Papists
               ,
               that
               albeit
               the
               Apostle
               commanded
               the
               act
               should
               be
               done
               in
               face
               of
               the
               Church
               ,
               yet
               the
               judgement
               and
               auctority
               of
               giving
               sentence
               ,
               was
               in
               himself
               alone
               ,
               land
               not
               in
               the
               Church
               of
               Corinth
               ;
               whereupon
               they
               would
               make
               it
               to
               follow
               ,
               that
               the
               power
               of
               Excommunication
               pertaineth
               to
               the
               Bishop
               alone
               ,
               and
               not
               the
               Church
               .
               And
               the
               same
               answere
               doth
               u
               Saravia
               returne
               to
               Beza
               .
               But
               howsoever
               x
               the
               Apostle
               saith
               ,
               that
               he
               had
               allready
               judged
               concerning
               the
               incestuous
               person
               ,
               yet
               he
               did
               not
               hereby
               seclude
               the
               Church
               of
               Corinth
               ,
               from
               the
               auctority
               of
               excommunicating
               him
               .
               
                 It
                 is
                 to
                 be
                 observed
              
               saith
               y
               
                 Calvine
                 ,
                 that
                 Paul
                 ,
                 albeit
                 he
                 was
                 an
                 Apostle
                 ,
                 doth
                 not
                 for
                 his
                 owne
                 will
                 excommunicat
                 alone
                 :
                 but
                 communicateth
                 his
                 counsell
                 with
                 the
                 Church
                 ,
                 that
                 the
                 thing
                 may
                 be
                 done
                 by
                 common
                 auctority
                 .
                 Himself
                 indeed
                 goeth
                 before
                 and
                 sheweth
                 the
                 way
                 :
                 but
                 whiles
                 he
                 adjoyneth
                 to
                 himself
                 other
                 partakers
                 ,
                 he
                 signifieth
                 sufficiently
                 ,
                 that
                 it
                 is
                 not
                 the
                 privat
                 power
                 of
                 one
                 man.
              
               Nay
               ,
               let
               us
               further
               observe
               with
               z
               Iunius
               ,
               that
               the
               Apostles
               hath
               a
               two
               fold
               power
               :
               one
               ,
               commonto
               them
               with
               other
               Presbyters
               ,
               1.
               
               Pet.
               5.
               1.
               another
               ,
               singular
               proper
               ,
               and
               extraordinary
               ,
               which
               they
               had
               as
               Apostles
               .
               By
               this
               singular
               power
               .
               Paul
               saith
               :
               a
               
                 What
                 will
                 ye
                 ?
                 shall
                 I
                 come
                 unto
                 you
                 vvith
                 a
                 rod
                 ?
              
               but
               by
               the
               common
               power
               it
               was
               that
               he
               said
               :
               b
               
                 When
                 ye
                 are
                 gathered
                 togither
                 ,
                 and
                 my
                 Spirit
                 ,
                 &c.
                 
              
               By
               no
               other
               power
               ,
               then
               that
               which
               was
               common
               to
               him
               with
               the
               rest
               of
               the
               Presbyters
               or
               Bishops
               in
               
               Corinth
               ,
               did
               he
               judge
               the
               incestuous
               person
               to
               be
               excommunicated
               :
               and
               thus
               ,
               as
               though
               he
               had
               beene
               present
               in
               body
               ,
               among
               the
               other
               Presbyters
               of
               that
               Church
               ,
               and
               assembled
               togither
               with
               them
               ,
               in
               their
               ordinary
               Councell
               or
               Consistorie
               (
               in
               which
               c
               
                 fuerunt
                 libere
                 Apostoli
                 ,
                 alij
                 vero
                 Presbyteri
                 ex
                 ●…ocatione
                 propria
                 ,
                 &
                 necessitate
                 officii
                 ;
                 )
              
               so
               d
               he
               both
               pronounceth
               his
               owne
               judgement
               ,
               and
               likewise
               goeth
               before
               ,
               by
               pronouncing
               that
               judgement
               which
               was
               to
               be
               in
               common
               by
               them
               pronounced
               ,
               Furthermore
               ,
               that
               the
               Apostle
               would
               not
               have
               ,
               that
               incestuous
               man
               to
               be
               excommunicat
               by
               his
               owne
               auctority
               alone
               ,
               but
               by
               the
               auctority
               of
               the
               Church
               of
               Corinth
               ,
               thus
               it
               appeareth
               .
            
             
               1.
               
               e
               The
               Apostle
               challengeth
               and
               condemneth
               the
               Corinthians
               ,
               because
               they
               had
               not
               excommunicat
               him
               ,
               before
               his
               writting
               unto
               them
               :
               which
               he
               would
               never
               have
               done
               ,
               if
               that
               Church
               had
               not
               had
               power
               and
               auctority
               of
               Excommunication
               .
            
             
               2.
               
               Howbeit
               the
               Apostle
               gave
               his
               judgement
               ,
               that
               he
               should
               be
               excommunicat
               ,
               because
               he
               ought
               not
               to
               have
               beene
               tollerated
               in
               the
               Church
               ,
               yet
               for
               all
               that
               ,
               he
               should
               not
               have
               beene
               indeed
               excommunicat
               and
               thrust
               out
               of
               the
               Church
               of
               Corinth
               ,
               except
               the
               Ministers
               and
               Elders
               of
               that
               Church
               ,
               had
               in
               name
               of
               the
               whole
               body
               of
               the
               same
               ,
               judicially
               cast
               him
               forth
               and
               delivered
               him
               to
               Satan
               .
               Which
               plainly
               argueth
               ,
               that
               he
               should
               not
               have
               beene
               excommunicat
               by
               the
               Apostles
               auctority
               alone
               ,
               but
               by
               the
               auctority
               of
               the
               Church
               of
               Corinth
               .
            
             
               3.
               
               The
               Apostle
               only
               sheweth
               ,
               that
               he
               should
               bee
               excommunicat
               ,
               but
               referreth
               the
               giving
               of
               sentence
               and
               judgement
               upon
               him
               ,
               to
               the
               Corinthians
               .
               For
               he
               saith
               not
               ,
               that
               the
               Corinthians
               being
               gathered
               togither
               ,
               should
               declare
               or
               witnesse
               ,
               that
               such
               a
               one
               was
               delivered
               to
               Satan
               ,
               by
               Pauls
               owne
               power
               and
               auctority
               ,
               but
               ,
               that
               they
               themselves
               should
               deliver
               him
               to
               Satan
               vers
               .
               4.
               5.
               
               And
               againe
               ,
               
                 Purge
                 out
                 therefore
                 the
                 old
                 leaven
                 .
                 Put
                 away
                 from
                 among
                 your selves
                 that
                 wicked
                 person
                 ,
              
               v.
               7.
               13.
               
               But
               saith
               f
               
                 Saravia
                 ,
                 partes
                 Apostoli
                 in
                 illa
                 actionè
                 fuerunt
                 authoritatis
                 ,
                 Ecclesiae
                 vero
                 Corinthiacae
                 ,
                 obedientiae
                 .
                 Ans.
              
               That
               the
               action
               was
               done
               by
               the
               auctority
               of
               the
               Church
               of
               Corinth
               ,
               it
               is
               manifest
               both
               from
               that
               which
               hath
               beene
               said
               ,
               and
               likewise
               if
               further
               we
               consider
               ,
               that
               the
               Apostle
               ascribeth
               to
               the
               Corinthians
               ,
               as
               much
               auctority
               in
               this
               action
               ,
               as
               he
               assumeth
               to
               himself
               .
               For
               he
               saith
               of
               himself
               ,
               that
               he
               had
               judged
               concerning
               him
               that
               had
               done
               this
               deed
               v.
               3.
               and
               so
               he
               saith
               of
               them
               ,
               
                 Doe
                 not
                 ye
                 judge
                 them
                 that
                 are
                 within
                 ?
              
               vers
               .
               12.
               
               Where
               he
               speaketh
               not
               of
               the
               judgement
               of
               privat
               discretion
               ,
               (
               for
               so
               they
               might
               have
               judged
               them
               that
               were
               without
               also
               ,
               )
               but
               even
               of
               the
               externall
               and
               authoritative
               judgement
               of
               Ecclesiasticall
               Discipline
               .
               g
               The
               Apostle
               indeed
               saith
               ,
               that
               he
               wrote
               to
               the
               Corinthians
               to
               excommunicat
               that
               person
               ,
               that
               he
               might
               know
               them
               ,
               whether
               they
               were
               obedient
               in
               all
               things
               :
               but
               this
               proveth
               not
               ,
               that
               the
               auctority
               
               of
               the
               excommunication
               was
               not
               theirs
               :
               for
               their
               part
               in
               this
               action
               proceeded
               both
               from
               auctority
               &
               from
               obedience
               :
               from
               auctority
               ,
               absolutely
               :
               from
               obedience
               ,
               in
               some
               respect
               .
               
                 De
                 jure
              
               ,
               they
               had
               no
               liberty
               nor
               power
               not
               to
               excommunicate
               him
               ,
               but
               were
               bound
               to
               doe
               that
               which
               Paul
               pointed
               out
               to
               be
               their
               duty
               ,
               and
               in
               that
               respect
               he
               calleth
               them
               obedient
               :
               yet
               absolutely
               ,
               and
               
                 de
                 facto
              
               it
               was
               free
               to
               them
               ,
               (
               notwithstanding
               of
               Pauls
               writing
               to
               them
               )
               either
               to
               excommunicate
               him
               ,
               or
               not
               to
               excommunicate
               him
               ,
               and
               if
               they
               had
               not
               by
               their
               auctority
               excommunicate
               him
               ,
               hee
               had
               not
               been
               at
               all
               excommunicate
               by
               any
               vertue
               of
               Pauls
               judging
               of
               him
               .
            
             
               4.
               
               When
               the
               Corinthians
               proceeded
               to
               excommunicate
               him
               ,
               h
               the
               Apostle
               calleth
               this
               a
               censure
               which
               was
               inflicted
               of
               many
               :
               which
               could
               not
               be
               said
               if
               he
               was
               to
               be
               excommunicate
               by
               the
               Apostles
               auctority
               alone
               .
            
             
               5.
               
               i
               The
               Apostle
               writeth
               againe
               to
               the
               Corinthians
               ,
               to
               forgive
               the
               incestuous
               man
               ,
               to
               receive
               him
               into
               their
               communion
               ,
               and
               to
               remit
               the
               punishment
               of
               his
               excommunication
               ,
               because
               he
               was
               winne
               to
               repentance
               .
               And
               k
               he
               addeth
               :
               
                 To
                 whom
                 ye
                 forgive
                 any
                 thing
                 ,
                 I
                 forgive
                 also
                 .
              
               Now
               ,
               who
               can
               remit
               the
               punishment
               ,
               and
               save
               one
               from
               underlying
               the
               censure
               ,
               except
               such
               as
               have
               the
               power
               and
               auctority
               of
               judgement
               ?
            
             
               Hitherto
               we
               have
               proven
               ,
               that
               the
               power
               of
               binding
               and
               loosing
               ,
               pertaineth
               to
               every
               particular
               Church
               collectively
               taken
               .
               But
               the
               execution
               and
               judiciall
               exercing
               of
               this
               power
               ,
               pertaineth
               to
               that
               company
               and
               assembly
               of
               Elders
               in
               every
               Church
               ,
               which
               the
               Apostle
               ,
               1
               Tim.
               4.
               14.
               calleth
               a
               Presbitery
               .
               In
               Scotland
               we
               call
               it
               a
               Session
               .
               In
               France
               it
               is
               called
               a
               Consistory
               .
               In
               Germany
               and
               Belgia
               according
               to
               the
               Scripture
               phrase
               it
               is
               tearmed
               a
               Presbitery
               .
               It
               is
               made
               up
               of
               the
               Pastor
               or
               Pastors
               of
               every
               Congregation
               ,
               togither
               with
               those
               governing
               Elders
               which
               labour
               there
               (
               not
               in
               Doctrine
               ,
               but
               )
               in
               Discipline
               onely
               :
               Of
               which
               things
               ,
               we
               have
               spoken
               l
               before
               .
               That
               unto
               this
               Companie
               or
               Consistorie
               of
               Elders
               ,
               pertaineth
               the
               power
               of
               binding
               and
               loosing
               ,
               it
               is
               averred
               by
               the
               best
               Divines
               .
               Calvine
               on
               Math
               18.
               17.
               18.
               
               
                 &
                 lib.
                 Epistol
                 .
                 Col.
                 168.
                 169.
                 
                 Beza
                 contra
                 Saraviam
                 de
                 divers
                 .
                 Minist
                 .
                 grad
                 .
                 Zanchius
                 in
                 4.
                 praec
                 .
                 col
                 .
                 756.
                 
                 Iunius
                 animad
                 .
                 in
                 Bell.
                 cont
                 .
                 5.
                 lib.
                 1.
                 cap.
                 14.
                 nota
                 28.
                 
                 Polanus
                 Synt.
                 lib.
                 7.
                 cap.
                 18
                 Tilen
                 Synt.
                 part
                 .
                 2.
                 disp
                 .
              
               28.
               
               The
               Professours
               of
               
                 Leiden
                 Syn.
                 Pur.
                 Theol.
                 disp
                 .
                 48.
                 
                 Gerard
                 .
                 loc
                 .
                 Theol.
                 tom
                 .
                 6.
                 pag.
                 137.
                 138.
                 
                 Balduin
                 de
                 cas
                 .
                 consc
                 .
                 lib.
                 4.
                 cap.
                 11.
                 cas
                 .
                 11.
                 
                 Pareus
                 in
                 Math.
                 18.
                 17.
                 18.
                 
                 &
                 in
                 1
                 Cor.
                 5.
                 
                 Cartwright
              
               on
               
                 Math.
                 18.
                 sect
                 .
                 7.
                 
                 Fennerus
                 Theol.
                 lib.
                 7.
                 cap.
                 7.
                 p.
                 152.
                 153.
                 
                 Alstedius
                 Theol.
                 casuum
                 cap.
                 27.
                 
                 Danaeus
                 Pol.
                 Christ
                 lib.
                 6
                 pag.
                 452.
                 464.
                 
                 Hēmingius
                 Enchirid.
                 class
                 .
                 3.
                 cap.
                 11.
                 pag.
                 388.
                 
                 Martyr
                 in
                 1
                 Cor.
              
               5.
               and
               sundry
               others
               .
               m
               Bullinger
               recordeth
               ,
               that
               this
               was
               the
               manner
               of
               the
               particular
               Churches
               in
               Helvetia
               ,
               to
               choose
               unto
               themselves
               a
               certaine
               Senate
               of
               Elders
               ,
               or
               company
               of
               the
               best
               men
               in
               the
               Church
               ,
               which
               might
               according
               
               
               
               
               
               to
               the
               Canon
               of
               Holy
               Scripture
               ,
               exerce
               the
               Discipline
               of
               Excommunication
               .
               Which
               forme
               is
               well
               warranted
               by
               the
               Scriptures
               .
               For
               when
               Christ
               committeth
               the
               auctority
               of
               binding
               and
               loosing
               unto
               the
               Church
               ,
               Math
               ,
               18.
               17.
               18.
               
               Howsoever
               the
               power
               &
               auctority
               it selfe
               pertaine
               to
               any
               particular
               Church
               collectively
               taken
               ,
               as
               hath
               been
               said
               ,
               yet
               the
               execution
               of
               the
               same
               is
               committed
               to
               the
               Consistory
               or
               Senate
               of
               Elders
               ,
               which
               representeth
               that
               Church
               ,
               and
               which
               Paul
               calleth
               a
               Presbitery
               .
               n
               Zanchius
               saith
               ,
               that
               
                 Chrysostome
                 ,
                 Bullinger
              
               ,
               and
               all
               good
               Interpreters
               ,
               understand
               the
               Presbitery
               to
               be
               there
               meant
               by
               Christ
               ,
               when
               he
               saith
               ,
               
                 Tell
                 the
                 Church
                 .
                 Chrysostome
              
               saith
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               that
               is
               ,
               saith
               o
               Iunius
               ,
               the
               Ecclesiasticall
               Synedrium
               made
               up
               of
               Pastors
               and
               Elders
               .
               Thus
               p
               Camero
               likewise
               expoundeth
               the
               place
               .
               
                 Ecclesiae
                 nomine
              
               saith
               he
               ,
               
                 videtur
                 Christus
                 significasse
                 Collegium
                 Presbiterorum
                 qui
                 Ecclesiae
                 Christianae
                 erant
                 praefuturi
                 ,
                 cujus
                 Presbyterij
                 mentio
                 fit
                 ,
                 1
                 Tim.
              
               4.
               
               Now
               if
               Christ
               hath
               committed
               the
               power
               of
               Excommunication
               unto
               the
               Church
               ,
               what
               have
               Bishops
               to
               say
               for
               themselves
               ,
               who
               appropriate
               th●…
               power
               unto
               themselves
               ,
               each
               one
               in
               his
               owne
               Diocie
               ?
               q
               for
               we
               can
               not
               give
               the
               name
               of
               the
               Church
               unto
               a
               Bishop
               :
               because
               he
               is
               but
               one
               man
               ,
               and
               the
               Church
               is
               a
               company
               of
               many
               men
               .
               Nay
               ,
               nor
               yet
               can
               we
               give
               the
               name
               of
               the
               Church
               unto
               a
               company
               of
               Bishops
               ;
               for
               if
               they
               might
               bee
               called
               the
               Church
               ,
               it
               should
               be
               for
               this
               respect
               alone
               ,
               because
               they
               represent
               the
               Church
               .
               But
               
                 soli
                 Episcopi
                 ,
                 &c.
                 Bishops
                 alone
              
               saith
               r
               
                 Gerard
                 ,
                 or
                 they
                 who
                 teach
                 ,
                 can
                 not
                 represent
                 the
                 Church
                 ,
                 since
                 hearers
                 also
                 pertaine
                 to
                 the
                 definition
                 thereof
                 ,
                 but
                 the
                 Presbitery
                 can
                 represent
                 the
                 Church
                 ,
                 whereunto
                 not
                 onely
                 they
                 pertaine
                 who
                 labour
                 in
                 the
                 Word
                 ,
                 but
                 also
                 Elders
                 or
                 Governours
                 ,
                 put
                 in
                 auctority
                 ,
                 for
                 expeding
                 of
                 Ecclesiasticall
                 matters
                 in
                 name
                 of
                 the
                 whole
                 Church
                 .
              
               We
               graunt
               then
               ,
               s
               that
               by
               the
               Church
               ,
               Christ
               meaneth
               that
               company
               of
               Church
               Gouvernours
               ,
               whereby
               a
               certaine
               particular
               Church
               is
               represented
               ,
               but
               for
               as
               much
               as
               the
               Church
               consisteth
               of
               two
               integrant
               parts
               ,
               viz.
               Pastors
               and
               Sheepe
               ,
               Teachers
               and
               Hearers
               ,
               we
               therefore
               denie
               ,
               that
               the
               representative
               Church
               whereof
               Christ
               speaketh
               ,
               can
               be
               any
               other
               ,
               then
               that
               Ecclesiasticall
               Consistory
               ,
               whereof
               we
               have
               spoken
               .
            
             
               Moreover
               ,
               albeit
               the
               Apostle
               wrote
               to
               the
               whole
               Church
               of
               Corinth
               to
               deliver
               the
               incestuous
               man
               to
               Satan
               ,
               because
               the
               matter
               could
               not
               be
               otherwise
               done
               ,
               but
               onely
               in
               the
               name
               ,
               and
               with
               the
               consent
               of
               that
               whole
               Church
               ,
               yet
               he
               never
               meant
               ,
               that
               the
               common
               promiscuous
               multitude
               should
               by
               their
               suffrages
               and
               voices
               examine
               and
               judge
               that
               cause
               .
               But
               saith
               t
               
                 Calvine
                 because
                 the
                 multitude
                 unlesse
                 it
                 be
                 governed
                 by
                 councell
                 ,
                 never
                 doth
                 any
                 thing
                 moderately
                 ,
                 nor
                 gravely
                 ,
                 there
                 was
                 ordained
                 in
                 the
                 auncient
                 Church
              
               (
               meaning
               the
               Apostolick
               Church
               )
               
                 a
                 Presbytery
                 ,
                 that
                 is
                 ,
                 a
                 company
                 of
                 Elders
                 ,
                 which
                 by
                 the
                 consent
                 of
                 all
                 ,
                 had
                 the
                 first
                 judgement
                 and
                 examination
                 of
                 things
                 :
                 from
                 it
                 the
                 matter
                 was
                 carried
                 to
                 the
                 people
                 ,
                 but
                 beeing
                 already
                 determined
                 before
                 .
              
               Againe
               ,
               
               when
               the
               Apostle
               writeth
               to
               them
               in
               his
               second
               Epistle
               ,
               that
               they
               should
               forgive
               him
               ,
               because
               he
               had
               repented
               ,
               thus
               he
               reasoneth
               ;
               u
               
                 Sufficient
                 to
                 such
                 a
                 man
                 is
                 this
                 censure
                 which
                 was
                 inflicted
                 of
                 many
                 .
              
               Which
               words
               that
               we
               may
               the
               better
               understand
               ,
               it
               is
               worthy
               of
               observation
               ,
               (
               which
               not
               x
               Calvins
               onely
               ,
               but
               y
               Saravia
               also
               noteth
               )
               that
               it
               appeareth
               from
               this
               place
               ,
               he
               was
               not
               excommunicate
               ,
               but
               by
               sharpe
               rebukes
               tymously
               winne
               to
               repentance
               ,
               whereby
               the
               Apostle
               sheweth
               it
               to
               be
               needlesse
               ,
               yea
               most
               inconvenient
               to
               proceed
               against
               him
               ,
               to
               the
               extremity
               of
               Discipline
               .
               The
               Word
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               there
               used
               by
               the
               Apostle
               ,
               signifieth
               rebuke
               ,
               reprehension
               ,
               or
               chiding
               ,
               saith
               
                 D.
                 Fulke
              
               .
               And
               so
               Scapula
               taketh
               it
               to
               be
               the
               same
               with
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               and
               
               to
               signifie
               another
               thing
               then
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               or
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               Beza
               and
               Tremellius
               turne
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               by
               
                 increpatio
                 .
                 Ar.
                 Montanus
              
               readeth
               ,
               objurgatio
               .
               This
               chiding
               or
               threatning
               of
               the
               man
               ,
               proceeded
               not
               from
               the
               whole
               Church
               of
               Corinth
               ,
               but
               onely
               from
               many
               therein
               ,
               as
               is
               plaine
               from
               the
               Text
               ,
               and
               as
               a
               Saravia
               also
               graunteth
               .
               And
               who
               were
               the
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               those
               ma●…y
               of
               whom
               the
               Apostle
               speaketh
               ?
               Not
               such
               as
               from
               Christian
               and
               brotherly
               charity
               did
               privately
               chide
               and
               rebuke
               him
               ,
               for
               the
               matter
               was
               not
               then
               depending
               in
               private
               rebukes
               ,
               but
               by
               the
               Apostles
               direction
               it
               was
               brought
               to
               the
               Churches
               part
               ,
               and
               to
               publike
               Discipline
               ,
               the
               scandall
               it selfe
               beeing
               so
               publike
               and
               notoriously
               manifest
               .
               They
               were
               therefore
               such
               as
               had
               publike
               office
               and
               auctority
               to
               chide
               him
               .
               And
               who
               were
               those
               ,
               but
               the
               Consistory
               of
               Pastors
               and
               Elders
               ,
               which
               represented
               the
               whole
               Church
               ,
               and
               were
               set
               in
               auctority
               for
               judging
               and
               managing
               of
               things
               pertaining
               to
               Ecclesiasticall
               Discipline
               ?
               They
               (
               no
               doubt
               )
               beeing
               met
               together
               ,
               called
               the
               man
               before
               them
               ,
               and
               did
               most
               sharpely
               rebuke
               him
               and
               chide
               with
               him
               ,
               and
               threatned
               that
               they
               would
               not
               onely
               debarre
               him
               from
               the
               Lords
               Table
               ,
               (
               which
               is
               called
               lesser
               Excommunication
               ,
               but
               more
               properly
               ,
               a
               step
               or
               degree
               tending
               next
               to
               Excommunication
               :
               )
               but
               also
               wholly
               cast
               him
               out
               of
               the
               Church
               ,
               and
               deliver
               him
               to
               Satan
               .
               Whereupon
               the
               man
               beeing
               made
               to
               see
               the
               grievousnesse
               of
               his
               sinne
               ,
               and
               the
               terrible
               punishment
               which
               was
               to
               follow
               upon
               it
               ,
               becommeth
               most
               sorrowfull
               ,
               humble
               and
               penitent
               .
               And
               this
               moved
               the
               Apostle
               to
               say
               ,
               
                 Sufficient
                 to
                 such
                 a
                 man
                 ,
                 &c.
              
               as
               if
               he
               would
               say
               :
               what
               needeth
               him
               now
               to
               be
               excommunicate
               ,
               and
               so
               to
               be
               corrected
               and
               put
               to
               shame
               by
               you
               all
               ,
               when
               every
               one
               of
               you
               shall
               denie
               to
               him
               your
               Christian
               communion
               ,
               as
               one
               wholly
               cast
               out
               of
               the
               Church
               ?
               Is
               it
               not
               enough
               ,
               that
               many
               among
               you
               ,
               even
               your
               whole
               Presbitery
               ,
               hath
               put
               him
               to
               such
               publike
               shame
               by
               their
               sharpe
               reprehensions
               ,
               and
               to
               so
               great
               feare
               by
               their
               dreadfull
               threatnings
               ?
               and
               since
               ,
               through
               the
               blessing
               of
               God
               upon
               these
               meanes
               ,
               he
               is
               already
               w●…nne
               to
               repentance
               ,
               why
               
               would
               you
               have
               him
               yet
               more
               publikely
               corrected
               and
               rejected
               by
               all
               and
               every
               one
               ?
            
             
               And
               further
               ,
               the
               Apostle
               addeth
               ,
               that
               now
               they
               should
               not
               onely
               forgive
               him
               and
               comfort
               him
               vers
               .
               7.
               but
               also
               confirme
               ,
               (
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               )
               their
               love
               towards
               him
               vers
               .
               8.
               
               Now
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               signifieth
               to
               confirme
               or
               ratify
               by
               auctority
               ,
               and
               so
               b
               
                 Chemnitius
                 ,
                 Bullinger
              
               ,
               and
               Cartwright
               expound
               it
               in
               this
               place
               .
               It
               commeth
               from
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               Auctority
               ,
               whence
               commeth
               also
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               a
               Lord
               or
               one
               having
               auctority
               ,
               As
               therefore
               the
               Presbitery
               or
               company
               of
               Pastors
               and
               Elders
               ,
               had
               
               by
               their
               auctority
               established
               ,
               that
               he
               was
               to
               be
               excommunicate
               ,
               and
               determined
               to
               proceed
               to
               the
               execution
               of
               extreme
               Discipline
               
               against
               him
               ,
               so
               now
               the
               Apostle
               would
               have
               them
               by
               the
               same
               auctority
               ,
               to
               ratify
               and
               establish
               the
               remission
               of
               this
               punishment
               unto
               
               him
               ,
               and
               to
               decree
               that
               the
               Church
               should
               not
               denie
               her
               communion
               unto
               him
               .
               For
               this
               auctority
               of
               binding
               and
               loosing
               ,
               though
               it
               pertained
               to
               the
               whole
               Church
               ,
               
                 in
                 actu
                 primo
                 sive
                 in
                 esse
                 ,
              
               yet
               it
               pertained
               to
               the
               Presbitery
               alone
               ,
               
                 in
                 actu
                 secun●…
                 sive
                 in
                 operari
                 :
              
               and
               even
               as
               the
               act
               of
               speaking
               ,
               pertaineth
               to
               a
               man
               ,
               as
               
                 Principium
                 quod
              
               ,
               but
               to
               the
               tongue
               alone
               ,
               as
               
                 Principium
                 quo
              
               ;
               so
               albeit
               the
               power
               of
               the
               Keyes
               ,
               doth
               primarly
               and
               principally
               belong
               to
               the
               Church
               collectively
               taken
               ,
               yet
               the
               actuall
               execution
               of
               this
               power
               ,
               belongeth
               onely
               to
               the
               Presbitery
               which
               representeth
               the
               Church
               ,
               and
               unto
               which
               the
               Church
               hath
               committed
               her
               auctority
               to
               bind
               and
               loose
               .
               Wherefore
               ,
               since
               the
               Apostle
               writeth
               to
               the
               whole
               Church
               of
               Corinth
               ,
               to
               confirme
               by
               auctority
               their
               love
               to
               the
               penitent
               man
               ,
               and
               since
               this
               auctority
               in
               the
               actuall
               execution
               of
               it
               (
               which
               the
               Apostle
               craveth
               )
               did
               not
               agree
               to
               that
               whole
               Church
               collectively
               taken
               ,
               we
               must
               needs
               understand
               his
               meaning
               to
               be
               ,
               that
               their
               love
               towards
               that
               man
               ,
               &
               their
               forgiving
               of
               him
               ,
               should
               be
               ratified
               &
               confirmed
               by
               the
               auctority
               of
               those
               Church
               Governours
               ,
               
                 qui
                 Ecclesiae
                 nomen
                 ad
                 caetum
                 repraesentant
                 ,
                 totius
                 nimirum
                 Presbiterij
                 authoritate
                 atque
                 consensu
                 .
              
            
             
               Thus
               have
               we
               shewed
               ,
               that
               the
               actuall
               use
               of
               the
               Keyes
               ,
               or
               the
               execution
               of
               the
               auctority
               of
               binding
               and
               loosing
               ,
               pertaineth
               to
               that
               Ecclesiasticall
               Sena●…e
               in
               every
               particular
               Church
               ,
               which
               the
               Apostle
               calleth
               a
               Presbitery
               .
               For
               further
               illustration
               of
               the
               truth
               whereof
               ,
               I
               adde
               these
               foure
               observations
               .
            
             
               1.
               
               We
               must
               distinguish
               f
               a
               twofold
               power
               of
               the
               keyes
               :
               the
               one
               is
               execute
               in
               Doctrine
               :
               the
               other
               in
               Discipline
               :
               the
               one
               Concionalis
               :
               the
               other
               Iudicialis
               .
               Touching
               the
               former
               ,
               we
               graunt
               it
               is
               proper
               for
               Pastors
               alone
               ,
               whose
               office
               and
               vocation
               it
               is
               ,
               by
               the
               Preaching
               and
               Publishing
               of
               Gods
               Word
               ,
               to
               shut
               the
               Kingdome
               of
               Heaven
               against
               impenitent
               and
               disobedient
               men
               ,
               and
               to
               open
               it
               unto
               penitent
               sinners
               ,
               to
               binde
               Gods
               heavie
               wrath
               upon
               the
               former
               ,
               and
               (
               by
               application
               of
               the
               promises
               of
               mercy
               )
               to
               loose
               the
               lat●…er
               from
               the
               
               sentence
               and
               fear
               of
               Condemnation
               .
               When
               we
               ascribe
               the
               power
               of
               binding
               and
               loosing
               to
               that
               whole
               Consistory
               ,
               wherein
               governing
               Elders
               are
               joyned
               togither
               with
               Pastors
               ,
               we
               meane
               only
               of
               the
               Keyes
               of
               externall
               Discipline
               ,
               which
               are
               used
               in
               Ecclesiasticall
               Courts
               and
               Iudicatories
               .
            
             
               2.
               
               When
               we
               teach
               ,
               that
               the
               Pastor
               or
               Pastors
               of
               every
               particular
               Church
               and
               Congregation
               ,
               with
               the
               Elders
               of
               the
               same
               ,
               being
               met
               togither
               ,
               have
               power
               to
               binde
               and
               loose
               ,
               we
               understand
               this
               ,
               only
               of
               such
               places
               wherein
               a
               competent
               number
               of
               understanding
               and
               qualified
               men
               ,
               may
               be
               had
               to
               make
               up
               an
               Eldership
               :
               otherwise
               let
               there
               be
               one
               Eldership
               made
               up
               of
               two
               or
               three
               of
               the
               next
               adjacent
               Parishes
               ,
               according
               as
               was
               ordained
               by
               the
               Church
               of
               Scotland
               ,
               in
               the
               seaventh
               Chapter
               of
               the
               second
               booke
               of
               Discipline
               .
               
                 Sine
                 totius
                 ,
                 &c.
                 Without
                 the
                 consent
                 of
                 some
                 whole
                 Church
              
               saith
               g
               
                 Zanchius
                 ,
                 no
                 man
                 ought
                 to
                 be
                 excommunicat
                 .
                 Yea
                 I
                 adde
                 ,
                 if
                 it
                 be
                 a
                 small
                 Church
                 ,
                 and
                 not
                 consisting
                 of
                 many
                 learned
                 and
                 skillfull
                 men
                 ,
                 Excommunication
                 ought
                 not
                 to
                 bee
                 done
                 ,
                 except
                 the
                 nighbour
                 Churches
                 be
                 asked
                 counsell
                 of
                 .
              
               And
               as
               touching
               the
               Pastors
               part
               ,
               h
               Calvine
               saith
               well
               ,
               
                 Nunquam
                 ,
                 &c.
              
               
               I
               
                 never
                 thought
                 it
                 expedient
                 ,
                 that
                 the
                 liberty
                 of
                 excommunicating
                 should
                 be
                 permitted
                 to
                 every
                 Pastor
                 .
              
               The
               feare
               of
               great
               inconveniences
               ,
               which
               he
               thought
               likely
               to
               follow
               upon
               such
               a
               custome
               ,
               if
               once
               it
               were
               permitted
               ,
               makes
               him
               professe
               in
               that
               Epistle
               ,
               that
               he
               durst
               not
               advise
               Liserus
               ,
               to
               excommunicate
               any
               man
               ,
               without
               taking
               counsell
               of
               other
               Pastors
               .
               Now
               I
               much
               marvell
               what
               Butt
               i
               
                 D.
                 Forbesse
              
               shot
               at
               ,
               when
               he
               entitleth
               one
               of
               his
               Chapters
               ,
               
                 De
                 potestate
                 Excommunicandi
              
               ,
               and
               then
               in
               the
               body
               of
               the
               Chapter
               doth
               no
               more
               at
               all
               ,
               but
               only
               quote
               those
               two
               Testimonies
               of
               Zanchius
               and
               Calvine
               :
               Both
               of
               which
               ,
               doe
               utterly
               condemne
               the
               usurpation
               of
               Bishops
               ,
               who
               appropriat
               to
               themselves
               the
               power
               of
               Excommunication
               ,
               &
               ascribe
               this
               power
               to
               the
               Consistory
               of
               Pastors
               and
               Elders
               in
               every
               particular
               Church
               :
               and
               in
               the
               forequotted
               places
               ,
               doe
               only
               (
               for
               preventing
               of
               abuses
               )
               set
               some
               bounds
               to
               the
               execution
               of
               their
               power
               :
               which
               bounds
               we
               also
               think
               good
               to
               be
               kept
               ,
               Viz.
               that
               if
               a
               Church
               be
               so
               small
               ,
               that
               it
               hath
               not
               so
               many
               well
               qualified
               men
               ,
               as
               may
               be
               sufficient
               to
               assist
               the
               Pastor
               in
               the
               governement
               thereof
               ,
               then
               let
               one
               commone
               Eldership
               be
               made
               up
               out
               of
               it
               ,
               and
               some
               other
               nighbour
               Churches
               :
               By
               which
               meanes
               it
               shall
               moreover
               come
               to
               passe
               ,
               (
               which
               is
               the
               other
               caution
               to
               be
               given
               )
               that
               not
               every
               Pastor
               (
               no
               not
               with
               the
               Elders
               of
               his
               Congregation
               )
               shall
               be
               permitted
               to
               have
               full
               liberty
               of
               binding
               and
               loosing
               ,
               but
               shall
               in
               those
               matters
               receive
               counsell
               and
               advice
               from
               other
               Pastors
               .
               Howbeit
               for
               this
               latter
               purpose
               ,
               the
               Church
               of
               Scotland
               hath
               profitably
               provyded
               another
               remedy
               also
               ,
               namely
               ,
               that
               in
               certaine
               chief
               places
               ,
               all
               the
               Pastors
               in
               the
               adjacent
               bounds
               ,
               shall
               at
               set
               and
               ordinary
               times
               assemble
               themselves
               ,
               (
               which
               Assemblies
               in
               this
               Nation
               we
               call
               Presbyteries
               )
               
               that
               so
               the
               Churches
               may
               be
               governed
               
                 Communi
                 Presbyterorum
                 consilio
              
               ,
               as
               Hierome
               speaketh
               of
               the
               Primitive
               times
               of
               the
               Church
               .
            
             
               3.
               
               Though
               the
               execution
               of
               the
               Discipline
               of
               Excommunication
               and
               Absolution
               ,
               pertaine
               to
               the
               Consistory
               of
               the
               Pastor
               and
               Elders
               in
               every
               Church
               ,
               yet
               this
               Discipline
               is
               to
               be
               by
               them
               execute
               k
               in
               name
               of
               the
               whole
               Church
               .
               l
               Saravia
               is
               bold
               to
               affirme
               ,
               that
               he
               who
               receiveth
               a
               sinner
               ,
               or
               casteth
               him
               out
               of
               the
               Church
               ,
               doth
               this
               in
               the
               name
               and
               auctority
               of
               God
               alone
               .
               We
               have
               proven
               by
               strong
               Arguments
               ,
               that
               the
               auctority
               of
               Excommunication
               pertaineth
               to
               the
               whole
               Church
               :
               which
               though
               he
               contradicteth
               ,
               yet
               in
               m
               one
               place
               forgetting
               himself
               he
               aknowledgeth
               ,
               that
               the
               auctority
               of
               the
               Church
               of
               Corinth
               ,
               was
               to
               interveene
               in
               the
               Excommunication
               of
               the
               incestuous
               man.
               Wherefore
               ,
               as
               in
               the
               name
               of
               God
               ,
               so
               in
               the
               name
               and
               auctority
               of
               the
               whole
               Church
               ,
               must
               one
               be
               cast
               our
               ,
               or
               received
               .
            
             
               4.
               
               To
               the
               right
               execution
               of
               this
               Discipline
               ,
               n
               the
               manifest
               consent
               of
               the
               whole
               Church
               is
               also
               necessary
               :
               The
               trueth
               whereof
               beside
               that
               it
               appeareth
               from
               that
               which
               hath
               beene
               said
               concerning
               the
               Churches
               auctority
               ,
               it
               is
               further
               confirmed
               ,
               if
               we
               consider
               ,
               either
               the
               importance
               of
               the
               thing
               ,
               or
               the
               good
               of
               the
               person
               .
               Touching
               the
               importance
               of
               the
               thing
               ,
               
                 Gravissima
                 ,
                 &c.
                 
                 Most
                 waightie
                 matters
                 in
                 the
                 Church
              
               saith
               o
               Gerard
               ,
               (
               and
               the
               same
               saith
               p
               Zanchius
               also
               ,
               )
               
                 ought
                 not
                 to
                 be
                 undertaken
                 without
                 the
                 consent
                 of
                 the
                 whole
                 Ecclesiasticall
                 body
                 ,
                 and
                 as
                 Pope
              
               Leo
               
                 writeth
                 ,
                 Such
                 thing
                 as
                 pertaine
                 unto
                 all
                 ,
                 ought
                 to
                 be
                 done
                 with
                 the
                 consent
                 of
                 all
                 .
                 But
                 vvhat
                 can
                 be
                 more
                 waighty
                 ,
                 and
                 vvhat
                 doth
                 more
                 pertaine
                 to
                 the
                 body
                 of
                 the
                 Church
                 ,
                 then
                 to
                 cut
                 off
                 some
                 member
                 from
                 the
                 body
                 ?
              
               And
               touching
               the
               good
               of
               the
               person
               ,
               q
               Augustine
               sheweth
               that
               then
               only
               a
               Sinner
               is
               both
               stricken
               with
               feare
               ,
               and
               healed
               with
               shame
               ,
               when
               seeing
               himself
               Anathematized
               by
               the
               whole
               Church
               ,
               he
               can
               not
               find
               a
               fellowe
               multitude
               ,
               togither
               wherewith
               he
               may
               rejoyce
               in
               his
               sinne
               ,
               and
               insult
               upon
               good
               men
               .
               And
               that
               otherwise
               ,
               if
               the
               tares
               growe
               so
               ranke
               ,
               that
               they
               can
               not
               be
               pulled
               up
               ,
               and
               if
               the
               same
               evill
               disease
               take
               hould
               of
               so
               very
               many
               ,
               that
               the
               consent
               of
               the
               Church
               can
               not
               be
               had
               to
               the
               excommunication
               of
               a
               wicked
               person
               ,
               then
               good
               men
               must
               grieve
               and
               groane
               ,
               and
               endure
               what
               they
               can
               not
               help
               .
               Therefore
               ,
               that
               Excommunication
               may
               fruitfully
               succeed
               ,
               the
               consent
               of
               the
               people
               is
               necessary
               :
               r
               
                 Frustra
                 enim
                 ejicitur
                 ex
                 Ecclesia
                 ,
                 &
                 consortio
                 fidelium
                 privatur
                 ,
                 quem
                 populus
                 abigere
                 ,
                 &
                 à
                 quo
                 abstinere
                 recuset
                 .
              
               Howbei●…
               even
               in
               such
               cases
               ,
               when
               the
               consent
               of
               the
               Church
               can
               not
               be
               had
               to
               the
               execution
               of
               this
               Discipline
               ,
               faithfull
               Pastors
               and
               Professors
               must
               ,
               every
               one
               for
               his
               owne
               part
               ,
               take
               heed
               that
               he
               haveno
               fellowship
               with
               the
               unfruitfull
               workes
               of
               darkenesse
               ,
               but
               even
               reprove
               them
               ;
               yea
               they
               ought
               ,
               
                 in
                 sensu
                 negativo
              
               ,
               excommunicat
               those
               who
               should
               be
               (
               but
               are
               not
               )
               excommunicat
               positively
               :
               
               which
               negative
               Excommunication
               ,
               is
               not
               an
               Ecclesiasticall
               censure
               '
               but
               either
               a
               bare
               punishment
               ,
               or
               a
               cautell
               and
               animadversion
               ;
               And
               so
               saith
               s
               the
               Archbishop
               of
               Spalato
               ,
               not
               only
               one
               brother
               may
               refuse
               to
               communicat
               with
               another
               ,
               but
               a
               people
               also
               may
               refuse
               to
               communicat
               with
               their
               Pastor
               ,
               which
               he
               confirmeth
               by
               certaine
               examples
               .
               But
               the
               publike
               censure
               of
               positive
               Excommunication
               should
               not
               be
               inflicted
               without
               the
               Churches
               consent
               ,
               for
               the
               reasons
               forsaid
               .
               Cyprian
               writteth
               to
               Cornelius
               Bishop
               of
               Rome
               ,
               that
               he
               had
               much
               laboured
               with
               the
               people
               ,
               that
               peace
               might
               be
               given
               to
               them
               who
               had
               fallen
               ,
               that
               is
               ,
               that
               they
               might
               be
               againe
               received
               into
               the
               communion
               of
               the
               Church
               :
               which
               if
               he
               might
               have
               done
               by
               himself
               ,
               why
               did
               he
               labour
               and
               deale
               so
               much
               with
               the
               people
               in
               that
               businesse
               ?
               And
               as
               they
               were
               not
               received
               into
               the
               Churches
               communion
               ,
               without
               the
               peoples
               consent
               ,
               so
               neither
               were
               they
               ,
               with
               out
               their
               consent
               ,
               excommunicat
               .
               t
               Chrysostome
               sheweth
               concerning
               his
               time
               ,
               that
               when
               one
               was
               to
               be
               excommunicat
               ,
               the
               whole
               Church
               was
               humbled
               in
               prayer
               to
               God
               for
               him
               ,
               and
               whenhe
               was
               againe
               released
               ,
               they
               did
               all
               kindly
               salute
               him
               ,
               &
               wish
               him
               peace
               .
               u
               Tertullian
               also
               writteth
               ,
               that
               he
               who
               was
               to
               be
               excommunicat
               ,
               in
               the
               publike
               Assembly
               of
               the
               Church
               ,
               was
               by
               the
               common
               consent
               of
               all
               ,
               stricken
               with
               judgement
               ,
               and
               that
               all
               the
               approven
               and
               well
               liked
               off
               Elders
               ,
               had
               the
               presidence
               or
               direction
               of
               the
               rest
               of
               the
               Church
               in
               these
               Matters
               .
            
             
               Now
               from
               all
               this
               ,
               which
               hath
               beene
               said
               of
               the
               power
               and
               auctority
               to
               excommunicat
               and
               absolve
               ,
               it
               is
               manifest
               how
               unjustly
               usurping
               Prelats
               doe
               arrogat
               &
               appropriat
               to
               themselves
               this
               power
               ,
               which
               Christ
               hath
               committed
               to
               every
               particular
               Church
               or
               Congregation
               ,
               and
               ordained
               to
               be
               execute
               by
               the
               Ecclesiasticall
               Consistory
               within
               the
               same
               .
               Which
               Episcopall
               usurpation
               ,
               as
               it
               hath
               beene
               shewed
               to
               bee
               most
               contrary
               to
               Divine
               Institution
               ,
               so
               doth
               it
               also
               depart
               from
               the
               manner
               of
               the
               auncient
               Church
               :
               For
               it
               may
               be
               seene
               in
               x
               Cyprian
               ,
               that
               the
               auctority
               of
               reconciling
               and
               receiving
               into
               the
               Church
               ,
               such
               as
               had
               fallen
               ,
               was
               not
               proper
               to
               the
               Bishop
               ,
               but
               with
               him
               common
               to
               his
               Cleargie
               and
               Presbytery
               ,
               and
               that
               
                 jus
                 communicationis
              
               was
               given
               them
               by
               the
               Cleargie
               ,
               as
               well
               as
               by
               the
               Bishop
               .
               We
               have
               heard
               out
               of
               y
               Hierome
               ,
               that
               a
               Bishop
               did
               nothing
               ,
               which
               a
               Presbyter
               did
               not
               also
               ,
               except
               only
               that
               he
               gave
               the
               rite
               or
               sig●…e
               of
               Ordination
               ,
               that
               is
               ,
               imposition
               of
               hands
               .
               Whereby
               we
               understand
               ,
               that
               as
               all
               other
               things
               ,
               beside
               Ordination
               ,
               so
               the
               power
               of
               Excommunication
               among
               the
               rest
               ,
               was
               alike
               common
               to
               Bishops
               and
               Presbyters
               .
               Whence
               it
               is
               ,
               that
               the
               same
               Hierome
               writting
               to
               Demetriades
               ,
               calleth
               excommunication
               ,
               
                 Episcoporum
                 &
                 Presbyterorum
                 censura
              
               .
               And
               z
               elsewhere
               .
               
                 Alligat
                 vel
                 solvit
                 Episcopus
                 &
                 Presbyter
                 .
                 Iustinian
                 Novel
                 .
                 123.
                 cap.
              
               ●…1
               .
               saith
               ,
               
                 Omnibus
                 autem
                 Episcopis
                 &
                 Presbyteris
                 interdicimus
                 segregare
                 aliquem
                 à
                 sacra
                 communionè
                 ,
                 antequam
                 causa
                 monstretur
                 ,
                 
                 &c.
              
               certifying
               them
               ,
               if
               they
               doe
               otherwise
               ,
               that
               he
               whom
               they
               excommunicat
               ,
               should
               be
               loosed
               from
               Excommunication
               
                 à
                 majore
                 Sacerdote
              
               .
               Whence
               we
               see
               ,
               that
               Presbyters
               also
               were
               wont
               to
               excommunicat
               ,
               &
               that
               this
               power
               was
               common
               to
               them
               with
               the
               Bishops
               .
               The
               first
               Councell
               of
               
                 Carthage
                 Can.
              
               23.
               decreeth
               that
               a
               Bishop
               heare
               no
               mans
               cause
               without
               the
               presence
               of
               his
               Cleargie
               :
               and
               that
               otherwise
               his
               sentence
               shall
               be
               void
               ,
               except
               it
               be
               confirmed
               by
               the
               presence
               of
               his
               Cleargie
               .
               The
               Canon
               Law
               it self
               hath
               some
               vestigies
               of
               the
               auncient
               order
               :
               for
               a
               it
               ordaineth
               ,
               that
               when
               a
               Bishop
               either
               excommunicateth
               or
               absolveth
               any
               man
               ,
               twelve
               of
               the
               Cleargie
               be
               present
               and
               concurre
               with
               him
               .
               b
               
                 D
                 ▪
                 Forbesse
              
               now
               also
               aknowledgeth
               ,
               that
               it
               is
               not
               lawfull
               for
               a
               Bishop
               to
               exerce
               the
               power
               of
               publike
               jurisdiction
               by
               himself
               ,
               and
               without
               the
               Presbytery
               ;
               and
               under
               this
               power
               of
               Iurisdiction
               whereof
               he
               speaketh
               ,
               c
               he
               comprehendeth
               ,
               the
               Visitation
               of
               Churches
               ,
               Ordination
               ,
               Suspension
               ,
               and
               Deposition
               of
               Ministers
               ,
               the
               Excommunicating
               of
               contumacious
               persons
               ,
               &
               the
               Reconciling
               of
               them
               when
               they
               become
               penitent
               ,
               the
               calling
               of
               the
               fellow
               Presbyters
               to
               a
               Synod
               ,
               the
               making
               of
               Ecclesiasticall
               Canons
               ,
               &c.
               which
               power
               of
               Iurisdiction
               d
               saith
               he
               ,
               remaineth
               one
               and
               the
               same
               ,
               whole
               and
               entire
               ,
               both
               in
               the
               Bishop
               ,
               and
               in
               the
               Presbytery
               ,
               in
               him
               personally
               ,
               in
               it
               collegially
               .
               His
               confession
               of
               the
               Presbyteries
               power
               and
               auctority
               ,
               we
               catch
               &
               lay
               hold
               on
               :
               but
               whereas
               he
               would
               have
               this
               power
               any
               way
               proper
               and
               personall
               to
               Bishops
               ,
               he
               is
               confuted
               by
               our
               former
               Arguments
               .
            
             
               And
               thus
               farre
               have
               we
               demonstrat
               to
               Princes
               ,
               who
               be
               they
               ,
               to
               whom
               Christ
               hath
               committed
               the
               power
               of
               Excommunication
               ,
               that
               with
               them
               they
               may
               cause
               it
               to
               remaine
               ,
               and
               correct
               the
               usurpation
               of
               Prelats
               ,
               who
               bereave
               them
               of
               it
               .
               Let
               us
               next
               consider
               ,
               what
               Princes
               may
               ,
               or
               should
               doe
               ,
               after
               that
               the
               sentence
               of
               any
               mans
               Excommunication
               ,
               or
               Reconciliation
               ,
               is
               given
               forth
               by
               them
               ,
               to
               whom
               the
               power
               of
               this
               Discipline
               pertaineth
               .
               e
               The
               Archbishop
               of
               Spalato
               is
               of
               opinion
               ,
               that
               ,
               not
               only
               it
               is
               free
               to
               Princes
               to
               communicat
               with
               excommunicat
               persons
               ,
               but
               also
               ,
               that
               if
               they
               shall
               happen
               to
               communicat
               with
               them
               ,
               the
               Church
               (
               for
               the
               reverence
               she
               oweth
               to
               Princes
               )
               should
               straight
               absolve
               them
               ,
               and
               that
               her
               sentence
               of
               Excommunication
               should
               no
               longer
               have
               any
               strength
               .
               What
               ?
               Shall
               the
               Church
               draw
               ,
               and
               put
               up
               againe
               ,
               the
               Spirituall
               Sword
               ,
               at
               the
               pleasure
               of
               Princes
               ?
               Or
               because
               Pr●…ces
               will
               perhaps
               cast
               holy
               things
               to
               Dogges
               :
               must
               others
               doe
               so
               likewise
               ?
               O
               prodigious
               licentiousnesse
               ,
               and
               hellish
               misorder
               ,
               worthy
               to
               be
               drowned
               in
               the
               lake
               of
               Lethè
               !
               But
               what
               then
               is
               the
               part
               of
               the
               Prince
               ,
               after
               that
               the
               Church
               hath
               given
               judgement
               ?
               Surely
               ,
               whensoever
               need
               is
               ,
               he
               ought
               by
               the
               privat
               judgement
               of
               Christian
               discretion
               ,
               to
               trie
               and
               examine
               ,
               whether
               this
               Discipline
               be
               rightly
               execute
               ,
               or
               not
               .
               If
               he
               find
               the
               execution
               thereof
               to
               be
               unreproveable
               ,
               
               and
               that
               yet
               the
               sinner
               goeth
               on
               in
               his
               contumacy
               ,
               f
               then
               by
               his
               Civill
               power
               he
               ought
               further
               to
               punish
               him
               in
               his
               person
               ,
               or
               wordly
               estate
               ,
               that
               he
               may
               either
               reforme
               or
               represse
               ,
               such
               a
               one
               as
               hath
               not
               been
               terrified
               by
               the
               Churches
               censures
               .
               But
               if
               after
               triall
               ,
               he
               understand
               that
               the
               sentence
               given
               forth
               is
               unjust
               and
               erroneous
               ,
               either
               through
               the
               ignorance
               or
               the
               malice
               of
               the
               Ecclesiasticall
               and
               regular
               Iudges
               ,
               then
               hee
               ought
               to
               interpone
               his
               auctority
               ,
               and
               cause
               a
               due
               proceeding
               ,
               for
               in
               such
               extraordinary
               cases
               of
               the
               failing
               of
               Ecclesiasticall
               persons
               ,
               Princes
               may
               doe
               much
               in
               things
               and
               causes
               Spirituall
               ,
               which
               ordinarily
               they
               can
               not
               .
            
             
               It
               remaineth
               to
               shew
               ,
               who
               have
               the
               power
               of
               those
               censures
               and
               punishments
               which
               are
               proper
               to
               Ecclesiasticall
               persons
               .
               Where
               first
               we
               are
               to
               consider
               ,
               that
               there
               are
               two
               sorts
               of
               faults
               which
               make
               Ecclesiasticall
               men
               worthy
               to
               be
               punished
               ,
               viz.
               either
               such
               as
               violate
               sacred
               ,
               or
               such
               as
               violate
               civill
               and
               humane
               duties
               :
               the
               one
               is
               to
               be
               judged
               by
               Ecclesiasticall
               Iudges
               alone
               ,
               and
               that
               according
               to
               the
               Lawes
               of
               God
               and
               the
               Church
               :
               the
               other
               by
               civill
               Iudges
               alone
               ,
               and
               that
               according
               to
               the
               civill
               and
               municipall
               Lawes
               of
               the
               Common-wealth
               .
               This
               latter
               sort
               againe
               is
               twofold
               ,
               for
               either
               the
               fault
               is
               such
               ,
               that
               though
               a
               man
               be
               condignely
               punished
               for
               it
               by
               the
               civill
               Magistrate
               ,
               yet
               he
               doth
               not
               therefore
               fall
               from
               his
               Ecclesiasticall
               office
               or
               dignity
               ;
               of
               which
               sort
               experience
               sheweth
               many
               :
               or
               else
               such
               as
               beeing
               punished
               according
               to
               their
               quality
               and
               demerit
               ,
               a
               man
               by
               necessary
               consequence
               falleth
               from
               the
               Ecclesiasticall
               function
               and
               dignity
               which
               before
               he
               had
               ;
               this
               was
               Abiathars
               case
               ,
               and
               the
               case
               of
               so
               many
               as
               beeing
               justly
               punished
               by
               Proscription
               ,
               Incarceration
               or
               Banishment
               ,
               are
               
                 secundario
                 &
                 ex
                 consequenti
              
               shut
               from
               their
               bearing
               office
               in
               the
               Church
               .
               If
               
                 Abiather
                 had
                 sinned
                 in
                 a
                 sacred
                 matter
                 ,
                 the
                 cognition
                 thereof
              
               saith
               g
               
                 Iunius
                 ,
                 had
                 pertained
                 to
                 the
                 Priests
                 :
                 but
                 because
                 he
                 sinned
                 against
                 the
                 Common-wealth
                 and
                 the
                 Kings
                 Majesty
                 ,
                 it
                 was
                 necessary
                 to
                 deale
                 with
                 him
                 Civilly
                 ,
                 and
                 not
                 Ecclesiastically
                 .
                 What
                 ?
                 are
                 not
                 Ecclesiasticall
                 men
                 in
                 this
                 time
                 also
                 thought
                 to
                 be
                 lawfully
                 judged
                 by
                 the
                 Civill
                 Magistrate
                 ,
                 if
                 at
                 any
                 time
                 they
                 be
                 found
                 guilty
                 of
                 appaired
                 Majesty
                 ?
              
               As
               for
               the
               other
               sorts
               of
               saults
               ,
               whereby
               (
               as
               we
               have
               said
               )
               Sacred
               and
               Ecclesiasticall
               duties
               are
               violate
               ,
               such
               as
               the
               teaching
               of
               False
               and
               Hereticall
               Doctrine
               ,
               neglecting
               of
               Discipline
               ,
               unbeseeming
               and
               scandalous
               conversation
               ,
               &c.
               which
               things
               (
               if
               they
               be
               not
               amended
               )
               they
               who
               have
               the
               execution
               of
               Ecclesiasticall
               Iurisdiction
               committed
               to
               them
               ,
               ought
               to
               punish
               by
               Suspension
               ,
               Deposition
               ,
               &c.
               
               Now
               as
               when
               one
               is
               called
               to
               the
               worke
               of
               the
               Ministery
               ,
               his
               fitnesse
               and
               qualification
               for
               that
               worke
               ,
               should
               be
               tried
               and
               judged
               by
               the
               Cleargie
               of
               the
               adjacent
               bounds
               assembled
               in
               their
               Classicall
               Presbitery
               ,
               to
               whom
               it
               also
               pertaineth
               (
               after
               that
               he
               is
               by
               them
               tried
               and
               approven
               ,
               and
               after
               that
               he
               is
               elected
               by
               that
               Church
               where
               he
               is
               to
               serve
               )
               to
               send
               him
               out
               from
               them
               with
               power
               to
               exercise
               the
               
               office
               of
               a
               Pastor
               :
               so
               when
               there
               is
               just
               cause
               of
               Suspending
               or
               Depriving
               him
               ,
               it
               belongeth
               to
               the
               same
               Presbitery
               to
               consider
               and
               judge
               hereof
               ,
               and
               according
               to
               his
               offence
               to
               give
               judgement
               against
               him
               .
               For
               who
               should
               recall
               him
               ,
               but
               they
               who
               sent
               him
               ?
               Or
               who
               should
               discharge
               him
               his
               Ministeriall
               function
               ,
               except
               they
               who
               ordained
               him
               to
               exerce
               the
               same
               ?
               And
               who
               may
               take
               the
               power
               from
               him
               ,
               but
               they
               who
               gave
               the
               power
               unto
               him
               ?
               That
               Ordination
               perraineth
               to
               the
               whole
               Presbitery
               ,
               and
               not
               to
               the
               Bishop
               alone
               ,
               wee
               have
               shewed
               before
               :
               and
               now
               by
               the
               same
               reason
               we
               say
               ,
               Suspension
               and
               Deposition
               pertaine
               to
               the
               Presbitery
               also
               ,
               and
               are
               not
               in
               the
               power
               of
               the
               Bishop
               .
               And
               that
               in
               the
               auncient
               Church
               ,
               as
               Bishops
               gave
               not
               Ordination
               ,
               so
               neither
               did
               they
               Suspend
               nor
               Depose
               any
               man
               without
               the
               common
               Councell
               ,
               Advice
               ,
               and
               concurrence
               of
               the
               Presbitery
               ,
               yea
               and
               sometimes
               of
               a
               Synod
               ,
               it
               is
               cleare
               from
               
                 Cypr.
                 lib.
                 1.
                 
                 Epist.
                 9.
                 lib.
                 3.
                 
                 Epist.
                 2.
                 
                 &
                 10.
                 
                 Concil
                 .
                 Carthag
                 .
                 3.
                 can
                 .
                 8.
                 
                 Concil
                 .
                 Carthag
                 .
                 4.
                 can
                 .
                 22.
                 23.
                 
                 Concil
                 .
                 African
                 .
                 can
                 20.
                 
                 Concil
                 .
                 Hispal
                 .
                 2
                 can
                 .
                 6.
                 
                 Iustin
                 Novel
                 .
                 42.
                 cap.
                 1.
                 
                 Hieron
                 .
                 comment
                 .
                 ad
                 Isa.
                 3.
                 
                 Siricius
                 Epist.
                 ad
                 Ambros.
                 inter
                 Ambr.
                 epist.
                 80.
                 
              
               Touching
               the
               Suspension
               and
               Deposition
               of
               Ministers
               ,
               the
               Assembly
               at
               Glosgowe
               anno
               1610.
               ordained
               ,
               that
               the
               Bishop
               should
               associate
               to
               himselfe
               the
               Ministery
               of
               these
               bounds
               where
               the
               Delinquent
               served
               ,
               that
               is
               ,
               the
               Presbitery
               whereof
               hee
               hath
               been
               a
               Member
               ,
               and
               togither
               with
               them
               there
               take
               triall
               of
               the
               fact
               ,
               and
               upon
               just
               cause
               found
               ,
               to
               Deprive
               or
               Suspend
               .
               Which
               act
               was
               ratified
               in
               the
               21
               Parliament
               of
               King
               
                 Iames
                 anno
              
               1612.
               
               Neverthelesse
               ,
               if
               any
               man
               thinke
               the
               sentence
               of
               the
               Bishop
               and
               the
               Presbitery
               given
               forth
               against
               him
               ,
               to
               be
               unjust
               ,
               he
               ought
               to
               have
               liberty
               of
               recourse
               to
               the
               Synod
               ,
               and
               there
               to
               bee
               heard
               ,
               according
               as
               it
               was
               decreed
               by
               the
               fourth
               Councell
               of
               
                 Carthage
                 Can.
              
               66.
               
               But
               oftimes
               the
               matter
               is
               of
               such
               difficulty
               or
               importance
               ,
               that
               the
               Bishop
               and
               the
               Presbitery
               may
               not
               giveout
               an
               peremptory
               sentence
               of
               Suspension
               or
               Deprivation
               ,
               h
               till
               the
               matter
               be
               brought
               to
               the
               Synod
               of
               the
               province
               ,
               i
               where
               according
               to
               the
               auncient
               order
               the
               matter
               is
               to
               be
               handled
               ,
               not
               
                 by
                 the
                 censure
                 of
                 one
                 Bishop
                 ,
                 but
                 by
                 the
                 judgement
                 of
                 the
                 whole
                 Cleargie
                 gathered
                 togither
                 .
              
            
             
               Princes
               therefore
               may
               not
               suffer
               Bishops
               to
               usurpe
               the
               power
               of
               Suspending
               and
               Depriving
               at
               their
               pleasure
               ,
               and
               whensoever
               they
               commit
               any
               such
               tyranny
               in
               smiting
               of
               their
               fellow
               servants
               ,
               it
               is
               the
               part
               of
               Princes
               to
               cause
               these
               things
               to
               be
               redressed
               ,
               and
               for
               this
               end
               gratiously
               to
               receive
               the
               grievances
               of
               oppressed
               Ministers
               .
               The
               Arians
               of
               old
               beeing
               assembled
               in
               a
               Councell
               at
               Antioch
               ,
               k
               decreed
               ,
               that
               if
               any
               Ecclesiasticall
               Person
               ,
               should
               without
               the
               advice
               and
               the
               letters
               of
               the
               Bishops
               of
               the
               Province
               ,
               and
               chiefly
               of
               the
               Metropolitan
               ,
               goe
               to
               the
               Emperour
               to
               put
               up
               any
               grievance
               unto
               him
               ,
               he
               should
               be
               cast
               out
               ,
               not
               onely
               from
               the
               holy
               Communion
               ,
               but
               from
               his
               proper
               dignity
               which
               hee
               had
               in
               the
               Church
               .
               
               Whereupon
               l
               Osiander
               hath
               this
               observation
               :
               
                 This
                 Canon
                 also
                 was
                 composed
                 against
                 holy
                 Athanasius
                 :
                 for
                 Attanasius
                 beeing
                 expelled
                 by
                 the
                 Arrians
                 ,
                 had
                 fled
                 to
                 the
                 Emperour
                 Constantine
                 the
                 younger
                 ,
                 and
                 had
                 from
                 him
                 obtained
                 a
                 returne
                 to
                 his
                 owne
                 Church
                 .
                 Now
                 this
                 Canon
                 is
                 very
                 unjust
                 ,
                 which
                 forbids
                 that
                 a
                 Bishop
                 or
                 any
                 other
                 Minister
                 of
                 the
                 Church
                 ,
                 beeing
                 unjustly
                 oppressed
                 ,
                 flee
                 to
                 his
                 godly
                 Civill
                 Magistrate
                 :
                 since
                 it
                 was
                 lawfull
                 to
                 the
                 Apostle
                 Paul
                 to
                 appeale
                 to
                 the
                 Romane
                 Emperour
                 ,
                 wicked
                 Nero
                 ,
                 as
                 the
                 acts
                 of
                 the
                 Apostles
                 witnesse
                 .
                 But
                 it
                 may
                 be
                 seen
                 in
                 this
                 place
                 ,
                 that
                 Bishops
                 were
                 very
                 soone
                 seeking
                 dominion
                 ,
                 yea
                 tyrannie
                 over
                 the
                 Church
                 ,
                 and
                 over
                 their
                 Colleags
                 .
              
               Besides
               all
               this
               ,
               there
               is
               yet
               another
               thing
               which
               ought
               to
               have
               a
               very
               principall
               consideration
               in
               the
               Deposition
               of
               a
               Minister
               ,
               and
               that
               is
               the
               consent
               of
               the
               Church
               and
               Congregation
               where
               he
               hath
               served
               .
               Let
               the
               Magistrate
               know
               saith
               m
               
                 Gerard
                 ,
                 that
                 as
                 the
                 vocation
                 of
                 Ministers
                 pertaineth
                 to
                 the
                 whole
                 Church
                 ,
                 so
                 to
                 the
                 same
                 also
                 pertaineth
                 the
                 removing
                 of
                 Ministers
                 ,
                 therefore
                 as
                 a
                 Minister
                 ought
                 not
                 to
                 be
                 obtruded
                 upon
                 a
                 unwilling
                 Church
                 ,
                 so
                 the
                 Hearers
                 beeing
                 unwilling
                 and
                 striving
                 against
                 it
                 ,
                 a
                 fit
                 Minister
                 ought
                 not
                 to
                 be
                 plucked
                 away
                 from
                 them
                 .
              
               The
               Deposing
               of
               a
               Minister
               whom
               the
               Church
               loves
               and
               willingly
               heares
               ,
               n
               Balduin
               accounteth
               to
               be
               high
               Sacriledge
               ,
               and
               holdeth
               ,
               that
               as
               the
               calling
               ,
               so
               the
               dismissing
               of
               Ministers
               pertaineth
               to
               the
               whole
               Church
               .
               And
               so
               teacheth
               o
               Iunius
               .
               Shortly
               ,
               as
               a
               man
               is
               rightly
               called
               to
               the
               ministeriall
               office
               and
               dignity
               ,
               when
               he
               is
               elected
               by
               the
               Church
               ,
               and
               ordained
               by
               the
               Presbitery
               ,
               so
               is
               he
               rightly
               deposed
               and
               put
               from
               the
               same
               ,
               when
               he
               is
               rejected
               by
               the
               Church
               ,
               and
               discharged
               by
               the
               Presbitery
               .
            
             
               Now
               there
               was
               brought
               forth
               in
               
                 Scotland
                 ,
                 anno
              
               1610.
               a
               certaine
               Amphibian
               brood
               ,
               sprung
               out
               of
               the
               stem
               of
               Neronian
               tyranny
               ,
               and
               in
               manners
               like
               to
               his
               nearest
               Kinsman
               the
               Spanish
               Inquisition
               .
               It
               is
               armed
               with
               a
               transcendent
               power
               ,
               and
               called
               by
               the
               dreadfull
               name
               of
               the
               
                 HIGH
                 COMMISSION
              
               .
               Among
               other
               things
               ,
               it
               arrogateth
               to
               it selfe
               ,
               the
               power
               of
               Deposing
               Ministers
               .
               But
               how
               unjustly
               ,
               thus
               it
               appeareth
               .
            
             
               1.
               
               If
               those
               Commissioners
               have
               any
               power
               at
               all
               to
               depose
               Ministers
               ,
               they
               have
               it
               from
               the
               King
               whose
               Commissioners
               they
               are
               .
               But
               from
               him
               they
               have
               it
               not
               .
               Therefore
               they
               have
               none
               at
               all
               .
               The
               proposition
               is
               most
               certaine
               :
               for
               they
               sit
               not
               in
               that
               Commission
               to
               judge
               in
               their
               owne
               name
               ,
               nor
               by
               their
               owne
               auctority
               
                 quum
                 nihil
                 exerceat
                 delegatus
                 nomine
                 proprio
                 ,
              
               as
               p
               Panormitan
               saith
               ,
               )
               but
               by
               vertue
               onely
               of
               the
               Commission
               and
               Delegation
               which
               they
               have
               of
               the
               King.
               Yea
               ,
               Bishops
               themselves
               exerce
               not
               any
               Iurisdiction
               in
               the
               High
               Commission
               as
               Bishops
               ,
               but
               onely
               as
               the
               Kings
               Commissioners
               ,
               as
               q
               
                 D.
                 Downame
              
               aknowledgeth
               .
               The
               Assumption
               is
               gronnded
               upon
               this
               reason
               :
               The
               King
               hath
               not
               power
               to
               depose
               Ministers
               .
               Ergo
               he
               can
               not
               give
               this
               power
               to
               others
               .
               For
               r
               
                 Nemo
                 potest
                 plus
                 juris
                 transferre
                 in
                 alium
                 quam
                 sibi
                 competere
                 dignoscatur
                 .
              
               The
               King
               may
               sometimes
               inflict
               such
               a
               civill
               punishment
               upon
               Ministers
               ,
               
               whereupon
               secondarily
               and
               accidentally
               will
               follow
               their
               falling
               away
               from
               their
               Ecclesiasticall
               office
               and
               function
               ,
               (
               in
               which
               sence
               it
               is
               said
               ,
               that
               Solomon
               deposed
               Abiathar
               ,
               as
               we
               heard
               before
               ,
               )
               but
               to
               depose
               them
               directly
               and
               formally
               (
               which
               the
               High
               Commission
               usurpeth
               to
               doe
               )
               he
               hath
               no
               power
               ,
               and
               that
               because
               this
               deposition
               is
               an
               act
               of
               Ecclesiasticall
               jurisdiction
               :
               Whereas
               the
               power
               of
               Ecclesiasticall
               jurisdiction
               doth
               no
               more
               agree
               to
               the
               King
               ,
               then
               the
               power
               of
               Ecclesiasticall
               order
               :
               his
               power
               is
               Civill
               &
               Temporall
               ,
               not
               Spirituall
               &
               Ecclesiasticall
               .
               s
               
                 D.
                 Field
              
               also
               confesseth
               ,
               that
               none
               may
               judicially
               degrade
               or
               put
               any
               one
               lawfully
               admitted
               ,
               from
               his
               degree
               and
               order
               ,
               but
               the
               Spirituall
               Guides
               of
               the
               Church
               alone
               .
            
             
               2.
               
               The
               deposing
               of
               Ministers
               pertaineth
               to
               Classicall
               Presbiteries
               ,
               or
               (
               if
               the
               matter
               be
               doubtfull
               and
               difficille
               )
               to
               Synods
               ,
               as
               hath
               been
               shewed
               .
               And
               who
               then
               can
               give
               the
               High
               Commission
               such
               auctority
               as
               to
               take
               this
               power
               from
               them
               ,
               and
               to
               assume
               it
               unto
               it selfe
               .
               These
               Commissioners
               professe
               ,
               that
               they
               have
               auctority
               to
               discharge
               other
               Ecclesiasticall
               Iudicatories
               within
               the
               Kingdome
               from
               meddling
               with
               the
               judging
               of
               any
               thing
               which
               they
               shall
               thinke
               impertinent
               for
               them
               ,
               and
               which
               they
               shall
               thinke
               good
               to
               judge
               &
               decide
               by
               themselves
               in
               their
               Cōmission
               .
               Which
               if
               it
               be
               so
               ,
               then
               (
               when
               it
               pleaseth
               them
               )
               they
               may
               make
               other
               Ecclesiasticall
               Iudicatories
               to
               be
               altogether
               uselesse
               and
               of
               no
               effect
               in
               the
               Church
               .
            
             
               3.
               
               In
               this
               Commission
               ,
               Ecclesiasticall
               and
               Temporall
               men
               are
               joyned
               togither
               ,
               and
               both
               armed
               with
               the
               same
               power
               .
               Therefore
               it
               is
               not
               right
               nor
               regular
               ,
               nor
               in
               any
               wise
               allowable
               .
               For
               even
               as
               when
               a
               Minister
               hath
               offended
               in
               a
               Civill
               matter
               ,
               his
               fault
               is
               to
               bee
               judged
               by
               Civill
               Iudges
               according
               to
               the
               Civill
               Lawes
               ,
               and
               by
               no
               other
               :
               so
               when
               he
               offendeth
               in
               an
               Ecclesiasticall
               matter
               ,
               his
               fault
               is
               to
               be
               judged
               onely
               by
               Ecclesiasticall
               persons
               according
               to
               Ecclesiasticall
               Lawes
               :
               and
               in
               such
               a
               case
               t
               Iustinian
               forbiddeth
               Civill
               men
               to
               bee
               joyned
               with
               Ecclesiasticall
               men
               in
               judgement
               .
               They
               are
               Ecclesiasticall
               things
               or
               causes
               which
               are
               handled
               and
               examined
               by
               the
               High
               Commission
               in
               the
               processe
               of
               deposing
               Ministers
               :
               and
               a
               shame
               it
               is
               to
               Ecclesiasticall
               men
               ,
               if
               they
               can
               without
               the
               help
               and
               joyning
               of
               Temporall
               men
               ,
               judge
               and
               decide
               things
               of
               this
               quality
               .
            
             
               4.
               
               As
               in
               the
               matters
               to
               be
               judged
               ,
               so
               in
               the
               censures
               and
               punishments
               to
               be
               inflicted
               ,
               Ecclesiasticall
               and
               Civill
               men
               have
               in
               this
               Commission
               alike
               power
               and
               auctority
               :
               for
               Ecclesiasticall
               men
               therein
               have
               power
               of
               Fining
               ,
               Confining
               ,
               Warding
               &c.
               common
               to
               them
               with
               the
               Temporal
               men
               :
               and
               againe
               ,
               the
               Temporall
               men
               have
               power
               of
               Excommunication
               ,
               Suspension
               ,
               Deprivation
               ,
               &c.
               common
               to
               them
               with
               the
               Ecclesiasticall
               men
               .
               For
               they
               all
               sit
               there
               as
               the
               Kings
               Commissioners
               ,
               and
               
                 co
                 nomine
              
               they
               exerce
               this
               Iurisdiction
               :
               which
               Commission
               beeing
               alike
               discharged
               by
               them
               
               all
               ,
               it
               is
               manifest
               that
               both
               Temporall
               men
               take
               hold
               of
               the
               keyes
               ,
               and
               Ecclesiasticall
               men
               take
               hold
               of
               the
               Civill
               sword
               .
               And
               this
               monstruous
               confusion
               and
               mixeture
               ,
               giveth
               sufficient
               demonstration
               that
               such
               a
               forme
               of
               Iudgement
               is
               not
               from
               the
               God
               of
               order
               .
            
             
               Of
               the
               abuses
               and
               inregularities
               of
               the
               High
               Commission
               ,
               wee
               may
               not
               now
               speake
               at
               greater
               length
               ,
               but
               are
               hasted
               to
               make
               foreward
               .
            
          
        
         
           
             CHAP.
             IX
             .
          
           
             
               That
               the
               lawfullnesse
               of
               the
               Ceremonies
               ,
               can
               not
               be
               warranted
               by
               the
               Law
               of
               Nature
               .
            
          
           
             WHat
             our
             Opposites
             have
             alledged
             for
             the
             Ceremonies
             ,
             either
             from
             the
             Law
             of
             God
             ,
             or
             the
             Law
             of
             man
             ,
             we
             have
             
               
                 Sect.
              
               I
            
             hitherto
             answered
             .
             But
             we
             heard
             u
             the
             Law
             of
             Nature
             also
             alledged
             for
             Holy
             dayes
             ,
             and
             for
             kneeling
             at
             the
             Communion
             .
             And
             when
             x
             Hooker
             goeth
             about
             to
             commend
             and
             defend
             such
             visible
             signes
             ,
             
               which
               being
               used
               in
               performance
               of
               holy
               actions
               ,
               are
               undoubtedly
               most
               effectuall
               to
               open
               such
               matter
               ,
               as
               men
               when
               they
               know
               and
               remember
               carefully
               ,
               must
               needs
               be
               a
               great
               deale
               the
               better
               informed
               to
               what
               effect
               such
               duties
               serve
               :
            
             He
             subjoyneth
             :
             
               We
               must
               not
               thinke
               ,
               but
               that
               there
               some
               ground
               of
               reason
               even
               in
               Nature
               ,
               &c.
               
            
             This
             is
             a
             smoake
             to
             blind
             the
             eyes
             of
             the
             unlearned
             .
             Our
             Opposites
             have
             taken
             no
             paines
             nor
             travell
             to
             make
             us
             see
             any
             deduction
             of
             those
             Ceremonies
             ,
             from
             the
             Law
             of
             Nature
             :
             We
             desire
             proofs
             ,
             not
             words
             .
             In
             the
             meane
             while
             ,
             for
             giving
             further
             evidence
             to
             the
             Trueth
             ,
             we
             will
             expresse
             our
             owne
             minde
             ,
             touching
             things
             warranted
             by
             the
             Law
             of
             Nature
             .
          
           
             And
             first
             we
             must
             understand
             aright
             ,
             what
             is
             meant
             by
             the
             Law
             of
             Nature
             .
             To
             wit
             ,
             that
             Law
             y
             which
             God
             writteth
             and
             imprinteth
             
               
                 Sect.
              
               II
            
             in
             the
             Nature
             of
             man
             ,
             so
             that
             it
             is
             as
             it
             were
             connaturall
             and
             borne
             togither
             with
             man.
             Now
             if
             wee
             consider
             ,
             what
             Law
             was
             written
             in
             the
             nature
             of
             man
             in
             his
             first
             creation
             ,
             it
             was
             no
             z
             other
             then
             the
             Decalogue
             or
             the
             Morall
             Law.
             But
             the
             Law
             which
             we
             are
             here
             to
             enquire
             of
             ,
             is
             that
             Law
             ,
             which
             after
             the
             Fall
             ,
             God
             still
             writteth
             in
             the
             heart
             of
             every
             man
             :
             which
             (
             we
             all
             know
             )
             commeth
             farre
             short
             ,
             &
             wanteth
             much
             of
             that
             which
             was
             written
             in
             the
             heart
             of
             man
             before
             his
             fall
             .
             That
             we
             may
             understand
             ,
             what
             this
             Law
             of
             Nature
             is
             ,
             which
             is
             written
             in
             all
             mens
             hearts
             ,
             since
             the
             Fall
             ,
             we
             must
             distinguish
             
               jus
               naturale
            
             from
             
               jus
               Divinum
               naturale
            
             .
             For
             that
             Law
             which
             is
             simply
             called
             
               jus
               naturale
            
             is
             innatum
             ,
             and
             layeth
             before
             the
             minds
             of
             men
             ,
             that
             way
             ,
             wherein
             a
             by
             the
             guidance
             and
             conduct
             of
             nature
             ,
             
             they
             may
             be
             ledde
             to
             that
             good
             ,
             which
             is
             in
             the
             end
             proportionat
             to
             nature
             .
             Whereas
             
               Ius
               Divinum
            
             is
             inspiratum
             ,
             &
             layeth
             before
             us
             another
             way
             ,
             wherein
             b
             by
             a
             supernaturall
             guidance
             ,
             we
             may
             be
             ledde
             to
             a
             supernaturall
             good
             ,
             which
             is
             an
             end
             exceeding
             the
             proportion
             of
             nature
             .
             As
             for
             that
             part
             of
             the
             Law
             of
             God
             ,
             which
             is
             called
             
               Ius
               divinum
               naturale
            
             ,
             it
             is
             so
             called
             in
             opposition
             to
             
               jus
               divinum
               positivum
            
             .
          
           
             
               Ius
               naturale
            
             (
             saith
             c
             
               Iustitian
               ,
               )
               est
               quod
               natura
               omnia
               animalia
               doeuit
               .
            
             
               
                 Sect.
              
               III
            
             This
             the
             Lawyers
             take
             to
             be
             the
             Law
             of
             Nature
             ,
             which
             Nature
             by
             its
             sole
             instinct
             ,
             teacheth
             as
             well
             to
             other
             living
             creatures
             ,
             as
             to
             men
             ,
             for
             Nature
             teacheth
             all
             living
             creatures
             ,
             to
             save
             and
             preserve
             their
             owne
             being
             ,
             to
             decline
             things
             hurtfull
             ,
             to
             seeke
             things
             necessary
             for
             their
             life
             ,
             to
             procreat
             their
             like
             ,
             to
             care
             for
             that
             which
             is
             procreated
             by
             them
             ,
             &c.
             
             d
             The
             Arch
             Bishop
             of
             Spalato
             liketh
             to
             speake
             with
             the
             Lawyers
             ,
             
               Ius
               naturale
            
             saith
             he
             
               simpliciter
               ponitur
               in
               omnibus
               animalibus
               .
               Videntur
               autem
            
             (
             saith
             e
             
               Ioachinus
               Mynsingerus
               )
               Iurisconsulti
               ,
               valde
               in
               hoc
               abuti
               vocabulo
               Iuris
               ,
               cum
               exempla
               praedicta
               sint
               potius
               affectus
               &
               inclinationes
               naturales
               ,
               quae
               cum
               quibusque
               animantibus
               enascuntur
               :
               quas
               Philosophi
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               appellant
               .
               In
               brutis
               enim
               cum
               nulla
               sit
               ratio
               ,
               igitur
               nec
               ullum
               jus
               esse
               potest
               .
            
          
           
             f
             Aquinas
             also
             sheweth
             ,
             that
             beasts
             are
             not
             properly
             governed
             by
             the
             Law
             of
             Nature
             ,
             because
             Lex
             is
             
               aliquid
               rationis
            
             .
             Wherefore
             they
             erre
             ,
             who
             would
             make
             the
             Law
             of
             Nature
             to
             differ
             in
             kynd
             ,
             from
             
               Ius
               gentium
            
             ,
             which
             naturall
             reason
             hath
             taught
             to
             all
             Nations
             .
             For
             this
             Law
             of
             Nations
             
               per
               se
               speciem
               non
               facit
            
             ,
             as
             saith
             g
             Mynsingerus
             .
             And
             the
             Law
             of
             Nature
             is
             also
             by
             the
             Heathen
             Writters
             ,
             often
             called
             
               Ius
               gentium
            
             ,
             as
             h
             Rosinus
             noteth
             .
             If
             any
             will
             needs
             have
             the
             Law
             of
             Nature
             distinguished
             from
             the
             Law
             of
             Nations
             ,
             let
             them
             either
             take
             i
             Aquinas
             his
             distinction
             ,
             who
             maketh
             the
             Law
             of
             Nature
             to
             containe
             certaine
             principles
             ,
             having
             the
             same
             place
             in
             practicall
             reason
             ,
             which
             the
             principles
             of
             scientifike
             demonstrations
             have
             in
             speculative
             reason
             :
             &
             the
             Law
             of
             Nations
             to
             containe
             certane
             conclusions
             drawen
             from
             the
             said
             principles
             .
             Or
             otherwise
             embrace
             the
             difference
             which
             is
             put
             betwixt
             those
             lawes
             by
             k
             
               Mattheus
               Wesenbecius
               .
               Quae
               bestiae
               ,
               naturali
               concitationè
               ;
               ea
            
             (
             saith
             he
             )
             
               homines
               ex
               eodem
               sensu
               ac
               affectionè
               ,
               cum
               moderationè
               tamen
               rationis
               si
               faciant
               ,
               jure
               naturae
               faciunt
               .
               Quae
               bruta
               non
               faciunt
               .
               sed
               sola
               ratione
               hominis
               propria
               ,
               non
               affectionè
               communis
               naturae
               ,
               omnes
               homines
               faciunt
               ,
               fierique
               opportere
               intelligunt
               ,
               hoc
               fit
               jure
               gentium
               .
            
          
           
             For
             my
             part
             ,
             I
             take
             the
             Law
             of
             Nature
             ,
             and
             the
             Law
             of
             Nations
             ,
             
               
                 Sect.
              
               IV
            
             to
             be
             one
             and
             the
             same
             .
             For
             what
             is
             the
             Law
             of
             Nations
             ,
             but
             that
             which
             Natures
             light
             &
             reason
             hath
             taught
             to
             all
             Nations
             ?
             now
             this
             is
             no
             other
             ,
             then
             the
             Law
             of
             Nature
             .
             We
             thinke
             therefore
             ,
             they
             have
             well
             said
             ,
             l
             who
             comprehend
             under
             the
             Law
             of
             Nature
             ,
             both
             the
             common
             principles
             of
             good
             and
             evill
             ,
             vertue
             and
             vice
             ,
             right
             
             and
             wrong
             ,
             things
             beseeming
             and
             things
             not
             beseeming
             ;
             and
             likewise
             the
             generall
             conclusions
             which
             by
             necessary
             consequences
             are
             drawen
             from
             the
             said
             principles
             .
             To
             come
             to
             the
             particulars
             ,
             there
             are
             three
             sorts
             of
             things
             which
             the
             Law
             of
             Nature
             requireth
             of
             man
             ,
             as
             both
             m
             Schoolmen
             ,
             and
             n
             Moderne
             Doctors
             have
             rightly
             taught
             .
             The
             first
             ,
             it
             requireth
             as
             he
             is
             Ens
             ;
             The
             second
             ,
             as
             he
             is
             Animal
             .
             And
             the
             third
             ,
             as
             he
             is
             
               Homo
               ratione
               praeditus
            
             .
             First
             ,
             as
             he
             is
             Ens
             ,
             the
             Law
             of
             Nature
             requireth
             him
             to
             seeke
             the
             conservation
             of
             his
             owne
             being
             ,
             and
             to
             shunne
             or
             repell
             such
             things
             as
             may
             destroy
             the
             same
             .
             For
             so
             hath
             Nature
             framed
             ,
             not
             only
             all
             living
             creaturs
             ,
             but
             other
             things
             also
             which
             are
             without
             life
             ,
             that
             they
             seeke
             their
             owne
             conservation
             ,
             and
             flee
             (
             if
             they
             can
             )
             from
             appearant
             destruction
             .
             Let
             us
             take
             one
             example
             out
             of
             subtile
             o
             Scaliger
             ,
             which
             is
             this
             .
             If
             a
             small
             quantity
             of
             oyle
             ,
             be
             poured
             upon
             a
             sound
             boord
             ,
             let
             a
             burning
             coale
             be
             put
             in
             the
             midst
             of
             it
             ,
             and
             the
             oyle
             will
             quickly
             flee
             back
             from
             its
             enemy
             ,
             and
             seeke
             the
             conservation
             of
             it self
             .
             This
             is
             therfore
             the
             first
             precept
             of
             the
             Law
             of
             Nature
             ,
             that
             man
             seeke
             his
             owne
             conservation
             ,
             and
             avoyde
             his
             owne
             destruction
             .
             Whereupon
             this
             conclusion
             necessarily
             followeth
             ,
             that
             he
             may
             repell
             violence
             with
             violence
             .
             Secondly
             ,
             as
             man
             is
             a
             living
             creature
             ,
             the
             Law
             of
             Nature
             teacheth
             him
             to
             propagate
             and
             to
             conserve
             his
             kynd
             .
             Whereupon
             these
             conclusions
             doe
             followe
             ,
             Viz.
             the
             commixtion
             of
             Male
             &
             Female
             ,
             the
             procreation
             of
             Children
             ,
             the
             educating
             of
             them
             ,
             and
             provyding
             for
             them
             .
             This
             Nature
             hath
             taught
             to
             man
             ,
             as
             a
             thing
             common
             to
             him
             with
             other
             living
             creatures
             .
          
           
             Thirdly
             ,
             as
             man
             is
             a
             creature
             endued
             with
             reason
             ,
             the
             Law
             of
             Nature
             teacheth
             him
             ,
             1.
             
             Something
             concerning
             God.
             2.
             
             Something
             
               
                 Sect.
              
               V
            
             concerning
             his
             Nighbour
             .
             3.
             
             Something
             concerning
             himselfe
             .
             I
             meane
             some
             generall
             notions
             concerning
             good
             and
             evill
             ,
             in
             respect
             of
             Each
             of
             these
             .
             Whereof
             the
             Apostle
             meaneth
             ,
             whiles
             p
             he
             saith
             ,
             that
             the
             Gentiles
             
               shewe
               the
               worke
               of
               the
               Law
               written
               in
               their
               hearts
               .
            
             First
             then
             ,
             the
             Law
             of
             Nature
             teacheth
             man
             ,
             to
             know
             that
             there
             is
             a
             God
             ,
             and
             that
             this
             God
             is
             to
             be
             worshiped
             .
             Whereupon
             it
             followeth
             ,
             that
             man
             should
             seeke
             to
             know
             God
             ,
             and
             the
             manner
             of
             his
             worship
             .
             Now
             that
             which
             may
             be
             knowen
             of
             God
             ,
             is
             shewed
             even
             unto
             the
             Gentiles
             .
             q
             The
             Apostle
             saith
             signanter
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             meaning
             those
             few
             and
             small
             sparkles
             of
             the
             knowledge
             of
             God
             ,
             which
             natures
             imbredde
             light
             discovered
             unto
             the
             Gentiles
             ,
             for
             making
             them
             inexcusable
             ,
             namely
             ,
             that
             there
             is
             a
             eternall
             power
             and
             Godhead
             ,
             which
             men
             ought
             to
             reverence
             and
             to
             worship
             .
             2.
             
             The
             Law
             of
             Nature
             teacheth
             man
             to
             hold
             fast
             friendship
             and
             amiti
             with
             his
             Nighbours
             ,
             for
             as
             much
             as
             he
             is
             
               Animal
               sociale
               .
               Violare
               alterum
            
             saith
             r
             
               Cicero
               ,
               naturae
               lege
               prohibemur
            
             .
             For
             the
             Law
             of
             Nature
             biddeth
             us
             s
             doe
             to
             others
             as
             we
             wold
             have
             them
             to
             doe
             unto
             us
             .
             And
             from
             
             these
             precepts
             it
             followeth
             ,
             that
             we
             should
             not
             offend
             other
             men
             ,
             that
             vve
             should
             keep
             promises
             ,
             stand
             to
             bargains
             ,
             give
             to
             every
             man
             his
             owne
             ,
             &c.
             3.
             
             As
             touching
             a
             mans
             selfe
             ,
             the
             Law
             of
             Nature
             teacheth
             him
             ,
             that
             he
             should
             not
             live
             as
             a
             reasonlesse
             creature
             ,
             but
             that
             all
             his
             actions
             should
             be
             such
             ,
             as
             may
             be
             congrous
             and
             beseeming
             for
             a
             creature
             endued
             with
             reason
             .
             Wherupon
             it
             followeth
             ,
             that
             he
             should
             live
             honestly
             and
             vertuously
             ,
             that
             he
             should
             observe
             order
             &
             decency
             in
             all
             his
             actions
             ,
             &c.
             
             Hence
             t
             the
             Apostle
             saith
             ,
             that
             nature
             it self
             teacheth
             ,
             that
             it
             is
             a
             shame
             for
             a
             man
             to
             have
             long
             haire
             ,
             because
             it
             is
             repugnant
             to
             that
             decency
             and
             comelinesse
             which
             the
             Law
             of
             Nature
             requireth
             .
             For
             u
             among
             other
             differences
             which
             Nature
             hath
             put
             betwixt
             men
             and
             women
             ,
             this
             is
             one
             ,
             that
             it
             hath
             given
             to
             women
             thicker
             and
             longer
             haire
             ,
             then
             to
             men
             ,
             that
             it
             might
             be
             as
             a
             vaile
             to
             adorne
             and
             cover
             them
             .
             The
             reason
             whereof
             ,
             Nature
             hath
             hid
             in
             the
             complexion
             of
             a
             woman
             ,
             which
             is
             more
             humide
             then
             the
             complexion
             of
             a
             man.
             So
             that
             if
             a
             man
             should
             take
             him
             to
             this
             womanish
             ornament
             ,
             hee
             should
             but
             against
             Nature
             transforme
             himself
             (
             in
             so
             farre
             )
             into
             a
             woman
             .
          
           
             These
             things
             being
             premitted
             ,
             I
             will
             adde
             foure
             reasons
             to
             prove
             ,
             
               
                 Sect.
              
               VI
            
             that
             neither
             sacred
             significant
             Ceremonies
             in
             generall
             ,
             nor
             Kneeling
             ,
             Holy
             dayes
             ,
             &c.
             in
             particular
             ,
             can
             be
             warranted
             unto
             us
             by
             the
             Law
             of
             Nature
             .
             1.
             
             The
             Law
             of
             Nature
             can
             not
             direct
             us
             unto
             a
             supernaturall
             end
             ,
             as
             is
             aknowledged
             not
             only
             by
             x
             our
             Divines
             ,
             but
             by
             y
             Aquinas
             also
             .
             It
             only
             teacheth
             us
             ,
             to
             seeke
             and
             to
             doe
             z
             
               bonum
               ,
               velut
               finem
               naturae
            
             ,
             such
             a
             good
             as
             is
             a
             end
             proportioned
             to
             Nature
             .
             All
             those
             precepts
             of
             the
             Law
             of
             Nature
             which
             ●…e
             have
             spoken
             of
             ,
             could
             never
             lead
             men
             to
             a
             supernaturall
             good
             .
             a
             It
             is
             only
             the
             Divine
             Law
             ,
             revealed
             from
             God
             ,
             which
             informeth
             the
             minds
             of
             men
             ,
             with
             such
             notions
             ,
             as
             are
             
               supra
               naturam
            
             ,
             and
             which
             may
             guide
             them
             
               ad
               finem
               supernaturalem
            
             .
             But
             all
             sacred
             significant
             Ceremonies
             ,
             which
             by
             their
             holy
             and
             spirituall
             significations
             ,
             expresse
             to
             us
             some
             misteries
             of
             grace
             ,
             and
             of
             the
             Kingdome
             of
             God
             ;
             must
             be
             thought
             ,
             to
             direct
             us
             unto
             a
             supernaturall
             good
             ;
             Therefore
             they
             are
             not
             of
             that
             sort
             of
             things
             ,
             which
             the
             Law
             of
             Nature
             requireth
             .
             For
             this
             Law
             goeth
             no
             higher
             ,
             then
             to
             teach
             men
             that
             there
             is
             a
             God
             ,
             and
             that
             this
             God
             is
             to
             be
             worshipped
             ,
             the
             knowledge
             of
             which
             things
             is
             not
             a
             good
             exceeding
             the
             proportion
             of
             Nature
             .
             For
             it
             was
             found
             in
             the
             Gentiles
             themselves
             ,
             who
             knew
             no
             other
             good
             then
             that
             which
             was
             proportioned
             to
             Nature
             .
             Let
             me
             now
             conclude
             this
             reason
             vvith
             b
             Scaligers
             vvords
             .
             
               Neque
               enim
               quae
               supra
               naturae
               leges
               sunt
               ,
               ex
               naturae
               legibus
               judicanda
               censeo
               .
            
          
           
             2.
             
             As
             the
             Ceremonies
             by
             their
             sacred
             spirituall
             and
             misticall
             significations
             ,
             
               
                 Sect.
              
               VII
            
             direct
             us
             unto
             a
             supernaturall
             good
             ,
             so
             they
             are
             thought
             to
             guide
             us
             unto
             the
             same
             ,
             by
             a
             spirituall
             and
             supernaturall
             way
             ,
             
             which
             natures
             light
             could
             never
             discover
             unto
             men
             .
             But
             in
             the
             Law
             of
             Nature
             ,
             as
             we
             are
             directed
             unto
             no
             other
             good
             then
             such
             as
             is
             proportioned
             to
             nature
             ,
             so
             are
             we
             guided
             unto
             the
             same
             ,
             c
             
               Natura
               duce
            
             ,
             that
             is
             to
             say
             ,
             by
             such
             common
             notions
             ,
             as
             God
             hath
             imprinted
             in
             the
             Nature
             of
             all
             men
             .
             Now
             I
             suppose
             our
             Opposites
             will
             not
             unwillingly
             reckon
             their
             sacred
             significant
             Ceremonies
             ,
             among
             those
             things
             of
             the
             Spirit
             of
             God
             ,
             d
             which
             a
             naturall
             man
             can
             not
             receive
             ,
             because
             they
             are
             spiritually
             discerned
             .
             What
             then
             have
             they
             to
             doe
             with
             the
             Law
             of
             Nature
             ?
             If
             it
             be
             said
             ,
             that
             they
             necessarily
             follow
             upon
             those
             first
             principles
             &
             conclusions
             ,
             which
             a
             naturall
             man
             receiveth
             ;
             I
             answere
             ,
             this
             shall
             never
             be
             proven
             .
             They
             will
             say
             perhaps
             ,
             that
             nature
             teacheth
             us
             to
             use
             certaine
             rites
             in
             the
             worship
             of
             God
             ,
             to
             observe
             set
             times
             for
             his
             worship
             ,
             also
             to
             kneele
             downe
             in
             reverence
             of
             God
             whom
             we
             worship
             .
             Ans.
             Be
             it
             so
             :
             but
             how
             make
             they
             up
             a
             necessary
             connexion
             betwixt
             certaine
             Rites
             ,
             &
             significant
             Ceremonies
             of
             human
             institution
             ?
             betwixt
             set
             times
             ,
             &
             some
             moe
             dayes
             then
             one
             of
             seaven
             :
             betwixt
             kneeling
             in
             the
             worship
             of
             God
             
               in
               generè
            
             ,
             and
             kneeling
             at
             the
             Sacrament
             
               in
               Speciè
            
             ;
             unlesse
             they
             say
             .
             ,
             that
             Nature
             requireth
             us
             to
             kneel
             in
             every
             act
             of
             worship
             ,
             and
             never
             to
             worship
             God
             ,
             without
             kneeling
             on
             our
             knees
             .
          
           
             3.
             
             
               Ius
               naturae
            
             is
             
               ubique
               idem
            
             ,
             as
             e
             Rosinus
             :
             It
             is
             approven
             communi
             
               
                 Sect.
              
               VIII
            
             
               omnium
               gentium
               judicio
               atque
               assensu
            
             ,
             as
             f
             the
             Professors
             of
             Leiden
             :
             It
             is
             one
             &
             the
             same
             among
             all
             Nations
             ,
             in
             respect
             of
             the
             principles
             of
             it
             ,
             as
             g
             Aquinas
             and
             h
             Zanchius
             :
             The
             Law
             of
             Nature
             
               fixa
               est
               cordibus
               nostris
            
             ,
             as
             i
             Stella
             .
             Yea
             it
             is
             
               so
               written
               in
               our
               hearts
               ,
               that
               iniquity
               it self
               can
               not
               blot
               it
               out
               ,
            
             as
             k
             Augustine
             saith
             .
             And
             we
             learne
             from
             the
             l
             Apostle
             ,
             that
             the
             Law
             of
             Nature
             is
             manifest
             in
             the
             Gentiles
             ,
             for
             God
             hath
             shewed
             it
             unto
             them
             .
             
               Ergo
               non
               ignorant
            
             saith
             m
             Pareus
             .
             Wha●…soever
             then
             the
             Law
             of
             Nature
             requireth
             ,
             it
             doth
             clearly
             and
             necessarily
             follow
             upon
             those
             principles
             which
             are
             written
             in
             every
             mans
             conscience
             ,
             unlesse
             we
             set
             up
             new
             Divinity
             ,
             and
             either
             say
             that
             the
             principles
             of
             the
             Law
             of
             Nature
             are
             not
             written
             in
             every
             mans
             conscience
             ,
             or
             else
             that
             they
             may
             be
             at
             some
             time
             abolished
             and
             razed
             out
             of
             the
             consciences
             of
             men
             ,
             which
             were
             to
             leave
             men
             without
             a
             witnesse
             .
             Nay
             ,
             saith
             n
             Augustine
             ,
             the
             Heaven
             and
             the
             Earth
             and
             all
             that
             is
             in
             them
             ,
             on
             every
             side
             cease
             not
             to
             bid
             all
             men
             love
             God
             ,
             that
             they
             may
             be
             made
             inexcusable
             .
             Now
             if
             all
             the
             principles
             of
             the
             Law
             of
             Nature
             ▪
             be
             fir●…ly
             and
             clearly
             written
             in
             every
             mans
             conscience
             ,
             and
             can
             not
             but
             be
             knowen
             to
             every
             man
             who
             hath
             the
             use
             of
             naturall
             judgement
             &
             r●…ason
             ;
             it
             followeth
             ,
             that
             they
             who
             will
             prove
             or
             warrant
             any
             thing
             by
             the
             Law
             of
             Nature
             ,
             must
             only
             take
             their
             premisses
             from
             evey
             ●…ans
             conscience
             ,
             &
             say
             as
             o
             the
             Apostle
             saith
             ,
             
               Iudge
               in
               your selves
               ,
               &c.
               doth
               not
               even
               Nature
               it self
               teach
               you
               ?
               &c.
            
             As
             if
             the
             Apostle
             said
             ,
             This
             principle
             of
             Nature
             is
             fixed
             in
             all
             your
             hearts
             ,
             that
             men
             should
             affect
             honestie
             and
             comelinesse
             .
             Goe
             to
             ;
             reason
             in
             your selves
             from
             the
             Judgment
             of
             Nature
             whether
             it
             follow
             not
             upon
             this
             
             principle
             ,
             that
             a
             man
             should
             not
             weare
             long
             haire
             ,
             for
             as
             much
             as
             his
             wearing
             of
             long
             haire
             ,
             is
             repugnant
             to
             the
             principle
             of
             nature
             .
             
               Committit
               ipsis
               judicium
            
             saith
             p
             
               Pareus
               :
               ipsos
               testes
               ,
               imo
               judices
               appellat
               .
            
             So
             that
             if
             the
             Ceremonies
             be
             warranted
             unto
             us
             by
             the
             Law
             of
             Nature
             ;
             the
             judg●…ment
             must
             be
             committed
             to
             every
             mans
             conscience
             ,
             &
             so
             should
             every
             man
             be
             convinced
             in
             himself
             ,
             by
             such
             a
             principle
             of
             Nature
             ,
             from
             which
             the
             Ceremonies
             have
             a
             necessary
             and
             manifest
             deduction
             .
             Yet
             we
             attest
             the
             searcher
             of
             all
             hearts
             ,
             that
             we
             have
             never
             beene
             convinced
             in
             our selves
             ,
             by
             such
             a
             principle
             of
             Nature
             ,
             no
             not
             after
             diligent
             search
             and
             enquiry
             .
          
           
             4.
             
             Let
             our
             Opposites
             say
             to
             us
             ,
             once
             for
             all
             ,
             upon
             what
             praecept
             of
             
               
                 Sect.
              
               IX
            
             the
             Law
             of
             Nature
             doe
             they
             ground
             the
             Ceremonies
             ?
             for
             I
             have
             before
             opened
             up
             ,
             all
             sorts
             of
             things
             which
             the
             Law
             of
             Nature
             requireth
             of
             man
             as
             he
             is
             Ens
             ;
             &
             as
             he
             is
             Animal
             ,
             belongeth
             not
             to
             our
             purpose
             .
             As
             for
             that
             which
             it
             requireth
             of
             him
             ,
             as
             he
             is
             a
             creature
             endued
             with
             reason
             ;
             there
             is
             one
             part
             of
             it
             that
             concerneth
             our selves
             ;
             Viz.
             that
             we
             should
             live
             honestly
             ,
             &
             
               secundum
               modum
               rationis
            
             ,
             that
             we
             should
             observe
             order
             &
             decency
             in
             all
             our
             actions
             .
             This
             order
             and
             decency
             ,
             doe
             not
             respect
             our
             holy
             duties
             to
             Godward
             ,
             not
             comprehend
             any
             sacred
             Ceremony
             in
             his
             worship
             :
             but
             they
             looke
             to
             us
             ward
             ,
             &
             are
             referred
             only
             to
             such
             beseeming
             qualities
             ,
             as
             are
             congrous
             &
             convenient
             to
             a
             reasonable
             Nature
             in
             all
             its
             actions
             .
             Yea
             even
             generally
             we
             may
             say
             with
             q
             
               Scaliger
               .
               Ordinem
               dico
               sine
               quo
               natura
               constare
               non
               potest
               .
               Nihil
               enim
               absque
               ordine
               vel
               meditata
               est
               vel
               effecit
               illa
               .
            
             Another
             part
             of
             that
             which
             Nature
             requireth
             of
             man
             ,
             as
             he
             is
             a
             creature
             endued
             with
             reason
             ,
             concerneth
             (
             as
             we
             shewed
             )
             our
             Nighbours
             ,
             whom
             it
             teacheth
             us
             ,
             not
             to
             harme
             nor
             offend
             ,
             &c.
             
             And
             if
             our
             Opposites
             wold
             reckon
             with
             us
             here
             ,
             their
             Ceremonies
             will
             appeare
             repugnant
             to
             Nature
             ,
             because
             of
             the
             detriment
             &
             offence
             which
             they
             offer
             unto
             us
             ,
             whereof
             we
             have
             spoken
             in
             our
             Argument
             of
             Scandall
             .
             But
             there
             was
             a
             third
             part
             concerning
             God
             &
             his
             worship
             :
             &
             here
             must
             our
             Opposites
             seeke
             a
             warrant
             for
             the
             Ceremonies
             .
             Now
             albeit
             Nature
             (
             as
             was
             said
             )
             teach
             all
             men
             ,
             that
             there
             is
             a
             eternall
             &
             mighty
             God
             ,
             who
             should
             be
             worshipped
             &
             honoured
             by
             them
             .
             Yet
             it
             descendeth
             not
             unto
             such
             particular
             precepts
             ,
             as
             can
             have
             any
             shew
             of
             making
             ought
             for
             significant
             Ceremonies
             
               Omnibus
               enim
               innatum
               est
               &
               in
               animo
               quasi
               insculptum
               ,
               esse
               deos
               :
            
             but
             yet
             
               quales
               sint
            
             saith
             r
             
               Cicero
               ,
               varium
               est
            
             .
             And
             as
             Nature
             hath
             not
             taught
             men
             to
             know
             the
             Nature
             &
             the
             attributs
             of
             the
             Godhead
             ,
             togither
             with
             the
             sacred
             Trinity
             of
             persons
             in
             the
             same
             :
             so
             neither
             hath
             it
             taught
             ,
             what
             sort
             or
             manner
             of
             worship
             should
             be
             given
             unto
             God
             s
             
               Lex
               naturalis
               rerum
               communium
               est
            
             ,
             &
             doth
             only
             informe
             us
             with
             those
             common
             notions
             called
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Concerning
             the
             worship
             of
             God
             ,
             it
             speakes
             only
             
               de
               genere
            
             ,
             not
             
               de
               specie
            
             .
             Wherefore
             there
             can
             be
             no
             inference
             from
             that
             worship
             which
             the
             Law
             of
             Nature
             require
             h
             ,
             either
             of
             any
             distinct
             kynd
             of
             worship
             ,
             or
             of
             any
             Ceremony
             in
             that
             kynd
             .
             No
             more
             then
             it
             followeth
             .
             
               Si
               est
               animal
               ,
               est
               Asinuc
               :
            
             for
             
               à
               genere
               ad
               speciem
               non
               valet
               consequentia
               affirmando
               .
            
          
        
      
       
         
         
           
             The
             fourth
             part
          
           Against
           the
           Indifferency
           of
           the
           Ceremonies
           .
        
         
           
             CHAP.
             1.
             
          
           
             
               Of
               our
               Opposites
               pleading
               for
               the
               Indifferency
               of
               the
               Ceremonies
               .
            
          
           
             IF
             it
             seeme
             to
             any
             ,
             that
             it
             is
             a
             strange
             Methode
             to
             speake
             now
             of
             Indifferency
             ,
             in
             the
             end
             of
             this
             Dispute
             ,
             which
             ought
             rather
             to
             have
             been
             handled
             in
             the
             beginning
             of
             it
             :
             they
             may
             consider
             ,
             that
             the
             Methode
             is
             not
             ours
             ,
             but
             our
             Opposites
             .
             For
             they
             have
             been
             fleeing
             upon
             Icarus
             wings
             ,
             and
             soaring
             so
             high
             that
             their
             wings
             could
             not
             but
             melt
             from
             them
             :
             so
             have
             they
             from
             necessity
             fallen
             downe
             to
             expediency
             ;
             from
             it
             to
             lawfulnesse
             ;
             and
             from
             thence
             to
             indifferency
             .
          
           
             I
             knew
             certaine
             of
             them
             ,
             who
             after
             reasoning
             about
             the
             Ceremonies
             ,
             with
             some
             of
             our
             side
             ,
             required
             in
             the
             end
             no
             more
             ,
             but
             that
             they
             would
             onely
             aknowledge
             the
             indifferency
             of
             the
             things
             in
             themselves
             .
             And
             so
             beeing
             wo'ed
             &
             solicitously
             importuned
             by
             our
             former
             Arguments
             against
             the
             Ceremonies
             ,
             they
             take
             them
             to
             the
             weaving
             of
             Penelopes
             web
             ,
             thereby
             to
             suspend
             us
             ,
             and
             to
             gaine
             time
             against
             us
             :
             this
             indifferency
             I
             meane
             ,
             which
             they
             shall
             never
             make
             out
             ,
             and
             which
             themselves
             otherwhiles
             unweave
             againe
             .
             Alwayes
             ,
             so
             long
             as
             they
             thinke
             to
             get
             any
             place
             for
             higher
             notions
             about
             the
             Ceremonies
             ,
             they
             speake
             not
             so
             meanly
             of
             them
             ,
             as
             of
             things
             indifferent
             .
             But
             when
             all
             their
             forces
             of
             Arguments
             ,
             and
             answers
             are
             spent
             in
             vaine
             :
             then
             are
             our
             eares
             filled
             with
             uncouth
             outcries
             and
             declamations
             ,
             which
             tend
             to
             make
             themselves
             appeare
             blamelesse
             for
             receiving
             ,
             and
             us
             blameworthy
             for
             refusing
             matters
             of
             Rite
             and
             indifferency
             .
          
           
             Vpon
             this
             string
             they
             harpe
             over
             and
             over
             again
             ,
             in
             Bookes
             ,
             in
             
             Sermons
             ,
             in
             private
             discourses
             .
             
               M
               G.
               Powell
            
             ,
             in
             his
             booke
             
               De
               Adiaphoris
            
             ,
             and
             Tilen
             ,
             in
             the
             12
             and
             17
             Chapters
             of
             his
             Paraenefis
             ,
             condemne
             those
             who
             make
             ought
             adoe
             about
             the
             controverted
             English
             Ceremonies
             ,
             for
             so
             much
             as
             they
             are
             things
             indifferent
             .
             Paybody
             in
             his
             Apology
             for
             kneeling
             at
             the
             Communion
             ,
             standeth
             much
             upon
             the
             indifferency
             of
             this
             gesture
             ,
             both
             in
             every
             worship
             of
             God
             ,
             and
             in
             that
             Sacrament
             namely
             .
             The
             Arch
             Bishop
             of
             Sainctandrewes
             in
             his
             Sermon
             at
             Perth
             Assembly
             ,
             because
             he
             could
             not
             prove
             this
             indifferency
             ,
             he
             choosed
             to
             suppone
             it
             .
             
               Of
               the
               indifferency
               of
               these
               Articles
            
             (
             saith
             he
             )
             
               I
               thinke
               there
               is
               litle
               or
               no
               question
               amongst
               us
               .
            
             Whether
             he
             spake
             this
             of
             Ignorance
             or
             of
             Policy
             ,
             I
             leave
             it
             to
             bee
             guessed
             at
             .
             Howsoever
             ,
             if
             we
             should
             thus
             compose
             our
             controversy
             about
             the
             Ceremonies
             ;
             embrace
             them
             and
             practise
             them
             ,
             so
             beeing
             that
             they
             be
             onely
             called
             things
             indifferent
             :
             this
             were
             to
             cure
             our
             Church
             ,
             as
             
               L.
               Sulla
            
             cured
             his
             Country
             ,
             
               durioribus
               remediis
               ,
               quam
               pericula
               erant
            
             saith
             ,
             a
             Seneca
             .
             Wherefore
             we
             will
             debate
             this
             question
             of
             Indifferency
             also
             .
          
        
         
           
             CHAP.
             II.
             
          
           
             
               Of
               the
               nature
               of
               things
               Indifferent
               .
            
          
           
             TO
             say
             nothing
             here
             of
             the
             Homonomy
             of
             the
             word
             Indifferēt
             ,
             
               
                 Sect.
              
               I
            
             but
             to
             take
             it
             in
             that
             signification
             ,
             which
             concerneth
             our
             present
             purpose
             ;
             It
             signifieth
             such
             a
             mean
             betwixt
             good
             and
             evill
             ,
             in
             humane
             actions
             ,
             as
             is
             alike
             distant
             from
             both
             these
             extreams
             ,
             and
             yet
             susceptive
             of
             either
             of
             them
             .
             Indifferens
             saith
             Calepine
             ,
             is
             that
             
               quod
               sua
               natura
               neque
               bonum
               est
               neque
               malum
               .
            
             b
             Aquinas
             calleth
             that
             an
             indifferent
             action
             ,
             which
             is
             neither
             good
             nor
             evill
             .
             
               Rem
               indifferentem
               voco
               quae
               neque
               bona
               neque
               mala
               in
               se
               est
               ,
            
             saith
             c
             a
             later
             Writer
             .
          
           
             But
             d
             
               D.
               Forbesse
            
             liketh
             to
             speake
             in
             another
             language
             .
             He
             will
             have
             that
             which
             is
             indifferent
             ,
             to
             be
             opponed
             to
             that
             which
             is
             necessary
             :
             and
             a
             thing
             indifferent
             he
             taketh
             to
             be
             such
             a
             thing
             ,
             as
             is
             neither
             necessarily
             to
             be
             done
             ,
             nor
             yet
             necessarily
             to
             be
             omitted
             ,
             in
             respect
             of
             any
             necessity
             of
             the
             commandement
             of
             God
             :
             or
             such
             a
             thing
             as
             is
             neither
             remunerable
             with
             eternall
             life
             ,
             &
             commendeth
             a
             man
             unto
             the
             reward
             of
             God
             ,
             nor
             yet
             is
             punishable
             with
             eternall
             death
             ,
             and
             polluteth
             a
             man
             with
             guiltinesse
             .
             Now
             because
             he
             knew
             ,
             that
             Divines
             define
             a
             thing
             indifferent
             to
             be
             that
             which
             is
             neither
             good
             nor
             evill
             .
             e
             He
             therefore
             distinguisheth
             a
             twofold
             goodnesse
             of
             an
             individuall
             action
             .
             The
             one
             he
             calleth
             
               bonitas
               generalis
               ,
               concomitans
               ,
               &
               sine
               qua
               non
               .
            
             By
             which
             goodnesse
             is
             meant
             the
             doing
             of
             an
             action
             
             in
             Faith
             ,
             and
             the
             doing
             of
             it
             for
             the
             right
             end
             ,
             as
             hee
             expoundeth
             himselfe
             .
             This
             goodnesse
             ,
             hee
             saith
             ,
             is
             necessary
             to
             every
             humane
             action
             ,
             and
             hindreth
             not
             an
             action
             to
             be
             indifferent
             .
             The
             other
             he
             calleth
             
               bonitas
               specialis
               ,
               causans
               ,
               &
               propter
               quam
               .
            
             This
             goodnesse
             hee
             calleth
             legall
             ,
             and
             saith
             ,
             that
             it
             maketh
             an
             action
             necessary
             ;
             In
             which
             respect
             indifferent
             actions
             are
             not
             good
             ,
             but
             those
             onely
             which
             God
             in
             his
             Law
             hath
             commanded
             ,
             and
             which
             are
             remunerable
             with
             eternall
             life
             .
          
           
             But
             that
             we
             may
             have
             the
             vanity
             of
             these
             quiddities
             discovered
             to
             
               
                 Sect.
              
               II
            
             us
             ,
             let
             us
             onely
             consider
             how
             falsly
             he
             supposeth
             ,
             that
             there
             are
             some
             things
             which
             we
             doe
             ,
             neither
             laudably
             nor
             culpably
             ,
             and
             for
             which
             we
             shall
             neither
             bee
             rewarded
             (
             it
             is
             his
             owne
             phrase
             which
             I
             use
             )
             nor
             yet
             punished
             by
             God.
             I
             thought
             we
             had
             learned
             from
             Scripture
             ,
             that
             we
             must
             all
             compeare
             before
             the
             judgment
             seat
             of
             Christ
             ,
             to
             give
             an
             account
             of
             every
             word
             which
             we
             speake
             ,
             and
             of
             every
             deed
             which
             we
             doe
             in
             the
             flesh
             ,
             and
             accordingly
             to
             receive
             either
             a
             reward
             or
             a
             punishment
             .
             What
             ?
             could
             the
             D.
             say
             that
             those
             good
             actions
             which
             he
             calleth
             indifferent
             ,
             and
             of
             which
             he
             saith
             ,
             that
             they
             are
             done
             in
             Faith
             ,
             and
             for
             the
             right
             end
             are
             not
             laudable
             nor
             remunerable
             ?
             Nay
             ,
             but
             he
             f
             saith
             ,
             that
             the
             generall
             goodnesse
             which
             accompanieth
             the
             action
             ,
             is
             remunerable
             ,
             because
             it
             is
             necessary
             ;
             but
             the
             action
             it selfe
             is
             not
             necessary
             ,
             because
             that
             generall
             goodnesse
             may
             be
             had
             as
             well
             in
             the
             omission
             of
             it
             ,
             or
             in
             the
             doing
             of
             the
             contrary
             ,
             as
             in
             the
             doing
             of
             it
             .
             Whereupon
             he
             would
             have
             it
             to
             follow
             ,
             that
             the
             action
             it selfe
             is
             not
             remunerable
             .
          
           
             Ans.
             1.
             
             The
             D.
             had
             done
             well
             to
             have
             remembred
             ,
             that
             he
             is
             speaking
             onely
             of
             individuall
             actions
             ,
             and
             that
             
               actus
               individuatur
               à
               circumstantiis
               &
               adjecto
               modo
               :
            
             so
             that
             whiles
             all
             that
             he
             saith
             ,
             turneth
             to
             this
             ,
             that
             one
             action
             considered
             in
             it selfe
             ,
             without
             the
             circumstances
             and
             concomitant
             goodnesse
             ,
             is
             not
             remunerable
             ,
             he
             maketh
             not
             out
             his
             point
             :
             for
             he
             saith
             no
             more
             in
             effect
             ,
             but
             that
             
               actus
               quo
               ad
               speciem
            
             ,
             is
             not
             remunerable
             ,
             which
             none
             of
             us
             denieth
             .
          
           
             2.
             
             An
             individuall
             good
             action
             of
             that
             kind
             ,
             which
             the
             D.
             calleth
             necessary
             ,
             is
             no
             otherwise
             remunerable
             and
             laudable
             ,
             then
             an
             individuall
             good
             action
             of
             that
             kinde
             which
             he
             calleth
             indifferent
             ,
             for
             example
             ;
             when
             I
             goe
             to
             heare
             Gods
             Word
             upon
             the
             Lords-day
             ;
             let
             this
             action
             of
             mine
             be
             considered
             
               quo
               ad
               individuum
            
             :
             is
             it
             any
             otherwise
             remunerable
             ,
             then
             in
             respect
             of
             the
             goodnesse
             which
             accompanieth
             it
             ?
             whence
             it
             is
             ,
             that
             the
             hearing
             of
             Hypocrites
             ,
             not
             beeing
             accompanied
             with
             such
             goodnesse
             ,
             is
             not
             remunerable
             :
             yet
             the
             hearing
             of
             the
             Word
             is
             an
             action
             necessary
             ,
             because
             commanded
             .
             Now
             may
             we
             know
             wherein
             standeth
             the
             difference
             betwixt
             the
             remunerable
             good
             of
             this
             action
             of
             hearing
             ,
             and
             the
             remunerable
             good
             of
             
             one
             of
             those
             actions
             which
             the
             D.
             calleth
             indifferent
             ;
             for
             example
             ,
             a
             womans
             action
             of
             marrying
             ?
          
           
             I
             perceave
             what
             the
             D.
             would
             answer
             .
             For
             he
             g
             saith
             ;
             if
             a
             woman
             marry
             in
             the
             Lord
             ,
             this
             action
             is
             good
             
               respectu
               adjecti
               modi
               ,
               quamvis
               in
               se
               sit
               media
               &
               libera
               ,
               etiam
               quo
               ad
               individuum
               .
            
             Implying
             ,
             that
             if
             on
             the
             other
             part
             an
             individuall
             action
             be
             necessary
             ,
             (
             as
             for
             example
             the
             action
             of
             hearing
             the
             Word
             ,
             )
             then
             it
             is
             in
             it selfe
             good
             ,
             
               etiam
               quo
               ad
               individuum
            
             .
          
           
             But
             I
             reply
             ,
             what
             meanes
             he
             by
             these
             words
             ,
             
               in
               se
            
             ?
             meanes
             he
             the
             individuall
             nature
             of
             the
             action
             ?
             Nay
             ;
             then
             the
             sence
             shall
             bee
             no
             other
             then
             this
             ,
             
               quo
               ad
               individuum
               ,
               etiam
               quo
               ad
               individuum
               ,
            
             And
             besides
             the
             D.
             can
             not
             define
             to
             us
             ,
             any
             other
             nature
             in
             a
             individuall
             thing
             ,
             then
             the
             nature
             of
             the
             species
             or
             kinde
             .
          
           
             *
             Is
             it
             not
             holden
             
               individuum
               non
               posse
               definiri
               ,
               nisi
               definitione
               speciei
               ?
            
             Sure
             ,
             a
             perfect
             definition
             expressing
             the
             nature
             of
             the
             thing
             defined
             ,
             can
             not
             be
             given
             to
             any
             individuall
             thing
             ,
             other
             then
             the
             definition
             of
             the
             species
             .
             Needs
             therefore
             must
             the
             D.
             by
             
               in
               se
            
             ,
             understand
             the
             specificall
             nature
             :
             and
             indeed
             when
             Divines
             speake
             of
             things
             indifferent
             
               in
               se
               ,
               per
               se
            
             ,
             or
             ,
             
               sua
               natura
            
             ;
             they
             meane
             onely
             things
             indifferent
             
               quo
               ad
               speciem
            
             .
             Yet
             thus
             also
             the
             D.
             hath
             said
             none
             sence
             .
             For
             so
             should
             we
             take
             his
             words
             ,
             
               quamvis
               quo
               ad
               speciem
               sit
               media
               &
               libera
               ,
               etiam
               quo
               ad
               individuum
               .
            
          
           
             But
             to
             let
             his
             manner
             of
             speaking
             passe
             ,
             we
             will
             consider
             what
             
               
                 Sect.
              
               III
            
             he
             would
             or
             could
             have
             said
             .
             There
             is
             no
             difference
             which
             can
             here
             be
             imagined
             ,
             except
             this
             :
             that
             the
             individuall
             action
             of
             hearing
             the
             Word
             ,
             (
             when
             one
             heareth
             aright
             )
             is
             good
             and
             remunerable
             ,
             in
             a
             double
             respect
             ,
             namely
             ,
             because
             it
             is
             both
             good
             in
             it self
             ●…
             ,
             or
             
               quo
               ad
               speciem
            
             ,
             and
             likewise
             
               respectu
               adjecti
               modi
            
             :
             whereas
             a
             womans
             action
             of
             marrying
             (
             when
             she
             marrieth
             in
             the
             Lord
             )
             is
             onely
             good
             and
             remunerable
             in
             the
             last
             respect
             ,
             namely
             ,
             
               respectu
               modi
            
             ,
             for
             ,
             
               in
               se
            
             ,
             or
             ,
             
               quo
               ad
               speciem
            
             ;
             it
             hath
             no
             remunerable
             goodnesse
             in
             it
             .
          
           
             Ans.
             What
             doe
             we
             heare
             of
             any
             difference
             betwixt
             these
             actions
             
               quo
               ad
               speciem
            
             ?
             That
             which
             we
             crave
             ,
             is
             ,
             that
             a
             difference
             may
             be
             shewed
             betwixt
             the
             remunerable
             goodnesse
             of
             the
             one
             ,
             and
             of
             the
             other
             ,
             both
             beeing
             considered
             
               quo
               ad
               individuum
            
             .
          
           
             That
             whereby
             the
             D.
             either
             was
             deceived
             ,
             or
             would
             deceive
             ,
             appeareth
             to
             be
             this
             ;
             that
             he
             taketh
             every
             thing
             which
             agreeth
             to
             a
             individuall
             thing
             ,
             to
             agree
             to
             it
             
               quo
               ad
               individuum
            
             :
             as
             if
             to
             speake
             of
             
               Peter
               quatenus
               est
               homo
            
             ;
             and
             to
             speake
             of
             him
             
               quatenus
               est
               individuum
               signatum
            
             ,
             or
             ,
             
               res
               singularis
               sub
               specie
               hominis
            
             ,
             were
             all
             one
             thing
             .
             Even
             so
             ,
             to
             say
             of
             my
             individuall
             action
             of
             hearing
             the
             Word
             ,
             that
             it
             is
             necessary
             because
             of
             the
             commandement
             of
             God
             ,
             (
             and
             in
             that
             respect
             remunerable
             ;
             )
             is
             not
             to
             speake
             of
             it
             
               quo
               ad
               individuum
            
             ;
             but
             as
             the
             specificall
             nature
             of
             that
             action
             of
             hearing
             the
             Word
             ,
             )
             which
             God
             
             hath
             commanded
             ,
             )
             is
             found
             in
             it
             .
             For
             if
             we
             speake
             of
             this
             individuall
             action
             ,
             
               quo
               ad
               individuum
            
             ,
             we
             can
             not
             consider
             it
             otherwise
             then
             
               respectu
               adjecti
               modi
            
             :
             because
             in
             morall
             actions
             ,
             
               modus
               adjectus
            
             is
             
               principium
               individuationis
            
             ,
             and
             nothing
             else
             ,
             doth
             individualize
             a
             morall
             action
             .
          
           
             Thus
             shall
             my
             Position
             stand
             good
             ,
             namely
             ,
             that
             those
             individuall
             
               
                 Sect.
              
               IV
            
             actions
             which
             the
             D.
             calleth
             necessary
             ,
             because
             their
             species
             is
             commanded
             of
             God
             ,
             and
             those
             individuall
             actions
             which
             he
             calleth
             indifferent
             ,
             because
             their
             species
             is
             not
             commanded
             ,
             both
             being
             considered
             
               quo
               ad
               inviduum
            
             ;
             the
             former
             hath
             no
             other
             remunerable
             good
             in
             them
             ,
             then
             the
             latter
             ;
             and
             the
             whole
             renumerable
             good
             which
             is
             in
             either
             of
             them
             ,
             standeth
             only
             
               in
               adjecto
               modo
            
             .
             Which
             beeing
             so
             ,
             it
             is
             all
             one
             ,
             when
             we
             speake
             of
             any
             individuall
             morall
             action
             
               quo
               ad
               individuum
            
             ,
             whether
             we
             say
             that
             it
             is
             good
             ,
             or
             that
             it
             is
             remunerable
             and
             laudable
             ,
             both
             are
             one
             .
             For
             as
             is
             well
             said
             by
             h
             
               Aquinas
               ,
               necessarium
               est
               omnem
               actum
               hominis
               ,
               ut
               bonum
               vel
               malum
               ,
               culpabilis
               vel
               laudabilis
               rationem
               habere
               .
            
             And
             againe
             .
             
               Nihil
               enim
               est
               aliud
               laudari
               vel
               culpari
               ,
               quam
               imputari
               alicui
               malitiam
               vel
               bonitatem
               sui
               actus
               .
            
             Wherefore
             that
             distinction
             of
             a
             twofold
             goodnesse
             ,
             causans
             and
             concomitans
             ,
             which
             the
             D.
             hath
             given
             us
             ,
             hath
             no
             use
             in
             this
             question
             ,
             because
             every
             action
             is
             laudable
             and
             remunerable
             ,
             which
             is
             morally
             good
             ,
             whether
             it
             be
             necessary
             or
             not
             .
             Now
             morall
             goodnesse
             i
             saith
             
               Scaliger
               ,
               est
               perfectio
               actus
               cum
               recta
               ratione
               .
            
             Humane
             morall
             actions
             are
             called
             good
             or
             evill
             ,
             
               in
               ordine
               ad
               rationem
               ,
               quae
               est
               proprium
               principium
               humanorum
               actuum
               ,
            
             saith
             k
             Aquinas
             ,
             thereupon
             inferring
             ,
             that
             
               illi
               mores
               dieuntur
               boni
               ,
               qui
               rationi
               congruunt
               :
               mali
               autem
               ,
               qui
               à
               ratione
               discordant
               .
               D.
               Forbesse
            
             doth
             therefore
             pervert
             the
             question
             ,
             whiles
             he
             l
             saith
             ,
             
               in
               hac
               cum
               fratribus
               quaestione
               ,
               hoc
               bonum
               est
               quod
               necessarium
               .
            
             Nay
             ,
             those
             actions
             we
             call
             morally
             good
             ,
             which
             are
             agreeable
             to
             right
             reason
             ,
             whether
             they
             be
             necessary
             ,
             or
             not
             .
             Since
             then
             ,
             those
             actions
             are
             laudable
             and
             remunerable
             ,
             which
             are
             morally
             good
             ;
             and
             those
             are
             morally
             good
             which
             are
             agreeable
             to
             right
             reason
             :
             it
             followeth
             ,
             that
             forasmuch
             as
             those
             actions
             which
             the
             D.
             calleth
             indifferent
             ,
             are
             agreeable
             to
             right
             reason
             ,
             they
             are
             therefore
             not
             only
             morally
             good
             ,
             but
             also
             laudable
             and
             remunerable
             ,
             &
             so
             not
             indifferent
             .
             Yea
             those
             actions
             which
             he
             calleth
             necessary
             ,
             beeing
             considered
             
               quo
               ad
               individuum
            
             ,
             are
             no
             otherwise
             laudable
             and
             remunerable
             ,
             then
             those
             which
             he
             calleth
             indifferent
             ,
             being
             considered
             in
             like
             manner
             
               quo
               ad
               individuum
            
             ,
             as
             hath
             been
             shewed
             .
          
           
             And
             besides
             all
             this
             ,
             we
             have
             somewhat
             more
             to
             say
             ,
             of
             the
             D
             ●●
             .
             
               
                 Sect.
              
               V
            
             speculation
             about
             the
             nature
             of
             things
             indifferent
             .
          
           
             For
             ,
             1.
             the
             D.
             maketh
             that
             which
             is
             indifferent
             ,
             to
             be
             opponed
             to
             that
             which
             is
             necessary
             ,
             and
             yet
             he
             maketh
             both
             those
             to
             be
             morally
             
             good
             .
             Now
             albeit
             in
             naturall
             things
             ,
             one
             good
             is
             opponed
             to
             another
             good
             ,
             as
             that
             which
             is
             hot
             ,
             to
             that
             which
             is
             colde
             ,
             yet
             ,
             m
             
               bonum
               bono
               non
               contrariatur
               in
               moralibus
               .
            
             The
             reason
             of
             the
             difference
             is
             ,
             because
             
               Bonitas
               Physica
            
             or
             
               relativa
               est
               congruentia
               naturae
               quaedam
            
             saith
             n
             Scaliger
             :
             and
             because
             two
             natures
             may
             be
             contrary
             one
             to
             another
             ,
             therefore
             the
             good
             which
             is
             congruous
             to
             the
             one
             ,
             may
             be
             contrary
             to
             the
             good
             which
             is
             congruous
             to
             the
             other
             ,
             bu●…
             
               bonum
               virtutis
            
             saith
             o
             
               Aquinas
               ,
               non
               accipitur
               nisi
               per
               convenientiam
               ad
               aliquid
               unum
               ,
               scilicet
               rationem
               :
            
             so
             that
             it
             is
             impossible
             for
             one
             morall
             good
             to
             be
             opponed
             to
             another
             .
          
           
             2.
             
             Since
             Divines
             take
             a
             thing
             indifferent
             ,
             to
             be
             
               medium
               inter
               bonum
               &
               malum
               morale
               :
            
             and
             since
             (
             as
             the
             very
             notation
             of
             the
             word
             sheweth
             ,
             )
             it
             is
             such
             a
             meane
             ,
             as
             commeth
             not
             nearer
             to
             the
             one
             extreme
             ,
             then
             to
             the
             other
             ,
             but
             is
             alike
             distant
             from
             both
             :
             how
             comes
             it
             ,
             that
             the
             D.
             so
             farre
             departeth
             both
             from
             the
             tenet
             of
             Divines
             ,
             and
             from
             the
             notation
             of
             the
             word
             ,
             as
             to
             call
             some
             such
             actions
             indifferent
             ,
             as
             have
             a
             morall
             remunerable
             goodnesse
             ,
             and
             yet
             not
             evill
             in
             them
             ?
             or
             where
             learned
             he
             such
             a
             Dialect
             ,
             as
             giveth
             to
             some
             good
             things
             ,
             the
             name
             of
             the
             things
             indifferent
             ?
          
           
             3.
             
             Why
             doth
             he
             also
             waver
             from
             himself
             ?
             for
             p
             he
             citeth
             out
             of
             the
             Helvetike
             Confession
             Hierome
             his
             definition
             of
             a
             thing
             indifferent
             ,
             and
             approveth
             it
             .
             Indifferens
             (
             saith
             he
             ,
             )
             
               illud
               est
               ,
               quod
               nec
               bonum
               nec
               malum
               est
               ,
               ut
               sive
               feceris
               sive
               non
               feceris
               ,
               nec
               justitiam
               habeas
               nec
               injustitiam
               .
            
             Behold
             the
             goonesse
             which
             is
             excluded
             from
             the
             nature
             of
             a
             thing
             indifferent
             ,
             is
             not
             only
             necessity
             ,
             but
             righteousnesse
             also
             ;
             yet
             hath
             the
             D.
             excluded
             only
             the
             good
             of
             necessity
             from
             things
             indifferent
             ,
             making
             the
             other
             good
             of
             righteousnesse
             to
             stand
             with
             them
             .
             For
             things
             which
             are
             done
             in
             faith
             and
             done
             for
             the
             right
             end
             (
             such
             as
             he
             acknowledgeth
             these
             things
             to
             be
             ,
             which
             he
             calleth
             indifferent
             ,
             )
             have
             righteousnesse
             in
             them
             ,
             as
             all
             men
             know
             .
          
        
         
           
             CHAP.
             III.
             
          
           
             
               
                 Whether
                 there
                 be
                 any
                 thing
                 indifferent
              
               In
               actu
               exercito
               .
            
          
           
             FOr
             our
             better
             light
             in
             this
             question
             ,
             I
             will
             premit
             these
             consirations
             ,
             
               
                 Sect.
              
               I
            
             1.
             
             When
             we
             measure
             the
             goodnesse
             or
             the
             badnesse
             of
             a
             human
             action
             ,
             we
             must
             not
             only
             measure
             it
             by
             the
             object
             ,
             and
             the
             end
             ,
             but
             by
             all
             the
             circumstances
             which
             accompany
             it
             .
             q
             
               Fed.
               Morellus
            
             upon
             those
             words
             of
             
               Seneca
               ,
               Refert
               quid
               ,
               cui
               ,
               quando
               ,
               quare
               ,
               ubi
               ,
               &c.
            
             saith
             ,
             that
             without
             those
             circumstances
             of
             things
             ,
             
             persons
             ,
             times
             ,
             places
             ,
             
               facti
               ratio
               non
               constat
            
             .
             Circumstances
             sometimes
             
               constituunt
               rerum
               earum
               quae
               aguntur
               speciem
               ,
            
             r
             say
             our
             Divines
             ,
             meaning
             that
             circumstances
             doe
             make
             an
             action
             good
             or
             bad
             .
             
               Humani
               actus
            
             say
             the
             Schoolmen
             ,
             
               non
               solum
               ex
               objectis
               ,
               verum
               ex
               circumstantiis
               boni
               vel
               mali
               esse
               dicuntur
               .
            
             It
             is
             not
             every
             mans
             part
             ,
             (
             saith
             t
             one
             of
             our
             
             Opposites
             )
             to
             judge
             
               de
               circumstantia
               ,
               quae
               reddit
               actionem
               vel
               bonam
               vel
               malam
               .
               Some
               circumstances
            
             saith
             u
             another
             of
             them
             ,
             
               are
               intrinsecall
               and
               essentiall
               to
               actions
               ,
               and
               specially
               making
               up
               their
               nature
               .
            
             The
             principall
             circumstances
             which
             here
             we
             speake
             of
             ,
             are
             comprehended
             in
             this
             versicle
             .
             
               
                 Quis
                 ,
                 Quid
                 ,
                 Vbi
                 ,
                 Quibus
                 auxiliis
                 ,
                 Cur
                 ,
                 Quomodo
                 ,
                 Quando
                 .
              
            
          
           
             The
             first
             circumstance
             which
             maketh
             an
             action
             good
             or
             bad
             ,
             is
             ,
             Quis
             ,
             which
             designeth
             the
             person
             :
             If
             a
             Magistrate
             put
             to
             death
             a
             malefactor
             ,
             the
             action
             is
             good
             ,
             but
             if
             a
             privat
             person
             put
             him
             to
             death
             ,
             it
             is
             evill
             .
          
           
             The
             second
             is
             ,
             Quid
             ,
             which
             noteth
             the
             quality
             or
             condition
             of
             the
             object
             :
             If
             a
             man
             take
             sua
             ,
             the
             action
             is
             good
             ;
             If
             aliena
             ,
             it
             is
             evill
             .
          
           
             The
             third
             is
             ,
             Vbi
             :
             If
             men
             banquet
             in
             their
             owne
             houses
             ,
             the
             action
             is
             good
             :
             If
             in
             the
             Church
             ,
             it
             is
             evill
             .
          
           
             The
             fourth
             is
             ,
             
               Quibus
               auxiliis
            
             :
             If
             men
             seek
             health
             by
             lawfull
             meanes
             ,
             the
             action
             is
             good
             ;
             If
             by
             the
             Divill
             ,
             or
             his
             instruments
             ,
             it
             is
             evill
             .
          
           
             The
             fifth
             is
             ,
             Cur
             :
             If
             I
             rebuke
             my
             brother
             for
             his
             fault
             ,
             out
             of
             my
             love
             to
             him
             ,
             and
             desire
             to
             reclaine
             him
             ,
             the
             action
             is
             good
             :
             If
             out
             of
             hatred
             and
             spl●…ne
             ,
             the
             action
             is
             evill
             .
          
           
             The
             sixt
             is
             ,
             Quomodo
             :
             for
             he
             who
             doth
             the
             worke
             of
             the
             Lord
             carefully
             doth
             well
             ,
             but
             he
             who
             doth
             it
             negligently
             ,
             doth
             evill
             .
          
           
             The
             seaventh
             is
             ,
             Quando
             :
             To
             doe
             servile
             worke
             upon
             the
             sixe
             dayes
             of
             labour
             ,
             is
             good
             :
             but
             to
             doe
             it
             upon
             the
             Lords
             Sabbath
             ,
             is
             evill
             .
          
           
             2.
             
             There
             is
             another
             consideration
             which
             followeth
             upon
             the
             former
             ,
             
               
                 Sect.
              
               II
            
             and
             it
             is
             this
             .
             The
             goodnesse
             or
             badnesse
             of
             a
             humane
             action
             ,
             may
             be
             considered
             two
             wayes
             ,
             viz.
             either
             
               in
               actu
               signato
            
             ,
             and
             ,
             
               quo
               ad
               speciem
            
             ;
             or
             
               in
               actu
               exercito
            
             ,
             and
             
               quo
               ad
               individuum
            
             .
             For
             an
             action
             is
             said
             to
             be
             specificated
             by
             its
             object
             ,
             and
             individuated
             by
             its
             circumstances
             .
             So
             that
             when
             an
             action
             is
             good
             or
             evill
             in
             respect
             of
             the
             object
             of
             it
             ,
             then
             it
             is
             called
             good
             or
             evill
             
               quo
               ad
               speciem
            
             .
             When
             it
             is
             good
             or
             evill
             in
             respect
             of
             the
             circumstances
             of
             it
             ,
             then
             it
             is
             said
             to
             be
             good
             or
             evill
             
               quo
               ad
               individuum
            
             .
          
           
             3
             Humane
             actions
             whether
             considered
             
               quo
               ad
               speciem
            
             ,
             or
             
               quo
               ad
               individuum
            
             ,
             are
             either
             such
             as
             proceed
             from
             the
             deliberation
             of
             reason
             ,
             or
             
             from
             bare
             imagination
             onely
             .
             To
             this
             latter
             kinde
             wee
             referre
             such
             actions
             ,
             as
             are
             done
             through
             incogitancy
             ,
             whiles
             the
             mind
             is
             taken
             up
             with
             other
             thoughts
             ;
             for
             example
             ,
             to
             clawe
             the
             head
             ,
             to
             handle
             the
             beard
             ,
             to
             move
             the
             foot
             ,
             &c.
             which
             sort
             of
             things
             proceed
             only
             from
             a
             certaine
             stirring
             or
             fleeting
             of
             the
             imagination
             .
          
           
             4.
             
             Let
             it
             be
             remembred
             ,
             that
             those
             things
             we
             call
             morally
             good
             ,
             which
             agree
             to
             right
             reason
             :
             those
             morally
             evill
             ,
             which
             disagree
             from
             right
             reason
             :
             and
             those
             indifferent
             ,
             which
             include
             nothing
             belonging
             to
             the
             order
             of
             reason
             ,
             and
             so
             are
             neither
             consonant
             unto
             nor
             dissonant
             from
             the
             same
             .
          
           
             5.
             
             When
             we
             speake
             of
             the
             indifferency
             of
             an
             individuall
             action
             ,
             it
             may
             be
             conceived
             two
             wayes
             ,
             either
             
               absolute
               &
               sine
               respectu
               ad
               aliud
               ,
            
             or
             ,
             
               comparate
               &
               cum
               respectu
               ad
               aliud
               .
            
             In
             the
             free
             will
             offrings
             ,
             if
             so
             be
             a
             man
             offered
             according
             as
             God
             had
             blessed
             &
             prospered
             his
             estaite
             ,
             it
             was
             indifferent
             to
             offer
             either
             a
             bullocke
             ,
             or
             a
             sheep
             ,
             or
             a
             goate
             ;
             but
             if
             he
             choosed
             to
             offer
             any
             of
             them
             ,
             his
             action
             of
             offering
             could
             not
             be
             indifferent
             ,
             but
             either
             good
             or
             evill
             .
             When
             we
             speake
             of
             the
             indifferency
             of
             an
             action
             comparate
             ,
             the
             sence
             is
             only
             this
             ,
             that
             it
             is
             neither
             better
             not
             worse
             then
             an
             other
             action
             ,
             and
             that
             there
             is
             no
             reason
             to
             make
             us
             choose
             to
             doe
             it
             ,
             more
             then
             another
             thing
             .
             But
             when
             we
             speake
             of
             the
             indifferency
             of
             an
             action
             ,
             considered
             absolutely
             and
             by
             it self
             ,
             the
             simple
             meaning
             is
             whether
             it
             be
             either
             good
             or
             evill
             ,
             and
             whether
             the
             doing
             of
             the
             same
             must
             needs
             be
             either
             sinne
             or
             evill
             doing
             .
          
           
             6.
             
             Every
             thing
             which
             is
             indifferent
             in
             the
             nature
             of
             it
             ,
             is
             not
             by
             &
             by
             indifferent
             in
             the
             use
             of
             it
             .
             But
             the
             use
             of
             a
             thing
             indifferent
             ought
             evermore
             to
             be
             either
             choosed
             or
             refused
             ,
             followed
             or
             forsaken
             ,
             according
             to
             these
             three
             rules
             ,
             delivered
             to
             us
             in
             Gods
             Word
             .
             1.
             
             The
             rule
             of
             Pietie
             .
             2.
             
             The
             rule
             of
             Charity
             .
             3.
             
             The
             rule
             of
             Purity
             .
          
           
             The
             first
             of
             these
             rules
             we
             finde
             1.
             
             
               Cor.
               10.
               31.
               
               Whether
               therefore
               ye
               eat
               ,
               or
               drinke
               ,
               or
               whatsoever
               ye
               doe
               ,
               doe
               all
               to
               the
               glory
               of
               God.
            
             And
             
               Rom.
               14.
               7.
               8.
               
               For
               none
               of
               us
               liveth
               to
               himself
               ,
               and
               no
               man
               dieth
               to
               himself
               .
               For
               whether
               we
               live
               ,
               we
               live
               unto
               the
               Lord
               ,
               and
               whether
               we
               die
               ,
               we
               die
               unto
               the
               Lord.
            
             Where
             the
             Apostle
             (
             as
             y
             Calvine
             noteth
             )
             reasoneth
             from
             the
             whole
             to
             the
             part
             .
             Our
             whole
             life
             ,
             and
             by
             consequence
             all
             the
             particular
             actions
             of
             it
             ought
             to
             be
             referred
             to
             Gods
             glory
             ,
             and
             ordered
             according
             to
             his
             will.
             Againe
             ,
             
               Col.
               3.
               17.
               
               And
               whatsoever
               ye
               doe
               in
               word
               or
               deed
               ,
               do
               all
               in
               the
               name
               of
               the
               Lord
               Iesus
               .
            
             In
             the
             expounding
             of
             which
             words
             .
             
               Dr.
               Davenant
            
             saith
             well
             ,
             that
             
               Etiam
               illae
               actiones
               quae
               sunt
               sua
               natura
               adiaphorae
               ,
               debent
               tamen
               a
               Christianis
               fieri
               in
               nomine
               Christi
               ,
               hoc
               est
               ,
               juxta
               voluntatem
               Christi
               ,
               &
               ad
               gloriam
               Christi
               .
            
          
           
             The
             seconde
             rule
             is
             the
             rule
             of
             Charity
             :
             which
             teacheth
             us
             ,
             not
             to
             use
             any
             thing
             indifferent
             ,
             when
             scandall
             riseth
             out
             of
             it
             .
             
               Rom.
               14.
               21.
               
               It
               is
               good
               neither
               to
               eat
               flesh
               ,
               nor
               to
               drinke
               wine
               ,
               nor
               any
               thing
               whereby
               thy
               brother
               stumbleth
               ,
               or
               is
               offended
               ,
               or
               made
               weake
            
             ;
             yea
             ,
             though
             it
             doe
             not
             
             weaken
             ,
             if
             it
             be
             not
             expedient
             for
             edifying
             our
             brother
             ,
             be
             it
             never
             so
             lawfull
             or
             indifferent
             in
             it's
             owne
             nature
             ,
             the
             Law
             of
             Charity
             bindeth
             us
             to
             abstaine
             from
             it
             .
             
               Rom.
               14.
               19.
               
               Let
               us
               therefore
               followe
               after
               the
               things
               which
               make
               for
               peace
               ,
               and
               the
               things
               wherewith
               one
               may
               edify
               another
               ,
               Rom.
               15.
               2.
               
               Let
               every
               one
               of
               us
               please
               his
               nighbour
               for
               his
               good
               to
               edification
               ,
               1.
               
               Cor.
               10.
               23.
               
               All
               things
               are
               lawfull
               for
               me
               ,
               but
               all
               things
               are
               not
               expedient
               :
               All
               things
               are
               lawfull
               for
               me
               ,
               but
               all
               things
               edify
               not
               .
            
             Where
             the
             Apostle
             teacheth
             z
             that
             ,
             
               In
               cibo
               ,
               &c.
               
               In
               meat
               ,
               drinke
               ,
               and
               the
               whole
               kind
               of
               things
               indifferent
               ,
               it
               is
               not
               enough
               to
               looke
               whether
               they
               be
               lawfull
               :
               but
               that
               further
               ,
               we
               are
               to
               looke
               ,
               whether
               to
               doe
               or
               omit
               the
               same
               ,
               be
               expedient
               and
               may
               edify
               .
            
             The
             Bishop
             of
             Winchester
             preaching
             upon
             
               Ioh.
               16.
               7.
               
               I
               tell
               you
               the
               trueth
               ,
               it
               is
               expedient
               for
               you
               that
               I
               goe
               away
               ,
               &c.
            
             marketh
             ,
             that
             Christ
             would
             not
             goe
             away
             ,
             without
             acquanting
             his
             Disciples
             with
             the
             reason
             of
             it
             :
             and
             that
             reason
             was
             ,
             because
             it
             was
             for
             their
             good
             .
             Whereupon
             he
             inferreth
             ,
             1.
             
             That
             we
             should
             avoide
             a
             
               Hophni's
               non
               vult
               enim
            
             ,
             and
             make
             our
             vult
             our
             enim
             :
             that
             is
             ,
             that
             we
             should
             not
             give
             our
             will
             for
             a
             reason
             ,
             but
             a
             reason
             for
             our
             will.
             2.
             
             That
             we
             should
             not
             with
             the
             b
             Corinthians
             stand
             upon
             
               licet
               ,
               it
               is
               lawfull
            
             ;
             but
             frame
             our
             rule
             by
             
               expedit
               ,
               it
               is
               expedient
            
             .
             3.
             
             That
             our
             rule
             should
             not
             be
             c
             
               Cajaphas
               expedit
               nobis
            
             ,
             but
             Christs
             
               expedit
               vobis
               :
               for
               you
               it
               is
               good
               ;
               you
               ,
               the
               disciples
               :
               and
               make
               that
               ,
               the
               rule
               of
               our
               going
               out
               ,
               and
               our
               comming
               in
               .
            
             The
             heathens
             themselves
             co●…d
             say
             ,
             that
             we
             are
             borne
             ,
             partly
             for
             God
             ,
             partly
             for
             our
             Country
             ,
             partly
             for
             our
             friends
             ,
             &c.
             
             How
             much
             more
             ought
             Christians
             to
             understand
             ,
             that
             we
             are
             not
             borne
             for
             our selves
             ,
             but
             for
             Christ
             and
             his
             Church
             ?
             And
             as
             in
             the
             whole
             course
             of
             our
             life
             ,
             so
             especially
             in
             the
             policy
             of
             the
             Church
             ,
             we
             may
             doe
             nothing
             (
             be
             it
             never
             so
             indifferent
             in
             it self
             )
             which
             is
             not
             profitable
             for
             edification
             ,
             1.
             
             
               Cor.
               13.
               26.
               
               Let
               all
               things
               be
               done
               to
               edifying
               .
            
             From
             which
             precept
             Pareus
             inferreth
             ,
             that
             nothing
             ought
             to
             be
             done
             in
             the
             Church
             ,
             which
             doth
             not
             manifestly
             make
             for
             the
             utility
             of
             all
             and
             every
             one
             :
             and
             that
             therefore
             not
             only
             unknowen
             toungs
             ,
             but
             colde
             Ceremonies
             ,
             and
             idle
             gestures
             should
             be
             exploded
             out
             of
             the
             Church
             .
          
           
             The
             third
             Rule
             is
             the
             rule
             of
             Purity
             ,
             which
             respecteth
             our
             peace
             and
             plerophorie
             of
             conscience
             ,
             without
             which
             any
             thing
             is
             uncleane
             to
             us
             ,
             though
             it
             be
             cleane
             &
             lawfull
             in
             it's
             owne
             nature
             .
             
               Rom.
               14.
               14.
               
               To
               him
               that
               esteemeth
               any
               thing
               to
               be
               uncleane
               ,
               to
               him
               it
               is
               uncleane
               .
            
             Therefore
             d
             
               Si
               quis
               aliquam
               in
               cibo
               immunditiem
               imaginetur
               ,
               eo
               libere
               uti
               non
               potest
               .
            
             Whatsoever
             indifferent
             thing
             a
             man
             judgeth
             in
             his
             conscience
             to
             be
             unlawfull
             ,
             he
             may
             not
             lawfully
             doe
             it
             .
             
               Rom.
               14.
               5.
               
               Let
               every
               man
               be
               fully
               perswaded
               in
               his
               owne
               minde
               .
            
             And
             
               vers
               .
               23.
               
               He
               that
               doubteth
               is
               damned
               ,
               if
               he
               eate
               ,
               because
               he
               eateth
               not
               of
               faith
               :
               for
               whatsoever
               is
               not
               of
               faith
               is
               sinne
               .
               Nefas
               est
               omnino
            
             faith
             e
             
               Calvine
               ,
               quippiam
               aggredi
               quod
               putes
               illi
               (
               domino
               )
               displicere
               ,
               imo
               quod
               non
               persuasus
               sis
               illi
               placere
               .
            
             Now
             ,
             if
             a
             thing
             indifferent
             be
             used
             according
             to
             these
             three
             rules
             ,
             the
             use
             of
             it
             is
             not
             
             only
             lawfull
             ,
             but
             expedient
             also
             .
             But
             if
             it
             be
             not
             used
             according
             to
             these
             rules
             ,
             the
             use
             of
             it
             is
             altogither
             unlawfull
             .
          
           
             And
             since
             a
             thing
             indifferent
             in
             the
             nature
             of
             it
             ,
             can
             never
             be
             lawfully
             
               
                 Sect.
              
               III
            
             used
             ,
             except
             according
             to
             these
             rules
             ,
             hence
             it
             followeth
             ,
             that
             the
             use
             of
             a
             thing
             indifferent
             is
             never
             lawfull
             to
             us
             ,
             when
             we
             have
             no
             other
             warrant
             for
             using
             the
             same
             ,
             beside
             our
             owne
             will
             and
             arbitrement
             .
          
           
             f
             
               D.
               Forbesse
            
             speaketh
             unadvisedly
             ,
             whiles
             he
             saith
             ,
             
               Evenit
               nonnunquam
            
             ,
             &c.
             
             
               It
               falleth
               out
               sometimes
               ,
               that
               that
               which
               was
               expedient
               for
               thee
               to
               doe
               yesterday
               ,
               and
               to
               omit
               this
               day
               ,
               thou
               may
               notwithstanding
               afterward
               either
               doe
               it
               or
               not
               doe
               it
               ,
               according
               to
               thy
               arbitriment
               .
            
             As
             if
             forsooth
             ,
             our
             using
             of
             things
             indifferent
             ,
             should
             not
             evermore
             be
             determined
             by
             the
             rule
             of
             expediency
             ,
             which
             Gods
             Word
             giveth
             us
             ,
             but
             sometimes
             by
             our
             owne
             will.
             g
             
               Dr.
               Davenant
            
             could
             not
             dreame
             that
             any
             except
             the
             ignorant
             common
             people
             ,
             could
             bee
             of
             this
             opinion
             ,
             which
             
               D.
               Forbesse
            
             holdeth
             .
             
               Fallitur
               vulgus
            
             saith
             he
             ,
             
               dum
               judicat
               licere
               sibi
               ,
               u●…
               i●…victu
               ,
               vestitu
               ,
               sermone
               ,
               aut
               quacunquere
               adiaphora
               pro
               arbitrio
               suo
               :
               nam
               haec
               omnia
               ad
               regulam
               adhibenda
               sunt
               .
            
          
           
             Moreover
             ,
             as
             we
             may
             not
             use
             any
             indifferent
             thing
             ,
             at
             our
             owne
             pleasure
             ;
             so
             neither
             may
             the
             Church
             at
             her
             will
             and
             pleasure
             ,
             command
             the
             us●…
             of
             it
             :
             but
             as
             our
             practice
             ,
             so
             the
             Churches
             injunction
             ,
             must
             be
             determined
             and
             squared
             according
             to
             the
             former
             rules
             .
             And
             if
             any
             man
             think
             ,
             that
             in
             the
             use
             of
             things
             indifferent
             ,
             he
             may
             be
             ledde
             and
             ruled
             by
             the
             Churches
             determination
             ,
             without
             examining
             any
             further
             ;
             let
             him
             understand
             ,
             that
             the
             Churches
             determination
             ,
             is
             but
             a
             subordinate
             rule
             ,
             or
             a
             rule
             ruled
             by
             higher
             rules
             .
          
           
             
               D.
               Forbesse
            
             perceiving
             how
             these
             rules
             of
             Scripture
             may
             subvert
             his
             cause
             ,
             desireth
             to
             subject
             them
             to
             the
             Churches
             determination
             ,
             and
             to
             make
             it
             our
             highest
             rule
             .
             
               Iam
               autem
            
             h
             saith
             he
             ,
             
               in
               talium
               rerum
               usu
               ,
               id
               edificat
               ,
               quod
               pacificum
               ,
               illud
               est
               pacificum
               quod
               est
               ordinatum
               ;
               is
               autem
               decens
               ordo
               est
               in
               Ecclesia
               ab
               ipso
               Christo
               constitutus
               ,
               ut
               in
               talibus
               non
               suo
               quisque
               se
               gerat
               arbitratu
               ,
               sed
               audiatur
               Ecclesia
               ,
               &
               exhibeatur
               praepositis
               obedientia
               .
            
          
           
             He
             hath
             beene
             speaking
             of
             the
             rules
             which
             Gods
             Word
             giveth
             us
             ,
             concerning
             the
             use
             of
             things
             indifferent
             ,
             and
             all
             of
             them
             he
             comprehendeth
             under
             this
             rule
             ,
             that
             we
             should
             heare
             the
             Church
             ,
             &
             obey
             them
             who
             are
             set
             over
             us
             ,
             as
             if
             Gods
             rules
             were
             subordinate
             to
             mens
             rules
             ,
             &
             not
             theirs
             to
             his
             .
             We
             say
             not
             that
             every
             man
             may
             use
             things
             indifferent
             
               suo
               arbitratu
            
             :
             but
             we
             say
             withall
             ,
             that
             neither
             may
             the
             Church
             command
             the
             use
             of
             things
             indifferent
             ,
             
               suo
               arbitratu
            
             .
             Both
             she
             in
             commanding
             ,
             and
             we
             in
             obeying
             ,
             must
             be
             guided
             by
             the
             rules
             of
             Scripture
             .
          
           
             They
             who
             are
             set
             over
             us
             in
             the
             Church
             ,
             have
             no
             power
             given
             them
             of
             Christ
             ,
             which
             is
             not
             for
             edifying
             ,
             Eph.
             4.
             12.
             
             The
             Councell
             
             of
             the
             Apostles
             and
             Elders
             at
             Ierusalem
             ,
             (
             which
             is
             a
             lively
             patterne
             of
             a
             lawfull
             Synode
             to
             the
             worlds
             end
             )
             i
             professed
             they
             would
             lay
             no
             other
             burden
             upon
             the
             Disciples
             ,
             except
             such
             things
             as
             the
             law
             of
             Charity
             made
             necessary
             for
             shunning
             of
             Scandall
             :
             and
             so
             that
             which
             they
             decreed
             ,
             had
             force
             and
             strength
             to
             binde
             ,
             
               a
               Charitate
               propter
               Scandalum
            
             ,
             saith
             k
             Sanctius
             .
             But
             
               suo
               arbitratu
            
             they
             injoyned
             nothing
             .
             
               It
               appeareth
               by
               this
               place
            
             (
             saith
             l
             
               Cartwright
               )
               that
               there
               may
               bee
               no
               abridgment
               of
               liberty
               simply
               decreed
               ,
               but
               in
               regard
               of
               circumstance
               ,
               according
               to
               the
               rule
               of
               Edification
               .
            
             And
             if
             the
             Churches
             decrees
             and
             Canons
             ,
             be
             not
             according
             to
             the
             rules
             of
             the
             Word
             ,
             yet
             forasmuch
             as
             m
             every
             one
             of
             us
             shall
             give
             account
             of
             himselfe
             and
             his
             owne
             deed
             ,
             we
             must
             looke
             ,
             that
             whatsoever
             the
             Church
             decree
             ,
             yet
             our
             practise
             in
             the
             use
             or
             omission
             of
             a
             thing
             indifferent
             ,
             be
             according
             to
             the
             foresaid
             rules
             .
          
           
             We
             may
             not
             for
             the
             commandement
             of
             men
             transgresse
             the
             rule
             of
             Piety
             ,
             by
             doing
             any
             thing
             which
             is
             not
             for
             Gods
             glory
             ,
             and
             ordered
             according
             to
             his
             will
             ;
             neither
             ought
             any
             of
             us
             to
             obey
             men
             ,
             except
             n
             
               For
               the
               Lords
               sake
            
             ;
             and
             o
             
               as
               the
               servants
               of
               Christ
               ,
               doing
               the
               will
               of
               God
            
             ;
             which
             teacheth
             us
             the
             manner
             how
             we
             ought
             to
             obey
             men
             ,
             namely
             ,
             p
             
               propter
               Christum
               &
               sicut
               Christus
               praecipit
               .
            
             For
             if
             we
             should
             know
             no
             more
             but
             the
             will
             of
             man
             for
             that
             which
             we
             doe
             ,
             then
             we
             should
             be
             the
             q
             
               servants
               of
               men
            
             ,
             not
             the
             servants
             of
             Christ.
             Neither
             yet
             may
             we
             for
             any
             humane
             ordinance
             ,
             breake
             the
             rule
             of
             Charity
             :
             but
             r
             
               whatsoever
               either
               would
               weaken
               ,
               or
               not
               edify
               our
               brother
               ;
               be
               it
               never
               so
               lawfull
               ;
               never
               so
               profitable
               to
               our selves
               ;
               never
               so
               powerfully
               by
               earthly
               auctority
               injoyned
               ;
               Christiās
               who
               are
               not
               borne
               unto
               themselves
               ,
               but
               unto
               Christ
               ;
               unto
               his
               Church
               ;
               and
               unto
               the
               fellow
               members
               ;
               must
               not
               dare
               to
               medle
               with
               it
               .
            
          
           
             Nor
             lastly
             ,
             may
             we
             obey
             men
             ,
             so
             as
             to
             breake
             the
             law
             of
             Purity
             ,
             and
             s
             
               performe
               any
               action
               with
               a
               doubtfull
               conscience
               ,
               that
               is
               ,
               whereof
               either
               the
               Word
               hath
               not
               ,
               or
               we
               out
               of
               it
               have
               no
               warrant
               :
               in
               which
               case
               tender
               consciences
               must
               be
               tendered
               ,
               rather
               then
               be
               racked
               by
               auctority
               :
               for
               bee
               the
               things
               in
               themselves
               never
               so
               lawfull
               ,
               &c.
               they
               are
               utterly
               unlawfull
               to
               me
               ,
               without
               such
               information
               .
            
             Whereas
             therefore
             some
             say
             ,
             that
             in
             the
             use
             of
             matters
             indifferent
             ,
             the
             lawes
             of
             those
             who
             are
             set
             over
             us
             ought
             to
             rule
             us
             ;
             we
             still
             answer
             that
             our
             practise
             may
             not
             be
             ruled
             by
             any
             law
             of
             man
             ,
             except
             it
             be
             according
             to
             the
             rules
             of
             the
             Word
             ;
             whereof
             one
             is
             this
             :
             t
             
               Tantum
               oportere
               esse
               obedientiae
               studium
               in
               Christianis
               ,
               ut
               nihil
               agant
               ,
               quod
               non
               existiment
               vel
               potius
               certi
               sint
               placere
               Deo.
               
            
          
           
             These
             considerations
             beeing
             premitted
             ,
             for
             resolution
             of
             the
             
               
                 Sect.
              
               IV
            
             question
             in
             hand
             ,
             we
             say
             ,
             1.
             
             As
             touching
             these
             actions
             which
             proceed
             from
             bare
             imagination
             ,
             whether
             they
             be
             evill
             and
             inordinate
             
               quo
               ad
               speciem
            
             ,
             forsomuch
             as
             the
             imagination
             from
             which
             they
             have
             their
             originall
             ,
             doth
             not
             in
             those
             actions
             subject
             it self
             to
             the
             conduct
             and
             moderation
             of
             reason
             ,
             but
             is
             like
             Gchazi
             ,
             running
             away
             
             without
             his
             masters
             leave
             ,
             let
             the
             learned
             give
             their
             judgement
             .
             Howsoever
             ,
             it
             can
             not
             be
             denied
             ,
             u
             that
             such
             actions
             may
             be
             and
             are
             of
             en
             evill
             
               quo
               ad
               individuum
            
             ,
             or
             in
             respect
             of
             the
             circumstances
             ,
             which
             shew
             forth
             in
             them
             reproveable
             temerity
             ,
             incogitancy
             ,
             levity
             ,
             and
             undecency
             .
             But
             such
             actions
             belong
             not
             to
             our
             purpose
             .
          
           
             2.
             
             As
             for
             those
             actions
             which
             proceed
             from
             the
             deliberation
             of
             reason
             ,
             howbeit
             many
             of
             them
             be
             indifferent
             
               quo
               ad
               speciem
            
             ,
             yet
             none
             of
             them
             is
             ,
             nor
             can
             be
             indifferent
             
               quo
               ad
               individuum
            
             .
             The
             reason
             of
             this
             difference
             and
             distinction
             is
             ,
             x
             because
             every
             action
             hath
             it's
             species
             or
             kinde
             from
             the
             object
             ;
             and
             a
             humane
             morall
             action
             ,
             hath
             it's
             species
             or
             kind
             ,
             from
             the
             object
             referred
             to
             the
             originall
             of
             humane
             actions
             ,
             which
             is
             reason
             .
             Whereupon
             it
             commeth
             ,
             that
             if
             the
             object
             of
             the
             action
             include
             something
             that
             agreeth
             to
             the
             order
             of
             reason
             ,
             it
             shall
             be
             a
             good
             action
             ,
             according
             to
             it's
             kind
             :
             for
             example
             ,
             to
             give
             almes
             to
             an
             indigent
             man.
             But
             if
             it
             include
             something
             that
             is
             repugnant
             to
             the
             order
             of
             reason
             ,
             it
             shall
             be
             an
             evill
             action
             according
             to
             it's
             kind
             ;
             as
             ,
             to
             steale
             or
             take
             away
             another
             mans
             goods
             .
             Now
             sometimes
             it
             happeneth
             ,
             that
             the
             object
             of
             an
             action
             doth
             not
             include
             something
             that
             belongeth
             to
             the
             order
             of
             reason
             ;
             as
             ,
             to
             lift
             a
             strave
             from
             the
             ground
             ,
             to
             goe
             to
             the
             field
             &c.
             such
             actions
             are
             indifferent
             ,
             according
             to
             their
             kinde
             .
             But
             we
             must
             pronounce
             farre
             otherwise
             of
             them
             ,
             when
             wee
             speake
             of
             them
             
               quo
               ad
               individuum
            
             ,
             because
             as
             they
             are
             individuated
             by
             their
             circumstances
             ,
             so
             in
             their
             individuall
             beeing
             ,
             they
             have
             their
             goodnesse
             or
             badnesse
             from
             the
             same
             circumstances
             ,
             as
             hath
             been
             shewed
             .
             So
             that
             no
             such
             action
             as
             is
             deliberated
             upon
             ,
             can
             bee
             indifferent
             
               quo
               ad
               individuum
            
             ;
             because
             oportet
             saith
             y
             
               Thomas
               quod
               quilibet
               individualis
               actus
               habeat
               aliquam
               circumstantiam
               ,
               per
               quam
               trahetur
               ad
               bonum
               ,
               vel
               malum
               ,
               ad
               minus
               ex
               parte
               intentionis
               finis
               .
            
          
           
             Friar
             
               Ambrosius
               Catarinus
            
             ,
             following
             the
             Doctrine
             of
             Thomas
             ,
             z
             maintained
             in
             the
             Councell
             of
             Trent
             ,
             that
             to
             doe
             a
             good
             worke
             ,
             the
             concurrance
             of
             all
             circumstances
             is
             necessary
             ,
             but
             the
             want
             of
             one
             onely
             is
             sufficient
             for
             an
             evill
             :
             so
             that
             howsoever
             among
             the
             workes
             considered
             in
             generall
             ,
             some
             are
             indifferent
             ,
             yet
             in
             the
             singular
             ,
             there
             is
             no
             medium
             between
             having
             all
             the
             circumstances
             and
             wantimg
             some
             ;
             therefore
             every
             particular
             action
             is
             good
             or
             evill
             .
             And
             because
             among
             the
             circumstances
             ,
             the
             end
             is
             one
             ,
             all
             workes
             referred
             to
             a
             bad
             end
             are
             infected
             .
             He
             further
             alledged
             
               S.
               Augustine
            
             ,
             that
             it
             is
             sinne
             not
             onely
             to
             referre
             the
             action
             to
             a
             bad
             end
             ,
             but
             also
             not
             to
             referre
             it
             to
             a
             good
             end
             .
             Thus
             spake
             the
             learned
             Friar
             very
             appositly
             .
             And
             the
             same
             is
             the
             judgment
             of
             our
             owne
             Divines
             .
             
               De
               his
               rebus
               indifferentibus
            
             saith
             a
             
               Martyr
               ,
               statuendum
               est
               ,
               quod
               tantummodo
               ex
               genere
               atque
               natura
               sua
               .
               indifferentiam
               habeant
               ,
               sed
               qnando
               ad
               electionem
               descenditur
               nihil
               est
               indifferens
               .
            
             And
             so
             saith
             b
             Pareus
             likewise
             .
          
           
           
             These
             things
             are
             so
             plaine
             and
             undeniable
             ,
             that
             c
             
               D.
               Forbesse
            
             
               
                 Sect.
              
               V
            
             himselfe
             ;
             aknowledgeth
             no
             lesse
             ,
             then
             that
             every
             individuall
             humane
             action
             is
             either
             good
             or
             bad
             morally
             ;
             and
             that
             there
             is
             a
             goodnesse
             which
             is
             necessary
             to
             every
             action
             ,
             namely
             ,
             the
             referring
             of
             it
             to
             the
             last
             end
             ,
             and
             the
             doing
             of
             it
             in
             Faith
             ;
             which
             goodnesse
             if
             it
             be
             wanting
             ,
             the
             action
             is
             evill
             .
             Notwithstanding
             ,
             he
             will
             have
             some
             actions
             even
             
               quo
               ad
               individuum
            
             ,
             called
             indifferent
             ,
             for
             this
             respect
             ,
             because
             they
             are
             neither
             commanded
             of
             God
             ,
             and
             so
             necessary
             to
             bee
             done
             ,
             nor
             yet
             forbidden
             ,
             and
             so
             necessary
             to
             be
             omitted
             .
          
           
             Of
             an
             individuall
             action
             of
             this
             kind
             ,
             he
             saith
             :
             
               manet
               homini
               respectu
               istius
               actus
               plena
               arbitrij
               libertas
               moralis
               ,
               tum
               ea
               quae
               exercitij
               seu
               contradictionis
               dicitur
               ,
               tum
               etiam
               ea
               quae
               specificationis
               seu
               contrarietatis
               libertas
               appellatur
               .
            
             He
             holdeth
             ,
             that
             though
             such
             an
             action
             be
             done
             in
             Faith
             ,
             and
             for
             the
             right
             end
             (
             which
             generall
             goodnesse
             ,
             he
             saith
             ,
             is
             necessary
             to
             the
             action
             ,
             and
             commendeth
             a
             man
             to
             God
             )
             yet
             the
             action
             it self
             is
             indifferent
             ,
             because
             it
             is
             not
             necessary
             :
             for
             a
             man
             hath
             liberty
             to
             omit
             the
             same
             ,
             or
             to
             doe
             another
             thing
             ,
             which
             he
             illustrateth
             by
             this
             example
             .
          
           
             If
             the
             widow
             Sempronia
             marry
             at
             all
             ,
             it
             is
             necessary
             that
             she
             marry
             in
             the
             Lord
             ,
             yet
             it
             is
             not
             necessary
             that
             she
             marry
             .
             If
             she
             marry
             Titius
             ,
             it
             is
             necessary
             that
             she
             marry
             him
             in
             the
             Lord
             ,
             yet
             it
             is
             not
             necessary
             that
             shee
             marry
             Titius
             ,
             but
             shee
             hath
             liberty
             to
             marry
             either
             him
             ,
             or
             Caius
             ,
             or
             Pomponius
             .
             If
             she
             marry
             not
             at
             all
             ,
             but
             live
             a
             single
             life
             ,
             it
             is
             necessary
             that
             she
             live
             a
             single
             life
             in
             the
             Lord
             ,
             yet
             it
             is
             not
             necessary
             that
             she
             live
             a
             single
             life
             .
             And
             so
             still
             it
             is
             indifferent
             and
             free
             for
             her
             ,
             either
             to
             marry
             ,
             or
             not
             to
             marry
             ,
             or
             if
             she
             marry
             ,
             it
             is
             free
             to
             her
             to
             marry
             either
             Titius
             ,
             or
             Caius
             ,
             or
             Pomponius
             .
          
           
             Ans.
             the
             D.
             either
             mistaketh
             ,
             or
             misseth
             the
             marke
             many
             wayes
             :
             
               
                 Sect.
              
               VI
            
             which
             that
             we
             may
             discover
             ,
             and
             withall
             levell
             better
             at
             the
             marke
             ,
             let
             us
             note
             ,
          
           
             1.
             
             Our
             question
             is
             onely
             of
             individuall
             actions
             ,
             considered
             both
             in
             respect
             of
             their
             originall
             ,
             which
             is
             deliberation
             and
             election
             ,
             and
             in
             respect
             of
             all
             their
             circumstances
             ,
             none
             excepted
             .
             When
             d
             Pareus
             disputeth
             this
             question
             ,
             whether
             there
             be
             any
             action
             indifferent
             ;
             he
             resolveth
             that
             things
             indifferent
             are
             considered
             three
             wayes
             .
             1.
             
             
               In
               se
            
             ,
             or
             ,
             
               quo
               ad
               substantiam
               operis
            
             ,
             in
             themselves
             ,
             or
             ,
             in
             respect
             of
             the
             substance
             of
             the
             worke
             :
             and
             so
             many
             things
             are
             indifferent
             .
             2.
             
             
               Ratione
               s●…i
               principij
               ,
               h●…e
               .
               electionis
               &
               intentionis
               qua
               fiunt
               ,
            
             in
             respect
             of
             their
             originall
             ,
             which
             is
             the
             election
             and
             the
             intention
             ,
             wherewith
             they
             are
             done
             :
             and
             so
             there
             is
             no
             action
             indifferent
             ,
             saith
             he
             ,
             but
             either
             good
             or
             evill
             ,
             according
             as
             it
             proceedeth
             from
             a
             good
             or
             evill
             election
             and
             intention
             .
             3.
             
             
               Ratione
               effectus
            
             ,
             in
             respect
             of
             the
             effect
             ;
             and
             so
             he
             acknowledgeth
             no
             action
             indifferent
             neither
             :
             for
             if
             Scandall
             followe
             upon
             it
             ;
             it
             is
             evill
             :
             now
             if
             it
             edify
             not
             ,
             it
             scandalizeth
             and
             destryeth
             ,
             
             which
             e
             hee
             proveth
             from
             Christs
             words
             ,
             
               He
               that
               gathereth
               not
               with
               me
               ,
               scattereth
               .
            
             And
             indeed
             ,
             for
             so
             much
             as
             that
             which
             is
             
               impeditivum
               boni
               spiritualis
            
             ,
             is
             confessed
             to
             be
             scandalous
             ,
             and
             every
             action
             which
             edifyeth
             not
             ,
             hindreth
             our
             spirituall
             good
             ,
             in
             that
             it
             should
             edify
             ,
             but
             doth
             not
             ;
             it
             followeth
             ,
             that
             every
             action
             which
             edifyeth
             not
             ,
             doeth
             certainly
             scandalize
             ;
             which
             shall
             be
             yet
             more
             plaine
             ,
             if
             we
             consider
             ,
             that
             every
             action
             that
             is
             done
             to
             the
             notice
             and
             knowledge
             of
             a
             man
             ,
             if
             it
             yeeld
             him
             no
             matter
             of
             profitable
             thoughts
             ,
             it
             gives
             him
             occasion
             of
             vaine
             ,
             idle
             ,
             and
             hurtfull
             thoughts
             :
             for
             the
             thoughts
             and
             cogitations
             of
             mans
             minde
             ,
             beeing
             stirred
             and
             set
             aworke
             by
             the
             view
             of
             some
             object
             ,
             are
             like
             the
             upper
             and
             nether
             milstones
             ,
             which
             ,
             when
             they
             have
             no
             graine
             to
             grinde
             ,
             weare
             and
             spend
             themselves
             away
             ,
             till
             at
             last
             one
             of
             them
             breake
             another
             .
             If
             then
             every
             action
             ,
             which
             is
             done
             to
             the
             notice
             of
             other
             men
             ,
             either
             edify
             or
             scandalize
             them
             ,
             and
             every
             one
             of
             our
             actions
             (
             without
             exception
             )
             either
             edify
             or
             scandalize
             our selves
             ,
             that
             is
             ,
             either
             make
             us
             the
             better
             or
             the
             worse
             ,
             it
             must
             needs
             follow
             ,
             that
             there
             is
             not
             one
             of
             our
             actions
             indifferent
             ,
             but
             either
             good
             or
             evill
             ,
             in
             respect
             of
             the
             effect
             .
             Now
             all
             that
             the
             D.
             hath
             said
             ,
             evinceth
             no
             more
             but
             the
             indifferency
             of
             some
             actions
             considered
             onely
             in
             respect
             of
             the
             worke
             ,
             not
             in
             respect
             of
             all
             the
             circumstances
             ,
             (
             and
             by
             consequence
             ,
             not
             
               quo
               ad
               individuum
               .
            
             )
             If
             hee
             had
             considered
             Sempronia
             ,
             her
             act
             of
             marrying
             ,
             either
             in
             respect
             of
             the
             originall
             of
             it
             ,
             or
             in
             respect
             of
             the
             effect
             of
             it
             ,
             (
             much
             more
             if
             he
             had
             (
             as
             he
             ought
             to
             have
             )
             considered
             it
             in
             both
             these
             respects
             )
             he
             might
             easily
             have
             seen
             ,
             that
             it
             can
             not
             bee
             called
             indifferent
             ,
             because
             it
             either
             proceedeth
             from
             a
             good
             election
             and
             intention
             ,
             or
             from
             a
             bad
             ;
             and
             it
             hath
             either
             a
             good
             effect
             or
             a
             bad
             ,
             I
             meane
             ,
             it
             either
             edifyeth
             or
             scandalizeth
             .
             In
             which
             two
             respects
             (
             we
             see
             )
             neither
             it
             nor
             any
             action
             is
             indifferent
             ,
             in
             Pareus
             his
             judgement
             .
          
           
             2.
             
             Our
             question
             is
             of
             the
             indifferency
             of
             things
             considered
             absolutely
             
               
                 Sect.
              
               VII
            
             &
             by
             themselves
             ,
             not
             comparatively
             and
             in
             relation
             to
             other
             things
             ,
             (
             as
             we
             shew
             before
             .
             )
             If
             we
             speake
             of
             comparatives
             ,
             there
             is
             no
             question
             ,
             but
             there
             may
             be
             an
             action
             ,
             which
             is
             neither
             better
             nor
             worse
             ,
             then
             some
             other
             action
             .
             But
             if
             we
             hold
             us
             at
             positives
             ,
             wee
             truly
             maintaine
             ,
             that
             every
             action
             considered
             by
             it self
             ,
             is
             either
             good
             or
             evill
             ,
             and
             none
             indifferent
             .
             Now
             the
             D.
             onely
             compareth
             Sempronia
             her
             marrying
             ,
             with
             her
             living
             a
             single
             life
             ,
             and
             her
             marrying
             of
             Titius
             ,
             with
             her
             marrying
             of
             Caius
             or
             Pomponius
             .
             But
             if
             he
             had
             considered
             any
             one
             of
             all
             these
             things
             absolutely
             and
             by
             it self
             ,
             and
             proven
             it
             to
             be
             in
             that
             respect
             indifferent
             ,
             he
             had
             said
             something
             to
             the
             purpose
             .
             Nothing
             followeth
             upon
             that
             which
             he
             hath
             said
             ,
             but
             that
             (
             these
             things
             beeing
             compared
             among
             themselves
             )
             Sempronia
             her
             marrying
             of
             Titius
             ,
             is
             neither
             better
             nor
             worse
             ,
             then
             her
             marrying
             
             of
             Caius
             or
             Pomponius
             .
             Yet
             for
             all
             that
             ,
             if
             shee
             marry
             any
             of
             them
             ,
             her
             act
             of
             marrying
             that
             man
             ,
             shall
             be
             either
             according
             to
             the
             rules
             of
             the
             Word
             ,
             or
             not
             ,
             &
             so
             either
             good
             or
             evill
             ,
             not
             ind●…fferēt
             .
             Which
             purpose
             f
             Amesius
             illustrateth
             by
             this
             apposite
             simile
             .
             A
             statuarie
             or
             a
             graver
             of
             images
             oftimes
             hath
             no
             reason
             ,
             wherefore
             he
             should
             make
             this
             Image
             ,
             more
             then
             another
             ;
             yet
             if
             he
             make
             any
             Image
             at
             all
             ,
             he
             must
             needs
             either
             make
             it
             good
             ,
             by
             following
             the
             rules
             of
             his
             art
             ,
             or
             else
             evill
             ,
             by
             departing
             from
             the
             said
             rules
             .
          
           
             3.
             
             Though
             
               in
               genere
               naturae
            
             a
             man
             hath
             liberty
             of
             contradiction
             ,
             to
             
               
                 Sect.
              
               VIII
            
             use
             things
             which
             are
             in
             their
             owne
             nature
             indifferent
             ,
             or
             not
             to
             use
             them
             ,
             and
             liberty
             of
             contrariety
             to
             use
             either
             this
             or
             that
             ;
             yet
             
               in
               genere
               moris
            
             ,
             it
             is
             otherwise
             :
             a
             man
             hath
             not
             such
             morall
             liberty
             in
             the
             use
             of
             things
             ,
             which
             are
             in
             their
             nature
             indifferent
             ,
             as
             the
             D.
             alledgeth
             .
             For
             those
             things
             which
             are
             in
             their
             nature
             indifferent
             ,
             are
             never
             indifferent
             in
             their
             use
             ;
             and
             that
             because
             the
             use
             of
             them
             ,
             is
             either
             according
             to
             the
             rules
             of
             the
             Word
             ,
             and
             then
             it
             is
             expedient
             ;
             or
             not
             ;
             and
             then
             it
             is
             unlawfull
             .
             The
             D.
             distinguisheth
             not
             betwixt
             the
             nature
             of
             things
             indifferent
             and
             the
             use
             of
             them
             :
             but
             so
             he
             reasoneth
             as
             if
             every
             thing
             indifferent
             in
             the
             nature
             of
             it
             ,
             were
             also
             indifferent
             in
             the
             use
             of
             it
             .
             Which
             how
             false
             it
             is
             ,
             men
             of
             lower
             degree
             then
             Doctors
             can
             easily
             judge
             .
          
           
             Goe
             to
             then
             ;
             let
             us
             see
             how
             the
             D.
             reasoneth
             .
             He
             saith
             ,
             it
             is
             indifferent
             &
             free
             to
             the
             widowe
             Sempronia
             either
             to
             marry
             or
             not
             to
             marry
             ;
             and
             if
             she
             marry
             ,
             she
             hath
             liberty
             to
             marry
             either
             this
             man
             or
             that
             man
             :
             and
             that
             because
             none
             of
             all
             these
             things
             is
             either
             commanded
             or
             forbidden
             of
             God.
             Iust
             so
             ,
             might
             the
             strong
             among
             the
             Romans
             and
             Corinthians
             ,
             have
             reasoned
             against
             Paul.
             Why
             doe
             you
             goe
             about
             to
             adstrict
             or
             limite
             our
             use
             of
             such
             things
             ,
             as
             God
             hath
             neither
             commanded
             nor
             forbidden
             ?
             it
             is
             indifferent
             and
             free
             to
             us
             ,
             either
             to
             eat
             flesh
             or
             not
             to
             eat
             flesh
             ,
             and
             if
             we
             eat
             flesh
             ,
             either
             to
             eat
             this
             kind
             ,
             or
             that
             .
             Nay
             ,
             but
             the
             Apostle
             will
             not
             have
             the
             indifferency
             of
             the
             thing
             it self
             ,
             in
             its
             owne
             nature
             ,
             to
             be
             ground
             enough
             for
             the
             use
             of
             it
             :
             but
             he
             will
             have
             their
             practise
             and
             use
             of
             it
             ,
             to
             be
             ever
             either
             expedient
             or
             unlawfull
             ,
             in
             respect
             of
             the
             circumstances
             ,
             and
             according
             as
             these
             rules
             of
             Pietie
             ,
             Charity
             ,
             &
             Purity
             (
             which
             Gods
             Word
             gives
             concerning
             the
             use
             of
             things
             indifferent
             ,
             )
             are
             observed
             or
             not
             observed
             .
             And
             so
             doe
             we
             answeare
             the
             D.
             That
             if
             a
             widowes
             act
             of
             marrying
             be
             according
             to
             the
             rules
             of
             the
             Word
             ,
             that
             is
             ,
             if
             it
             tend
             to
             Gods
             glory
             ,
             if
             it
             be
             expedient
             for
             edifying
             ,
             &
             if
             shee
             be
             rightly
             perswaded
             in
             her
             conscience
             that
             shee
             hath
             a
             warrant
             from
             the
             Word
             for
             that
             which
             shee
             doth
             ,
             (
             of
             whioh
             rules
             ,
             I
             have
             said
             enough
             before
             )
             then
             is
             it
             good
             ,
             not
             indifferent
             .
             If
             it
             be
             not
             according
             to
             these
             rules
             ,
             then
             is
             it
             evill
             ,
             not
             indifferent
             .
          
           
             More
             plainly
             ;
             her
             act
             of
             marrying
             ,
             is
             either
             according
             to
             the
             rules
             
             of
             the
             Word
             ,
             or
             not
             .
             If
             it
             be
             according
             to
             the
             rules
             ,
             then
             it
             is
             expedient
             that
             she
             marry
             ,
             therefore
             not
             indifferent
             ;
             If
             it
             be
             not
             according
             to
             the
             rules
             ,
             then
             it
             is
             unlawfull
             ,
             therfore
             not
             indifferent
             .
             If
             it
             be
             said
             that
             the
             best
             man
             who
             lives
             tieth
             not
             himself
             to
             these
             rules
             ,
             in
             the
             use
             of
             every
             indifferent
             thing
             ,
             but
             oftimes
             useth
             or
             omitteth
             a
             thing
             of
             that
             nature
             ,
             at
             his
             owne
             pleasure
             .
             I
             answere
             ,
             g
             
               In
               many
               things
               we
               offend
               all
               .
            
             And
             ,
             h
             
               who
               can
               understand
               his
               errors
            
             ?
             But
             in
             the
             meane
             time
             ,
             the
             rules
             of
             the
             Word
             limit
             us
             so
             strictly
             ,
             that
             we
             may
             never
             use
             a
             thing
             in
             it's
             owne
             nature
             indifferent
             ,
             at
             our
             arbitrement
             and
             pleasure
             ,
             and
             that
             the
             use
             of
             it
             is
             never
             lawfull
             to
             us
             ,
             except
             it
             be
             done
             piously
             for
             Gods
             glory
             ,
             profitably
             for
             mans
             edification
             ,
             and
             purely
             with
             full
             assurance
             that
             that
             which
             we
             doe
             is
             approved
             of
             God.
             And
             as
             all
             this
             hath
             beene
             proven
             from
             Scripture
             heretofore
             ,
             so
             now
             let
             us
             trie
             whether
             we
             can
             make
             it
             to
             follow
             upon
             that
             which
             the
             D.
             himself
             hath
             said
             .
          
           
             i
             If
             a
             widow
             marry
             ;
             he
             holds
             it
             necessary
             that
             shee
             marry
             in
             the
             Lord
             ,
             because
             to
             her
             that
             marrieth
             it
             is
             commanded
             that
             shee
             marry
             in
             the
             Lord.
             Now
             when
             k
             the
             Apostle
             commandeth
             that
             shee
             who
             marrieth
             marry
             in
             the
             Lord
             ,
             he
             meanes
             ,
             that
             shee
             marry
             according
             to
             the
             will
             of
             the
             Lord
             ,
             
               saecundum
               voluntatem
               Domini
            
             ,
             as
             (
             o
             )
             Zanchius
             
             expoundeth
             him
             .
             And
             what
             is
             that
             ,
             but
             that
             shee
             marry
             according
             to
             the
             rules
             of
             the
             Word
             ?
             neither
             doth
             the
             Apostle
             allowe
             her
             to
             marry
             ,
             except
             shee
             marry
             according
             to
             these
             rules
             .
             So
             he
             m
             biddeth
             children
             obey
             their
             parents
             in
             the
             Lord
             ,
             that
             is
             ,
             according
             to
             the
             will
             of
             the
             Lord.
             
          
           
             Againe
             ,
             n
             the
             D●…holdes
             it
             necessary
             ,
             that
             whatsoever
             thing
             we
             doe
             ,
             we
             doe
             it
             in
             faith
             ,
             because
             as
             the
             Apostle
             teacheth
             ,
             whatso●…
             is
             not
             of
             faith
             is
             sinne
             .
             Now
             whiles
             every
             thing
             is
             condemned
             which
             is
             not
             of
             faith
             ,
             two
             sorts
             of
             actions
             are
             rejected
             ,
             as
             o
             Calvine
             observeth
             .
             1.
             
             Such
             actions
             as
             are
             not
             grounded
             upon
             ,
             nor
             approven
             by
             the
             Word
             of
             God.
             2.
             
             Such
             actions
             as
             though
             they
             be
             approven
             by
             the
             Word
             of
             God
             ,
             yet
             the
             mind
             wanting
             this
             persuasion
             ,
             doth
             not
             cheerfully
             addresse
             it self
             to
             the
             doing
             of
             them
             .
             But
             I
             pray
             ,
             doeth
             the
             Word
             underprope
             or
             approve
             the
             use
             of
             any
             thing
             indifferent
             ,
             if
             it
             be
             not
             used
             according
             to
             the
             foresaid
             rules
             ,
             and
             by
             consequence
             conveniently
             and
             profitably
             ?
          
           
             The
             D.
             thinkes
             it
             enough
             ,
             that
             in
             the
             use
             of
             a
             thing
             indifferent
             ,
             
               
                 Sect.
              
               IX
            
             I
             beleeve
             it
             is
             lawfull
             for
             me
             to
             doe
             this
             thing
             ,
             albeit
             I
             beleeve
             and
             certainly
             know
             ,
             that
             it
             is
             lawfull
             to
             me
             to
             omit
             it
             ,
             or
             to
             doe
             the
             contrary
             ;
             so
             that
             the
             doing
             of
             a
             thing
             in
             faith
             ,
             inferreth
             not
             the
             necessity
             of
             doing
             it
             .
             But
             for
             answere
             hereunto
             ,
             we
             say
             ,
          
           
             1.
             
             We
             have
             sufficiently
             proven
             ,
             that
             it
             is
             never
             lawfull
             for
             us
             to
             doe
             any
             thing
             which
             is
             in
             the
             nature
             of
             it
             indifferent
             ,
             except
             we
             be
             
             perswaded
             not
             only
             of
             the
             lawfullnesse
             of
             the
             thing
             ,
             but
             of
             the
             expediency
             of
             doing
             it
             .
          
           
             2.
             
             Of
             his
             comparing
             of
             things
             indifferent
             togither
             ,
             and
             not
             considering
             them
             positively
             &
             by
             themselves
             ,
             we
             have
             also
             said
             enough
             before
             .
          
           
             3.
             
             The
             doing
             of
             a
             thing
             in
             faith
             ,
             inferreth
             the
             expediency
             and
             profit
             of
             doing
             it
             ;
             and
             that
             is
             enough
             to
             take
             away
             the
             indifferency
             of
             doing
             it
             ;
             for
             since
             every
             indifferent
             thing
             is
             either
             expedient
             to
             be
             done
             ,
             or
             else
             unlawfull
             to
             be
             done
             ,
             (
             as
             hath
             beene
             shewed
             ,
             )
             it
             followeth
             ,
             that
             either
             it
             ought
             to
             be
             done
             ,
             or
             else
             it
             ought
             to
             be
             left
             undone
             :
             therefore
             it
             is
             never
             indifferent
             nor
             free
             to
             us
             ,
             to
             doe
             it
             ,
             or
             leave
             it
             undone
             ,
             at
             our
             pleasure
             .
          
           
             4.
             
             Because
             the
             D.
             (
             I
             perceive
             )
             sticketh
             upon
             the
             tearme
             of
             necessity
             ;
             and
             will
             have
             every
             thing
             which
             is
             not
             necessary
             to
             be
             indifferent
             :
             therefore
             to
             remove
             this
             scruple
             ,
             beside
             that
             Chrysostome
             ,
             &
             the
             Author
             of
             the
             interlineary
             glosse
             upon
             Math.
             18.
             7.
             take
             the
             meaning
             of
             those
             words
             ,
             
               It
               must
               needs
               be
               that
               offences
               come
               ,
            
             to
             be
             this
             ,
             
               It
               is
               profitable
               that
               offences
               come
               .
            
             Which
             glosse
             ,
             though
             it
             be
             not
             to
             be
             received
             ,
             yet
             as
             p
             Camero
             noteth
             ,
             it
             is
             ordinary
             to
             call
             that
             necessary
             ,
             which
             is
             very
             profitable
             and
             expedient
             .
             Beside
             this
             (
             I
             say
             ,
             )
             we
             further
             mantaine
             ,
             that
             in
             the
             use
             of
             things
             indifferent
             ,
             that
             which
             we
             deliberat
             upon
             to
             doe
             ,
             is
             never
             lawfull
             to
             be
             done
             ,
             except
             it
             be
             also
             necessary
             ,
             though
             not
             
               necessitate
               absoluta
               seu
               consequentis
            
             ,
             yet
             
               necessitate
               consequentiae
               seu
               ex
               suppositione
               .
               Pauls
            
             c●…rcumcising
             of
             Timothie
             was
             lawfull
             :
             only
             because
             it
             was
             necessary
             ,
             for
             q
             he
             behooved
             by
             this
             meanes
             to
             winne
             the
             good
             will
             of
             the
             people
             of
             Lystra
             who
             had
             once
             stoned
             him
             ,
             otherwise
             he
             could
             not
             safely
             have
             preached
             the
             Gospell
             among
             them
             .
             Therefore
             he
             had
             done
             wrong
             ,
             if
             he
             had
             not
             circumcised
             Timothie
             ,
             since
             the
             circumcising
             of
             him
             was
             according
             to
             the
             rules
             of
             the
             Word
             ,
             and
             it
             was
             expedient
             to
             circumcise
             him
             ,
             and
             unexpedient
             to
             doe
             otherwise
             .
             And
             (
             because
             
               de
               paribus
               idem
               est
               judicium
            
             )
             whensoever
             the
             use
             of
             any
             indifferent
             thing
             is
             according
             to
             the
             rules
             of
             the
             Word
             ,
             that
             is
             ,
             when
             it
             is
             profitable
             for
             Gods
             glory
             and
             mans
             edification
             ,
             &
             the
             doer
             is
             perswaded
             of
             so
             much
             ,
             I
             say
             ,
             putting
             this
             case
             ,
             then
             (
             for
             so
             much
             as
             not
             only
             it
             may
             ,
             but
             ought
             to
             be
             done
             ,
             )
             the
             use
             of
             it
             is
             not
             only
             lawfull
             ,
             but
             necessary
             :
             and
             (
             for
             so
             much
             as
             not
             only
             it
             needs
             not
             ,
             but
             ought
             not
             to
             be
             omitted
             ,
             )
             the
             omission
             of
             it
             is
             not
             only
             unnecessary
             ,
             but
             also
             unlawfull
             .
          
           
             Againe
             ,
             put
             the
             case
             ,
             that
             the
             use
             of
             a
             thing
             indifferent
             be
             either
             against
             ,
             or
             not
             according
             to
             the
             said
             rules
             ,
             then
             (
             for
             so
             much
             as
             not
             only
             it
             may
             ,
             but
             ought
             to
             be
             omitted
             ,
             the
             omission
             of
             it
             is
             not
             only
             lawfull
             but
             necessary
             :
             and
             (
             for
             so
             much
             as
             not
             only
             it
             needs
             not
             ,
             but
             may
             not
             ,
             neither
             ought
             to
             be
             done
             )
             the
             doing
             of
             it
             ,
             is
             not
             only
             unnecessary
             ,
             but
             also
             unlawfull
             .
             For
             which
             it
             maketh
             ,
             that
             the
             Apostles
             in
             r
             their
             decree
             ,
             alledge
             no
             other
             ground
             for
             abstinence
             from
             blood
             
             and
             things
             strangled
             (
             which
             were
             in
             their
             nature
             indifferent
             ,
             )
             but
             the
             necessity
             of
             abstaining
             caused
             and
             induced
             by
             the
             foresaid
             rules
             .
          
           
             The
             Apostle
             sheweth
             that
             that
             measure
             of
             liberality
             whereunto
             hee
             exhorteth
             the
             Corinthians
             ,
             was
             not
             by
             any
             Divine
             commandement
             necessary
             ,
             yet
             he
             adviseth
             it
             as
             a
             thing
             expedient
             .
             2
             Cor.
             8
             ,
             8.
             10.
             
             And
             were
             not
             the
             Corinthians
             thereunto
             bound
             because
             of
             this
             expediency
             of
             the
             matter
             ,
             though
             it
             was
             not
             necessary
             ?
             
               Iuxta
               verbum
               ,
               &c.
               According
               to
               Gods
               Word
            
             (
             saith
             s
             the
             Bishop
             of
             
               Sarisburie
               ,
               )
               we
               are
               obliged
               to
               glorify
               God
               by
               our
               good
               workes
               ,
               not
               onely
               when
               necessity
               requireth
               ,
               but
               also
               when
               ability
               furnisheth
               ,
               and
               oportunity
               occurreth
               ,
               Gal
               :
               6.
               10.
               
               Tit.
               2.
               14.
               
            
          
           
             As
             touching
             the
             scope
             of
             all
             this
             Dispute
             ,
             which
             is
             the
             indiffenrency
             of
             the
             controverted
             Ceremonies
             ,
             we
             shall
             heare
             sundry
             reasons
             
               
                 Sect.
              
               X
            
             against
             it
             afterward
             .
             For
             the
             present
             I
             say
             no
             more
             but
             this
             .
             As
             in
             every
             case
             ,
             so
             most
             especially
             when
             we
             meddle
             with
             the
             Worship
             of
             God
             ,
             or
             any
             appurtenance
             thereof
             ,
             the
             rules
             of
             the
             Word
             tie
             us
             so
             straitly
             ,
             that
             that
             which
             is
             in
             it's
             owne
             nature
             indifferent
             ,
             ought
             either
             to
             be
             done
             ,
             or
             to
             be
             left
             undone
             ,
             according
             as
             it
             is
             either
             agreeable
             or
             not
             agreeable
             to
             these
             rules
             ,
             and
             so
             is
             never
             left
             free
             to
             us
             ,
             to
             be
             done
             or
             omitted
             at
             our
             pleasure
             .
             For
             if
             at
             all
             we
             be
             (
             as
             certainely
             we
             are
             )
             abridged
             of
             our
             Liberty
             ,
             chiefly
             it
             is
             in
             things
             pertaining
             to
             Divine
             worship
             .
          
           
             But
             I
             marvell
             ,
             why
             
               D
               :
               Forbesse
            
             ,
             discourseth
             so
             much
             for
             the
             indifferency
             of
             the
             Ceremonies
             ,
             for
             lib.
             1.
             cap.
             7.
             
             He
             holdeth
             ,
             that
             there
             were
             just
             reasons
             in
             the
             things
             them selves
             ,
             why
             the
             pretended
             Assembly
             of
             Perth
             ,
             should
             injoyne
             the
             five
             Articles
             ;
             so
             me
             of
             which
             he
             calleth
             very
             convenient
             and
             profitable
             ,
             and
             others
             of
             them
             necessary
             in
             themselves
             .
             Sure
             ,
             if
             he
             stand
             to
             that
             which
             he
             hath
             there
             written
             ,
             he
             can
             not
             choose
             but
             say
             ,
             that
             it
             is
             unlawfull
             both
             for
             us
             ,
             and
             for
             all
             Christians
             any
             where
             ,
             to
             omit
             the
             controverted
             Ceremonies
             ,
             and
             that
             all
             such
             as
             have
             at
             any
             time
             omitted
             them
             ,
             have
             thereby
             sinned
             in
             leaving
             that
             undone
             which
             they
             ought
             to
             have
             done
             :
             for
             the
             conveniency
             and
             necessity
             of
             them
             which
             he
             pretendeth
             ,
             is
             perpetuall
             and
             universall
             .
          
        
         
           
             CHAP.
             IV.
             
          
           
             
               Of
               the
               rule
               by
               vvhich
               vve
               are
               to
               measure
               and
               trie
               ,
               vvhat
               things
               are
               indifferent
               .
            
          
           
             THat
             the
             Word
             of
             God
             is
             the
             onely
             rule
             ,
             whereby
             wee
             must
             
               
                 Sect.
              
               I
            
             judge
             of
             the
             indifferency
             of
             things
             ,
             none
             of
             our
             Opposites
             (
             we
             hope
             )
             will
             denie
             .
             
               Of
               things
               indifferent
            
             saith
             t
             Paybody
             ,
             I
             
             
               lay
               downe
               this
               ground
               ,
               that
               they
               be
               such
               ,
               and
               they
               onely
               ,
               which
               Gods
               Word
               hath
               left
               free
               unto
               us
               .
            
          
           
             Now
             these
             things
             which
             Gods
             Word
             leaveth
             free
             and
             indifferent
             (
             in
             respect
             of
             their
             nature
             and
             kind
             )
             are
             such
             things
             as
             it
             neither
             sheweth
             to
             be
             good
             nor
             evill
             .
             Where
             we
             are
             further
             to
             consider
             ,
             that
             the
             Word
             of
             God
             sheweth
             unto
             us
             the
             lawfulnesse
             or
             unlawfulnesse
             ,
             goodnesse
             or
             badnesse
             of
             things
             ,
             not
             onely
             by
             precepts
             and
             prohibitions
             ,
             but
             sometimes
             also
             ,
             and
             more
             plainly
             by
             examples
             .
             So
             that
             not
             onely
             from
             the
             precepts
             and
             prohibitions
             of
             the
             Word
             ,
             but
             likewise
             from
             the
             examples
             recorded
             in
             the
             same
             ,
             we
             may
             finde
             out
             that
             goodnesse
             or
             badnesse
             of
             humane
             actions
             ,
             which
             taketh
             away
             the
             indifferency
             of
             them
             .
          
           
             And
             as
             for
             those
             who
             will
             have
             such
             things
             called
             indifferent
             ,
             as
             are
             neither
             commanded
             nor
             forbidden
             in
             the
             Word
             of
             Cod
             ,
             I
             aske
             of
             them
             ,
             whether
             they
             speake
             of
             plaine
             and
             particular
             precepts
             and
             prohibitions
             ,
             or
             of
             generall
             onely
             ?
             If
             they
             speake
             of
             particular
             precepts
             and
             prohibitions
             ,
             then
             by
             their
             rule
             ;
             the
             baptising
             of
             young
             children
             ;
             the
             taking
             of
             water
             for
             the
             Element
             of
             Baptisme
             ;
             A
             lectors
             publike
             reading
             of
             Scripture
             in
             the
             Church
             upon
             the
             Sabbath
             day
             ;
             the
             assembling
             of
             Synods
             for
             putting
             order
             to
             the
             confusions
             of
             the
             Church
             ;
             the
             writing
             and
             publication
             of
             the
             decrees
             of
             the
             same
             ;
             and
             sundry
             other
             things
             which
             the
             Word
             hath
             commended
             unto
             us
             by
             examples
             ,
             should
             all
             be
             things
             indifferent
             ,
             because
             there
             are
             not
             in
             the
             Word
             of
             God
             ,
             either
             particular
             precepts
             for
             them
             ,
             or
             particular
             prohibitions
             against
             them
             .
             But
             if
             they
             speake
             of
             generall
             precepts
             and
             prohibitions
             ,
             then
             are
             those
             things
             commanded
             in
             the
             Word
             of
             God
             ,
             for
             which
             we
             have
             the
             allowed
             and
             commended
             examples
             of
             such
             as
             we
             ought
             to
             follow
             ,
             (
             for
             in
             the
             generall
             wee
             are
             commanded
             to
             be
             followers
             of
             such
             examples
             ,
             
               Phil.
               4.
               8.
               9.
               1
               
               Cor.
               11.
               1.
               
               Eph.
            
             5.
             1.
             )
             Though
             there
             bee
             no
             particular
             precept
             for
             the
             things
             themselves
             thus
             examplified
             .
          
           
             To
             come
             therefore
             to
             the
             ground
             which
             shall
             give
             us
             here
             some
             
               
                 Sect.
              
               II
            
             footing
             ,
             and
             whereupon
             we
             mind
             to
             reare
             up
             certaine
             superstructions
             :
             we
             hold
             ,
             that
             not
             onely
             we
             ought
             to
             obey
             the
             particular
             precepts
             of
             the
             Word
             of
             God
             ,
             but
             that
             also
             
               we
               are
               bound
               to
               imitate
               Christ
               ,
               and
               the
               commendable
               example
               of
               his
               Apostles
               ,
               in
               all
               things
               wherein
               it
               is
               not
               evident
               ,
               they
               had
               speciall
               reasons
               moving
               them
               thereto
               ,
               which
               doe
               not
               concerne
               us
               .
            
             Which
             ground
             as
             it
             hath
             been
             of
             a
             long
             time
             holden
             and
             confirmed
             by
             them
             of
             our
             side
             ,
             so
             never
             could
             ,
             nor
             ever
             shall
             ,
             our
             Opposites
             subvert
             it
             .
             It
             's
             long
             since
             the
             Abridgment
             confirmed
             and
             strengthened
             it
             ,
             out
             of
             these
             places
             of
             Scripture
             .
             
               Eph.
               5.
               1
               ,
               Be
               ye
               therefore
               followers
               of
               God.
               as
               deare
               children
               .
               1
               Cor.
               11
               ,
               1.
               
               Be
               ye
               followers
               of
               me
               ,
               even
               as
               I
               also
               am
               of
               Christ.
               1
               Thess
               1.
               6.
               
               And
               ye
               became
               followers
               of
               us
               and
               of
               the
               Lord
               ,
               Phil.
               3.
               17
               ,
               Bretheren
               be
               followers
               togither
               of
               me
               .
            
          
           
           
             This
             ground
             is
             also
             at
             length
             pressed
             by
             u
             Cyprian
             ,
             who
             sheweth
             that
             in
             the
             holy
             Supper
             of
             the
             Lord
             ,
             Christ
             alone
             is
             to
             be
             followed
             by
             us
             :
             that
             we
             are
             to
             doe
             what
             he
             did
             :
             and
             that
             we
             ought
             not
             to
             take
             heed
             ,
             what
             any
             man
             hath
             done
             before
             us
             ,
             but
             what
             Christ
             did
             ,
             who
             is
             before
             all
             .
          
           
             But
             Bishop
             x
             Lindsey
             asketh
             of
             us
             ,
             if
             we
             hold
             this
             rule
             ,
             what
             is
             
               
                 Sect.
              
               III
            
             the
             cause
             why
             at
             the
             celebration
             of
             the
             Sacrament
             ,
             we
             blesse
             not
             the
             Bread
             severally
             by
             it self
             ,
             &
             the
             Cup
             severally
             by
             it self
             ,
             seeing
             Christ
             did
             so
             ,
             yet
             having
             no
             cause
             to
             move
             him
             which
             concernes
             not
             us
             .
          
           
             Ans.
             1.
             
             Beside
             the
             common
             blessing
             of
             the
             Elements
             in
             the
             beginning
             of
             the
             action
             ,
             we
             give
             thankes
             also
             in
             the
             severall
             actions
             of
             distribution
             ,
             saying
             after
             this
             or
             the
             like
             manner
             .
             
               The
               Lord
               Iesus
               ,
               the
               same
               night
               he
               was
               betrayed
               ,
               tooke
               Bread
               ▪
               and
               when
               he
               had
               given
               thanks
               (
               as
               we
               also
               give
               thanks
               to
               God
               who
               gave
               his
               Sonne
               to
               die
               for
               us
               )
               he
               breake
               it
               &c.
               
            
          
           
             
               In
               like
               manner
               also
               after
               Supper
               ,
               he
               tooke
               the
               Cup
               ,
               and
               when
               he
               had
               given
               thankes
               (
               as
               we
               also
               give
               thankes
               to
               God
               who
               gave
               his
               Sonne
               to
               shed
               his
               blood
               for
               us
               )
               he
               gave
               it
               ,
               &c.
               
            
             Which
             forme
             (
             we
             conceive
             )
             may
             be
             construed
             to
             be
             an
             imitation
             of
             the
             example
             of
             Chrict
             .
          
           
             2.
             
             Though
             we
             did
             not
             observe
             such
             a
             forme
             ,
             yet
             there
             were
             two
             reasons
             to
             move
             Christ
             to
             give
             thankes
             severally
             both
             at
             the
             giving
             of
             the
             Bread
             ,
             and
             at
             the
             giving
             of
             the
             Cup
             ,
             neither
             of
             which
             concerneth
             us
             .
          
           
             1.
             
             The
             Eucharisticall
             Supper
             was
             one
             continued
             action
             with
             the
             other
             Supper
             which
             went
             before
             it
             ,
             for
             it
             is
             said
             ,
             
               That
               whiles
               they
               di●…
               eat
               ,
               he
               tooke
               Bread
               ,
               &c.
               
            
             Wherefore
             for
             more
             distinction
             of
             it
             from
             that
             Supper
             which
             immediately
             proceeded
             ,
             it
             was
             fit
             that
             he
             should
             give
             thankes
             severally
             at
             the
             giving
             of
             each
             Element
             .
          
           
             2.
             
             He
             had
             to
             doe
             with
             the
             twelve
             Apostles
             ,
             
               (
               y
            
             )
             whose
             hearts
             beeing
             
             so
             greatly
             troubled
             with
             sorrow
             ,
             and
             
               (
               z
            
             )
             whose
             minds
             not
             well
             comprehending
             that
             which
             they
             heard
             concerning
             the
             death
             of
             
             Christ
             ,
             much
             lesse
             those
             Misticall
             Symboles
             of
             it
             ,
             especially
             at
             the
             first
             hearing
             ,
             seeing
             ,
             and
             using
             of
             the
             same
             ,
             it
             was
             be●…ofefull
             for
             their
             cause
             ,
             distinctly
             and
             severally
             to
             blisse
             those
             Elements
             ,
             thereby
             to
             help
             the
             weaknesse
             of
             their
             understanding
             ,
             and
             to
             make
             them
             the
             more
             capable
             of
             so
             Heavenly
             Misteries
             .
          
           
             Now
             having
             heard
             that
             which
             the
             B●…
             had
             to
             say
             against
             our
             rule
             ,
             
               
                 Sect.
              
               IV
            
             let
             us
             examine
             his
             owne
             .
             
               (
               a
            
             )
             He
             holdeth
             ,
             
               That
               in
               the
               actions
               of
               Christ
            
             
             
               his
               Apostles
               ,
               or
               the
               Customes
               of
               the
               Church
               ,
               there
               is
               nothing
               exemplary
               and
               left
               to
               be
               imitated
               of
               us
               ,
               but
               that
               which
               either
               beeing
               morall
               is
               generally
               commanded
               in
               the
               Deealouge
               ,
               or
               beeing
               Ceremoniall
               and
               circumstantiall
               is
               particularly
               commanded
               by
               some
               constant
               precept
               in
               the
               Gospell
               .
            
          
           
             Ans.
             1.
             
             This
             rule
             is
             most
             false
             ,
             for
             it
             followeth
             from
             it
             ,
             that
             the
             example
             of
             the
             Apostles
             making
             choice
             of
             the
             Element
             of
             Water
             in
             
             Baptisme
             ,
             and
             requiring
             a
             Confession
             of
             Faith
             from
             the
             person
             who
             was
             to
             be
             baptised
             ;
             the
             example
             also
             both
             of
             Christ
             and
             his
             Apostles
             ,
             using
             the
             Elements
             of
             Bread
             and
             Wine
             in
             the
             Holy
             Supper
             :
             a
             Table
             at
             which
             they
             did
             communicate
             ,
             and
             the
             breaking
             of
             the
             Bread
             ,
             are
             not
             left
             to
             be
             imitated
             of
             us
             ;
             because
             these
             things
             are
             ceremoniall
             ,
             but
             not
             particularly
             commanded
             in
             the
             Gospell
             .
             So
             that
             according
             to
             the
             rule
             which
             the
             Bishop
             holdeth
             ,
             we
             sinne
             in
             imitating
             Christ
             and
             his
             Apostles
             in
             those
             things
             ,
             for
             as
             much
             as
             they
             are
             not
             exemplary
             ,
             nor
             left
             to
             be
             imitated
             of
             us
             .
          
           
             2.
             
             His
             weapons
             fight
             against
             his
             owne
             fellowes
             ,
             who
             alledge
             (
             as
             we
             have
             shewed
             b
             elsewhere
             )
             the
             Custome
             of
             the
             Church
             ,
             is
             a
             sufficient
             warrant
             for
             certaine
             Ceremonies
             questioned
             betwixt
             them
             and
             us
             ,
             which
             are
             not
             particularly
             commanded
             by
             any
             precept
             in
             the
             Gospell
             .
             These
             the
             B.
             doth
             unwittingly
             stricke
             at
             ,
             whiles
             he
             holdeth
             ,
             that
             such
             Customes
             of
             the
             Church
             are
             not
             exemplary
             ,
             nor
             left
             to
             be
             imitated
             of
             us
             .
          
           
             Wherefore
             wee
             hold
             still
             our
             owne
             rule
             for
             sure
             and
             certaine
             .
             
               
                 Sect.
              
               V
            
             Christs
             actions
             are
             either
             Amanda
             ,
             as
             the
             workes
             of
             Redemption
             ,
             or
             Admiranda
             ,
             as
             his
             miracles
             ;
             or
             Notanda
             ,
             as
             many
             things
             done
             by
             him
             for
             some
             particular
             reason
             ,
             proper
             to
             that
             time
             and
             case
             ,
             and
             not
             belonging
             to
             us
             ,
             which
             things
             notwithstanding
             are
             well
             worthy
             of
             our
             observation
             ;
             or
             Imitanda
             ,
             and
             such
             are
             all
             his
             actions
             ,
             which
             had
             no
             such
             speciall
             reason
             moving
             him
             thereto
             as
             doe
             not
             concerne
             us
             .
          
           
             Calvine
             upon
             1
             Cor.
             11.
             1.
             saith
             well
             ,
             that
             the
             Apostle
             there
             ,
             cals
             back
             both
             himself
             and
             others
             to
             Christ.
             
               Tanquam
               unicum
               recte
               agendi
               exemplar
            
             .
             And
             
               Policarpus
               Lycerus
            
             ,
             upon
             Math.
             16.
             24.
             
             Vnder
             that
             command
             of
             following
             Christ
             ,
             comprehendeth
             the
             imitation
             of
             Christs
             actions
             .
          
           
             Most
             certainly
             ,
             it
             is
             inexcusable
             presumption
             ,
             to
             leave
             the
             example
             of
             Christ
             ,
             and
             to
             doe
             that
             which
             seemeth
             right
             in
             our
             own
             eyes
             ,
             as
             if
             wee
             were
             wiser
             then
             he
             .
             And
             now
             having
             layed
             downe
             this
             ground
             ,
             we
             are
             to
             build
             certain
             positions
             upon
             it
             ,
             as
             followes
             .
          
        
         
           
             CHAP.
             V.
             
          
           
             
               The
               first
               Position
               vvhich
               vve
               build
               upon
               the
               ground
               confirmed
               in
               the
               former
               Chapter
               .
            
          
           
             FRom
             that
             which
             hath
             been
             said
             ,
             of
             following
             Christ
             and
             the
             
               
                 Sect.
              
               I
            
             commendable
             example
             of
             his
             Apostles
             ,
             in
             all
             things
             wherein
             it
             is
             not
             evident
             that
             they
             had
             some
             such
             speciall
             reason
             moving
             them
             to
             doe
             that
             which
             they
             did
             ,
             as
             doth
             not
             concerne
             us
             
             Our
             first
             inference
             is
             this
             :
             That
             it
             is
             not
             indifferent
             for
             a
             Minister
             to
             give
             the
             Sacramentall
             Elements
             of
             Bread
             and
             Wine
             ,
             out
             of
             his
             owne
             hand
             ,
             to
             every
             communicant
             ;
             for
             as
             much
             as
             our
             Lord
             commanded
             his
             Apostles
             to
             divide
             the
             Cup
             among
             them
             ,
             that
             is
             ,
             to
             reach
             it
             one
             to
             another
             ,
             Luk
             22.
             17.
             
             Some
             of
             the
             interpreters
             are
             of
             opinion
             ;
             that
             the
             Cup
             spoken
             of
             by
             the
             Evangelist
             in
             that
             place
             ,
             is
             not
             the
             same
             whereof
             hee
             speaketh
             after
             vers
             .
             20.
             but
             they
             are
             greatly
             mistaken
             :
             for
             if
             it
             were
             as
             they
             thinke
             ,
             then
             Christ
             did
             againe
             drinke
             before
             his
             death
             ,
             of
             that
             fruit
             of
             the
             Wine
             ,
             whereof
             we
             read
             vers
             17.
             18.
             which
             is
             manifestly
             repugnant
             to
             his
             owne
             words
             .
             Wherefore
             as
             c
             Maldonat
             observeth
             out
             of
             Augustine
             and
             Euthimius
             ,
             there
             was
             but
             one
             Cup
             ,
             whereof
             Luke
             speaketh
             first
             by
             anticipation
             ,
             and
             afterward
             in
             its
             owne
             proper
             place
             .
          
           
             But
             d
             
               B.
               Lindsey
            
             falleth
             here
             upon
             a
             very
             strange
             speculation
             ,
             
               
                 Sect.
              
               II
            
             and
             tels
             us
             ,
             that
             if
             all
             the
             Disciples
             did
             drinke
             ,
             howbeit
             they
             did
             not
             deliver
             the
             Cup
             one
             to
             another
             ,
             but
             received
             it
             severally
             from
             Christs
             owne
             hand
             ,
             they
             divided
             the
             same
             among
             them
             :
             because
             when
             every
             one
             takes
             his
             part
             of
             that
             which
             is
             parted
             ,
             they
             divide
             the
             whole
             among
             them
             .
             Alas
             that
             I
             should
             blot
             paper
             with
             the
             confutation
             of
             such
             foolleries
             .
             I
             beleeve
             ,
             when
             his
             Majesty
             hath
             distributed
             and
             divided
             so
             many
             lands
             and
             revenues
             among
             the
             Prelates
             of
             Scotland
             ,
             every
             one
             of
             them
             takes
             his
             part
             ,
             but
             dare
             not
             say
             (
             though
             )
             that
             they
             have
             divided
             these
             lands
             and
             revenues
             among
             themselves
             .
             Cane
             20.
             or
             40.
             beggars
             ,
             when
             an
             almes
             is
             distributed
             among
             them
             ,
             because
             every
             one
             of
             them
             getteth
             his
             part
             ,
             say
             therefore
             that
             they
             themselves
             have
             parted
             it
             among
             them
             :
             what
             then
             shall
             be
             said
             of
             the
             distributer
             ,
             who
             giveth
             to
             every
             one
             his
             part
             feverally
             and
             by
             himselfe
             ?
             That
             a
             man
             who
             required
             ,
             e
             that
             his
             brother
             should
             divide
             the
             inheritance
             with
             him
             ,
             did
             not
             (
             I
             trow
             )
             desire
             Christ
             to
             cause
             his
             brother
             to
             take
             his
             owne
             part
             of
             the
             inheritance
             :
             (
             there
             was
             no
             feare
             ,
             that
             he
             would
             not
             take
             his
             part
             )
             but
             he
             desired
             ,
             that
             his
             brother
             might
             give
             to
             him
             his
             part
             .
             So
             that
             to
             divide
             any
             thing
             among
             men
             ,
             is
             not
             to
             take
             it
             ,
             but
             to
             give
             it
             .
             And
             who
             did
             ever
             confound
             parting
             and
             partaking
             ,
             dividing
             a
             Cup
             and
             drinking
             a
             Cup
             ,
             which
             differ
             as
             much
             as
             giving
             and
             rec●…iving
             :
             Thus
             we
             conclude
             ,
             that
             when
             Christ
             commanded
             the
             Apostles
             to
             divide
             the
             Cup
             among
             them
             ,
             the
             meaning
             of
             the
             words
             can
             be
             no
             other
             then
             this
             ,
             that
             they
             should
             give
             the
             Cup
             one
             to
             another
             ,
             which
             is
             so
             plaine
             ,
             that
             f
             a
             Iesuite
             also
             maketh
             it
             to
             follow
             upon
             this
             command
             ,
             that
             Christ
             did
             reach
             the
             Cup
             ,
             
               non
               singulis
               sed
               uni
               ,
               qui
               proximo
               ,
               proximus
               sequenti
               ,
               &
               deinceps
               daret
               .
            
             Hence
             it
             is
             that
             g
             Hospinian
             thinkes
             it
             most
             likely
             ,
             that
             Christ
             brake
             the
             Bread
             into
             two
             parts
             ,
             
               earumque
               alteram
               dederit
               illi
               qui
               proximus
               ei
               ad
               dextram
               accumbebat
               ,
               alteram
               vero
               ei
               qui
               ad
               sinistram
               ,
               ut
               isti
               deinceps
               proxime
               accumbentibus
               porrigirent
               ,
               donec
               singuli
               particulam
               sibi
               decerpsissent
               .
            
          
        
         
           
           
             CHAP.
             VI.
             
          
           
             
               Another
               Position
               ,
               built
               upon
               the
               same
               ground
               .
            
          
           
             OVr
             next
             position
             which
             we
             inferre
             ,
             is
             this
             :
             that
             it
             is
             not
             indifferent
             
               
                 Sect.
              
               I
               ,
            
             to
             Sit
             ,
             Stand
             ,
             Passe
             ,
             or
             Kneel
             ,
             in
             the
             act
             of
             recieving
             the
             Sacramentall
             Elements
             of
             the
             Lords
             Supper
             :
             because
             we
             are
             bound
             to
             follove
             the
             example
             of
             Christ
             and
             his
             Apostles
             ,
             who
             used
             the
             gesture
             of
             Sitting
             ,
             in
             this
             holy
             action
             ,
             as
             we
             prove
             from
             Ioh.
             13.
             12.
             from
             Math.
             26.
             20.
             with
             26.
             
             Marke
             14.
             18.
             with
             22.
             
          
           
             Our
             Opposites
             here
             bestirre
             themselvers
             ,
             and
             move
             every
             stone
             against
             us
             .
             Three
             answers
             they
             give
             us
             ,
             which
             we
             will
             now
             consider
             .
          
           
             First
             ,
             they
             tell
             us
             ,
             that
             it
             is
             not
             certaine
             that
             the
             Apostles
             were
             sitting
             when
             they
             received
             this
             Sacrament
             from
             Christ
             ,
             and
             that
             
               adhuc
               sub
               Iudice
               lis
               est
            
             .
             Yet
             let
             us
             see
             ,
             what
             they
             have
             to
             say
             against
             the
             certainty
             hereof
             .
          
           
             B.
             Lindsey
             objecteth
             ,
             that
             betweene
             their
             eating
             of
             the
             Paschall
             Supper
             ,
             and
             the
             administration
             of
             the
             Sacrament
             to
             the
             Disciples
             ,
             five
             acts
             interveened
             .
             1.
             
             The
             taking
             of
             the
             Bread.
             2.
             
             The
             Thanksgiving
             .
             3.
             
             The
             Breaking
             .
             4.
             
             The
             Precept
             ,
             
               Take
               yee
               ,
               eat
               yee
            
             .
             〈◊〉
             .
             The
             Worde
             ,
             whereby
             the
             Element
             was
             made
             the
             Sacrament
             .
             In
             which
             time
             (
             saith
             hee
             )
             the
             gesture
             of
             sitting
             might
             have
             beene
             changed
             .
          
           
             Ans.
             It
             is
             first
             of
             all
             to
             bee
             noted
             ,
             that
             the
             Apostles
             were
             sitting
             ,
             at
             that
             instant
             when
             Christ
             tooke
             the
             Bread
             :
             for
             it
             is
             said
             ,
             that
             hee
             tooke
             Bread
             ,
             whiles
             they
             did
             eat
             ,
             that
             is
             (
             as
             h
             Maldonat
             rightly
             expoundeth
             it
             )
             
               Antequam
               surgerent
               ,
               antequam
               mensae
               &
               ciborum
               reliquiae
               removerentun
               :
            
             and
             so
             wee
             use
             to
             say
             ,
             that
             men
             are
             dyning
             or
             supping
             ,
             so
             long
             as
             they
             sit
             at
             Table
             ,
             and
             the
             meat
             is
             not
             removed
             from
             before
             them
             .
             To
             Christs
             ministring
             of
             the
             Eucharisticall
             Supper
             together
             with
             the
             preceeding
             Supper
             ,
             Christians
             had
             respect
             when
             they
             celebrated
             the
             Lords
             Supper
             together
             with
             the
             Love-Feasts
             .
             
               Probabile
               est
               eos
               ad
               Christi
               exemplum
               respexisse
               ,
               qui
               Eucharistiam
               inter
               caenandum
               instituit
            
             (
             saith
             i
             
               Pareus
               .
            
             )
             But
             of
             this
             wee
             need
             say
             no
             more
             ,
             for
             the
             B.
             himselfe
             hath
             here
             acknowledged
             no
             lesse
             ,
             then
             that
             they
             were
             sitting
             at
             that
             time
             when
             Christ
             tooke
             the
             Bread.
             Onely
             hee
             saith
             ,
             that
             there
             were
             five
             acts
             which
             interveened
             before
             the
             administration
             of
             the
             Sacrament
             to
             the
             Disciples
             (
             whereof
             the
             taking
             of
             the
             Bread
             was
             the
             first
             )
             and
             that
             in
             this
             while
             the
             gesture
             of
             sitting
             might
             have
             beene
             changed
             :
             which
             is
             as
             much
             as
             to
             say
             ;
             when
             ●…e
             tooke
             the
             Bread
             they
             were
             sitting
             ,
             but
             they
             might
             have
             changed
             this
             gesture
             ,
             either
             in
             the
             time
             of
             taking
             the
             bread
             ,
             or
             in
             the
             time
             of
             thanksgiving
             ,
             or
             in
             the
             time
             of
             breaking
             the
             Bread
             ,
             or
             whiles
             he
             said
             ,
             Take
             
             ye
             ,
             eat
             ye
             ,
             or
             lastly
             ,
             in
             the
             time
             of
             pronouncing
             those
             words
             ;
             
               This
               is
               my
               body
            
             .
             (
             for
             this
             is
             the
             Word
             w●…ereby
             (
             in
             the
             Bishops
             judgment
             )
             the
             Element
             was
             made
             the
             Sacrament
             ,
             as
             we
             shall
             see
             afterward
             .
             )
          
           
             Now
             but
             by
             his
             leave
             ,
             we
             will
             reduce
             his
             fyve
             acts
             to
             three
             :
             for
             thus
             soeaketh
             the
             k
             text
             .
             
               And
               as
               they
               did
               eat
               .
               Iesus
               tooke
               bread
               and
               blessed
               it
               and
               brake
               it
               ,
               and
               gave
               it
               to
               the
               Disciples
               ,
               and
               said
               ,
               take
               ,
               eate
               ,
               this
               is
               my
               body
               .
            
             Whence
             it
             is
             manifest
             ,
             that
             the
             giving
             of
             the
             Bread
             to
             the
             Disciples
             ,
             which
             no
             man
             (
             I
             suppose
             )
             will
             deny
             to
             have
             beene
             the
             administration
             of
             it
             ,
             went
             before
             the
             two
             last
             acts
             ,
             which
             the
             B.
             reckoneth
             out
             .
             Nothing
             therefore
             is
             left
             to
             him
             ,
             but
             to
             say
             ,
             that
             their
             gesture
             of
             Sitting
             might
             have
             beene
             changed
             ,
             either
             in
             the
             taking
             ,
             or
             in
             the
             blessing
             ,
             or
             in
             the
             breaking
             ,
             or
             else
             betweene
             the
             taking
             and
             the
             blessing
             ,
             or
             betweene
             the
             blessing
             and
             the
             breaking
             ;
             yet
             doth
             the
             text
             knit
             all
             the
             three
             togither
             by
             such
             a
             contiguity
             and
             connexion
             ,
             as
             sheweth
             unto
             us
             ,
             that
             they
             all
             did
             make
             up
             but
             one
             continued
             action
             ,
             which
             could
             not
             admit
             any
             interruption
             .
          
           
             I
             saw
             a
             Prelate
             sit
             doune
             to
             his
             breakefast
             ,
             and
             as
             he
             did
             eate
             ,
             he
             
               
                 Sect.
              
               II
            
             tooke
             some
             cups
             ,
             and
             having
             called
             for
             moe
             ,
             he
             said
             he
             thanked
             God
             that
             he
             was
             never
             given
             to
             his
             belly
             :
             and
             with
             that
             ,
             he
             made
             a
             promise
             to
             one
             in
             the
             company
             ,
             which
             he
             brake
             within
             two
             dayes
             after
             .
             Wold
             any
             man
             question
             whether
             or
             not
             the
             Prelate
             was
             sitting
             ,
             when
             he
             made
             this
             promise
             ,
             forasmuch
             as
             betweene
             his
             sittintg
             doune
             to
             meate
             ,
             and
             the
             making
             of
             the
             promise
             ,
             there
             interveened
             his
             taking
             of
             some
             cups
             ,
             his
             calling
             for
             moe
             ,
             and
             his
             pronouncing
             of
             those
             words
             ,
             I
             thāke
             God
             that
             I
             was
             never
             given
             to
             my
             belly
             .
             Yet
             might
             one
             farre
             more
             easily
             imagine
             a
             change
             of
             the
             Prelats
             gesture
             ,
             then
             any
             such
             change
             of
             the
             Apostles
             gesture
             ,
             in
             that
             holy
             action
             wheref
             we
             speake
             .
             Because
             the
             text
             setteth
             doune
             such
             a
             continued
             ,
             entire
             ,
             unbroken
             ,
             and
             ●…ninterrupted
             action
             ,
             therefore
             l
             Calvine
             gathereth
             out
             of
             the
             Text
             ,
             that
             the
             Apostles
             did
             both
             take
             ,
             and
             eate
             he
             Sacramentale
             Bread●…
             .
             whiles
             they
             were
             sitting
             .
             
               Non
               legimus
            
             saith
             he
             ,
             
               prostratos
               adorasse
               ,
               sed
               ut
               erant
               discumbentes
               accepisse
               &
               manducasse
               .
               Christus
               saith
            
             m
             
               Martyr
               ,
               Eucharistiam
               Apostolis
               una
               secum
               sedentibus
               aut
               discumbentibus
               distribuit
               .
            
             n
             
               G.
               I.
               Vossius
            
             puts
             it
             out
             of
             doubt
             ,
             that
             Christ
             was
             still
             sitting
             ,
             at
             the
             giving
             of
             the
             Bread
             to
             the
             Apostles
             .
             And
             that
             the
             Apostles
             were
             still
             sitting
             ,
             when
             they
             recived
             the
             Bread
             o
             Hospinian
             thinkes
             it
             no
             lesse
             certaine
             .
             They
             made
             no
             doubt
             of
             the
             certainty
             hereof
             ,
             who
             composed
             that
             old
             verse
             which
             we
             find
             in
             p
             Aquinas
             ,
             
               
                 Rex
                 sedet
                 in
                 caena
                 ,
                 turla
                 cinctus
                 duodena
                 :
              
               
                 Se
                 tenet
                 in
                 manibus
                 :
                 se
                 cibat
                 ipse
                 cibus
                 .
              
            
             Papists
             also
             put
             it
             out
             of
             controversy
             :
             for
             n
             Bellarmine
             aknowledgeth
             .
             that
             the
             Apostles
             could
             not
             externally
             adore
             Christ
             by
             prostrating
             
             themselves
             in
             the
             last
             Supper
             
               quando
               recumbere
               cum
               eo
               illis
               necesse
               erat
               .
            
             Where
             we
             see
             ,
             hee
             could
             guesse
             nothing
             of
             the
             change
             of
             their
             gesture
             .
             
               Intelligendum
               est
            
             saith
             r
             
               C.
               Iansenius
               ,
               Dominum
               in
               novissima
               hac
               caena
               ,
               discubuisse
               &
               sedisse
               ante
               &
               post
               comestum
               agnum
               .
            
             s
             
               D.
               Stella
            
             sticketh
             not
             to
             say
             ,
             
               distribuit
               Salvator
               mundi
               panem
               discumbentibus
            
             .
          
           
             But
             now
             having
             heard
             
               B.
               Lindsey
            
             ;
             let
             us
             heare
             what
             t
             Paybody
             will
             
               
                 Sect.
              
               III
            
             ●…ay
             .
             He
             taketh
             him
             to
             another
             subterfuge
             ,
             and
             tels
             us
             ,
             that
             though
             we
             read
             that
             Christ
             tooke
             Bread
             whiles
             they
             did
             eate
             ,
             yet
             can
             it
             not
             be
             concluded
             hence
             ,
             that
             he
             tooke
             Bread
             whiles
             they
             did
             sit
             :
             because
             saith
             he
             ,
             
               As
               they
               did
               eate
            
             ,
             is
             expounded
             by
             u
             Luke
             and
             x
             Paul
             ,
             to
             be
             
               After
               they
               bad
               done
               eating
               ,
               or
               after
               Supper
               .
            
             Thus
             is
             their
             language
             divided
             .
             
               B.
               Lindsey
            
             did
             yeeld
             to
             us
             ,
             that
             when
             Christ
             tooke
             Bread
             ,
             they
             were
             sitting
             ,
             and
             his
             conjecture
             was
             ,
             that
             this
             gesture
             of
             sitting
             might
             have
             been
             changed
             after
             the
             taking
             of
             the
             Bread.
             Paybody
             saw
             that
             he
             had
             done
             with
             the
             Argument
             ,
             if
             he
             should
             graunt
             ,
             that
             they
             were
             sitting
             when
             Christ
             tooke
             Bread
             ,
             therefore
             he
             calleth
             that
             in
             question
             .
             Vulcans
             owne
             gimmers
             could
             not
             make
             his
             answer
             and
             the
             Bishops
             to
             sticke
             togither
             .
          
           
             But
             let
             us
             examine
             the
             ground
             which
             Paybody
             takes
             for
             his
             opinion
             .
             He
             would
             prove
             from
             Luke
             and
             Paul
             ,
             that
             when
             Mathew
             and
             Marke
             say
             ,
             
               As
               they
               were
               eating
               ,
               Iesus
               tooke
               Bread
               :
            
             the
             meaning
             is
             onely
             this
             :
             
               After
               Supper
               Iesus
               tooke
               Bread
            
             :
             importing
             ,
             that
             Christs
             taking
             of
             Bread
             did
             not
             make
             up
             one
             cōtinued
             action
             with
             their
             eating
             ,
             &
             that
             therefore
             their
             gesture
             of
             sitting
             might
             have
             been
             changed
             between
             their
             eating
             of
             the
             preceeding
             Supper
             ,
             and
             his
             taking
             of
             the
             Sacramentall
             Bread.
             
          
           
             Whereunto
             we
             answer
             ,
             that
             there
             are
             two
             opinions
             touching
             the
             Suppers
             which
             Christ
             did
             eate
             with
             his
             Disciples
             ,
             that
             night
             wherein
             he
             was
             betrayed
             :
             And
             whichsoever
             of
             them
             the
             reader
             please
             to
             followe
             ,
             it
             shall
             bee
             most
             easie
             to
             breake
             all
             the
             strength
             of
             the
             Argument
             ,
             which
             Paybody
             opposeth
             unto
             us
             .
          
           
             First
             then
             ,
             there
             are
             some
             who
             think
             that
             Christ
             having
             kept
             the
             Passeover
             according
             to
             the
             Law
             ,
             (
             which
             is
             not
             particularly
             related
             ,
             
               
                 Sect.
              
               IV
            
             but
             supponed
             by
             the
             Evangelists
             ,
             )
             did
             sit
             downe
             to
             an
             common
             or
             ordinary
             Supper
             ,
             at
             which
             he
             told
             the
             Disciples
             that
             one
             of
             them
             should
             betray
             him
             .
             And
             of
             this
             judgment
             are
             Calvine
             and
             Beza
             upon
             
               Math.
               26.
               20.
               
               Pareus
            
             upon
             
               Math.
               26.
               21.
               
               Fulke
            
             and
             Cartwright
             against
             the
             Rhemists
             upon
             1
             
               Cor.
               11.
               23.
               
               Tolet
            
             and
             Maldonat
             upon
             
               Ioh.
               13.
               2.
               
               Cornelius
               Iansenius
               Conc.
               Evang.
               cap.
               131.
               
               Balthasar
               Meisnerus
               ,
               Tractat
               die
               fest
               virid
               pag.
               256.
               
               Iohannes
               Forsterus
               conc
               .
               4.
               de
               pass
               .
               p.
               538.
               
               Chrystophorus
               Pelargus
               in
               Ioh.
               13.
               quaest
               .
            
             2.
             and
             others
             .
             The
             reasons
             whereby
             their
             judgment
             is
             confirmed
             are
             these
             ,
          
           
             1.
             
             y
             Many
             societies
             conveened
             to
             the
             eating
             of
             the
             Paschall
             Supper
             
             by
             Twenties
             .
             And
             if
             Twentie
             was
             often
             the
             number
             of
             them
             who
             conveened
             to
             the
             eating
             of
             the
             same
             ,
             (
             which
             also
             confirmeth
             their
             opinion
             ,
             who
             thinke
             that
             other
             men
             and
             women
             in
             the
             Inne
             ,
             did
             eate
             both
             the
             Paschall
             and
             Evangelicall
             Supper
             ,
             togither
             with
             the
             Apostles
             in
             Christs
             company
             :
             )
             it
             is
             not
             very
             likely
             (
             say
             some
             )
             that
             all
             those
             were
             sufficiently
             satisfied
             and
             fedde
             with
             one
             lambe
             ,
             which
             after
             it
             was
             eight
             dayes
             old
             ,
             was
             allowed
             to
             be
             offered
             for
             the
             Passeover
             ,
             as
             z
             Godwyn
             noteth
             .
             a
             
               Neque
               esus
               unius
               agni
            
             saith
             
               Pareus
               ,
               toti
               familiae
               sedandae
               fami
               sufficere
               poterat
               .
            
          
           
             2.
             
             The
             Paschall
             Supper
             was
             not
             for
             banquetting
             or
             filling
             of
             the
             belly
             ,
             as
             b
             Iosephus
             also
             writteth
             .
             
               Non
               tam
               exsatiendae
               nutriendieque
               naturae
            
             saith
             c
             
               Maldonat
               ,
               quam
               fervandae
               legalis
               Ceremoniae
               causa
               sumebatur
               .
               Non
               ventri
            
             saith
             d
             
               Pareus
               ,
               sed
               religionn
               causa
               fiebat
               .
            
             But
             as
             for
             that
             Supper
             which
             Christ
             and
             his
             Apostles
             did
             eate
             ,
             immediatly
             before
             the
             Eucharisticall
             ;
             e
             Cartwright
             doubts
             not
             to
             call
             it
             a
             carnall
             Supper
             ;
             an
             earthly
             repast
             ;
             a
             Feast
             for
             the
             belly
             :
             which
             lets
             us
             know
             ,
             that
             the
             Sacramentall
             Bread
             and
             Wine
             was
             ordained
             ,
             not
             for
             feeding
             their
             bodies
             which
             were
             already
             satisfyed
             by
             the
             ordinary
             and
             dayly
             supper
             ,
             but
             for
             the
             nourishment
             of
             the
             soule
             .
          
           
             3.
             
             That
             beside
             the
             Paschall
             and
             Evangelicall
             Suppers
             ,
             Christ
             and
             his
             Apostles
             ,
             had
             also
             that
             night
             another
             ordinary
             Supper
             ,
             f
             Fulke
             proveth
             by
             the
             broth
             wherein
             the
             Sop
             was
             dipped
             10.
             13.
             26.
             
             Where
             as
             there
             was
             no
             such
             broth
             ,
             ordained
             by
             the
             Divine
             institution
             ,
             to
             be
             used
             in
             the
             Paschall
             Supper
             .
          
           
             4.
             
             That
             there
             were
             two
             Suppers
             before
             the
             Eucharisticall
             ,
             they
             gather
             from
             Ioh.
             13.
             
             For
             first
             ,
             the
             Paschall
             Supper
             was
             ended
             vers
             .
             2.
             after
             which
             Christ
             washed
             his
             Disciples
             feet
             .
             And
             thereafter
             we
             read
             vers
             .
             12.
             
             g
             
               Resumptis
               vestibus
               rursum
               ad
               caenam
               ordinariam
               consedisse
               .
            
             The
             dividing
             of
             the
             Passeover
             into
             two
             services
             or
             two
             Suppers
             ,
             had
             no
             warrant
             at
             all
             from
             the
             first
             institution
             of
             that
             Sacrament
             :
             for
             which
             cause
             ,
             they
             thinke
             it
             not
             likely
             ,
             that
             Christ
             would
             have
             thus
             Dividedit
             ,
             according
             to
             the
             device
             &
             custome
             of
             the
             Iewes
             in
             later
             times
             ;
             for
             so
             much
             as
             in
             Mariage
             ,
             (
             and
             much
             more
             in
             the
             Pesseover
             )
             he
             did
             not
             allow
             of
             that
             which
             from
             the
             beginning
             was
             not
             so
             .
             Neither
             seemeth
             it
             to
             them
             any
             way
             probable
             ,
             that
             Christ
             would
             have
             interrupted
             the
             eating
             of
             the
             Passeover
             with
             the
             washing
             of
             his
             Disciples
             feet
             ,
             before
             the
             whole
             Paschall
             Supper
             was
             ended
             ,
             and
             they
             had
             done
             eating
             of
             it
             .
          
           
             But
             others
             (
             and
             those
             very
             judicious
             too
             )
             are
             of
             opinion
             ,
             that
             that
             second
             course
             whereunto
             Christ
             sate
             downe
             after
             the
             washing
             
               
                 Sect.
              
               V
            
             of
             his
             Disciples
             feet
             ,
             and
             at
             which
             he
             told
             them
             ,
             that
             one
             of
             them
             should
             betray
             him
             ,
             was
             not
             an
             ordinary
             or
             commone
             Supper
             (
             because
             the
             Paschall
             Supper
             was
             enough
             of
             it self
             to
             satisfie
             them
             ,
             )
             but
             a
             part
             of
             the
             Paschall
             Supper
             .
             And
             from
             the
             Iewish
             writters
             
             they
             prove
             ,
             that
             so
             the
             custome
             was
             ,
             to
             divide
             the
             Passeover
             into
             two
             courses
             or
             services
             .
             As
             for
             that
             wherein
             Christ
             dipped
             the
             sop
             ,
             they
             take
             it
             to
             have
             beene
             the
             sauce
             which
             was
             used
             in
             the
             Paschall
             Supper
             ,
             called
             Charoseth
             :
             of
             which
             the
             Hebrewes
             writ
             ,
             that
             it
             was
             made
             of
             the
             palme
             tree
             branches
             ,
             or
             of
             dry
             figges
             ,
             or
             of
             raysens
             ,
             which
             they
             stamped
             and
             mixed
             with
             vinegar
             ,
             till
             it
             was
             thick
             as
             mustard
             ,
             &
             made
             like
             clay
             ,
             in
             memory
             of
             the
             clay
             wherein
             they
             wrought
             in
             Egypt
             ;
             and
             that
             they
             used
             to
             dip
             both
             the
             unleavened
             bread
             &
             the
             bitter
             hearbs
             into
             this
             sauce
             .
             And
             as
             touching
             that
             place
             Io.
             13.
             they
             expound
             it
             by
             the
             custome
             of
             the
             Iewes
             ,
             which
             was
             to
             have
             two
             services
             or
             two
             Suppers
             in
             the
             Passeover
             :
             And
             take
             those
             words
             vers
             .
             2.
             
             
               Supper
               beeing
               ended
            
             ,
             to
             be
             meant
             of
             the
             first
             service
             :
             and
             sitting
             downe
             againe
             to
             Supper
             vers
             .
             12.
             to
             be
             meant
             of
             the
             second
             service
             .
          
           
             If
             those
             two
             opinions
             could
             be
             reconciled
             and
             drawen
             togither
             
               
                 Sect.
              
               VI
            
             into
             one
             ,
             by
             holding
             that
             that
             second
             course
             whereunto
             Christ
             sate
             downe
             after
             the
             washing
             of
             his
             Disciples
             feet
             ,
             was
             (
             for
             the
             substance
             of
             it
             )
             a
             commone
             Supper
             ,
             but
             yet
             it
             hath
             beene
             and
             may
             be
             rightly
             called
             the
             second
             service
             of
             the
             Paschall
             Supper
             ,
             for
             that
             it
             was
             eaten
             the
             same
             night
             wherein
             the
             Paschall
             lambe
             was
             eaten
             :
             So
             should
             all
             the
             difference
             be
             taken
             away
             .
             But
             if
             the
             mantainers
             of
             these
             opinions
             will
             not
             be
             thus
             agreed
             ,
             let
             the
             Reader
             consider
             to
             which
             of
             them
             he
             will
             adhere
             .
          
           
             If
             the
             first
             opinion
             be
             followed
             ,
             then
             it
             will
             be
             most
             easily
             answered
             to
             Paybody
             ,
             that
             h
             
               Inter
               caenamdum
               instituta
               fuit
               Eucharistia
               ,
               cum
               jam
               rursum
               mensae
               accubuissent
               .
               Sed
               post
               caenam
               Paschalem
               ,
               &
               usum
               agni
               legalis
               .
            
             When
             Mathewe
             and
             Marke
             say
             ,
             As
             they
             did
             eate
             ,
             Iesus
             tooke
             bread
             ,
             they
             speake
             of
             the
             commone
             or
             ordinary
             Supper
             .
             But
             when
             Luke
             and
             Paule
             say
             ,
             that
             he
             tooke
             the
             Cup
             after
             Supper
             ,
             they
             speake
             of
             the
             Paschall
             Supper
             ,
             which
             was
             eaten
             before
             the
             commone
             Supper
             .
          
           
             Againe
             ,
             if
             the
             reader
             follow
             the
             other
             opinion
             ,
             which
             holdeth
             that
             Christ
             had
             no
             other
             Supper
             that
             night
             before
             the
             Evangelicall
             ,
             except
             the
             Paschall
             only
             ;
             yet
             sti'l
             the
             answere
             to
             Paybody
             ,
             shall
             be
             easie
             ;
             for
             whereas
             he
             would
             prove
             from
             those
             words
             of
             Luke
             &
             
               Paul
               ,
               Likewise
               also
               the
               Cup
               after
               Supper
               ,
            
             that
             when
             Mathew
             and
             Mark
             say
             ,
             
               As
               they
               did
               eat
               ,
               Iesus
               tooke
               Breade
               ,
            
             their
             meaning
             is
             only
             this
             ,
             
               After
               Supper
               ,
               Iesus
               tooke
               Bread
               :
            
             he
             reasoneth
             very
             inconsideratly
             :
             forasmuch
             as
             Luke
             &
             Paul
             lay
             not
             of
             the
             Bread
             ,
             but
             of
             the
             Cup
             only
             ,
             that
             Iesus
             tooke
             it
             after
             Supper
             .
             And
             will
             Paybody
             say
             ,
             that
             he
             tooke
             the
             Cup
             so
             soone
             as
             he
             tooke
             the
             Bread
             ?
             If
             we
             will
             speake
             with
             Scripture
             ,
             we
             must
             say
             ,
             that
             as
             they
             did
             eat
             the
             preceeding
             Supper
             ,
             (
             to
             which
             we
             reade
             they
             sate
             downe
             ,
             )
             Iesus
             tooke
             Bread
             :
             for
             nothing
             at
             all
             interveened
             betwixt
             their
             eating
             of
             that
             other
             preceeding
             Supper
             ,
             and
             his
             taking
             
             of
             the
             Eucharisticall
             Cup
             ,
             there
             interveened
             the
             Taking
             ,
             Blessing
             ,
             Breaking
             ,
             Distributing
             ,
             and
             Eating
             of
             the
             Bread.
             
          
           
             Now
             therefore
             ,
             from
             that
             which
             hath
             beene
             said
             ,
             we
             may
             well
             conclude
             ,
             that
             our
             Opposites
             have
             no
             reason
             which
             they
             doe
             or
             can
             object
             ,
             against
             the
             certanty
             of
             that
             received
             tenet
             that
             the
             Apostles
             received
             from
             Christ
             the
             Sacramentall
             Bread
             and
             Wine
             ,
             whiles
             they
             were
             sitting
             .
             k
             
               Dr.
               Forbesse
            
             himself
             setteth
             downe
             some
             Testimonies
             of
             
               Musculus
               ,
               Chamier
            
             ,
             &
             the
             Professors
             of
             Leiden
             ,
             all
             acknowledging
             ,
             that
             the
             Apostles
             ,
             when
             they
             received
             the
             Lords
             Supper
             ,
             were
             still
             sitting
             .
          
           
             The
             second
             answere
             which
             our
             Opposites
             have
             given
             us
             ,
             followeth
             .
             
               
                 Sect.
              
               VII
            
             They
             say
             ,
             that
             though
             the
             Apostles
             did
             not
             change
             their
             gesture
             of
             si●…ting
             ,
             which
             they
             used
             in
             the
             former
             Supper
             ;
             when
             all
             this
             is
             graunted
             to
             us
             ,
             yet
             there
             is
             as
             great
             difference
             betwixt
             our
             forme
             of
             sitting
             ,
             and
             that
             forme
             of
             the
             Iewes
             which
             the
             Apostles
             used
             ,
             as
             there
             is
             betwixt
             Sedere
             and
             Iacere
             .
          
           
             Ans.
             1.
             
             Put
             the
             case
             it
             were
             so
             ,
             yet
             it
             hath
             beene
             often
             answered
             them
             ,
             that
             the
             Apostles
             kept
             the
             Tablegesture
             ,
             used
             in
             that
             Nation
             ,
             and
             so
             are
             we
             bound
             herein
             to
             followe
             their
             example
             ,
             by
             keeping
             the
             tablegesture
             used
             in
             this
             Nation
             .
             For
             this
             keeping
             of
             the
             usuall
             tablegesture
             of
             the
             Nation
             wherein
             we
             live
             ,
             is
             not
             a
             forsaking
             ,
             but
             a
             following
             of
             the
             commendable
             example
             of
             the
             Apostles
             :
             even
             as
             whereas
             they
             dranke
             the
             Wine
             which
             was
             drunke
             in
             that
             place
             ,
             and
             we
             drinke
             the
             Wine
             which
             is
             drunke
             in
             this
             place
             ,
             yet
             doe
             we
             not
             hereby
             differ
             from
             that
             which
             they
             did
             .
          
           
             2.
             
             The
             words
             used
             by
             the
             Evangelists
             ,
             signify
             our
             forme
             of
             sitting
             ,
             no
             lesse
             then
             the
             Iewish
             .
             
               Calepine
               ,
               Scapula
            
             ,
             and
             Thomasius
             ,
             in
             their
             Dictionories
             ,
             take
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             &
             the
             Latine
             words
             
               Discumbo
               ,
               Recumbo
               ,
               Accumbo
            
             (
             used
             by
             
               Arias
               Montanus
               ,
               Beza
               ,
               Marlorat
               ,
               Tremellius
               ,
            
             &c
             ,
             in
             their
             versions
             )
             not
             only
             for
             lying
             ,
             but
             also
             for
             such
             sitting
             ,
             as
             is
             opponed
             to
             lying
             ;
             even
             for
             sitting
             up
             right
             at
             Table
             ,
             after
             our
             custome
             .
          
           
             3.
             
             There
             is
             not
             so
             great
             a
             difference
             betwixt
             our
             forme
             of
             sitting
             ,
             and
             that
             which
             the
             Iewes
             used
             ,
             as
             our
             Opposites
             alledge
             .
             For
             as
             l
             Didoclavius
             sheweth
             out
             of
             Casaubone
             ;
             their
             sitting
             at
             banquets
             was
             only
             with
             a
             leaning
             upon
             the
             left
             arme
             ,
             and
             so
             not
             lying
             ,
             but
             sitting
             with
             a
             certaine
             inclination
             .
             When
             therefore
             we
             reade
             of
             m
             
               Lecti
               discubitorij
               tricliniares
               ,
               in
               quibus
               inter
               caenandum
               ,
               discumbebant
               ,
            
             we
             must
             understand
             them
             to
             have
             beene
             seates
             ,
             which
             compassed
             three
             sides
             of
             the
             Table
             (
             the
             fourth
             side
             beeing
             left
             open
             and
             voide
             for
             them
             who
             served
             )
             and
             wherein
             they
             did
             sit
             ,
             with
             some
             sort
             of
             inclination
             .
          
           
             Yet
             n
             
               B.
               Lindsey
            
             is
             bold
             to
             averre
             ,
             that
             the
             usuall
             tablegesture
             
             of
             the
             Iewes
             ,
             was
             lying
             along
             :
             and
             this
             he
             would
             prove
             from
             Amos
             6.
             4.
             
             
               They
               lye
               upon
               beds
               of
               yvorie
               ,
               they
               stretch
               themselves
               out
               upon
               their
               couches
               .
            
          
           
             Ans.
             1.
             
             If
             we
             should
             yeeld
             to
             this
             Prelate
             his
             owne
             meaning
             wherein
             he
             taketh
             these
             words
             ,
             yet
             how
             thinks
             he
             that
             the
             gesture
             of
             Drunkards
             and
             Gluttons
             ,
             which
             they
             used
             when
             they
             were
             pampering
             themselves
             in
             all
             excesse
             of
             riot
             ,
             and
             for
             which
             also
             they
             are
             upbraided
             by
             the
             Spirit
             of
             God
             ,
             was
             either
             the
             ordinary
             table
             gesture
             of
             the
             Iewes
             ,
             or
             the
             gesture
             used
             by
             Christ
             and
             his
             Apostles
             in
             their
             last
             Supper
             ?
          
           
             2.
             
             If
             any
             gesture
             at
             all
             be
             touched
             in
             those
             words
             ,
             which
             he
             Prelate
             citeth
             ,
             it
             was
             their
             gesture
             they
             used
             when
             they
             lay
             downe
             to
             sleep
             ,
             and
             not
             their
             table
             gesture
             when
             they
             did
             eat
             .
             For
             Mitta
             and
             Ngheres
             ,
             (
             the
             two
             words
             which
             Amos
             useth
             ,
             )
             signify
             a
             Bed
             or
             a
             Couch
             wherein
             a
             man
             useth
             to
             lay
             himself
             downe
             to
             sleep
             .
             And
             in
             this
             sence
             we
             find
             both
             these
             words
             Psal.
             6.
             7.
             
             
               All
               the
               night
               make
            
             I
             
               my
               bed
               (
               mittathi
               )
               to
               swimme
               :
            
             I
             
               water
               my
               Couch
               (
               Ngharsi
               )
               with
               my
               teares
               .
            
             The
             Shunnamite
             prepared
             for
             Elisha
             a
             chamber
             ,
             and
             there
             in
             set
             for
             him
             a
             bed
             
               (
               Mitta
            
             )
             and
             a
             Table
             ,
             and
             a
             Stoole
             ,
             and
             a
             Candlesticke
             ,
             2.
             
             Kings
             4.
             10.
             
             The
             Stoole
             or
             Chaire
             was
             for
             sitting
             at
             Table
             ,
             but
             Mitta
             the
             Bed
             was
             for
             lying
             downe
             to
             sleep
             .
             Now
             the
             Prelate
             I
             hope
             will
             not
             say
             ,
             that
             the
             
               Lecti
               tricliniares
            
             ,
             wherein
             the
             Iewes
             used
             to
             sit
             at
             Table
             ,
             and
             which
             compassed
             three
             sides
             of
             the
             same
             ,
             (
             as
             hath
             beene
             said
             ,
             )
             were
             their
             beds
             wherein
             they
             did
             lye
             and
             sleep
             all
             night
             .
          
           
             But
             ,
             3.
             the
             place
             must
             be
             yet
             more
             exactly
             opened
             up
             .
             That
             word
             which
             is
             turned
             in
             our
             English
             bookes
             ,
             
               they
               lie
            
             ,
             commeth
             from
             the
             Radix
             Schachav
             ,
             which
             in
             Pagnins
             Lexic
             on
             is
             turned
             dormire
             .
             We
             find
             Ruth
             3.
             7.
             
             Lischcav
             ,
             which
             
               Arias
               Montanus
            
             turneth
             
               Ad
               dormiendum
               ,
               to
               sleep
            
             Our
             owne
             English
             translation
             .
             2.
             
             Sam.
             11.
             9.
             saith
             ,
             
               Vriah
               sleept
            
             ,
             where
             the
             originall
             hath
             Vajischcav
             .
             And
             the
             very
             same
             word
             is
             put
             most
             frequently
             in
             the
             bookes
             of
             the
             Kings
             and
             the
             Chronicles
             ,
             where
             they
             speake
             of
             the
             death
             of
             the
             Kings
             of
             Iudah
             and
             
               Israel
               .
               Pagnine
            
             turneth
             it
             ,
             
               &
               dormivit
            
             :
             and
             our
             English
             translators
             every
             where
             ,
             
               And
               he
               sleept
               with
               his
               Fathers
               ,
               &c.
               
            
             These
             things
             beeing
             considered
             ,
             we
             must
             with
             Calvine
             read
             the
             place
             of
             Amos
             ,
             thus
             ;
             
               Qui
               decumbunt
               vel
               dormiunt
               in
               lectis
               .
            
             The
             other
             word
             which
             the
             Prophet
             useth
             ,
             is
             Seruchim
             .
             Our
             English
             version
             turneth
             ,
             
               They
               stretch
               themselves
               out
            
             .
             But
             
               Pagnine
               ,
               Buxtorf
               ,
               Tremellius
            
             ,
             and
             Tarnovius
             ,
             come
             nearer
             the
             sence
             ,
             who
             reade
             
               Redundantes
               ,
               Superstuentes
            
             ,
             or
             Luxuriantes
             .
             Which
             sence
             the
             English
             translation
             also
             hath
             in
             the
             margen
             .
             The
             Septuagints
             followed
             the
             same
             sence
             ,
             for
             they
             read
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             i.
             e.
             
               Living
               in
               pleasure
            
             .
             So
             ,
             1
             Tim.
             5.
             6.
             
               shee
               that
               liveth
               in
               pleasure
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             And
             Iam.
             5.
             5.
             
             
               Yea
               have
               lived
               in
               pleasure
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             The
             Radix
             is
             
               Sarach
               ,
               Redundavit
            
             ,
             or
             Luxuriavit
             .
             So
             Exod.
             26.
             12.
             
             Sarach
             ,
             and
             vers
             .
             13.
             
             Saruach
             ,
             
             is
             put
             for
             a
             surplusage
             or
             superfluous
             remainder
             ,
             
               redundans
               &
               supersluum
            
             ,
             as
             Tremellius
             readeth
             .
             Now
             then
             ,
             it
             is
             evident
             ,
             that
             the
             thing
             which
             Amos
             layeth
             to
             the
             charge
             of
             those
             who
             were
             at
             ease
             in
             Zion
             ,
             in
             the
             words
             which
             the
             Prelat
             citeth
             against
             us
             ,
             is
             ,
             that
             they
             slept
             upon
             beds
             of
             yvorie
             (
             such
             was
             their
             softnesse
             and
             superfluitie
             ,
             )
             and
             swimmed
             in
             excessive
             pleasures
             upon
             their
             couches
             .
             And
             incontinent
             this
             filthie
             and
             muddie
             streame
             of
             carnall
             delicacie
             and
             excessive
             voluptousnesse
             ,
             which
             defiled
             their
             beds
             ,
             ledde
             him
             backe
             to
             the
             uncleane
             fountaine
             out
             of
             which
             it
             ishued
             ,
             even
             their
             riotous
             pampering
             of
             themselves
             at
             Table
             :
             Therefore
             he
             subjoyneth
             ,
             
               And
               eat
               the
               lambes
               out
               of
               the
               flocke
               ,
            
             &c.
             
             For
             
               Ex
               mensis
               itur
               ad
               cubilia
               ,
               ex
               gula
               in
               venerem
            
             saith
             
               Cornelius
               a
               lapide
            
             commenting
             upon
             the
             same
             Text.
             Thus
             have
             I
             cleared
             he
             place
             in
             such
             sort
             ,
             that
             the
             B.
             can
             not
             but
             shoote
             short
             of
             his
             aimes
             .
             Wherefore
             I
             goe
             on
             to
             other
             replies
             .
          
           
             4.
             
             If
             the
             Apostles
             when
             they
             received
             the
             Lords
             Supper
             ,
             or
             the
             Iewes
             ,
             when
             they
             did
             eat
             at
             Table
             ,
             were
             lying
             all
             along
             ,
             how
             could
             their
             mouthes
             receive
             drinke
             unspilt
             ?
             Or
             how
             could
             they
             have
             the
             use
             of
             both
             their
             armes
             ?
             which
             the
             B.
             himself
             would
             not
             (
             I
             am
             sure
             )
             gainesay
             ,
             if
             he
             would
             once
             trie
             the
             matter
             in
             his
             owne
             person
             ,
             and
             assay
             to
             eat
             and
             drinke
             ,
             whiles
             he
             is
             lying
             along
             .
          
           
             5.
             
             The
             words
             used
             by
             Mathew
             26.
             20.
             
             Mark
             14.
             18.
             
             Where
             they
             speake
             of
             Christes
             sitting
             downe
             with
             the
             twelve
             ,
             is
             also
             used
             by
             Iohn
             .
             6.
             11.
             where
             he
             speaketh
             of
             the
             peoples
             sitting
             downe
             upon
             the
             grasse
             ,
             to
             eat
             the
             loaves
             and
             fishes
             :
             and
             will
             any
             man
             thinke
             that
             the
             people
             did
             eat
             lying
             along
             upon
             the
             grasse
             ,
             where
             they
             might
             farre
             better
             sit
             upright
             ?
          
           
             6.
             
             If
             our
             Opposites
             like
             to
             speake
             with
             others
             ,
             then
             let
             them
             looke
             backe
             upon
             the
             Testimonies
             which
             I
             have
             alledged
             before
             .
             Iansenius
             putteth
             
               discubuisse
               &
               sedisse
               :
               Martyr
               ,
               sedentibus
               aut
               discumbentibus
               .
               Pareus
            
             useth
             the
             word
             Consedisse
             .
             o
             
               M●…isuerus
               ,
               consedendo
               .
               Evangelista
            
             (
             saith
             p
             
               D.
               Stella
               ,
               )
               dicit
               dominum
               discubuisse
               ,
               id
               est
               sedisse
               ad
               mensam
               .
            
          
           
             7.
             
             If
             they
             like
             to
             speake
             with
             themselves
             :
             q
             Camero
             speaking
             of
             Ihone
             his
             leaning
             on
             Christes
             bosome
             at
             Supper
             ,
             saith
             ,
             
               Christus
               autem
               sedebat
               medius
            
             .
             r
             
               D.
               Mortone
            
             saith
             ,
             it
             can
             not
             be
             denyed
             ,
             that
             the
             gesture
             of
             Christ
             and
             his
             Apostles
             ,
             at
             the
             last
             Supper
             ,
             was
             sitting
             :
             only
             saith
             he
             ,
             the
             Evangelists
             leave
             it
             uncertaine
             ,
             whether
             this
             sitting
             was
             upright
             or
             somewhat
             leaning
             .
             It
             entered
             not
             in
             his
             minde
             to
             guesse
             any
             thing
             of
             lying
             .
             The
             English
             Translaters
             also
             ,
             say
             not
             that
             Christ
             lay
             downe
             ,
             but
             that
             he
             sate
             downe
             .
          
           
             Their
             third
             answere
             is
             ,
             that
             Christs
             sitting
             at
             the
             last
             Supper
             ,
             is
             no
             more
             examplary
             and
             imitable
             ,
             then
             the
             upper
             chamber
             ,
             or
             the
             night
             season
             ,
             or
             the
             sexe
             and
             number
             of
             communicants
             ,
             &c.
             
               
                 Sect.
              
               VIII
            
          
           
             Ans.
             As
             for
             the
             sexe
             and
             number
             of
             communicants
             ,
             s
             
               Dr.
               Fulke
            
             rightly
             observeth
             ,
             that
             it
             is
             not
             certaine
             from
             Scripture
             ,
             that
             
             twelve
             men
             onely
             and
             no
             women
             did
             communicate
             (
             as
             t
             
               B.
               Lindsey
            
             would
             have
             us
             certainly
             to
             believe
             )
             But
             put
             the
             case
             it
             were
             certaine
             ,
             u
             yet
             for
             this
             and
             all
             those
             other
             circumstances
             ,
             which
             are
             not
             examplary
             ;
             there
             were
             speciall
             reasons
             either
             in
             the
             urgency
             of
             the
             legall
             necessity
             ,
             or
             in
             the
             exigency
             of
             present
             and
             accidentall
             occasions
             ,
             which
             doe
             not
             concerne
             us
             :
             whereas
             the
             gesture
             of
             sitting
             ,
             was
             freely
             and
             purposely
             chosen
             ,
             and
             so
             intended
             to
             be
             examplary
             ,
             especially
             since
             there
             was
             no
             such
             reason
             moving
             Christ
             to
             use
             this
             gesture
             of
             sitting
             ,
             as
             doth
             not
             concerne
             us
             .
          
           
             x
             The
             B.
             saith
             ,
             that
             his
             sitting
             ,
             at
             the
             former
             Supper
             ,
             might
             have
             been
             the
             reason
             which
             moved
             him
             to
             sit
             at
             the
             Eucharisticall
             Supper
             .
             But
             if
             Christ
             had
             not
             purposely
             made
             choice
             of
             the
             gesture
             of
             sitting
             ,
             as
             the
             fittest
             and
             most
             convenient
             for
             the
             Eucharisticall
             Supper
             ,
             his
             sitting
             at
             the
             former
             Supper
             ,
             could
             be
             no
             reason
             to
             move
             him
             ,
             as
             may
             appeare
             by
             this
             example
             .
             There
             are
             some
             Gentlemen
             standing
             in
             a
             noble
             mans
             waiting
             roume
             ,
             and
             after
             they
             have
             stood
             a
             while
             there
             ,
             the
             Noble
             man
             commeth
             forth
             :
             they
             beginne
             to
             speake
             to
             him
             ,
             and
             as
             they
             speake
             ,
             still
             they
             stand
             .
             Now
             can
             any
             man
             say
             ,
             that
             the
             reason
             which
             moveth
             them
             to
             stand
             ,
             when
             they
             speake
             to
             the
             Noble-man
             ,
             is
             ,
             because
             they
             were
             standing
             before
             he
             came
             to
             them
             ?
             So
             doth
             the
             B.
             come
             short
             of
             giving
             any
             speciall
             reason
             for
             Christs
             sitting
             ,
             which
             concerneth
             not
             us
             .
             He
             can
             alledge
             no
             more
             but
             Christs
             sitting
             at
             the
             former
             Supper
             ;
             which
             could
             bee
             no
             reason
             ;
             else
             he
             should
             have
             also
             risen
             from
             the
             Eucharisticall
             Supper
             ,
             to
             wash
             the
             Disciples
             feet
             ,
             even
             as
             he
             rose
             from
             the
             former
             Supper
             ,
             for
             that
             effect
             .
             Wherefore
             wee
             conclude
             ,
             that
             Christ
             did
             voluntarily
             and
             of
             set
             purpose
             ,
             choose
             sitting
             as
             the
             fittest
             and
             best
             beseeming
             gesture
             for
             that
             holy
             Banquet
             .
          
           
             Finally
             ,
             y
             Hookers
             verdict
             of
             the
             gesture
             of
             Christ
             and
             his
             Apostles
             in
             this
             Holy
             Sacrament
             ,
             is
             ,
             
               That
               our
               Lord
               himselfe
               did
               that
               ,
               which
               custome
               and
               long
               usage
               had
               made
               fit
               :
               we
               ,
               that
               which
               fitnesse
               and
               great
               decency
               hath
               made
               usuall
               .
            
             In
             which
             words
             ,
             because
             he
             importeth
             ,
             that
             they
             have
             better
             warrants
             for
             their
             kneeling
             ,
             then
             Christ
             had
             for
             his
             sitting
             (
             which
             is
             blasphemie
             )
             I
             leave
             them
             as
             not
             worthy
             of
             an
             answer
             .
             Howsoever
             ,
             let
             it
             be
             noted
             ,
             that
             he
             aknowledgeth
             ,
             by
             kneeling
             they
             depart
             from
             the
             example
             of
             Christ.
             
          
        
         
           
             CHAP.
             VII
             .
          
           
             
               Other
               Positions
               built
               upon
               the
               former
               ground
               .
            
          
           
             THe
             third
             consequence
             which
             we
             inferre
             upon
             our
             former
             
               
                 Sect.
              
               I
            
             rule
             of
             following
             the
             example
             of
             Christ
             ,
             is
             ,
             that
             it
             is
             not
             a
             thing
             indifferent
             ,
             to
             omit
             the
             repetition
             of
             those
             words
             ,
             
             
               This
               is
               my
               body
            
             ,
             enunciatively
             and
             demonstratively
             ,
             in
             the
             act
             of
             distributing
             the
             Eucharisticall
             Bread
             :
             and
             farre
             lesse
             is
             it
             indifferent
             ,
             so
             to
             omit
             this
             demonstrative
             speech
             in
             the
             distribution
             ,
             as
             in
             place
             of
             it
             to
             surrogate
             a
             Prayer
             ,
             to
             preserve
             the
             soule
             and
             body
             of
             the
             communicant
             unto
             everlasting
             life
             .
             Our
             reason
             is
             ,
             because
             Christ
             (
             whose
             example
             herein
             we
             ought
             to
             follow
             ,
             used
             no
             prayer
             in
             the
             distribution
             ,
             but
             that
             demonstrative
             enunciation
             ,
             
               This
               is
               my
               body
            
             .
             But
             we
             goe
             forward
             .
          
           
             The
             fourth
             Position
             ,
             which
             we
             draw
             from
             the
             same
             rule
             ,
             is
             ,
             that
             
               
                 Sect.
              
               II
            
             it
             is
             not
             indifferent
             for
             a
             Minister
             to
             omit
             the
             breaking
             of
             the
             Bread
             at
             the
             Lords
             Table
             ,
             after
             the
             consecration
             ,
             and
             in
             the
             distribution
             of
             it
             :
             because
             he
             ought
             to
             follow
             the
             example
             of
             Christ
             ,
             who
             after
             he
             had
             blessed
             the
             Bread
             ,
             and
             when
             hee
             was
             distributing
             it
             to
             them
             who
             were
             at
             Table
             ,
             brake
             it
             ,
             z
             
               manibus
               comminuendo
               panem
               acceptum
               in
               partes
               :
            
             but
             had
             it
             not
             ●…arved
             in
             small
             peeces
             ,
             before
             it
             was
             brought
             to
             the
             Table
             .
             Hence
             a
             
               G.
               I.
               Vossius
            
             doth
             rightly
             condemne
             those
             ,
             who
             ,
             though
             they
             breake
             the
             Bread
             
               in
               multas
               minutias
            
             ,
             yet
             they
             break
             it
             not
             
               in
               actu
               sacramentali
            
             .
             Such
             a
             breaking
             as
             this
             ,
             (
             he
             saith
             well
             ,
             )
             is
             not
             Mistica
             but
             conquinaria
             .
          
           
             The
             fifth
             Position
             drawen
             from
             the
             very
             same
             ground
             ,
             is
             ,
             that
             it
             
               
                 Sect.
              
               III
            
             is
             not
             indifferent
             for
             a
             Minister
             in
             the
             act
             of
             distribution
             ,
             to
             speake
             in
             the
             singular
             number
             ,
             
               Take
               thou
               ,
               eat
               thou
               ,
               drinke
               thou
               :
            
             because
             he
             should
             follow
             the
             example
             of
             Christ
             ,
             who
             in
             the
             distribution
             spake
             in
             the
             plurall
             number
             ,
             
               Take
               ye
               ,
               eate
               ye
               ,
               drinke
               ye
               .
            
             And
             he
             who
             followeth
             not
             Christs
             example
             herein
             ,
             by
             his
             speaking
             in
             the
             singular
             to
             one
             ,
             he
             maketh
             that
             to
             be
             a
             private
             action
             betwixt
             himselfe
             and
             the
             communicant
             ,
             which
             Christ
             made
             publike
             and
             common
             by
             his
             speaking
             to
             all
             at
             one
             time
             .
          
           
             How
             idly
             b
             
               B.
               Lindsey
            
             answereth
             to
             these
             things
             ,
             it
             can
             not
             but
             appeare
             to
             every
             one
             who
             considereth
             ,
             that
             we
             doe
             not
             challenge
             
               
                 Sect.
              
               IV
            
             them
             for
             not
             breaking
             the
             Bread
             at
             all
             ,
             for
             not
             pronouncing
             at
             all
             these
             words
             ,
             
               This
               is
               my
               body
            
             ,
             or
             for
             never
             pronouncing
             at
             all
             ,
             those
             speeches
             in
             the
             plurall
             ,
             
               take
               ye
               ,
               eate
               ye
               ,
               drinke
               ye
            
             ;
             but
             for
             not
             breaking
             the
             Bread
             in
             the
             very
             act
             of
             distribution
             :
             for
             not
             propouncing
             demonstratively
             those
             words
             ,
             
               This
               is
               my
               body
            
             ,
             in
             the
             very
             act
             of
             distribution
             :
             for
             not
             speaking
             in
             the
             plurall
             number
             ,
             
               Take
               ye
               .
               &c.
            
             In
             the
             very
             act
             of
             distribution
             ,
             as
             Christ
             did
             ,
             having
             no
             other
             reasons
             to
             move
             him
             ,
             then
             such
             as
             concerne
             us
             .
             Why
             then
             did
             not
             the
             B.
             say
             something
             to
             the
             point
             ,
             which
             we
             presse
             him
             with
             ?
             or
             shall
             we
             excuse
             him
             ,
             because
             he
             had
             nothing
             to
             say
             to
             it
             ?
          
           
             Now
             last
             of
             all
             ,
             we
             finde
             yet
             another
             point
             ,
             whereby
             the
             c
             B.
             departeth
             from
             the
             example
             and
             mind
             of
             Christ.
             He
             saith
             ,
             that
             by
             
               
                 Sect.
              
               V
            
             
             the
             Sacramentall
             word
             ,
             
               This
               is
               my
               body
            
             ,
             the
             Bread
             is
             made
             the
             Sacrament
             ,
             &c.
             
             And
             that
             without
             this
             word
             ,
             &c.
             all
             our
             Prayers
             &
             wishes
             should
             serve
             to
             no
             use
             .
             Where
             he
             will
             have
             the
             Bread
             to
             be
             otherwise
             consecrated
             by
             us
             ,
             then
             it
             was
             consecrated
             by
             Christ
             :
             for
             that
             Christ
             did
             not
             consecrate
             the
             Bread
             to
             be
             the
             Sacrament
             of
             his
             body
             ,
             by
             those
             words
             ,
             
               This
               is
               my
               body
            
             ,
             it
             is
             manifest
             ,
             because
             the
             Bread
             was
             consecrated
             before
             his
             pronouncing
             of
             those
             words
             :
             or
             else
             what
             meaneth
             the
             blessing
             of
             it
             ,
             before
             he
             brake
             it
             ?
             It
             was
             both
             blessed
             &
             broken
             ,
             and
             he
             was
             also
             distributing
             it
             to
             the
             Disciples
             ,
             before
             ever
             he
             said
             ,
             
               This
               is
               my
               body
               Beza
               ,
               benedictionem
               expresse
               ad
               panis
               consecrationem
               &
               quidem
               singularem
               ,
               refert
               :
               :
               &
               omnes
               nostri
               referunt
               ,
               consecrationem
               intelligentes
               ,
               &c
               ,
               Qua
               ex
               communi
               cibo
               ,
               in
               spiritualis
               alimoniae
               sacramentum
               transmutetur
               ,
            
             saith
             d
             Pareus
             .
             Wherefore
             we
             must
             not
             think
             ,
             to
             sanctify
             the
             Bread
             ,
             by
             this
             prescript
             word
             ,
             
               This
               is
               my
               body
            
             ,
             but
             by
             Prayer
             and
             Thansgiving
             ,
             as
             Christ
             did
             .
             Our
             Divines
             hold
             against
             the
             Papists
             ,
             e
             
               Verba
               illa
               quae
               in
               Sacramento
               sunt
               consecratoria
               ,
               non
               esse
               paucula
               quaedam
               praescripta
               ;
               sed
               praecipue
               verba
               orationis
               ,
               quae
               non
               sunt
               praescripta
            
             ;
             And
             that
             f
             
               through
               use
               of
               the
               Prayers
               of
               the
               Church
               ,
               there
               is
               a
               change
               in
               the
               Elements
               .
            
             g
             
               D
               Fulk
            
             objecteth
             against
             
               Gregory
               Ma●…tin
               ,
               Your
               Popish
               Church
               doth
               not
               either
               as
               the
               Greeke
               Liturgies
               ,
               or
               〈◊〉
               the
               Churches
               in
               Ambrose
               and
               Augustines
               time
               :
               for
               they
               hold
               that
               the
               Elements
               are
               consecrated
               by
               Prayer
               and
               Thanksgiving
               .
            
             I
             know
             none
             who
             will
             speake
             with
             
               B.
               Lindsey
            
             ,
             in
             this
             point
             ,
             except
             Papists
             .
             Yet
             h
             
               Cornelius
               a
               Lapide
            
             could
             also
             say
             ,
             
               Eucharistiaconficitur
               &
               conditur
               sacris
               precibus
            
             .
          
           
             I
             say
             not
             ,
             that
             these
             words
             ,
             
               This
               is
               my
               body
            
             ,
             have
             no
             use
             at
             all
             ,
             in
             
               
                 Sect.
              
               VI
            
             making
             the
             Bread
             to
             be
             a
             Sacrament
             .
             But
             that
             which
             giveth
             us
             dislike
             ,
             is
             ,
          
           
             1.
             
             That
             the
             B.
             maketh
             not
             the
             Word
             and
             Prayer
             togither
             ,
             but
             the
             Word
             alone
             ;
             to
             sanctify
             the
             Bread
             and
             Wine
             .
             ●…ow
             if
             i
             both
             the
             Word
             and
             Prayer
             be
             necessary
             ,
             to
             sanctify
             the
             creatures
             for
             the
             food
             of
             our
             bodies
             ,
             much
             more
             are
             they
             necessar
             to
             sanctify
             them
             for
             the
             food
             of
             our
             soules
             .
             k
             
               Neque
               enim
               solis
               domini
               verbis
               consecratio
               fit
               ,
               sed
               etiam
               precibus
               .
            
             The
             Fathers
             (
             saith
             l
             Trelcatius
             )
             had
             not
             onely
             respect
             to
             those
             five
             words
             .
             
               For
               this
               is
               my
               body
               ,
               dum
               Eucharistiam
               fieri
               dixerunt
               ,
               mistica
               prece
               ,
               invocatione
               nominis
               divini
               ,
               solemni
               benedictione
               ,
               gratiarum
               actione
               .
            
             2.
             
             That
             he
             makes
             not
             the
             whole
             word
             of
             the
             Institution
             ,
             to
             sanctify
             the
             Bread
             ,
             but
             onely
             that
             one
             sentence
             ,
             
               This
               is
               my
               body
            
             .
             Whereas
             Christs
             will
             is
             declared
             ,
             and
             consequently
             the
             Elements
             sanctisyed
             ,
             m
             by
             the
             whole
             word
             of
             the
             institution
             :
             
               Iesus
               tooke
               the
               Bread
               ,
               and
               when
               he
               had
               given
               thankes
               ,
               he
               brake
               it
               ,
               and
               said
               ,
               Take
               eate
               ,
               this
               is
               my
               body
               which
               is
               broken
               for
               you
               ,
               this
               doe
               in
               remembrance
               of
               me
               ,
               &c.
               
            
          
           
             3.
             
             That
             he
             aknowledgeth
             not
             the
             Bread
             ,
             though
             sanctified
             by
             Prayer
             ,
             to
             be
             the
             Sacrament
             ,
             except
             that
             very
             word
             be
             pronounced
             ,
             
             
               This
               is
               my
               body
            
             .
             Now
             when
             a
             Minister
             hath
             from
             Christs
             will
             &
             institution
             declared
             ,
             that
             he
             hath
             appointed
             Bread
             &
             Wine
             ,
             to
             be
             the
             Elements
             of
             his
             body
             and
             blood
             :
             when
             he
             hath
             also
             declared
             the
             essentiall
             rites
             of
             this
             Sacrament
             .
          
           
             And
             lastly
             ,
             when
             by
             the
             Prayer
             of
             consecration
             he
             hath
             sanctifyed
             the
             Bread
             and
             Wine
             which
             are
             present
             :
             put
             the
             case
             ,
             that
             all
             this
             while
             ,
             those
             prescript
             sentences
             ,
             
               This
               is
               my
               body
               ,
               This
               Cup
               is
               the
               New
               Testament
               in
               my
               blood
               ,
            
             have
             not
             beene
             pronounced
             ;
             yet
             what
             hindereth
             the
             Bread
             and
             Wine
             ,
             from
             beeing
             the
             Sacramentall
             Elements
             of
             the
             Lords
             body
             and
             blood
             ?
             It
             is
             sounder
             Divinity
             to
             say
             ,
             n
             that
             the
             consecration
             of
             a
             Sacrament
             ,
             doth
             not
             depend
             
               ex
               certa
               aliqua
               formula
               verborum
            
             .
             For
             it
             is
             evident
             ,
             that
             in
             Baptisme
             there
             is
             not
             a
             certaine
             forme
             of
             words
             prescribed
             ,
             as
             o
             Bellarmine
             also
             proveth
             :
             because
             Christ
             saith
             not
             :
             
               Say
               ,
               I
               baptise
               thee
               in
               the
               name
               ,
               &c.
               
            
             But
             onely
             he
             saith
             ,
             
               Baptizing
               them
               in
               the
               name
               ,
               &c.
               
            
             So
             that
             he
             prescribeth
             not
             what
             should
             be
             said
             ,
             but
             what
             should
             be
             done
             .
             p
             Aquinas
             likewise
             holdeth
             ,
             that
             the
             consecration
             of
             a
             Sacrament
             is
             not
             absolutely
             tied
             to
             a
             certaine
             forme
             of
             words
             .
             And
             so
             saith
             q
             
               Conradus
               Vorstius
            
             ,
             speaking
             of
             the
             Eucharist
             .
             Wherefore
             r
             Vossius
             doth
             rightly
             condemne
             the
             Papists
             ,
             
               quod
               consecrationem
               non
               aliis
               verbis
               fieri
               putant
               ,
               quam
               istis
               ,
               hoc
               est
               corpus
               meum
               ,
               &
               hic
               est
               sanguis
               meus
               .
            
          
        
         
           
             CHAP.
             VIII
             .
          
           
             
               That
               the
               Ceremonies
               are
               not
               things
               indifferent
               to
               the
               Church
               of
               Scotland
               :
               because
               she
               did
               abjure
               and
               repudiat
               them
               ,
               by
               a
               most
               solemne
               and
               generall
               Oath
               .
            
          
           
             HAving
             spoken
             of
             the
             nature
             of
             things
             indifferent
             ,
             and
             shewed
             which
             things
             bee
             such
             ;
             also
             of
             the
             rule
             whereby
             to
             trie
             the
             
               
                 Sect.
              
               I
            
             indifferency
             of
             things
             :
             which
             rule
             we
             have
             applied
             to
             certaine
             particular
             cases
             .
             It
             remaineth
             to
             say
             somewhat
             of
             the
             maine
             and
             generall
             purpose
             ,
             which
             is
             principally
             questioned
             in
             this
             last
             part
             of
             our
             Dispute
             ,
             namely
             ,
             whether
             Crosse
             ,
             Kneeling
             ,
             Holy-dayes
             ,
             Bishopping
             ,
             and
             the
             other
             controverted
             Ceremonies
             ,
             wherewith
             our
             Church
             is
             pressed
             this
             day
             ,
             be
             such
             things
             as
             we
             may
             use
             freely
             and
             indifferently
             ?
             The
             negative
             (
             which
             we
             hold
             )
             is
             strongly
             confirmed
             by
             those
             Arguments
             ,
             which
             in
             the
             third
             part
             of
             this
             our
             Dispute
             wee
             have
             put
             in
             order
             ,
             against
             the
             lawfulnesse
             of
             those
             Ceremonies
             .
             Notwithstanding
             ,
             we
             have
             thought
             fit
             ,
             to
             adde
             somewhat
             more
             ,
             in
             this
             place
             .
             And
             first
             we
             say
             ,
             whatsoever
             bee
             the
             condition
             of
             the
             Ceremonies
             in
             their
             owne
             nature
             ,
             they
             can
             not
             bee
             indifferently
             
             embraced
             and
             used
             by
             the
             Church
             of
             Scotland
             ,
             which
             hath
             not
             onely
             once
             cast
             them
             forth
             ,
             but
             also
             given
             her
             great
             Oath
             solemnely
             to
             the
             God
             of
             heaven
             ;
             both
             witnessing
             her
             detestation
             of
             the
             Roman
             Antichrist
             
               his
               five
               bastard
               Sacraments
               ,
               with
               all
               his
               Rites
               ,
               Ceremonies
               ,
               and
               false
               doctrine
               ,
               added
               to
               the
               ministration
               of
               the
               true
               Sacraments
               ,
               without
               the
               Word
               of
               God
               :
               all
               his
               vaine
               allegories
               ,
               Rites
               ,
               Signes
               ,
               and
               Traditions
               ,
               brought
               in
               the
               Kirke
               without
               or
               against
               the
               Word
               of
               God.
            
             And
             likewise
             ,
             
               Promising
               and
               swearing
               to
               continue
            
             ,
             as
             well
             
               in
               the
               Discipline
               and
               use
               of
               the
               Holy
               Sacraments
               ,
            
             as
             
               in
               the
               Doctrine
            
             of
             this
             Reformed
             Church
             of
             Scotland
             ,
             which
             then
             first
             she
             embraced
             and
             used
             ,
             after
             she
             was
             truly
             reformed
             from
             Popery
             and
             Popish
             abuses
             .
             And
             this
             which
             I
             say
             ,
             may
             be
             seene
             in
             the
             generall
             Confession
             of
             Faith
             ,
             sworne
             and
             subscribed
             by
             his
             Majesties
             Father
             of
             everlasting
             memory
             ,
             anno
             1580
             ,
             and
             by
             the
             severall
             Parochines
             in
             the
             Land
             ,
             at
             his
             Majesties
             strait
             command
             :
             which
             also
             ,
             was
             renued
             and
             sworne
             againe
             anno
             1596.
             by
             the
             generall
             Assembly
             ,
             by
             provinciall
             Assemblies
             ,
             by
             Presbiteries
             ,
             and
             particular
             Parish
             Churches
             .
          
           
             No
             Reformed
             Church
             in
             Europe
             ,
             is
             so
             strictly
             tied
             by
             the
             bond
             of
             
               
                 Sect.
              
               II
            
             an
             Oath
             and
             Subscription
             ,
             to
             hold
             fast
             her
             first
             Discipline
             and
             use
             of
             the
             Sacraments
             ,
             and
             to
             hold
             out
             Popish
             Rites
             ,
             as
             is
             the
             Church
             of
             Scotland
             .
             And
             who
             knoweth
             not
             that
             an
             Oath
             doth
             alwayes
             oblige
             and
             bind
             ,
             s
             
               quando
               est
               factum
               de
               rebus
               certis
               &
               possibilibus
               ,
               vere
               de
               sine
               dolo
               praemeditate
               ,
               ac
               cum
               judicio
               ,
               juste
               ,
               ad
               gloriam
               Dei
               ,
               &
               bonum
               proximi
               ?
            
             What
             one
             of
             all
             those
             conditions
             ,
             was
             here
             wanting
             ?
             Can
             we
             then
             say
             any
             lesse
             ,
             then
             a
             t
             Pope
             said
             before
             us
             ,
             
               Non
               est
               tutum
               quemlibet
               contra
               juramentum
               suum
               venire
               ,
               nisi
               tale
               sit
               ,
               quod
               servatum
               vergat
               in
               interitum
               salutis
               aeternae
               ?
            
             O
             damnable
             impietie
             !
             which
             maketh
             so
             small
             account
             of
             the
             violation
             of
             the
             foresaid
             Oath
             ,
             which
             hath
             as
             great
             power
             to
             bind
             us
             ,
             as
             u
             that
             Oath
             of
             the
             Princes
             of
             Israel
             ,
             made
             to
             the
             Gibeonites
             ,
             had
             to
             bind
             their
             posterity
             ,
             2
             Sam.
             21.
             1.
             2.
             
             For
             it
             was
             made
             by
             the
             whole
             incorporation
             of
             this
             Land
             ,
             and
             hath
             no
             tearme
             at
             which
             it
             may
             cease
             to
             bind
             .
             Nay
             ,
             (
             in
             some
             respects
             )
             it
             bindeth
             more
             straitly
             ,
             then
             that
             Oath
             of
             the
             Princes
             of
             Israell
             .
             For
             ,
             1.
             
             That
             was
             made
             by
             the
             Princes
             onely
             :
             this
             ,
             by
             Prince
             ,
             Pastors
             ,
             and
             People
             .
             2.
             
             That
             was
             made
             rashly
             :
             (
             for
             the
             text
             sheweth
             ,
             that
             they
             asked
             not
             councell
             from
             the
             mouth
             of
             the
             Lord
             :
             )
             this
             ,
             with
             most
             religious
             &
             due
             deliberation
             .
             3.
             
             That
             was
             made
             to
             men
             :
             this
             ,
             to
             the
             great
             God.
             4.
             
             That
             sworne
             but
             once
             :
             this
             ,
             once
             and
             again
             .
          
           
             Some
             of
             our
             Opposites
             goe
             about
             to
             derogate
             somewhat
             from
             
               
                 Sect.
              
               III
            
             the
             binding
             power
             of
             that
             Oath
             of
             the
             Princes
             of
             Israell
             :
             they
             are
             so
             nettled
             therewith
             ,
             that
             they
             fitch
             hither
             and
             thither
             .
             x
             D.
             Forbesse
             speaketh
             to
             the
             purpose
             thus
             :
             
               Iuramentum
               Gibeonitis
               praestitum
               contra
               ipsius
               
               Dei
               mandatum
               ,
               &
               inconsulto
               Deo
               ,
               non
               potuissent
               Iosuae
               &
               Israelitae
               opere
               persicere
               ,
               nisi
               Deus
               extraordinarie
               de
               suo
               mandato
               dispensasset
               ,
               compassione
               paenitentis
               illius
               populi
               Gibeonitici
               ,
               &
               prop
               ●…r
               honorem
               sui
               nominis
               ,
               ut
               neque
               faedifragorum
               fautor
               ,
               neque
               supplicium
               poenitentium
               aspernator
               esse
               videretur
               .
            
          
           
             Ans
             1.
             
             If
             the
             Oath
             was
             against
             the
             Commandement
             of
             God
             ,
             what
             dishonour
             had
             come
             to
             the
             name
             of
             God
             ,
             though
             he
             had
             not
             patronized
             the
             swearers
             of
             it
             ,
             but
             hindered
             them
             from
             fulfilling
             their
             Oath
             ?
             If
             a
             Christian
             sweare
             to
             kill
             a
             Pagan
             ,
             and
             hereafter
             repent
             of
             his
             Oath
             ,
             and
             not
             performe
             it
             ;
             can
             there
             any
             dishonour
             redound
             thereby
             to
             the
             name
             of
             Christ
             ?
             The
             D.
             forsooth
             must
             say
             so
             .
          
           
             2.
             
             Where
             hath
             he
             read
             of
             the
             Repentance
             of
             the
             Gibeonites
             ,
             which
             God
             would
             not
             despise
             ?
          
           
             3.
             
             If
             an
             Oath
             made
             against
             the
             Commandement
             of
             God
             ,
             (
             the
             breach
             of
             the
             commandement
             beeing
             despenced
             with
             ,
             )
             bindeth
             so
             strictly
             and
             inviolably
             ,
             as
             that
             Oath
             of
             the
             Princes
             of
             Israell
             did
             :
             how
             much
             more
             ought
             we
             to
             thinke
             our selves
             strictly
             and
             inviolably
             bound
             ,
             by
             the
             solemne
             Oath
             of
             the
             Church
             of
             Scotland
             ,
             which
             was
             not
             repugnant
             ,
             but
             most
             consonant
             to
             the
             Word
             of
             God
             ,
             even
             our
             Adversaries
             themselves
             being
             judges
             ?
             for
             thus
             speaketh
             y
             one
             of
             them
             .
             
               Quod
               autem
               jurarunt
               nostrates
               ,
               non
               erat
               illicitum
               ,
               sed
               a
               nobic
               omnibus
               jure
               praestari
               potest
               ac
               debet
               .
            
             So
             that
             the
             D.
             hath
             gained
             nothing
             ,
             but
             loosed
             much
             ,
             by
             that
             which
             he
             saith
             of
             the
             Isralites
             Oath
             .
             He
             hath
             even
             fanged
             himselfe
             faster
             in
             the
             snare
             which
             he
             though
             to
             escape
             .
          
           
             O!
             but
             saith
             the
             D.
             that
             which
             they
             did
             either
             in
             swearing
             ,
             or
             in
             performing
             their
             Oath
             ,
             against
             the
             expresse
             Commandement
             of
             God
             ,
             we
             may
             not
             draw
             into
             an
             ordinary
             example
             .
          
           
             Ans.
             It
             was
             against
             the
             Commandement
             of
             God
             ;
             no
             man
             will
             say
             ,
             that
             we
             should
             follow
             either
             their
             swearing
             or
             their
             performing
             of
             their
             Oath
             .
             Yet
             in
             the
             meane
             time
             the
             D.
             is
             pressed
             with
             this
             Argument
             :
             that
             if
             their
             unlawfull
             Oath
             (
             in
             the
             case
             of
             Gods
             dispensation
             )
             did
             bind
             their
             posterity
             ,
             much
             more
             doth
             that
             Oath
             of
             the
             Church
             of
             Scotland
             (
             which
             the
             D.
             hath
             aknowledged
             lawfull
             and
             commendable
             ,
             )
             bind
             us
             this
             day
             .
          
           
             But
             ,
             4.
             
             Albeit
             the
             D.
             hath
             hereby
             given
             us
             scope
             and
             advantage
             
               
                 Sect.
              
               IV
            
             enough
             against
             himselfe
             .
             Neverthelesse
             for
             the
             trueths
             sake
             ,
             I
             adde
             ,
             that
             it
             can
             not
             be
             shewed
             how
             that
             Oath
             of
             the
             Princes
             of
             Israell
             was
             against
             the
             expresse
             Commandement
             of
             God
             :
             but
             it
             rather
             appeareth
             that
             it
             was
             agreeable
             to
             the
             same
             .
             For
             as
             z
             Tremellius
             hath
             it
             noted
             ,
             that
             Commandement
             Deut
             20.
             
             Whereby
             the
             Israelites
             were
             commanded
             ,
             to
             save
             alive
             nothing
             in
             the
             Cities
             of
             the
             Canaanites
             ,
             was
             to
             be
             onely
             understood
             of
             such
             Cities
             among
             them
             ,
             as
             should
             make
             warre
             with
             them
             ,
             and
             bee
             besieged
             by
             them
             .
             But
             the
             Gibeonites
             were
             
             not
             of
             this
             sort
             ,
             for
             they
             sought
             their
             lives
             ,
             before
             the
             Israelites
             came
             to
             them
             :
             and
             by
             the
             same
             meanes
             ,
             a
             Rahab
             and
             her
             Fathers
             house
             got
             their
             life
             ,
             because
             they
             sought
             it
             .
             b
             Calvine
             also
             observeth
             ,
             
               Iussos
               fuisse
               Israelitas
               pacem
               omnibus
               offerre
               .
            
             And
             Iunius
             upon
             Deut.
             20.
             distinguisheth
             well
             two
             Laws
             of
             warre
             given
             to
             Israel
             .
          
           
             The
             first
             is
             concerning
             offering
             peace
             to
             all
             :
             which
             law
             is
             generall
             and
             common
             ,
             as
             well
             to
             the
             Canaanites
             ,
             as
             to
             forraine
             Nations
             .
             
               When
               thou
               comest
               night
               unto
               a
               City
               to
               fight
               against
               it
               ,
               then
               proclaime
               peace
               unto
               it
               .
               And
               it
               shall
               be
               ,
               if
               it
               make
               thee
               answer
               of
               peace
               ,
               then
               it
               shall
               be
               that
               all
               the
               people
               that
               is
               found
               therein
               shall
               be
               tributaries
               unto
               thee
               ,
               and
               they
               shall
               serve
               thee
               .
            
             Which
             Commandement
             was
             afterward
             observed
             by
             Israel
             ,
             of
             whom
             we
             read
             .
             c
             
               That
               when
               Israel
               was
               strong
               ,
               they
               put
               the
               Canaanites
               to
               tribute
               ,
               and
               did
               not
               utterly
               drive
               them
               out
               .
            
             By
             d
             Solomon
             also
             ,
             who
             did
             not
             cut
             off
             the
             people
             that
             were
             left
             of
             the
             Hittites
             ,
             and
             the
             Amorites
             ,
             but
             onely
             made
             them
             to
             pay
             tribute
             .
             That
             which
             I
             say
             ,
             is
             further
             confirmed
             by
             e
             another
             place
             ,
             where
             it
             is
             said
             ,
             
               There
               was
               not
               a
               City
               that
               made
               peace
               with
               the
               children
               of
               Israel
               ,
               save
               the
               Hivites
               the
               inhabitants
               of
               Gibeon
               :
               all
               other
               they
               tooke
               in
               Battell
               .
               For
               it
               was
               of
               the
               Lord
               to
               harden
               their
               hearts
               ,
               that
               they
               should
               come
               against
               Israell
               in
               battell
               ,
               that
               he
               might
               destroy
               them
               utterly
               ,
               and
               that
               they
               might
               have
               no
               favour
               :
               but
               that
               he
               might
               destroy
               them
               ,
               as
               the
               Lord
               commanded
               Moses
               .
            
             From
             which
             words
             it
             appeareth
             ,
             that
             if
             the
             Canaanites
             had
             made
             peace
             with
             the
             children
             of
             Israel
             ,
             they
             were
             to
             shew
             them
             favour
             ;
             and
             that
             they
             were
             bound
             by
             the
             Commandement
             of
             the
             Lord
             to
             destroy
             them
             ,
             then
             onely
             and
             in
             that
             case
             ,
             if
             they
             would
             not
             accept
             peace
             ,
             but
             make
             warre
             ;
             whence
             it
             commeth
             ,
             that
             the
             cause
             of
             the
             destruction
             of
             the
             Canaanites
             ,
             is
             imputed
             to
             their
             owne
             hardnesse
             and
             contumacy
             in
             not
             accepting
             of
             peace
             ;
             and
             not
             to
             any
             Commandement
             which
             God
             had
             given
             to
             Israel
             ,
             for
             destroying
             them
             .
             In
             a
             word
             ,
             it
             was
             
               voluntas
               signi
            
             ,
             which
             in
             f
             one
             place
             shewed
             the
             Israelites
             ,
             what
             was
             their
             duty
             ,
             namely
             to
             offer
             peace
             to
             all
             ,
             even
             to
             the
             Canaanites
             ,
             and
             not
             to
             cut
             them
             off
             ,
             if
             they
             should
             accept
             the
             peace
             .
             But
             it
             was
             ,
             
               voluntas
               beneplaciti
            
             ,
             which
             (
             as
             we
             read
             in
             g
             another
             place
             )
             decreed
             to
             deliver
             the
             Canaanites
             ,
             before
             the
             Israelites
             ,
             that
             is
             ,
             to
             harden
             their
             hearts
             to
             come
             against
             them
             in
             B●…ttell
             ,
             and
             so
             to
             overrule
             the
             matter
             by
             a
             secret
             and
             inscrutable
             providence
             ,
             that
             the
             Israelites
             might
             lawfully
             and
             should
             certainly
             destroy
             them
             ,
             and
             shew
             them
             no
             mercy
             .
             Even
             as
             that
             same
             God
             ,
             who
             by
             one
             word
             shewed
             unto
             Abraham
             ,
             what
             was
             his
             duty
             h
             bidding
             him
             offer
             up
             his
             sonne
             Isaack
             ,
             by
             another
             Word
             signified
             unto
             him
             ,
             what
             he
             had
             decreed
             to
             be
             done
             ,
             i
             forbidding
             him
             to
             lay
             his
             hand
             upon
             the
             Lad
             ,
             or
             to
             doe
             any
             thing
             unto
             him
             .
             But
             this
             (
             I
             know
             ,
             )
             will
             be
             very
             unsavory
             language
             ,
             to
             many
             Arminianized
             Conformitans
             .
          
           
             The
             other
             law
             of
             warre
             which
             Iunius
             upon
             Deut.
             20.
             observeth
             ,
             
             prescribed
             to
             the
             Israelites
             ,
             how
             they
             should
             deale
             with
             them
             who
             refused
             their
             peace
             .
             And
             here
             onely
             was
             the
             difference
             made
             betwixt
             the
             Cities
             which
             were
             very
             farre
             off
             ,
             and
             the
             Cities
             of
             the
             
               Canaanites
               ,
               Deut.
            
             20.
             15.
             16.
             
             But
             the
             first
             law
             was
             common
             ;
             as
             hath
             been
             proven
             .
          
           
             
               Ioseph
               Hall
            
             seemeth
             to
             deny
             ,
             that
             the
             Oath
             of
             the
             Princes
             of
             Israel
             ,
             had
             any
             power
             to
             bind
             ,
             but
             upon
             another
             ground
             then
             D
             Forbesse
             tooke
             to
             himself
             .
             
               It
               would
               seeme
               very
               questionable
            
             ,
             saith
             k
             
               Hall
               ,
               Whether
               Iosua
               needed
               to
               hold
               himself
               bound
               to
               this
               Oath
               :
               for
               fraudulent
               conventions
               obliege
               not
               :
               and
               Israel
               had
               put
               in
               a
               direct
               caveat
               of
               their
               vicinity
               .
            
          
           
             Ans.
             I
             marvell
             how
             it
             could
             enter
             in
             his
             mind
             to
             thinke
             this
             matter
             questionable
             ,
             since
             the
             violation
             of
             that
             Oath
             l
             was
             afterwards
             punished
             with
             three
             yeares
             famine
             .
             Yet
             let
             us
             hearken
             to
             his
             reasons
             .
             One
             of
             them
             is
             forged
             :
             for
             the
             Princes
             of
             Israel
             who
             sware
             unto
             them
             ,
             put
             in
             no
             caveat
             at
             all
             .
             m
             The
             Text
             saith
             only
             in
             the
             generall
             ,
             that
             they
             sware
             unto
             them
             .
             As
             touching
             his
             other
             reason
             ,
             it
             is
             answered
             by
             n
             
               Calvine
               .
               Iurisjurandi
               religio
            
             saith
             he
             ,
             
               cousque
               sancta
               apud
               nos
               esse
               debet
               ,
               ne
               erroris
               praetextu
               a
               pactis
               discedamus
               ,
               etiam
               in
               quibus
               fuimus
               decepti
               .
            
             Which
             that
             it
             may
             be
             made
             more
             plaine
             unto
             us
             ,
             let
             us
             with
             the
             Casuists
             distinguish
             o
             a
             twofold
             error
             in
             swearing
             .
             For
             if
             the
             error
             be
             about
             the
             very
             substance
             of
             the
             thing
             ,
             (
             as
             when
             a
             man
             contracts
             mariage
             with
             one
             particular
             person
             ,
             taking
             her
             to
             be
             another
             person
             ,
             )
             the
             oath
             bindeth
             not
             .
             But
             if
             the
             error
             be
             only
             about
             some
             extrinsecall
             or
             accidentall
             circumstance
             ,
             (
             such
             as
             was
             the
             error
             of
             the
             Israelites
             ,
             taking
             the
             Gibeonites
             to
             dwell
             a
             farre
             off
             ,
             when
             they
             dweit
             a
             hand
             ,
             )
             the
             Oath
             ceaseth
             not
             to
             bind
             .
          
           
             This
             much
             beeing
             said
             for
             the
             binding
             power
             of
             that
             Oath
             of
             the
             Church
             of
             Scotland
             :
             let
             us
             now
             consider
             what
             shifts
             our
             Opposits
             use
             
               
                 Sect.
              
               VI
            
             to
             elude
             our
             Argument
             ,
             which
             we
             drawe
             from
             the
             same
             ;
             where
             first
             ,
             there
             occureth
             to
             us
             one
             ground
             which
             the
             Bishop
             of
             Edinbrug
             doth
             every
             where
             beat
             upon
             ,
             in
             the
             trace
             of
             this
             Argument
             :
             taken
             out
             of
             the
             21.
             
             Article
             of
             the
             Confession
             of
             Faith
             ,
             wherein
             we
             find
             these
             words
             .
             
               Not
               that
               we
               thinke
               that
               any
               Policie
               and
               an
               order
               in
               Ceremonies
               ,
               can
               be
               appointed
               for
               all
               ages
               ,
               times
               ,
               and
               places
               :
               for
               as
               Ceremonies
               ,
               such
               as
               men
               have
               devised
               ,
               are
               but
               temporall
               ,
               so
               may
               and
               ought
               they
               to
               be
               changed
               ,
               when
               they
               rather
               foster
               superstition
               ,
               then
               that
               they
               edify
               the
               Kirke
               using
               the
               same
               .
            
             Whereu●…on
             the
             B.
             concludeth
             ,
             p
             that
             none
             who
             sware
             the
             foresaid
             Article
             ,
             could
             without
             breach
             of
             this
             Oath
             ,
             sweare
             that
             the
             Ceremony
             of
             sitting
             at
             the
             receiving
             of
             the
             Sacrament
             ,
             could
             be
             appointed
             for
             all
             ages
             ,
             times
             ,
             and
             places
             .
          
           
             Ans.
             None
             of
             us
             denieth
             that
             Article
             ,
             we
             all
             stand
             to
             it
             .
             For
             that
             which
             it
             pronounceth
             of
             Ceremonies
             ,
             must
             be
             understoode
             of
             alterable
             
             circumstances
             ,
             unto
             which
             the
             name
             of
             Ceremonies
             is
             but
             generally
             and
             improperly
             applied
             ,
             as
             we
             have
             shewed
             q
             elsewhere
             .
             Neither
             can
             we
             ,
             for
             professing
             our selves
             bound
             by
             an
             oath
             ,
             ever
             to
             retaine
             sitting
             at
             the
             receiving
             of
             the
             Sacrament
             ,
             in
             this
             Nationall
             Church
             of
             Scotland
             ,
             be
             therefore
             thought
             to
             transgresse
             the
             said
             Article
             .
          
           
             For
             ,
             1.
             
             The
             Article
             speaketh
             of
             Ceremonies
             devised
             by
             men
             ,
             whereof
             sitting
             at
             the
             Sacrament
             is
             none
             ,
             being
             warranted
             (
             as
             hath
             beene
             shewed
             )
             by
             Christs
             owne
             example
             ,
             and
             not
             by
             mans
             device
             .
          
           
             2.
             
             The
             Article
             speaketh
             of
             such
             Ceremonies
             ,
             as
             rather
             foster
             superstition
             ,
             then
             edify
             the
             Church
             using
             the
             same
             :
             whereas
             it
             is
             well
             knowen
             ,
             that
             sitting
             at
             the
             Communion
             did
             never
             yet
             foster
             superstition
             in
             this
             Church
             .
             So
             that
             the
             B.
             did
             very
             unadvisedly
             reckon
             sitting
             at
             the
             Communion
             among
             those
             Ceremonies
             whereof
             the
             Article
             speaketh
             .
          
           
             But
             the
             B.
             hath
             a
             further
             aime
             ,
             and
             attempteth
             no
             lesse
             then
             both
             to
             put
             the
             blot
             of
             perjurie
             off
             himself
             and
             his
             fellowes
             ,
             and
             likewise
             
               
                 Sect.
              
               VII
            
             to
             rub
             it
             upon
             us
             ,
             
               (
               s
            
             )
             telling
             us
             ,
             
               That
               no
               man
               did
               by
               the
               Oath
               oblige
            
             
             
               himself
               to
               obey
               and
               defend
               that
               part
               of
               Discipline
               ,
               which
               concerneth
               these
               alterable
               things
               ,
               all
               the
               dayes
               of
               his
               life
               ;
               but
               only
               ,
               that
               Discipline
               which
               is
               unchangeable
               and
               commanded
               in
               the
               Word
               .
               Yea
            
             (
             saith
             he
             ,
             )
             
               we
               further
               affirme
               ,
               that
               every
               man
               who
               sware
               to
               the
               Discipline
               of
               the
               Church
               in
               generall
               ,
               by
               vertue
               of
               that
               Oath
               standeth
               obliged
               ,
               not
               only
               to
               obey
               and
               defend
               the
               constitutions
               of
               the
               Church
               ,
               that
               were
               in
               force
               at
               the
               time
               of
               making
               his
               Oath
               ;
               but
               also
               to
               obey
               and
               defend
               whatsoever
               the
               Church
               thereafter
               hath
               ordained
               ,
               or
               shall
               ordaine
               ,
               &c.
               
               Whether
               thereby
               the
               former
               constitutions
               be
               established
               or
               altered
               ,
               &c.
               
            
             The
             same
             answere
             doth
             s
             
               D.
               Forbesse
            
             also
             returne
             us
             .
          
           
             Ans.
             1.
             
             Here
             is
             a
             manifest
             contradiction
             ,
             for
             the
             B.
             saith
             that
             every
             man
             did
             by
             this
             Oath
             oblige
             himself
             ,
             only
             to
             obey
             and
             defend
             that
             Discipline
             which
             is
             unchangeable
             &
             commanded
             in
             the
             Word
             .
             And
             yet
             againe
             he
             seemeth
             to
             import
             ,
             (
             that
             which
             t
             
               D
               Forbesse
            
             plainely
             avoucheth
             ,
             )
             that
             every
             man
             obliged
             himself
             by
             the
             same
             Oath
             ,
             to
             obey
             and
             defend
             ,
             all
             that
             the
             Church
             should
             afterwards
             ordaine
             ,
             though
             thereby
             the
             former
             constitutions
             be
             altered
             .
             The
             B.
             therefore
             doth
             apparently
             contradict
             himself
             ,
             or
             at
             the
             best
             ,
             hee
             contradicteth
             his
             fellow-pleader
             for
             the
             Ceremonies
             .
          
           
             2.
             
             That
             auncient
             Discipline
             and
             policy
             of
             this
             Church
             ,
             which
             is
             contrary
             to
             the
             Articles
             of
             Perth
             ,
             and
             whereunto
             we
             a●…e
             bound
             by
             the
             Oath
             ,
             was
             well
             grounded
             upon
             Gods
             Word
             ,
             and
             therefore
             should
             not
             have
             beene
             ranked
             among
             other
             alterable
             things
             .
          
           
           
             3.
             
             Whereas
             the
             B.
             is
             of
             opinion
             ,
             that
             a
             man
             may
             by
             his
             Oath
             tie
             himself
             to
             things
             which
             a
             Church
             shall
             afterward
             ordaine
             :
             he
             may
             consider
             ,
             that
             such
             an
             oath
             were
             unlawfull
             ,
             because
             not
             sworne
             
               in
               judgement
               ,
               Ier.
            
             4.
             2.
             
             Now
             this
             judgement
             which
             is
             required
             ,
             as
             one
             of
             the
             inseparable
             companions
             of
             a
             lawfull
             Oath
             ,
             is
             not
             
               Executio
               justitiae
            
             ,
             but
             
               Iudicium
               discretionis
            
             ,
             as
             u
             Thomas
             teacheth
             ,
             whom
             Bullinger
             and
             Zanchius
             x
             doe
             herein
             follow
             .
             But
             there
             is
             no
             judgement
             of
             discretion
             ,
             in
             his
             oath
             who
             sweares
             to
             that
             he
             knowes
             not
             what
             ,
             even
             to
             that
             which
             may
             fall
             out
             as
             readily
             wrong
             as
             right
             .
          
           
             4.
             
             Whereas
             the
             B.
             and
             the
             D.
             alledge
             ,
             that
             every
             man
             who
             sware
             to
             the
             Discipline
             of
             this
             Church
             ,
             standeth
             obliged
             to
             obey
             all
             that
             the
             Church
             ordained
             afterward
             ,
             they
             greatly
             deceive
             themselves
             :
          
           
             For
             ,
             1.
             
             The
             Discipline
             spoken
             of
             in
             the
             promissorie
             part
             of
             the
             Oath
             ,
             must
             be
             the
             same
             which
             was
             spoken
             of
             in
             the
             assertorie
             part
             .
             Now
             that
             which
             is
             mentioned
             in
             the
             assertorie
             part
             ,
             can
             not
             be
             imagined
             to
             be
             any
             other
             ,
             but
             that
             which
             was
             then
             presently
             used
             in
             this
             Church
             ,
             at
             the
             time
             of
             giving
             the
             Oath
             .
             For
             y
             an
             assertorie
             Oath
             is
             either
             of
             that
             which
             is
             past
             ,
             or
             of
             that
             which
             is
             present
             .
             And
             the
             assertorie
             part
             of
             the
             Oath
             whereof
             we
             speake
             ,
             was
             not
             of
             any
             Discipline
             past
             and
             away
             :
             Ergo.
             of
             that
             which
             was
             present
             .
             Moreover
             ,
             z
             Thomas
             doth
             rightly
             put
             this
             difference
             betwixt
             an
             assertorie
             and
             a
             promissorie
             Oath
             ;
             that
             the
             matter
             of
             a
             promissorie
             Oath
             is
             a
             thing
             to
             come
             ,
             which
             is
             alterable
             ,
             as
             concerning
             the
             event
             .
             
               Materia
               autem
               juramenti
               assertorii
               quod
               est
               de
               praeterito
               vel
               praesenti
               ,
               in
               quandam
               necessitatem
               jam
               transiit
               ,
               &
               immutabilis
               facta
               est
               .
            
             Since
             then
             the
             Discip●…ine
             spoken
             of
             in
             the
             asseriorie
             part
             ,
             was
             no
             other
             then
             that
             which
             was
             used
             in
             this
             Church
             ,
             when
             the
             Oath
             was
             sworne
             :
             and
             since
             the
             promissorie
             part
             is
             illative
             upon
             and
             relative
             unto
             the
             matter
             of
             the
             assertorie
             part
             :
             Therefore
             we
             conclude
             ,
             the
             Discipline
             spoken
             of
             in
             the
             promissory
             part
             ,
             could
             be
             no
             other
             ,
             then
             that
             which
             was
             then
             presently
             used
             in
             this
             Church
             ,
             at
             the
             swearing
             of
             the
             Oath
             .
          
           
             2.
             
             Since
             the
             doctrine
             mentioned
             in
             that
             Oath
             ,
             is
             said
             to
             have
             beene
             professed
             openly
             by
             the
             Kings
             majesty
             ,
             and
             the
             whole
             body
             of
             this
             Realme
             ,
             before
             the
             swearing
             of
             the
             same
             :
             why
             should
             we
             not
             likewise
             understand
             the
             Discipline
             mentioned
             in
             the
             Oath
             ,
             to
             be
             that
             vvhich
             vvas
             practised
             in
             this
             Realme
             ,
             before
             the
             svvearing
             of
             the
             same
             ?
          
           
             3.
             
             This
             is
             further
             proved
             by
             the
             vvord
             Continuing
             .
             We
             are
             svvorne
             to
             continue
             in
             the
             obedience
             of
             the
             Doctrine
             and
             Discipline
             of
             this
             Church
             :
             but
             hovv
             can
             men
             be
             said
             to
             continue
             in
             the
             obedience
             of
             any
             other
             Discipline
             ,
             then
             that
             vvhich
             they
             have
             already
             begunne
             to
             obey
             ?
             This
             the
             B.
             seemes
             to
             have
             perceived
             ,
             for
             he
             speakes
             only
             of
             defending
             and
             obeying
             ,
             but
             not
             of
             continuing
             to
             obey
             ,
             vvhich
             
             is
             the
             vvord
             of
             the
             Oath
             :
             and
             vvhich
             proveth
             the
             Discipline
             there
             spoken
             of
             ,
             and
             svvorne
             to
             ,
             to
             be
             no
             other
             then
             that
             vvhich
             vvas
             practised
             in
             this
             Church
             ,
             vvhen
             the
             Oath
             vvas
             svvorne
             .
             4.
             
             Whiles
             vve
             hold
             ,
             that
             he
             vvho
             svveareth
             to
             the
             present
             Discipline
             of
             a
             Church
             ,
             is
             no●…
             by
             vertue
             of
             this
             Oath
             ,
             obliged
             to
             obey
             all
             vvhich
             that
             Church
             shall
             ordaine
             aftervvard
             ;
             both
             the
             Schoole
             &
             the
             Canon
             Lavv
             doe
             speake
             for
             us
             .
             The
             Schoole
             teacheth
             ,
             a
             that
             
               Canonicus
               qui
               jurat
               se
               servaturum
               statuta
               edita
               in
               aliquo
               Collegio
               ,
               non
               tenetur
               ex
               juramento
               ad
               servandum
               futura
               .
            
             The
             Canon
             Lavv
             judgeth
             ,
             b
             that
             
               qui
               jurat
               servare
               statuta
               edita
               ,
               &c.
               non
               tenetur
               ex
               juramento
               ad
               noviter
               edita
               .
            
          
           
             But
             vve
             are
             more
             fully
             to
             consider
             that
             ground
             vvhereby
             be
             Bishop
             
               
                 Sect.
              
               VIII
            
             thinketh
             to
             purge
             himself
             ,
             and
             those
             of
             his
             Sect
             ,
             of
             the
             breach
             of
             the
             Oath
             .
             c
             He
             still
             alledgeth
             ,
             that
             the
             points
             of
             Discipline
             for
             vvhich
             vve
             contend
             ,
             are
             not
             contained
             in
             the
             matter
             of
             the
             Oath
             .
             Now
             as
             touching
             the
             Discipline
             of
             this
             Church
             which
             is
             spoken
             of
             in
             the
             Oath
             d
             he
             questioneth
             what
             is
             meant
             by
             it
             .
          
           
             Ans.
             1.
             
             Put
             the
             case
             it
             were
             doubtfull
             and
             questionable
             ,
             what
             is
             meant
             by
             the
             word
             Discipline
             in
             the
             Oath
             ;
             yet
             
               pars
               tutior
            
             were
             to
             be
             chosen
             ;
             The
             B.
             nor
             no
             man
             among
             us
             can
             certainly
             know
             ,
             that
             the
             Discipline
             meant
             and
             spoken
             of
             in
             the
             Oath
             ,
             by
             those
             that
             sware
             it
             ,
             comprehendeth
             not
             under
             it
             those
             points
             of
             Discipline
             for
             which
             we
             now
             contend
             ,
             and
             which
             this
             Church
             had
             in
             use
             at
             the
             swearing
             of
             the
             Oath
             .
             Shall
             we
             then
             put
             the
             breach
             of
             the
             Oath
             in
             a
             faire
             hazard
             ?
             God
             forbid
             .
             For
             as
             e
             
               Ioseph
               Hall
            
             noteth
             from
             the
             example
             of
             Iosua
             and
             the
             Princes
             ,
             men
             may
             not
             trust
             to
             shifts
             for
             the
             eluding
             of
             an
             Oath
             :
             Surely
             the
             feare
             of
             Gods
             name
             should
             make
             us
             to
             tremble
             at
             an
             Oath
             ,
             and
             to
             bee
             farre
             from
             adventuring
             upon
             any
             such
             shifts
             .
          
           
             2.
             
             The
             B.
             doth
             but
             needlessely
             question
             ,
             what
             is
             meant
             by
             the
             Discipline
             whereof
             the
             Oath
             speaketh
             .
             For
             howsoever
             in
             Ecclesiasticall
             use
             ,
             it
             signify
             oftentimes
             that
             policy
             which
             standeth
             in
             the
             censuring
             of
             manners
             :
             yet
             in
             the
             Oath
             ,
             it
             must
             be
             taken
             in
             the
             largest
             sence
             ,
             namely
             ,
             for
             the
             wholle
             policy
             of
             the
             Church
             .
             For
             ,
             1.
             
             *
             The
             wholle
             policy
             of
             this
             Church
             ,
             did
             at
             that
             time
             goe
             under
             the
             name
             of
             Discipline
             :
             and
             those
             two
             bookes
             wherein
             this
             policy
             is
             contained
             ,
             were
             called
             ,
             
               The
               bookes
               of
               Discipline
            
             .
             And
             without
             all
             doubt
             ,
             they
             who
             sware
             the
             Oath
             meant
             by
             Discipline
             that
             whole
             policy
             of
             the
             Church
             which
             is
             contained
             in
             those
             bookes
             .
             Howbeit
             (
             as
             the
             preface
             of
             them
             sheveth
             )
             Discipline
             doth
             also
             comprehend
             other
             Ecclesiasticall
             ordinances
             and
             constitutions
             ,
             which
             are
             not
             inseet●…d
             in
             them
             .
             2.
             
             Doctrine
             and
             Discipline
             ,
             in
             the
             Oath
             ,
             doe
             comprehend
             all
             that
             ,
             to
             which
             the
             Church
             required
             ,
             and
             we
             promised
             to
             performe
             obedience
             .
             Ergo
             ,
             the
             whole
             policy
             of
             the
             Church
             was
             
             meant
             by
             Discipline
             ,
             forasmuch
             as
             it
             was
             not
             comprehended
             under
             Doctrine
             .
          
           
             f
             The
             B.
             objecteth
             three
             limitations
             ,
             whereby
             he
             thinketh
             to
             seclude
             
               
                 Sect.
              
               IX
            
             from
             the
             matter
             of
             the
             Oath
             that
             policy
             and
             Discipline
             vvhich
             vve
             plead
             for
             .
          
           
             First
             ,
             he
             saith
             ,
             that
             the
             matter
             of
             the
             Oath
             is
             the
             Doctrine
             &
             Discipline
             revealed
             to
             the
             world
             by
             the
             Gospel
             :
             and
             that
             this
             limitation
             excludeth
             all
             Ecclesiasticall
             constitutions
             ,
             which
             are
             not
             expressely
             ,
             or
             by
             a
             necessary
             consequence
             contained
             in
             the
             written
             Word
             .
          
           
             2.
             
             That
             the
             matter
             of
             the
             Oath
             is
             the
             Doctrine
             and
             Discipline
             ,
             which
             is
             received
             ,
             believed
             ,
             and
             defended
             by
             many
             notable
             Churches
             ,
             &c.
             and
             that
             this
             limitation
             excludeth
             all
             these
             things
             ,
             wherein
             the
             Church
             of
             Scotland
             hath
             not
             the
             consent
             of
             many
             notable
             Churches
             ,
             &c.
             
          
           
             3
             That
             the
             Doctrine
             and
             Discipline
             which
             is
             the
             matter
             of
             the
             Oath
             ,
             is
             particularly
             expressed
             in
             the
             Confession
             of
             Faith
             ,
             &c.
             and
             that
             in
             this
             Confession
             of
             Faith
             ,
             established
             by
             Parliament
             ,
             there
             is
             no
             mention
             made
             of
             the
             Articles
             controverted
             ,
             &c.
             
          
           
             Ans.
             I
             might
             here
             shew
             how
             he
             confoundeth
             the
             preaching
             of
             the
             Evangell
             ,
             with
             the
             written
             Word
             :
             likewise
             ,
             how
             falsely
             he
             affirmeth
             ,
             that
             the
             points
             of
             Discipline
             for
             which
             we
             plead
             ,
             are
             neither
             warranted
             by
             the
             Scripture
             ,
             nor
             by
             the
             consent
             of
             many
             notable
             Churches
             .
             But
             to
             the
             point
             .
             These
             words
             of
             the
             Oath
             :
             
               We
               beleeve
               ,
               &c.
               that
               this
               only
               is
               the
               true
               Christian
               Faith
               and
               Religion
               ,
               pleasing
               God
               ,
               and
               bringing
               salvation
               to
               man
               ,
               whilk
               now
               is
               by
               the
               mercy
               of
               God
               ,
               revealed
               to
               the
               world
               ,
               by
               the
               preaching
               of
               the
               blessed
               Evangel
               .
               and
               received
               ,
               believed
               ,
               and
               defended
               ,
               by
               many
               and
               sundry
               notable
               Kirkes
               and
               Realmes
               ,
               but
               chiefly
               by
               the
               Kirke
               of
               Scotland
               ;
               the
               Kings
               Majesty
               ;
               and
               three
               Estaites
               .
               ,
               &c.
               as
               more
               particularly
               is
               expressed
               in
               the
               Confession
               of
               our
               Faith
               ,
               &c.
            
             are
             altogither
             perverted
             by
             the
             B.
             for
             there
             is
             no
             Discipline
             spoken
             of
             in
             these
             words
             ,
             but
             afterward
             :
             why
             then
             talkes
             he
             of
             a
             Discipline
             revealed
             to
             the
             world
             by
             the
             Gospell
             ,
             having
             the
             consent
             of
             many
             notable
             Churches
             ,
             and
             expressed
             in
             the
             Confession
             of
             Faith
             ?
             And
             if
             the
             B.
             will
             have
             any
             Discipline
             to
             be
             meant
             of
             in
             these
             words
             ,
             he
             must
             comprehend
             it
             under
             the
             Christian
             Faith
             and
             Religion
             ,
             which
             bringeth
             Salvation
             unto
             man.
             But
             this
             he
             can
             not
             doe
             ,
             with
             so
             much
             as
             the
             least
             shew
             of
             reason
             .
             Thus
             put
             we
             an
             end
             to
             the
             Argument
             taken
             from
             the
             Oath
             of
             God
             :
             wishing
             every
             man
             amongst
             us
             ,
             out
             of
             the
             feare
             of
             Gods
             glorious
             and
             fearfull
             name
             ,
             duly
             to
             regard
             and
             ponder
             the
             same
             .
          
        
         
           
           
             CHAP.
             IX
             .
          
           
             
               A
               recapitulation
               of
               sundry
               other
               reasons
               against
               the
               Indifferency
               of
               the
               Ceremonies
               .
            
          
           
             THat
             the
             Ceremonies
             are
             not
             indifferent
             to
             us
             ,
             or
             such
             
               
                 Sect.
              
               I
            
             things
             as
             we
             may
             freely
             practise
             ,
             we
             prove
             yet
             by
             other
             reasons
             .
          
           
             For
             ,
             1.
             
             They
             who
             plead
             for
             the
             indifferency
             of
             the
             Ceremonies
             must
             tell
             us
             whether
             they
             call
             them
             indifferent
             
               in
               actu
               signato
            
             ,
             or
             
               in
               actu
               exercito
            
             ,
             or
             in
             both
             these
             respects
             .
             Now
             g
             we
             have
             proven
             ,
             that
             there
             is
             no
             action
             deliberated
             upon
             ,
             and
             wherein
             wee
             proceed
             with
             the
             advise
             of
             reason
             ,
             which
             can
             be
             indifferent
             
               in
               actu
               exercito
            
             :
             and
             that
             because
             it
             can
             not
             choose
             ,
             but
             either
             have
             all
             the
             circumstances
             which
             it
             should
             have
             ,
             (
             and
             so
             be
             good
             ,
             )
             or
             else
             want
             some
             of
             them
             ,
             one
             or
             moe
             ,
             (
             and
             so
             be
             evill
             .
             )
             And
             as
             for
             the
             indifferency
             of
             the
             Ceremonies
             
               in
               actu
               signato
            
             ,
             though
             we
             should
             acknowledge
             it
             ,
             (
             which
             we
             doe
             not
             ,
             )
             yet
             it
             could
             be
             no
             warrant
             for
             the
             practise
             of
             them
             :
             or
             else
             the
             beleeving
             Gentiles
             might
             have
             freely
             eaten
             all
             meats
             ,
             notwithstanding
             of
             the
             scandall
             of
             the
             Iewes
             :
             for
             the
             eating
             of
             all
             meats
             freely
             was
             still
             a
             thing
             indifferent
             
               in
               actu
               signato
            
             .
          
           
             2.
             
             The
             Ceremonies
             are
             not
             indifferent
             ,
             
               eo
               ipso
            
             that
             they
             are
             prescribed
             
               
                 Sect.
              
               II
            
             and
             commended
             unto
             us
             as
             indifferent
             .
             For
             as
             h
             Aquinas
             resolveth
             out
             of
             Isidore
             ,
             every
             humane
             or
             positive
             Law
             ,
             must
             be
             both
             
               necessaria
               ad
               remotionem
               malorum
            
             ,
             and
             
               utilis
               ad
               consecutionem
               bonorum
            
             .
             The
             Guides
             of
             Gods
             Church
             have
             not
             power
             to
             prescribe
             any
             other
             thing
             ,
             then
             that
             which
             is
             good
             and
             profitale
             for
             edifying
             .
             For
             they
             are
             set
             not
             as
             Lords
             over
             Christs
             inheritance
             ,
             but
             as
             Ministers
             for
             their
             good
             .
             
               It
               seemed
               good
               to
               the
               holy
               Ghost
               &
               to
               us
            
             i
             say
             the
             Apostles
             and
             Elders
             to
             the
             Churches
             ,
             
               to
               lay
               upon
               you
               no
               greater
               burden
               then
               these
               necessary
               things
               .
            
             They
             would
             not
             (
             you
             see
             )
             have
             enacted
             a
             Canon
             about
             those
             things
             ,
             howbeit
             indifferent
             in
             their
             owne
             nature
             ,
             had
             they
             not
             found
             them
             necessary
             ,
             for
             the
             eshewing
             of
             Scandall
             .
             And
             as
             for
             the
             Civill
             Magistrate
             ,
             he
             also
             hath
             not
             power
             to
             prescribe
             any
             thing
             which
             he
             pleaseth
             ,
             though
             it
             be
             in
             it self
             indifferent
             :
             
               for
               he
               is
               the
               Minister
               of
               God
               unto
               thee
               for
               good
               ,
            
             k
             saith
             the
             Apostle
             :
             marke
             that
             word
             
               for
               good
            
             .
             It
             lets
             us
             see
             ,
             that
             the
             Magistrate
             hath
             not
             power
             given
             him
             ,
             to
             injoyne
             any
             other
             thing
             ,
             then
             that
             which
             may
             be
             for
             our
             good
             .
             
               Non
               enim
               su
               a
               causa
               dominantur
            
             saith
             l
             
               Calvine
               :
               sed
               publico
               bono
               :
               neque
               effraeni
               potentia
               praediti
               sunt
               ,
               sed
               quae
               subditorum
               saluti
               sit
               obstricta
               .
            
             Now
             the
             first
             and
             chiefest
             good
             ,
             which
             the
             Magistrate
             is
             bound
             to
             see
             for
             
             unto
             the
             Subjects
             ,
             is
             ,
             (
             as
             m
             Pareus
             sheweth
             )
             
               Bonum
               spirituale
            
             .
             Let
             us
             then
             ,
             either
             see
             the
             good
             of
             the
             Ceremonies
             ;
             or
             else
             we
             must
             account
             them
             to
             be
             such
             things
             ,
             as
             God
             never
             gave
             Princes
             nor
             Pastors
             power
             to
             injoyne
             .
             For
             howsoever
             they
             have
             power
             to
             prescribe
             many
             things
             which
             are
             indifferent
             ,
             that
             is
             to
             say
             ,
             neither
             good
             nor
             evill
             in
             their
             generall
             nature
             :
             yet
             they
             may
             not
             command
             us
             to
             practise
             any
             thing
             ,
             which
             in
             the
             particular
             use
             of
             it
             is
             not
             necessary
             or
             expedient
             for
             some
             good
             end
             .
          
           
             3.
             
             The
             Ceremonies
             are
             not
             indifferent
             ,
             because
             notwithstanding
             
               
                 Sect.
              
               III
            
             that
             they
             are
             prescribed
             and
             commended
             unto
             us
             as
             things
             in
             themselves
             indifferent
             ,
             yet
             wee
             are
             by
             the
             will
             and
             auctority
             of
             men
             compelled
             and
             necessitated
             to
             use
             them
             :
             
               Si
               vero
               ad
               res
               sua
               natura
               medias
               accedat
               coactio
               ,
               &c.
            
             then
             say
             n
             the
             
               Magdeburgians
               ,
               Paul
            
             teacheth
             ,
             Coloss
             2.
             that
             it
             is
             not
             lawful
             to
             use
             them
             freely
             .
             
               If
               ye
               bee
               dead
               with
               Christ
               from
               the
               rudiments
               of
               the
               world
               ,
               why
               as
               though
               living
               in
               the
               world
               are
               ye
               subject
               to
               ordinances
               ,
               (
               Touch
               not
               ,
               taste
               not
               ,
               handle
               not
               :
               which
               are
               all
               to
               perish
               with
               the
               using
               )
               after
               the
               Commandements
               and
               Doctrines
               of
               men
               ?
            
             Hence
             is
             o
             Tertullian
             taxed
             ,
             for
             inducing
             a
             necessity
             in
             things
             indifferent
             .
             Now
             with
             how
             great
             necessity
             and
             coaction
             the
             Ceremonies
             are
             imposed
             upon
             us
             ,
             we
             have
             made
             it
             evident
             p
             elsewhere
             .
          
           
             4.
             
             Whatsoever
             be
             the
             quality
             of
             the
             Ceremonies
             in
             their
             owne
             nature
             ,
             they
             are
             not
             indifferent
             to
             us
             ,
             neither
             may
             we
             freely
             practise
             
               
                 Sect.
              
               IV
            
             them
             ,
             because
             Papists
             make
             advantage
             of
             them
             ,
             and
             take
             occasion
             from
             them
             ,
             to
             confirme
             sundry
             of
             their
             errors
             and
             superstitions
             :
             as
             we
             have
             likewise
             q
             elsewhere
             made
             evident
             .
             Now
             
               Cum
               Adiaphora
               rapiuntur
               ad
               confessionem
               ,
               libera
               esse
               desinunt
            
             r
             saith
             the
             Harmony
             of
             Confessions
             .
             Marke
             Rapiuntur
             .
             Though
             they
             get
             no
             just
             occasion
             ,
             yet
             if
             they
             take
             occasion
             ,
             though
             unjustly
             ,
             that
             is
             enough
             to
             make
             us
             abstaine
             from
             things
             indifferent
             .
             
               Etiam
               ea
            
             saith
             s
             
               Balduine
               ,
               quae
               natura
               sua
               sunt
               liberae
               observationis
               ,
               in
               statu
               confessionis
               ,
               cum
               ab
               adversari●…s
               eorum
               mutatio
               postulatur
               ,
               fiunt
               necessaria
               .
            
          
           
             5.
             
             Things
             which
             are
             most
             indifferent
             in
             themselves
             ,
             become
             evill
             
               
                 Sect.
              
               V
            
             in
             the
             case
             of
             Scandall
             ,
             and
             so
             may
             not
             be
             used
             .
             So
             hold
             t
             the
             Centurie
             Writers
             :
             So
             u
             Pareus
             :
             So
             x
             Zanchius
             :
             So
             y
             Chemnitius
             :
             So
             z
             Augustine
             :
             and
             so
             hath
             the
             a
             Apostle
             taught
             .
             But
             that
             out
             of
             the
             practise
             of
             the
             Ceremonies
             there
             groweth
             active
             Scandall
             unto
             
             the
             weake
             ,
             b
             we
             have
             most
             clearly
             proven
             .
             Wherefore
             let
             them
             be
             in
             their
             owne
             nature
             as
             indifferent
             as
             any
             thing
             can
             be
             ,
             yet
             they
             are
             not
             indifferent
             to
             be
             used
             and
             practised
             by
             us
             .
             And
             whosoever
             swalloweth
             this
             Scandall
             of
             Christs
             litle
             ones
             ,
             and
             repenteth
             not
             ,
             the
             heavie
             milstone
             of
             Gods
             dreadfull
             wrath
             ,
             shall
             be
             hanged
             about
             his
             necke
             to
             sinke
             him
             downe
             in
             the
             bottomlesse
             lake
             :
             and
             then
             shall
             he
             feele
             that
             which
             before
             he
             would
             not
             understand
             .
          
           
             6.
             
             It
             is
             not
             enough
             for
             warrant
             of
             our
             practise
             ,
             that
             we
             doe
             those
             
               
                 Sect.
              
               VI
            
             things
             which
             are
             indifferent
             or
             lawfull
             in
             themselves
             ,
             except
             they
             be
             also
             expedient
             to
             be
             done
             by
             us
             ,
             according
             to
             the
             Apostles
             rule
             ,
             1
             Cor.
             6.
             12.
             
             But
             c
             I
             have
             proven
             that
             many
             and
             waighty
             inconveniences
             doe
             follow
             upon
             the
             Ceremonies
             ;
             as
             namely
             ,
             that
             they
             m●…ke
             way
             and
             are
             the
             Vshers
             for
             greater
             evils
             :
             that
             they
             hinder
             edification
             ;
             and
             in
             their
             fleshly
             shew
             and
             outward
             splendor
             ,
             obscure
             and
             prejudge
             the
             life
             and
             power
             of
             Godlinesse
             ;
             that
             they
             are
             the
             unhappie
             occasions
             of
             much
             injury
             and
             cruelty
             against
             the
             Faithfull
             Servants
             of
             Christ
             ;
             that
             they
             were
             bellowes
             to
             blow
             up
             ,
             and
             are
             still
             fewell
             to
             encrease
             the
             Church-consuming
             fire
             of
             woefull
             dissentions
             amongst
             us
             ,
             &c.
             
             Where
             also
             d
             we
             shew
             ,
             that
             some
             of
             our
             Opposites
             themselves
             aknowledge
             the
             inconveniency
             of
             the
             Ceremonies
             .
             Wherefore
             we
             can
             not
             freely
             nor
             indifferently
             practise
             them
             .
          
           
             7.
             
             These
             Ceremonies
             are
             the
             accursed
             monuments
             of
             Popish
             Superstition
             ;
             
               
                 Sect.
              
               VII
            
             and
             have
             been
             both
             dedicated
             unto
             and
             employed
             in
             the
             publike
             and
             solemne
             worship
             of
             Idols
             .
             And
             therefore
             (
             having
             no
             necessary
             use
             for
             which
             we
             should
             still
             retaine
             them
             )
             they
             ought
             to
             bee
             utterly
             abolished
             ,
             and
             are
             not
             left
             free
             nor
             indifferent
             to
             us
             .
             Which
             Argument
             e
             I
             have
             also
             made
             good
             elsewhere
             .
             And
             in
             this
             place
             I
             onely
             adde
             ,
             that
             both
             f
             
               Hieronimus
               ,
               Zanchius
            
             ,
             and
             g
             
               Amandus
               Polanus
            
             ,
             doe
             applie
             this
             Argument
             to
             the
             Surplice
             ,
             holding
             ,
             that
             though
             it
             be
             in
             it selfe
             indifferent
             ,
             yet
             
               quia
               in
               cultu
               Idololatrico
               veste
               linea
               utuntur
               Clerici
               Papani
               ,
               &
               in
               ea
               non
               parum
               sanctimoniae
               ponunt
               superstitiosi
               homines
               :
               valedicendum
               est
               non
               solum
               cultui
               idololatrico
               ,
               sed
               etiam
               omnibus
               idololatriae
               monumentis
               ,
               instrumentis
               &
               adminiculis
               .
            
             Yea
             
               Ioseph
               Hall
            
             himselfe
             ,
             doth
             herein
             give
             testimony
             unto
             us
             :
             for
             upon
             Hezekias
             pulling
             downe
             of
             the
             Brasen
             Serpent
             ,
             because
             of
             the
             Idolatrous
             abuse
             of
             it
             :
             thus
             h
             he
             noteth
             ,
             
               God
               commanded
               the
               raising
               of
               it
               ,
               God
               commanded
               the
               abolishing
               of
               it
               .
               Superstitious
               use
               can
               marre
               the
               very
               institutions
               of
               God
               :
               how
               much
               more
               the
               most
               wise
               and
               well
               grounded
               devices
               of
               men
               ?
            
             And
             further
             in
             the
             end
             of
             this
             treatise
             entitled
             ,
             
               The
               honour
               of
               the
               married
               Cleargie
               ,
            
             he
             adjoyneth
             a
             passage
             taken
             out
             of
             the
             Epistle
             of
             
               Erasmus
               Roterodamus
            
             to
             Christopher
             Bishop
             of
             Basil
             ,
             which
             passage
             beginneth
             thus
             .
             
               For
               those
               things
               which
               are
               altogither
               of
               humane
               constitution
               ,
               must
               (
               like
               to
               remedies
               
               in
               diseases
               )
               be
               attempered
               to
               the
               present
               estate
               of
               matters
               and
               times
               .
               Those
               things
               which
               were
               once
               religiously
               instituted
               ,
               afterwards
               according
               to
               occasion
               ,
               and
               the
               changed
               quality
               of
               manners
               and
               times
               ,
               may
               be
               with
               more
               Religion
               and
               Piety
               abrogated
               .
            
             Final●…y
             ,
             if
             Hezekias
             bee
             praised
             for
             breaking
             downe
             the
             Brazen
             Serpent
             ,
             (
             though
             instituted
             by
             God
             ,
             )
             when
             the
             Israelites
             beganne
             to
             abuse
             it
             against
             the
             honour
             of
             God
             ;
             how
             much
             more
             s●…h
             i
             Zanchius
             are
             our
             Reformers
             to
             be
             praised
             ,
             for
             that
             they
             did
             thus
             〈◊〉
             .
             R●…tes
             instituted
             by
             men
             ,
             beeing
             found
             full
             of
             Superstitious
             abuse
             ,
             though
             in
             themselves
             they
             had
             not
             been
             evill
             .
          
           
             
               
                 Sect.
              
               VIII
            
             8.
             
             The
             Ceremonies
             are
             not
             indifferent
             ,
             because
             they
             depart
             too
             farre
             from
             the
             example
             of
             Christ
             ,
             and
             his
             Apostles
             ,
             and
             the
             purer
             times
             of
             the
             Church
             :
             for
             in
             stead
             of
             that
             auncient
             Christian-like
             ,
             and
             soule-edifying
             simplicity
             :
             Religion
             is
             now
             by
             their
             meanes
             busked
             with
             the
             vaine
             trumpery
             of
             Babilonish
             trinckers
             ,
             and
             her
             face
             covered
             with
             the
             whorish
             and
             eye-bewitching
             farding
             ,
             of
             fleshly
             shew
             and
             splendor
             .
             And
             k
             I
             have
             also
             shewed
             particularly
             ,
             how
             ●…dry
             of
             the
             Ceremonies
             are
             flat
             contrary
             to
             the
             example
             of
             Christ
             and
             his
             Apostles
             ,
             and
             the
             best
             times
             .
          
           
             9.
             
             The
             Ceremonies
             make
             us
             also
             too
             conforme
             ,
             and
             like
             to
             the
             
               
                 Sect.
              
               IX
            
             Idolatrous
             Papists
             :
             whereas
             it
             is
             not
             lawfull
             to
             symbolize
             with
             Idolaters
             ,
             or
             to
             be
             like
             them
             ,
             in
             a
             Ceremony
             of
             mans
             devising
             ,
             or
             any
             thing
             which
             hath
             no
             necessary
             use
             in
             Religion
             :
             such
             a
             distance
             and
             a
             dissimilitude
             thete
             is
             required
             to
             be
             betwixt
             the
             Church
             of
             Christ
             and
             the
             Synagouge
             of
             Sathan
             ,
             betwixt
             the
             Temple
             of
             God
             and
             the
             Kingdome
             of
             the
             Beast
             ,
             betwixt
             the
             company
             of
             sound
             Beleevers
             &
             the
             conventicles
             of
             Heretikes
             who
             are
             without
             ,
             betwixt
             the
             true
             worshippers
             of
             God
             ,
             and
             the
             Worshippers
             of
             Idols
             :
             that
             we
             can
             not
             without
             beeing
             accessary
             to
             their
             superstitious
             and
             false
             Religion
             ,
             and
             partaking
             with
             the
             same
             ,
             appeare
             conforme
             unto
             them
             in
             their
             unnecessary
             Rites
             and
             Ceremonies
             .
             l
             Durand
             tels
             us
             ,
             that
             they
             call
             Easter
             by
             the
             Greeke
             ,
             and
             not
             by
             the
             Hebrew
             name
             ,
             and
             that
             they
             keep
             not
             that
             Feast
             upon
             the
             same
             day
             with
             the
             Iewes
             :
             and
             all
             for
             this
             cause
             ,
             least
             they
             should
             seeme
             to
             judarze
             .
             How
             much
             more
             reason
             have
             we
             to
             abstaine
             from
             the
             Ceremonies
             of
             the
             Church
             of
             Rome
             ,
             lest
             we
             seeme
             to
             Romanize
             ?
             But
             I
             say
             no
             more
             in
             this
             place
             ,
             because
             m
             I
             have
             heretofore
             confirmed
             this
             Argument
             at
             length
             .
          
           
             10.
             
             The
             Ceremonies
             as
             urged
             upon
             us
             ,
             are
             also
             full
             of
             Superstition
             :
             Holinesse
             and
             Worship
             are
             placed
             in
             them
             :
             as
             n
             we
             have
             
               
                 Sect.
              
               X
            
             proven
             by
             unanswerable
             grounds
             ,
             and
             by
             Testimonies
             of
             our
             Opposites
             
             themselves
             .
             Therefore
             were
             they
             never
             so
             indifferent
             in
             their
             owne
             generall
             nature
             ,
             this
             placing
             of
             them
             in
             the
             state
             of
             worship
             ,
             maketh
             them
             cease
             to
             be
             indifferent
             .
          
           
             11.
             
             The
             Ceremonies
             against
             which
             we
             dispute
             ,
             are
             more
             then
             
               
                 Sect.
              
               XI
            
             matters
             of
             mere
             order
             ,
             forsomuch
             as
             sacred
             and
             misterious
             significations
             are
             given
             unto
             them
             ,
             and
             by
             their
             significations
             they
             are
             thought
             to
             teach
             men
             effectually
             ,
             sundry
             misteries
             ,
             and
             duties
             of
             Pietie
             .
             Therefore
             they
             are
             not
             free
             nor
             indifferent
             ,
             but
             more
             then
             men
             have
             power
             to
             institute
             :
             For
             except
             Circumstances
             and
             matters
             of
             mere
             order
             ,
             there
             is
             nothing
             which
             concerneth
             the
             Worship
             of
             God
             ,
             left
             to
             the
             determination
             of
             men
             .
             And
             this
             Argument
             also
             o
             hath
             been
             in
             all
             the
             parts
             of
             it
             fully
             explained
             and
             strengthned
             by
             us
             ,
             which
             strongly
             proveth
             that
             the
             Ceremonies
             are
             not
             indifferent
             ,
             so
             much
             as
             
               quo
               ad
               speciem
               .
               Quare
               doctrina
               a
               nobis
               tradita
            
             (
             these
             be
             p
             Zanchius
             words
             )
             
               non
               licere
               nobis
               ,
               aliis
               externi
               cultus
               Ceremoniis
               Deum
               colere
               ,
               quam
               quas
               ipse
               in
               sacris
               literis
               per
               Apostolos
               praescripsit
               ,
               firma
               ac
               certa
               manet
               .
            
          
           
             12.
             
             Whatsoever
             indifferency
             the
             Ceremonies
             could
             bee
             thought
             
               
                 Sect.
              
               XII
            
             to
             have
             in
             their
             owne
             nature
             ,
             yet
             if
             it
             be
             considered
             how
             the
             Church
             of
             Scotland
             hath
             once
             been
             purged
             from
             them
             ,
             and
             hath
             spewed
             them
             out
             with
             detestation
             ,
             and
             hath
             enjoyed
             the
             comfortable
             light
             and
             sweet
             beames
             of
             the
             glorious
             and
             bright
             shining
             Gospell
             of
             Christ
             ,
             without
             shadowes
             and
             figures
             ;
             then
             shall
             it
             appeare
             ,
             that
             there
             is
             no
             indifferency
             in
             
               (
               p
            
             )
             turning
             backe
             to
             weake
             and
             beggarlv
             E●…ements
             .
             
             And
             thus
             saith
             r
             Calvine
             of
             the
             Ceremonies
             of
             the
             Interim
             ,
             that
             graunting
             they
             were
             things
             in
             themselves
             indifferent
             ,
             yet
             the
             restitution
             of
             them
             in
             those
             Churches
             ,
             which
             were
             once
             purged
             from
             them
             ,
             is
             no
             indifferent
             thing
             .
             Wherefore
             ô
             Scotland
             !
             s
             strengthen
             the
             things
             which
             remaine
             ,
             that
             are
             read●…e
             to
             die
             .
          
           
             t
             Remember
             also
             from
             whence
             thou
             art
             fallen
             ,
             and
             repent
             ,
             and
             doe
             the
             first
             workes
             :
             or
             else
             thy
             candlestick
             will
             be
             quickly
             removed
             out
             of
             this
             place
             ,
             except
             thou
             repent
             .
          
        
      
       
         FINIS
         .
      
       
         Soli
         DEO
         Victoria
         &
         Gloria
         .
      
    
     
       
         
         
           
             
             
               Faultes
               escaped
               in
               Part.
               3.
               
            
             
               
                 Pag.
                 
              
               
                 Lin.
                 
              
               
                 Faultes
              
               
                 Corrections
              
            
             
               
                 74
              
               
                 18
              
               
                 shund
              
               
                 should
              
            
             
               
                 75
              
               
                 15
              
               
                 diragationè
              
               
                 divagatione
              
            
             
               
                 77
              
               
                 1
              
               
                 Sacrafictorum
              
               
                 Sacrificiorum
              
            
             
               
                  
              
               
                 11
              
               
                 self
              
               
                 left
              
            
             
               
                  
              
               
                 26
              
               
                 not
              
               
                 then
              
            
             
               
                 78
              
               
                 16
              
               
                 of
                 150.
                 fasting
              
               
                 of
                 fasting
              
            
             
               
                 79
              
               
                 14
              
               
                 more
              
               
                 most
              
            
             
               
                 81
              
               
                 41
              
               
                 Samenta
              
               
                 Sacramenta
              
            
             
               
                 at
                 Marg.
                 
                   (
                   d
                
                 )
              
               
                  
              
               
                 cap.
                 num
                 .
                 48.
                 
              
               
                 cap.
                 5.
                 num
                 .
                 48.
                 
              
            
             
               
                 82
              
               
                 29
              
               
                 formalites
              
               
                 formalistes
              
            
             
               
                 83
              
               
                 28
              
               
                 &
              
               
                 ut
              
            
             
               
                 85
              
               
                 41
              
               
                 familiarly
              
               
                 familiarity
              
            
             
               
                 86
              
               
                 15
              
               
                 respect
              
               
                 respected
              
            
             
               
                 87
              
               
                 24
              
               
                 Superior
              
               
                 Supprior
              
            
             
               
                  
              
               
                 31
              
               
                 replieth
              
               
                 rejoyndeth
              
            
             
               
                 90
              
               
                 26
              
               
                 courtesie
              
               
                 courteous
              
            
             
               
                 91
              
               
                 5
              
               
                 it
                 the
              
               
                 it
                 hath
                 for
                 it
                 the
              
            
             
               
                 93
                 at
                 Marg.
                 (
                 x
                 )
              
               
                  
              
               
                 pag.
                 14.
                 
              
               
                 pag.
                 19.
                 
              
            
             
               
                 95
              
               
                 12
              
               
                 indecently
              
               
                 decently
              
            
             
               
                  
              
               
                 35
              
               
                 commended
              
               
                 commanded
              
            
             
               
                 96
              
               
                 18
              
               
                 Goalar
              
               
                 jaylor
              
            
             
               
                 at
                 Marg.
                 (
                 c
                 )
              
               
                  
              
               
                 cap.
                 7.
                 6.
                 7.
                 
              
               
                 cap.
                 7.
                 
                 §
                 .
                 7.
                 
              
            
             
               
                 97
              
               
                 2
              
               
                 Technikos
              
               
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
              
            
             
               
                 98
              
               
                 37
              
               
                 17.
                 28.
                 
              
               
                 27.
                 28.
                 
              
            
             
               
                 99
              
               
                 26
              
               
                 for
                 me
              
               
                 for
                 ,
                 ME
              
            
             
               
                  
              
               
                 27
              
               
                 for
                 we
              
               
                 for
                 ,
                 WE
              
            
             
               
                 100
              
               
                 16
              
               
                 Pagnime
              
               
                 Pagnime
              
            
             
               
                  
              
               
                 17
              
               
                 
                   susceporunt
                   in
                   solemnem
                
              
               
                 
                   susceperunt
                   in
                   solennem
                
              
            
             
               
                 103
              
               
                 34
              
               
                 convenientum
              
               
                 convenientium
              
            
             
               
                 104
                 in
                 Marg.
                 
              
               
                  
              
               
                 Sect.
                 11.
                 
              
               
                 Sect.
                 12.
                 
              
            
             
               
                 114
              
               
                 44
              
               
                 logistas
              
               
                 Legistas
              
            
             
               
                 115
                 at
                 Marg.
                 
                   (
                   y
                
                 )
              
               
                  
              
               
                 f.
                 32.
                 
              
               
                 §
                 .
                 32.
                 
              
            
             
               
                 116
                 at
                 Marg.
                 
                   (
                   b
                
                 )
              
               
                  
              
               
                 5
                 neel
                 .
                 pag.
                 2.
                 
              
               
                 kneel
                 .
                 pag.
                 52.
                 
              
            
             
               
                 119
              
               
                 21
              
               
                 place
                 not
              
               
                 place
                 could
                 not
              
            
             
               
                  
              
               
                 2●…
              
               
                 lest
                 she
              
               
                 left
                 to
              
            
             
               
                 at
                 Marg.
                 
                   (
                   〈◊〉
                
                 )
              
               
                  
              
               
                 lib.
                 2.
                 
              
               
                 lib.
                 3.
                 
              
            
             
               
                 1
                 20
              
               
                 15
              
               
                 without
              
               
                 with
              
            
             
               
                 132
              
               
                 1
              
               
                 sapore
              
               
                 sapere
              
            
             
               
                 165
              
               
                 5
              
               
                 him
              
               
                 them
              
            
          
        
         
           
             The
             Christian
             reader
             will
             correct
             the
             rest
             .
          
        
      
       
         Notes, typically marginal, from the original text
         
           Notes for div A01760-e90
           
             a
             1.
             
             Cor.
             11.
             19.
             
          
           
             b
             Math.
             18.
             17.
             
          
           
             c
             Lament
             ,
             1.
             12.
             
          
           
             d
             Act.
             18.
             17.
             
          
           
             e
             2.
             
             Sam.
             15.
             11.
             
          
           
             f
             Bo●…in
             .
             m●…h
             .
             hist.
             cap.
             4.
             p
             47.
             
          
           
             g
             Rep.
             to
             the
             answ
             .
             p.
             269.
             
          
           
             h
             Exod.
             32.
             8.
             
          
           
             i
             Ierem.
             2.
             21.
             
          
           
             k
             Ezech.
             34.
             4.
             
          
           
             l
             1.
             
             Thess.
             5.
             22.
             
          
           
             m
             Isa.
             59.
             14.
             15.
             
          
           
             n
             Ier.
             6.
             4.
             
          
           
             o
             1.
             
             Sam.
             2.
             30.
             
          
           
             p
             Iudg.
             5.
             23.
             
          
           
             q
             Neh.
             3.
             5.
             
          
           
             r
             Ier.
             9
             3.
             
          
           
             s
             Phil.
             2.
             21.
             
          
           
             t
             Mark.
             8.
             38.
             
          
           
             w
             Phil.
             1.
             28.
             1.
             
             Pet.
             3.
             
             ●…4
             .
          
           
             I.
             
          
           
             x
             Phil.
             1.
             〈◊〉
             
          
           
             y
             Io.
             7.
             51.
             
             Act.
             5.
             16.
             
          
           
             z
             Math.
             15.
             14.
             
          
           
             a
             Io.
             5.
             33.
             34.
             39.
             
          
           
             b
             Act.
             17.
             11.
             
          
           
             c
             2.
             
             Tim.
             2.
             7.
             
          
           
             II.
             
          
           
             d
             E●…arr
             .
             in
             Luc.
             17.
             
          
           
             e
             Rom.
             8.
             7.
             
          
           
             f
             1.
             
             Cor.
             1.
             20.
             
          
           
             g
             Math.
             16.
             24.
             
          
           
             III.
             
          
           
             h
             2.
             
             Pet.
             3.
             18.
             
          
           
             i
             de
             ●…ivit
             .
             Dei.
             lib.
             18.
             cap.
             51.
             
          
           
             IV.
             
          
           
             k
             lib.
             contra
             constant
             .
             Augustum
             
          
           
             l
             Synops.
             Papism
             .
             contr
             .
             13.
             q.
             7.
             pag.
             593.
             
          
           
             m
             Davenant
             .
             in
             Col.
             2.
             8.
             p.
             186.
             
          
           
             n
             Osiand
             .
             hist.
             Ecclescent
             .
             4.
             in
             Epist.
             dedic
             .
          
           
             o
             Is.
             9.
             11.
             
          
           
             p
             Ezech.
             34.
             4.
             
          
           
             q
             lib.
             5.
             cap.
             20.
             
          
           
             s
             enarrat
             .
             in
             Math.
             15.
             
          
           
             V.
             
          
           
             t
             Eccl.
             pol.
             lib.
             5.
             s.
             65.
             
          
           
             w
             praef
             .
             of
             the
             answ
             .
             pag.
             14.
             
          
           
             x
             Popish
             praefud
             c.
             10.
             
          
           
             y
             Cent.
             2.
             cap.
             2.
             col
             .
             109.
             
          
           
             z
             Cron.
             Turcic
             .
             Tom.
             3.
             l.
             4.
             p.
             63.
             
          
           
             a
             August
             .
             de
             civ
             .
             Dei.
             lib.
             3.
             c.
             25.
             
          
           
             b
             ib.
             c.
             26.
             
          
           
             c
             Ovid.
             Metam
             .
             lib.
             15.
             
          
           
             d
             apud
             Binium
             Tom.
             4.
             
             Concil
             .
             part
             .
             1.
             pag.
             630.
             
          
           
             e
             No
             peace
             with
             Rome
             sect
             .
             2.
             
          
           
             f
             Iames.
             3.
             17.
             
          
           
             g
             2
             Cor.
             6.
             15.
             16.
             
          
           
             h
             lib.
             Epist.
             col
             .
             298.
             
          
           
             i
             Medit.
             in
             Apoc.
             2.
             
             &
             3.
             
          
           
             k
             de
             offic
             .
             pii
             viri
             .
          
           
             VII
             .
          
           
             l
             Osiand
             .
             hist.
             eccl
             .
             Cent.
             3.
             lib.
             3.
             cap.
             11.
             
          
           
             m
             Magd.
             Cent.
             4.
             cap.
             6.
             col
             .
             440.
             
          
           
             n
             Cassand
             .
             Anglic.
             pag.
             104.
             
          
           
             o
             Cassand
             .
             Ang.
             p.
             83.
             85.
             93.
             110.
             
          
           
             p
             Exerc.
             14
             cap.
             11.
             
          
           
             q
             Marlor
             .
             in
             Rom.
             15.
             22.
             
          
           
             r
             Hist.
             eccl
             .
             Cent.
             4.
             l.
             3.
             cap
             38.
             pag.
             3●…2
             .
          
           
             VIII
             .
          
           
             s
             lib.
             Epist.
             col
             .
             446.
             
          
           
             t
             de
             auth
             .
             Scrip.
             lib.
             1.
             pag.
             129.
             
          
           
             (
             u
             )
             Taylor
             upon
             Tit.
             3.
             1.
             pag.
             552.
             
          
           
             x
             Rom.
             14.
             12.
             
          
           
             y
             1a
             2a
             .
             q.
             95.
             art
             .
             3.
             
          
           
             z
             Cas
             Consc.
             lib.
             3
             cap.
             3.
             num
             .
             60.
             
          
           
             a
             Eccl.
             pol.
             l.
             1.
             sect
             .
             10.
             
          
           
             b
             Natal
             .
             Comit.
             mythol
             .
             lib.
             2.
             cap.
             7.
             
          
           
             c
             pr●…lect
             .
             tom
             .
             1.
             pag.
             367.
             
          
           
             d
             ibid.
             pag.
             372.
             
          
           
             e
             Serm
             on
             Ioh.
             16.
             7.
             
          
           
             f
             Rom.
             13.
             4.
             
          
           
             g
             Ephes
             4.
             12.
             
          
           
             h
             apolog
             .
             cap.
             4.
             
          
           
             i
             Revel
             .
             2.
             24.
             25.
             
          
           
             k
             Conrad
             .
             Pfeilen
             clav
             .
             theol
             .
             art
             .
             9.
             pag.
             373.
             
          
           
             l
             comm
             .
             in
             Ephes.
             5.
             de
             subject
             .
          
           
             m
             of
             the
             Church
             lib.
             4.
             cap.
             34.
             
          
           
             IX
             .
          
           
             m
             Io.
             16.
             2.
             
          
           
             n
             Aquin.
             2●…
             .
             2●…
             .
             q.
             43.
             art
             .
             1.
             
             Stella
             in
             Luc.
             17.
             1.
             
          
           
             X.
             
          
           
             o
             Thess.
             2.
             10.
             11.
             
          
           
             p
             Luc.
             16.
             10.
             
          
           
             (
             q
             )
             2.
             
             King.
             16
             10.
             to
             the
             16.
             
          
           
             r
             Psal.
             137.
             9.
             
          
           
             XI
             .
          
           
             (
             s
             )
             1.
             
             King.
             18.
             
             〈◊〉
             .
          
           
             t
             Exod.
             32.
             26.
             
          
           
             x
             Math.
             6.
             24.
             
          
           
             y
             Mark.
             9.
             40.
             
          
           
             (
             u
             )
             Gal.
             6.
             7.
             
          
           
             z
             Phil.
             1.
             18.
             
          
           
             a
             Math.
             12.
             30.
             
          
           
             XII
             .
          
           
             b
             Esther
             4.
             
          
           
             c
             Heb.
             5.
             7.
             
          
           
             d
             Speed.
             Hist.
             of
             Brit.
             book
             6.
             chap.
             9.
             s.
             9.
             
          
           
             e
             Lactant.
             lib.
             5.
             c.
             20.
             
          
        
         
           Notes for div A01760-e3050
           
             a
             Is.
             16.
             9.
             
          
           
             b
             Psal.
             122.
             6.
             
          
           
             c
             Phil.
             3.
             16.
             
          
           
             d
             Heb.
             5.
             14.
             
          
           
             e
             1.
             
             Thess.
             5.
             21.
             
          
           
             f
             Plut.
             in
             vita
             .
             Solon
             .
          
           
             g
             in
             Epist.
             ad
             protect
             .
             Angl.
             
          
           
             h
             Is.
             6.
             21.
             
          
           
             (
             i
             )
             Is.
             26.
             12.
             
          
        
         
           Notes for div A01760-e3410
           
             k
             pref
             .
             libror.
             de
             rep
             .
             Eccl.
             
          
           
             l
             Proc.
             in
             Perth
             Assemb
             .
             part
             .
             3.
             pag.
             55.
             
          
           
             m
             2
             Cor
             :
             13.
             8.
             
          
        
         
           Notes for div A01760-e3560
           
             a
             P.
             Mart.
             in
             .
             1.
             
             Reg.
             8.
             de
             Templ
             .
             dedic
             .
          
           
             b
             As
             3.
             to
             the
             16.
             
             Arg.
             
          
           
             c
             Epist.
             to
             the
             Past.
             of
             the
             Church
             of
             Scotl.
             
          
           
             
               (
               d
            
             )
             Serm.
             at
             perth
             .
             assem
             .
             insert
             by
             Dr.
             Lindsey
             
          
           
             e
             Practic
             .
             def
             .
             cap.
             3.
             sect
             .
             20.
             
          
           
             f
             Dr.
             forb
             .
             Iren.
             lib.
             1.
             cap.
             5.
             
             §.
             6.
             &
             cap.
             7.
             
             §.
             1.
             
             &
             9.
             &c.
             9.
             
             §.
             6
             
          
           
             g
             Cassand
             .
             Anglic.
             pag.
             270.
             11.
             
          
           
             h
             ans
             .
             to
             the
             repl
             .
             pref
             .
             pag.
             43.
             
          
           
             i
             ib.
             p.
             53.
             
          
           
             k
             de
             cas
             .
             consc
             .
             lib.
             4.
             c.
             11.
             cas
             .
             3.
             
          
           
             
               (
               l
            
             )
             ubi
             supra
             
          
           
             m
             de
             cult
             .
             Sanct.
             c.
             10.
             
          
           
             
               (
               n
            
             )
             de
             orig
             .
             fest
             .
             christian
             .
             cap.
             2.
             
          
           
             o
             Repl.
             to
             the
             ans
             .
             pag.
             258.
             
          
           
             p
             Calv.
             com
             .
             in
             hunc
             locum
             .
          
           
             q
             de
             exam
             .
             part
             .
             1.
             de
             bon
             .
             oper
             .
             pag.
             180.
             
          
           
             r
             Synt.
             part
             2
             disp
             .
             27.
             thes
             .
             30.
             
          
           
             s
             Bell.
             enerv
             iom
             .
             1.
             lib.
             3.
             c.
             7
             ,
          
           
             t
             ubi
             supra
             thes
             .
             31.
             
          
           
             u
             annot
             .
             in
             Act.
             15.
             29.
             
          
           
             x
             cens
             .
             lit
             .
             angl
             .
             cap
             2.
             
          
           
             y
             comm
             .
             in
             1.
             
             Cor.
             7.
             23.
             
          
           
             z
             Synt.
             part
             .
             2.
             disp
             .
             44
             thes
             33.
             
          
           
             a
             Gal.
             〈◊〉
             .
             1.
             
          
           
             (
             〈◊〉
             )
             ubi
             supra
             
          
           
             c
             Homil
             1.
             in
             Ep
             ▪
             ●…d
             Tit.
             
          
           
             d
             Synt.
             theol
             .
             lib.
             6.
             cap.
             38.
             
          
           
             e
             Instit.
             lib.
             3
             〈◊〉
             .
             19.
             sect
             .
             7.
             
          
           
             f
             ib.
             c.
             10.
             
          
           
             g
             Ch●…
             .
             exam
             part
             .
             2.
             de
             rit
             in
             adm
             .
             Sacr.
             pag
             33.
             
          
           
             h
             Col.
             2.
             20.
             21
             ,
             22.
             
          
           
             i
             Zanch.
             comm
             .
             in
             Col.
             2.
             20.
             
          
           
             k
             apol
             .
             part
             3.
             c.
             1●…
             sect
             .
             5.
             
          
           
             l
             comm
             .
             in
             1
             Cor.
             7.
             23.
             
          
           
             m
             de
             haeret
             .
             Baptiz
             .
          
           
             n
             B.
             Lind.
             Epist.
             to
             the
             past
             .
             of
             the
             Church
             of
             Scotl.
             
          
           
             o
             Spots
             .
             Serm.
             at
             perth
             .
             assemb
             .
          
           
             p
             1.
             
             Pet.
             5
             3.
             
          
           
             q
             Mark.
             7.
             9.
             
          
           
             r
             of
             the
             Crosse
             cap.
             5.
             sect
             .
             11.
             
          
           
             s
             of
             the
             Church
             lib.
             4.
             cap.
             34.
             
          
           
             t
             Apol.
             part
             .
             3.
             c.
             1.
             sect
             .
             4.
             s●…
             Dr.
             Forb
             .
             Iren.
             l.
             1.
             c.
             11.
             
             §.
             5.
             
             &
             6.
             
          
           
             u
             Manuduct
             .
             p.
             42.
             
          
           
             x
             Thes.
             theol
             .
             de
             libers
             Christ
             thes
             .
             10.
             
          
           
             y
             Frel
             .
             in
             Math.
             18.
             7.
             tom
             .
             2.
             p.
             340.
             
          
           
             z
             ubi
             supra
             
          
           
             a
             ubi
             supra
             
          
           
             b
             Serm.
             of
             the
             worshipping
             of
             Imaginations
             .
          
           
             c
             Til.
             Synt.
             part
             .
             2
             disp
             .
             27.
             thes
             .
             38.
             
          
           
             d
             Thu●…
             .
             hist.
             lib.
             124.
             pag.
             922.
             
          
           
             e
             of
             the
             Church
             ,
             lib.
             4.
             cap.
             33.
             
          
           
             f
             de
             conse
             .
             lib.
             1.
             cap.
             2.
             
          
           
             g
             Treat
             .
             of
             consc
             .
             cap.
             2.
             sect
             3.
             
          
           
             h
             Theol.
             cas
             .
             cap.
             2.
             
          
           
             i
             Ames
             .
             de
             consc
             .
             l.
             1.
             cap.
             3.
             
          
           
             k
             Inst.
             lib.
             4.
             cap.
             10.
             sect
             .
             5.
             
          
           
             l
             Synt.
             part
             .
             2.
             disp
             .
             32.
             thes
             .
             4.
             
          
           
             m
             de
             Rep.
             Eccl.
             l.
             5.
             c.
             2.
             
             N.
             12.
             
          
           
             n
             Til.
             Synt.
             p.
             2.
             disp
             .
             27.
             thes
             .
             39.
             
          
           
             o
             Chem
             eu
             .
             amp
             .
             2.
             de
             bon
             .
             oper
             p.
             179.
             
          
           
             p
             Marc.
             Ant.
             de
             dom
             .
             de
             R●…p
             .
             Eccl.
             lib.
             6.
             cap.
             10.
             num
             .
             67.
             
          
           
             q
             apud
             field
             of
             the
             Church
             lib.
             4
             cap.
             34.
             
          
           
             r
             Animad
             .
             in
             Bell.
             contr
             .
             3.
             lib.
             4.
             cap.
             16.
             nota
             87.
             
          
           
             s
             Synt.
             p.
             2.
             
             Disp.
             27.
             thes
             .
             39.
             
          
           
             t
             Inst
             lib.
             4.
             c.
             10.
             sect
             .
             32.
             
          
           
             u
             decr
             .
             part
             .
             1
             dist
             .
             61.
             c
             8.
             
          
           
             x
             ubi
             supra
             ,
             art
             21.
             
          
           
             y
             de
             consc
             .
             l.
             1.
             cap.
             2.
             
          
           
             z
             Theol.
             casuum
             c.
             2.
             
          
           
             a
             Syn.
             pur
             thiol
             disp
             .
             35.
             thes
             .
             19.
             
          
           
             b
             Ames
             .
             Bell.
             enerv
             .
             tom
             .
             1.
             lib
             3.
             cap.
             7.
             
          
           
             c
             de
             pol.
             Christ.
             lib.
             5.
             cap.
             1.
             
          
           
             d
             de
             orig
             .
             fest
             .
             Christ.
             cap.
             2.
             
          
           
             e
             Comm.
             in
             1
             Cor.
             14.
             40.
             
          
           
             f
             Thes
             theol
             de
             lib.
             Christ.
             thes
             .
             11.
             
          
           
             g
             Treat
             .
             of
             consc
             cap.
             2.
             sect
             .
             8.
             
          
           
             (
             〈◊〉
             )
             theol
             .
             cas
             .
             cap.
             2.
             
          
           
             i
             Synt.
             part
             .
             2.
             disp
             .
             27.
             thes
             .
             9.
             
          
           
             k
             Calv.
             resp
             .
             ad
             libel
             .
             de
             pii
             viri
             officio
             .
             p.
             413.
             
          
           
             l
             Th.
             Bez.
             confess
             .
             c.
             5.
             art
             18.
             
             Perk.
             ubi
             supra
             .
             &
             Meisner
             .
             Philos.
             sobr
             .
             part
             .
             3.
             sect
             .
             2.
             quest
             .
             12.
             
          
           
             (
             〈◊〉
             )
             of
             the
             Church
             l.
             4.
             cap.
             33.
             
          
           
             i
             de
             Pont.
             Rom.
             lib.
             4.
             cap.
             20.
             
          
           
             k
             ubi
             supra
             .
          
           
             m
             of
             the
             Crosse
             cap.
             5.
             
             Sect.
             14.
             15.
             
          
           
             n
             pral
             .
             tom
             .
             1.
             de
             potest
             :
             eccl
             .
             contr
             .
             2.
             pag.
             371.
             
          
           
             o
             ibid.
             pag.
             366.
             
          
           
             p
             Par.
             com
             .
             in
             Rom.
             14.
             dub
             .
             7.
             
          
           
             q
             ubi
             supra
             ,
             p.
             372.
             
          
           
             r
             In
             Dan.
             6.
             
          
           
             s
             de
             pont
             .
             Rom.
             lib.
             4.
             cap.
             20.
             
          
           
             t
             ubi
             supra
             .
          
           
             u
             com
             .
             in
             1
             Pet.
             5.
             3.
             
          
           
             
               (
               x
            
             )
             Enchirid
             .
             class
             .
             3.
             cap.
             14.
             
          
           
             
               (
               y
            
             )
             Syn.
             pur
             .
             Theol.
             Disp.
             35.
             
             Thes.
             17.
             
          
           
             z
             com
             .
             in
             Rom.
             14.
             5.
             
          
           
             a
             Theol.
             cas
             cap.
             2.
             
          
           
             b
             Enchir.
             class
             .
             2.
             cap.
             7.
             
          
           
             c
             Bald
             de
             consc
             .
             cas
             .
             lib.
             1.
             cap.
             8.
             
          
           
             d
             de
             conse
             .
             cas
             .
             lib.
             1.
             cap.
             7.
             
          
           
             e
             1●…
             2●…
             .
             q.
             19.
             art
             .
             5.
             
          
           
             f
             Ames
             .
             de
             consc
             .
             lib.
             1.
             cap.
             4.
             
          
           
             g
             1
             Cor.
             7.
             23.
             
          
           
             (
             〈◊〉
             )
             Manual
             .
             lib.
             4.
             cap.
             4.
             
          
           
             i
             Zanch.
             com
             .
             in
             illum
             locum
             .
          
           
             k
             Act.
             15
             28.
             
          
           
             l
             Eph.
             4.
             14.
             
          
           
             m
             Heb.
             5.
             14.
             
          
           
             n
             Col.
             3.
             16.
             
          
           
             o
             Math.
             10.
             17.
             
          
           
             p
             1
             Ioh.
             4.
             1.
             
          
           
             q
             1
             Thess.
             5.
             21.
             
          
           
             r
             1
             Cor.
             10.
             15.
             
          
           
             s
             ubi
             supra
             
          
           
             t
             ubi
             supra
             .
          
           
             u
             Perth
             assemb
             .
             p.
             8.
             9.
             10.
             and
             B.
             Lindsay
             in
             the
             proceedings
             set
             downe
             by
             him
             .
             p.
             63.
             64.
             
          
           
             x
             Parke
             of
             the
             crosse
             cap.
             5.
             sect
             .
             10.
             
          
           
             y
             Camer
             .
             prael
             .
             tom
             .
             1.
             de
             potest
             .
             Eccl
             .
             contr
             .
             2.
             
          
           
             z
             Apol.
             part
             .
             3.
             cap.
             1.
             sect
             .
             25.
             
          
           
             a
             exam
             .
             part
             .
             3.
             de
             calib
             .
             Sacerd.
             pag.
             38.
             
          
           
             b
             Animad
             .
             in
             Bel.
             contr
             .
             3.
             lib.
             4.
             cap.
             16.
             
          
           
             c
             Hist.
             of
             the
             counc
             .
             of
             Trent
             .
             lib.
             2.
             
          
           
             d
             Polit.
             Christ.
             lib.
             5.
             cap.
             3.
             
          
           
             e
             Epist.
             64.
             
          
           
             f
             in
             apologet
             .
          
           
             g
             Ezech.
             34.
             4.
             
          
           
             h
             1
             Pet.
             5.
             3.
             
          
           
             i
             1
             Thess.
             5.
             25.
             
          
           
             k
             in
             Psal.
             39.
             
          
           
             l
             Chem.
             exam
             .
             part
             .
             1.
             de
             bon
             .
             oper
             .
             pag.
             180.
             
          
           
             m
             syn
             .
             pur
             .
             theol
             .
             disp
             .
             49.
             thes
             .
             72.
             
          
           
             n
             Magd.
             cent
             .
             1.
             l.
             2.
             c.
             4.
             co
             .
             443.
             
          
           
             o
             decr
             .
             part
             .
             1.
             dist
             .
             12.
             cap
             1.
             
          
           
             p
             Aquin
             2.
             2
             a.
             4.
             147.
             art
             .
             4.
             
          
           
             (
             q
             )
             
               comm
               .
               in
            
             .
             1
             Cor.
             10.
             15.
             
          
           
             r
             
               com
               .
               in
            
             1.
             
             Thess.
             5.
             21.
             
          
           
             s
             Eccl.
             pol.
             lib.
             5.
             n.
             71.
             
          
           
             t
             Paraes
             .
             ad
             Scot.
             c.
             16.
             pag.
             64.
             
          
           
             u
             comm
             in
             illum
             locum
             
          
           
             x
             pralect
             .
             in
             eundem
             locum
             .
          
           
             y
             Proc.
             in
             Perth
             .
             Assemb
             .
             part
             .
             3.
             pag.
             13.
             
          
           
             z
             1.
             
             Cor.
             7.
             23.
             
          
           
             a
             Gal.
             5.
             1.
             
          
           
             b
             ubi
             supra
             
          
           
             c
             ibid.
             pag.
             26.
             27.
             
          
           
             d
             apud
             ●…ald
             .
             de
             casconsc
             .
             lib.
             2.
             c.
             13.
             cas
             .
             1.
             
          
           
             e
             pr●…l
             .
             tom
             ▪
             1.
             de
             pot
             .
             Eccl.
             contr
             .
             2.
             
          
           
             f
             ubi
             supra
             pag.
             16.
             
          
           
             g
             ag
             .
             the
             Rhem.
             annot
             .
             on
             Gal.
             4.
             10.
             
          
           
             h
             ubi
             supra
             pag.
             16.
             17.
             
          
           
             i
             Par●…n
             ad
             Scot.
             c.
             16.
             pag.
             64.
             
          
           
             k
             ubi
             supra
             pag.
             25.
             
          
           
             l
             ibid.
             pag.
             17.
             
          
           
             m
             ibid.
             pag.
             27.
             
          
           
             n
             Calv.
             com
             .
             in
             illum
             loc
             .
          
           
             o
             Zanch.
             com
             .
             ibid.
             
          
           
             p
             Proc.
             in
             Perth
             .
             Assemb
             .
             part
             .
             3
             pag.
             43.
             
          
           
             q
             annot
             .
             on
             Col.
             2.
             16.
             
          
           
             r
             annot
             .
             on
             Gal.
             4.
             10.
             
          
           
             s
             annot
             .
             ibid.
             
          
           
             t
             de
             cult
             .
             sanct
             .
             cap.
             10.
             
          
           
             u
             de
             orig
             .
             fast
             .
             Christ.
             cap.
             2.
             
          
           
             x
             de
             templ
             .
             &
             fest
             .
             in
             Enchirid.
             contr
             .
             inter
             .
             Evang.
             &
             Pontif.
             
          
           
             y
             ubi
             supra
             .
          
           
             z
             Epist.
             118.
             adlanuar
             .
          
           
             a
             de
             orig
             .
             Fest.
             Christ.
             cap.
             2.
             
          
           
             b
             Paraen
             .
             ad
             scot
             .
             cap.
             16.
             p.
             66.
             
          
           
             c
             com
             .
             in
             illum
             locum
             .
          
           
             d
             Luk.
             7.
             28.
             
          
           
             e
             annot
             .
             in
             Gal.
             4
             3.
             
          
           
             f
             com
             .
             in
             illum
             locum
             .
          
           
             g
             ubi
             supra
             pag.
             40.
             
          
           
             h
             com
             .
             in
             Col.
             2.
             17.
             
          
           
             i
             infra
             part
             .
             3.
             in
             the
             arg
             .
             of
             superstition
             .
          
           
             k
             animad
             .
             in
             Bell.
             contr
             .
             3
             :
             lib.
             4.
             cap.
             16.
             nota
             20.
             
          
           
             l
             com
             .
             in
             illum
             locum
             .
          
           
             m
             annot
             .
             ibid.
             
          
           
             n
             animad
             .
             ad
             Bell.
             contr
             .
             3.
             lib.
             4.
             cap.
             16.
             nota
             32.
             
          
           
             o
             ubi
             supra
             .
          
           
             p
             Bell.
             de
             Euchar.
             lib.
             6.
             cap.
             13.
             
          
           
             q
             Proverb
             .
             26.
             18.
             19.
             
          
           
             r
             annot
             .
             on
             Math.
             6.
             15.
             sect
             .
             5.
             
          
           
             s
             com
             .
             in
             Col.
             2.
             16.
             
          
           
             t
             ubi
             supra
             pag.
             7.
             
          
           
             u
             supra
             c.
             7.
             sect
             .
             7.
             
          
           
             x
             Infra
             .
             part
             .
             2.
             c.
             2.
             
          
           
             y
             Paraen
             .
             ad
             Scot.
             cap.
             16.
             pag
             65.
             
          
           
             z
             Cent.
             2.
             cap.
             6.
             col
             .
             119.
             
          
           
             a
             lib.
             5.
             cap
             22.
             
          
           
             b
             lib.
             12.
             cap.
             32.
             
          
           
             c
             lib.
             7.
             cap.
             19.
             
          
           
             d
             in
             Gal.
             4.
             
          
           
             e
             Hospin
             .
             de
             orig
             .
             fest
             .
             Christ.
             p.
             71.
             
          
           
             f
             annot
             .
             on
             Math.
             15.
             9.
             
          
           
             g
             ubi
             supra
             
          
           
             h
             part
             .
             3.
             
          
           
             i
             Io
             Calv.
             epist.
             &
             resp
             .
             edit
             Genev.
             an
             .
             1617.
             col
             .
             137.
             
          
           
             i
             Ibid.
             138.
             
          
           
             k
             ib
             col
             .
             119.
             
          
           
             (
             l
             )
             paraen
             c.
             16.
             pag.
             68.
             
          
           
             m
             Serm.
             on
             Ier.
             4.
             2.
             
          
           
             n
             ubi
             supra
             pag.
             84.
             
          
           
             o
             Alsted
             .
             in
             Chronol
             .
             testium
             veritatis
             .
          
           
             p
             Aen.
             Silv.
             apud
             Didocl
             .
             alt
             .
             Damasc.
             pag.
             707.
             
          
           
             q
             Paraen
             .
             cap.
             16.
             pag.
             64.
             
          
           
             r
             Serm
             at
             Petth
             .
             Assemb
             .
          
           
             s
             ubi
             supra
             pag.
             83.
             
          
           
             t
             ibid.
             pag.
             138.
             
          
           
             u
             ubi
             supra
             pag.
             91.
             
          
           
             x
             ibid.
             pag.
             41.
             
          
           
             y
             ibid.
             pag.
             95.
             
          
           
             z
             ubi
             supra
             pag.
             83.
             
          
           
             a
             Io.
             Calv.
             epist.
             &
             resp
             .
             col
             .
             592.
             
          
        
         
           Notes for div A01760-e12340
           
             a
             Serm.
             at
             Perth
             Assemb
             .
             insert
             .
             by
             B.
             Lindsey
             .
          
           
             b
             ans
             .
             to
             the
             repl
             praef
             .
             pag.
             43.
             
          
           
             (
             c
             )
             repl
             .
             to
             the
             ans
             .
             pag.
             270.
             
          
           
             d
             Cassand
             anglis
             .
             p.
             46.
             
          
           
             e
             ib
             p.
             23.
             
          
           
             f
             ibid.
             pag.
             8.
             
          
           
             g
             Ibid.
             p.
             9.
             10.
             11.
             
          
           
             h
             Infra
             part
             .
             3.
             chap.
             1.
             
          
           
             i
             ubi
             supra
             pag.
             24.
             28.
             
          
           
             k
             ibid.
             p.
             52.
             
          
           
             l
             ibid.
             pag.
             28.
             
          
           
             m
             ibid.
             p.
             62.
             
          
           
             
               (
               n
            
             )
             ibib
             p.
             63.
             
          
           
             o
             pag
             67.
             
          
           
             p
             pag.
             68.
             69.
             70.
             
          
           
             r
             Hist.
             of
             the
             Waldens
             .
             part
             .
             3.
             lib.
             1.
             cap.
             6.
             
             Thuan.
             Hist.
             lib.
             6.
             pag.
             189.
             
          
           
             s
             Thuan.
             ibid.
             p.
             186.
             
          
           
             t
             Alsted
             .
             Chronol
             .
             Rolb
             .
             p.
             550.
             
          
           
             u
             
               sie
               his
               treatise
               entitled
            
             vera
             Ecclesiae
             reformandae
             r●…tio
             .
          
           
             x
             Alsted
             .
             ibid.
             
          
           
             y
             Sleid.
             com
             lib.
             21.
             pag.
             388.
             
          
           
             z
             Sleid.
             ib.
             pag.
             393.
             
          
           
             a
             Polan
             .
             Synt.
             lib.
             7.
             cap.
             17.
             
          
           
             b
             Calv.
             ●…ast
             .
             l.
             4.
             c.
             10
             §.
             32.
             
          
           
             c
             Chem.
             exam
             .
             part
             .
             2.
             p.
             121.
             
          
           
             d
             F●…nner
             .
             theol
             lib.
             2.
             cap.
             2.
             
          
           
             e
             Paraeus
             in
             1.
             
             Cor.
             14.
             26.
             
          
           
             f
             Ioh.
             Calv.
             epist.
             &
             resp
             .
             col
             .
             478.
             
          
           
             g
             Calv.
             in
             1.
             
             Cor.
             10.
             23.
             
             Taylor
             on
             Tit.
             1.
             15.
             pag.
             295.
             
          
           
             h
             ubi
             supra
             pag.
             55.
             
          
           
             i
             Paraeus
             .
             in
             .
             1.
             
             Cor.
             6.
             12.
             
          
           
             k
             1.
             
             Cor.
             14.
             26.
             
          
           
             l
             1.
             
             Cor.
             8.
             13.
             
          
           
             m
             Calv.
             in
             1.
             
             Cor.
             10.
             23.
             
             &
             Paraeus
             ibid.
             
          
           
             n
             Serm.
             on
             10.
             16.
             7.
             
          
           
             o
             Serm.
             at
             Perth
             .
             assem
             .
          
           
             p
             fresh
             sute
             cap.
             2.
             pag.
             12.
             
          
           
             q
             In
             1
             Cor.
             10.
             23.
             
          
           
             r
             Thuan.
             hist.
             lib.
             39.
             pag.
             367.
             
          
           
             s
             Paraeus
             in
             1.
             
             Cor.
             8.
             13.
             
          
           
             t
             pag.
             44.
             45.
             
          
           
             u
             Rom.
             3.
             8.
             
          
           
             x
             Paraeus
             in
             1.
             
             Cor.
             10.
             23.
             
          
           
             y
             Alsted
             .
             theol
             cas
             .
             c.
             12
             p.
             199.
             
          
           
             z
             Paraeus
             in
             Rom.
             3.
             8.
             
          
           
             a
             p.
             210.
             211.
             
          
           
             k
             ubi
             supra
             .
          
           
             l
             Bald.
             de
             .
             cas
             .
             consc
             .
             lib.
             4.
             cap.
             11.
             cas
             .
             3.
             
          
           
             m
             Sleid.
             com
             .
             l.
             21.
             p.
             381.
             
          
           
             n
             ib.
             l.
             25.
             p.
             485.
             
          
           
             o
             partic
             .
             def
             .
             cap.
             1.
             sect
             .
             1.
             
          
           
             p
             Paraen
             .
             〈◊〉
             .
             16.
             p.
             65.
             
          
           
             q
             Proc.
             in
             Perth
             .
             assem
             .
             part
             .
             3.
             pag.
             7.
             
          
           
             r
             ibid.
             p.
             121.
             
          
           
             s
             Apol.
             part
             .
             3.
             cap.
             3.
             sect
             .
             45.
             and
             51.
             
          
           
             t
             Sl●…id
             .
             com
             .
             lib.
             20.
             p.
             365.
             
             &
             371.
             
             Alsted
             .
             in
             Chronol
             .
             Religionis
             an
             .
             1548.
             
          
           
             u
             Sleid.
             com
             .
             lib.
             21.
             p.
             377.
             
          
           
             x
             ibid.
             p.
             388.
             
          
           
             y
             ibid.
             p.
             393.
             
          
           
             z
             Reg.
             Eccles
             .
             lib.
             7.
             cap.
             1.
             2.
             num
             .
             107.
             
          
           
             a
             ibid.
             num
             .
             120.
             
          
           
             b
             ibid.
             num
             .
             132.
             see
             to
             the
             same
             purpose
             Dr
             Potter
             in
             his
             bock
             called
             .
             Want
             of
             charity
             justly
             charged
             pag.
             76.
             
          
           
             c
             Field
             of
             ●…he
             Church
             .
             append
             .
             to
             the
             3
             booke
             cap.
             11.
             p.
             298.
             
             B
             Andrewes
             Serm
             on
             Ier.
             23.
             6.
             pag.
             79.
             80.
             81.
             82.
             
          
           
             
               (
               d
            
             )
             Sleid.
             com
             lib
             21.
             p
             3.
             77.
             
          
           
             e
             de
             I●…icis
             cap.
             19.
             
          
           
             f
             annot
             .
             in
             1
             Tim.
             6.
             20.
             
          
           
             g
             Rep.
             Eccl
             .
             lib.
             7.
             cap.
             12.
             n.
             134.
             
          
           
             h
             Park
             .
             of
             the
             crosse
             .
             part
             .
             2.
             pag.
             80.
             
          
           
             i
             pag.
             32.
             
          
           
             k
             ibid.
             pag.
             34.
             
          
           
             l
             ibid.
             pag.
             41.
             
          
           
             m
             ibid.
             pag.
             42.
             
          
           
             n
             Deut.
             12.
             32.
             
          
           
             o
             Deu●…
             .
             28.
             
             1●…
             .
          
           
             p
             Esth.
             3.
             2.
             
          
           
             q
             Deut.
             25.
             19.
             
          
           
             r
             Dan.
             6.
             10.
             
          
           
             s
             Gal.
             2.
             5.
             
          
           
             t
             Psal.
             16.
             4.
             
          
           
             u
             Iun.
             animad
             .
             in
             Bell.
             de
             cult
             .
             sanct
             .
             lib.
             3.
             cap.
             5.
             
          
           
             z
             Num.
             25.
             2.
             3.
             
          
           
             y
             Natal
             .
             comit
             .
             Mythol
             .
             lib.
             1.
             cap.
             15.
             
          
           
             z
             Bell.
             de
             effect
             .
             Sacram
             .
             cap.
             31
             
          
           
             a
             Hooker
             Eccl.
             Pol.
             lib.
             4.
             n.
             1.
             
          
           
             b
             Hospin
             .
             Epist.
             dedic
             .
             pr●…fix
             .
             libris
             de
             orig
             .
             monach
             .
          
           
             c
             censur
             .
             Liturg.
             Angl.
             cap.
             9.
             
          
           
             d
             exam
             .
             part
             .
             2.
             de
             Rit
             .
             in
             administ
             .
             Sacr.
             p.
             32.
             
          
           
             e
             com
             .
             in
             Ioh.
             4.
             24.
             
          
           
             f
             Psal.
             45.
             13.
             
          
           
             g
             Luk.
             17.
             20.
             21.
             
          
           
             h
             Popish
             prejudic
             .
             cap.
             10.
             
          
           
             i
             Calv.
             com
             .
             in
             Exod.
             20.
             5.
             
          
           
             k
             Luk.
             17.
             21.
             
          
           
             l
             com
             .
             in
             illum
             locum
             .
          
           
             m
             de
             divers
             grad
             .
             ministr
             .
             evang
             .
             contra
             Bez.
             cap.
             24
             s.
             25.
             
          
           
             n
             Popish
             .
             prajud
             .
             cap.
             10.
             
          
           
             o
             Camero
             Ibid.
             
          
           
             p
             Hospin
             .
             ubi
             supra
             .
          
           
             q
             Gen.
             49.
             5.
             
          
           
             (
             r
             )
             Isa.
             42.
             2.
             3.
             
          
           
             s
             Apoc.
             17.
             7.
             
          
           
             t
             Col.
             3.
             12
             13.
             
          
           
             u
             com
             .
             in
             illum
             locum
             
          
           
             x
             pr●…f
             .
             of
             the
             answ
             .
             pag.
             17.
             
          
           
             y
             Sarav
             .
             N.
             fratri
             &
             amico
             art
             .
             17.
             
          
           
             z
             1.
             
             Sam.
             23.
             10.
             
          
           
             a
             Socrat.
             lib.
             3.
             c.
             12.
             
          
           
             b
             decr
             .
             part
             .
             2.
             causa
             .
             7.
             q.
             1.
             c.
             36.
             
          
           
             c
             the
             pastor
             and
             the
             praelat
             p.
             36.
             
          
           
             d
             Histor.
             of
             the
             Waldens
             .
             lib.
             1.
             cap.
             3.
             
          
           
             e
             Iohn
             Calv
             epist.
             &
             resp
             .
             col
             .
             132.
             
          
           
             f
             way
             to
             the
             Church
             ans
             .
             to
             sect
             .
             33.
             
          
           
             g
             epist.
             ad
             regin
             .
             Elis
             :
             lib.
             1.
             
             Epistolar
             p.
             112.
             
          
           
             h
             of
             the
             Crosse.
             c.
             9.
             sect
             .
             1.
             
          
           
             i
             expos
             .
             confess
             .
             Angl.
             art
             .
             37.
             &
             problem
             .
             2.
             de
             praedest
             .
          
           
             k
             Ma●…
             .
             don
             .
             com
             .
             in
             Math.
             8.
             
          
           
             l
             de
             verb.
             dom
             .
             serm
             .
             6.
             
          
           
             
               (
               m
            
             )
             Conrad
             Schlusselburg
             .
             apud
             Park
             of
             the
             Crosse.
             p.
             2.
             pag.
             97.
             
          
           
             n
             de
             cas
             .
             consc
             .
             lib.
             4.
             cap.
             11.
             cas
             .
             3.
             
          
           
             o
             de
             laici●…
             cap.
             19.
             
          
           
             p
             Phil.
             2.
             15.
             16.
             
          
           
             q
             1.
             
             Tim.
             6.
             1.
             
          
           
             r
             1.
             
             Pet.
             2.
             12.
             
          
           
             s
             Io.
             Calv.
             epist.
             &
             resp
             .
             col
             .
             451.
             452.
             
          
           
             t
             〈◊〉
             .
             Reg.
             1●…
             .
             17.
             
          
           
             u
             Platin.
             in
             vita
             Innoc.
             7.
             
          
           
             x
             Numb
             .
             22.
             17.
             
          
           
             y
             1.
             
             Sam.
             22.
             
          
           
             z
             2.
             
             Tim.
             4.
             10.
             
          
           
             a
             Sleid.
             com
             .
             lib.
             21.
             pag.
             376.
             
          
           
             b
             epist.
             co
             the
             past
             .
             of
             the
             kirk
             of
             Scotl.
             
          
           
             a
             Phil.
             3.
             16
             
          
           
             b
             Sarav
             .
             N.
             fratri
             &
             amico
             art
             .
             17.
             
          
           
             c
             Park
             of
             the
             crosse
             cap.
             6.
             sect
             .
             21.
             
          
           
             d
             ibid.
             sect
             .
             22.
             
          
           
             e
             Serm.
             at
             Perth
             .
             Assmb
             .
          
           
             f
             part
             .
             1.
             p.
             63.
             
          
           
             g
             ibid
             pag.
             64
             
          
           
             h
             natur
             .
             Hist
             l●…b
             .
             10.
             cap.
             ult
             .
          
           
             i
             Serm.
             on
             1
             Cor.
             11.
             16.
             
          
           
             k
             Thuan.
             Hist.
             lib.
             16.
             p.
             506.
             
          
           
             l
             Math.
             5.
             29.
             30.
             
          
           
             m
             Plin
             natur
             .
             Hist.
             lib.
             24.
             cap.
             1.
             
          
           
             n
             Math.
             18.
             6.
             
          
           
             o
             com
             .
             in
             Math.
             lib.
             2.
             c.
             15.
             
          
           
             p
             synt
             .
             Theol.
             lib
             6.
             cap.
             3.
             
             Col.
             19.
             
          
           
             q
             Aquin.
             2.
             2
             a.
             q.
             43.
             art
             .
             1.
             
             Marc.
             Ant.
             de
             dom
             .
             de
             Rep.
             Eccl.
             lib.
             5.
             cap.
             10.
             n.
             44.
             
          
           
             (
             〈◊〉
             )
             Marc.
             Ant
             de
             dom
             .
             de
             rep
             .
             Eccl.
             lib.
             1.
             cap.
             11.
             n.
             18.
             
          
           
             s
             com
             in
             2m.
             2
             a.
             q.
             43.
             art
             .
             7.
             
          
           
             t
             Hēming
             .
             Enchir.
             Theol
             class
             .
             3.
             cap.
             17.
             
             Magde
             .
             burg
             .
             cent
             .
             1.
             lib.
             2.
             cap
             4.
             
             Col
             448.
             449.
             
          
           
             u
             Ames
             .
             lib.
             5.
             de
             consc
             c.
             11.
             q.
             6.
             
          
           
             x
             Ames
             .
             ibid
             q
             3.
             
          
           
             y
             Cam●…ro
             praelect
             .
             in
             Mat.
             18.
             7.
             de
             scand
             .
          
           
             z
             com
             .
             in
             illum
             locum
             .
          
           
             a
             comment
             ibid.
             
          
           
             b
             com
             .
             ib.
             
          
           
             c
             of
             the
             crosse
             part
             .
             2.
             p.
             57.
             
          
           
             d
             Luk.
             13.
             15.
             
          
           
             (
             e
             )
             Math.
             12.
             7.
             
          
           
             f
             Math.
             17.
             27.
             
          
           
             g
             Eccl.
             Pol.
             pag.
             246.
             
          
           
             h
             supra
             cap.
             1.
             
          
           
             i
             Mal●…nat
             .
             com
             .
             in
             illum
             locum
             .
          
           
             k
             Pareu●…
             com
             .
             ibid.
             
          
           
             l
             com
             .
             in
             Eph.
             4.
             13.
             
          
           
             m
             Polan
             .
             Synt.
             theol
             .
             lib.
             6.
             c.
             3.
             col
             .
             19.
             
          
           
             n
             Aquin.
             2.
             
             2●…
             .
             q.
             43.
             art
             .
             2.
             
          
           
             o
             Marc.
             Ant
             de
             dom
             .
             de
             rep
             .
             eccl
             .
             lib.
             1.
             c.
             11.
             n.
             18.
             
          
           
             p
             Cent.
             1.
             lib.
             2.
             cap.
             4.
             col
             .
             450.
             
          
           
             q
             com
             .
             in
             Daniel
             .
             1.
             8.
             
          
           
             r
             de
             rep
             .
             Eccles.
             lib.
             5.
             cap.
             10.
             n.
             44.
             
          
           
             s
             comm
             .
             in
             1
             Thess.
             5.
             22.
             
          
           
             t
             of
             the
             crosse
             cap.
             3.
             sect
             .
             6.
             
          
           
             u
             annot
             .
             on
             Gal.
             4.
             10.
             
          
           
             x
             confer
             .
             with
             Rain
             .
             c.
             8.
             div
             .
             2.
             pag.
             408.
             410.
             
          
           
             y
             com
             .
             in
             1.
             
             Cor.
             10.
             28.
             
          
           
             z
             lib.
             1.
             epist.
             41.
             
          
           
             a
             Can.
             5.
             
          
           
             b
             ubi
             supra
             .
          
           
             c
             Bald.
             de
             cas
             .
             consc
             .
             lib.
             2.
             cap.
             14.
             cas
             .
             7.
             
          
           
             d
             N
             fratri
             &
             amico
             art
             .
             13.
             
          
           
             e
             Annot.
             on
             Act.
             8.
             sect
             .
             5.
             
          
           
             f
             
               Park
               .
               of
               the
               crosse
               part
               .
               2.
               pag.
               57.
            
             1.
             
             Thess.
             5.
             14.
             
             Rom.
             14.
             16.
             1.
             
             Cor.
             9.
             12.
             1.
             
             Thess.
             2.
             7.
             
             Act.
             20.
             34.
             
             Math.
             18.
             6.
             
          
           
             g
             Cornel.
             Iansen
             .
             conc
             .
             Evang.
             c.
             71.
             
          
           
             h
             Aug.
             de
             mor.
             b
             Manich
             l.
             2.
             cap.
             14.
             
             Rom.
             14.
             20.
             
          
           
             i
             Ames
             .
             lib.
             5.
             de
             consc
             .
             c.
             11.
             q.
             6.
             
          
           
             k
             Dr
             Forbesse
             Iren.
             lib.
             2.
             c
             20.
             num
             .
             27.
             
          
           
             
               (
               l
            
             )
             Alt.
             damasc
             cap.
             9.
             pag.
             556.
             
          
           
             m
             Park
             .
             of
             the
             crosse
             part
             .
             2.
             pag.
             75.
             
          
           
             n
             com
             .
             upon
             this
             place
             .
          
           
             o
             Tom.
             1.
             an
             .
             55.
             n.
             39.
             
          
           
             p
             de
             rep
             .
             eccl
             .
             lib.
             1.
             cap.
             11.
             n.
             18.
             
          
           
             q
             Serm.
             at
             Perth
             .
             assemb
             .
          
           
             *
             Non
             enim
             solum
             scandalizare
             ,
             sed
             etiam
             scandalizari
             peccatum
             ,
             est
             ,
             quia
             infirmitatis
             est
             saith
             Maldonat
             .
             upon
             Math.
             18.
             7.
             
          
           
             r
             2.
             2a
             .
             q.
             43
             art
             .
             1.
             
          
           
             s
             1.
             
             Cor.
             10.
             23.
             
          
           
             t
             Pare
             us
             com
             in
             illumlocum
             .
          
           
             u
             Epist.
             to
             the
             past
             .
             of
             the
             Church
             of
             Scotland
             
          
           
             x
             Dr.
             Forbesse
             Iren.
             lib.
             2.
             cap.
             20.
             num
             .
             19.
             
          
           
             y
             comm
             .
             in
             .
             1
             Cor.
             8.
             9.
             
          
           
             z
             lib
             2.
             c.
             20.
             num
             .
             5.
             
             &
             6.
             
          
           
             a
             supra
             sect
             .
             4.
             5.
             6.
             
          
           
             b
             ibid.
             num
             .
             7.
             
          
           
             c
             Num.
             10.
             11.
             12.
             13.
             14.
             
          
           
             d
             Num.
             15
             ,
             16.
             
          
           
             f
             Num.
             17.
             
          
           
             g
             Iren.
             lib.
             1.
             cap.
             10.
             
             §.
             2.
             
          
           
             h
             supra
             cap.
             8.
             sect
             .
             6.
             
          
           
             i
             Field
             of
             the
             Church
             lib.
             4.
             cap.
             34.
             
             &
             Bils
             .
             apud
             Parker
             of
             the
             Crosse
             part
             .
             2.
             pag.
             33.
             
          
           
             k
             ibid.
             l.
             2.
             cap.
             20.
             num
             .
             14.
             
          
           
             l
             supra
             cap.
             8.
             sect
             .
             5.
             &
             cap.
             9.
             sect
             ,
             10.
             
          
           
             m
             ibid.
             sect
             .
             7.
             
          
           
             n
             Morney
             mister
             .
             of
             iniq
             .
             in
             the
             conclus
             .
          
           
             o
             Aquin.
             3.
             q.
             66.
             art
             .
             8.
             
             Rh●…m
             .
             annot
             .
             on
             Math.
             16.
             sect
             .
             5.
             
             Bell.
             de
             Pontif.
             Rom.
             lib.
             4.
             cap.
             18.
             &
             de
             sacrif
             .
             miss●…
             lib.
             6.
             c.
             13.
             
          
           
             p
             Eccl.
             Pol.
             lib.
             4.
             11.
             12.
             
          
           
             q
             cap.
             1.
             sect
             .
             3.
             
          
           
             r
             expos
             .
             of
             the
             creed
             art
             .
             of
             Christs
             birth
             .
          
           
             s
             com
             .
             on
             Gal.
             4.
             10.
             
          
           
             t
             Math.
             18
             ,
             6.
             
          
           
             u
             Parker
             of
             the
             crosse
             cap.
             〈◊〉
             .
             sect
             .
             10.
             
          
           
             x
             sect
             ,
             7.
             
          
           
             y
             Apol.
             part
             .
             3.
             cap.
             5.
             
          
           
             z
             com
             .
             in
             Mat.
             18.
             6.
             
          
           
             a
             com
             .
             1
             Cor.
             8.
             
          
           
             b
             Math.
             16.
             23.
             
          
           
             c
             Ames
             .
             lib.
             5.
             de
             consc
             .
             c.
             11.
             
          
           
             d
             supr●…
             cap.
             1.
             
          
           
             e
             cent
             .
             1.
             lib.
             2.
             c.
             10.
             col
             .
             560.
             
          
           
             f
             de
             auserib
             .
             pap●…
             consider
             12.
             
          
           
             g
             comm
             .
             in
             illum
             locum
             .
          
           
             h
             ubi
             supra
             .
             p.
             441.
             
          
           
             i
             1.
             
             Cor.
             1.
             23.
             
          
           
             k
             of
             the
             Crosse
             part
             .
             2.
             pag.
             79.
             
          
           
             l
             Serm.
             on
             10.
             16.
             7.
             
          
           
             m
             Parau●…
             comm
             .
             in
             Rom.
             15.
             1.
             
             Serm.
             on
             .
             I●…
             .
             16.
             7.
             
          
        
         
           Notes for div A01760-e23720
           
             a
             Fresh
             sute
             ag
             .
             Cerem
             .
             cap.
             9.
             pa.
             96.
             100.
             
          
           
             b
             lib.
             1.
             de
             vit
             ext
             .
             cult
             oppos
             .
             Col.
             501.
             502.
             
          
           
             c
             Aquin.
             2.
             2
             a
             q
             92.
             art
             .
             1.
             
          
           
             d
             Syn.
             pur
             .
             Theol.
             Disp.
             44.
             thes
             .
             53.
             
          
           
             e
             Magdeb.
             cent
             .
             4.
             cap.
             6.
             
             Col.
             427.
             
          
           
             f
             de
             cas
             .
             consc
             .
             lib.
             2.
             cap.
             12.
             cas
             .
             13.
             
          
           
             g
             Conil
             .
             Laodic
             .
             can
             .
             58.
             
          
           
             h
             Hist.
             of
             the
             Waldenses
             part
             .
             3.
             lib.
             1.
             cap.
             6.
             
          
           
             i
             Eccles.
             Pol.
             lib.
             5.
             sect
             .
             3.
             
          
           
             k
             apud
             Aquin
             .
             2.
             2
             q.
             93.
             art
             .
             2.
             
          
           
             l
             I.
             Rainoldes
             ,
             confer
             :
             with
             I.
             Hart
             cap.
             8.
             divis
             .
             4.
             p.
             489.
             
          
           
             m
             Stella
             com
             .
             in
             Luc.
             17.
             20.
             
             Sect.
             6.
             
          
           
             n
             Eccl.
             pol.
             l.
             5.
             l.
             70.
             
          
           
             o
             Ibid.
             s.
             69.
             
          
           
             p
             Ibid.
             s.
             65.
             
          
           
             q
             Of
             the
             lawfulnesse
             of
             kneeling
             .
             cap.
             3.
             
          
           
             r
             Aquin.
             3.
             4.
             25.
             art
             .
             4.
             
          
           
             s
             ubi
             supra
             cap.
             15.
             p
             42.
             
          
           
             t
             ibid.
             p.
             41.
             
          
           
             w
             Aquin.
             2.
             2
             q.
             95.
             art
             .
             2.
             
          
           
             x
             de
             vera
             eccl
             reform
             .
             pag.
             367.
             
          
           
             y
             annot
             on
             Matth.
             15.
             
             Sect.
             5.
             
          
           
             z
             3.
             q.
             66.
             art
             .
             6.
             
          
           
             a
             2.
             2
             q.
             147.
             art
             .
             4.
             
          
           
             b
             3.
             q.
             66.
             art
             .
             10.
             
          
           
             c
             de
             sacr
             .
             M●…ssae
             l.
             b.
             6.
             cap.
             13.
             
          
           
             d
             de
             Pont.
             Rom.
             lib.
             4.
             cap.
             18.
             
          
           
             e
             Conc.
             Evang.
             cap.
             60.
             
          
           
             f
             Iren
             lib.
             1.
             cap.
             5.
             
             §.
             6
             &
             cap.
             7.
             
             §.
             7.
             
          
           
             g
             apud
             Zanch
             epist.
             lib.
             1.
             pag.
             111.
             
          
           
             h
             eccl
             .
             Pol.
             lib.
             5.
             s.
             60.
             
          
           
             i
             Hist.
             of
             the
             Connc
             .
             of
             Trent
             .
             lib.
             2.
             
          
           
             k
             Conf●…ss
             .
             cap.
             5.
             art
             .
             41.
             
          
           
             l
             Proc.
             in
             Perth
             .
             assemb
             .
             part
             .
             3
             pag.
             18.
             
          
           
             m
             Alt.
             Damasc.
             cap.
             10.
             p.
             878.
             
          
           
             n
             ubi
             supra
             pag.
             29.
             
          
           
             o
             ibid.
             pa.
             28.
             
          
           
             p
             Theol.
             lib.
             6.
             cap.
             3.
             
          
           
             q
             Synt.
             lib.
             6.
             c.
             5●…
             .
             pag.
             433.
             
          
           
             r
             Syn.
             pur
             .
             Theol.
             Disp.
             21.
             
             Thes.
             7.
             
          
           
             s
             1
             Tim.
             4
             ,
             5.
             
          
           
             t
             fresh
             sute
             cap.
             5.
             pag.
             59.
             
          
           
             u
             Comm.
             in
             1
             Reg.
             8.
             de
             templ
             .
             dedie
             .
          
           
             y
             Hist.
             of
             the
             Valdens
             .
             lib.
             1.
             cap.
             1.
             
          
           
             z
             Cent.
             4.
             cap.
             6.
             col
             .
             408.
             
          
           
             a
             De
             orig
             .
             templ
             .
             lib.
             4.
             cap.
             2.
             
          
           
             b
             cent
             .
             4.
             cap.
             6.
             
             Col.
             409.
             
          
           
             c
             comm
             .
             in
             Mal.
             1.
             11.
             
          
           
             d
             Eccles.
             Pol.
             lib.
             5.
             s.
             16.
             
          
           
             e
             confer
             .
             with
             I.
             Hart.
             cap.
             8.
             divis
             .
             4.
             pag.
             491.
             
          
           
             f
             ubi
             supra
             .
          
           
             g
             Eccl
             Pol.
             lib.
             5.
             s.
             69.
             
          
           
             h
             annot
             .
             on
             1
             Tim.
             4.
             5.
             
          
           
             i
             decult
             .
             Sanct.
             cap.
             10.
             
          
           
             k
             ubi
             supra
             pag.
             21.
             
          
           
             l
             Ep.
             to
             the
             Past.
             of
             the
             Church
             of
             Scotl.
             
          
           
             m
             on
             praec
             .
             5.
             
          
           
             n
             Bonifac.
             8.
             de
             reg
             .
             juris
             .
             reg
             .
             51.
             
          
           
             o
             Hook.
             eccl
             .
             pol
             lib.
             5.
             s.
             12.
             
          
           
             p
             Serm.
             on
             Mat.
             6.
             16.
             
          
           
             q
             ubi
             supra
             pag.
             25.
             
          
           
             r
             de
             cult
             .
             sanct
             .
             cap.
             10.
             
          
           
             s
             Zanch.
             in
             .
             4.
             praec
             .
             p.
             682.
             
          
           
             t
             Paraeus
             comm
             .
             in
             Gen.
             2.
             3.
             
          
           
             u
             Vbi
             supra
             pag.
             20.
             
          
           
             x
             ubi
             supra
             pag.
             29.
             
          
           
             y
             on
             praec
             .
             4.
             
          
           
             a
             See
             Serm.
             on
             Gal.
             4.
             4
             
             Serm.
             on
             Luk.
             2.
             10.
             11.
             
             Serm.
             on
             Lament
             .
             1.
             12.
             
             Serm
             on
             Io.
             20.
             19.
             
             Serm.
             on
             Iob.
             19.
             23
             
             Serm.
             on
             Io.
             20.
             17.
             
             Serm.
             on
             Heb.
             13.
             20.
             21.
             
             Serm.
             on
             Math.
             6.
             16.
             
             Serm.
             on
             Act.
             2.
             16.
             
             Serm.
             on
             Io.
             5.
             6.
             &c
             
          
           
             b
             pag
             67.
             
          
           
             c
             ubi
             supra
             pag.
             23.
             
          
           
             d
             Serm.
             on
             Mat.
             12.
             39.
             40.
             
          
           
             e
             Serm.
             on
             Luk.
             4.
             18.
             19.
             
          
           
             f
             Serm.
             on
             Math.
             6.
             16.
             
          
           
             g
             Synop.
             pur
             .
             Theol.
             disp
             .
             19.
             thes
             .
             30.
             
          
           
             h
             Manduct
             .
             pag.
             38.
             
          
           
             i
             comm
             .
             in
             illum
             locum
             .
          
           
             k
             Iud.
             23.
             
          
           
             l
             comm
             .
             in
             Thess.
             5.
             22.
             
          
           
             m
             anal
             .
             in
             illum
             locum
             .
          
           
             n
             expos
             .
             upon
             Revel
             .
             2.
             14.
             
          
           
             o
             In
             praec
             .
             2.
             p.
             534.
             
          
           
             p
             1
             Cor.
             8.
             10.
             
          
           
             q
             annot
             .
             on
             1
             Cor.
             10.
             21.
             
          
           
             r
             com
             .
             in
             illum
             locum
             .
          
           
             s
             anal
             .
             in
             1
             Cor.
             10.
             
          
           
             t
             ibid.
             
          
           
             u
             annot
             .
             ibid.
             
          
           
             x
             de
             bono
             conjugali
             ,
             cap.
             16.
             
          
           
             y
             comm
             .
             in
             illum
             locum
             
          
           
             z
             apud
             wolphium
             com
             .
             in
             2
             Reg.
             18.
             4.
             
          
           
             a
             Io.
             Calv.
             epist.
             &
             resp
             .
             pag.
             79.
             
          
           
             b
             serm
             .
             on
             Phil.
             2.
             10
             
          
           
             c
             com
             .
             in
             locum
             illum
             
          
           
             d
             G.
             Sanctius
             com
             .
             ibid.
             
          
           
             e
             com
             .
             in
             2
             Reg.
             23.
             6.
             
          
           
             f
             Exod.
             23.
             13.
             
             Deut.
             12.
             3.
             
             Ios
             ,
             23.
             7.
             
          
           
             g
             com
             in
             Isa.
             27.
             9.
             
          
           
             h
             Calv.
             com
             .
             in
             Exod.
             23.
             24.
             
          
           
             i
             Esther
             .
             3.
             2.
             
          
           
             k
             Deut.
             25.
             19.
             
          
           
             l
             ubi
             supra
             
          
           
             m
             Exod.
             21.
             33.
             
          
           
             n
             Deut.
             22.
             8.
             
          
           
             b
             N
             fratri
             &
             amico
             art
             .
             17.
             
          
           
             c
             Iren.
             lib.
             1.
             cap.
             7.
             9.
             6.
             
          
           
             d
             resp
             .
             ad
             versipel
             .
             pag
             41.
             4.
             
          
           
             (
             b
             )
             Isa.
             30.
             22.
             
          
           
             f
             ubi
             supra
             
          
           
             g
             supra
             cap.
             1.
             sect
             .
             11.
             
          
           
             h
             Com.
             in
             Deut.
             12.
             2.
             
          
           
             i
             In
             4.
             praec
             .
             Col.
             709.
             
          
           
             k
             Magdeb.
             Cent.
             4.
             cap.
             15.
             
             Col.
             1538.
             1539.
             
          
           
             l
             Cent
             5.
             cap.
             15.
             
             Col.
             1511.
             
          
           
             m
             Daneus
             Polit.
             Christ.
             lib.
             3
             p.
             229
             Polan
             .
             synt
             .
             Theol.
             lib.
             10
             cap.
             65.
             
          
           
             n
             Epit.
             Hist.
             lib.
             1.
             
          
           
             o
             Com.
             in
             2
             Reg.
             10.
             27.
             
          
           
             p
             Num.
             6.
             
          
           
             q
             Hebr
             6.
             7.
             
          
           
             r
             Calv.
             Res.
             ad
             Versipel
             .
             p.
             413.
             
          
           
             s
             de
             imagin
             ,
             Col.
             402.
             
          
           
             t
             Tho.
             N●…o
             .
             georgus
             in
             1
             10.
             5.
             21.
             
          
           
             u
             Ioh.
             Calv.
             Epist.
             &
             resp
             .
             pag.
             86.
             
          
           
             x
             Ibid.
             Col.
             136.
             
          
           
             y
             comm
             .
             in
             Col.
             2.
             17.
             
          
           
             z
             de
             imagin
             .
             Col.
             403.
             
          
           
             a
             com
             .
             in
             2
             Reg.
             18.
             4.
             
          
           
             
               (
               b
            
             )
             Proc.
             in
             Perth
             assemb
             part
             .
             2.
             pag.
             120.
             
          
           
             
               (
               〈◊〉
            
             )
             com
             .
             in
             illum
             locum
             
          
           
             d
             Aquin.
             2.
             2
             a.
             q.
             43.
             art
             .
             1.
             
          
           
             e
             Confer
             .
             vvith
             1.
             
             Hart
             cap.
             8.
             divis
             .
             4.
             pag.
             509.
             
          
           
             f
             apol
             .
             part
             .
             3.
             cap.
             4.
             sect
             .
             15.
             16.
             17.
             
          
           
             g
             supra
             sect
             .
             9.
             
          
           
             h
             supr●…
             sect
             .
             6.
             
          
           
             i
             Epist.
             ad
             Regin
             .
             Elisab
             .
             Epistolar
             .
             lib.
             1.
             pag.
             112.
             
          
           
             k
             Ibid.
             pag.
             111.
             
          
           
             l
             Sleid.
             comm
             .
             lib.
             25.
             p.
             48●…
             .
          
           
             m
             Apol.
             part
             .
             3.
             cap.
             4.
             
          
           
             n
             Proc.
             in
             Perth
             .
             assemb
             .
             part
             .
             2.
             p.
             118.
             119
             
          
           
             o
             Ibid.
             pag.
             22.
             
          
           
             p
             Ration
             .
             lib.
             5.
             tit
             .
             de
             prima
             &
             lib.
             6.
             tit
             .
             de
             die
             sancta
             pasche
             .
          
           
             q
             annot
             .
             on
             Math.
             8.
             sect
             .
             3.
             &
             on
             1
             Cor.
             11.
             sect
             .
             18.
             
          
           
             r
             Way
             to
             the
             Church
             ,
             answer
             to
             sect
             .
             51.
             
          
           
             s
             exam
             .
             conc
             .
             trit
             de
             Euchar.
             can
             .
             6.
             pag.
             86.
             
          
           
             t
             of
             the
             lawfull
             ,
             of
             kneeling
             ,
             cap
             ▪
             21.
             p.
             65.
             
          
           
             u
             Ibid.
             p.
             69.
             
          
           
             x
             Concil
             .
             Laodicaen
             .
             can
             .
             19.
             
             See
             also
             Conc.
             Tolet.
             4.
             can
             .
             17.
             
          
           
             y
             ubi
             supra
             pag.
             71.
             
          
           
             z
             ubi
             supra
             pag.
             118
             
               (
               a
            
             )
             ubi
             supra
             .
          
           
             a
             2
             Kings
             16
             ,
             10.
             
          
           
             b
             Eccl.
             pol.
             lib.
             4.
             s.
             6.
             
          
           
             c
             apol
             .
             part
             .
             3.
             cap.
             4.
             s.
             5.
             
          
           
             d
             in
             pr●…
             .
             2.
             pag.
             543.
             
          
           
             e
             com
             in
             illum
             locum
             .
          
           
             f
             ubi
             supra
             .
          
           
             g
             Eccl.
             pol.
             lib.
             4.
             s.
             6.
             
          
           
             h
             ubi
             supra
             
          
           
             i
             com
             .
             in
             Levit.
             19.
             27.
             28.
             
          
           
             k
             2.
             2.
             q.
             103.
             art
             4.
             
          
           
             l
             de
             cas
             .
             consc
             .
             lib.
             2.
             cap.
             14.
             cas
             .
             7.
             
          
           
             m
             com
             .
             in
             illum
             locum
             
          
           
             n
             annot
             .
             ibid.
             
          
           
             o
             ag
             .
             the
             Rhem.
             ann
             .
             on
             1.
             
             Cor.
             10.
             s.
             8.
             
          
           
             p
             apud
             Gratian.
             decr
             .
             part
             .
             1.
             dist
             .
             37.
             c.
             15.
             
          
           
             q
             de
             Corona
             militis
             
          
           
             r
             partic
             .
             des
             .
             cap.
             1.
             sect
             .
             1.
             
          
           
             s
             Magd.
             cent
             .
             3.
             cap.
             6.
             
             Col
             147.
             
          
           
             t
             Concil
             .
             Laodicaen
             .
             can
             .
             37.
             
          
           
             u
             apud
             Theod.
             lib
             1.
             cap.
             10.
             
          
           
             x
             epist.
             86.
             ad
             Casulan
             .
          
           
             y
             lib.
             1.
             epist.
             41.
             
          
           
             z
             apud
             Bellar.
             de
             effect
             .
             sacr
             .
             lib.
             2.
             c.
             31.
             
          
           
             a
             Conc.
             African
             .
             can
             .
             27.
             
             Conc.
             Tolet.
             4.
             can
             .
             5.
             
             &
             10.
             
             Conc.
             Brac.
             2.
             can
             .
             73.
             
          
           
             b
             Magd.
             cent
             4.
             cap.
             6.
             col
             .
             458.
             
          
           
             c
             eccl
             .
             pol.
             lib.
             4.
             s.
             7.
             
          
           
             d
             Can.
             5.
             
          
           
             e
             Can.
             40.
             
          
           
             f
             Sims
             .
             hist.
             of
             the
             Church
             .
             lib.
             4.
             cent
             .
             6.
             
          
           
             g
             eccl
             pol.
             lib.
             3.
             s.
             1.
             
          
           
             h
             decr
             .
             part
             .
             2.
             causa
             .
             26.
             quaest
             ,
             7.
             c.
             13.
             
          
           
             i
             ib.
             c.
             14.
             
          
           
             k
             ib.
             c.
             17.
             
          
           
             l
             Aquin.
             1.
             2a
             .
             q.
             102.
             art
             .
             6.
             resp
             .
             ad
             6m.
          
           
             m
             ibid.
             resp
             .
             ad
             11m
             .
          
           
             n
             Baruch
             .
             6.
             3.
             
             Reg.
             18.
             
          
           
             o
             ibid.
             resp
             .
             ad
             8m
             .
          
           
             p
             Rhem.
             annot
             .
             on
             2
             Cor.
             6.
             14.
             
          
           
             q
             Rhem.
             on
             1
             Tim.
             6.
             sect
             .
             4.
             
          
           
             r
             Rhem.
             on
             Apoc.
             1.
             10.
             
          
           
             s
             Rhem.
             on
             2.
             10.
             10
             
          
           
             t
             de
             effect
             .
             sacr
             .
             lib.
             2.
             cap.
             31.
             
          
           
             u
             Magd.
             Cent.
             4.
             c.
             6
             col
             .
             406.
             
          
           
             x
             Hospin
             .
             de
             orig
             .
             tēpl
             .
             l.
             2.
             cap.
             7.
             pag.
             115.
             
          
           
             y
             Confer
             .
             with
             .
             I.
             Hart.
             divis
             .
             4.
             cap.
             8.
             
          
           
             z
             Antith
             .
             Pap.
             &
             Christ.
             art
             9.
             
          
           
             a
             in
             2.
             praec
             .
             col
             .
             363.
             
          
           
             b
             com
             .
             in
             Ps.
             16.
             4.
             
          
           
             d
             synops
             .
             purior
             .
             Theol.
             disp
             19.
             
          
           
             e
             Vsher
             of
             the
             relig
             .
             prof
             .
             by
             the
             aunc
             .
             Irish.
             cap.
             4.
             
          
           
             (
             )
             com
             .
             in
             1.
             
             Cor.
             10.
             14.
             
          
           
             f
             apud
             Hosp.
             de
             orig
             .
             imag
             .
             pag.
             200.
             
          
           
             g
             de
             vit
             .
             pii
             .
             4.
             
          
           
             (
             〈◊〉
             )
             Bell.
             de
             effect
             .
             sacr
             .
             lib.
             2.
             c.
             31.
             
          
           
             i
             annot
             .
             in
             illum
             locum
             .
          
           
             k
             annot
             .
             ib.
             
          
           
             (
             )
             com
             .
             ibi
             .
          
           
             m
             sect
             .
             48
             
          
           
             n
             Elencis
             .
             Relig.
             Papist
             .
             in
             praefat
             .
          
           
             o
             Rom.
             15.
             2.
             
          
           
             p
             part
             .
             2.
             cap.
             6.
             
          
           
             q
             supra
             cap.
             1.
             
          
           
             r
             de
             imag
             .
             Sanct.
             cap.
             29.
             
          
           
             s
             Proc.
             in
             Perth
             assmb
             part
             .
             2.
             pag.
             22.
             
          
           
             t
             Rhem.
             annot
             .
             on
             Act.
             2.
             
             〈◊〉
             .
          
           
             u
             I.
             Rain
             .
             confer
             .
             with
             1.
             
             Hart
             cap.
             8.
             divis
             .
             4.
             pag.
             496.
             
          
           
             x
             Zanch.
             lib.
             1.
             in
             4.
             praec
             .
             Col.
             674.
             
          
           
             y
             1
             a.
             2
             a.
             q.
             102.
             art
             .
             6.
             resp
             .
             ad
             11
             Sect.
             14.
             
          
           
             z
             N.
             Fratri
             &
             amico
             resp
             .
             ad
             art
             .
             12
             ●●
             .
          
           
             a
             ubi
             supra
             Pag.
             510.
             
          
           
             b
             2
             Reg.
             18.
             6.
             
          
           
             c
             2
             Reg.
             18
             4.
             
          
           
             d
             supra
             part
             .
             2.
             cap.
             9.
             s.
             14.
             
          
           
             e
             infra
             cap.
             4.
             sect
             .
             26.
             27.
             28.
             
          
           
             f
             of
             the
             Crosse
             cap.
             2
             sect
             .
             10.
             
          
           
             g
             upon
             Gen.
             35.
             4.
             
          
           
             h
             Expos.
             in
             Col.
             3.
             5.
             
          
           
             i
             Mark.
             7.
             8.
             9.
             
          
           
             k
             of
             the
             lawfull
             .
             of
             kneel
             .
             cap.
             18.
             pag.
             62
             Sect.
             3.
             
          
           
             l
             1
             Sam.
             〈◊〉
             .
             29.
             
          
           
             n
             Histor.
             of
             the
             Church
             of
             Scotl.
             lib.
             1.
             pag.
             181.
             
          
           
             o
             part
             .
             1.
             quest
             .
             3.
             
          
           
             p
             lib.
             2.
             
             Charact.
             of
             the
             superstit
             .
          
           
             n
             comm
             .
             in
             1
             Reg.
             2.
             
          
           
             r
             2
             Sam.
             16
             5.
             
          
           
             s
             A.
             Polan
             .
             synt
             .
             Theol.
             lib.
             6.
             cap.
             3.
             
             D.
             Pareus
             explic
             .
             catechet
             .
             part
             .
             1.
             quest
             .
             7.
             1.
             
             Scharpius
             curs
             .
             Theolog.
             de
             peccato
             cap.
             8
             
          
           
             t
             1
             Reg.
             2.
             43.
             
          
           
             u
             ib.
             v.
             44
             
          
           
             x
             Gen.
             30.
             1.
             2.
             
          
           
             y
             de
             Rep.
             Eccl.
             lib.
             7.
             cap.
             12.
             num
             .
             88.
             
          
           
             z
             Ib.
             num
             .
             89.
             
          
           
             a
             Eccl
             Pol.
             lib.
             5.
             sect
             .
             65.
             
          
           
             b
             Cornel.
             a
             Lapide
             com
             .
             in
             Hag.
             2.
             24.
             
          
           
             c
             Eph.
             〈◊〉
             .
             5.
             
          
           
             d
             Ier.
             17.
             7.
             
          
           
             e
             confer
             with
             Hart.
             chap.
             8.
             div
             .
             5.
             p.
             509.
             
          
           
             f
             Eccl.
             Pol.
             lib.
             5
             sect
             .
             66
             
          
           
             g
             Exam.
             part
             .
             2.
             de
             rit
             in
             admin
             .
             sacr
             pag.
             32.
             
             Sect
             6.
             
          
           
             h
             lib.
             1.
             de
             viti
             .
             ext
             .
             cult
             .
             oppos
             .
             Col.
             505.
             
          
           
             i
             Eccl.
             Pol.
             lib.
             5.
             sect
             .
             69.
             
          
           
             k
             supra
             part
             .
             1.
             cap.
             1
             
          
           
             l
             supra
             cap.
             1.
             
          
           
             m
             Infra
             .
             cap.
             5.
             
          
           
             n
             Of
             the
             lawf
             .
             of
             kneel
             .
             pag.
             115
             ,
             116.
             
          
           
             o
             De
             Rep.
             Eccl.
             lib.
             5.
             cap.
             6.
             num
             .
             126.
             
          
           
             p
             De
             rep
             .
             eccl
             .
             lib.
             5.
             cap.
             6.
             num
             .
             138.
             
          
           
             q
             Pr●…
             in
             Perth
             .
             assem
             .
             part
             .
             2.
             pag.
             22.
             
          
           
             r
             Serm.
             at
             Perth
             .
             assemb
             .
          
           
             s
             Of
             the
             lawfull
             .
             of
             kneel
             .
             cap.
             10.
             p.
             17.
             
          
           
             t
             Apol.
             part
             .
             3.
             cap.
             3.
             sect
             .
             16.
             
          
           
             u
             Cap.
             1.
             sect
             .
             35.
             
          
           
             x
             Of
             the
             lawf
             .
             of
             kneel
             .
             cap.
             22.
             pag.
             85.
             
          
           
             y
             ibid.
             cap.
             23.
             
          
           
             z
             Annot.
             on
             Hebr.
             11.
             21.
             
          
           
             a
             Expos.
             artio
             .
             confess
             .
             Angl.
             Art.
             28.
             
          
           
             b
             De
             sacr
             .
             Euchar.
             lib.
             4.
             cap.
             29.
             
          
           
             c
             Zanch.
             lib.
             1.
             de
             viti
             .
             ext
             .
             cult
             .
             oppos
             .
             col
             .
             504.
             
          
           
             d
             Bell.
             ubi
             supra
             .
          
           
             e
             Cartwr
             .
             on
             1
             Cor.
             11.
             
             Sect.
             18.
             
          
           
             f
             De
             orig
             .
             imag
             .
             pag.
             245.
             
          
           
             g
             Ans.
             to
             the
             Ies.
             chall
             .
             of
             the
             reall
             pres
             .
             p.
             74.
             
          
           
             h
             of
             the
             lauf
             :
             of
             kneeling
             ,
             pag.
             116.
             
          
           
             i
             Proc.
             i●…
             Perth
             .
             assemb
             .
             part
             .
             2
             pag.
             92.
             
          
           
             k
             ubi
             supra
             .
          
           
             l
             ubi
             supra
             .
          
           
             m
             2
             Cor.
             5.
             20.
             
          
           
             n
             g●…er
             .
             def
             .
             cap.
             3.
             sect
             .
             3.
             
          
           
             o
             Rejoind
             .
             pag.
             296.
             
          
           
             p
             Cornel.
             à
             lapide
             com
             .
             in
             Mal.
             c
             ,
             11.
             
          
           
             q
             part
             .
             3.
             cap.
             3.
             sect
             .
             29.
             
          
           
             r
             De
             f●…giend
             .
             idololat
             .
             homil
             .
             1.
             
          
           
             *
             Homines
             qui
             ex
             corpore
             &
             Spiritis
             sunt
             cōstituti
             ,
             corpore
             colunt
             materialiter
             :
             Spiritu
             formaliter
             ,
             as
             Iunius
             
               saith
               vpon
               Deut.
               12.
            
             
          
           
             s
             1
             Cor.
             10.
             20.
             
          
           
             t
             Com.
             in
             illum
             locum
             .
             Sect.
             11.
             
          
           
             u
             Lindsey
             ubi
             supra
             pag.
             81.
             
          
           
             x
             Ibid.
             pag.
             92.
             
          
           
             y
             Ibid.
             
          
           
             z
             Of
             the
             lawf
             .
             of
             kneell
             .
             cap.
             32.
             pag.
             115.
             
          
           
             a
             De
             rep
             .
             Eccl.
             lib.
             7.
             cap.
             12.
             num
             .
             42.
             
          
           
             b
             Com.
             1.
             disp
             .
             54.
             sect
             .
             3.
             
          
           
             See
             D
             r
             Vsher.
             ●…ans
             .
             to
             the
             Iesu.
             chall
             of
             Images
             pag.
             499.
             
          
           
             *
             Aliud
             est
             picturam
             a
             dorare
             :
             aliud
             per
             picturae
             historiam
             ,
             quid
             sit
             adorandum
             addiscere
             ,
             saith
             Durand
             Ration
             lib.
             1.
             tit
             .
             de
             pictur
             .
          
           
             d
             manual
             .
             lib.
             3.
             cap.
             2.
             quast
             :
             5
             :
          
           
             e
             ubi
             supra
             .
          
           
             f
             Zanch.
             lib.
             1.
             de
             viti
             ext
             .
             cult
             .
             Oppos.
             Col.
             510.
             
          
           
             g
             ubi
             supra
             pag.
             88.
             
          
           
             h
             ubi
             supra
             pag
             69.
             
          
           
             i
             partic
             .
             def
             .
             cap
             3.
             sect
             .
             20.
             
          
           
             k
             part
             3.
             cap.
             3.
             sect
             .
             45.
             
          
           
             l
             Serm.
             on
             Luke
             1.
             74
             p.
             991.
             
          
           
             m
             ubi
             supra
             pag.
             72.
             73.
             
          
           
             n
             Ans.
             to
             the
             chall
             .
             of
             the
             reall
             pres
             .
             pag.
             50.
             51
             
          
           
             o
             Epist.
             141.
             ad
             Caesarian
             .
          
           
             p
             ubi
             supra
             pag.
             55.
             
          
           
             q
             ibid
             pag.
             61.
             
          
           
             r
             alt
             .
             dam.
             pag.
             809.
             
          
           
             *
             Ea
             (
             veneratio
             )
             potest
             esse
             etiam
             sine
             cultu
             saith
             Scaliger
             de
             subtil
             .
             ad
             Card.
             exerc
             .
             317.
             dist
             3.
             
          
           
             s
             de
             sacram
             .
             confirm
             .
             cap.
             13
             
          
           
             u
             Of
             the
             lawfull
             .
             of
             kneel
             .
             cap.
             8.
             
          
           
             x
             de
             rep
             .
             Eccl.
             lib.
             5.
             cap.
             6.
             num
             .
             137.
             &
             lib.
             7.
             cap.
             12.
             num
             .
             48.
             
          
           
             y
             ubi
             supra
             pag.
             70.
             
          
           
             (
             〈◊〉
             )
             part
             .
             3.
             cap.
             3.
             sect
             .
             50.
             
          
           
             z
             ubi
             supra
             cap.
             21.
             p.
             73.
             
          
           
             b
             de
             rep
             .
             Eccl
             lib.
             7.
             cap.
             12.
             n.
             50.
             
          
           
             (
             1
             )
             Cartwr
             .
             on
             1
             Cor.
             11.
             sect
             .
             18.
             
          
           
             c
             Didoclav
             .
             ubt
             supra
             pag.
             808.
             
          
           
             d
             Lib.
             1.
             de
             viti
             .
             ext
             .
             cult
             .
             oppos
             .
             Col.
             504.
             505.
             
          
           
             e
             Serm.
             at
             Perth
             Assemb
             .
          
           
             f
             ubi
             supra
             pag.
             142.
             
          
           
             g
             Aquin.
             3.
             q.
             25.
             art
             .
             2.
             
          
           
             h
             De
             rep
             .
             Eccl.
             lib.
             7.
             c.
             12.
             
             ●…
             .
             43.
             
          
           
             i
             Franc.
             à
             S.
             Clara
             expos
             .
             artic
             .
             confess
             .
             Angl.
             art
             .
             28.
             
          
           
             k
             Of
             the
             Church
             lib.
             5.
             cap.
             15.
             
          
           
             l
             Aquin.
             1.
             q
             13.
             art
             .
             1.
             
          
           
             m
             Cent.
             Flosc.
             Tur.
             disput
             .
             Flosc.
             26.
             
          
           
             n
             Of
             the
             lawf
             .
             of
             kneel
             .
             cap.
             23
             p.
             88.
             
          
           
             o
             Synt.
             l.
             6.
             c.
             16.
             col
             .
             125.
             
          
           
             p
             Eccl.
             pol.
             lib.
             5.
             s.
             55.
             
          
           
             q
             Vbi
             supra
             .
          
           
             r
             Zanch.
             tom
             .
             8.
             col
             .
             521.
             
          
           
             *
             We
             adore
             Christ
             as
             well
             in
             the
             preaching
             of
             the
             Gospell
             and
             Sacrament
             of
             Baptisme
             ,
             as
             in
             the
             Sacrament
             of
             the
             Supper
             ,
             
               saith
               Cartwright
               on
               1.
               
               Cor.
               11.
            
             sect
             .
             18.
             
          
           
             s
             Vbi
             supra
             .
          
           
             t
             De
             rep
             .
             Eccl.
             lib.
             7.
             cap.
             11.
             num
             .
             7.
             
          
           
             u
             Ostens
             .
             error
             .
             Fr.
             Suarez
             .
             cap.
             2.
             
             〈◊〉
             .
             13.
             
          
           
             x
             Supra
             Sect.
             13.
             
          
           
             y
             Zanch.
             lib.
             1.
             de
             viti
             .
             ext
             .
             cult
             .
             oppos
             .
             col
             .
             504.
             
          
           
             z
             Marc
             Ant.
             de
             Dom.
             ostēs
             .
             error
             Fr.
             Suarez
             ,
             c.
             2.
             n.
             13.
             
          
           
             a
             Burg.
             of
             the
             lawf
             .
             of
             kneel
             .
             cap.
             32.
             p.
             113.
             
             Paybody
             part
             .
             3.
             cap.
             3.
             
             Sect.
             4.
             
          
           
             b
             Vbi
             supra
             .
             p.
             94.
             
          
           
             c
             Apoc.
             4.
             10.
             
          
           
             d
             B.
             Linds
             .
             ubi
             supra
             ,
             pag.
             76.
             
          
           
             e
             Ibid.
             pag.
             91.
             
          
           
             f
             Vbi
             supra
             ,
             sect
             .
             15.
             
          
           
             g
             Paybody
             part
             .
             3.
             cap.
             3.
             
             Sect.
             4.
             
          
           
             h
             Paybody
             ibid.
             Sect.
             5.
             
          
           
             i
             Id
             pa●…t
             .
             2
             cap.
             1.
             
             Sect.
             7.
             
          
           
             k
             Dr.
             〈◊〉
             Iren.
             lib.
             1.
             cap.
             1.
             
          
           
             l
             Ios.
             Hall.
             Apol.
             against
             Brown
             Sect.
             36.
             
          
           
             m
             D.
             Forb
             .
             ubi
             supra
             .
          
           
             n
             D.
             Forb
             .
             ibid.
             
          
           
             o
             Psal.
             25.
             1.
             
          
           
             p
             Lament
             .
             3.
             41.
             
             Psal.
             ●…23
             .
             1.
             
          
           
             r
             Psal.
             5.
             3
             
          
           
             s
             Dr.
             Forb
             .
             ubi
             supra
             .
          
           
             t
             Com.
             in
             1
             Cor.
             1●…
             .
             26.
             
          
           
             v
             Vbi
             supra
             .
             〈◊〉
             .
             104.
             
          
           
             x
             Didect
             .
             Alt.
             Dam.
             pag.
             803.
             
          
           
             y
             Vbi
             supra
             ,
             p.
             112
             
          
           
             z
             Ibid.
             p.
             101.
             
          
           
             a
             Vbi
             sup●…
             .
          
           
             b
             Partic.
             def
             .
             cap.
             3.
             
             Sect.
             38.
             
          
           
             c
             Alt.
             Dā
             .
             pag.
             756.
             782.
             794.
             
             Sect.
             26.
             
          
           
             d
             Of
             the
             lauf
             .
             of
             kneel
             .
             cap.
             22.
             
          
           
             e
             De
             corona
             militis
             .
          
           
             f
             de
             Iejun
             .
             cap.
             2.
             
             &
             14.
             
          
           
             g
             Haeres
             .
             75.
             
          
           
             h
             hist.
             eccl
             .
             cent
             .
             4.
             lib.
             2
             cap.
             22.
             p.
             150.
             
          
           
             i
             Magd.
             cent
             .
             3.
             cap.
             6.
             col
             .
             135.
             
          
           
             k
             Epiphan
             .
             vbi
             supra
             .
          
           
             l
             Vbi
             supra
             cap.
             22
             &
             23.
             
          
           
             m
             Rep.
             Eccl.
             lib.
             5.
             cap.
             6.
             
          
           
             n
             Alt.
             Dā
             .
             p.
             784.
             
          
           
             o
             Lib.
             1.
             cap.
             1.
             
          
           
             p
             In
             Eph.
             1
             Serm.
             3.
             
          
           
             q
             Cent.
             Magd.
             3.
             cap.
             6.
             col
             .
             133.
             
          
           
             r
             De
             Orig.
             Templ
             .
             lib.
             2.
             cap.
             28.
             
          
           
             s
             Paréus
             in
             1
             Cor.
             11.
             21.
             
             &
             Calb
             .
             ibid.
             
          
           
             t
             Cartwr
             .
             in
             1.
             
             Cor.
             11.
             
             Sect.
             6
             
          
           
             o
             Lib.
             5.
             cap.
             22.
             
          
           
             *
             Quia
             Paulus
             has
             epulas
             sacram
             C●…nam
             vocarit
             :
             Et
             quia
             scriptum
             est
             apud
             Lucam
             .
             Similiter
             &
             calicem
             postquam
             Coenavit
             .
             Quae
             etiā
             fuerunt
             ut
             arbitror
             causae
             ,
             cur
             illi
             Aegyptij
             de
             quibus
             loquitur
             Socrates
             Lib.
             5.
             priusquam
             ad
             misteria
             accederent
             laute
             coenarent
             ,
             faith
             Casaubone
             .
             Exerc.
             16.
             31.
             
          
           
             x
             Conc.
             Laod.
             can
             .
             28.
             
          
           
             y
             N●…fratri
             &
             amico
             art
             .
             17.
             
          
           
             z
             Partic.
             def
             .
             cap.
             1.
             sect
             .
             6.
             
          
           
             a
             Eccl.
             pol.
             lib.
             5.
             s.
             65.
             
          
           
             b
             Of
             the
             lawf
             .
             of
             kneel
             .
             cap.
             17.
             p.
             52.
             
          
           
             d
             Sarav
             .
             de
             divers
             .
             grad
             .
             Minist
             .
             Evan.
             cap.
             24.
             sect
             .
             25.
             
             Dr.
             Field
             of
             the
             Church
             lib
             4.
             cap.
             31.
             p.
             396.
             
             Ant.
             ded●…m
             Rep.
             Eccl.
             lib.
             5.
             cap.
             num
             .
             48.
             
          
           
             c
             Apol.
             for
             kneel
             .
             part
             .
             3.
             cap.
             2.
             sect
             .
             15.
             
          
           
             e
             4
             pol.
             part
             3.
             cap.
             2.
             
          
           
             f
             Eccl
             pol.
             lib.
             4.
             sect
             .
             1.
             
          
           
             g
             Ames
             .
             fresh
             .
             sute
             p.
             223.
             
          
           
             h
             Supra
             cap.
             4.
             
             Sect.
             4.
             
          
           
             i
             Ibid.
             Sect.
             5.
             
          
           
             k
             Antith
             .
             Papat
             .
             &
             Christian.
             art
             .
             11.
             
          
           
             l
             On
             Luk.
             24.
             50.
             
          
           
             m
             Synt.
             Theol.
             lib.
             9.
             cap.
             38.
             
          
           
             n
             Com.
             on
             Gal.
             3.
             24.
             
          
           
             o
             Exam.
             part
             .
             2.
             de
             rit
             .
             in
             admin
             .
             sacram
             .
             p.
             32
             
          
           
             p
             Aminad
             .
             in
             Bell.
             de
             cult
             .
             sanct
             .
             cap.
             5.
             
          
           
             q
             Luc.
             16.
             16.
             
          
           
             r
             Ames
             fresh
             suite
             Pag.
             266.
             
          
           
             s
             Synt.
             Theol.
             lib.
             6.
             cap.
             10.
             pag.
             58.
             59
             
          
           
             t
             Synop.
             pur
             .
             Theol.
             disp
             .
             19.
             thes
             .
             4.
             
          
           
             v
             Supra
             cap.
             4.
             
             Sect.
             9.
             
          
           
             x
             Of
             the
             lawf
             .
             of
             kneel
             .
             pag.
             116.
             
          
           
             y
             Apol.
             Part.
             3.
             cap.
             2.
             
             Sect.
             4.
             
          
           
             z
             Luc.
             17.
             7.
             
          
           
             a
             Homil.
             27.
             in
             1.
             
             Cor.
             
          
           
             b
             Mark.
             7.
             7.
             
          
           
             c
             Camer
             .
             praelect
             .
             Tom.
             3.
             p.
             37.
             
          
           
             d
             Col.
             2.
             20.
             21.
             22.
             
          
           
             e
             2.
             
             Tim.
             3
             16.
             17.
             
          
           
             f
             I.
             Calv.
             in
             Matth.
             21.
             25.
             
             Sect.
             8.
             
          
           
             g
             Hist.
             of
             the
             Church
             of
             Scotl.
             l.
             1.
             p.
             157.
             158.
             159.
             
          
           
             h
             Calv.
             in
             Ios.
             22.
             
          
           
             i
             Ibid.
             
          
           
             k
             On.
             1.
             
             Cor.
             11.
             sect
             .
             6.
             
          
           
             l
             1.
             
             Cor.
             11.
             22.
             
          
           
             m
             com
             .
             in
             illum
             locum
             .
          
           
             o
             Eccl.
             Pol.
             lib.
             5.
             
             S.
             69.
             
          
           
             p
             On
             praec
             .
             4.
             
          
           
             q
             Epist.
             to
             the
             past
             .
             of
             the
             Church
             of
             Scotl.
             
          
           
             r
             1.
             
             Cor.
             14.
             40.
             
          
           
             s
             Of
             the
             law●…
             .
             of
             kneel
             .
             pag.
             3.
             
          
           
             t
             Ibid.
             pag.
             11.
             
          
           
             v
             Ibid.
             pag.
             4.
             
          
           
             x
             Ibid.
             pag.
             14.
             
          
           
             y
             Ibid.
             pag.
             6.
             7.
             
          
           
             z
             Fresh
             suite
             ,
             pag.
             153.
             
          
           
             a
             De
             effect
             .
             Sacr.
             lib.
             2
             cap.
             31.
             
          
           
             b
             In
             praefat
             .
             elench
             .
             relig
             .
             Papistic
             .
          
           
             c
             De
             cas
             .
             consc
             .
             lib.
             4.
             cap.
             11.
             
          
           
             d
             Ames
             .
             Bell.
             enerv
             iom
             .
             1.
             lib.
             3.
             crp.
             7.
             
          
           
             e
             Vbi
             supra
             .
          
           
             f
             Com.
             in
             illum
             locum
             .
          
           
             g
             on
             Mat
             19.
             sect
             .
             9.
             
          
           
             b
             Psal.
             95.
             6.
             
          
           
             c
             Iren.
             lib.
             1.
             cap.
             7
             ,
             6.
             7.
             
          
           
             d
             Eccles.
             Pol.
             lib.
             5.
             
             S.
             65.
             
          
           
             e
             De
             lmag
             .
             sanct
             .
             cap.
             29.
             
          
           
             f
             Com.
             in
             illum
             locum
             .
          
           
             g
             Com.
             in
             Ezech.
             9.
             4
             
          
           
             h
             Ibid.
             
          
           
             *
             Gram.
             Hebr.
             part
             .
             1.
             cap.
             1.
             
          
           
             i
             Comm.
             i●…
             illum
             locum
             .
          
           
             k
             Animad
             .
             ad
             Bell.
             de
             imag
             .
             sanct
             cap.
             29.
             
          
           
             l
             Serm.
             on
             that
             place
             .
          
           
             m
             Lib.
             5.
             cap.
             22.
             
          
           
             n
             In
             Epist.
             ad
             quenda
             qui
             a
             reform
             .
             relig
             .
             ad
             Papism
             .
             defecerat
             .
          
           
             o
             Proc.
             in
             Perth
             .
             assemb
             .
             part
             ,
             3.
             p.
             30.
             
          
           
             p
             Serm.
             on
             Esther
             .
             9.
             31.
             
          
           
             q
             De
             Pol.
             Mosis
             cap.
             7.
             
          
           
             r
             Mos.
             and
             Aaron
             ,
             lib.
             3.
             cap.
             11.
             
          
           
             s
             De
             Origfestor
             .
             cap.
             2.
             ad
             .
             finem
             .
          
           
             t
             Vbi
             supra
             pag.
             31.
             
          
           
             w
             Annot.
             on
             Io.
             10.
             
             Sect.
             4.
             
          
           
             x
             Annot.
             in
             Jo.
             1●…
             .
             22.
             
          
           
             y
             Vbi
             supra
             ,
             p.
             31.
             
          
           
             z
             Math.
             23.
             2.
             
          
           
             a
             Com.
             in
             illum
             locū
             .
          
           
             b
             Praelect
             .
             in
             Math.
             19.
             3.
             de
             Pharis
             .
          
           
             c
             Antiq.
             Iud.
             lib.
             13
             cap.
             24.
             
          
           
             d
             Antiq.
             Iud.
             lib.
             17
             cap.
             3.
             
          
           
             e
             Vbi
             supra
             pag.
             32.
             
          
           
             f
             Jo.
             21.
             25.
             
          
           
             g
             Jo.
             10.
             22.
             23.
             
          
           
             h
             In
             Io.
             10.
             22.
             
          
           
             Comm
             ,
             ibid.
             
          
           
             k
             Annot.
             ibid.
             
          
           
             l
             Animad
             in
             Bell
             contr
             .
             3.
             lib.
             4.
             cap.
             17.
             nota
             .
             6.
             
          
           
             m
             De
             orig
             .
             Temp
             lib.
             4.
             cap.
             2.
             
          
           
             n
             Calv.
             in
             act
             .
             18.
             21.
             
          
           
             p
             Serm.
             on
             .
             1.
             
             Cor.
             11.
             16.
             
          
           
             q
             2.
             
             Pet.
             3.
             16.
             
          
           
             r
             Epist.
             80.
             ad
             Euslath
             .
             medle
             .
          
           
             s
             Ad
             Pompeium
             contra
             Epist
             Stephani
             .
          
           
             t
             De
             Bapt.
             contra
             Donatist
             .
             l.
             4.
             cap.
             5.
             
          
           
             u
             Ep.
             31.
             
          
           
             x
             Decr.
             part
             .
             1.
             dist
             .
             8.
             c.
             7.
             
          
           
             y
             Decr.
             part
             .
             2.
             caus
             .
             35.
             q.
             9.
             c.
             3.
             
          
           
             z
             I.
             Lips.
             lib.
             de
             una
             relig
             .
             advers
             .
             Dialogistam
             
          
           
             a
             Ioh.
             Calv.
             Epist.
             &
             resp
             .
             col
             .
             484.
             485.
             
          
           
             b
             Iren.
             lib.
             1.
             c.
             8.
             
             §.
             3.
             
          
           
             c
             Annot.
             on
             1
             Cor.
             11.
             16.
             
          
           
             d
             Supra
             cap.
             2.
             
          
           
             e
             Of
             the
             Church
             ,
             lib.
             4.
             cap.
             31.
             
          
           
             f
             lib.
             4.
             cap.
             6.
             &
             cap.
             34.
             
          
           
             g
             Supra
             cap.
             6.
             sect
             .
             3
             
          
           
             h
             Epist.
             to
             the
             Past.
             of
             the
             Church
             of
             Scotland
             .
          
           
             i
             Lib.
             5.
             cap.
             22.
             
          
           
             k
             Lib.
             de
             Baptismo
             .
          
           
             l
             Prael
             .
             tom
             .
             1.
             de
             potest
             .
             Eccl.
             contr
             .
             2.
             
          
           
             m
             Epist.
             to
             the
             Past.
             of
             the
             Church
             of
             Scotland
             .
          
           
             n
             Serm.
             on
             E●…her
             .
             9.
             31.
             
          
           
             o
             Of
             the
             Church
             ,
             lib.
             4.
             cap.
             31.
             
          
           
             p
             De
             polit
             .
             Mos.
             cap.
             7.
             
          
           
             q
             De
             Saram
             .
             lib.
             2.
             cap.
             29.
             
          
           
             r
             Bell.
             enerv
             .
             tō
             .
             3
             lib.
             1.
             cap.
             8.
             
          
           
             s
             Man●…duct
             .
             pag.
             33.
             
          
           
             t
             Israele●…
             Tom.
             1.
             pag.
             367.
             
          
           
             w
             In
             apologet
             .
          
           
             x
             Chemnit
             .
             exam
             .
             part
             .
             2.
             p.
             121.
             
          
           
             y
             Calv.
             instit
             .
             lib.
             4.
             cap.
             10.
             f.
             32.
             
          
           
             z
             Joh.
             Calv.
             Epist
             .
             &
             resp
             .
             col
             .
             478.
             
          
           
             a
             Manuduct
             ,
             pag.
             37.
             
          
           
             b
             Of
             the
             kawf
             .
             of
             5
             neel
             .
             pag.
             2.
             
          
           
             c
             Cap.
             1.
             
          
           
             d
             Supra
             part
             .
             1.
             cap.
             4.
             
             &
             6
             
          
           
             e
             Fr.
             Iun.
             de
             polit
             .
             Mos.
             cap.
             1
             
          
           
             f
             Apol.
             part
             .
             3.
             cap.
             1.
             
             Sect.
             25.
             
          
           
             g
             Inst.
             lib.
             4.
             cap.
             10.
             f.
             17.
             
          
           
             h
             Letter
             to
             the
             Regent
             of
             Scotland
             .
          
           
             i
             1.
             
             Reg.
             13.
             and
             15
             
          
           
             k
             2.
             
             Paral
             .
             26.
             
          
           
             l
             Levit.
             10.
             
          
           
             m
             Math.
             17.
             
          
           
             n
             Act.
             1.
             (
             ,
             and
             3.
             2.
             
             Cor.
             11.
             1
             
             Col.
             2.
             
          
           
             p
             Deut.
             4.
             12.
             
          
           
             q
             Apoc.
             2
             
          
           
             r
             Eccl.
             pol.
             lib.
             2.
             
          
           
             s
             Prael●…ct
             .
             tom
             .
             1.
             pag
             369.
             
          
           
             t
             Epist.
             to
             the
             Past.
             of
             the
             Church
             of
             Scotland
             .
          
           
             w
             Course
             of
             conforformity
             ,
             pag.
             155.
             
          
           
             x
             Hebr.
             3.
             2.
             
          
           
             y
             Epist.
             118.
             
          
           
             q
             Num.
             9
             3.
             
          
           
             r
             ib.
             vers
             .
             5.
             
          
           
             s
             Com.
             in
             1.
             
             Reg
             ,
             8.
             65.
             
          
           
             t
             Supra
             Cap.
             1.
             
             Sect.
             6.
             
          
           
             w
             In
             〈◊〉
             .
             praec
             Col.
             363.
             
          
           
             x
             Ib.
             col
             .
             502.
             
          
           
             y
             Annot.
             on
             Phil.
             2.
             10.
             
          
           
             z
             Epist
             ad
             protect
             .
             Angl.
             
          
           
             a
             Levit.
             10.
             1.
             ler.
             7.
             31.
             
          
           
             b
             Causa
             .
             11.
             q.
             3.
             v.
             101.
             
          
           
             c
             In
             4.
             praec
             .
             col
             .
             791.
             
          
           
             d
             DeIud
             .
             controv
             .
             cap.
             14.
             p.
             76
             
          
           
             e
             Of
             the
             Church
             ,
             lib.
             4.
             c.
             34.
             p.
             400.
             
          
           
             f
             Gerard.
             loc
             .
             theol
             .
             tom
             .
             6.
             p.
             1280.
             
             Polan
             .
             Synt.
             lib.
             10.
             cap.
             62.
             col
             .
             960.
             
          
           
             g
             Lib
             6.
             
             Cap.
             5.
             num
             .
             3.
             
             &
             17.
             
          
           
             h
             Ostens
             .
             error
             .
             Fr.
             Suarez
             .
             Cap.
             3.
             
             Nmu.
             23.
             
             Sect.
             3.
             
          
           
             i
             De
             Rep.
             Eccl.
             Cap.
             6.
             
             Num.
             38.
             
          
           
             k
             Ostens
             .
             error
             Fr.
             Suarez
             .
             Cap.
             3.
             n.
             23.
             
          
           
             l
             Isa.
             96.
             
          
           
             m
             Lib.
             6.
             cap.
             5.
             n.
             174.
             
          
           
             n
             Ibid.
             num
             .
             177.
             
          
           
             o
             2.
             
             Chrō
             29.
             5.
             
          
           
             p
             2.
             
             Chrō
             24.
             
          
           
             q
             I.
             Wolph
             .
             in
             2.
             
             Reg.
             12.
             
          
           
             r
             Id.
             I.
             bid
             .
          
           
             s
             Exod.
             33
             13.
             
             &
             34.
             13.
             14.
             
             Deut
             7
             5.
             
             Isa.
             30.
             22.
             
          
           
             t
             1.
             
             Kings
             23.
             
             &
             2●…
             Chron.
             19
             
          
           
             w
             2
             Chrō
             .
             34
             &
             35.
             
          
           
             y
             Esther
             .
             9.
             26.
             
          
           
             z
             2.
             
             Chrō
             .
             29.
             2
             
             &
             34.
             2.
             &c.
             
          
           
             x
             1.
             
             Maccab
             .
             4.
             59.
             
          
           
             a
             Zanch.
             in
             3.
             praec
             .
             575.
             576.
             577.
             578.
             
          
           
             b
             1.
             
             Mac.
             4.
             59.
             
          
           
             c
             Est.
             9.
             20.
             21.
             
          
           
             d
             Supra
             Cap.
             6.
             
          
           
             e
             Promp●…
             .
             morall
             .
             in
             Domin
             .
             1.
             quadrag
             .
             text
             .
             10.
             
          
           
             f
             Serm.
             in
             Perth
             .
             assemb
             .
          
           
             g
             Eccl.
             4.
             10.
             
          
           
             h
             Onuphr
             de
             .
             vit
             .
             Hadr.
             6.
             
          
           
             i
             De
             imper
             .
             aut
             .
             lib.
             2.
             cap.
             55.
             
          
           
             k
             praelect
             .
             tom
             .
             1.
             pa.
             370.
             372.
             
             &
             tom
             .
             2.
             pag.
             41.
             
          
           
             l
             Calv.
             in
             Psal.
             2.
             
          
           
             m
             Psal.
             9.
             6
             ,
             &
             22.
             21.
             
          
           
             n
             1.
             
             Cor.
             7.
             23.
             
          
           
             (
             a
             )
             Taylor
             .
             on
             Tit.
             3.
             1.
             pag.
             543.
             
          
           
             p
             Pareus
             in
             illum
             locum
             .
          
           
             q
             Iren.
             lib
             2.
             cap.
             4.
             
             §.
             3.
             
          
           
             r
             Lib.
             1.
             
          
           
             s
             Pareus
             in
             Rom.
             13.
             4.
             
          
           
             s
             D.
             Forb
             .
             Iren.
             lib
             2
             cap
             4s
             .
             10.
             
          
           
             t
             Taylor
             on
             Tit.
             1.
             15.
             pag.
             295.
             
          
           
             t
             Gal.
             6.
             16.
             
          
           
             w
             Animad
             .
             in
             Bell.
             cont
             .
             1.
             lib.
             3.
             cap.
             10.
             
          
           
             x
             Psal.
             9.
             7.
             
          
           
             y
             Zanch.
             in
             Phil.
             1.
             10.
             
          
           
             z
             Id.
             ibid.
             
          
           
             a
             cap.
             14.
             pag.
             77.
             
          
           
             b
             Ibid.
             c.
             26.
             p.
             152.
             
          
           
             c
             Danaus
             pol.
             Chryst.
             lib.
             6.
             
             Cap.
             3.
             
          
           
             d
             Zanch.
             in
             4.
             praec
             .
             col
             .
             791.
             
             Polan
             .
             synt
             .
             lib.
             10.
             cap.
             65.
             
          
           
             e
             1.
             
             King
             12.
             28.
             
          
           
             f
             2.
             
             Chron.
             13.
             6.
             
          
           
             g
             2.
             
             Chron
             11.
             1.
             
          
           
             h
             Martir
             .
             in
             1.
             
             Reg.
             8.
             31.
             
          
           
             i
             2.
             
             Chron.
             11.
             16.
             
          
           
             k
             Martir
             .
             in
             1.
             
             Reg.
             8.
             32.
             
          
           
             l
             Id.
             ibid.
             
          
           
             m
             1.
             
             Kings
             22.
             33.
             
          
           
             n
             2.
             
             Kings
             16.
             10.
             18.
             
          
           
             o
             Hospin
             .
             de
             orig
             Tēpl
             .
             lib.
             1.
             
             Cap.
             1.
             10.
             
             Wolph
             .
             in
             2.
             
             Reg.
             12.
             4.
             
          
           
             p
             Hospin
             .
             ibid.
             pag.
             3.
             
          
           
             q
             1
             Cor.
             10.
             31.
             
          
           
             r
             1
             Cor.
             14.
             26.
             
          
           
             s
             Rom.
             14.
             5.
             23.
             
          
           
             t
             de
             justit
             .
             actual
             .
             cap.
             41.
             
          
           
             (
             u
             )
             dejudice
             controv
             .
             cap.
             26.
             pag.
             153
             
          
           
             x
             de
             imper
             .
             author
             .
             lib.
             2.
             c.
             52.
             
          
           
             y
             ●…nimad
             .
             in
             Bell.
             cōtr
             .
             4.
             lib.
             1.
             cap.
             12.
             
             &
             18.
             
          
           
             z
             Cartwr
             .
             on
             Math.
             22.
             sect
             .
             3.
             
          
           
             a
             of
             the
             Church
             .
             lib.
             5.
             cap.
             53.
             
          
           
             b
             decr
             .
             part
             .
             1.
             dist
             .
             3.
             c.
             4.
             
          
           
             c
             Aquin.
             1●…
             2●…
             q.
             92.
             art
             .
             2.
             
          
           
             d
             Dan.
             6.
             
          
           
             e
             Bald
             de
             cas
             .
             consc
             lib.
             4.
             cap.
             11.
             c●…s
             .
             1.
             
          
           
             f
             Ide
             .
             ibid.
             
          
           
             g
             Ibid
             ,
             cas
             .
             2
             
          
           
             h
             Pralect
             .
             tom
             .
             2.
             pag.
             50.
             
          
           
             i
             Til.
             synt
             .
             part
             .
             2.
             disp
             .
             32.
             th
             .
             33.
             
          
           
             k
             Danaeus
             .
             pol.
             christ
             .
             lib.
             6.
             cap.
             1.
             
          
           
             l
             Hebr.
             5.
             1.
             
          
           
             m
             Fr.
             Iun.
             Ecclesiast
             .
             lib.
             3.
             cap.
             4.
             
          
           
             n
             de
             Iudice
             controv
             .
             cap.
             14
             p.
             70.
             
          
           
             o
             Gerard.
             locor
             .
             theol
             .
             tom
             .
             6.
             pag.
             840.
             
          
           
             p
             zanch.
             in
             Eph.
             4.
             12.
             
          
           
             q
             Hebr.
             13.
             17.
             
          
           
             r
             〈◊〉
             cas
             .
             consc
             .
             lib.
             6.
             c.
             11.
             cas
             .
             2.
             
          
           
             s
             lib.
             1.
             cap.
             8.
             
          
           
             t
             pol.
             Christ.
             lib.
             6.
             cap.
             3.
             
          
           
             u
             In.
             2.
             
             Reg.
             12.
             5.
             
          
           
             x
             ubi
             supra
             .
          
           
             y
             Perk.
             on
             Revel
             .
             3.
             7.
             
          
           
             z
             2.
             
             Chrō
             .
             26.
             18.
             
          
           
             a
             Aquin.
             3●…
             .
             q.
             85.
             art
             .
             2.
             
          
           
             b
             apud
             Parker
             ●…f
             th●…osse
             ;
             c.
             5.
             sect
             .
             6.
             
          
           
             c
             de
             Iudice
             controv
             .
             cap.
             16.
             pag.
             92.
             
          
           
             d
             praelect
             .
             tom
             .
             1.
             pag.
             25.
             
          
           
             e
             locor
             .
             theol
             .
             tom
             .
             6.
             p.
             963.
             
          
           
             f
             de
             Iudice
             controv
             .
             c.
             16.
             pag.
             86.
             87.
             
          
           
             g
             Perkins
             on
             Rev.
             1.
             5.
             
          
           
             h
             Iren.
             lib.
             2.
             cap.
             4.
             
             §.
             3.
             
          
           
             i
             Ia.
             4.
             12.
             
          
           
             k
             Rom.
             23.
             5.
             
          
           
             l
             Tit.
             3.
             
             1●…
             .
          
           
             m
             Inst.
             lib.
             4.
             cap.
             20.
             
             §.
             9.
             
          
           
             n
             Cart●…
             .
             on
             Act.
             8.
             sect
             .
             7.
             
          
           
             o
             G.
             B●…chan
             .
             hist.
             〈◊〉
             .
             Scot.
             lib.
             5.
             p.
             152.
             
          
           
             p
             Confess
             .
             cap.
             5.
             art
             .
             20.
             
          
           
             q
             epist.
             ad
             Regin
             Elisab
             .
             epistolar
             lib.
             1.
             p.
             112.
             
          
           
             r
             de
             effect
             .
             sacr
             .
             cap.
             31.
             
          
           
             s
             Rat.
             lib.
             1.
             tit
             de
             pietur
             &
             cortin
             .
          
           
             t
             Fr.
             I●…
             .
             animad
             .
             in
             Bell.
             cont
             .
             5.
             l.
             1.
             c.
             11.
             
          
           
             w
             lib.
             4.
             dist
             .
             〈◊〉
             .
          
           
             x
             de
             rep
             .
             Eccl.
             lib.
             2.
             c.
             3.
             n.
             47.
             
          
           
             y
             loc
             .
             th●…l
             .
             tom
             .
             6.
             pag.
             374.
             375.
             376.
             
          
           
             *
             Tertullian
             also
             maketh
             mention
             of
             them
             ,
             Apologet
             c.
             39.
             and
             Clemens
             epist.
             1.
             ad
             Iacob
             .
          
           
             z
             In
             1.
             
             Tim.
             5.
             1.
             
          
           
             a
             on
             1.
             
             Tim.
             5.
             17.
             
          
           
             b
             Zanch.
             in
             4.
             prac
             .
             col
             .
             766.
             767.
             
          
           
             c
             Iun.
             anim
             in
             Bell.
             cont
             .
             5.
             l.
             1.
             c.
             13.
             
          
           
             c
             Iun.
             ubi
             sup
             .
             cap.
             7.
             nota
             .
             17.
             
             Bald.
             de
             cascons
             .
             lib.
             4.
             cap.
             5.
             caf
             .
             5.
             
             Ger.
             loc
             .
             theol
             .
             tom
             .
             6.
             pag.
             835.
             132.
             
          
           
             d
             In.
             4.
             prac
             .
             col
             .
             794.
             
          
           
             e
             anim
             .
             in
             Bell.
             cont
             .
             5.
             lib.
             1.
             c.
             7.
             ●…ta
             .
             59.
             
          
           
             f
             Charity
             mistaken
             .
             sect
             .
             5.
             pag.
             145.
             
          
           
             g
             de
             cleric
             .
             lib.
             1.
             cap.
             7.
             
          
           
             h
             ubi
             supra
             nota
             .
             55.
             
          
           
             i
             loc
             .
             theol
             .
             tom
             .
             6.
             pag.
             151.
             
          
           
             k
             〈◊〉
             Act.
             14.
             23.
             
          
           
             l
             ubi
             supra
             〈◊〉
             .
             63.
             64.
             
          
           
             m
             Decr.
             part
             .
             1.
             dist
             .
             62.
             
          
           
             n
             Thuan.
             hist.
             lib.
             83.
             pag.
             85.
             
          
           
             o
             hist.
             〈◊〉
             .
             cent
             .
             4.
             lib.
             3.
             c.
             38.
             
          
           
             p
             In
             Act.
             14.
             23.
             
          
           
             q
             ubi
             sapra
             pag.
             178.
             
          
           
             r
             ubi
             supra
             nota
             .
             16.
             
          
           
             (
             〈◊〉
             )
             Iun.
             ubi
             supra
             nota
             .
             24.
             
          
           
             v
             In
             1
             :
             Tim.
             4.
             14.
             
          
           
             x
             ubi
             supra
             cap.
             3.
             
          
           
             y
             de
             gab●…n
             .
             eccl
             .
          
           
             z
             Rom.
             10.
             15.
             
          
           
             a
             de
             rep
             .
             〈◊〉
             .
             lib.
             2.
             cap.
             3.
             
             〈◊〉
             .
             ●…4
             .
             &
             cap.
             4
             〈◊〉
             .
             13.
             19.
             
             &
             lib.
             3.
             cap.
             5.
             
             〈◊〉
             .
             48.
             
          
           
             b
             ubi
             supra
             cap.
             7.
             nota
             59.
             
          
           
             c
             〈◊〉
             .
             part
             .
             2.
             pag.
             221.
             
          
           
             d
             2.
             
             Tim.
             1.
             6.
             
          
           
             e
             1.
             
             Tim.
             4.
             14.
             
          
           
             f
             ubi
             supra
             
          
           
             g
             Deut
             34.
             
          
           
             h
             supra
             cap.
             5.
             
          
           
             i
             supra
             cap.
             2.
             
          
           
             k
             animad
             .
             in
             Bell.
             cont
             .
             5.
             l.
             1.
             cap.
             3.
             
          
           
             l
             Ger.
             loc
             .
             theol
             .
             tom
             .
             6.
             pag
             135.
             
             Bald.
             de
             cas
             .
             consc
             .
             lib.
             4.
             c.
             6.
             cas
             .
             4.
             
          
           
             l
             Math.
             18.
             
             1●…
             .
          
           
             m
             1.
             
             Cor.
             3.
             21.
             22.
             
          
           
             n
             on
             Rom.
             10.
             15.
             
          
           
             o
             In
             Rō
             .
             10.
             15
             :
          
           
             p
             ubi
             supra
             .
          
           
             q
             Syn.
             pur
             .
             Theol.
             disp
             .
             42.
             thes
             .
             32.
             37.
             
          
           
             r
             Act.
             20.
             17
             
          
           
             s
             Phil.
             1.
             1.
             
          
           
             t
             2
             Thess.
             5.
             12.
             
          
           
             u
             Act.
             20.
             28.
             
          
           
             x
             Com.
             in
             Tit.
             1.
             
          
           
             y
             Gerard
             loc
             .
             Theol.
             tom
             .
             6.
             pag.
             134
             364.
             
          
           
             z
             Iun.
             ubi
             sup
             .
             not
             .
             5.
             12.
             
             Syn
             pur
             .
             Theol.
             disp
             .
             42.
             thes
             .
             37.
             
          
           
             a
             Serm.
             on
             Apoc.
             1.
             20.
             
          
           
             b
             Iren.
             lib.
             2.
             cap.
             11.
             p.
             161.
             
          
           
             c
             Epist.
             ad
             Evagr.
             
          
           
             d
             Iun
             ubi
             sup
             .
             nota
             .
             22.
             
          
           
             e
             ibid.
             nota
             .
             10.
             
          
           
             f
             Iren.
             lib.
             2.
             c.
             11.
             pag.
             165.
             
          
           
             g
             dist
             .
             23.
             cap.
             8.
             
          
           
             h
             ubi
             sup
             .
             pag.
             175.
             &
             seq
             .
          
           
             i
             apud
             Forbes
             .
             ubi
             sup
             .
             p.
             177.
             
          
           
             k
             Ibid.
             p.
             194.
             195.
             196.
             
          
           
             l
             Disp.
             49.
             thes
             .
             20.
             
          
           
             m
             Ib.
             Thes.
             21.
             
          
           
             n
             Thes.
             22.
             
          
           
             o
             Thes.
             23.
             
          
           
             p
             Thes.
             24.
             
          
           
             q
             M.
             Ant.
             de
             Dom
             de
             rep
             .
             eccl
             .
             lib
             6.
             cap.
             5.
             num
             .
             89.
             
          
           
             r
             ani●…
             in
             ●…ell
             .
             cont
             .
             4.
             lib.
             1.
             cap.
             12.
             not
             .
             4.
             18.
             
          
           
             s
             de
             Rep.
             Eccl
             lib.
             6.
             cap.
             5.
             num
             .
             16.
             
          
           
             t
             animad
             .
             in
             Bell.
             cent
             .
             4.
             lib.
             1.
             cap.
             19.
             nota
             12.
             
          
           
             u
             de
             rep
             .
             Eccl.
             leb
             .
             7.
             cap.
             3.
             n.
             43
             
          
           
             x
             Iun.
             cont
             ,
             1.
             lib.
             3.
             cap
             4.
             nota
             17.
             
          
           
             y
             M.
             Ant.
             de
             Dom.
             de
             rep
             .
             Eccl.
             lib.
             7.
             c.
             3.
             n.
             32.
             
          
           
             z
             Davenāt
             de
             jud
             .
             controv
             .
             cap.
             25.
             
             Iun.
             ubi
             supra
             .
          
           
             a
             of
             the
             Church
             lib.
             5.
             cap.
             53.
             
          
           
             b
             Mal.
             2.
             7.
             
          
           
             c
             2
             Chron.
             19.
             8.
             10.
             
          
           
             d
             de
             Iud.
             controv
             .
             cap.
             16.
             pag.
             92
             :
          
           
             e
             ibid.
             cap.
             14.
             p.
             75
             ,
          
           
             f
             animad
             .
             in
             Bell.
             cont
             .
             4.
             lib.
             1.
             cap.
             12.
             nota
             15
             
          
           
             
               (
               g
            
             )
             de
             rep
             .
             Eccl.
             lib
             6.
             cap.
             5.
             num
             .
             8.
             30.
             
          
           
             h
             de
             Rep.
             num
             ,
             33.
             
          
           
             i
             Decr.
             part
             ,
             2.
             causa
             2.
             q.
             7.
             c.
             41.
             
          
           
             k
             Rev.
             3.
             〈◊〉
             
          
           
             l
             on
             1.
             
             Cor.
             5.
             4.
             
          
           
             m
             de
             cas
             .
             consc
             .
             lib.
             4.
             cap.
             10.
             cas
             .
             9.
             
          
           
             n
             Cent.
             5.
             cap.
             4.
             col
             .
             383.
             
          
           
             o
             loc
             .
             theol
             .
             tom
             .
             6.
             p.
             136.
             137.
             
          
           
             p
             1.
             
             Cor.
             5.
             6.
             7.
             
             ●…3
             .
          
           
             q
             Math.
             18.
             17.
             18.
             
          
           
             r
             In
             Math.
             18.
             17.
             
          
           
             s
             on
             Iude
             vers
             .
             3.
             
          
           
             t
             1.
             
             Cor.
             5.
             4.
             5.
             
          
           
             u
             de
             tripl
             .
             episc
             .
             gen
             .
             pag.
             42.
             43.
             
          
           
             x
             vers
             .
             3.
             
          
           
             y
             In
             1.
             
             Cor.
             5.
             4.
             
          
           
             z
             animad
             .
             in
             Bell.
             cont
             .
             4.
             lib.
             2.
             cap.
             16.
             nota
             6.
             
          
           
             a
             1.
             
             Cor.
             4.
             21.
             
          
           
             b
             I●…
             .
             5.
             
          
           
             c
             Iun
             ubi
             supra
             nota
             .
             7.
             
          
           
             d
             Id.
             cont
             .
             3.
             lib.
             4.
             c.
             16.
             nota
             .
             37.
             
          
           
             e
             1.
             
             Cor.
             5.
             
             ●…
             .
             6.
             9.
             
          
           
             f
             ubi
             supra
             .
          
           
             g
             2.
             
             Cor.
             2.
             9.
             
          
           
             h
             Ib.
             vers
             .
             6.
             
          
           
             i
             vers
             .
             7.
             
          
           
             k
             vers
             .
             10
             
          
           
             l
             supra
             Digr
             .
             1.
             
          
           
             m
             apud
             .
             Zanch.
             in
             4
             ,
             praec
             .
             col
             .
             745.
             
          
           
             n
             in
             4.
             praec
             .
             col
             .
             741.
             
          
           
             o
             cont
             .
             3.
             lib.
             1
             cap.
             6.
             nota
             19.
             
          
           
             p
             praelect
             .
             tom
             .
             1.
             pag.
             23.
             
          
           
             q
             Calv.
             &
             Cartwr
             .
             on
             Math.
             18.
             
             ●…7
             .
             Par.
             in
             1
             Cor.
             5
             
          
           
             r
             loc
             .
             Theol.
             tom
             .
             6
             pag.
             137.
             
          
           
             s
             Trelcat
             Inst
             Theol.
             lib.
             1.
             pag.
             291.
             
          
           
             t
             in
             1
             Cor.
             5.
             4.
             
          
           
             u
             2
             Cor.
             2.
             6.
             
          
           
             x
             com
             .
             in
             illum
             locum
             
          
           
             y
             de
             divers
             minist
             .
             grad
             cap.
             8.
             p.
             85.
             
          
           
             (
             z
             )
             on
             2
             Cor.
             2.
             6.
             
          
           
             a
             ubi
             supra
             .
          
           
             b
             exam
             .
             part
             4
             de
             indulg
             p.
             53.
             
          
           
             
               (
               c
            
             )
             com
             in
             hunc
             locum
             .
          
           
             
               (
               d
            
             )
             annot
             .
             ibid.
             
          
           
             (
             e
             )
             
               Par.
               in
            
             1
             Cor.
             5.
             4.
             
          
           
             f
             Trelcat
             .
             Inst.
             theol
             .
             lib.
             2.
             pag.
             287.
             288.
             
             Pareus
             in
             1.
             
             Cor.
             5.
             de
             excom
             .
          
           
             g
             In.
             4.
             praec
             .
             col
             .
             756.
             
          
           
             h
             lib.
             epistolar
             .
             col
             .
             180.
             
          
           
             i
             Iren.
             lib.
             2.
             cap.
             12.
             
          
           
             k
             Zanch.
             in
             4.
             praec
             .
             col
             .
             756.
             
             D.
             Fulke
             
               on
               1.
               
               Cor.
            
             5.
             4.
             
          
           
             l
             de
             tripl
             .
             Episc.
             gencr
             .
             pag.
             43.
             
          
           
             m
             de
             divers
             .
             minist
             .
             grad
             .
             p.
             85.
             86.
             
          
           
             n
             Zanch.
             ubi
             supra
             .
             Synop.
             pur
             .
             theol
             .
             disp
             .
             48.
             thes
             .
             9.
             
          
           
             o
             loc
             .
             theol
             .
             tom
             .
             6.
             pag.
             463.
             
          
           
             p
             ubi
             supra
             .
          
           
             q
             lib.
             3.
             contra
             epist.
             Parmen
             .
          
           
             r
             Ant.
             de
             Dom.
             de
             rep
             eccl
             .
             lib.
             5.
             cap.
             12.
             n.
             67.
             
          
           
             s
             Ib.
             cap.
             9.
             num
             .
             8.
             
          
           
             t
             In
             2.
             
             Cor.
             hom
             .
             18.
             
          
           
             u
             apologet
             .
             cap.
             39.
             
             See
             Rhenanus
             his
             annotation
             upon
             that
             place
             ,
             and
             M.
             Ant.
             de
             Dom.
             de
             rep
             .
             eccl
             .
             〈◊〉
             .
             5.
             cap.
             12.
             n.
             67.
             
          
           
             x
             lib.
             3.
             epist.
             14.
             15.
             16.
             
             &
             lib.
             5.
             epist.
             12.
             
          
           
             y
             epist.
             ad
             Evagr.
             
          
           
             z
             In
             Math.
             16.
             
          
           
             a
             Decr.
             part
             .
             2.
             causa
             .
             11.
             q.
             3.
             c.
             108.
             110.
             
          
           
             b
             Iren.
             lib.
             2.
             cap.
             11.
             p.
             195.
             
          
           
             c
             Ib.
             pag.
             191.
             
          
           
             d
             p.
             195.
             num
             .
             25.
             
          
           
             e
             lib.
             6.
             cap.
             9.
             
          
           
             f
             Calv.
             lib.
             Epistolar
             .
             col
             .
             169
             Gratian.
             caus
             .
             11.
             q.
             1.
             c.
             20.
             
          
           
             g
             contr
             .
             4.
             lib.
             1.
             e.
             20.
             nota
             8.
             
          
           
             h
             Fenner
             .
             Theol.
             lib.
             7
             c.
             7.
             p.
             153.
             
          
           
             i
             Hemming
             enchir
             .
             class
             .
             3.
             cap.
             11.
             p.
             39●…
             ,
             91
             
          
           
             k
             Can.
             11.
             
          
           
             l
             Hist.
             Eccl
             .
             cent
             .
             4
             l.
             2.
             c.
             48.
             p.
             242.
             
          
           
             m
             loc
             .
             Theol.
             tom
             .
             6.
             p.
             838.
             
          
           
             n
             de
             cas
             .
             consc
             .
             l
             4.
             cap.
             5.
             cas
             .
             12.
             
          
           
             o
             Ecclesiast
             .
             lib.
             3.
             cap.
             3.
             
          
           
             p
             apud
             Forb
             .
             Iren
             lib.
             2.
             cap.
             11.
             p.
             177.
             
          
           
             q
             Defens
             .
             lib.
             1.
             p.
             8.
             
          
           
             r
             Bonifae
             .
             8.
             de
             regul
             .
             Iuris
             reg
             .
             79.
             
          
           
             s
             of
             the
             Church
             .
             lib.
             5.
             cap.
             53.
             p.
             682.
             
          
           
             t
             Novell
             .
             83.
             cap.
             1.
             
          
           
             u
             supra
             cap.
             6.
             s.
             1.
             
          
           
             x
             Eccl.
             pol.
             lib.
             4.
             s.
             1.
             
          
           
             y
             Zanch.
             lib.
             1.
             de
             lege
             Dei.
             thes
             .
             8.
             col
             .
             190.
             
          
           
             z
             A.
             Pol.
             synt
             .
             lib.
             6.
             cap.
             9.
             col
             .
             49.
             D.
             Pau.
             explic
             .
             catech
             .
             part
             .
             3.
             q.
             92.
             pag.
             503.
             
          
           
             a
             Fr.
             Iun.
             de
             pol.
             Mos.
             
          
           
             b
             Idi
             bid
             .
          
           
             c
             Instit.
             lib.
             1.
             tit
             .
             2.
             
          
           
             d
             de
             rep
             .
             Eccl.
             lib.
             6.
             cap.
             2.
             n.
             35.
             
          
           
             e
             Schol.
             in
             Instit.
             lib.
             1.
             tit
             .
             2.
             
          
           
             f
             1
             a.
             2
             a.
             q.
             91.
             art
             .
             2.
             
          
           
             g
             ubi
             supra
             .
          
           
             h
             antiquit
             .
             Rom.
             lib.
             8.
             cap.
             1.
             
          
           
             i
             ubi
             supra
             .
             q.
             95.
             art
             .
             4.
             
          
           
             k
             Schol.
             in
             instit
             .
             lib.
             1.
             tit
             .
             2.
             
          
           
             l
             Rosin
             .
             ubi
             supra
             .
             Synops
             pur
             .
             theol
             disp
             .
             18.
             thes
             .
             16.
             
             Til.
             synt
             .
             part
             .
             1.
             disp
             .
             35.
             thes
             .
             16.
             
             Iun.
             de
             pol.
             Mos.
             cap.
             1.
             
          
           
             m
             Aquin.
             ubi
             supra
             q.
             94.
             art
             .
             2.
             
          
           
             n
             Zanch.
             ubi
             supra
             .
             col
             .
             1889
             189.
             
             Iun.
             ubi
             supra
             .
             Sharp
             .
             curse
             theol
             .
             de
             lege
             Dei
             p.
             299.
             
          
           
             o
             de
             subtil
             .
             exerc
             .
             5.
             dist
             .
             8.
             
          
           
             p
             Rom.
             2.
             15.
             
          
           
             q
             Rom.
             1.
             19.
             
          
           
             r
             lib.
             3.
             offic
             .
          
           
             s
             Luc.
             6.
             31.
             
          
           
             t
             Cor.
             11.
             14.
             
          
           
             u
             Par.
             com
             .
             in
             illum
             locum
             .
          
           
             x
             Iun.
             de
             pol.
             Mos.
             cap.
             1.
             
             Par.
             com
             .
             in
             Rom.
             1.
             19.
             
          
           
             y
             1a
             .
             2a
             .
             91.
             art
             .
             4.
             
          
           
             z
             Iun.
             ubi
             supra
             .
          
           
             a
             Iun.
             ibid.
             
          
           
             b
             de
             subtil
             .
             exerc
             .
             77.
             dist
             2.
             
          
           
             c
             Iun
             ubi
             supra
             .
          
           
             d
             1.
             
             Cor.
             2.
             14.
             
          
           
             e
             ubi
             supra
             .
          
           
             f
             disp
             .
             18.
             thes
             .
             26.
             
          
           
             g
             1a
             .
             2●…
             .
             q.
             94.
             art
             .
             4.
             
          
           
             h
             ubi
             supra
             thes
             .
             9.
             
          
           
             i
             in
             Luc.
             6.
             31.
             
          
           
             k
             lib.
             2.
             confess
             c.
             4.
             
          
           
             l
             Rom.
             1.
             19.
             
          
           
             m
             com
             in
             illum
             locum
             .
          
           
             n
             lib.
             10.
             confess
             .
             cap.
             6.
             
          
           
             o
             1
             Cor.
             11.
             13.
             14.
             
          
           
             p
             com
             .
             in
             illum
             locum
             .
          
           
             q
             de
             subtil
             .
             ex●…rc
             2.
             
          
           
             r
             lib
             2.
             de
             nat
             .
             Deor.
             
          
           
             s
             Iun
             ubi
             supra
             .
          
        
         
           Notes for div A01760-e66260
           
             a
             de
             benef
             .
             lib.
             5.
             cap.
             16.
             
          
           
             b
             1.
             2a
             q.
             18.
             art
             .
             9.
             
          
           
             c
             Bald.
             de
             cas
             .
             consc
             .
             lib.
             2.
             cap.
             9.
             cas
             .
             9.
             
          
           
             d
             Iren.
             lib.
             1.
             cap.
             13.
             
             §.
             7.
             
          
           
             e
             Ibid.
             §.
             10.
             
          
           
             f
             ubi
             supra
             .
          
           
             g
             ubi
             supra
             cap.
             13.
             
             §.
             7.
             
          
           
             *
             Quaestio
             ,
             quid
             est
             ?
             de
             quolibet
             individuo
             contento
             sub
             spe
             cie
             ,
             non
             petit
             quidditatem
             ejus
             singularem
             ,
             sed
             communem
             totius
             speciei
             ,
             saith
             P.
             Fonseca
             ,
             com
             .
             in
             Metaph
             .
             Arist.
             lib.
             7.
             cap.
             15
             quest
             .
             unic
             .
             sect
             .
             2.
             
          
           
             h
             1
             a.
             2
             a.
             q.
             21.
             art
             .
             2.
             
          
           
             i
             de
             subtil
             .
             exerc
             .
             307.
             dist
             .
             27.
             
          
           
             k
             1
             a.
             2
             a.
             q.
             100.
             art
             .
             1.
             
          
           
             l
             ubi
             supra
             cap.
             13.
             
             §.
             7.
             
          
           
             m
             Aquin.
             1.
             2a
             q.
             31.
             art
             .
             8.
             
          
           
             n
             ubi
             supra
             .
          
           
             o
             ubi
             supra
             .
          
           
             p
             ubi
             supra
             lib.
             2.
             c.
             5.
             num
             .
             1.
             
          
           
             q
             Schol.
             in
             lib.
             2.
             de
             Ben●…f
             .
          
           
             r
             Iun.
             de
             pol.
             mos.
             cap.
             7.
             
          
           
             t
             Camer
             .
             prael
             tom
             .
             2.
             pag.
             49.
             
          
           
             
               (
               s
            
             )
             Aquin.
             1
             a
             2
             a.
             q.
             18.
             art
             .
             3.
             
          
           
             u
             D.
             Burgess
             of
             the
             lauf
             of
             kneel
             .
             c.
             1.
             
          
           
             y
             com
             .
             in
             illum
             locum
             .
          
           
             z
             Pareus
             com
             .
             in
             illum
             locum
             .
          
           
             a
             1.
             
             Sam.
             2.
             15.
             
          
           
             b
             Cor.
             6.
             13.
             
             &
             10.
             23.
             
          
           
             c
             10.
             
             1●…
             .
             50.
             
          
           
             d
             Calv.
             com
             .
             in
             illum
             locum
             .
          
           
             e
             In
             Rom.
             14.
             7.
             8.
             
          
           
             f
             Iun.
             lib.
             1.
             cap.
             12.
             
             §.
             16.
             
          
           
             g
             expos
             in
             .
             Col.
             3.
             17.
             
          
           
             h
             ubi
             supra
             cap.
             11.
             sect
             .
             ●…6
             .
          
           
             i
             Act.
             15.
             28.
             
          
           
             k
             In
             Act.
             15.
             n.
             18.
             
          
           
             l
             Annot.
             on
             Act.
             15
             sect
             .
             10.
             
          
           
             m
             Rom.
             14.
             
             1●…
             .
          
           
             n
             1
             Pet.
             2.
             13.
             
          
           
             o
             Eph.
             6.
             6.
             
          
           
             p
             Zanch.
             in
             Ephes.
             6.
             5.
             6.
             
          
           
             q
             1
             Cor.
             7.
             23●…
             
          
           
             r
             Taylor
             on
             Tit.
             1.
             15.
             p.
             295.
             
          
           
             s
             Id.
             ibid.
             p.
             289.
             
          
           
             t
             Calv.
             in
             Rom.
             14.
             5.
             
          
           
             u
             Ames
             .
             lib
             3
             de
             consc
             .
             cap.
             8.
             q.
             5.
             
          
           
             x
             Aquin.
             1a
             .
             2a
             .
             q.
             18.
             art
             8.
             
          
           
             y
             ibid.
             art
             .
             9.
             
          
           
             z
             Hist.
             of
             the
             counc
             .
             of
             Trent
             .
             lib.
             2
             p.
             196.
             
          
           
             a
             Com.
             in
             1
             Cor.
             6.
             12.
             
          
           
             b
             in
             Rō
             .
             14.
             dub
             .
             1.
             
          
           
             c
             Iren.
             lib.
             1.
             cap.
             13.
             
             §.
             7.
             9.
             10.
             
          
           
             d
             In
             Rom.
             14.
             dub
             .
             1.
             
          
           
             e
             In
             Rō
             .
             14.
             20.
             
          
           
             f
             lib.
             3.
             de
             conss
             .
             cap.
             18.
             
          
           
             g
             Ia.
             3.
             2.
             
          
           
             h
             Psal.
             19.
             12.
             
          
           
             i
             ubi
             supra
             .
             §.
             7.
             
          
           
             k
             1.
             
             Cor.
             7.
             39.
             
          
           
             (
             〈◊〉
             )
             com
             .
             in
             Eph.
             6
             1.
             
          
           
             m
             Eph.
             6.
             1.
             
          
           
             n
             ubi
             supra
             .
          
           
             o
             com
             .
             in
             Rom.
             14.
             23.
             
          
           
             p
             prael
             .
             Tom.
             2.
             pag.
             345.
             
          
           
             q
             G.
             ●…anct
             .
             in
             Act.
             16.
             3.
             
          
           
             r
             Act.
             1●…
             .
             28.
             
          
           
             s
             de
             Instit.
             actual
             .
             cap.
             42.
             p.
             490.
             
          
           
             t
             Apol.
             Part.
             1.
             cap.
             〈◊〉
             .
             sect
             .
             1.
             
          
           
             u
             lib.
             2.
             
             Epist.
             3.
             
          
           
             x
             Proc.
             in
             Perth
             .
             Assemb
             .
             part
             .
             〈◊〉
             .
             〈◊〉
             .
             38.
             
             &
             40.
             
          
           
             (
             〈◊〉
             )
             Io.
             16.
             6.
             
          
           
             (
             〈◊〉
             )
             Io.
             16.
             12.
             
          
           
             (
             〈◊〉
             )
             ubi
             supra
             .
          
           
             b
             supra
             part
             .
             3.
             cap.
             6.
             sect
             .
             12.
             
          
           
             c
             com
             .
             in
             Math.
             26.
             27.
             
          
           
             d
             ubi
             supra
             pag.
             62.
             
          
           
             e
             Luk.
             12.
             13.
             
          
           
             f
             Maldon
             .
             ubi
             supra
             .
          
           
             g
             de
             re
             Sacram.
             lib.
             2.
             pag.
             31.
             
          
           
             h
             com
             .
             in
             Math.
             26.
             26.
             
          
           
             i
             com
             .
             in
             1.
             
             Cor.
             11
             21.
             
          
           
             k
             Math.
             26.
             26.
             
             Marke
             14.
             22.
             
          
           
             l
             Instit.
             lib.
             4.
             cap.
             17.
             
             §
             35.
             
          
           
             m
             apud
             Didcclav
             .
             p.
             794.
             
          
           
             n
             disp
             .
             3.
             de
             symb
             .
             canae
             dom
             .
             thes
             4.
             
          
           
             o
             vbi
             supra
             
          
           
             p
             3.
             q.
             81.
             art
             .
             1.
             
          
           
             n
             de
             sacr
             .
             Euchar.
             lib.
             4.
             cap.
             30.
             
          
           
             r
             concord
             .
             Evang.
             cap.
             129.
             
          
           
             s
             In
             Luk.
             22.
             19.
             
          
           
             t
             Apol.
             part
             2.
             cap.
             3.
             sect
             5.
             
          
           
             u
             Luke
             22.
             20.
             
          
           
             x
             1
             Cor.
             11.
             25.
             
          
           
             y
             Ioseph
             .
             lib.
             7.
             de
             bello
             Iud.
             cap.
             17.
             
          
           
             z
             Mos.
             and
             Aaron
             lib.
             3.
             c.
             4.
             
          
           
             a
             com
             .
             in
             Math.
             26.
             21.
             
          
           
             b
             ubi
             supra
             .
          
           
             c
             com
             .
             in
             10.
             13.
             2.
             
          
           
             d
             ubi
             supra
             .
          
           
             e
             annot
             .
             on
             .
             1
             Cor.
             11.
             23.
             
          
           
             f
             ubi
             supra
             .
          
           
             g
             par
             .
             ubi
             supra
             .
          
           
             h
             Iansen
             .
             conc
             .
             Evang.
             cap.
             131.
             
          
           
             k
             Iren.
             lib.
             2.
             pag.
             5
             5.
             361.
             362.
             
          
           
             l
             Alt.
             dam.
             pag.
             739.
             
          
           
             m
             Hadr.
             ●…ua
             .
             in
             nomen●…lat
             .
          
           
             n
             ubi
             supra
             pag.
             46.
             
          
           
             o
             Tractat.
             die
             festo
             virid
             .
             p.
             256.
             
          
           
             p
             In
             Luke
             .
             22.
             14.
             
          
           
             q
             praelect
             .
             Tom.
             3.
             pag
             27.
             
          
           
             r
             partic
             .
             def
             .
             cap.
             3.
             sect
             .
             4.
             
          
           
             s
             annot
             .
             〈◊〉
             .
             1
             Cor.
             11.
             23.
             
          
           
             t
             ubi
             supra
             p.
             11.
             
          
           
             u
             See
             Alt.
             Dā
             .
             p.
             742.
             
          
           
             x
             ubi
             supra
             p.
             40.
             
          
           
             y
             Eccl.
             Pol.
             lib.
             5
             sect
             .
             6.
             
          
           
             z
             Pareus
             in
             1
             Cor.
             11.
             24.
             
          
           
             a
             de
             symb
             .
             caenae
             dom
             .
             disp
             .
             2.
             thes
             .
             5.
             
          
           
             b
             Part.
             2.
             pag.
             55.
             56.
             57.
             
          
           
             c
             Ibid.
             
          
           
             d
             com
             .
             in
             Math.
             26.
             26.
             
          
           
             e
             Ames
             .
             Bell.
             ener
             .
             Tom.
             3.
             l.
             1.
             c.
             2.
             q.
             2.
             
          
           
             f
             Cartwr
             .
             on
             Math.
             26.
             s
             6.
             
          
           
             g
             defence
             of
             the
             English
             translation
             cap.
             17.
             n.
             5
             
          
           
             h
             com
             .
             in
             Mal.
             1.
             11.
             
          
           
             i
             1
             Tim.
             4.
             5.
             
          
           
             k
             G.
             I.
             Voss.
             de
             symb
             caenae
             dom
             .
             disp
             .
             2.
             thes
             .
             2.
             
          
           
             l
             Instit.
             Theol.
             lib.
             2.
             p.
             258.
             
          
           
             m
             Ames
             .
             ubi
             supra
             .
          
           
             n
             Ames
             .
             ubi
             supra
             .
             lib
             4.
             cap.
             6.
             
          
           
             o
             apud
             .
             Ames
             .
             ibid.
             lib.
             1
             cap.
             2.
             
          
           
             p
             3.
             q.
             60.
             art
             .
             8.
             
          
           
             q
             in
             Enchir
             .
             contr
             .
             inter
             Evang.
             &
             Pontif.
             
          
           
             r
             ubi
             supra
             ,
          
           
             s
             Alsted
             .
             Theol.
             cas
             .
             cap.
             15.
             p.
             270.
             
          
           
             t
             Decret
             .
             Greg.
             lib.
             2.
             tit
             .
             24.
             cap.
             8
             
          
           
             u
             Ios.
             9.
             
          
           
             x
             Iren.
             lib.
             1.
             cap.
             9.
             
             §.
             2.
             
          
           
             y
             D.
             Forb
             .
             ibid.
             §.
             3.
             
          
           
             z
             In
             Ios.
             9.
             19.
             
          
           
             a
             Ios.
             2.
             
          
           
             b
             com
             .
             in
             Ios.
             9.
             
          
           
             c
             Ios.
             17.
             13.
             
             &
             Iudg.
             1.
             
             ●…8
             .
          
           
             d
             ●…2
             Chron.
             8.
             7.
             8.
             
          
           
             e
             Ios.
             11.
             19.
             20.
             
          
           
             f
             Deut.
             20
             ,
             10.
             
          
           
             g
             Deut.
             7.
             2.
             
          
           
             h
             Gen.
             22.
             2.
             
          
           
             i
             Ibid.
             vers
             .
             12.
             
          
           
             k
             contempl
             .
             lib.
             8.
             of
             the
             Gibeon
             .
          
           
             l
             2.
             
             Sam.
             21.
             1.
             2.
             
          
           
             m
             Ios.
             9.
             15.
             
          
           
             n
             com
             .
             in
             Ios.
             9.
             
          
           
             o
             Ames
             .
             lib.
             4.
             de
             consc
             .
             cap.
             22.
             q
             9.
             
          
           
             p
             part
             .
             2.
             pag.
             5.
             
          
           
             q
             supra
             part
             .
             3.
             c.
             7.
             sect
             .
             5.
             
          
           
             (
             r
             )
             ubi
             supra
             pag.
             16.
             
          
           
             s
             Iren.
             lib.
             1.
             c.
             9.
             
             §.
             3.
             4.
             6.
             
          
           
             t
             Ibid.
             §.
             4.
             
             &
             6.
             
          
           
             u
             2a
             .
             2a
             .
             q.
             49.
             art
             .
             3.
             
          
           
             x
             Zanch.
             in
             3
             um
             .
             praec
             .
             p.
             599.
             
          
           
             y
             polan.
             synt
             .
             theol
             .
             l
             9.
             cap.
             23.
             pag.
             802.
             
             Zanch.
             in
             3.
             um
             .
             praec
             .
             p.
             599.
             
          
           
             z
             2a
             ●…a
             .
             q.
             89.
             art
             .
             9.
             
          
           
             a
             Aquin.
             ubi
             suprae
             q.
             48.
             art
             .
             2.
             
          
           
             b
             decr
             .
             Greg.
             lib.
             2.
             tit
             .
             24.
             cap.
             35.
             
          
           
             c
             ubi
             supra
             pag.
             9.
             
          
           
             d
             ibid.
             pag.
             12.
             
          
           
             e
             ubi
             supra
             .
          
           
             *
             Zanchius
             giveth
             the
             name
             of
             Ecclesiasticall
             Discipline
             to
             the
             rites
             and
             policy
             of
             the
             Church
             and
             lawes
             made
             thereanent
             .
             In
             4.
             praec
             ,
             col
             .
             763.
             
          
           
             f
             ubi
             supra
             pag.
             10.
             
          
           
             g
             supra
             cap.
             3.
             
          
           
             h
             1
             a.
             2
             oe
             .
             q.
             95.
             art
             .
             3.
             
          
           
             i
             Act.
             15.
             28.
             
          
           
             k
             Rom.
             13.
             4.
             
          
           
             l
             com
             .
             in
             illum
             locum
             .
          
           
             m
             com
             .
             ibid.
             
          
           
             n
             cent
             .
             3
             cap.
             4.
             col
             .
             86.
             
          
           
             o
             Ibid.
             
          
           
             p
             supra
             part
             1.
             cap.
             3.
             
             &
             4.
             
          
           
             q
             supra
             part
             .
             2.
             cap.
             6
             &
             cap.
             9.
             sect
             .
             4.
             
          
           
             r
             apud
             Parke
             of
             the
             Crosse
             cap.
             3
             sect
             .
             6.
             
          
           
             s
             de
             cas
             .
             consc
             .
             lib.
             4.
             c.
             11.
             cas
             .
             3.
             
          
           
             t
             cent
             .
             1.
             lib.
             2
             cap.
             4.
             col
             .
             441.
             
          
           
             u
             com
             .
             in
             Rom.
             14.
             dub
             .
             1.
             
          
           
             x
             de
             imagin
             .
             p.
             390.
             
          
           
             y
             exam
             .
             part
             .
             1.
             pag.
             179.
             
          
           
             z
             Epist.
             86.
             ad
             Casulan
             .
          
           
             a
             1
             Cor.
             8.
             8.
             9.
             
          
           
             b
             supra
             part
             .
             2.
             cap.
             9.
             
          
           
             c
             supra
             part
             .
             2.
             
          
           
             d
             Ibid.
             cap.
             1.
             
          
           
             e
             supra
             part
             .
             3.
             cap.
             2.
             
          
           
             f
             lib.
             1.
             de
             cult
             .
             Dei
             extern
             .
             col
             .
             4●…6
             .
          
           
             g
             Synt.
             Theol.
             lib.
             9.
             cap.
             38.
             
          
           
             h
             lib.
             7.
             contempl
             .
             of
             the
             Brazen
             Serpent
             .
          
           
             i
             ●…m
             .
             in
             Eph
             5.
             de
             Bapt.
             cap.
             7.
             
          
           
             k
             supra
             cap.
             5.
             6.
             7.
             
             &
             part
             .
             1.
             cap.
             8.
             
             &
             9.
             sect
             .
             2.
             &
             part
             .
             3.
             cap.
             1.
             sect
             .
             3.
             
             &
             4.
             sect
             .
             5.
             28
             :
             &
             part
             .
             2.
             cap.
             9.
             sect
             .
             14.
             
          
           
             l
             Ration
             .
             lib.
             6.
             tit
             .
             de
             die
             sanct
             .
             Pasch.
             
          
           
             m
             supra
             part
             .
             3.
             c.
             3.
             
          
           
             n
             supra
             part
             .
             3.
             c.
             1.
             
          
           
             o
             supra
             part
             .
             3
             cap.
             5.
             
             &
             6.
             sect
             .
             3.
             
             &
             7.
             sect
             .
             5.
             10.
             11.
             12.
             13.
             14.
             
          
           
             p
             de
             cult
             .
             Dei
             extern
             .
             Col.
             494.
             
          
           
             (
             q
             )
             Gal.
             5.
             9.
             
          
           
             r
             〈◊〉
             Calv.
             Epist.
             &
             resp
             .
             col
             119
             
          
           
             s
             Revel
             .
             3.
             2.
             
          
           
             t
             Ibid.
             2.
             5.